wind By this tempestuous and scorching wind Jon. 4. 8. is meant Gods judgement executed by the meanes of the Chaldeans Ezek. 19. 12. in the furrowes that is to say notwithstanding Egypts assistance and reliefe V. 12. The King namely Jehoiachim v. 2. 3. V. 13. Of the namely Zedekiah v. 5. and hath taken that is to say hee hath carried them away with him to weaken the Kingdome so much the more and for to have hostages by him V. 17. Made for him Hee shall doe Zedekiah no good who was straitly besieged by Nebuchadnezzar Jer. 37. 57. V. 18. His hand namely his faith and promise V. 19. Mine oath namely the punishment for breaking the oath hee had made in my name V. 22. Take off This begun to be put in execution in Zerubbabel who was of the blood Royall and brought the people out of Babylon but the perfect accomplishment is in Christ the everlasting King and sonne of David Isa. 11. 1. a tender hereby are meant Christs weake beginnings in his humane nature who was descended from the ancient stocke of the Kings of Juda. V. 23. The mountaine namely in my Church which spiritually is higher then any worldly height Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it all nations shall come under the Messias to shelter themselves from all evills V. 24. The trees namely the great ones and Princes of the world CAAP. XVIII Vers. 2. HAve eaten have sinned and the children have suffered for it as the sins of Mannasâ—â—h are remembred upon Judah and the sinnes of Jeroboam upon the ten tribes See Lam. 5. 7. V. 3. Any more Since you make my patience an argument whereupon to tax my judgements I will hereafter bring them presently upon him that sinneth and lay open your iniquities like unto the iniquities of your forefathers for which I have heretofore punished you V. 4. All soules I am equally God and Judge of all not accepting of persons And if I doe delay my generall punishments it is out of my superabundant goodnesse And if the children doe beare the iniquities of the fathers it is according to justice either by reason of their imitating them or in so much as I punish them in their body and goods which they have from their fathers But the judgements upon the soule which proceed absolutely from me and is mine have no other cause nor foundation but every ones owne works V. 6. Hath not eaten namely of the idols sacrifices whose service was done upon hils and mountaines Ezek. 22. 9. See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20 21. List up his that is to say shall have detested them with all his heart Desiled by adultery V. 10. Any one the Italian any thing like to one Heb. the brother of any of these things V. 11. Any of those namely all the good deeds set downe before v. 7 8 9. V. 13. His bloud He shall suffer the capitall punishment for his owne sinne and he shall be the causer of his owne death Lev. 20. 9. Acts 18. 6. V. 17. Hath taken off his hand the Italian hath withdrawne that is to say keeps himselfe from wronging or oppressing him though he might have cause to doe it V. 19. Why He sheweth that those prophane men contending with the Prophets did seeke to catch them and make them confesse either that Gods judgements were not just in punishing the children for the fathers sinnes Or that the Prophets limitations and expositions were contrary to Gods Law Exod. 20. 5. Deut. 59. When the meaning of my Law is that I will punish the sinnes of the fathers upon the children in case that they follow their fathers examples which I doe often suffer to fall out so through my secret judgement And if through my speciall grace I doe sanctifie them so that they doe not follow their fathers steps they shall also be exempted from the punishment V. 20. The sonne namely the innocent sonne who is by my spirit purged from his fathers wickednesses Yet this is no generall rule in respect of the body and bodily goods in which God in all seasons hath visited the children for the fathers sinnes but must be understood of the everlasting punishment of the soule or especially and particularly of the corporall punishments of those times The righteousnesse that is to say every one shall receive either a reward for his good works or punishment for his evill works V. 22. Shall live He shall be delivered from the common evils of this world and shall attaine to everlasting life to which the true way and direction is the pure and constant conversion of a sinner V. 23. And live Or had I not rather that he should be converted from his evill wayes and live V. 25. Ye say the Italian will ye say will you yet dare to taxe either mine actions with injustice or my words and my law with contradiction Are not your All the injustice is in you who follow your fathers wayes and not in me My Law agreeth well with this doctrine but your understanding is perverted V. 26. When 〈◊〉 This is the rule of my soveraigne Justice that the death of every one shall be the punishment of his owne proper sinne as the order of my mercy is to give a sinner hope that he shall be restored by repentance Both the one and the other ought to be well enough knowne unto you but that in this contestation you fight against your owne consciences V. 30. Every one and not for the sinnes of their fathers as you impute it to me Your ruine the Italian a stumbling blocke to you to cause your ruine V. 31. Make you give way to the spirit of grace to whom it properly belongeth to regenerate a man who cannot doe it of himselfe Ier. 13. 23. Ezek. 11. 19. and 36. 26. CHAP. XIX Ver. 1. FOr the Princes namely for Jehoahaz Jehoiachim and Zedekiah last Kings of Judah in whom consisted the remainder of the people of Israel V. 2. What is thy mother a Lionesse that she layeth namely every one of those Kings Or thou Nation of the Jewes Jerusalem wherein you have been borne and bred hath for a long time been a city of bloud and violence and hath brought forth Kings of the same nature V. 3. One of her namely Jehoahaz who was carried away a prisoner into Aegypt 2 King 23. 33. Jer. 23. 11. V. 4. Their pit or net a terme taken from the hunting of Lyons V. 5. When she saw namely Jerusalem when she saw that there was no hope that Jehoahaz should be restored tooke another namely Jehoiakim appointed to be King by the King of Aegypt 2 King 23. 34. V. 6. Went A description of Jehoiakims treaties with other Kings and chiefly with the King of Aegypt which was also the cause of his ruine V. 7. Their Cities namely the Cities of his people by his extorsions and violences 2 King 24 4. Jer. 22. 17. By the noise by his cruell and
this world and to obtaine the fulnesse of the assurance thereof in the Kingdome of heaven 1 Tim. 6. 19. 1 Pet. 1. 4. V. 22. The light Even as the eye is the light and the guide of the whole body So that if it bee pure and cleere the whole body is well directed and contrary wise if that be dimme and perished the body is as it were in darknesse So if mans understanding which is the light of the soule in all its motions be enlightened by Gods spirit all his actions are well guided But if it want that light be darkened with carnall careâ— the whole man lieth and goeth wandring in the darknesse of ignorance and sin and at the last falleth into eternall perdition V. 23. That darknesse Namely the uncleannest beastliest and most disordinate passions and affections of thy soule V. 24. Can serve A proverbiall kind of speech which must be understood according to the subject whereunto it is applyed namely to that kind of service which requireth the whole endeavour strength and heart of man to bee applyed to it and in which masters are contrary as God and the world Iac. 4. 4 1 Iob. 2. 15. Mammon a Syriack word which signifieth riches mony lucre as Luk. 16. 9. V. 25. Is not the life God out of his power and goodnesse having granted unto man his being which is the greater shall be deny him the lesser which is the preservation thereof His wisdome certainely shewing us that he made nothing casually to forsake it after he had made it See Rom. 5. 8. 9. V. 32. Seeke With an anxious care because they doe not know God nor believe in him V. 33. Seeke yee Desire and seeke before all other things to have parr in the Sonne of Gods kingdome as well in regard of the happinesse thereof in grace by the Application of his righteousnesse in this life and in glory in the life everlasting As in regard of the dutie of beleevers and subjects of this Kingdome in holinesse and spirituall uprightnesse V. 34. The morrow You ought to expect how God will disposè of you which if it bee to your reliefe contrary to your expectation it were great folly in you to trouble your selves in caring for that evill as will not come to passe and if it bee to your affliction and punishment what good will it do you to anticipate the sorrow of it before the time Sufficient you must distinguish your cares by severall spaces of times as God sendeth you your evills he doth not heape them upon you all in a moment nor you ought not to overcome your selves in an instant thorough the care and feare for future times CHAP. VII VER 1. IUdge not he meanes particular evill judgments which men judge of their neighbours without any uprightnesse charity truth or authority thorow curiositie pride rashnesse suspition malice hypocrisie c. Be not by God revenger of this usurpation of power which belongeth to him onely And oftentimes also by men by the same vice seeing God often suffereth one mans sinne to be punished by the sin of another V. 3. Beholdest thou A Proverb used amongst the Iewes V. 6. Give not Take heed of rash judgments But likewise use discretion and holy spirituall judgment in not presenting the holy and precious celestiall truth to men that are prophane and openly rebellious least you provoke them to blasphemie and contempt or aggravate their rage against you See 1 Pet. 4. 15. V. 7. It shall bee given If you aske it of him who should give it as you should and what is fitting to be given V. 9. What man to shew that we ought to aske of God only such things as are truely good And if God refuse to grant us that which we desire judge that it is not good for him that asketh it V. 11. Being evill Whose naturall affections are much corrupted thorow the ignorance and malice which sinne hath brought in whereby often times you doe not know what is good for your children And sometimes also thorow anger hardnesse or some other vice you deny them that which they aske of you But you never come to that unnaturall excesse as to give them hurtfull or deadly things in stead of good ones V. 12. Therefore To the end that you may obtaine what you aske doe unto others as you desire should be done to you by God and men The Law the true uprightnesse which is required by the Law expounded and confirmed by the Prophets Which seemes to be said to oppose it to the Pharisees vaine ceremonies and observations and to shew how Christs doctrine was agreeable with the Law being taken in a right sence V. 13. At the straite For to come to eternall happinesse doe not follow the way of pleasures and ease of the flesh and follow not the great number and multitude of men but make choice of the hard and laborious profession of the Gospell with its Crosse and joyne thy selfe to the small sanctified flocke of the Church by faith and imitation of good men who are alwayes the smallest number in the world V. 14. Of false In regard of their erroneous and false doctrine or of their disloyall and fraudulent intention when they doe utter a truth V. 16. Their fruits By their doctrine manner of teaching spirituall efficacy in their hearers their life customes and intentions seeing that by some of these wayes hypocrisie will give it selfe the lie and at the last shew it selfe V. 22. In that day Namely of the last judgement In thy Name as thy servants by thine authoritie and commission by calling upon thy grace and power Wonderfull this Title is in the Gospell specially given to the greatest and most glorious miracles V. 23. Know you I did never accept of you as my true servants V. 24. Therefore Seeing the onely externall profession of the Gospell profiteth not to everlasting salvation learne whereupon you may build your assured hope namly in the inward power of it receaved by a lively faith and bringing forth fruits of regeneration and new obedience which are the twofold end and effect thereof from whence followes the certainnesse of eternall happinesse notwithstanding and in the middest of all the temptations combates and difficulties V. 29. As one With a divine and Soveraigne Majestie with a serious severenesse and a spirituall power penetrating the soule by perswasion conversion or in conviction As the Scribes the substance of whose doctrine was more concerning frivolous and unprofitable questions and their manner of teaching more remisse affected and framed for ostentation of themselves and to please the auditors CHAP. VIII VER 4. SEE thou See the like manner of forbiddings Matth. 9. 30. and 12. 16. the cause whereof seemed to be that Christ would have men looke after his doctrine rather then after his miracles And also because that those miracles producing for the most pâ—rt nothing but vaine effects of admiration worldly honour and desire of participating of those
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
this was one of the ceremoniall abstinences of the Law 1 Sam. 21 4 5. Zach. 7. 3. V. 16. Thunders tokens of Gods terrible Majesty and to teach us that the Law was given after sin to abate mans pride to terrifie and awake mens consciences to have recourse to the grace of the Gospel Heb. 12 19. A thick cloud as it were to shadow the brightnesse of Gods glory which is not communicated unto us by the Law but by the only grace of Jesus Christ See 1 Kings 8. 12. 2 Cor. 3. 13. 18 and 4. 6. Trumpet an instrument of command justice war and uproare A figure of the rigor of the law in commanding and of its force in piercing the consciences Heb. 12. 19 opposite to the sweet sound of the Gospel 1 Kin. 19. 12 All the people yea and Moses himself Heb. 12. 21. V. 18 In fire to represent the power of Gods word like unto that of fire Jer. 23 29 V. 19. By a voyce the Italian hath it By thunder by a loud and resounding voyce Yet distinct and intellgible see Psa. 81. 8 Iohn 12. 29 V. 22 The Priests Before the Priesthood was restrained within the tribe of Levi the first born of great families did execute the place see Exo. 24. 5. Num. 8 16 which come nâ—â—re which present themselves before God and go between men and him by prayeis sacrifices ordinary service see Lev. 10 3. Break forth lâ—st he send upon them some suddain unresistible plague to cast them to the earth V. 23 Ca 〈…〉 they are sufficiently warned to take heed â—â—d their own fear keepeth them back sufficiently sanctifie it separate it by this signe from all approaches and contamination of sinfull men CHAP XX. VERS 3. GOds Idols to whom idolaters do falsly attribute any divinity see 1 Cor. 8. 4 5 Before me in my Church where I am present in grace and power wherfore idolatry in it is like an adultery committed before the husbands eyes and despighteth God to his face Isa. 65. 3 5. V. 4 Image No representation of God absolutely Nor likenesse of any creature to yeeld unto it any part of divine honor and service V. 5. Jealous Impatient to see my divine glory taken from me or imparted unto any else and an uâ—placable revenger of this misdeed Isa 48. 〈◊〉 Visiting I inquire after it and punish it Of the Fathers As concerning eternall judgement upon the soule every one dieth for his own iniquity Jer. 31. 30. but for the fathers sins the children are often punished in body in goods and other things which they hold and derive from their fathers Num. 14. 33 Sam. 12. 1â— 21. 5 14 And besides God often times cuâ—seth the generation of the wicked withdrawing his grace and spirit from it wherby imitating their parents wickednesse they are punished in the same manner 1 Same 15 2 Mat. 23. 32 35. V. 7. Shalt not take That is to say in oathes and other kind of frivolous unprofitable rasâ—i false and impious speeches V. 8. To keepe it Holy To keep it as consecrated to divine exercises of piety and religion Isay 58 13. and effectually employ it wholly therein V. 10. Of the Lord The Italian To the Lord and dedicated to him and to his service Any work That is to say servile or toilesome labour or diligence about corporall things Exodus 34. 21. Leviticus 23 7. Num. 28. 18. That is That dwelleth with thee in the same city or countrey V. 12. May be Or that they may bee prolonged through them that is to say that they may be instruments and a meanes of it by their blessing and that this good may befall thee from God by their means V. 18. Saw They could perceive and hear plainly They removed The Italian hath It trembled or went further off and fled V. 19. Speake thou This request of the people was approved of and allowed by God Deut. 5. 28. and by this interposition of Moses was figured the necessity of the great Mediator between God and men See Gal. 3 19. Which was also promised upon this occasion Deut. 18. 16. V. 20. To prove you Whether this terror will breed in you a holy feare and reverence which is the 〈◊〉 spring of obedience V. 21 Where Where he shewed the power of his presence by these admirable effects and signes V. 22. From Heaven From above on high in the aire on the top of the mount Deu 4. 36. Neh. 9. â—5 And therefore Heb. 12. 25 26 It is said that he had spoken on earth V. 23. Ye shall not make Imagine none in your minds neither shape any with your handy work neither set it up to be worshipped through any customeâ— or authority V. 24. An Altar This is to be understood of some altars set up for some extraordinary service Deu. 27. 5. Jos. 8. 31. or made only for the mean time until the Tabernacle was built where the Altar was made of wood or till the Temple was built where it was made of brasse Exod. 27. 1. 1 King 8. 64. And it seemeth that God would have such transitory altars to be of some meane stuffe and of no durable forme because that in ensuing times they might not divert the people from the only altar upon which he delighted to be servâ—d Deuteron 12. 5. see Jos. 22. 16. 19. 23. in token of the onely altar of the crosse of Christ Burnt offerings See Lev. 1. 3. Peace offerings See Lev. 3. 1. In all places Build no constant altars to fixe as it were my grace upon any place at thy pleasure For I will heare thee indifferently in any place where I shall give thee occasion or command to call upon me V. 25 Thou hast Thou having transgressed my commandement the altar shall no more be holy to sanctifie the offering Matth. 23. 19. V. 26 By steps This was in part changed in ensuing times when God caused the brazen altar to be made ten cubites high 2 Chro. 4 1. with an ascent Eâ—ec 43. 17. providing for modestie the Priests linnen breeches Exod. 27. 42. Now the occasion of this commandement seemeth to be taken from the shamefull shewes and actions which the Pagans used in their sacrifices CHAP. XXI VERS 1. THe judgements The Italian hath it The judiciall Laws by which judgements in civill and criminall causes were to be regulated V. 2 If thou buy Which was lawfull in two cases First when one sold himselfe and his children for poverty Secondly when he was sold for his theft Exod. 22 3. For nothing Because he had repaid the price which was given for him by his servitude Deut. â—5 18. V. 4 Have given him a wiâ—e Some foâ—â—aigne bond-woman for a concubine to have children by For it was not lawfull to abuse an Hebrew bond-woman in that kinde v. 8 9. and such conjunctions with forraigne women had not the streight bounds of lawfull marriages in them see Deut. 21. 11. Neh. 13. 23. V. 6 Shall bring him To
to be understood the great councell of seventy or the assembly of all the governours and heads of the people V. 34 It was not Exodus 31. 14. capitall punishment was ordayned for Sabbath-breakers but here there might be a question by reason that the fact was apparently of small moment was such a transgression whether it might be pardoned and by what kind of death he ought to dye V. 38 Of their garments Their outward garments Deut. 22 12. Of blue of blue wollen threed V. 39 And it shall be The Italian hath it And that ribbon those fringes composed of many threeds comprehended the changes and strayings of mens thoughts and actions which ought to be restrained under the obedience of Gods heavenly law figured by that sky-coloured ribbon See Psalm 119. 113. Seek not have alwayes your thoughts and will set upon my commandements without being drawne away by the evill motions of the heart and enticements of the sences A phrase taken from huntsmen which never keep any certaine way but runne after the tracks and sent of the beast see Deuteronomy chapter 29. verse 19. Job chap. 31. verse 7. Ezech. 6. 9. A whoring Spiritually by lusting after fleshly things and after the world contrary to Gods chaste and pure love See Psa. 73. 27. Jam. 44. or by committing idolatry as Num. 14. 33. CHAP. XVI VERS 1. KOhath So that Korah came to be Moses his cosen german Exo. 6. 18 20 21. Tooke men The Italian addeth Tooke other men with them namely the two hundred and fifty men spoken of v. 2. V. 2. In the Congregation The great councell or supreme ordinary Senat was but of seventy Num. 11. 16 but besides that when they were to treate of any busines that was very general wherein the advice and consent of the whole people was required or whose execution was to be committed to the inferior magistrats there were gathered together the other heads of the people divided into heads of thousands and of hundreds c. Exod. 18. 25. and this was the Congregation which is spoken of in this place Numbers chapter 〈◊〉 v. 16. V. 3. Ye take too much upon you The Italian hath it Let it suffice you That is to say content your selves with what you have been suffered to do hitherto and seek not to usurpe perpetuall domination upon Gods people Words of ambition jealousie and sedition against the order of government established by God himselfe as if Gods ordinary gifts of grace did free them from all manner of subjection and did confound all manner of order by an equall popularity V. 4. He fell See upon Numbers cha 14. v. 5. and 20. 6. V. 5. Who are his Whom he accepteth of for his particular servant as me And whom he hath consecrated by his gifts and calling as he hath done Aaron and not by the gift of common grace as he hath done the rest of the people v. 3. And will cause him will confirme his vocation by some miraculous and extraordinary signe V. 6. This do All this is ordained by Moses through divine inspiration V. 7. Doth chuse Approveth of by accepting of his Incense see upon Gen. 4. 4. Ye take too much upon you The Italian Let it suffice you You undertake too much stay Or content your selves with the honor ye have received from God to be his inferiour Ministers V. 9. To minister unto them To do in the Congregations name and stead that which they were bound to do themselves about the service of God See Num. 3. v. 7. V. 10. And he hath He hath not only appointed you for this sacred function but hath already installed you in it and put you in possession and execution of the same The Priesthood also Which as it may here appeare Korah did purpose to make common to all the Levites as it seemeth also that his followers which were not Levites purposed to do the like with Moses his politick power and with the councels power which God had appointed V. 14. Into a land According to thy promise Exo. 3. 17. Lev. 20. 24. Put out The Italian hath it dazle to dazle the peoples eyes by thy authority that they may not finde thy cunning and ambition of raigning V. 15. Respect not Be not thou propitious unto them when they shall present their prayers and sacrifices unto thee Psal. 109. 7. Or by the refusall of the solemn proof of their incenses shew that thou doest disallow of their rebellion See Genesis chapter 4. v. 4. V. 17. Before the Lord Before his Tabernacle V. 18. Fire From the Altar which was the only fire that was acceptable in all offerings Lev. 10. 1. V. 19. All the Congregation The whole body of the people or their governors as it appeareth by v. 22. and it seemeth that they inclined to Korah his side but did forbeare to declare themselvs openly untill such time as they had heard Gods determination The glory the ordinary signes of his approach and presence which appeared by the comming down lower of the cloud and by the brightnesse of it See Exodus 16 7 10. Leviticus 9. 6 23. Numbers 14. 10. and 20. 6. V. 22. Of the spirits Creator and preserver of the soules who knowest the hearts wouldest thou destroy thy divine work for a sin which thou knowest to be of malice in Korah but of ignorance and seduction in the rest V. 25. The Elders The councell of seventy V. 26. And touch nothing As being condemned to a curse and anathema in which case it was altogether forbidden to touch or come neere any such thing Deu. 13. 16. V. 27. And stood For it was no more lawfull for them to come amongst the people V. 28. All these works To have brought the people out of Egypt to have conducted and guided them and done all other things which belonged to mine office verse 13. V. 29. Be visited By a naturall and ordinary death which neverthelesse is always a punishment for sin Rom. 6. 23. V. 30. Go down Go die under ground contrary to the ordinary course of dying which is to die above ground and afterwards to be buried under ground V. 32. All the men Num. 26. 11. it is said that Korahs children did not die in this execution whereby it may be gathered that here are meant some slaves or women and finally all them which did stay with him and were yet within his houshold from which some were already severed by marriage or otherwise As for Korah he died in the Tabernacle with all the two hundred and fifty Levites which followed him v. 35. 40. Num. 26. 10. V. 35. Came out It was created by him and darted either out of the cloud or out of the Sanctuary V. 37. Of the burning Of those dead bodies which were fired and consumed to ashes which were yet burning hot hallowed these censers having been presented before God by his commandement and besides that belonging to persons which perished by a curse ought now to belong unto
people And they these great acts shall bee archieved by these two numerous and warlike tribes come out of Joseph whereof that of Manasses who was the elder shall yeeld in power and number to Ephraims who was the second brother according to Jacobs Prophecie Genesis chap. 48. v. 19. V. 18. In thy Of the commodity thou shalt have thy land bordering upon the sea to make many voyages which will be very profitable to thee In thy in thy peaceable and home led life free from enterprises and altogether employed in governing of thine owne private affaires See Genesis chap. 25. verse 27. V. 19. They Namely the Zabulonites by their frequent voyages into farie Countreies shall invite many Nations to come and worship the true God in his Temple in mount Sion There these nations by the Zabulonites enducements shall serve the true God in that only manner which he hath approved of and appointed Or the Zabulonites themselves being delivered from the dangers of the seas and enriched shall come to yeeld sacrifices of thanksgiving to the Lord Psal. 107. 32. Jon 2. 9. The abundance The great riches which navigation brings in In the sand the sea-shore which though of it selfe it be very barren brings in great revenues by reason of the sea trading V. 20. He that Namely the Lord who hath bestowed upon the tribe of Gad a large and spacious Countrey and although it lye upon the frontiers and therefore be often invaded yet it shall have strength and heart to defend it selfe V. 21. He provided God hath assigned unto Gad the first land which was conquered from the Amorites on this side Jordan See concerning these first fruits of the countrey Numbers 24 20. Because there because this part of the Country was that alone which God let Moses see and which he would have him divide amongst certain tribes And he came This is spoken by propheticall anticipation concerning the Gadites company and faithfull assistance which they lent their brethren in the subduing of the land of Canaan and executing the Lords vengeance upon the accursed people See Jos. 4. 12. V. 22. A lions whelp The Italian Like a lions c. It shall be a warlike nation which out of his mountainous frontier shall often invade its enemies V. 23. With favour With Gods grace and favour which will make him acceptable amongst his brethren Gen. 49. 21. Possesse thou the Italian Thou shalt possesse See Jos. 19. 32. V. 24. Dip He shall enjoy an exceeding fat countrey Gen. 49. 20. V 25. Thy shoes It seemeth to be a proverbiall kind of speech taken from shoes which are made of a solid and hard matter to signifie a continuance of strength without wearing out as Deuteronomy 29. 5. V. 27. Underneath As in heaven is the pacificall feat of Gods glorious resting place so here on earth is the theater of the works of his providence and omnipotency through which he rules the world V. 28. Alone From other people as a Nation consecrated to God and by him protected against all assaults V. 29. Bee found Ciars The Italian Shall dissemble Hebrew Shall lye unto thee that is to say shall be constrained to yeeld obedience unto thee though it be but a feigned and forced one See Psalme 18. 44. and 66. 3. and 81. 15. Shalt tread Shalt beat downe their loftinesse shalt assault and conquer their country and all their forts CHAP. XXXIV VERS 1. VNto the mountaine See Numbers 27 12. Unto Dan This chapter hath beene added to Moses his books by some Prophet after the division of the land of Canaan and therefore these countries are by anticipation called by the names of the tribes to whose lot they fell Now Dan had the uttermost Northern frontier Judg. 18. 7. V. 3. Of Palme trees Jericho is so called Judges 1. 16. 2 Chronicles 28. 15. Because that the territories thereof did abound in such kind of trees and this very name is also given to it by profane authors Zoar A city situate on the furthest part of the sea of Sodom Gen. 19. 22. V. 6. Buried him He caused his body to be laid in the earth by the ministery of Angels or by some other meanes No man It is likely that it was done to take quite away all occasion of superstition and Idolatry See Jude 9. V. 7. His eye By divine miracle Deuteronomy 8. 4. Joshua 14. 11. It may also be that the use of Manna did somewhat helpe towards it it being an exquisitely pure kind of food of an aereall and not very corruptible substance Naturall force Hebrew greennesse that is to say a fresh and thriving constitution of body as Psa. 32. 4. V. 8. So the dayes In this moderate length of time was this mourning ended which amongst other nations was much prolonged for such kind of persons see Gen. 50. 3. V. 9. Of the Spirit Of a supernaturall gift and infused with wisdome under which are comprehended all the vertues belonging to a heroicall and excelling soule See 1 Kings 3. 9 12. Had laid For a signe and sacred meanes of that divine infusion of the holy Ghost into him the Lord going along with the ceremony with his internall operation according to the true property of all Sacraments V. 10. Whom With whom God hath parleyed and to whom he hath communicated himselfe by a cleare and ocular representation without any abstraction or oppression of the senses without any doubtfull speeches visions dreams or other hidden meanes See Numbers Chapter 12. verses 6. 8. V. 12. Hand Operations of Divine and Omnipotent power which did accompany Moses his Ministery See Deuteronomy Chapter 4. verse 34. and 7. 19. THE BOOK OF JOSHVA THE ARGVMENT IOshua who very likely did by divine inspiration write and compose this History and joyned it by way of appendix to the Originall volume of Moses his bookes kept by the Priests in the Tabernacle Sets down in it how that he being whilest Moses yet lived appointed and consecrated his successor after his death entered upon the conduct of Gods people being instructed and strengthened by Gods own Word and authorized by his miraculous and glorious power which accompanied him and accepted and acknowledged by the generall consent of the people And afterwards how he passed over Iordan and after he was come into the land of promise he again sanctified and purged the people putting Circumcision in practice again which had beene intermitted in their pilgrimage in the wildernesse After which the people beginning to enjoy the fruits of the land Manna ceased And the Son of God appearing corporally to Ioshua assured him of his conduct and power through which he in six years conquered with armed hand the Land of Canaan destroyed the accursed Nations and Kings according to Gods Commandement and afterwards divided the Land amongst the nine Tribes and a halfe which had not received their inheritance beyond Iordan appointed the Priests and Levites Cities for their habitations settled Gods Tabernacle in Shiloh observed punctually all
have not only sinned but am also wicked of nature see Iob 14. 4. Iohn 3. 6. Rom. 5. 12. Ephes. 2. 3. Conceive the Hebrew warme me a tetme taken from birds that hatch their egges V. 6. Thou desirest the Italian it hath pleased thee to teach me that is to say to regenerate me with thy Spirit creating a new spirituall light in mine underderstanding and wisdome in mine heart see Isa. 54. 13. Ier. 31. 34. Ioh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it thou delightest in truth in the inward parts and hast taught mee wisdome inwardly that is to say thou hast made mee by thy Spirit such as thou requirest man to bee in sincerity and uprightnesse but alas I have not employed this talent in resisting of temptation but have spoiled this good work of grace even as that of nature was already corrupted in mee Yet those small reliques which remaine in me doe yet revive some hope of pardon and restorement in me In the hidden the Italian in the inward Hebrew in the secret see Rom. 2. 29. 1 Pet. 3. 4. V. 7. With hysop working in me that effect which is figured by hysop in ceremoniall purifications Lev. 14. 4. 49. 51. 52. Num. 19. 18. Heb. 9. 19. which is that God doth not onely cleanse the filthinesse of sinne but doth also cure the malady doth onely take away the stink of it but conferreth also upon man the sweet savour of his sonnes justice by in puting it unto him V. 8. Make me as thou hast humbled and bruised me by Nathans message so let me either by thy Spirit inwardly or by some minister outwardly receave the sweet ambassage of peace and reconciliation to comfort me after so much terror see Job 33. 24. V. 10. Right spirit or a constant spirit and well settled in a resolution to serve and obey thee or to doe well V. 12. Thy free Spirit the Italian thy voluntary Spirit or free that is to say the Spirit of grace which is the author of true spirituall liberty in the faithfull Rom. 8. 2. And freeth them from sin and death and causeth them to serve him willingly Others translate it the principall or reall spirit which is ruler and governour of the soule and all the thoughts and motions of it as the soule is of the body see Iob 30. 15. V. 14. From blood guiltinesse namely from Vriahs murther or generally the capitall punishment which I have deserved Thy righteousnesse not that of the law which condemneth irre-missibly but that of the Gospel which observes the promises of grace and according to them doth grant pardon Rom. 3. 26. V. 15. Open thou that is to say give me cause and together with that a will and holy motion to give thee thanks for thy forgivenesse V. 16. For thou the meaning is the corporall sacrifices are not of any value in respect of the Elects true spirituall sacrifices yea the first without these are abominable Now there are two sorts of these spirituall sacrifices the one for to obtaine grace such as your acts of repentance and contrition were the other after that wee have obtained it such as the sacrifices of thanksgiving were I doe now present the first unto thee give mee occasion hereafter to yeeld thee the second see Psal. 50. 14. 23. V. 17. Broken Spirit that is to say extreamly afflicted and humbled with griefe for sinne yet without dispaire but offering up such a heart unto God by a faithfull calling upon him in his sonnes name see Isa. 57. 15. 61. 1. 66. 2. 18. Build maintaine strengthen and defend thy Church It seemes that he hath a regard to that that Princes sinnes doe take away Gods safe-guard from the people Exod. 32. 25. and they oft-times are punished for them 2 Sam. 24. 17. V. 19. Then namely when thou hast purged my sinne by which the whole body of the people is defiled through me who am their head thou shalt look upon us in favour to accept of our service Of righteousnesse done rightly according to thine appointment Psalme 4. 5. Burnt offerings see Levit. 6. 22. 23. PSAL. LII VER 1. WHy boastest thou why dost thou triumph in thy wickednesse and cruelty which thou findest to be favoured and recompenced by Saul O mighty man see 1 Sam. 21. 7. the goodnesse Gods grace towards his elect is not changed or annihilated through thy persecutions and cruelties but it will arise against thee in their behalfe V. 5. Of the living see Psal. 27. 13. V. 6. And feare namely they shall reverence God for his judgements V. 9. On thy name that is to say on thy selfe revealed as by a proper name to thy Church or upon thy grace and savour Before thy Saints the Italian and it is good c. that is to say thy Saints doe alwayes look after it by faith and calling upon it and it is also continually nigh unto them in all their necessities and whensoever they pray or call upon it Psal. 16. 8. PSAL. LIII THE title Mahalah it is thought to bee the name of a musicall instrument see the same subject as that of this Psalme Psal. 14. V. 5. Where no feare the Italian where no cause of feare without any apparant cause of feare by panick terrours sent by the Lord and by a certaine secret remorse and trouble of conscience see Lev. 26. 17. 36. or when they shall be in carnall peace and security 1 Thes. 5. 3. Put them to shame for God condemneth their present enterprises and reproves their persons hee hath given thee power to overcome and beat them back shamefully PSAL. LIV. THE title Neginoth see Psalme 4. in the Title V. 1. By thy name that is to say by thy selfe shewing by thy power that thou art indeed such as thou art termed to be V. 3. Strangers he calleth Saul and his followers so and the Ziphims because they proceeded agaâ—nst him like barbarous people without any humanity see Psal. 144 7. My soule that is to say they seek to take away my life V. 4. With them namely as their head and conductor whose power supplyeth their little number and their weaknesse V. 5. In thy truth pronouncing a just judgement against them or according to thy truth that is to say thy true promises made to thine elect V. 7. Delivered me I assure my selfe by saith that he will doe it therefore I hold it as done Others when he hath delivered me PSAL. LV. VER 2. MAke a noise wiâ—h laments fervent prayer and groanes V. 3 Of the vo ce the Italian of the cry it seemes that he would describe the warre like cries which they make at onsets They cast a terme taken from siedges where they use to roule down dart and throw down anything as they can upon the besiedgers for to endammage them V. 8. Windy storme namely the fury and violence of mine enemies V. 9. Divide their dis-unite them and dissipate their councels hee seemeth to have a
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
great ignominie before the world Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to soveraign glory Heb. 2. 9. V. 15. So shall he as thou O my people hast received abundance of graces after thy miserie even so shall Christ receive the fulnesse of the Spirit from the Father which he shall shed over all the world Acts 2. 33. and by this meanes shall make himselfe known Shall shut submitting to him in silence and humilitie For that which namely the mysterie of the Gospell and of the Sonne of Gods Kingdom which was unknowne in former ages Rom. 15. 21. CHAP. LIII Vers. 1. WHo hath whereas other nations have yeelded themselves to the obedience of faith the Jewish nation shall resuse Christ foretold by us Prophets and preached by the Apostles To whom how few of the Jewes shall open their eyes and hearts to the Gospell which is the power of God unto salvation to every one that beleeveth Rom. 1. 16. Or in whom God shall work by his powerfull and superabundant grace to bow their hardned hearts V. 2. For he shall that is to say Christs beginnings in respect of his humane nature and of his Kingdom shall be very small and weak like unto a young plant growing in dry ground see Isa. 11. 1 Before him namely before God the Father under whose protection and providence the Kingdom of Christ is grown up Or before the people who seeing Christs weaknesse in the flesh did contemn and despise him Shall see him he speakes as if he were a carnall Jew who judged of Christ according to his outward appearance Joh. 7. 24. V. 3. Acquainted to whom all manner of evils and sufferances have been familiar and ordinary V. 4. He hath born in the quality of a pledge for his Church he hath given satisfaction for her sins bearing all the punishments due for them in torments and extreame griefes both of body and soul and by feeling the wrath of God and death c. Yet we namely the Jewish nation Stricken namely for his own proper sins V. 5. The chastisement that is to say Gods just judgements for sin have been fully executed against him in stead of all his Elect for their benefit and absolution whereby his wrath hath been appeased and they reconciled with him V. 6. All we all men through sinne were alienated from God and were gone astray out of the way of everlasting life and every one followed his own lusts and particular sins Laid on him by his Sons one and onely righteousnesse he hath expiated all those severall sins Rom. 5. 16 18 19. The iniquity not the transgression nor the fault but the bond by which we were liable to Gods justice and the punishment of it Christ being our surety Of us all namely of all beleevers who in Christ have a true spirituall communion amongst themselves V. 8. Was taken into celestiall glory From judgement namely from the punishment of judiciall death which hee suffered for men as their pledge His generation the Italian his age namely the lastingnesse and eternity of his Kingdome into the possession of which he entred after his resurrection V. 9. His grave according to the custome of malefactors condemned to death he was to be buried ignominiously But Joseph a rich and honourable man laid the body in his grave by a secret providence of God to shew that with Christs death all the punishments and shame due to sinne were ended V. 10. He shall see hee shall gaine an infinite number of beleevers regenerate according to his own image through his Spirit and the incorruptible seed of his word Psal. 110. 3. Hebr. 2. 13. Prolong he shall reigne and live eternally The pleasure namely Gods eternall decree concerning the salvation of the Elect shall be powerfully and fully executed by Christ who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation V. 11. He shall see he shall receive a full reward for his sufferings when after he hath accomplished the work of redemption he shall be raised up in glory and shall gather unto him all his Elect by the preaching of the Gospell My righteous servant who hath and possesseth that perfect righteousnesse as can alone satisfic Gods judgement for his Elect. Dan. 9. 14. Zech. 9. 9. Rom. 5. 18 19. 1 John 2. 1. Justifie that is to say he shall cause them to be absolved as righteous before God by his righteousnesse which through faith shall bee imputed to them Rom. 4. 5 6. By his knowledge by the lively light and impression of faith which embraceth Christ and his righteousnesse to salvation and doth mystically unite the beleever to him Gal. 2. 20. He shall beare to redeem them from condemnation by his suffering to make intercession for their defects by presenting himselfe continually before God and to mend their defaults by his Spirit V. 12. Will I divide him that is to say I the Father will cause my Son after he hath overcome the devill and death to gain unto himselfe a great many men whom the devill held in slavery and shall upon them establish his Kingdome amongst the other Kingdoms of the world Ephes 4. 8. Of many not generally of the whole world but of the decreed number of the Elect John 17. 9. Rom. 5. 15 19. CHAP. LIIII Vers. 1. O Barren namely O thou Church which before Christs comming wert like a barren woman or like a woman forsaken of her husband bringing forth no more spirituall children Rejoyce in the Messias his time because that by the renewing of the covenant of grace and by the sending of the Spirit thou shall become a most fruitfull mother farre more fruitfull then ever the ancient Jewish Church was whilest it continued in Gods Covenant V. 2. Enlarge a representation of the wonderfull increase of beleevers under the Gospel by the figure of a tent that should grow too little for them that live in it V. 3. And thy seed that is to say The beleevers which thou shalt bring forth to the Lord shall spiritually become Lords of the world planting his faith and Kingdome in it and peopling with a new and sanctified kinde of people the whole world which before was void of the knowledge and grace of God V. 4. Shalt forget that is to say the greatnesse of thy glory under the Gospel shall blot out and cancell in thee all feeling and remembrance of thy former state which was infamous for sins and idolatries and wretched for punishments by meanes of which I was in a manner divorced from thee Isa. 50. 1. V. 5. Thy maker namely God who as by his grace he gave thee thy first being to make thee his Church can also restore it to thee again when he pleaseth Of the whole and not onely of the Jewish Nation V. 6. Hath called thee hath re-united thee to himselfe by the Covenant of grace V. 9. This is namely this salvation and deliverance from the deluge
onely gather all Nations indifferently into my Church but this shall last untill such time as all mine elect be gathered together V. 12. For the Nation they shall all come to thee because that cut of the Church there is no salvation That will not namely that will noâ— submit themselves to Christs Kingdome established in thee and administred by thâ—e by meanes of his Word V. 13. The glory the faire Cedars of Lebanon and other Trees of value shall be made use of in the building and beautifying of my Temple that is to say whatsoever is good in the World either in understanding vertue or doctrine shall be sanctifyed and employed for the building up of the Church see Isa. 41. 19. Of my feet namely of mine ordinary residence in grace He hath a relation to that the Arke was called the Lords foot-stoole 1 Chro. 28. 2. Psal. 132. 7. V. 15. Thou hast been that is to say thou Church whilsâ— thou wert restrained within the compasse of the Jewish Nation onely which suffered so many evils and reproaches from the World V. 16. Thou shalt the Princes and Nations which are converted to Christ shall maintaine thee with their substance and wealth V. 17. I will bring my graces under the Gospel shall be farre more excellent and precious then they were under the Law Also make whereas heretofore thou wert tyrannized over by those that were thy Governours I will now have thy government be in peace and justice V. 18. Thou shalt call thou shalt be every way defended by my protection And thy gates the meaning seemes to be that God will continually come to thee with new benefits and thou shalt goe forth to meet him with thankesgiving Psa. 89. 16. V. 19. Shall be no more thy true light shall be Gods grace in this world and his glory in Heaven both which are firme and without variation V. 21. Thy people all the true members of the Church shall be justified through faith in Christ and sanctified by his Spirit Isa. 35. 8. 52. 1. The Land the world in the estate renewed by Christ and the good things thereof as well in this life as in the life everlasting V. 22. A little one that is as much as to say the Church shall increase wonderfully CHAP. LXI Vers. 1. IS upon me Christs words Anointed me in my humane nature God the Father hath endowed me with the gifts of his Spirit above measure John 3. 34. and in my whole person hath consecrated me to be King Prophet and Priest of his Church for the ancient holy unction was applied to these three offices Good tidings namely the Gospel of grace which hath a reference to his Office of Prophet Unto the meeke the ordinary title of true beleevers for this quality is required in true faith and is a true token of the Spirit of regeneration To bind up to heale those soules that are afflicted by the feeling of their sinnes and contrite through repentance which belongeth to the Office of Priest Liberty from the bondage of the divell sinne and death John 8. 36. Which belongeth to the Kingdome and Kingly Office of Christ. V. 2. The acceptable yeere namely the new and happy age of Gods grace answerable to the ancient yeere of Jubile where in all bondages and morgages of Lands were freed see Isa. 49. 8. and Tit. 3. 4. Of vengeance upon the Churches enemies This seemes to be added to shew that the spirituall jubile hath a great advantage of benefit over the ancient ceremoniall jubile for in the old jubile a man had no way to complaine or have right of a master that had abused his servant during the time of his bondage But here Christ punisheth the divell and all his ministers V. 3. For ashes which they were wonted to cast upon their heads in time of mourning Job 2. 12. Lam. 2. 10. The Oyle according to the fashion of the times wherein they used to anoint their faces with Oile in the time of rejoycing The garment namely festivall garments which were worne onely in those daies that they offered Sacrifices of praise and solemne thankesgiving Psal 30. 11. 132. 16. Eccl. 9. 8. Be called they shall be like unto faire great Trees well rooted by faith in Christ firme and abounding in fruits of good workes V. 5. And strangers namely those that shall joyne themselves to the Church only by an outward profession and shall not be incorporate into it in Spirit and truth like unto the Gibeonites Jos. 9. 21. and they shall also doe service in Gods Church in secular businesses V. 6. Ye shall be all true beleevers shall attend upon the spirituall service Offering up through Jesus Christ their owne bodies and persons their goods praises and thankesgivings c. Ro. 12. 5. Heb. 13. 15. 1 Pet 2. 5. V. 7. Double that is to say extreame as Isa. 40. 2. Jer. 17. 18. Or full of misery within themselves and subject to contempt from others Their portion namely the beleevers The double that is to say the fulnesse of goods and glory Zech. 9. 12. V. 8. For I that is to say I will doe all beleevers this good because I will have them by reason that they shall be truely converted to me renouncing all manner of hypocrifie for which they were heretofore abominable unto me Robbery for that is to say all outward profession and exercise of religion which is not joyned with inward righteousnesse and justice Matth. 23. 25. V. 9. Shall be knowne by its vertue and good workes and also by Gods singular blessings upon them V. 10. I will the Churches words acknowleding Gods benefits Hath clâ—athed me he hath compassed me round about with glory by the deliverance which he hath sent me and by the effects of his righteousnesse and grace see Psa. 132. 9 16. Decketh himselfe c. the Italian decked with a Crown the Hebrew word signifieth a Priestly garment for peradventure a bridegrooms head ornaments had some resemblance to the Priests ornaments V. 11. Cause righteousnesse namely the effects of his grace and bounty followed by the Churches acknowledgements and thankesgivings CHAP. LXII Vers. 1. FOr Zions sake the Prophets words in the name of all the other Prophets ver 6 7. by which he protesteth that because of his zeale for the good and safety of the Church he wil continue in declaring of Gods promises concerning the Messias and in praying him to fulfill them The righteousnesse that is to say the defence of the Churches right against her enemies and the communication of Gods in benefits to her V. 2. Thou shalt be called thou shalt be set into a new estate which the Lord himselfe shall create V. 3. Thou shalt also be that is to say he shall keep thee as a most precions thing or thou shalt be the subject of his glory V. 4. Forsaken namely by Gods grace and presence like unto a woman that her husband had put away see Isa. 54. 6 7. Beulah the
of any Common-wealth or Church whereof he would notwithstanding preserve the seed in Babylon amongst those poor captives to make it revive and flourish again at the appointed time And the Prophet doth set down and exaggerate at large in divers Chapters the causes of this decree namely the violation of all his commandments both of the first and second Table of Gods Law in a suparlative degree And he also taxeth those which were already in captivity in Babylon with the same sins with most severe threatnings Then he turneth himself to many strange nations which were the Jews neighbours and had been either a cause of misleading them or had through malice been assisting to their desolation and overthrow or had rejoyced at it especially to Tyre Egypt and Edom whom he telleth that they should be enfolded in the same Caldean deluge who raised an Empire out of the ruine of many States and Kingdoms And so goeth on to the foretelling of the ruine of Gog and Magog the last and cruellest persecutors and enemies of the Church to which he turneth himself again towards the end of his Book with comfort and consolation by the promises of eternall redemption through the Messias and the establishment of his Kingdom in this world which is magnificently described by the vision of the admirable restauration of Solomons ancient Temple described very particularly in its first form and state to which the Church renewed by Christ should be every way correspondent in spirituall excellency and glory into which he should come again to make his eternall residence there setting it again in a perfect order of spirituall pietie pure service of God holinesse and righteousnesse after which should follow a compleat and eclestiall happinesse CHAP. I. Vers. 1. THe thirtieth that is to say From the beginning of Nabopolassar his reign who was father to Nebuchadnezzar the great according to the Babylonian accompt where Ezekiel was which accompt was also observed for a long time after Captives namely under King Ichoiakim 2 Kings 24. 12. Chebar a river of Mesopotamia neer to which it should seem were appointed the habitations for the Iews which were led into captivitie Psal. 137. 1. The heavens a kinde of speech very much used in the description of visions Mat 3. 16. Acts 7. 56 and 10. 11. Rev. 19. 11. to shew a suddain breaking forth of light from above created by God miraculously as if it came out of Heaven it self in and through the midst of which were shewn the representations of divine things V. 3. The hand that is to say God did work in him after a miraculous manner did ravish him in Spirit did enlighten and strengthen his minde and the other faculties of his soul and did reveal to him in vision such divine secrets as did far surpasse any humane capacity 1 King 18. 46. 2 King 3. 15. V. 4. A whiâ—â—winde a figure of the coming of the Son of God eternall King of the Church in judgement against the Iews using the Caldeans which lay northerly from Iudea for his instruments Amber the Italian sine brasse the Hebrew word is of a very uncertaine signification according to some it is a kinde of mettall composed of gold and silver according to others a kinde of very fine brasse as Rev. 1. 15. V. 5. Out of the mids the meaning of this vision seems to be That the Son of God who had estastlished the Ark of the covenant with all the things belonging to it for a signe of his residence amongst his people and for a figure of heaven where he dwelleth and reigneth in glory amongst his angels doth here reveal his heavenly Majestie in forms and shapes answerable to the earthly figures of the Temple appearing in judgement against his people purposing to depart from them and destroy them as it is declared Ezek. 10. 17 19. and 11. 22. untill the time appointed for the restauration of the Church at which time he would return in the same form Ezek. 43. 3. See the like visions Dan 7. 9. Rev. 4. 6 7. Thereof namely of the fire Creatures living and moving bodies which represented the Angels about Christ his throne as likewise upon the Ark and upon the walls on the outside and inside of the Sanctuary there were pictures of Cherubims as these beasts are also called Ezek. 10. 15. V. 6. Four See vers 10. and Ezek. 10. 14. V. 7. Their scot according to the Hebrew phrase by the foot is meant the leg and thigh here described to bestâ—ait without any bending in the ham or hougâ— like unto the fore legs of beasts Sâ—lâ— to signifie as it should seem the indefatigable motion of Angels in the service of God and of his Church V. 8. The hands to shew the vertue and diversity of their operation The four siâ—â—s namely on the four sides of the wagon on each side of which there was a Cherubim V. 9. Their wings namely with which they did flee vers 11. did spread themselves and move alike to signifie the equall uniformity of the Angels motions in Gods service Returned not namely at their own will and pleasure but according to the directions of him thâ—t sat upon the throne vers 14. A figure of the constancy perseverance simplicity and uprightnesse of the Angels in all their service V. 10. Faces which by some have been taken for resemblances of a man in the generall shape of the body of an ox in the hâ—o's of a lion in the hair and of an eagle in the wings But most commonly they are taken for resemblances of the head those of the man and of the lion being opposite seem to represent the angâ—ls done sometimes in milde nesse and sometimes in rigour those of the eagle and the ox the various object of their working sometimes in earthly and sometimes in heavenly things V. 11. Vpwards namely above the shoulders where the four faces did begin to divide themselves and where the four wings of the Cherubims were also divided whereof two they used to she with and with the other two they covered the lower parts of their bodies The first two signifie the swiftnessâ— equeualitie and subliâ—enesse of their service the seconâ— their unspotted purity as Isa. 6. 2. V. 12. The Spirit namely the will and pleasure of him that â—ate upon the Throne who did drive â—nd put forwards the beasts and the wheels to the same kinde of motion vers 20. V. 14 Returned not in a tumultuary way by chance and according to their own minds but according as their heâ—d did guide them V 15. One wheel the Ark which was the figure of Gods throne of glory is called a chaâ—iot 1 Chr 28. â—8 to shew that God is not shut up in heaven nor is not idle but moves and works continually by hiâ— Spirit and power So also he set wheels to the celestiall throne Dan. 7. 9. The meaning in this place is that the Prophet did see a wheel by every one of the beasts so
spirituall enemies V. 26. And I will I will blesse them and their habitation and their pasture abundantly V. 27. When I have broken when I have freed and redeemed them by the bloud of my sonne from the spirituall captivity of the devill and sinne V. 29. A plant Jesus Christ glorious in his divine Majesty and force who shall make his Church famous through his gifts and graces being her true tree of life See Isa. 11. 1. Jer. 23. 5. V. 31. Are men all the aforesaid things are to be understood spiritually with a relation to the soule of the elect and the salvation of it so that the correspondency which is betweene the sheep a bruit beast and the shepheard which is man is found in spirit between man and his God CHAP. XXXV Ver. 〈◊〉 MOunt towards the land of Idumaea or Edom. V. 5. Hatred against Israel See Ezek. 25. 15. Amos 1. 11. Of the children the Italian overthrowne the children that is to say hast assisted the Caldaeans in making a horrible slaughter of my people Psal. 137. 7. Ezek. 25. 12. that their the Italian at the fulnesse of their iniquity at which time the measure of my peoples sinnes being full I also caused my judgements to fall violently upon them Ezek. 21. 30. 31. V. 6. And bloud namely the sword and violent death V. 10. Two Nations thou hast perswaded thy selfe that thou shouldest possesse the land of Judah and of the ten Tribes Whereas the Lord the Italian though the sword though the Lord have taken it for his owne proper habitation placing his people there and his Temple with the signes of his presence V. 11. Make my selfe I will make my selfe knowne to my Church by new trials of my justice and power against her enemies and of my love and mercy towards her V. 14. So shall the Italian when the whole earth rejoyceth namely when I shall give all the world cause to rejoyce at my peoples deliverance and their re-establishment in their countrey then will I increase thy desolation This was partly verefied in the Idumaeans but hath been accomplished in the enemies of the Church whose curse and condemnation increased when salvation appeared to the elect and beleevers through Christ. CHAP. XXXVI Ver. 2. HAd said hath triumphed and scoffed at your desolation The high places the Italian the everlasting hils an epithet ordinarily given to high hils Gen. 49. 26. Deut 33. 15. Hab. 3. 6. by reason of their immovable firmenesse but by this figure is chiefly meant the Church founded upon Gods promises V. 3. And ye are taken up ye have been derided by prophane Nations V. 7. I have lifted that is to say I have heaven V. 8. Shoot forth you shall be endowed with new fruitfullnesse which my people shall enjoy being shortly to come out of captivity A figurative description of the happinesse which shall be in the world under the Messias in the behalfe of the Church V. 12. Thou shalt no more he attributes the desolation which happened to his people by hunger pestilence and warre to the countrey by a similtude of evill women that doe kill their burthen in their wombe V. 13. Devourest up as who should say an accursed countrey condemned to all manner of misery the inhabitants of which cannot live the Canaanites having first been rooted out of it and since that the Israelites V. 14. Thou shalâ— thou shalt no more be subject to those frequent calamities which have made thee infamous V. 17. As the uncleannesse which is extreamely abominable V. 20. They prophanâ—d Through their misery and slavery occasioned by their owne sins they have given their enemies occasion of blaspheming me as if I their God could not have saved them or as if I were not faithfull in my promises V. 21. I had pity For to free my Name from these imputations I have resolved to forgive my people and to re-establish them V. 23. Sanctifie I will cause my divine perfections to be knowne by the effects contrary to those slanders that my holy name may be respected and honoured by all men as it ought to be V. 24. I will take you By the returne from Babylon is figured and comprehended the salvation oâ— the Church by the Messias together with the abundance of all spirituall graces V. 25. I will sprinkle I will largely communicate my grace â—nto you and grant you pardon for all your sinnes parchased with the price of my Sonnes blood which was shed for the sinnes of the world Ephes. 5. 26. Heb 9. 14. 1 John 1. 7. V. 26. The stony heart namely The hard heart which hath beene inflexible to my spirit insensible of my Word and Judgements and impeneâ—â—ble to my grace Of flesh pliable and capable of being vivified and governed by my spirit as amongst naturall bodies there is none fitting nor apt to receive and containe the vitall spirit but â—nely the fleshly body V. 29. Save you By my free Justification I will free you from that punishment which your filthinesse deserves and by the sanctification of my spirit I will free you from the corruption and slavery of sinne I will call By mine Almighty Word I will cause all manner of good things to be brought forth unto you V. 32. For your sakes Not for any desert or worth that is in you V. 37. Be enquired that is to say The abundance of goods shall be such that they shall desire nothing but for to have a number of men sufficient to enjoy those goods V. 38. As the holy flocke Which was brought into Jerusalem at the three solemne feasts for sacrifices in innumerable quantity CHAP. XXXVII Vers. 1. IN the spirit namely In extasie and rapture of minde Bones Dead mens bones V. 3. Can these bones By any way or naturall power that thou knowest V. 4. Prophecie Be thou the instrument of mine Almightie Word by which in vision these bones shall seeme to thee to have life put into them for a signe that by my power my people shall be re-established in their former estate V. 7. Aâ—â—oyse A signe of Gods glorious presence shewing his power in a miraculous and supernaturall worke To his bone Joyning themselves againe to thir naturall joynts V. 9. To the wind the Italian To the spirit According to some to the soule of man and according to some to the holy Ghost it selfe whose personall property is to vivifie and cause all things to live Psal. 104. 30. From the foure For to signifie the restauration of the people from all those places where they had been scattered Breathe upon Send the soule and spirit of life into every one of these dead bodies by the operation of thy divine power Hee seemes to intend to represent the manner of the creating and infusing the soule into Adam described Gen. 2. 7. V. 11. Our bones Wee are destroyed beyond hope of restauration Wee are in Babylon like dried bones in sepulchres Psal. â—41 7. V. 16. One sticke Some little piece of boord or
to whom the Prophets had denounced their extreame desolation Isay 23. Ezek 26 and 27. and 28. Repented not with a generall internall and spirituall repentance which the working of miracles cannot bring forth but is an effect of Gods Spirit co-operating with his word but only with an exteriour and disciplinary kinde of repentance which is nothing but being displeased and a forsaking of those great grievous sins which do fight against nature and civill and morall justice and do violate common society for which sins the Lord destroyed those nations Now this was sufficient to condemne the Iewes insensible and inflexible rebellion V. 22. But I say we must suppose those nations aâ—e indeed perished for their grâ—evous sins but at the last judgement the malignâ—ty of these rebels shall appear to be more cruâ—l shall be severely punished V. 23. Exalted by that incomparable blessing of having bin the place of aboad and ordinary conversation of the worlds Saviour V. 25. I thanke thee to the glory of thy divine Majestie I acknowledge thy Soveraigne power accompanied with justice wisdome and mercy in so much that thou hast not wrought upon the mindes and hearts of wise worldly men to give them a lively light of the mysteries of eternall salvation but upon soules of a weake understanding in worldly matters upon simple weake ignorant and contemptible people 1 Cor. 1. 27. V 26. Even so I doe not only acknowledge this truth but do also consent unto it and approve of it V. 27. Are delivered he meanes the universall Kingdome which he hath receaved from God his Father in the qualitie of a Mediator and especially over his Church to accomplish the salvation of it according to the Fathers everlasting decree No man knoweth namely the mystery of the sonnes person and consequently of the Holy Trinity As likewise his In carnation and all the properties of his office of Mediator is onely knowne by God by a proper naturall and perfect knowledge And all that men and Angells know thereof they know it but only of his meere good will and that which is revealed is done by the Sonne to whom it onely belongeth to reveale it as knowne to him by knowledge of nature and he onely having that property of being the Word of God Iohn 1. 1. and revealer of his secrets Psa. 2. 7. Iohn 1. 8. 1. V. 28. That labour in your soules and consciences by a lively feeling of your sins by the terrour of Gods judgments and the hardnesse of his scourges and punishments And also by a painefull and fruitlesse enquirie how you might satisfie Gods justice and obtaine his favour by your own proper works Isa. 55. 2 V. 29. Take Yeeld and submit your selves to me by obedience of saith laying aside all pride and rebellion 1 Cor 7. 22. and 9. 21. 1 Pet. 2. 16 Learne imitate my example in these vertues which are fitting and necessary for every Christian. V. 30. Is easie the Italian is pleasing or easie Namely to those that are regenerate whose sanctified will enclined by Gods Spirit doth no more oppose Christs Law which in the corrupt man is the only cause of the lawes severity towards him but rather consents unto it and sets his whole delight therin Rom. 7. 22. and 8. 7. and this yoake of Christs is opposite to the rigorous yoake of the law unsufferable withâ—u Christ Acts 15. 10. to the intolerable yoke of Pharisaicall orders Matth 23 4. and to the cruell and tyrannicall yoake of the Princes of the world Isa. 9. 3. and 10. 27. CHAP. XII VER 1. TO plucke according to the permission of the Law Deut 23. 25. V. 2. Is not the law did forbid them to dresse anâ— food upon the Sabbath day Exod. 16. 23. which the Pharisees did superstitiously extend to these petty actions of plucking and rubbing of eares of corne V. 3. Have ye not the meaning is the rigorous observation of ceremonies must yeeld to necessity when there is no contempt nor profane rebellion as David did without being reproved for it V. 5. Or have ye not Seeing God hâ—th not tied the officers of his Temple to the observation of the Sabbath they doing that day their most painfull and laborious services my servants and officers following me and serving me may also be free from the observation of it seeing that I am true God with my father and that my service sanctifieth these actions as the service of the Temple sanctified those V. 6. Is one namely I my selfe everliving God Lord of the Temple and the Messias who really and in truth am all that was figured by the Temple and the service belonging to it V. 7. If ye had another reason which hath a relation to the Pharisees cruell hypocrisie who thorow an ostentation of externall discipline went against charity not pittying the Apostles distresse who did eat ears of corne for meer necessity V. 8. For the he yeelds a reason for the Apostles innocency for if there were any sin in their act he was to judge of it being the Soveraigne Lord of all exteriour service and of the due observance of it And therefore since he did not finde fault with it they were not to cavill about it V. 10. To heale The Pharisaicall tradition did forbid the use of artificiall and naturall phisick upon the Sabbath day unlesse it were in cases of extreame necessity and now they doe superstitiously and malignantly apply the same to miraculous cures and healings See Luke 13. 14. Iohn 9. 16. V. 15. Them all that had need of being healed V. 16. And charged See upon Mat. 8. 4. V. 19. Not strive he shall not seek after worldly glory whereupon arise great strifes in the world hee shall proceed in all humility in himselfe and mildnesse towards others V. 20. Till he send till he be entred into possession of his everlasting kingdome to overcome and subdue all his enemies Vnto victory or everlastingly according to the phrase of the holy language V. 22. Blinde by the meanes of the devill which possessed him as Mat. 9 32. 17. 15. Luke 13. 11. V. 23. The Son the Ital. addeth the Christ the Son namely the promised Messias of Davids progeny V. 25. Beclzebub See upon Mat. 10. 25. V. 26. If Sathan the ground of this reason is because the Lord did drive devils out of mens souls by his saving doctrine as well as out of their bodies by his Almighty word wherefore one could not imagine that there was any collusion with the evill Spirit as Impostors often times do at whose instance the Devill comes out of a body to gaine any soules by seduction superstition false doctrine c. V 27. If I You shew your malice in judging evill of me because that having exorcists of your own nation which make profession of driving Devils out of men Acts 19. 15 and do not condemn them though you have no more reason to condemn mine actions thentheirs Now it is uncertain whether
hath in his humane nature and in regard of his office of Mediatour receaved the fulnesse of the Spirit knowledge and all other gifts Iohn 1. 14 16. Col. 1. 19. and 2. 9. and not as each beleever in a cortaine limited portion and measure Romans 12. 3 6. 1 Cor. 12. 7. 11. 2 Cor. 10. 13. Ephes. â—7 Verse 35. The Sonne in the qualitie of Mediatour CHAP. IV. VER 3. HE left to not derogate out of time as it is likely from Iohns authority by his presence Or to not give any cause or matter of making comparison or opposition betweene two baptismes to the prejudico of both Oâ— to shunne the occasion of vaine ambition and popular applause V. 5. Syâ—har it is thought to bee the same place which is elsewhere called Sichem V. 6. Well it was some noted well of springing water which did beare Iâ—cobs name Yet the Scripture doth no where else make mention of it Saâ—â— thus like to a man that was weary without seeming to stay there a purpose though in the secret of his divine providence he had an intent to convert the people of that place The sixt houâ—e namely about noone Ver. 7. Of Samaria a Samaritan by nation and prosâ—ssion Or who was borne in Samaria though shedwelt in Syehar V. 9. The â—ewes for the Samaâ—icans were but a mixture of Pagan Nations 2 King 17. ver 24. who after the Captivity had built themselves a Tempâ—e upon mount G 〈…〉 zim and together with some apostaâ—ed lewes had there established a false worship to imitate that of Ierusalem Neh 13. 28. wherefore they were excommunicated by the Iewes and did hate one ano her exceedingly V. 10 The gift namely the Saving grace which God presents to men by me Living water he calleth the grace of God so and the gift of the Holy Ghost which are of a continuall lastingnesse and power for to quench the burning of the conscience scorched by Gods curse To satisfie them that thirst after eternall goods and warer the barrennesse of the soule and make it fruitfull in good works V. 12. Art thou as much as to say seeing thou câ—nst not give me any of the water of this well having nothing to draw it and take it up withall I doe Imagine that thou puttest mee in hope of some other water more pure and excellent then this but how can that be seeing that Iacob with whom thou art not to be compared was content with this Our father Jacob for these nations did yet beare though falsly the name of Israelites by reason of some remainder of the ten Tribes and some mixture of the Iewes which were amongst them V. 14. Never thirst with that thirst of the soule which is an entire privation of Gods grace and of the comfort of his spirit with a burning and desperate feeling thereof Isa. 66. 13. Hos 2. 3. Luk. 16. 24. Not of the thirst of feeling his own wants nor of the servent desire of enjoying that grace which the beleever ought to have continually so long as he is in this world where he is never satisfied nor appaied Isa. 55. 1. Mat. 5. 6. Revel 21. 6. and 22. 17. But the water that is to say that spirituall gift is not like a draught of water which being dranke up passeth away sodainely and the effect thereof is not long lasting but it is a grace residing in the believer like a provision or slore which he hath lying by him to goe unto whensoever he needeth to preserve in himselfe the spirituall life till such time as it bee compleated in the eternall Ver. 16. Goe call Christs end was not onely to make this woman know that he was true God who knew her evill life but also to awaken her conscience to acknowledge her sinne and desire pardon from GOD thorow saith and Repentance which is the true refreshing and watering of the soule V. 20. Our fathers namely the ancient Patriarchs as lacob Gen. 33. 20. Now being convinced in her conscience and finding that Christ was a Prophet she imagineth that Christ being a Iew would desire nothing of her but that she should become a Iewesse and thereupon she frameth this objection Mountaine namely of Garizim Yee say according to Gods order who had restrained that ancient libertie of serving him in other places V. 21. When yee shall neither that all distinction of places shall be annihilated as well as the difference of nations by the preaching of the Gospell you Samaritans being receaved into the covenant of grace and admitted into his service as well as the native Iewes Mal. 1. 11. V. 22. Ye worship that is to say for the present your Samaritan worship is altogether false being contrary to Gods law notwithstanding all your intentions of serving the true God whom you do not know seeing you do not follow the light of his word and doe not serv him according to his wil. Contrariwise the Iews onely have the true God and his externall service established and approved by him in which outward service notwithstanding true piety consists not but in the internall and spiritual service of faith invocation conversion c. which I will shortly establish in the world we know namely the Iewes whereof I am one Salvation that is to say the saving doctrine of the covenant of grace is preserved amongst the Iewes and must be sought out amongst them Rom. 9 4. V. 23. In spirit spiritually by actions and motions of the soule regenerated by the Holy Ghost which is the substance and the true body of the shadowes and figures of ceremoniall worship the use of which shall be disannulled by me to establish the other see Rom. 14. 18. Vnlesse Christ by the Spirit do meane the spirituall forme which God had ordained and by truth the sincerity and uprightnesse of heart to observe it V. 24. Must worship to yeeld him a service befitting his nature V. 25. I know from hence it appeares that the Samaritans themselves expected the Messias which was promised to the Fathers who they beleeved should fully reveale the will of God and the doctrine of salvation Christ in the Greek tongue which was in those dayes commonly used in Palestine V. 27. That he talked a thing which they thought was to meane and unfitting for him V. 34. My meate namely mine only delight is to do mine office as at this time to convert this woman and these people U. 35. Say not yee earthly harvest indeed is'not ready as yet but the spirituall harvest of the conversion of Nations by the Gospell is which is as it were ripe fruit of the seed sowne by the Prophets as you shall soone see by the example of these Samaritans Foure moneths these speeches being spoken presently after the Passeover Ioh 2. 13. and the harvest being in Iudea at Pentecost called therfore the feast of harvest Exod. 23. 16. it seems that by harvest here ought to bee understod the heart of summer which is all the world over
from it Matth. 6. 24. Of obedience to the law of God unto righteousnes namely to be approved by God under which is also comprehended the reward of life V. 17. That ye were that having heretofore bin slavs to sin God through grace hath freed you by the Gospel to which you have willingly submitted your selvs as to the pattern model of your regeneration like unto a mettal which is melted or some other soft kind of stuffe which taketh its forme from the mould into which it is cast V. 19. I speak this similitude of corporall slavery doth not perfectly agree with the necessity and â—e of serving God wherein there is no force at all used and where Gods spirit inclineth the soule to a milde and voluntary obedience but the weaknes of your understanding in wel apprehending this liberty alien from al manner of licence and indifferency and in wel using of it requireth to have the matter laid open to you under such terms See 1. Cor. 7. 22. and 9. 21. 1. Pet. 2. 16 your flesh namely the natural vice of ignorance and perversnes of understanding which remaineth inbelievers and makes spiritual things hard for them to apprehend in their own naturall sence and to make good use of them unto iniquity namely actual iniquity V. 20. For when you must not divide your service for when you were under the yoak of sin righteousnes had no power over you therefore likewise now that you are under the kingdome of righteousnesse you must utterly renounce the tirannie of sin V. 21 What fruit consider what was the reward of your bondage then it was nothing but death therfore by the lamentable and horrible state that you were in then you may judge what a happy state you are now brought into to cleave unto the one and altogether flye the other See Rom. 7. 5. V. 22. Yee have you reap this good by your subjection to God that you are even in this world sanctified and regenerated to newnes of life a true beginning and pledge of the everlasting and glorious life V. 23. The gift namely of these 2. works of Gods grace towards you and in you namely of the free justification and spiritual sanctification wherof the first is the cause and the 2. the beginning and introduction into eternal life thorow Christs benefits who got you the first by his blood and obedience and the other by his spirit CHAP. VII VER 1. FOr I speak he speaks this to shew that hee did specially direct his speech to the Iews who in all reason should have bin best instructed in al the effects of the law Now all this is to declare and confirm what he had spoken Ro. 6. 14. that believers are no more under the law and the effect of sanctification no more then the benefit of justification cannot be expected nor hoped for by the law but onely by Gods grace in Christ The law this may be understood of all laws obligations or personal covenants the power whereof ceaseth upon dead men as the marriage bond doth which is the strictest of all V 2. From the laws from the tye of marriage and from that bond wherein right she was tied to her husband V. 4. Ye also Christ hath ingrafted us into his mistical body and hath appropriated us unto himself to be the sole master of our consciences and the beginning of spiritual life in us by vertue of his resurrection by which he was really made the head of his Church hath received the fulnesse of his spirit to distribâ—â—e it unto the Church and produce in it the resemblance of his resurrection Ro. 6 4. and so he hath losed us from the hard command of the law which only condemned our consciences and by its inexorable vigor and impossible instances did drive men toâ— desperate rebellion are become al this former right which the law had to condemne and the power of kindling sin is annihilated in your behalfe even as if you were dead Ro. 6. 7. V. 5. For when it was convenient that wee should be thus appropriated to Christ to obtaine the end of directing our actions to God and to his service for whilest we were in our natural corrupted state having no other guide but the law the perverse affections which are the roots of sinnes being pricked forward rather then corrected or repressed by the law did produce their effects in all the parts of our soule whereupon there grâ—w nothing else but multiplication of causes of death By the law because it did exasperate and inflame that which it could not correct even as one contrary which is not able to overcome the other contrary doth strengthen it 1. Cor. 15. 56. In any members Sâ—e Rom. 6. 13. V 6. Delivered freed from that harshnesse of the law by which sinne being brought to dispaire did kindle more and more Wherein namely in sin Ro. 6. 2. whereupon the kingdome of sin being destroyed in beleivers the aforesaid accidentall effect of the law doth also cease namely of provoking the malignity of it Hold like slaves in iroâ—s Should serve namely God In newnesse moved and driven thereunto by this new power of the holy Ghost whereas the law did nothing but shew man his duty as in writing or picture without giving him any lively and effectual power therefore whereupon this old means of righteousnesse and holinesse hath been annihilated as impotent and unprofitable V 7. Is the that is to say is the law cause of sin or hath it any malignity or vice which of it own nature doth produce any such effect as to exasperate sin nay I had contrariwise the law discovers and condemns sin perfectly even in its first and smallest motions now the Apostle here doth represent himselfe in his former state of Pharisee very zealous of the law and how by it in his serious meditations and exercises hee could never obtain any victory upon sin but there alwayes was bred a furious provocation of sin by it V. 8 But sin that is to say considering the extreme rigor of this commandment which condemned me to death for this concupiscence which is unavoidable my natural vice was too far from being corrected or extinguished threby that did I through despair abandon my self to an indifferent desire seeing that all my labour to represse some part thereof was in vaine Was dead as it were a sleep and deaded if it were not kindled again by the law working lively upon the conscience for then the opposition of it against the evil which raigneth in sin causeth one to grow obstinate against 〈…〉 nd the aforesaid despaire for not being able to give it full satisfaction drives a man to give over all manner of endeavour and affection of studying to doe it V. 9. I was namely in the time of my Pharisaisme when I considered nothing but only the bark and out-side of the law and the outward discipline of it without entring into this profound cogitation of the spiritual
and internall observation Alive I held my selfe assured of Gods love and of everlasting life and salvation by means of mine owne righteousnesse which I thought to have fulfilled I found my selfe strong enough to perform the external works of the law and my erring conscience thought it selfe to be in perfect health Without the namely when the law did not wound my conscience and that I did not represent it so lively to my self When the namely when I did deeply meditate upon and applied to my conscience that absolute forbidding of all manner of lust Revived it was not onely found living and not put out in me as I thought it had bin by my pharisaical disciplines but it was rather exasperated and enraged And I died I did contrarywise fed the stings and terrors of condemnation I found my self utterly unable and insufficient to yeeld perfect obedience and to be far from Gods love and from confidence in him wherein consists the life of the soule V. 10. I found namely I did by experience finde out this effect of the law which before was unknowne to mee Which was ordained namely which being kept would bring life and salvation to man according to Gods first ordinance V. 11. For sin through my natural corruption I framed to my selfe this damnable illusion namely that seeing I could not with all my works and cares satisfie the law I would then let loese the raines to all maner of iniquity and then the law gave me the mortall stroke of unavoideable condemnation V. 13. Made death namely the cause of death and perdition That it might that is to say I speak thus of it to shew the malignitie of this naturall vice of man which gathereth strength from its contrarie which is the law most just and most holy but not powerfull nough of it self to change or annihilate that vice that sin by as much as to say to shew that the law in its most powerful operation can produce no other effect in a corruptee man but madnesse for to withstand it V. 12. For we know all these aforesaid effects proceed from the contrarietie which is betweene Gods law and mans corruption Ro. 8. 7. 1. Cor. 2. 14 which contrarietie the Apostle comprehends under these 2. terms of spiritual and carnal by the first according to his custome he means all whatsoever is of God wâ—â— lives in him and is according to his nature and will by the second all whatsoever is not of God and contrary to his life and is odious and repugnant to him Sold subjected as a slave bought for a certaine price 1. Kings 21. 20. V. 15. For that the proofe of this contrariety is seen also in Gods children and in regenerate persons in whom the reliques of that precedent perversity do yet fight against the spirit as I finde it in mine own person even now that I am in Gods grace and out of that former damnable state I allow not I am confounded within my selfe and know not what to judge of my motions and actions so mixed and counterpoised between these two contraries the flesh and the spirit Or I doe not approve of mine owne workes as perfectly correspondent to the inspiration of Gods spirit and to his law See Iob. 9. 21. That doe I not namely I doe not all that good nor in that purity as I should desire according to the motion of the spirit Or likewise many times I sinne through frailty though I doe it with griefe and lamentation V. 16. If then namely by this motion of a regenerate will which agreeth very well with the law and by which I doe resist evill though not alwaies with a full effect I doe learne to know that the evill effect whereof I spake v. 8. 13 doth not proceed from any vicious quality of the law but onely from mans malice who is repugnant to the law and likewise by this conformity to the law which regeneration produceth in the spiritual part of my soule that wicked effect of desperately rebelling against the law is no more in me V. 17. Now then besides that I doe not feare being rejected by God for these defects which remaine in me for God judgeth of his children who are thus divided between the flesh and the spirit by the better and sounder part which is that of the spirit which predominates in them and to which they cleave with heart and will and which hath a subsistancy and root of a durable life and not by the flesh which they renounce and resist as a strange thing which by little little goeth away from them and cometh to nothing That dwelleth that is to say which remaineth yet in me but disarmed of its mortall sting of condemnation by Christ and of its vigour and Kingdome by the holy Ghost and is now but a let to a believing man Heb 12. 1. So that wee must distinguish of these three things the Kingdome the Dwelling and the opposition of sin The first is aninhilated and brought to nothing in believers the other two remaine for their exercise and humiliation V. 18. In mee namely in my nature such as it is by its carnall generation without the gift of regeneration there is no true spirituall good by which I can be capable to obey God For to will the certaine proofe that this evill is yet remaining in mee after my regeneration is that I finde my selfe unable to answere perfectly those holy motions which Gods spirit doth oftentimes raise in me V. 19. For the this ought to bee understood of the errours into which Gods children do oftentimes fal and of the perpetuall defects which are in their good workes not that they alwaies sin or that they never doe any good thing Ver. 21. I finde then I have a triall of this un 〈…〉 dable necessity V. 22. After the namely after mine understanding and mine affections and motions which are regenerated by the spirit who hath possessed the inward part and as one should say the center of my heart from whence hee hath rooted out sinne which being driven out of its hold remaines upon the out-sides and as it were upon the brinkes of the soule from whence hee yet fights against the spirit untill such time as by the death of the body it be utterly destroyed V. 23. Another law namely a strong contrary naturall inclination which transportes me in despight of my self In my membersy namely in my naturall and vicious inclinations and affections of which the members of the body are the instruments And he seems to use this word members to signifie the fore-said expulsion as it were to the superficies of the soul Against the law namely against that strong impression of the knowledge of truth and of the will of God which the holy Ghost hath made in my minde by which he strictly bindes my conscience and fraâ—â—es all mine actions to holinesse for the holy Ghost worketh in the soule of man by an order fitting for the nature thereof
the motions of your owne naturall corruptions See Gal. 6. 8. Yee shall dye namely the everlasting death Through the spirit if you make use of the gifts of the holy Ghost and of his exercises continually desire his assistance and co-operate with his motions and power to mortifie the concupiscences and sins which are practised by the body â—nd doe yet reside in you during this corporall life Now he seemes here to oppose that onely effectuall meanes of the spirit to all humane meanes which are too weake as lawes reason doctrines disciplines c. Ye shall live namely in heavenly glory and happinesse V. 14. For as many he gives a reason why the promise of life is made to regenerate mens namely because being made children of God by adoption sealed by the spirit of regeneration thay are consequently heires V. 15. For ye he proveth further that they are children by the holy Ghost who is the seal of their adoption imprints the feeling thereof in them and causeth them to feel the effects thereof and bear the fruits and yeeld the duties thereof contrarie to his operation towards those consciences which are absolutly under the law servisely tied to work to gain the wiges being in continuall terror of the punishment without comfort liberty or confidence In which manner the spirit of God in some sort had also used the beleevers in the legal discipline under the old testament vsing them as younger sons under tuition with much subjection and feare whereas now the spirit of grace being fully powred out as upon eldest sonnes filleth them with confidence and liberty towards God Gal. 13. we cry with a holy boldnesse wee sweetly and tenderly call upon our heavenly father crying out like little children See upon Marke 14. 36 V. 16. The spirit as he sets us on to call upon God our father so he likewise assureth us on his part and sealeth it in our hearts that we are his children V. 17. Then heirs having right by this gift of adoption to the everlasting goods of the heavenly father in the communion of Christ essential sonn of the father and sole heire by nature See Mat. 38. 12. Heb. 1. 2 if so be S. Paul purposing to go on to the effect of the holy ghost namly to comfort beleevers in their afflictions doth first set down that they are by Gods appointment a necessary condition to attain to glory to the imitation of Christ their head with him as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24. V. 18. For I we must supply This condition ought to be freely embraced by beleevers for the good which is promised under that condition is farre greater then the evil which they can feare therein V. 19. For the he proves the height of this glory because it is the end of all things which do aspire thereunto by a naturall instinct but especially beleevers who have the chief part therein waiteth for lookes attentively for the time when it shall cleerely appear which are the true qualities rights and priviledges of Gods children in the perfect love of God in his likenesse in the inheritance and possession of his blessednesse and in the enjoying of his glory V. 20. For the he gives a reason of the whole words ayming at this last mark namely because it hath been by mans sin put besides its first and naturall establishment into which as one should say it disires to be set again made subject being drawen by man to serv for an instrument to sinne and to the vaine end of seeking its good an creatures forsaking the creator and consequently being enfolded in Gods curse in the continuall disorder ruine and destruction of many of its parts and finally to the annyhilation of this faire outward fabrick of the world Psa 102. 26. not willingly according to Gods first institution who hath given all creatures certain naturall vses to which they seeme voluntarly to incline whereas seduction seemes to have some resemblance of violence of him namely man who was the onely cause of this curse Gen. 3. 17 in hope grounded upon this that it having suffered part of the curse for mans sin when he shall be fully reestablished in grace and glorie all trackes of curse shall be also quite extinguished in the world as it is set downe Isa. 51. 16. and 65. 17. and 64. 22. V. 21. Delivered it shall be no more subject to any alteration nor corruption as it is this present nor should not serve for obiect or instrument of sin but shal according to its degree and nature participate of the glorious estate of Gods children freed from all evills and wants V. 22. For we know that is to say though the world seem at this present to be in its highest splender and beauty yet it hath an evil which burthens it and sincks it namely sin of which burthren it would faine be eased in a maner like a woman that is great with child which not withstanding will not be untill the last resurrection V 23. and not only that which the world doth by a secret inclination without any feeling or discourse we beleevers do it thorow knowledg and spirituall judgment fighing for grief under the burden of sin which we bear with a desire to be perfectly freed from it the first fruits namely that first degre of regeneration and gifts of the spirit which is conferred in this life for a pledge of the perfection which shall be in the eternall life 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption namely the full manifestation and effect hereof in the delivering of our bodyes from the power of death by the resurrection Psal. 49. 15. V. 24. For we it ought not to seeme strange that I say that we waite though wee be saved alreadie for we are not so as yet but onely by right and not perfectly in deed which is evident by the nature of the vertue of hope chief amongst those which the sp 〈…〉 creates in us which would not take place if the effect of our salvation were present See 1. Cor. 13. 13. V. 25. But if wee the Italian and if wee if that hope by which even at this time wee doe appreheâ—â— our happinesse which is not as yet revealed be lively and well grounded it ought to produce in us an inuincible patience for any length of time suffering of troubles and oppositions to receive the effect at the appointed time See 1. Thess. 1. 3. Iam. 1. 4. V. 26. Likewise the same spirit which hath imprinted these perswasions and desiers in us doth also worke another effect in us namely to strengthen and beare us up in our weaknesses and that by the meanes of holy prayers by which wee obtaine from God his grace and strength and whatsoever else is necessarie for our salvation 2 Cor. 12. 8. 9. maketh in 〈…〉 ess
nam of 〈◊〉 a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme 〈◊〉 Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â—3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâ—g came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ— it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a 〈…〉 n in manner of an oath â—s if he said As true as mychiâ—f â—oy and glory in this world is in the blessing of God upon my miâ—stery towards you to oblige the Cori◠〈◊〉 to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and 〈◊〉 I dâ—e death hâ—ngeth over me conâ—inually and I do incessantly prepare my self for it Pâ—a 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God 〈◊〉 Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this â—â—cident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ— they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâ—ow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâ—ror amonst you yet you shall keep your selves sound in your faith eâ—ill thiâ— is a verse of an ancient Greet poet called Mâ—nander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ— zâ—ale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâ—re of them with great care siâ— not by assâ—â—â—â—ng to thâ—ir error oâ— by prophanenesse oâ— life which 〈◊〉 breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâ—tiâ—ction not by anynaturall reason nor common judgment for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all â—s parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâ—isied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesâ—â—iall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by â—esus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâ—is corporall and natuâ—alliâ— by vertue of the soul wâ—ich is the fountaine of this life whâ—le it is vnited with thâ— body yet cannot of iâ— self conâ—erre the diviâ— and spirituali life noâ— cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ— appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele 〈…〉 ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
namely because by the same they receive Christ who being pay-master for them to God hath borne his wrath and curse for them to give satisfaction to it and free them from it and to obtain Gods grace for them which is the spring of all blessing by his perfect righteousnesse 2 Corinthians 5. 21. V. 14. Of Abraham namely promised to Abraham and to his spirituall posteritie onely The Gentiles the Italian the Nations namely to all believers of all nations indifferently Through Iesus Christ that is to say by vertue of him and through the communion with him by Faith That we might that being so restored into Gods grace he might communicate his gifts unto us and especially that of the holie Ghost to regeneration which had been so often and so solemnly promised by the Prophets Isai 32. 15. and 44. 3. Iâ—r 31. 33. and 32. 40. Ezek. 11. 19. and 36. 27. Ioel 2. 29. Zech. 12. 10. V. 15. After the manner taking example from that which is by common reason observed amongst men in their covenants and contracts V. 16. The promises he hath a relation especially to that solemne forme of covenant which was made with Abraham Genes 17. 7. long time before the Law was given by Moses He saith not upon occasion of that passage he sheweth that seeing all nations at the appointed time were to have part in that blessing as they were Abrahams posteritie which is but onely one the naturall Jewes and the Gentiles who were children in spirit were to be united together now that is not done by conformitie of ceremonies nor by them the proselites which were of the Gentiles were incorporated into one and the same carnal nation with the Jewes but by the spiritual gathering together which Christ as Head makes of all his Believers into one sole bodie of a Church which is Abrahams true off-spring V. 7. See Ephes. 2. 14 15. and 3. 6. Christ namely his whole mysticall Bodie which is the Church which hath all its life and being from him and also participates of the glorie of his Name see 1 Cor. 12. 12. V. 17. In Christ that is to say of which covenant Christ already appointed and promised for a Mediatour was the onely foundation shewn and apprehended by the fathers The Law namely Moses his Law with all its dependencies The promise namely that Euangelicall promise of blessing to all nations and other such like which are all free promises Rom. 4. 13 14. V. 18. Forif we ought to suppose it would make the promise of none effect indeed if the inheritance and the blessing were by the Law for these two meanes are incompatible one with the other The inheritance namely the heavenly inheritance of which the Land of Canaan promised to Abraham and his seed was a figure Rom. 4. 13 16. V. 19. Wherefore namely seeing the blessing and the inheritance are absolutely given through grace and are received by faith the Law being no cause thereof neither in whole nor in part Because of namely to regulate mens lives and to represse the licentiousnesse and frequencie of misdeeds or to discover the horror and seal the condemnation thereof to drive men to seek the remedie of grace in the promised Messias Romans 3. 20. and 5. 20. 1 Tim 1. 9. Till the the use of this servile pedagogie wâ—s to last so long as the Church was yet in its infancie subject to fall easily into sin through weaknesse or ignorance but it was to cease at Christs comming in the flesh who gathering together the whole bodie of his Church from amongst the Jewes and the Gentiles and endowing it with abundant graces of his Spirit in knowledge and vertue hath made it by effects be known to be the blessed seed of Gods children V. 26. driven to love him and obey him by the spirit of adoption and libertie and not by the spirit of terror as it was anciently see Rom. 8. 15. It was ordained the Italian it was published God in the externall manner which he observed in giving his Law did shew that thereby man had no accesse to his Grace to obtain life and inheritance for God did then appear extremely terrible which was a qualitie contrary to a treatie of confederacie and because that at the peoples request who were not able to endure those terrours a signe of the guilt of their consciences Moses was fain to come in between as a mediatour of word and communication Exod. 20. 19. Deut. 5. 5. Acts 7. 38. Hebr. 12. 19. he was therein the figure of Christ the onely Mediatour of propitiation by whom we have accesse to God in confidence Hebr. 12. 24. By the Angels who were also mediatours on Gods side as Moses was on the peoples side V. 20. A Mediatour that is to say the Office which Moses then performed and which is not used but onely amongst disagreeing parties sheweth that by the Law God and man were contrary to one another as the delinquent and the Judge Is one he doth not varie one jot in his soveraigne justice which he hath set down in his Law and therefore these two parties could not be united but onely by the full satisfaction of Christ the Mediatour as the Apostle had said V. 13. V. 21. Is the Law By the foresaid things it appeares that God giving his Law by Moses would not bring in a meanes of acquiring righteousnesse and life which should be contrarie to his covenant of Grace but onely to guide men thereby to Christ For if he gives a reason why the Law hath not been contrarie to the promises of Grace namely because neither of it selfe nor by any order from God it had any power to restore man whâ— was dead in sin to life nor consequently to justifie him whereupon we ought to conclude that God would not imploy it to any disproportionable use to the prejudice of his Grace to which he had reserved that absolutely V. 22. But the Law is so far from having been given to justifie man that contrariwise it shewed and sealed to the very Jewes who were Gods people their condemnation Rom 3. 10. 20. and 4. 15. The Scripture namely God by his Law and Word Rom. 9. 17. Gal. 3. 8. hath declared that all men generally are sinners and in state of damnation to the end that the elect laying aside all confidence in their own righteousnesse might have recourse to Christ to obtain by faith in him the blessing and inheritance which are the subject of Gods promise V. 23 â—aith namely the time of the full manifestation and of the free exercise of Faith under the Gospell We namely the Church which was then restrained within the Jewish nation onely Kept under that is to say the severitie of the Law and the subjection to so many painfull observances kept us like children at school in perpetuall labours and discipline still attentively expecting Christ to keep us from going astray either in religion or in life and conversation beyond the bounds
so happy in having me to be your Apostle and teacher that there was nothing so deaâ— but you would willingly have given it me for an acknowledgement of so great a benefit in me there is no change the inconstancie is in you V. 16. Am I Is it sitting for you at this time in recompence of the truth which I have preached to you to hold me to be your enemie V. 17. They namely those false Apostles make shew of being moved by a singular love towards you and a care to have you not drawn away from them but seeing they lead you away from Christ the true Bridegroom and Master to captivate you unto themselves that shew of love is but a spirituall dishonestie See contrariwise concerning godly jealousie 2 Cor. 11. 2. Would exclude you namely they endeavour to separate you from the love of me and of all other true Pastours that you may wholly depend upon them alone V. 18. It is good the faithfull are to be commended for being continually carefull of their Pastours love but you Galatians contrariwise have forgotten me so soon as I have been absent from you V. 19. Of whom I travell for whom I endure great paines and anguishes as a woman that is in travell untill such time as Christs pure Doctrine be re-established amongst you as I had planted it V. 20. Change to have occasion to be glad and rejoyce with you in stead of my former complaints and reproofes For I stand this is the reason of the desire he had to see them namely because that being not certain what state they were in he was in great doubt of them V. 21. Tell me you that of your own will without and contrary to Gods command do put your selves again under ther yoak of the Mosaicall Law consider in Abrahams familie as in an allegoricall pourtraiture what you ought to judge of your act Hear the Law namely this Scripture which is part of those bookes which are called the Law V. 22. That Abraham the meaning is that as in Abrahams familie there were two mothers and two kindes of issues the one of bondage and the other free and the heir so amongst those that have the knowledge of the true God and make profession of serving him there are two kindes according to the two doctrines or covenants propounded by God unto men namely the Law and the Gospell those which hold themselves to the Law to obtain righteousnesse and life are slaves to sin and to the curse and are finally excluded from the heavenly inheritance those that embrace the Gospell are heires and free V. 23. After the flesh in a meer naturall way A figure of them who are out of Christs grace and do of themselves endeavour to obtain life and righteousnesse by the Law By the promise namely by a free gift and by a miraculous operation of God out of the course of nature A figure of Believers who are made sonnes and heires of God by his onely grace and power V. 24. Are an allegorie the Italian have an allegoricall sense namely besides the historicall and literall sense may be taken for a figure of Gods great familie Are the two that is to say they signifie and represent the two c. The one namely that of the Law which was given in mount Sinai Gendreth of it selfe it may make those who are its followers to be part of Gods people by knowledge profession and worship but in the mean time it cannot free them from their naturall bondage nor bring them into Gods grace nor obtain the inheritance of heavenly life for them Which is namely this covenant was figured by Agar V. 25. Agar is namely in this similitude of Abrahams familie with Gods familie Agar first is correspondent to Sinai because that as Agar was a stranger not of the blessed progenie so Sinai was in Arabia in the Ismaelites land out of the bounds of the Land of Promise And secondly to the earthly Jerusalem of this age which makes profession of seeking life and righteousnesse in the Law whereby all those which follow it do lose all right in the adoption and grace of God and doe remain subject to sin and malediction V. 26. But Iâ—rusalem there is also another bodie which is correspondent to Sara namely the Christian Church which God himselfe hath created by his Word and Spirit whose state shall also be perfect in Heaven and that is freed by God from all spirituall bondage and in it and by it God gendreth and bringeth up all his true children V. 27. For it is he proves by this passage of the Prophet that there was to be these two mothers one spirituall namely the Christian Church the other carnall namely the Jewish Synagogue seeing that the great number of Gods true children was to be borne of the first by the calling of the Gentiles not of the last which in former times haue enjoyed Gods grace and presence and finally that those children should be brought forth by Gods onely grace and power without the worke of man being the mother of her own nature was barren V. 28. Now we namely all true Christians are and ought to acknowledge themselves to be the children of God supernaturally engendred by meer grace V. 29. But as this singular priviledge hath a condition joyned unto it like unto that which happened unto Isaac who was scorned by Ismael Gen. 21. 9. that is to say that all Christians are likewise persecuted by the Jewes as indeed persecutions began by them Him that was â—amely Isaac who was not onely Abrahams son according to the flesh but also was his spirituall issue in Gods adoption and in the regeneration of the Spirit V. 30. What saith namely as the sacred Historie sets down that God would have Ismael with his mother driven out of Abrahams familie so all carnall unbelieving proud and perverse Jewes shall be bainshed out of Gods Church and out of the Kingdom of Heaven CHAP. V. VER 1. AGain as the Jewes were formerly Rom. 8. 15. V. 2. Circumcised as a thing which ought of necessitie to be done and that is a part of manâ— righteousnesse and necessary to salvation according to the false Apostles meaning Acts 15. 1. For otherwise circumcision mgiht be used as an outward and indifferent thing through wisdom and charitie to gain the Jewes and cut off the scandall which offendéd their weaknesse Acts 16. 3. Christ for mans righteousnesse before God ought to be be either all by workes or all by Christ and these two meanes cannot be mixed see upon Gal. 2. 21. and therefore he that attributeth one part to workes doth wholly renounce Christ and to be saved he bindes himselfe to fulfill the whole Law which being impossible for man to do all his endeavours are not onely unprofitable but also very hurtfull V. 4. Christ is the Greek terme seemes to signifiâ—e you are as dead members upon which by reason of your wickednesse and incapacitie Christ worketh no more
kinde of frenzie or violent passion or that is out of taste which is opposite to wholsome words Of words of things of naught that have no solid subsistencie V. 5. S 〈…〉 ing that make an art of lucre of the Gospel which is the doctrine of piety Withdraw have no communion with them neither Ecclesiasticall nor brotherly hold them to be interdicted and contagious persons V. 6. With contentment namely which is joyned with a quiet spirit and co 〈…〉 dnesse in the condition wherein one liueth Phil. 4. 12. Or with so much as is sufficient to satisfie ones just wants which is a thing promised to those who are truely pious 1 Tim. 4. 8. Gaine namely a great purchase and increase of spirituall goods of the soule Mat. 13. 44 45. Phil. 3. 7 8. V. 7. For we he proves that piety alone is the true gaine and treasure for all other goods are but onely acc 〈…〉 ary to man and perish by death V. 8. And having the poperty of these temporall goods is not ours we must content our selves with a transitory fruition of them befitting our necessities which is an assured remedy against avarice V. 9. And a snare into the divels snares and into divers occasions and baits of grievous sins V. 10. The root There is no sinne but may proceed from a varice Sorrows torments and anguishes of conscience troubles and unquietnesse of spirit and body V. 11. O 〈…〉 an that is to say thou servant of God who oughtest to be and in effect art guided by his Spirit See 1 Sam. 2. 27. 2 Tim. 3. 17. V. 12. Lay hold on doe in such sort that endeavouring and persevering in thy vocation thou mayst obtaine the crowne and reward of eternal life according to Gods promises A good profession the Italian A good confession he meanes the solemne vow which Timothy had made at his Baptisme or when he was consecrated to the holy ministery namely to dedicate himselfe wholly and employ himselfe to the uttermost of his power to the service of God V. 13. In the sight namely in Gods Name whom I call to witnesse of my fidelity in appointing thee to doe this and for a maintainer of mine authority which I have from him See 2 Tim. 2. 14. Quickneth who gives and preserves their being to all creatures Or that shall raise up all things namely all his beleevers into glory See Ephes. 1 10. Col 1. 20. Whereas all manner of good both temporal and eternal ought to be hâ—ped for from him especially being a reward of loyal service Witnessed namely confirmed and Heb. 12. 2. 1 Pet. 2. 21. but did also bind them to the like V. 14. This commandement which is contained in v. 11 12. or generally all other commandements which are contained in this Epistle V. 16. Hath immortality is everlastingly subsisting of himselfe and not by the benefit of others In the light in a glory of the sight and knowledge whereof no creature of it selfe is capeable God alone of his grace can reveale and communicate it Power the Italian command that is to say obedience service and glory due to his Majesty See Rev. 1. 6. 5. 13. Others power that is to say glory according to the stile of the Scripture V. 17. To enjoy to make use of them by a moderate fruition and not to make our selves slaves to them by loving them and trusting in them See Matth 6. 24. V. 18. To communicate ready and willing to communicate their goods to other men Or sociable and affable V. 19. A good of certaine and infallible arguments and matter of hoping for everlasting goods according to Gods promises to all those that in faith endeavour themselves to good workes Lay hold on that they may come unto it as the end of their race and obtaine it as the reward which they have sought for V. 20. Committed to namely the Gospel which God hath intrusted thee with 1 Cor. 9. 17. Gal. 2. 7. And withall the talent of the gifts belonging to the preaching of it V. 21. Have erred the Greek terme is taken from Archers who misse â—itting of the marke to signifie an error in faith which depriveth them of the fruit and end thereof THE SECOND EPISTLE OF St. PAUL the Apostle to TIMOTHIE ARGUMENT THis Epistle is almost upon the same subject as the former for Saint Paul being a prisoner at Rome ready to suffer martyrdome writes againe to Timothy to seale and confirme as the last time his former Doctrine Admonitions and Exhortations and strengthen him against the temptation and scandall of his approaching end Having then in the beginning born witnesse of his faith in which he had of a child been brought up he doth lively exhort him to persevere in it and likewise in the exercising of his Pastorall charge And because he should not be troubled at the Apostles afflictions he declares what his faith comfort victory glory and triumph was in them He recommends and blesses Onesephorus from whom he had received reliefe He admonisheth Timotheus to appoint faithfull Pastors in the Churches to prepare himselfe for the crosse shewing what was the happy issue and most excellent fruit of it to observe purity and righteousnesse in teaching of Gods truth avoyding prophane questions and vicious disputations from whence heresies did spring as that of Hymeneus and Philetus who denied the last resurrection of the dead against which danger he doth hearten beleevers through their election confirmed by their sanctification for which they must all endeavour continually and doth likewise exhort Timothy thereunto as also to meekenesse and benignity Then he foretels the great depravations which should happen in the Church and doth fore-arms him against them by his doctrine and example encouraging him to the faithfull exercising of his ministery and recommends unto him Gods Church from which his presence should shortly be taken away by his glorious martyrdome before which time he appointeth him to come to him and gives him notice how his estate stands CHAP. I. Vers. I. ACcording to that is to say Apostle of the Gospell whose subject is not a word of plaine command or narration as the Law is but of a promise of grace and everlasting life See Tit. 〈◊〉 1. Which is the whole foundation of which is Christ and which from him derives upon his members by meanes of faith V. 3. From my following the faith and religion all the true ancient Jewes who worshipped the onely true God in hope of the promised Messias See Acts 24. 14. V. 4. Thy teares shed either through an inward feeling and motion of piety love of God zeale and sorrow for sin Or through sorrow for Pauls departure V. 6. Wherefore namely seeing thou hast the gift of faith which is the root of every good worke and without which all exhortations are to no purpose and likewise because by reason of this great gift thou art so much the more bound to God I doe admonish thee to excite increase
a happy period For the joy namely to obtaine in his human nature the Heavenly glory and happinesse to which according to Gods order and his vocation he could no otherwaies attaine but onely by his Crosse and sufferings Luke 24. 26. Phil. 2. 8. 9. 1 Pet 1. 11. V. 3. Him that namely what the height of his person is and what the greatnesse of his sufferings hath been comparing them to the meannesse of your condition and the smallnesse of your sufferings V. 4. Unto blood namely unto death and bodily punishments for the first persecutions of the Church did generally extend no further then to the taking away of their goods or in outrages and disgraces Heb. â—0 33. 34. Peradventure he hath a relation to the freeing of those Fencers which were not condemned to die in that action after that they had plaied so long upoÌ„ the stage as that they were come to the losse of blood Against sinne namely against sinners and unbeleevers and against the whole Kingdome of sinne which is the divels Kingdome Oâ— against your own corruption which the Lord would reform by his crosse and it continually spurns against it V. 7. If ye so the fault be not in you for want of faith and patience the afflictions on Gods side are but onely visitations for correction very well b 〈…〉 ing a father and saving to you V. 8. All are namely all Gods children at all times See Psal 73 14. 1 Pet. 5. 9. V. 9. Of Spirits namely who of himselfe and immediately hath created mans soule and given it to him Or the spirituall father who hath regenerated our soules to his owne image in Christ. And liveâ— that by our afflictions we may obtaine the fruit and reward of everlasting life V. 10. For a few namely for the daies of our infancie for which these corrections are onely fit He seemes to point at the shortnesse of the time of our afflictions during our minority in this world opposite to the full and ripe ago of eternity See 1 Cor. 13. 11. 2 Cor. 4. 17. V. 11. The peaceable namely a just reformation and instruction joyned with a spirituall repose of the soule opposite to all manner of trouble of the flesh in afflictions V. 12. Last up take heart and strength knees to runne and hands to fight vers 1. 4. See Iob 4 3. V. 13. Make straight make the way of the Gospel plaine and easie for you by your voluntary obedience and using of it overcomming all difficulties that you shall meet upon the way So he will have the believers strength to overcome the roughnesse of the way and not the nature of the way to be altered by reason of the Travellers weaknesse That which is lest those who have neglected to strengthen themselves in Christian vertues be not through Gods just punishment put out of the way into apostacie V. 15. Fail of See Heb. 4. 1. 6. 4. 10. â—6 Any root lest any grievous scandall of heresie or apostacie growing and spreading it selfe abroad like a venomous plant Trouble you like poyson that troubleth the bodies health V. 16. Prophane person or impure and polluted person And under this name are comprehended all those who for the pleasures of the flesh do renounce the heavenly blessing as Esau did V. 17. The blessing when he would have had the holy Seed and Covenant of Gods grace preserved and propagated in him and his posterity He was rejected his request was denied Isaac telling him that he was excluded from it by Gods decree Mal. 1. 2. He found he could not get Isaac to alter his resolution Or his repentance could not take place and was of none effect Sought it namely the blessing V. 18. For ye he confirmes the exhortation of vers 15 16. by the grace of God communicated in all abundance and vertue by the Gospell which cannot be rejected nor contemned without grievous sinne And likewise incites and binds men to fulfill the Evangelicall precepts and exhortations and also gives the means and power to do it Rom. 6. 14. And to extoll this grace he compares the covenant of the Law full of rigor threatnings and terrour as it was figured by the manner in which it was given with the spirituall and gracious covenant of the Gospell That might be touched namely Sinai an earthly mount which God had forbad to be touched Exod. 19. 12. opposite to the spirituall hill of Sion v. 22. Gal. 4. 24. V. 19. They that heard see the meaning of this upon Gal. 3. 19. 20. V. 20. They could not they were quite cast down at that God willing to make a covenant with them should keepe them farre off from him with such terrible threatnings untill such time as having offered Sacrifices and being sprinkled with the blood of the Covenant they were admitted to come to God Exod. 24. 6 8 9 10. To shew that not the Law of it selfe gives accesse to God but the propitiation in Christs blood onely v. 24. V. 21. Moses though he was a Mediator of this Covenant and a figure of Christ Gal. 3. 19. yet he testified that the confidence of his soule towards God was not grounded upon the Law but upon the blood of Christ shadowed by the blood of those beasts I exceedingly feare this is not set downe in Moses his History and we must suppose that the Apostle hath known it and spoken it by revelation V. 22. Ye are come by the Gospell ye have been called and by faith you have been received into the communion of the Christian Church figured by Jerusalem and by Mount Sion See Galat. 4. 26. Of Angels which are part of this body of the Church V. 23. To the generall namely to the universall Church represented by that generall assembly of the people when the Law was given And Church of namely to the true and spirituall communion with the ancient fathers whose names are written in the booke of life See Exod 32. 32. Phil. 4. 3. The Judge not onely the Law-giver as when he gave the Law but as absolute and soveraigne Judge to pardon and absolve whomsoever he pleaseth To the Spirits namely to the company of beleevers soules who have been justified and afterwards perfectly sanctified and glorified in Heaven V. 24. To the blood namely to the participation of Christs blood spilt for the purging of sins and wiâ—h which all beleevers have been besprinkled that is to say which is actually applied unto them by the gift of faith to ratifie the new Covenant as the ancient one was ratified by the sprinkling of the blood of Sacrifices Exod. 24. 8. That speaketh which as one should say presents it selfe before God not to desire vengeance of the murtherous Jewes as Abels blood did of Cain Gen. 4 10. but to obtaine favour and pardon for them see Heb. 10. 20. 1 John 5. 8. V. 25. Him that namely Christ who is exalted into Heaven from whence he gloriously speakes to men by his Spirit and
the doctrine and religion which teacheth true holinesse and righteousnesse pleasing to God according to which man ought to lead his life CHAP. III. Vers. 4. THe promise that is to say the effect and accomplishment of it V. 5. Willingly that is to say though they be sufficiently instructed by the holy Scripture yet either through neglect of thinking well upon it or through malicious extinguishing of this light they have no lively apprehension or doe utterly cast off the remembrance of it Were of old the Italian were made of old and consequently may be overthrown as God gave a proof and essay thereof in the destruction of the primitive world by the floud Out of the water for the Scripture placeth the deep of waters under the earth and the sea and rivers about it V. 6. Whereby namely by the waters under and about the earth Gen. 7. 11. V. 7. Which are now that is to say the world in its elementary parts high and low in the state which they have been in since the floud to shew by the comparison of these two worlds that the change which shall be made in this last world by fire shall be onely in the forme and qualities and not in the substance as it was in the first by the water V. 8. One day that God everlasting doth not judge of the lastingnesse of time after the same manner as men do who measuring it by division and succession of small parcels and besides referring it unto their own being and lasting do finde the termes of it to be very long whereas God comprehending all ages gathered together in the indivisible point of his eternitie and comparing it thereunto makes no distinction therein of short or long V. 9. Long suffering that is to say if there be any manner of sslacknesse in his comming as the flesh falsly conceiveth that is not through forgetfulnesse or slownesse but through long-suffering to give his elect time to be converted and so to make up the number and likewise to make the wicked inexcusable That any namely of us or of the elect who are his as we are V. 10. Shall melt not to be brought to nothing but to be changed in forme and qualitie see Job 14. 12. V. 11. Seeing then that is to say as well for fear of that terrible ruine of the present world as for desire of everlasting happinesse in the new world and through an holy disdain and contempt of the vanity of the present state of it which ought to be changed in this manner V. 12. Looking for that is to say persevering in patience untill the time which the Lord hath prefixed Hasting unto that is to say advancing your selves through a fervent zeal and desire in the course of your heavenly vocation to attain unto the perfection which shall then be Phil. 3. 11 12. V. 13. Wherein in which state of the world sin and the kingdom of it shall be altogether brought to nothing to give place unto the perfect righteousnesse which shall then be in the whole body of the Church Or into which new Heavens none shall come but onely true beleevers justified by Christs blood and sanctified by his Spirit Revel 21. 27. 22. 14 15. V. 15. Salvation that is to say a saving thing for you and for the whole Church Rom. 2. 4. Hath written unto you some thinke he meanes Saint Pauls Epistle written to the Hebrewes ⧠THE FIRST EPISTLE generall of St. JOHN the Apostle ARGUMENT THis Epistle containeth three principall parts dispersed up and downe in the Epistle without any speciall distinction or order The first of doctrine of the holy Trinity of Christs Person and of his Office of the benefit of redemption regeneration and glorification of beleevers and of the gift of the Holy Ghost and of his dwelling in them and of his power in enlightning their understandings encouraging their hearts and sanctifying them to newnesse of life and of faith and of calling upon God and of his love towards beleevers and of beleevers towards him Of the nature fruit and end of good workes Of the comming of Antichrist and of the sinne against the Holy Ghost The second is of exhortation to holinesse purenesse and obedience and especially to true brotherly charity The third is of admonition to beware of seducers back-sliders hereticks and Antichrists whom the Apostle biddeth them to discerne with great care by the light of the Holy Ghost and by the rule of Gods Word guarding and strengthning beleevers against the scandal and danger of such plagues CHAP. I. Vers. 1. WHich was namely the Sonne of God true everlasting God John 1. 1. who also hath taken human nature in which he hath manifested himselfe he is the subject of our preaching Which we have heard of whom we have been fully certified by all manner of proofes of sence of reason and of Gods Spirit Luke 1. 2. 2 Pet. 1. 16. Our hands a figurative speech the handling being done by an immediate application of the Organ to the object is the most certaine of all the sences Luke 24. 39. John 20. 25. Of the Word namely of the Sonne of God Iohn 1. 1. who hath not onely life in himselfe but is likewise the authour of life in men especially of the spirituall life John 1. 4. 5. 26. 1 John 5. 11. V. 2. For the life the Italian and the life namely he that is the onely spring and dispenser of life Was manifested namely in the flesh and the assumption of humane nature John 1. 14. 1 Tim. 3. 16. V. 3. May have fellowship or be by true faith united to the Church and Christ its head to be partakers of his goods and life and are by him perfectly united with God Iohn 17. 21. V. 4. That your joy that is to say that you may be the more confirmed in faith and by this meanes may have the fruition of that divine joy which consists in the feeling of Gods grace and in the comfort of the Spirit which may also increase in you untill it is come to its perfection 2 Iohn 12. V. 5. The message that is to say the summe of the Gospell consists in this that we have communion with the father that is to say that we are by him called to the participation of his grace life and glory which cannot be done but onely by meanes of regeneration to his likenesse in righteousnesse and glory No darknesse of ignorance error falshood and sinne V. 6. If we say this verse and those that follow are also concerning that message We lie because that the true union with God doth necessarily import a participation of his happinesse and likenesse of his vertues see 2 Cor. 3. 18. V. 7. He is in the he in his owne proper nature from everlasting possesseth the perfection of vertues which are meant by the light whereas beleevers doe but onely walke in the light that is to say they live and converse following that light of God which is
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
did wholly dedicate himselfe to Gods service and to all exercises of pietie without any distraction of worldly affaires or digressing into any vices by some expresse profession and rule of living See Gen. 6. 9. and 17. 1. and 24. 40. And begat So it appeareth that the use of matrimony in its purity may stand with the strictest rule of holinesse V. 24. Was not That is God by miracle gathered up his soule into the glory of heaven by a sweet separation from the body without passâ—ng through the horrors and pains of death or hee might also transport him into heaven both body and soule cloathing him in a moment with the qualities of glorified bodies as hee did Elias See Hebrewes 11. 5. V. 29. Noah That is to say rest or refreshing This same It is like that Noah's father had divine Revelation that by him man-kind should bee saved from the generall deluge which he mis-understanding might believe that Noah should be the Saviour of the world through whom Gods curse should bee annihilated V. 32. Begat That is began to beget CHAP. VI. VERS 1. VVEre After the world was peopled and that through the multitude of women mens concupisences were excited the faithfull themselves took leave to use poligamy and mariyed themselves into strange kindreds out of the blessed generation V. 2. The sonnes That is many of the sacred stock and members of the Church Gen. 4. 26. â—f men of the accursed progeny of Cain that had no part in the spirituall regeneration nor in the Sacraments thereof Faire More curious in the enticements of the slesh and in the art of setting forth that gift of nature with painting ornaments and â—alliances c. which was always ordinary among prophane people And by this circumstance it is noted that the end of their marriages was onely pleasure and not a desire of holy company and issue which without using any distinction for spirituall matters or religion which common piety and reason did intimate was to be done and had questionlesse beene either commanded or inspired by God and was afterwards renewed Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39. 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners wherefore God determined to destroy the world by the floud seeing the world subsisted but onely for the elect and they being almost all failed the cause of the worlds preservation seemed also to faile V. 3. Spirit Which through the Prophets teachings 1 Pet. 3. 19. and by internall motions reproved the world and pressed it to repentance For that They are altogether incorrigible the light of my regenerating spirit being quite extinguished in them and all his power smothered up whereby the externall action and benefit thereof is in vaine imployed about them By the word flesh opposed to the spirit in Scripture is understood the corrupt nature of man and deprived of Gods life the true subject of death and corruption as the flesh without soule or spirit is See Joh. 3. 6. Rom. 8. 5. His dayes The time which I will give them to bethink themselves V. 4. Giants Men of extraordinary stature and strength of a fierce disposition which violently usurped and tyrannically exercised domination over other men And also There did arise such tyrants in the Church of God after the mixture of the two generations V. 5. Imagination Internall conceits and secret discourses which are as it were the modell of all externall humane actions V. 6. It repented There can bee no repentance in God which is a sorrow for a fault committed and an alteration of his mind towards the selfe same subject 1 Sam. 15. 11. but bythis word taken from men is meant an alienation of Gods will and liking towards a thing which of good was become evill V. 7. Beast Because that being created for man and given to him God would punish him not onely in his person but also in his goods and instruments V. 9. In his That is all the time that hee lived before and after the deluge which was a new age of the world Or else amongst the men of his time Walked See above Gen. 5. 22. V. 12. Flesh That is man or person V. 13. Before me I have already decreed it and will shortly put it in execution the thing is already present before me God opposeth his certain knowledge to che worlds conceit concerning their happinesse and security and the decree of his will to naturall likely-hoods With the earth As much as concernes the beauty of it the fruits and goods but not the substance of it nor yet the highest and strongest plants V. 14. An Arke A great Vessell on the inside like a great Chest of a slangrell forme with divers partitions and inclosures The briefenesse of the narration leaves it doubtfull whether this bodie was not contained within some other more apt to swimme above the waters and preserve this Gopher It seems to be a generall name for all trees that have Rozen in them some hold it to be the Cedar anciently used in building of Ships Ezek. 27. 5. V. 16. A window The Italian hath it Give light It is likely that this light was taken from the top of the Arke by an opening which is called a Lanthorn through which the ayre and light came in and so was distributed into divers stories and rooms of the Arke by windowes and other overtures Whereof see Gen. 8. 6. Some translate it make a window Above The roof raised in the middle a cubit to cause the falling off of the raine-water V. 18. Establish I will take thee into my charge and protection as by an expresse covenant which I doe now make promise of and will assuredly keep my word V. 19. Of all Flesh Of every kind of creatures Two That is generally of all sorts of beasts for of those that are cleane hee commandeth Gen. 7. 2. That he should take seven couple of each V. 20. Shall come By a secret instinct and by Gods motion As Gen. 2. 19. CHAP. VII VERS 1. RIghteous That is righteousnesse of faith Heb. 11. 7. which consists not in perfection of works and merit but in the acceptation of Gods grace followed by true obedience and holinesse produced by the spirit of grace yet never without infirmities defects and combats in this life and therefore alwayes joyned with humble confession and recourse to the same grace V. 2. Clean Not in regard of the use of cating but for the use of sacrificing for the Lord had set downe what kind of creatures he accepted of and required in sacrifices which afterwards was renewed and set downe by Moses Such were Oxen Sheep and Goats Doves Turtles and Sparrowes Lev. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19. By sevens That is three paires and one over this greater number of cleane beasts was ordained for provision for sacrifices Gen. 8. 20. and peradventure also to increase the race of tame beasts more then the
wild Because they were more usefull and necessary V. 3. Of Fowles Namely of the cleane kinds V. 4. Living substance That hath a soule or sensitive life as all beasts are because it seemeth that plants all or for the most part were by miracle preserved under the water V. 11. Second The Scripture makes mention of two sorts of yeares the one sacred which began with the March Moon set downe Exodus 12. 2. for the celebration of feasts The other civill which was from the beginning of the world and began with the September Moon for the doing of politick businesses therfore the second moneth was the October moone All the under the earth there is a great abysse which by the heads of rivers and springs power forth its waters upon the earth by some breathing or boyling out which is unknowne then they all issue forth into the sea which is like a great Cisterne which through Pipes under the earth lends the same waters back into the great abysse Now these waters were then swelled and increased by Gods omnipotency and fell in great abundance upon the earth either by the ordinary wayes or by new gulfes or by a generall comming on of the Sea The Windowes A figurative terme to signifie fierce Raines and herein there was also a miracle V. 14. Of every The Italian hath it of every wing for there are some flying creatures which have skinny and grisly wings and the rest feathered wings V. 24. Prevailed Over-flowed in such an abundant manner and then continued so without decreasing See Gen. 8. 3. for in this number are comprehended the forty dayes of raine CHAP. VIII VERS 1. REmembred That is shewed that he had charge of him to set him out of danger and trouble and in full fruition of goods A wind to consume and drye up the waters by his dispersing of them Now though the meanes was naturall yet the operation was increased by miracle See Exod. 10. 13. and 14. 21. Numb 11. 31. Pasalme 78. 26. Were asswaged from the vehement floating which had stirred them up five moneths V. 2. Were From the fourth day of the deluge in which it seemeth the waters ceased to increase yet remained high five whole moneths and then began to decrease V. 2. Rested came a ground though the hills were not quite uncovered Of Ararat The common opinion is that it was Armenia See Isa. 37. 38. Jer. 51. 27. V. 6. The window Of the Chamber where he lay which peradventure was against the great Lanthorne Gen. 6. 16. V. 7. A Raven which likely was made choyce of because of the quality of that bird which is to flye far and then returne home bringing somewhat in his Bill and so doth the Dove V. 9. Found no Because that though the tops of the hills were bare yet the earth was all dirty and distempered V. 11. In the evening according to the custeme of Doves Leaf or a little Bough Hence it is gathered that God preserved the places miraculously or some part of them a yeare under the water and indeed it is not said that he caused any of the roots or seeds of them to be kept in the Arke as hee had done of the beasts V. 13. Drie That is uncovered and no water upon it but yet not well hardned whereby he might set his foot upon it and inhabit it which was not so untill two moneths after V. 20. Burnt offerings A kinde of sacrifices wherein the whole offering was burnt Lev. 1. 3. V. 21. Smelled A figurative terme taken from the smell of Sacrifices in which were used great quantities of Incense The meaning is God tooke notice of the purity of Noah's heart and of his faith and accepted of his action and was propitious to him and to his intentions Sayd That is having decreed it within himselfe it should be so he made an authenricall declaration of it For the the wickednesse of man-kind would often deserve such a curse but I will take an occasion through this his unavoydable miserie to use my mercy From his being perverse by nature he brings forth the effects of it in his first moovings and as a man should say in the internall Ideas of his actions Psal. 25. 7. V. 22. Remaineth In this state and forme as it is distinguished by times and the successions thereof Sec Rev. 10. 6. CHAP. IX VERS 2. THE feare God after the Deluge re-estating man in his dominion over other creatures sheweth by these words that their subjection is no more through a sweet naturall instinct in them as towards their naturall master as it was before sinne Gen. 1. 28. but for feare as of an enemy yet strengthned by Gods decree V. 3. Every moving thing You may eate indifferently of the flesh of all beasts which thing was not set downe before the deluge as it was concerning the fruits of the earth which was then given way too Now as for herbes it is understood only of those which are fitting for the food of man so it is likewise to be understood in beasts V. 4. The life thereof The Italian hath the soule thereof The soule of beasts hath no subsistence but is a meero vitall faculty which proceeds from the bloud purged and is maintained in it and lyeth wholly therein In man the soule hath its essence which subsisteth of it selfe yet it is united with the body and vivifieth it by meanes of the spirits which proceed from the bloud and are contained within it Now God forbiddeth the eating of the bloud of the beast to shew humanity And chiefely to represent by the bloud of the beasts which was to be spilt upon the ground a figure of Christs bloud which should be spilt for the redemption of our soules V. 5. And surely If I have care to have humanity used towards beasts I will take much more care of mens lives who beare mine Image Of your that is the life of men which shall bee unjustly taken from them Now because the old world perished through violence Gen. 6. 11. 13. God in this new re-establishment provideth for the prevention of murthers by this first fundamentall Law Of every in which there can be no sinne nor the vengeance of justice cannot be put in execution against them but are punished onely for examples sake and mans instruction Every mans without regard or distinction of persons though amongst men your small murtherers are punished and the great ones honoured V. 6. Shall be shed This by way of justice should be done amongst all nations Yet if men will not do it I will reserve the vengeance of violent deaths and such like sad accidents unto my selfe By man or amongst men the image of God therefore ought mans life to be in more esteem than a beasts and cannot have violence done unto it without offence to God himself and this Image being in all in respect of that they are all equall and none hath absolute power over another unlesse it be in executing of
the great fruitfulnesse of it This is the same place where afterwards grew the dead sea or the lake Asfaltis The gorden A proverbiall saying as who should say A right earthly Paradice See Isa. 51. 3. Ezekiel 28. 13. and 31. 8. Of Egypt which is likewise all watered by channels and streams taken out of Nilus unto Zoar This city is so called by anticipation for then it was called Bela. Gen. 14. 2. and 19. 22. V. 15. For ever I doe now give thee right to it and to thy posterity will I give the possession of it untill the comming of the Messias where doe â—nd the temporall promises of the old Testament Christ bringing in with him a new age V. 18. The Plaine Or the Groves or thickets of Oaks CHAP. XIV VERS 1. SHinar See Gen. 10. 10. All these other Countryes were towards Chaldea and Assyria Of nations the Italian hath it Of Goi It was certainly some nation made up of divers nations V. 3. Of Siddiâ— Or of the fields that is to say arable grounds which are verie fruitfull The salt Sea That is to say a great sulphurous lake into which were reduced the wicked Cities with their inhabitants called Sale for a distinction betweene it and other great fresh water lakes that are in Palestina V. 5. The Rephaims All these are set downe in the Scripture and noted for mighty Nations of Giants on the east side of Palestina V. 7. Amalekites The inhabitants of the Countrie which was afterwards inhabited by the Amalekites which as yet were not there See Genesis 38. 12. V. 10. Fell Their men were hindred in their flight by those pits by which a great number perished V. 13. The Hebrew That is to say of the progeny of Eber. See Gen. 10. 21. according to some it signifieth one that is beyond the River as Abraham was come out of Mespotamia from beyond Euphrates V. 14. Brother His neerest kinsoman armed or led out to warre trayned servants That is to say the sonnes of his servants which he had fed brought up and trayned Dan This is a place on the Northerne confines of Palestina so named by anticipation for it was then called Lesem Jos. 19. 47. or Lais Jud. 18. 7. V. 15. Against them He divided his men into divers bands to assault them V. 17. Dale It was so called afterwards 2 Sam. â—8 18. V. 18. Salem Which was afterwards called Jerusalem See Psal. 76. 2. for it is very likely that it is the same and not the place called Salim Joh. 8. 23. now all the hidden mysteries of this person and of this action are expounded unto us Heb. 7. 1. Brought forth it doth not appear that this was done to any other end but to refresh Abraham and his men and in this feast of congratulation if there was any Sacrifice it was of prayse and thankes-giving as the occasion of Abrahams victory required for in a Sacrifice of expiation there would have bin the shedding of bloud required Hebr. 9. 22. Of the high God This sheweth that amongst those nations there was yet some seed of true piety left V. 19. Possessor Supream Lord. V. 20. Tithes Which part even at that time was due by divine right by some expression from God See Gen. 28. 22. and afterwards confirmed by Moses law like unto many other V. 22. I have 〈…〉 t up The gesture of one that sweareth whereby it is shewed us that God is called for a witnesse of truth and a judge against falshood Deut. 32. 4. V. 23. That I will not Aswell to free himself from suspition of avarice as also to shew how he detested that wicked King and his people CHAP. XV. VERS 1. REward that is the good which through my grace thou shalt have according to thy faith wherewith I will requite thy faithfull service Others have it I am thy shield and thy great reward That is as much as to say in mee and in my grace consisteth all the good which thou canst expect or look for V. 2. Seeing This is sayd because that God in all his promises to Abraham made mention of his posterity in regard of which they were chiefely made and therefore it seemed that his want of issue would make them frustrate The Steward For want of children I am constrained to put all my goods into the hands of a servant who is a stranger who is the second person in my house See Gen. 24. 2. V. 6. Beleeved This faith in that particular promise was an Essay or proofe of Abrahams generall faith in the promises of Gods grace upon which this particular faith was also grounded So that Gods approving of it for an act of Justice is drawne by the Apostle and applyed to the justification by faith in Christ by reason of the agreement that is between them For first as Abraham is here justified for having believed in the promises of God so is the faithfull man justified before God for his lively faith in his Redeemer in whom is all his justice Secondly as in this particular faith Abraham groundeth himselfe onely upon Gods power goodnesse and truth all naturall meanes being wa 〈…〉 ng Rom. 4. 18 19. So justifying faith acknowledgeth it selfe to be void of all vertue and justice and utterly renounceth them relying onely upon the grace of God for the obtayning of salvation and life V. 8. Whereby he asketh this question not out of incredulity contrary to that faith which is before commended but out of an humble desire to be strengthned against the infirmities of the flesh See Jud. 6. 17. 37. and a King 20. 8. Isaiah 7. 11. Luke 1. 18. 34. V. 9. An heifer Here are implyed all kindes of Beasts fitting for sacrifices See Lev. 1. 3. 10. 14. Now this ceremony of passing through between the parts of the sacrifice which was afterwards observed in the confirmation of solemne Covenants Jer. 34. 18. is here brought in by the Lord for the same end in the 17. V. of three yeares Some have it three of each kind V. 10. Divided them All this was done by Gods appoyntment to whom it belongeth to appoynt all signes that are confirmatives of his grace divided he not This ceremony of not cutting the Fowles in pieces which were offered in Sacrifice was afterwards confirmed by Moses Lev. 1. 15 17. V. 11. The Fowles It seemeth to signifie the Disturbances which evill spirits doe offer to the Elect by wandring thoughts or otherwise V. 12. A deep Abraham was ravished in an extasie during which God sheweth himselfe unto him in Majesty imprinting in his soule the knowledge and certainty of those things whereof hee laid the signes before him A horrour Ordinary tokens of Gods presence V. 13. Foure hundred In which are comprehended all the Pilgrimages of Abraham and his posterity from the birth of Isack untill the comming forth of Egypt and the number of foure hundred is set down from four hundred and five according to the exact number V. 15. To thy
these besides Wife That is to say Concubine verse 6. 1 Chron. 1. 32. Such women were marryed by the custome of inhabiting together but were not partakers of their husbands dignity and estate as the true wives called Ladies An abuse of Gods first Ordinance tolerated in those dayes Gen. 30. 4 9. V. 2. Zi 〈…〉 ram These were the heads of many people of Arabia and neighbouring Nations V. 3. Ashurim See concerning these names that have a plurall termination Gen. 10. 4. V. 5. Gave Made him his full and generall heire V. 6. The East Country Called afterwards Arabia which people were called the children of the East or Easterne in regard of Palestina See Judg. 6. 3. and 7. 12. Job 1. 3. V. 8. Gathered See upon Gen. 15. 15. V. 13. According As they have beene set down in their Registers and Genealogies and their names as being heads of Nations have remained to their posterity Nebaioth The Nabateans and the Chadarens named in histories amongst the people of Arabia descended from these V. 16. By their That is to say the names of these heads were given to the places where their pâ—stâ—rity dwelt which through the craggednesse of the Countrey were either strong castles or unwalled townes V. 18. And he dyed c. The Italian hath And his Countrey fell to him before all his brethren As well that which he first inhabited as that which hee afterwards usurped V. 20. Padan Aram was a part of Mesopotamia where Charran was V. 22. Struggled By an extraordinary and prodigious kind of moving which was by Rebecca her selfe found to be such If it be so fore-seeing by this prodigiâ— that her burthen was of two brethâ—eâ— which should hate and hurt one another To enquire By some Prophet or by some divine revelation in a dreame or by some Angels message obtained by prayers and devotion V. 23. Two nations The heads of two nations the one blessed and the other rejected Shall be stronger bodily the people issuing from Jacob the younger shall bring into subjection the other which issued from the Elder 2 Sam. 8 14. 1 King 22. 48. and spiritually the Church little and weake in the world shall overcome by the word and by the spirit and by the power of God the world and its kingdome represented by the wicked Idumeans perpetuall and capitall enemies to Gods people Shall serve Being by me bereâ—â— of his right of first borne which was to command his brethren and all the house under his Father Gen. 4. 7. and 49. 3. See concerning this accursed slavery Mal. 1. 3. V. 25. Râ—a That is with a red hayre all over his body Esau That is to say a man of his hands valiant and of deeds as ordinarily your red and hairy men are Or a man already wholly formed because that when a body is hairy he is a man already and not like a new borne babe V. 26. Tooke hold A miraculous signe to signifie that Jacob should in a manner strike up Esau's heels by getting away his birth-right and that the Church by the only power of the spirit should overthrow her enemies though mightier than she Iacob That is to say supplanter or a wrestler that striketh up ones heeles V. 27. Hunter The qualities of the Children of the world to be violent and fierce and of the children of God to be simple and milde are here pointed out by the two different natures of these two brothers See Gen. 10. 9. Of the field A man having a sociable civill and homely life loving to live in the fields Dwelling homely stayed and peacefull V. 29. Sod All this was brought to passe by a secret providence of God which doth not for all that cleare Jacob from all manner of deceit and evill cunning yet makes Esau his prophanenesse evident in despising that which was taken from him by Gods decree v. 23. V. 30. Edom That is to say red Gods people used this name more than the other Esau in remembrance of this voluntary sale which justified their contention against the Idumeans their perpetuall emulators and adversaries Amos 1. 11. deriving this name more from the red pottage than from his haire ver 25. V. 31. Thy Which in those dayes carryed the Patriarchship with it and the first degree in the blessed race and the dignity of the sacred function See Gen. 4. 7. Exod. 19. 22. Num. 8. 16. to this is answerable the spirituall birth-right of the Church Exod. 4. 22. Jer. 31. 9. Ja. 1. 18. V. 32. I am at That is to say I am mortall and any manner of living doth daily expose me to a thousand dangers why should I then debarre my selfe of a present pleasure for this imaginary dignity Here is his prophanenesse found noted in him Heb. 12. 16. whereby hee despised the signes and earnests of the spirituall graces 〈◊〉 V. 34. He did eat This plaine relation shewe◠〈◊〉 Esau his security and astonishment in his sin CHAP. XXVI VERS 1. VNto thee To thy person will I now presently give the use and peaceable and sure enjoying of it and to thy posterity the possession and proprietie V. 5. Because that God doth fulfill his promises for the same reason by which he was moved to make them which is nothing else but his meere grace and not mans works Rom. 4. 4. But because between the promise and the accomplishment hee hath ordained the way of faith and obedience on mans side Gen. 17. 9. The Scripture doth often attribute the effect not to the Soveraigne and only cause but to means well observed See Genesis 22. 16. to incite man to his duty V. 8. Sporting Using some pleasant familiarity of a husband V. 14. Of servants Or a great deale of land to manure V. 16. For thou Because thy great number of people is a hinderance to us and thy power and wealth breeds a jealousie wherefore for our security and to the end we may continue friends it were good thou shouldest goâ— further from us V. 20. Ezek That is to say strife V. 21. Sitna Enmity hatred opposition V. 22. Rehâ—both Making of roome He shall be The Italian hath it We being or we may be fruitfull in the land or as we shall increase V. 24. Sake Alwayes regarding what I promised to Abraham and his progeny the conditions of which promise hee hath faithfully kept So that the blessing of his off-spring proceedeth alwayes from this hâ—ad or fountaine V. 29. That thou wilt The Italian hath it if ever thou shalt A manner of swearing amongst the Jewes the execration being alwayes understood to bee meant to which hee was to bee subject that did forsweare himselfe Thou art The Italian hath it Thou who aâ—t Hee like a prophane man attributeth unto himselfe to bee partly the cause of Gods blessing as if it had laine in his power to hinder it V. 33. Called it That is to say confirmed the name which Abraham had given it before See the one and twentieth Chapter of Genesis
the publike proclamation whereby all of that age were to appeare for to be mustered V. 10 Together with Korah It appeareth by Num. 16. 32 35 40. that Korah was not swallowed up by the earth but that he dyed by the fire sent from God but he is joyned with the other because hee was a confederate in the same misdeed and was punished by a miraculous death at the same time A signe a document and example of Gods judgements See 2 Pet. 2. 2. 6. V. 12. Of Nemuel Gen. 46. 10. and 1 Chron. 4. 24. and in the following verses there is some difference in these names V. 29 Of the Machirites whereof see Jos. 17. 1. and by that place it appeares that Machir had divers children whereof some took their names from Machir and some from Galaad his sonne And the word famâ—ly here signifieth one of the great branches of this Tribe divided into families See Joshuah 7. 14. V 30 Jezar called also Abiezar Jos 17 2 Jud. 6 11 34. V. 42 Shuham called Fusim Gen. 46. 23. The Families Which were divided into lesser families V. 54 To many As well of the Tribes as of a Familie of the Tribes to some of which Moses assigned their inheritance on this side Jordan and appoynted Joshuah to do the like beyond V. 55 By lot In regard of the countries situation wherein they were to take more or lesse land according to the number of the persâ—ns see Nu. 33. 54. V. 58 The families Namely the lesser Families V. 62 For they The other Tribes were mustered to equall the quantity of the inheritance with the number of thâ—m who being above the age of twenty years were capable of being heads of Families But in mustering of the tribe of Levi this reason took no place wherefore they were mustered from a moneth old at which time both the mothers and the children were purified to shew that they were consecrated to God for his service even from their birth See Numbers 3. 15. and 18. 16. V. 63 Neere Iericho The Italian hath it Of Iericho see Num. 22. 1. V. 65 Caleb It is true that Moses was yet living but he is left out because he was to dye also on that side Jordan without comming into the land of Canaan Num 20 12. and 27 13. CHAP. XXVII VERS 1. THen came They did not appeare in their order in the publike muster amongst the rest of the families of Manasseâ— V. 3 And he was not Our father had not committed any publike misdeed nor was not fallen into any interdict whereby he merited to have his name extingu shed or to lose his right in the land of Canaan whereunto God had condemned Korah's faction causing their families to dye and their goods to be swallowed up Nu. 16. 27. 32. now this would have befaln ' him if being one of the heads of the families of Manasseh we his daughters had not had right to represent that family for his inheritance In his owne sinne The Italian hath it For his sinne Generally belonging to humane nature which also cleaveth to Gods children in this life whereby they are also subject to death or for having been participant of the common sinne of murmuring and sedition Num. 14 yet having committed no sinne of Anathema or a curse which was imputed to all the people and insnared them in the punishment till the whole family of the Malefactor were rooted out see Deuteronomy 13. 15. Joshuah 7. 24. 1 King 16 34. V. 4 Give unto us Give order that in the division of the land of Canaan every one of us may be received by the poll see Jos. 17. 4. V. 12 Abarim It was a long row of mountains amongst which was mount Nebo Deut 32 49. and upon that the top of Pisgah Deut. 3 27 and 34 1 where Moses dyed V. 13 Gathered see Num. 20. 21. V. 14 In Kadesh This is added to distinguish this strife wherein also Moses did offend from the other strife in Rephidim Exod. 17. 7. in which he did not participate of the peoples sinne V. 16 Of the spirits Who onely hast created the soules of men framing them and inspiring them with thy gifts according to thy will for to imploy them in severall vocations V. 17 Which may goe May governe them at home and abroad in peace and in warre V. 18 The spirit A singular gift and inspiration of Gods holy spirit to produce extraordinary motions and heroicall actions in him See Gen 41. 38. Judg 3 10 and 11 29 1 Sam. 16. 13 18. And lay To consecrate him to God and likewise to imprint in him a new increase of spirit proportionable to the new charge which is conferred upon him see Deut. 34. 9. V. 19 Set him To cause him to be acknowledged and accepted of by all V. 20 And thou shalt put This outward ceremony of laying on the hands shall bee accompanyed by me with a new gift of my spirit in heroicall qualities which shall appeare in his carriage look and gestures to gaine him the same authority and respect which thou hast with the people see Nu. 11. 17. 25. 1 Sa. 10. 6. 9. V. 21 Shall stand In all doubtfull and difficult businesses and enterprises see Jos. 9. 14. Judg. 1. 1. and 20. 18. 1 Sam. 23. 9. and 30. 7. After the judgement That is to say by way of oracle seeing that the high Priest having Urim and Thummim about him gave answers in Gods name which were of infallible truth and made a supream determination see Exod. 〈◊〉 15 30. Ezt 2 63. Before the Lord Before the Tabernacle turning his face towards the Arke or presenting himself before him by prayer At his word namely the high Priest CHAP. XXVIII VIRS 4. AT even The Italian hath Between the two evens see Ex. 1â— 6. V 6 whâ—ch was Which was ordained and used for sometime and afterwards was intermitted in the desert as many other ceremonies which had been ordained Amos 5. 25. Acts 7. 42. V. 7. In the holy place In the court neere the comming in of the Tabernacle where the Altar was Exo. 29. 42. V. 15. One kidde of the Goates The Italian A hee Goat See Lev. 42. 23. Num. 15. 24. V. 16. The fourteenth See upon Exo. 12. 6. V. 23. In the morning Under which is also understood that of the evening but this only is named because it was the first from which the solemnitie began V. 26. After your weekes That seven weekes which was from Easter to Pentecost Leviticus 23. 15. 16. CHAP. XXIX VERS 18. AFter the manner As it is set down v. 3 4 9 10. concerning meat-offerings And concerning drink-offerings Num. 28. 7 14. CHAP. XXX VERS 2. TO bind his soule Voluntarily submitting his person to divine punishment if he did faile in his vow and breake his promise Some understand these words for vows of abstinence and mortifying ones selfe for some reasonable and lawful respect towards Gods service See v. 13. 1 Sam. 14. 24. He shall
secret seducer or plague that corrupteth the rest or some inward inclination to idolatry within your own hearts which like an evill sprout or bud may branch out into abominable effects See Ezchiel 7. v. 10 11. Hebrewes 12. 15. V. 19. Blesse himselfe Dally with himselfe upon the conceit of Gods grace and patience against the expresse protestations joyned to his Covenant See Psalme 49. 18. Jeremy 2. â—0 Zach. 11. 5. To adde For to take an occasion to satisfie to the full his unbridled inclination to Idolatry which being fulfilled bewitcheth a man to continue in it even as thirst induceth a man to drunkennesse yet drunkennesse doth not quench the thirst but rather increaseth it and maketh it even unquenchable See Pro. 23. 35. Isay 56. 12. V. 24. The heat What is the reason of it V. 26. He had not He had not given them leave to chuse for their proper deities to worship as hee had done each Pagan Nation but he himselfe by Covenant was the particular peculiar God of his people Psal. 16. 5. Isa. 53. 12 See Deut. 4. 19. V. 29 The secret things Mans wisdome dependeth not on the curious searching out of Gods mystâ—ries and hidden counsels which he hath reserved for his own knowledge but upon the true knowledge and execution of his Law which he hath revealed see Deut. 4. 6. Job 28. 12. 28. Proverb 1. 7. Eccles. 12 13. 14. CHAP. XXX VERS 1. I Have set Which I have proposed unto thee that thou mightst take thy choyce Are come upon thee The blessing while thou hast persisted in obedience and fidelity and the curse after thou hast gone astray Thou shalt call Through remembrance and by lively meditation V. 6. Circumcise Shall ratifie and make effectuall the Sacrament of Circumcision which thou carriest in thy body through the internall sanctification of his Spirit V. 11. Not hidden The Italian So high that thou canst not apprehend it Hebrew So wonderfully above thee that thou mayest not comprehend it Hee hath a relation to the cleare manifestation of Gods will made unto his people whereas other nations go but as it were groping after it in the darke I say 25. 7. Acts 17. 27. V. 14. In thy mouth Thou knowest it and understandest it thou speakest it and canst speake of it with knowledge Saint Paul Romanes 10. 6. sheweth that these words can truly belong only to the Gospell for to know and speake the Law is not the great prerogative of the Church nor is it sufficient for salvation but to beleeve the Gospel with a lively heart and make a true confession thereof with the mouth is this great prerogative and meanes of salvation V. 17. Drawne away By thine own wicked inclination by the temptations of the Devill and by the evill examples and seducements of men CHAP. XXXI VERS 2. I Can no more I feele that the strength and vigour of my body and mind which I had till now Deuteronomy chapter 34. verse 7. doeth on a suddaine begin to faile me whereby I am warned that the time of mine end draweth neere V. 9. This Law According to some Deuteronomy alone is meant in this place But it it is more likely that it was the whole Law contained in the five Bookes of Moses and that it is the same originall which was found in the time of King Josias 2 Kings chapter 22. 8. Which bo e The Arke was borne by the Levites in the wildernesse whilest there was but a smal number of Priests but afterwards these had the change of it See upon Numbers chapte 4. v. 15. V. 11. Shalt reade Namely you Priests as it was done N. h. 8. 3 7. V. 13. Which have not Which are not yet come to age of discretion and did never heare this Law read V. 15. Stood See Exodus chap. 40. 38. Numbers 9. 17. V. 17. I will hide I will withdraw my favour and will on all sides take my grace away from them V. 19. This song Which is contained in the next chapter Put it Appoint them to learne it and have it continually in their mouths May be a witnes of the benefits which by singing of this song they shall confesse to have received from me of their ingratitude which I reprove them for of my admonitions by which I warne them to do their duties of the denunciation of my judgements and of my promise to restore such as shall repent V. 21. Their imagination In the Italian Their nature or imagination see Gen. 6. 5. and 8. 21. They go about committing idolatry secretly Amos 5. 25. Acts 7. 43. V. 26. In the side The two Tables written with Gods finger were in the Arke Exodus 25. 21. Deut. 10. 2. but on the side of it was laid the whole volume of the Law See 2 Kings chap. 22. 8. Against thee O people CHAP. XXXII VERSE 1. YE Heavens A manner of appealing unto unanimate creatures which is very frequent in Scripture to reprove the peoples hardnesse V. 2. Shall drop It shall bee abundantly and sweetly proposed unto you as comming from Heaven to penetrate into your hearts and cause the seed of Gods Word to spring there And from thence the Prophets are termed droppers Ezechiel Chapter 21. vers 2 7. Amos Chapter 7. v. 16. Mic. Chapter 2. v. 6. 11. V. 3. Because I This is a reason for the obedience required verse 1. Ascribe yee greatnesse acknowledge his supreame Majesty and do reverence unto him through your humble obedience to his Word V. 4. Hee is the Rocke It is a name and epithet of God for the firmenesse and eternity of his Essence and for the firmenesse of his Word and for his being a fence and rampire to his children See 2 Samuel Chapter 23. verse 3. Psalme 18 46. A God The Italian hath it A God so truth or he is the God of truth V. 5. They have Namely the people of Israel whose name Moses concealeth not to exasperate them at the first Their spot They do not sinne through plaine ignorance infirmity nor unawares of which sins Gods children are never truly cleansed in this world 1 Kings chapter 8 46. Pro. 20. 9. but through malice with delight perseverance and profane boldnesse 1 John 3. 9. V. 6. Bought thee Ransomed thee from Egypts tyranny which was a figure of the bondage to the Devill and sinne to make thee his by adoption and Covenant Deuteronomy 4. 20. and 7. 6. and 14. 2. V. 8. When When the Lord had through his providence assigned all the habitable parts of the world to severall Nations to inhabite he reserved the land of promise for his children which was sufficient to hold and nourish the innumerable multitude of them V. 9. Portion Is the people only whom he hath consecrated and appropriated unto himself by a continued Covenant from father to sonne Deuteronomy Chapter 9. 26. Psalme 78. Verses 70. 71. V. 10. In a desert Land This may bodily have relation to the peoples wretched estate in the
God had also imployed the same nations for to afflict and punish them severely by tyrrannies oppressions violences and desolations by warre But yet the sonne of God the everlasting head of his Church would not suffer it to bee quite corrupted or destroyed but divers times appeared and spake either in his owne person or by some Prâ—phat to reprove his people and call them to repentance And did also at their need extraordinariâ— prayse up some heroicall persons which he did indue with power and gifts of his spirit inspiring and setting them on to take upon them the government under a benigne fatherly and reasonable forme to minister justice practised through the light and guid of Gods spirit and to defend and deliver the people from their oppressors and to re-establish the publik liberty and peace by their Armies miraculously conducted and blessed by God and all under the plaine name title of Iudges seeing their whole dignity and office being restrained 〈◊〉 〈◊〉 the bounds of those two functions could not beare any signe of a violent proud or absolut domination but depending onely upon Gods election command approbation and guid aiming onely at the publike good and safety as Moses and Ioshua had done which lasted untill the Philistims tyranny which was never quite abolished by the Iudges yea joyned to the rest of the peoples frequent dis-orders it layd open the way for Gods providence to confirme the state by erecting Davids and his posterities Monarchy which was to serve for a perpetuall direction to expect Christ his spirituall and everlasting Kingdome ANNOTATIONS CHAP. I. VERS 1. ASked By the high Priest according to the Law Nu. 27. 21. V. 8. Had fought Namely in Ioshua's time Now they of Iudah had but onely taken one part of Ierusalem which had always been divided into two Cities severally enclosed with walls See Ios. 15. 63. V. 16 Kenite A Nation of which Iethro Moses his father in law was Num. 24. 21 who stayed with the people at Moses his request Num. 10. 31. or at the least his posterity afterwards did come amongst them Iudg. 14 17. 1 Sam. 15. 5 1 Chron. 2. 55. Ier. 32. 5. Out of the City Namely Iericho See Deut. 34. 3. V. 17. Hormah That is to say destruction after the manner of the accursed thing V. 19. Could not See Ios. 63. Of Iron See upon Ios. 17. 16. Now the use of these charers was for the plains and vallies not for the hilly Countries V. 21 The children For one part of Ierusalem belonged to the land of Benjamin Ios. 18. 28. the other belonged to Iudah Ios. 15. 63. V. 27 Would dwell As Ios. 17. 12. CHAP. II. VERS 1. ANgel Which was the sonne of God himselfe who from time to time appeared in humane shape as the great Captaine of the people and therefore here attributeth unto himself the works of God see Ex. 14. 19. and 23. 20. and 33. 14. Ios. 5. 13 14. Iodg 6. 12. and 13. 3. Came up From Gilgal where he first appeared to Ioshua Iosh. 5. 13. hee now appeared again in Bochim here so called by anticipation vers 5. V. 3 A snare A cause of râ—ine and perdition through the idolatry which you shall commit with them drawne thereunto by the society which you hold with these nations Exod. 23. 33. Deuteronomy 7 16. V. 4 Spake It is very likely that hee spake through the high Priest or Ioshua himselfe V. 5 Bochim That is to say the place of weeping V. 9 Timnath-Heres It seemeth that by reason of the abommation of the idolatry which was here done to the Sun for Here 's in Hebrew signifieth the Sun this place was afterward by transposition of letters called Timnath-â—â—ra Ios. 19. 50. and 2â— â—0 as upon the same occasion the like change was made of many other proper names V. 10. Which knew not Which was not present at the time of those miraculous works and manifestations and had not the experience nor lively impression thereof as they who had been eye-witnesses of it V. 11. Did evil By this ordinary circumlocution is meant idolatry which is the sinne which above all other sinnes offends Gods Majesty Baalim The generall name of all the Canaanean Caldean and Syrian idols and signifieth Lords or Governors Under this name the Planets were worshipped to whom the Astrologians attribute some kind of domination in their houses in heaven Under this name is also the name of Bel comprehended either single or compounded V. 13. Ashtaroth The generall name of the female idolls of those nations as of Venus-starre amongst the Sidonians and of the Moone and the earth amongst the Syrians and it is very likely that from thence is derived the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saturne Mercury Iupiter Luna Pallas c. came from the Hebrew V. 16 Iudges Rulers and supream Magistrates who were endowed with heroicall and extraordinary vertues by Gods spirit and had also a divine calling as well to rule the people with Laws and judgements as for to defend them from their enemies by just warre V. 17 A whoring A very frequent terme in Scripture signifying the unlawfull and shamefull conjunction of the soule with idolls whereas true and sincere religion is compared to chaste wedlock Their fathers In Ioshua's time and a while after V. 18 It repented See upon Gen. 6. 6. V. 19. Then their fathers The ancientest in Egypt and in the wildernesse They ceased not they imitated yea went beyond the examples of their wicked fore-fathers V. 22. I may prove This was Gods end when he left these Nations in Joshua's time for afterwards this triall having an evill issue they served no longer for trials but for scourges and instruments of revenge CHAP. III. VERS 1. AS had not They had not been present whereby they were also lesse touched with these wonders as being olde wherefore God left some victories to follow to renew the memory of the old and keep the people in continuall exercise of Faith and Obedience seeing they had the same need of Gods grace against that remainder of the enemies V. 2. Only that Besides that chief foresaid end God had another which was to prevent the relenting and tendernesse which is caused by great and long rest and for to force his people to hold those nations to be enemies and to execute his sentence against them seeing they were continually assaulted molested by them To cach them the Italian Being taught at their own costs and to their dammage V 3. Five Judg. 1. 18. It hath been said that Judah conquered three of them but we ought to beleeve that this chanced after the time which is here set downe namely after the death of Joshua Judges chapter 2. verse 21. V. 7. The groves See Exodus 34. 13. Deutcronomy 16. 21. Judg. 6. 25. V. 10. The sp rit God did endow him extraordinarily with the gifts of his Spirit in heroicall vertues fit ting for the charge of government and deliverance
Magistrates are come down to this war They that handle the pen of the Writer The Italian hath it Conducting their troopes with staves of Scribes Annotations in the Italian are thus Staves bearing in their hands the signes and badges of their offices Numbers 21. 18. Of Scribes In Scripture they are so called which are towards the Law as well by teaching and expounding it as by judging according to it V. 15. Into the valley Of mount Tabor Iudges 4. 14. For the divisions The Italian Amongst therivers That part of the Reubenites whose countrey is bounded by two rivers namely Iordan and Arnon have shewed themselves very valorous and free in this expedition V. 16. Why abodest thou What was the reason that the other Reubenites have chosen rather to stay at home unworthily to attend their cattel whereof they have great store Num. 32. 1. then to come to this 〈◊〉 glorious and necessary a war For the divisions The Italian Amongst the rivers The reason of â—dis unworthynesse was carnall wisdome which considering the dangers of the war thought they did very wisely in making more account of their security then of employing themselves any way for the publick good and safety V. 17. Gilead Machir who had his portion in Gilead hath been commended verse 14. for being come freely to this enterprise wherefore it seemeth that we must here by Gilead understand the tribe of Gad which possessed the one halfe of Gilead Ioshun 13. 15. In Ships Because Dan and Asher had their Countrey neere to the Sea Ioshua chapter 19. verse 29 40. V. 18. In the high places of Namely in plaine and open field V. 19. The Kings Namely Jabin and his confederates They tooke no they could not get any prey nor take any prisoners to put to ransome V. 20. They fought See upon Iudg. 4. 15. In their courses Hebrew ways or pathes V. 21. The river These rivers and torrents were neere the place where the battaile was fought and it is very likely that many were drowned in them whose bodies were carried away with the water Strength of the enemies V. 22. Broken In their rash and over-hasty flight V. 23. Meâ—oz This name is not any where else to be found and it is likely that it is some altered name to point out some city obscurely as Mich. 1. 10 11 12. Or every consonant of this word did shew the first letter of the names of some places as might be Megiddo Rabbot Zabulon three cities neere unto the place of that battaile Said the I do pronounce this curse by the revelation and command of the Son of God himselfe Iudges 2. 1. who appeareth to me in the shape of an Angell whose only servant and instrument I am in the conduct of his people Of the Lord of his Church to the safeguard of which the Glory of God himselfe is annexed V. 24. In the tent As the Kenites did dwell for the most part in tents in Palestina Iudges 4. 11. Ier. 35. 7. V. 25. Lordly dish In a dish or cup fitting for his greatnesse and dignity V. 27. Dead The Italian Desolate losing his life as he had lost his men and armes V. 29. Returned answer To confirme and comfort her selfe An ironicall representation V. 30. On both sides Before and behind Meet for the neck meaning some great kind of Royall mantles buckled under the chin V. 31. Forty yeares Counting from the fourescore Iudg. 3. 30. CHAP. VI. VERSE 2. THe dennes Which afterwards served for shelters places of refuge and strength untill the last desolation of the Iewes See 1 Samuel Chapter 13. verse 6. V. 3. Of the East Namely the people of Arabia which was Eastward from Palestina Iob chapter 1. verse 3. V. 10. Feare not As every religion is joyned with a feae of that deity which it serveth and worshippeth the true religion with a feare of piety and knowledge the false religion with a blind and superstitious feare V. 11. An Angell The Son of God himself appearing in human shape wherefore he is also called the everlasting Lord v. 14. and 23. See Ios. 13. 14. Iudg. 2. 1. and 13. 3. Ab-Lzriâ—e It was one of the families of the tribe of Manasseh Ios. 17. 2. Threshed He did not thresh it openly upon the threshing floore as he was wont to do for feare of being espied by the Midianites but he did beat it out with staves or clubs privately in the wine-presse without making any noyse V. 14. Thy might Of body and mind which thou must acknowledge God hath heretofore given thee and now it shall be doubled upon thee by my Spirit to execute thy vocation of deliverer of the people V. 15. My family The Italian My thousand as the tribes were thus divided into thousands Exo. 18. 25 Mic. 5. 2. V. 17. That thou The Italian That thou art hee The great Angell of God which appeared so often V. 18. My present Of corporall food wherewith he meant to honour the Angell as Abraham did Gen. 18. 5. and Manoâ—h Iudg. 13. 15. looking for some signe which the Son of God gave him in that selfe same food V. 21. Departed Vanished suddainly away for a little while for presently after he appeared unto him again and spake to him v. 23. V. 22. Alas Words of an affrighted man who was afraid to die according to the conceite of all those to whom the Son of God did any way shew any beame of his glory See Genesis 16. 13. and 32. 30. Exodus 24. 11. and 33. 20. Deut. 5. 24. Judg. 13. 22. Isay 6. 5. For because Must I therefore die being cast down and swallowed up by thy Majesty Or plainly thus have I seen the Angell c. V. 23. Peace be unto thee be quiet be free from feare Or else I give thee my grace and blessing V. 24. An Altar For a remembrance and a monument Jehovah Shaâ—om The Italian hath The peace of the Lord the Lord alone is the author of all peace security and prosperity See concerning these titles Exodus 17. 15. Jeremiah 33. 16. Ezechiel 48. 35. V. 25. The grove Which according to the custome was dedicated to idolatry Judges Chapter 3. verse 7. V. 26. Rocke It might be some clift hard to get off where there had been some place of retreate and defence V. 31. He that will plead I will take upon my selfe the revenge of this impiety presently words of zeale-inspired by God V. 32. Jerub-baâ—l A man against whom Baal is to strive and contend See 2 Samuel Chapter 11. v. 21. V. 34. Came upon Did seize on him by an unaccustomed heat and zeale and filled him also with heroicall gifts necessary for the executing of his office V. 37. Behold Words of an humble and religious craving of a signe in such a dangerous and high calling to be thereby strengthened in faith and obedience against all contrary perswasions and not to prescribe God any thing or to tempt him rashly CHAP. VII VERS 2. AGainst mee Taking
no remorse to thy conscience Remember Thou wilt be glad that I have kept thee from this outrage V. 36. Like the feast According to the custome upon such occasions Genesis 38. 12. 2 Samuel 13. 23. V. 37. Dyed with extreame feare to which was also joyned some divine or supernaturall kinde of weakning V. 44. But Saul Or now Saul had given c. Phalti called also Phaltiel 2 Sam. 3. 15. CHAP. XXVI VERS 1. CAme the second time after the first 〈◊〉 Samuel 23. 19. V. 2. Ziph see Josh. 15. 55. V. 5. Arose In the night time Trench see upon i Sam 17. 20. V. 6. The Hittite either because he was a Proselyte of the Hittites nation as 2 Sam. 11. 3. 15. 18. 19. or he had gotten this sirname for some other unknowne cause Zerviah a womans name which was Davids sister 1 Chron. 2. 16. V. 9. Be guiltlesse see upon 1 Sam. 24. 7. V. 10. Shall smite him shall cause him to dye by some supernaturall plague or accident sent by his owne hand V. 19. Let him accept Heb. Let him smell thine offering See Gen. 8 21. Driven mee out they have sought by the meanes of this persecution to put me out of the communion of the Church and they doe their good wils to have me run my selfe into a totall apostacie V. 20. Before the face Let the Lord be judge and revenger of my death if so be he doth give way to â—â—ve me bereaved of life CHAP. XXVII VERS 1. SAid Through weaknesse of faith and through carnall wisdome V. 2. Achish Of whom it is likely he took good assurance not to fall into the same danger as he was when he first retired thither 1 Sam. 21. 12. V. 5. Let them give to avoide the dangers of body and soule which he might runne into by living at Court Why should My present estate doth not deserve it and besides my dwelling at Court might fill thee with distrusts and suspicions and me with hatreds and jealousies V. 6. Ziklag This City was of Judahs portion Josh. 15. 31. Then it was given to Simeon Josh. 19. 5. And when the Philistines had dominion over Israel they took it and David having here gotten it of them never restored it more for after he came to be King he recovered all that the Philistines had gotten from the Israelites V. 8. Geshurites These three nations were the Prophets enemies the two first towards the North and the Amalekites towards the South Gâ—zerites It is thought they were the same that in other places are called Ghergeshites Amalekites Of whom it seemeth that Saul destroyed only the chiefe City and the places about it 1 Sam. 15. 7. V. 9. Smote Warred against it with fire and sword V. 10. Ierahmeelites Which were of the Tribe of Judah 1 Chron. 2. 7. Of the Kenites see Num. 24. 21. Iudg. 1. 16. V. 11. Saved Which he could doe thus secretly by reason that those places which he invaded were farre off solitary and scattered in the wildernesse And so will be the Italian So was Or and such hath been c. As though they were words spoken by people that could have complained CHAP. XXVIII VERS 3. IN his owne It seemeth he meaneth Naioth which was part of the City of Ramah where Samuel resided and kept his schoole of Prophets 1 Samuel 19. 18. V. 4. In Shâ—u em A City of the Tribe of Issachar Iosh 19. 18. V. 6. Inquired The Ephod being brought to David 1 Sam. 23. 6. 9. Saul could not enquire of the Lord by Urim and Thummim Num. 27. 21. Well might he have some Prophet by him as Ier. 37. 17. Answered him not Which was a token of Gods extreame wrath 1 Sam. 14. 37. Lam. 2. 9. V. 7. That hath That is to say a Witch though she did not proceed properly by the spirit called Pithon who spake from within the belly of them which were possessed by him in the meane time tying their tongues which is called Engastrimancy But she wrought by Necromancy that is to say by apparitions and dead mens ghosts as Isay 8. 19. V. 8. Bring me him up call forth and cause the spirit of a dead man whom I shall name to appeare unto me Words proceeding from a grosse ignorance which accompanied Sauls impiety V. 9. Layest thou Why goest thou about to induce me to doe any thing which may make me deserve death V. 12. Samuel A divellish apparition in the likenesse and forme of Samuel by which the witch knew him to be Saul V. 13. What sawest thou Because the apparition did not at first appeare to Saul but to the woman only Gods the Italian An Angell The shape of a divine and heavenly man in all points So the Devill transformes himselfe into an Angell of light 2 Cor. 11. 14. Others a God in the same sence V. 14. Covered Which might be some speciall manner of garment that Samuel used or all the Prophets in generall see a Kings 1. 8. Zech. 13. 4. Perceived that it was After that the Devill had thus appeared to the woman the same apparition came neer to Saul who knew Samuel better and then it spake to him hand to hand no body hearing their talke Now Saul through Gods judgement was by this illusion induced to worship the Devill which is the aime of the evill spirit to all those which seeke after him V. 15. Why A continuation of the Devils lye to insnare Saul so much the more V. 19. With mee That is to say dead as the true Samuel was who was here represented by the Devill who by these words imprinteth this error in Saul that the soules of all men as well good as bad go to the same place for to blot out of him all knowledge and apprehension of eternall life CHAP. XXIX VERS 1. THeir armies the Italian hath it Their principalities The armies of the five Principalities of the Philistims distinguished in their severall bands Others have it the Princes with their severall hundreds and thousands V. 4. Be an adversary the Italian â—oerevolt as those other Hebrewes had done 1 Sam. 14. 21. V. 6. As the Lord liveth It is marvellous that a heathen should sweare by the true God but he did it either to flatter with David or according to the Pagans opinion and false ceremonies who beleeve that each nation hath its severall God living and reigning over his people as others doe over theirs V. 8. But what Feigned words CHAP. XXX VERS 1. SMitten Forced it and sacked it V. 7. Bring me hither Come hither into my presence to enquire of the Lord having the breast-plate which is upon the Ephod about thee as 1 Sam. 23. 9. V. 14. Cherethites It was a nation neere to the Philistines or else part of them See Ezek. 25. 16. Zeph. 2. 5. Of Caleb of the countrey belonging to Calebs posterity Josh. 14. 13. 15. 13. V. 16. Spread abroad the Italian addeth Without any watch Heb. at randome V. 17. Vpon Camels
into another by the motion of the propheticall spirit which was now most evident and to be acknowledged for a Prophet and to visit the Colledges of the Prophets CHAP. III. VERS III. VNto the sins to the Idolatrie of the Calves and all things depending thereon which are set down 1 Kings 12. 28. 31. 32. V. 4. Rendred after that the land of Moab was conquered by David 2 Sam. 8. 2. the Kings thereof had been tributary and after the separation of the ten Tribes it seemeth that Moab remained to Israel and Edom to Iudah Lambs see upon Isa. 16. 1. V. 9. The King of Edom it is likely that it is the same who is called Governor or Vice-Roy by the King of Iudah 1 Kings 22. 47. and he might be one of Hadads posterity 1 Kings 11. 21. who amongst his own people might be called King though by the Kings of Iudah his Soveraign Lords hee was only made a Governour untill such time as hee rebelled 2 Kings 8. 20. V. 11. Which powred who was his houshold servant V. 12. The word hee is Gods ordinary Prophet and God revealeth his secrets to him V. 13. Of thy Mother see 1 Kings 18. 19. Nay in this extreme streight which I see proceedeth from the true God should I turne to an Idoll to seek for remedy or help at his hands V. 15. A Minstrell according to the custome of the Prophets which was to elevate and purge the spirits and organs of the body by sounds and tunes of Musick to prepare the soule to aske and receive propheticall inspirations by some holy subject lively imprinted and vivified in the minde by songs or musicall instruments see 1 Sam. 10. 5. the hand he was taken by a motion of the holy Ghost both to receive the divine revelation and to declare it with actions motions and other prophetick wayes Eze. 118. and 3. 4. 22. and 8. 1. V. 16. Make to receive the water which shall fall by miracle Thus God for the most part first prepareth the vessells which are to receive his grace which is never limited nor hindered but onely by mans incapacity V. 19. And yee shall a command joyned with a promise of certaine execution V. 20. Offering namely the daily morning offering see Exo. 29. 39. V. 22. Red they seemed thus red by reason of the Sunne beames which met with the vapors that did arise out of the earth which the Moabites could not imagine because those waters were come thither unknown to them V. 25. Only they leâ—t that principall city nothing but the wals and the buildings having destroyed all the Countrey about Or there remained not a stone upon a stone in any other city but onely that all the rest were ruined Kirâ—a-raseth whereof see Isa. 16. 11. went about it to hinder any one from comming upon the wall whiles it was battered with engines or digged down with mattâ—cks V. 26. To break â—â—oron to save himselfe by a strong issuing out V. 27. Offered him according to the abominable superstition of many Heathen people who were wont to sacrifice their dearest children in extreame dangers and desperate cases there was the other two confederate Kings moved at this cruelty detested the King of Israels obstinate spleen which had caused such an exorbitant thing to be done CHAP. IV. VERS I. TO be bondmen according to the permission of the Law Lev. 25. 39. V. 3. Borrow not see upon 2 Kings 3. 16. V. 7. Pay to shew that God will have right to be observed as well by poore as by rich men V. 8. Shunem a citie of Ishacar Iosh. 19. 18. A great woman the Italian a mighty or great which may also bee referred to her quality and degree V. 10. On the wall private that he may be there privately without any disturbance V. 13. I dwell my husband and I live privately and are at peace with all men we have no businesse at court nor meddle we with great ones V. 14. Verily the Italian addeth I know not but she hath c. I do not see that she hath need of any thing but only that having no children and her husband being old shee is like shortly to bee alone V. 16. Doe not lie doe not feed mee with vaine hopes V. 23. New Moone these dayes were holy by Gods Law wherefore godly people of the ten Tribes where Gods service was overthrown did use upon those dayes to go to the Prophets Colledges to doe their devotions there and receive comfort by the hearing of Gods word V. 26. It is well to cut off her speech with Gehazi hastening to speak with Elisha himselfe V. 27. Caught him casting her selfe at his seet to entreat him shee held them fast to thew the instance of her request and that her onely resuge and hope was in the Prophet V. 28. Did I seeing that through Gods meere grace this childe was given â—e why was this benefit so soone taken away from me if I had been vitiously moved to dâ—sire him it were likely that God would therefore have punished me Or why hast thou by this gift given mee cause of joy to afflict mee the more grievously by such a sudden losse V. 29. If thou meet that is to say goe quickly without staying any where see Luke 10. 4. lay God did often work miracles by some of his servants externall things as by Moses rod Exod. 7. 9. 19. by Elijahs mantle 2 King 2. 14. by the Apostles garments Acts 19. 12. not by any perpetuall and necessary joyning of his power threunto but only during his pleasure which failing those things were to no effect as in this place V. 31. But there was namely in the childe is not awaked he is not come to life again according to the Scriptures ordinary stile V. 34. Lay upon as Elijah 1 King 17. 21. see there the reason of these actions V. 35. Returned being still drawn again by instance perseverance and patience in faith in his prayers to God necsed or gaped V. 38. Were sitting he suffered not the Colledge to be dissolved because of the famine he kepâ— it together and continued the holy exercises therein V. 39. A wild vine by this name is meant thâ— plant of Coloquintida whose fruit is called a wilde gourd V. 40. Death both by reason of the bitternesse as by reason of the cruell paines which this kinde of fruit causeth in mens bodies V. 41. There was no harme this happened not by reason of any naturall propertie of the meale but by Gods power onely who in his miraculous works makes use of any thing though it have no way any such property see Exod. 15. 25. 2 King 2. 20. and 5. 10. Ioh. 〈◊〉 5. V. 42. From Baal Shalisha or from the plaine of Shalisha see 1. Sam. 9. 4. of the first fruites which according to the law ought to have been presented to the Priests Num. 18. 2. but there being no true nor lawfull Priests among the ten tribes 1 King 12. 31. godly persons
once every man and yet I alwayes am abundantly provided of water from other places it seemeth he mocketh Hezekiah for the care he took in stopping of the fountaines about Ierusalem 2 Chron. 32. 3. Of besieged places namely of strong holds V. 25. Hast thou not hee turneth his speech to Sennacherib in the name of God shewing him that all which he had done in Iudea was done by his decree for to chastise his people so that he who was but onely the instrument had nothing to vaunt himself against of God who could hinder him and overthrow all his undertakings Isa. 10. 5. 7. 13. 15. formed it appointed and decreed it to be so together with all the circumstances Isa 22. 11. Ier. 33. 2. V. 27. Thy abode figurative termes taken from huntsmen the meaning is I know all thy councells designes and undertakings and I govern them all through my providence see Psal. 139. 2. 3. V. 28. In thy nose as they doe to bufaloes and other fierce beasts V. 29. This year many think that was the sixth year next before the year of rest Levit. 25. 5 which year it was not lawfull to sow nor reap but to feed only upon what the earth did voluntarily bring forth Now the miracle was that in the sixth year which was to furnish victuall for the two yeares following Levit. 25. 21. they could not till the land by reason of the Assyrians comming whereby the sixth seventh and eighth year there was nothing eaten but what grew of it selfe V. 30 Take root prosper and multiply every way A pharse taken from trees Iob 29. 19. V. 31. Shall go forth after this siege the Countrey shall be re-inhabited and peopled by them that shall have escaped in Ierusalem the zeale God shall work all this to maintaine his glory and his Church against the Assyrians fiercenesse and blasphemies V. 32. Cast a banke or Terrace see 2 Sam. 20. 15. V. 37. Of Armenia the Italian Ararat which is in the great Armenia Gen. 8. 4. CHAP. XX. VERS I. THou shalt die the Italian thou art dead this was no absolute and irrevocable decree but a threatning of a thing which would surely happen if God did not through his omnipotencie help it which was done to try and humble Ezechiah V. 2. He turned to pray privately with a greater devotion and fervour without any disturbance V. 3. Wept not so much for the losse of his life as because hee should leave none to succeed him for Manasseh was borne three yeares after Ezekiah recovered V. 4. The middle Court of the royall Pallace it seemeth he meanes that of 1 Kings 7. 8. V. 6. For mine own sake moved thereunto by mine own good-will to verifie my promises made to David to maintaine my glory and to reward Davids fidelity V. 7. A lump figges indeed have a naturall propertie to ripen and mollifie but God did adde thereunto by miracle a supernaturall kinde of vertue to hasten and strength â—n the operation as in many other miracles the boile it is very likely that it was a plague sore V. 8. What shall bee the signe the request of a signe being made in humility through a meere desire of confirming his faith which was opposed by many contrary likelihoods is not condemned in Scripture see Iudge 6. 17. 37. 39. Isa. 7. 11. V. 9. The shadow shall the shaddow of the point of the diall goe forward ten of those degrees which noted the spaces not of whole houres for then the day must have been at least twenty houres long but of halfe houres or quarters or peradventure lesse V. 10. A light thing not but that the miracle would have been equall both wayes but because it is naturall for the day to goe forwards the miracle would not have appeared but onely by this singularity of having it done in an instant Whereas in the retrogradation both the substance of the thing and the manner was miraculous V. 11. The shadow together with the body of the Sunne which went backward also Isa 38. 8. see Ios. 10. 14. V. 12. For he had in outward shew to congratulate with him because he had recovered his health but indeed it was for to be truly informed of that terrible miracle of the lengthening of the day 2 Chron. 32. 31. V. 13. Hearkened he was a little tickled with carnall delight by this magnificent visit Isa. 39 2. and pricked up with pride 2 Chron. 32. 25. 31. house of his Armour the Italian the house of his vessells or his houshold stuffe or his armory V. 18. Eunuches or Courtiers V. 19. Good is just by reason of the manifold sins which we have committed I doe with all humility and worship submit my selfe thereunto V. 20. A poole this was a great poole of water brought by conduits under ground which were digged out of the rock from the fountains of Gihon when Sennacherib besieged the Citie 2 Chron. 32. 30. And the said poole was in the Citie of David and seemeth to be the same as is mentioned Neh. 2. 14. 3. 15. Isa. 22. 9. 11. CHAP. XXI VERS V. IN the two as well in the Priests as in the peoples court V. Familiar Spirits the Italian a spirit of Phithon he ordained that there should alwayes be some body possessed with such a kinde of spirit as should give answers instead of an Oracle V. 13. Siretch I will lay every thing levell there as I have done in Samaria and by the house of Ahab see Isa. 34. 11. Lam. 2. 8. V. 16. His sinne of Idolatry which particularly is called the sinne which displeaseth the Lord CHAP. XXII VERS VIII THe book this was the originall which was kept within the Temple Deut. 31. 24. which amongst the confusions of Manasseh and Ammon might bee hidden or mis-said V. The words the curses and threatnings pronounced against those sins which had reigned and did yet reigne amongst the people he rene through the excessive griefe of his minde being exceedingly troubled in spirit V. 13. Enquire if there be any meanes or if it bee not too late to appease his wrath what good or mercy we may hope for and what evill or rigour wee ought to feare V. 14. Of the wardrobe the Italian of the garments of the priestly garments in the Colledge the Italian in the second precinct these were the suburbs of Ierusalem called Eezera which was encompassed with wals and gates severall from the City it selfe and therefore the gate of this enclosure was called second Zeph. 1. 10. and the middle gate Ier 39. 3. V. 18. Hast heard which were read in the book of the Law v. 10. V. 20. In Peace before the last desolation of the countrey and thou shalt die in my favour to come into everlasting rest So that Iosiahs death though violent 2 Kings 23. 29. was not accursed of God CHAP. XXIII VERS II. THe Prophets see upon Ier. 26. 7. he read caused it to be read by some Priest V. 3. By a Pillar the
were the Cherubins and thereby is understood the whole Arke and consequently the sanctuary wherein it stood and more generally the holy place and the whole body of the Temple V. 12. By the Spirit of God who revealed unto him all that should be done to the Temple as he had antiently told Moses the so me of the Tbbernacle Exod. 25. 40. see verse 9. the treasuries as much as to say that those Chambers should be employed to put up the holy treasures in for the Officers lodgings which served weekly according to their turns and to keep the vessells and other things of the house of these two kinds of holy treasures see upon 1 Chron 25. 20. V. 15. The Candlesticks these are others besides the ten golden Candlesticks which were in the holy place 1 Kings 7. 49. for these served in the Chambers for their domesticall uses who ministred V. 16. The Tables of there is no mention made else where of these silver Tables nor what use they were for but questionlesse they were for some particular and domestick use V. 18. The charret the Arke is so called which was as Gods throne not constant as it is in heaven but moveable As much as to say a signe of his presence in grace and power which served only to direct the faithfull to the heavenly Throne which is the seat of Gods eternall and glorious presence neither was it fixed in the Church but that it might depart from thence if the people did shew themselves unworthy of it as Ezech. 1. 26. and 10. 13. 16. V. 19. Vpon me the Italian hath it which was brought unto me namely by some Prophet V. 21. Every willing the Italian besides those that shall willingly employ themselves namely to build and make the vessels of the Temple as Exod. 35. 25 26. CHAP. XXIX VER I. WHom alone none else of my children nor all of them together to divide the Kingdom amongst them young it appeareth by â—eâ—â—â—â—ams age 1 Kings 12. 13. that Solomon was married but he was not yet â—â—me to the perfect age of man being not above eighteen years of age 〈◊〉 thereabouts V. 3. Of mine own which I had gathered for my selfe after I had consecrated to God his part V. 4. To overlay with little plates beaten out and so laid on the houses the gold was to cover the Temple walls and the silver to cover the other sacred roomes which were about it V. 8. Stones precious or fine ones as jasper or porphirie c. V. 11 The Victory the Italian hath it the eternity or the victory and strength V. 15. For wee acknowledging that by reason of the brevity of our lives we cannot perpetually enjoy these things we doe out of meere devotion and piety consecrate them unto thee which thou out of thy meer bounty wilt requite with eternall life and glory see Matth. 19 21. Luke 16. 9. abiding the Italian hath it hope of escaping from death see Psal. 49. 10 and 89. 48. V. 18. keep this this holy and free-will of consecrating themselves and all they have through thy grace and bounty to thy service V. 21. For all Israel for every particular person amongst the people V. 22. The second time besides the first time 1 Kings 1. 33. For that consecration was upon a sudden and in a manner tumultuarily in the sight of those of Ierusalem only to break off Adonijah his faction but this was done with good respite and great solemnity in the presence of the heads of all the Tribes unto the Lord to be consecrated unto him in the government of his people Priest namely High Priest after that Abiathar was deposed 1 Kings 2. 27. V. 23. Of the Lord of the Kingdom by him established and sanctified to govern his people and to be figured of Christs Kingdom and where himselfe was Soveraign Lord and Law-giver V. 24. Submitted themselves unto the Italian hath it laid their hands under they sweare to bee faithfull unto him with the ceremonie of laying their hand under his thigh as Gen. 24. 2. and 47. 29. Others plainely submitted themselves unto him 29. In the book in the two books of Samuel composed by these three Prophets V. 30. The times the variety of chances which happened in his dayes both prosperous and adverse THE SECOND BOOK OF THE CHRONICLES The ARGUMENT THe subject of this Book is the same as that of the two Books of Kings save only that after the separation of the ten Tribes this gives over the History of the Kings of Israel and insisteth only upon that of the Kings of Iudah untill the time of the captivity of Babylon CHAP. I. VERS V. SOught unto it they went thither to pray and offer sacrifices and doe their devotions V. 10. Goe out that I may conduct them as their King Captaine Guide and Shepheard Iudge that is to say governe them by way of Iustice. CHAP. II. VER VI. SAve only to shew that he did not intend to build a house to the infinite God in that manner as Idolaters did build houses for their Idols to keep them shut up and tie them to their wills but only to serve him and call upon him according to his command V. 7. In purple in wooll died in these colours Exod. 25. 〈◊〉 V. 8. Algume see upon 1 Kings 10. 12 V. 10. Twenty thousand this was another provision then that which is mentioned 1 Kings 5. 11. for that was for the house of King Huram yearely and this was for the Sidonian workmen during the whole time as they wrought CHAP. III. VER I. WHere the Lord appeared to the Italian had shewed to or where the Lord had appeared to David V. 3. The first measure this might be some measure which was bigger then the common and ordinary measure as who should say geometricall cubits see Ezech. 40. 5. and 41. 8. Others translate it in the first measure there were sixty Cubits that is to say in the body of the building properly called the Temple severall from the porticoes and the Courts and which was first designed these measures were observed V. 5. Greater that part of the house which was called the holy place which was forty Cubits in length whereas the most holy place was but twenty 1 Kings 6. 16. 17. house namely the floore thereof 1 Kings 6. 15. for the walls and seilings were covered with cedar boards 1 Kings 6. 9. 10. 15. over-laid laying over the boards little golden plates fastened on with mailes whose heads were of the same metall V. 6. Garnished the Italian covered he had great store of them set in amongst those chaines which were upon those walls which were covered with gold Parvaim the signification of this word is uncertaine some by reason of the affinity of the letters hold it to be that which in our dayes is called Peru and that Solomons ships did use to saile thither even in those dayes V. 9. Of the nailes of each one of them and they were nothing but
freely confesse my vices and defects Iob. 10. 15. and 14 4. 1 Cor. 1. 4. V. 21. Would I not know at the brightnesse of that light I shall finde my selfe to bee quite otherwise then I imagined I shall abhorre my life and bee ashamed of it though before it did seeme to me to bee prayse worthy and vertuous see Rom. 7. 15. V. 22. This is one thing the Italian he is all one that is to say let me be either just or guiltie it is all one upon this tryall for by it wee shall bee all found guilty V. 23. If the scourge the Italian if it be a scourge namely an expresse punishment for some grievous sinne he would say Hee often useth the just more rigorously then hee doth the wicked for these are sometimes destroyed upon a sudden whereas the righteous doe oftentimes linger a long time in their miseries God seeming to take no care therfore Iob 21. 13. Psal. 73. 4. Lam. 4. 6. V. 24. The earth God many times suffereth the wicked most licentiously to raign in the world hee covereth hee subverteth all order of justice condemneth and putteth to death evenâ— the Iudges themselves The covering of the face was a mark of a condemned man held as unworthy of any more enjoying the light and therefore deprived of the use of it Ester 7. 8. Iob 40. 8. Isa. 12. 17. see Iob 24. 22. if not the Italian if God doth not this can these effects bee attributed to any other supreme cause then to the providence of God Amos 3. 6. V. 27. If I say if I doe resolve to beare out the afflictions of the body with the strength of the Spirit and of the minde I doe finde my selfe more weak this way being terrified by thy wrath V. 29. Labour I to suppresse my griefe and to endeavour to strengthen my selfe in constancie and patience V. 31. In the ditch in the abisse of the sense and feeling of my sinnes mine own cloaths a kinde of figurative speech as much as to say I should bee deprived of all my ornaments of dignity estimation and glory as being unworthy to weare them V. 33. Lay his hand that is to say use power ordaine a Law and enforce to stand to judgement V. 34. His feare namely his divine and terrible Majesty V. 35. It is not so I am quite beside my selfe amazed and doe not know what I say CHAP. X. VER 1. VPon my selfe as much as to say at my perill if there be any danger to be feared I will undergoe it V. 2. Doe not condemne doe not use thy absolute power for to destroy me and since mine own conscience doth not condemne mee shew mee the cause of this thy manner of proceeding that I may either bee contented with it or amend my selfe V. 3. Oppresse that thou shouldest use thy Soveraigne power in destroying thy creature without observing the course and order of justice and without the accused persons confession or conviction shine to favour and direct their enterprises V. 4. Hast thou thou art not subject to error nor ignorance as your worldly judges who are oftentimes forced to make severe inquisitions and proceed roughly with guiltlesse persons which notwithstanding is justified by the necessity of justice V. 5. Are thy dayes arâ— not thou eternall and doest not thou know in the indivisible moment of thine eternity all what hath been is and shall bee wherefore thou needest not to proceed by way of enquirie see Iob 7. 18. V. 13. Hast thou hid how can this agree that thou shouldest with the one and the selfe same free-will create me and destroy me doe me so much good and prepare so many evils for me V. 14. Thou wilt not acquit words spoken according to the judgement of the flesh which holdeth Gods visitations to bee punishments and vengeances V. 15. Righteous as Iob 9. 20. V. 17. Witnesses certaine proofes of thy wrath and indignation against me Ruth 1. 21. Iob 16. 8. Mal. 3. 5. V. 21. And of darknesse a figurative description of death V. 22. Without any order without any vicissitudes distinctions or varieties set in order of which things consist the greatest part of the beauty of this world the light is namely when the light is in the land of the living by the return of the Sunne The meaning is that all is there abissed and sunk into eternall night CHAP. XI VER 3. WHen thou mockest the Italian shalt thou mock namely God and us making us believe such absurd things as though wee were beasts or ignorant men Iob 34. 7. V. 6. Of wisdome this may bee understood of Gods Law or of his secret providence double that is to say the Law of God doth not only require the outward discipline and obedience wherein O Iob thou thinkest thou hast given satisfaction But it also requireth the internall and perfect conformity to God and to his will which is the spirituall meaning of it by which thou wilt finde thy selfe convinced Rom. 7. 14. Iames 1. 25. Divine providence hath likewise two faces of rigor and clemencie tempered and altered according to the wants of Gods children in this life by an unspeakable wisedom see Eccl. 7. 14. V. 10. If he cut off that is say if he destroyeth or restoreth V. 11. He knoweth mens inconstancie is the cause why he doth not alwayes proceed in the same degree not in the same manner with them V. 12. For the carnall mans bru ish understanding is ignorant of or doth oppose this wisdome of God V. 13. Stretch out according to the ancients gesture in praying not with their hands joyned together but with their armes stretched abroad and the palmes of their hands turned up towards heaven V. 15. Lift up thou shalt be freed from the confusion of conscience and wilt bee able to present thy selfe before God with a godâ—y confidence to call upon him and contemplate him see Gen. 4. 6. Iâ—â— 22. 26. V. 17. Shall be thou shalt be renewed in glory and prosperity even like as the day when it returns after the night V. 18. There is the Italian hath it there shall bee God will alwayes furnish thee with new matter to cause thee to hope perfectly in his grace V. 20. Shall faile aspiring to that good which shall never come to passe Iob 8. 13. giving up namely by reason of a totall despaire CHAP. XII VER 2. YEe are you believe you know as much and think you are as good as a great multitude of people put altogether shall die an ironicall kinde of speech as if he should say in your own opinions you are the only wise men in the world and with you shall all wisdome die V. 3. Who knoweth not these discourses which you so much brag of are they not common and ordinary V. 5. He that namely I who doe as it were hang dangerously and am in danger of falling under the burthen of mine afflictions Psal 35. 15. and 38. 17. Ier. 20. 10. a lamp
tree cut down or rooted up V. 12. His troops figurative termes taken from sieges see Iob. 16. 13. V. 17. My breath shee scorneth to come nigh mee by reason of the change and stinkingnesse of my breath for the for the love and in regard of our children which were the pledges of matrimoniall love between us V. 18. Young children young in age or mean of condition Others men of evill life V. 20. The skinne namely my gummes an ordinary kind of speech as when one saith such a one hath nothing left him but his teeth V. 21. Hath touched mee see Ruth 1. 13. 1 Sam. 6. 9 Iob 1. 11. V. 22. Are not as much as to say it seemeth that you could find in your hearts to devoure mee alive Iob. 16. 10. V. 24. And lead melted into the cuts of the letters or upon lead Namely some plate of that mettle as was anciently used for inscriptions and publick monuments His meaning is I desire that posterity being well informed of my cause might judge of it V. 25. For I the Italian as for mee I know as much as to say Finally I doe appeale to the last judgement of the great Iudge of the world the promised Messias in whom I have beleeved as well for the salvation of the soule as for the resurrection of the body And hee in time shall make mine innocency to appeare see 1 Cor 4. 5. liveth as true eternall God and that in his humane nature which hee will take upon him for the redemption of his Church he will perpetually enjoy the life of glory purchased through his justice for himselfe and all his members Iohn 6. 57. and 4. 19. shall stand that is to say shall appeare in glory to judge all men who were turned to dust and raised againe by him V. 26. My skinne namely this corporall life in which nothing is now left mee but my skinne in my flesh in mine owne proper person my body by vertue of the resurrection being rejoyned to my soule I shall enjoy the presence of my God and Saviour by the divine light in my mind which shall redound unto the senses of the body which shall also have for object of its happinesse the humane and glorified body of Christ and the misticall body of his Church perfectly united unto him Psal. 17. 15. 〈◊〉 Cor. 23. 12. 1 Iohn 3. 2. V. 27. Not another mine own body shall bee againe restored unto mee and not another new body created see Isa. 26. 19. my reines an exclamation of a vehement desire as Gen. 49. 18. Psal. 119. 81. V. 28. The root I have Gods word and his holy promises deeply rooted in my heart through faith Ia. 1. 2â— by which being freed by Gods judgement I ought not nor must not bee condemned by men see Iohn 3. 18. and 5. 24. V. 29. Of the sword of Gods just punishment wrath the Italian iniquity see Iob 6. 29. a judgement namely against them that give rash judgement of their brethren Math. 7. 1. Rom. 14. 4 Ia. 4. 11. CHAP. XX. VER 2. THerefore because thou threatnest us with Gods judgements I will answer thee being very certaine that I am in the right V. 3. The spirit my soule or the spirit of God understanding with reason and understanding and not with passion and recrimination V. 5. Is short the Italian from neere that is to say it begun but a little while since and will shortly end V. 10. Shall seeke either because they doe nor revenge themselves of their fathers injuries or because they shall make use of them in tâ—eiâ— extreame need restore being forced to it or to redeem his own life out of his angry euen its hands V. 11. His bones hee shall bee rotten with the excesses and dissolutions of his youth which shall â—â—ing him to his grave V. 12. Though wickednesse the pleasure which hee hath taken in the delights of sin shall at last be changed into horrible torments and sufferings A phrase taken from some poison that hath been swallowed in some pleasing meat or drink V. 17. The rivers a figurative description of Gods blessings bestowed upon his children in this and in the other life taken from the qualities of the land of promise flowing with milke and hony see Psal. 36. 18. V. 18. Restore hee shall cast it up againe and shall restore to others that which hee had gotten from them as v. 10. according hee shall bee as poore and wretched as hee hath been rich and mighty his substance the Italian his power namely his wealth and strength restitution the Italian his change see Iob 15. 31. V. 19. And hath forsaken the poore the Italian hath it hee shall leave poore behind him namely his own children which he builded not the Italian hee shall not build his own hee shall not found nor establish his businesse nor his family in any way to make it endure long see Exod. 1. 21. 1. Sam. 2. 35. 2 Sam. 7. 27. V. 20. Shall not feele hee hath been continually enflamed with an unsatiable coveâ—ous desire V. 22. In straits hee shall be brought into extreame wants and sufferings every hand hee shall be exposed as a prey to the poore V. 24. Of steele the Italian of brasse for in those dayes they could give brasse such a kind of temper that it was more usefull for weapons than any steele V. 26. All darkenesse wheresoever hee shall thinke to finde a place of safeguard there shall hee meet with some horrible mischance not blowen that is to say calamities whose causes shall be unknown and shall proceed immediately from God see Isa. 30. 33. V. 27. The heaven all the creatures high and low conspiring his ruine shall testifie the curse of God upon him for his sinnes V. 28. 〈◊〉 away shall be carried away as by a deluge of water V. 29. By God the Italian addeth by God for his words namely for his blasphemies which is the greatest sinne of the wicked for which hee also taxeth Iob in some sort see 1 Sam 2. 3. 10. Others the inheritance which was assigned unto him by Gods sentence CHAP. XXI VER 4. My complaint seeing it is God who in an extraordinary manner doth afflict me how should 〈◊〉 observe any measure in my complaints Iob 6. 2. V. 13. In a moment without much languishing which good men doe oftentimes in their calamities Iob 9. 23 and 24. 19. Psal. 73. 4. V. 15. What is the hee seemeth to reherse the very words of Pharaoh Exod. 5. 2. V. 16. Their good being perswaded they can have all things at command and all that they want to be within the compasse of their power they care not for praying to God for to desire those things at his hands the counsell God forbid that ever I 〈…〉 ould consent to any such wickednesse Iob. 22. 18. V. 17. How often I confesse that which you say concerning Gods iudgements upon the wicked to bee sometimes true in this world yet it is not so
3. Prov. 19. 28. V. 8. Goeth he giveth men occasiou to believe that he believeth as wicked men doe namely that it is in vaine to serve God Mal. 3 14. V. 9. He hath said he goeth on rehearsing of what Iob had said though not in the selfe same termes Iob 7. 3. and 9. 22. and 30. 26. V. 10. Wickednesse injustice in punishing men without a cause seeing there may cause enough be found even in his own children as well by reason of their vitious actions as by reason of their originall and naturall corruption V. 13. Who hath is not hee supreme being the summe of all Law and justice and hath no Law nor superiour above him and therefore injustice cannot bee in him seeing injustice is but the transgression or breach of some Law or commandment see Gen. 18. 25. Iob 8. 3. and 21. 22. Rom. 3. 5. V. 14. If hee he is besides all what hath been said infinitely mercifull for if he did not let passe and pardon many mens sins the whole world would perish Psal. 130. 3. and 143. 2. Isa. 57. 16. his spirit that is say the soule of man or his spirit that is to say the life which hee hath given unto man and doth maintaine by the proper operation of his spirit whereof his blowing into Adams nostrils was a signe Gen. 2. 7. V. 18. Is it fit to say learn from the respect which is due to earthly Princes the reverence which is due to the soveraigne Lord see Mal. 1. 8. V. 20. Be troubled it seemeth that he meaneth the slaying of the first borne in Egypt by night with much terrour and tumult Exod. 11. 4. 6. and 12. 29. see Iob 26. 11. without hand miraculously without any humane meanes V. 23. For he will not lay c. the Italian for God hath no more regard unto man when hee commeth in iudgement before him Gods foresaid judgements are unavoidable for then he executeth hiâ— sentence with all rigor forsaking that moderation which he had spoken of vers 14 see Iob 23. 6. V. 25. In the night here hee seemeth to meane Pharaoh his overthrow in the red sea which was done in one night Exod. 14. 20. 24. V. 26. In the open sight in a publike place in the sight of all the people so were the Egyptians bodies cast up upon the sea-shore in the children of Israels view Exod. 14. 30. V. 28. The cry this is also taken out of the same story Exod 2. 23. 24. and 3. 7 9. V. 29. He giveth quietnesse the Italian if the sends home in peâ—ce if he by his soveraign sentence freeth out of slavery and oppression as he did his children out of the bondage of Egypt Others if he appease his wrath he hideth if hee withdraw his grace man can no more have accesse unto it It seemeth he here pointeth at the darkenesse which was raised before the Egyptians army Exod. 14. 20. whether it â—e this soveraign justice is executed as well and as easily upon whole Nations as upon particular persons contrary to mens justice which is many times hindered and withstood by reason of the delinquents multitude V. 30. The Hypocrite the Italian the prophane man such a one as Pharaob was an obdurate scorner of God the people namely Gods people be ensnared in tyranny or unjust slavery V. 31. It is meet ô Ioâ— in stead of contending with God and with his justice thou shouldest have implored his mercy and not have trusted to much upon thine owne conscience which may deceive it selfe I have borne c. the Italian who saith I pardon I will not destroy who hath revealed himselfe not only in his Law by commanding and threatning but also in his promises of grace to comfort and encourage by the remission of sinnes V. 32. That which I see not if there be in me any hidden sin which my conscience knoweth not off which hath provoked thy wrath see Psal. 19. 12 1 Iob. 3. 20. Teach thou me that I may aske pardon therefore and amend V. 33. Recompence according to the rigor of his justice Refuse namely the way of mercy which I propound unto thee to demand justice as thou hast hitherto done V. 36. My desire is the Italian O father let Iob be tryed namely O father whom I adore for thy fatherly goodnesse doe not withdraw thy visitations from Iob untill thou hast brought him to the duty of a child and to the onely meanes of obtaining pardon which is humility and confession V. 37. He addeth the Italian he will adde I desire it for his good and salvation for feare least being delivered by thee whilest hee is in this wicked minde he should triumph as though he had gotten the victory of thee to the dimâ—nition of thy glory clappeth in signe of joy and victory Psal. 47. 1. and 98. 8. CHAP. XXXV VER 2. THinkest thou how can this agree that thou shouldest appeale to Gods judgement to be approved of and justified by him and in the meane while contendâ—st with him as if he not respected good or evill works for to give them their due reward Iob 9. 22. and 10. 14. and 31. 2. 3. My righteousnesse is more then Gods the Italian my righteousnesse is from God that is to say I am sure God will justifie me though men condemn me V. 4. Thy companions those which approve of thine opinion and are here present at this disputation Iob 18. 2. V. 5. The heavens consider by the distance which is between heaven and earth what dis-equality there is between God and man against whom man cannot have any just action grounded upon dammage or profit as it is amongst men Iob 22. 2. Luke 17. 10. see Isa. 55. 9. V. 9. The oppressed mens lamentations though they be unjustly afflicted are not heard of the Lord for to obtaine freedome at his hands unlesse they come unto him by way of humble prayer how much lesse then ô Iob shall thy laments be heard who art smitten by God and canst complaine of â—one but him if thou refusest to convert thy selfe unto him with humility and acknowledgment see Hos. 7. 14. V. 10. My Maker and consequently I am â—is and he is take care of me and free me from the unjust tyranny of other masters who giveth comforteth his children secretly in the middest of their greatest afflictions Psal. 42. 9. and 149. 4. V. 11. VVho teacheth us to not complaine to no purpose as beasts doe when they feele any paine but to flie to him with well prepared prayer which seemeth opposite to Jobs saying Job 6 5. V. 12. because of because they remaine obdurate and their pride hindereth them from humbling themselves before God to crave pardon and deliverance V. 13. Uanitie the vaine cries and complaints which are not accompanied with faithfull prayer V. 14. Although thou sayest thou shalâ— not see him the Italian how much lesse will he â—eare thee who sayest thou lookest not upon him thou that professest thou wilt not
8. I will heare the Psalmists words preparing himselfe and the whole Church to hearken unto the promise of Gods grace which was revealed unto him by divine inspiration but let not the Italian but will not let hee will convert and sanctifie them to himselfe giving them the spirit of true wisdome to keep them from rashly offending God V. 9. His salvation in the corporall deliverance of his Church but chiefely in the universall redemption of the world by the Messias to whom the ensuing words are plainly referred that glory wee shall againe have the glorious presence of God in our land in the signes of his grace and power as it was in the Arke and then it will powerfully and gloriously dwell in his Church in his sonnes person being made manifest in the flesh see Hos. 2. 7. 9. V. 10. Mercy this cannot perfectly agree with any but the Messias his reign The meaning is Gods grace shall be so largely spread abroad that it shall in truth bee answerable to those large promises which were formerly made Or the blessings of God shall be accompanied with his constant truth to make them firme and perpetuall see Isa. 55. 3. righteousnesse Gods righteous and just government by his word shall produce true peace and happinesse and shall have it inseparably joyned with it see Psal. 72. 3. Isa. 32. 17. V. 11. Truth men shall bee true subjects and God shall be a just King which are the two relative qualities that keep every state in perfect harmony see Isa 45. 8. V. 12. Good namely the true and only good of man which consists in Gods grace joyned with corporall goods as farre as is fitting in his wisdome V. 13. Shall set us the Italian set it that is to say hee shall establish them wheresoever he comes by the preaching of his Gospell PSAL. LXXXVI VER 5. REady to forgive or inclinaâ—le and easie to be drawn to forgive V. 7. Thou wilt that is to say thou usest to answer or heare mee V. 11. I will walke the Italian cause mee to walk governe thou my whole life and actions according to thy holy word and in such sincerity as thou requirest and such as thou doest beget in thy children by thy holy spirit unite let my heart cleave close unto it without varying or going from it or being drawn away to contrary things V. 13. My soule that is to say my person from mortall dangers V. 14. Not set thee who doe not feare thee nor looke after thy judgements or commandements PSAL. LXXXVII VER 1. HIs foundation that is to say the firme place of his abode opposite to the moveable Tabernacle which was made by Moses mountaines figuratively in Ierusalem which had two hills within the precinct of it Sion and Moriah and in reall spirituality in the universal Church which is the heavenly Ierusalem Gal. 4. 26. Heb. 12. 22. V. 4. I will make mention making as one should say a survey of my people I will adde the Gentiles unto them calling them to the knowledge of mee by my Gospell and regenerating them in my Church holding them in the same degree with the Israelites as true children of my covenant Rahab a frequent name for Egypt by reason of its pride and haughtinesse V. 5. This and that indifferently of all nations and persons in a very great number V. 7. The singers Gods words to his Church meaning I will give thee full cause of rejoyceing through my blessings which shall flow upon thee as it were from all their springs PSAL. LXXXVIII THE title Heman it seemes to be the same as is named 1 Kings 4. 31. Ezrahite of the off-spring of Zarah the sonne of Iudah 1 Chron. 2. 6. V. 3. Vnto the grave Heb. to hell because that according to the first degree of Gods justice the first death is inseparable from the second and the name of hell is common to both And though by the second degree which is grace by vertue of the Messias his redemption corporall death to Gods children beno more a passage to everlasting death yet the name of hell hath still kept its ordinary signification of both to shew that not by the nature of death but by Gods grace these two deaths are severed one from the other in the elect V. 5. Free among Others translate it I am severed from the living whom over which in respect of the body and this present life thou doeest no more shew thy providence in governing and relieving them and in bestowing other benefits upon them V. 8. Shut up namely by evills and dangers without any way to getout without any comfort or reliefe V. 9. I have stretched out see upon Iob 11. 13. V. 10. Wilt thou shew the Italian wilt thou work the meaning is if thou doest leave me in this case long I cannot chuse but fall and die then can thy glory appeare no more in my miraculous deliverance see Job 7. 7. The dead Heb. the gyants that is to say those that are abissed and sunk in death as the gyants were in the generall deluge Sometimes this name is taken for the damned as Iob 26. 5. and sometimes plainly for the dead Isa. 26. 19. by reason of what was said upon verse 3. Arise he doth not meane the generall resurrection nor any particular one which happened by miracle but of the common course according to which the dead returne no more into the world to enjoy any new benefits of God V. 11. In destruction that is to say in hell see v. 3. Iob. 28. 22. V. 12. In the land namely in death in which the dead forget the living and the state of this present life Iob 14. 21. Eccles. 9. 5. 6. and likewise the living doe forget the dead Iob 24. 20. and all commerce is taken away and annihilated betweene them V. 15. Ready to die the Italian addeth with roaring with my lamentable crying out as Psal. 22. 1. V. 18. In darknesse the Italian are hidden in darknesse I can see nor descry none of them or they hide themselves from mee thorough horrour and being ashamed of mine afflictions PSAL. LXXXIX THE title Ethan of whom see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he out-lived Solomon and saw the destraction of the Kingdome under Iereboam by the separation of the ten Tribes and by the spoyle of the countrey by Shishack King of Egypt 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely bee the subjects of this Psalme Ezrahite descended from Zarah the son of Iudah 1 Chron 2. 6. V. 2. I have said I hold it for certaine and have fully concluded it in my minde Built up a phrase taken from sound and well sounded buildings contrary to moveable and waisairing habitations of Tents and Cabins Sbalt thou the Italian thou hast that is to say the effects of thy covenant and promises are certaine being grounded upon thine everlasting decrees made in heaven from whence they have their beginning
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death â—yet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the â—â—are from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
14. 6. The eyes like a man that hath lost his way or is besides himselfe that knoweth not where he is nor where he shall find that he looketh for nor from whence he shall have any ayd V. 26. Is not good All manner of injustice though it be but for a small summe and all unjust punishment though it be but slight and no way concerning life is condeninable in a Magistrate or publike officer V. 27. An excellent spirit The Italian Of a reserved spirit That is to say he is discneet and moderate Others of a coole spirit that is to say slow to wrath Others he is seldo me angry CHAP. XVIII VERS I. THrough desire a man having separated himsolfe seeketh and inter meddleth with all wisedome The Italian he that separateth himselfe seeketh his owne desires and scorneth all law and reason The note That separateth Namely from God and from his pure service from the communion of the Church as those wicked men that were excommunicate and accursed among Gods people by reason of their wicked life See Ezech. 14. 7. Hos. 4. 14. and 9. 10. Judg. 19. Seeketh That is to say doth with an unbridled desire runne after his owne lusts shaking off all feare of God and respect to his Church Scorneth Falleth at last into the abysse and bottome of all impiety which is bold prophanenesse V. 2. But that Namely to produce dayly effects of his inward folly V. 3 Contempt Namely of God and men V. 4. Are as deep Are of a deep and prefound understanding abounding in reasons and have not onely a vaine lustre and slight appearance of truth or grace Or they never failo in his mouth which is as it were a lively spring out of which they issue V. 8. Are as wounds The Italian Seeme pleasing Either in regard of him to whom he beareth the tale covering the gal of his maline under the hony of that affectioÌ„ which he pretendeth to be the cause of his relating such things unto him and not concealing of any thing which may concerne him Or in regard of him by whom he makes the tale faigning himselfe to be his friend to gaine the more beliefe and the better to colour his sayings They goe downe that is to say they pierce or penetrate into the heart of him to whom they are spoken Or him whom they are spoken of causing a deadly hatred and persecution against him V. 9. Is brother That is to say they are like to one another for the one getteth nothing and the other wastâ—th what he hath aheady gotten V. 10. The name of That is to say he himselse being called upon in time of need V. 11. Is his strong His fence and strong hold in all dangers and necessities V. 14. The Spirit The vigour firmonisse and alacrity of the soule doe uphold and beare up a man in his corporall infirmities but if the soule yeeldoth to griefe the body hath no comfort V. 17. Seemeth just the Italian Hath right That is to say seemeth to be in the right untill the other parties reply be heard and therefore it is needfull to heare both parties if one will not erre in giving judgement V. 18. Contentions Namely in the dividing of inheritances and the like Betweene the mighty Amongst whom justice cannot so freely be executed as amongst meaner people V. 19. A brother Ordinarily the contentions and hatreds of brethren or those which are neere of kin being exasperated one against the other are irreconcileable Good things comming to be the worst when they are once corrupted mans wickednesse leaping from the one extreame of duty to the other of offence V. 21. Are in The life safety and good of man doe oftentimes depend upon the wise and right use of the tongue and upon the contrary use his death and ruine They that love it That is to say they that are inclined to much speech or utter whatsoever commeth in their mouth giving way to that naturill infirmity V. 22. A wise Endowed with fitting qualities according to Gods ordinance CHAP. XIX VERS I. PErverse Though he be rich and mighty V. 3. Perverteth Causeth all what he undertakes to goe backwards and all his enterprizes and affaires to have an evill successe Against the Lord As author of his calamities which he ought to impute only to himselfe V. 6. will entreat the savour the Italian doe reverence namely for ceremony or for feare without any love but liberality is that which gaineth the hearts inferring that power alone cannot gaine nor obtaine that so much desired and sweet bond of love in the hearts of men which love being one of the necessariest foundations of a just domination must begained by benefits V. 7. His friends namely those which were his friends in prosperity who are called friends of fortune They are wanting That is to say no man hearkneth to him nor gives him any favourable answer Others the words namely of a poore man doe not prevaile V. 8. Loveth Because that the good and happinesse of the soule dependeth upon true wisdome V. 11. To passeover That is to say to take no notice of it but to forget and forgive it V. 13. A continuall dropping A very noisome thing which at the last consumes and wastes the husbands life and health V. 16. Despâ—seth He that lives carelessely and is indifferent in his wayes without â—eeding what he doth See Lev. 26. 21. Oâ— he that taketh no care to rule his actions according to the will of God V. 18. Let not thy soule c. the Italian But undertake not thou to slay him That is to say chastising him moderately by way of correction but not to death V. 19. Deliver him Namely from the danger or the punishment which he is fallen into through some notable excesse committed by reason of his immoderate wrath The meaning is that it is better to let him suffer the evill which he hath deserved and drawn upon himselfe that he may thereby amend for pitty in such a case is hurtfull both to him and others V. 22. His kindnesse That is to say liberality amongst worldly men is but a meere kinde of merchandizing giving a little to receive much but a poore man who hath nothing to give is more to bee commended then such false benefactors V. 24. In his bosome or in his arme-pit Not so much Hyperbolicall termes to shew that even hunger it selfe is not able to put away his sloth from him V. 25. Smite That is to say magistrates ought by severely punishing of those who transgresse boldly and maliciously to give example and instruction to those who erre through ignorance and weaknesse But as for the wise reprove them only and it is sufficient V. 26. Chaseth away Namely that through his dissolute life spending all the meanes causeth his poore widowed mother to sell her house and forsake her habitation wherein she had spent all her former dayes V. 28. Devoureth the Italian Swalloweth that is to say he feedeth upon
it as upon a food which is proper unto him Or makes no difficulty of committing of it no more then he would of swallowing a pleasant liquor See Job 15. 16. 20. 12. 16. 34. 7. CHAP. XX. VERS 1. A Mocker being immoderately used it maketh a man prophane and an insolent contemner of God and men Strong drink A common name for all artificiall drinkes which are apt to make a man drunk V. 3. Will be medling the Italian Causeth himselfe to be scoffed That is to say raising of contentions without any reason he reapeth nothing but dishonour and shame by it V. 5 Counsell That is to say prudence and wisdome which are the springs of all good councell Is like deepe waters the Italian Is a deepe water As 〈◊〉 should say a living spring which never faileth Draw it out Shall seeke it out at his need and shall by all meanes endeavour to purchase it and shall make himselfe capable of using it V. 6. Proclaime They professe liberally in words and faire proffers but in effect they shew nothing but vanity See Prov. 19. 22. Others understand it thus that men do with words commend him that doth them good but are seldome loyall in a reall acknowledgement V. 8. That sitteth That doth in person supply the place of a judge A thing much used in former times by Princes Emperours Scattereth away Through his acute judgement not subject to such corruptions as inferiour Judges are And through his awfull majestie he can penetrate into the falsehoods and cunnings of unjust pleaders even as the Sun doth disperce mists All evill or all wicked men As v. 26. V. 10. Diverse the Italian Double namely the one too heavie to buy by and the other too light to sell by V. 11. Even a childe That is to say even from the first actions of a childe one may guesse what his ensuing life will be V. 13. Open thine eyes Be vigilant and attentive in all things which thou doest and undertakest V. 14. It is naught When men buy a thing they use to dispraise it which afterwards they can boast to have bought at a low and cheape rate V. 16. His garment Which seems to be against the law Exod. 22. 26. But here the wise man doth not touch he particular case of the law which is in favour of poor men who would not be taken for sureties but speaketh of rich mâ—n who inconsiderately become sureties and therefore deserve to suffer for their â—olly that they may thereby take warning For a stranger Of another nation and region Or for one that is unknowne to him and to whom he is no way bound V. 17. His mouth A proverbiall kinde of speech as Lam. 3. 16. To shew that the false delight being once past man findeth that he hath gotten no profit but much hurt even as if his mouth were full of gravell which is no way nourishing and spoyleth his teeth See Job 20. 12. 14. 15. V. 19. Flattereth the Italian Entiseth That is to say a deceitfull flatterer who commeth to discover and spie into the thoughts and secrets of men Such as your spies and tale-bearers are V. 20. His lampe He shall be deprived of life and all manner of happinesse Of all honour dignity and good in this life And afterwards shall be condemned to everlasting death a phrase or manner of speaking very frequent in Scripture V. 21. Shall not By reason of the unlawfull means which are used by those who strive to enrich themselves suddenly And because that which groweth suddenly perisheth also quickly And because a man hath not by little and little used himselfe to beare digest and governe so much prosperity being as it were drunken with riches he is forced to vomit them up againe raw and undigested V. 22. On the Lord To whom vengeance belongeth Deut. 32. 35. V. 24. Mans goings All mans meanings are governed by Gods providence and therefore men can determine nothing certainly nor know the issue of his designes and actions V. 25. A sâ—are A sinne which ensnareth and bindeth the soule of the sinner unto Gods judgements and unto a remorse of conscience Devoureth prophanely eateth without any devotion of the sacrifices of thanksgiving Or generally taketh to himselfe and employeth to common uses those things which God commanded to be offered unto him as holy as tithes first fruits vowes c. To make enquiry namely to know whether a man be irrevâ—cably bound thereunto and whether there be no meanes to be freed from it A token of temerity in having made a vow lightly or of impiety in having changed his minde V. 26. Bringeth A figurative terme taken from the ancient manner of threshing with cart-wheeles Isay 28. 17 28. To signifie the practice of justice in laying the wicked apart who are like to chaffe in humane society Or plainely he punisheth them with grievous punishments Such as the punishment of the wheele was See 2 Sam. 12. 31. Amos 1. 3. V. 27. The Spirit the Italian The Soule God hath endowed it with the light of divine reason understanding and conscience whereby it knowes rules and judges it selfe and its most secret motions thoughts and actions See 1 Cor. 2. 11. V. 28. Mercy namely God himselfe who is all mercy and truth in his promises Or these vertues of clemency and loyall justice being in Kings are safe-guards for them insomuch as they draw Gods grace and protection upon them CHAP. XXI VERS 1. RIvers The Italian Small streames which are drawne every way by gardens to water their grounds as they please See Deut. 11. 10. V. 4 A high look The Italian Haughly eyes that is to say the pride and haughtinesse of the wicked mens soules which they expresse in all their actions and in the carriage of their bodie wherein they glory and is a great sin before God V. 5 The thoughts The two ordinary meanes to get goods are prudent consideration and care and industry in putting that in execution which hath been maturely deliberated V. 6. Tossed By the wind of Gods curse like unto dust or chaffe V. 7 Shall destroy them The Italian Shall draw them downe Namely into everlasting ruine V. 8 The way That is to say his life and his wicked and unlawfull actions Strange That is to say full of horrible and tragicall chances see Job 3. 13. Is right That is to say easie pleasant and directed to a good and happy end See Isa. 26. 7. V. 9 A corner Namely openly subject to the injuries of the weather for the tops of houses in those places were made flat and lay open like Terraces A wide house The Italian In a common house He seemeth to have a regard to the custome of those countries by which in every house men and women had their lodgings apart wherein they remained in the time of mourning Zac. 12. 12 13 14. But in time of mirth they lived in sweet communion with their family See Psal. 68. 6. and 113. 9. V.
a great number of spirituall Canticles penned by Solomon this was by him or by the Church after him called the Canticle of Canticles for the excellency of it as being a president to all the rest Whereupon also the ancient Jewes comparing these three sacred bookes which go in Solomons name to the three parts of the Temple which he built They liken the Proverbs to the Court Ecclesiastes to the Holy Place and this Canticle to the most Holy Place To signifie that it is the treasurie of the most sacred and highest mysteries of holy Scripture For indeed the subject thereof is not so much concerning the ordinary state of the elect nor of the common actions of their faith and piety nor of Gods ordinary benefits bestowed upon them as of the first-fruits of the vertues of the age to come of the inward infusion of Gods grace into their hearts and of the unspeakable comforts of his Spirit with the lifting up of the soule and minde and of the strong effects of faith in its greatest endeavours and of the divine love purged from all worldly thoughts and affections All these things are by Solomon represented in this booke bringing in by prophetick spirit Christ dead and risen againe and ascended into heaven after he had contracted a spirituall mariage with his Church and every faithfull soule comming from time to time whilest she was yet in this world expecting the accomplishment of this mariage in heaven to visit her with new assurances of his love and the enjoyment of his presence with inward excitements to yeeld unto him all duties of love faith perseverance and invocation and especially to follow him with her heart up to heaven where he resides in glory and whither in his appointed time he will gather her up unto him Now he dâ—scribes and sets downe these visits two wayes In the one the Church and the faitfull soule prevents him with her desires and prayers In the other she is prevented by Christ who presents himselfe unto her unawares To shew that on the one side it is fitting for her to desire with ferventnesse to relish these first fruits and on the other side that the times and meanes to obtaine them are at Christ free appointment and when it pleaseth him though he never quite deprives his elect of them in this world so they be desired with a holy zeale and the soule doe dispose it selfe thereunto with religious preparations If the Church receive them readily and with an interchangeable fervency there â—nsueth all manner of joy and comfort But if she be slack and negligent therein the occasion is lost and there follow great troubles and afflictions Both Wayes there alwayes appeareth Christ his infinite charity and the Churches lively faith and enterchangeable love Whereupon the Church bursts forth into divine praises and admirations of her bridegroomes perfections and Christ also on his side by his approbation authorizeth and exalteth the gifts and graces which he hath conferred upon his Church by the Spirit of regeneration and exhorteth her to aime lively and continually at the marke of her heavenly vocation Which the Church also protests for her part to desire conditionally that the Lord will keepe his prefixed time praying him alwayes to strengthen her in her weaknesses Christ is brought in accompanied by his friends and the Church by her companions Christs friends are the holy Angels and the glorified spirits The Churches companions are the particular Churches or the faithfull soules or those which desire to joyne themselves unto her by faith Christ makes the Angels partakers of his rejoycing because of the worke of his grace The whole body of the Church communicates her knowledge instruction and light to the faithfull soules or to the particular Churches extending her care even to the Gentiles of whose calling she hath been informed and instructed by the Lord. Now it is to be considered that whatsoever is spoken in this booke in poeticall and figurative termes must be directly referred to spirituall meanings to which it perfectly and properly belongeth whereas if it should be turned any other way there would be nothing but monstrous absurdities ANNOTATIONS CHAP I. VERS 1. OF songs Namely the most divine and excellent Canticle of all those that Solomon penned 1 Kings 4. 32. V. 2. Let him kisse me The Bride namely the Church desires that Christ who hath contracted a spirituall mariage with her the accomplishment of which is deferred untill eternall life should come in the meane while at severall times to give her more expresse assurances of his grace should draw neerer unto her with more intimate approaches of his presence and power and should give her more lively inspirations of his Spirit which is as it were the breath of his mouth Then Wine Whose property is to comfort the heart to engender new spirits purge them warme them and refine them So Gods grace infused into a faithfull mans heart doth comfort it and inflame it to heavenly things V. 3. Of the savour all the faithfull soules which are like so many chaste Virgins whereof the universall Church is composed are enticed to love thee fervently by reason of the gifts of the holy Ghost wherewith the Father hath anointed thee Psa. 45. 7. 9 133. 2. Isay 11. 3. which gifts thou powrest upon them by the preaching of the Gospell 〈◊〉 Cor. 2. 14. 16. Thy name Namely the knowledge of thee V. 4. Dâ—aw me Cause mee by vertue of thy Spirit to raise my selfe from the earth up to heaven where thou dwellest and where the end or marke of my heavenly vocation is that where thou art I may also be perfectly united with thee See Hosea 11. 4. John 12. 32. 17. 24. We will runne That is to say thy Spirit shall not worke in us with an insensible motion without any interchangeable or voluntary action on our side like unto weights which are drawne up with engines But it shall cause us to will and move as thou doest and after thee For Gods grace doth not destroy the manner of rationall working in man but onely addeth a supernaturall vertue to it Philip. 3. 12. 14. The King Namely Christ Jesus sitting at the right hand of the Father hath by his death and resurrection given me right to come into heaven which is as it were the bride-groomes chamber John 14. 2. And by faith I am assured one day to be really brought into it Ephes. 2. 6. We will remember That is to say I and all my true members will voluntarily renounce all carnall delights that our only joy may be in thee who hast so loved us and that hast within thy selfe the true object and cause of love The upright This seemeth to be added for to exclude hypocrites which are in the externall Church from these holy desires and meditations V. 5. I am black If you will judge rightly of me and be joyned to me looke not upon my outward wretchednesse and deformitie with the eyes
bee quite freed thereof in heaven see Num. 23. 21. Isa. 1. 18. Ephes. 5. 26. 27. V. 8. Come with mee raise thy selfe up through faith and desire to mee and my heavenly Kingdome Cant. 2. 10. 13. From amidst the world which is likened to those high hills that are full of wilde beasts and so is the world full of violence and cruelty against the Church see Psal. 76. 4. Zach. 4. 7. V. 9. Thou hast ravished thy lively faith in mee hath caused mee to bestow my whole heart and love upon thee Psa. 45. 10. 11. With one chaine to shew that those gifts which are acceptable to Christ in his Church are those gifts of grace which hee hath bestowed upon her and adorned her with and not her naturall gifts of themselves Cant. 1. 10. and 7. 1. Ezech. 16. 10. 11. 12. V. 10. My sister as well by reason of the communion of humane nature as by the heavenly fathers adoption Ioh. 20. 17. Heb. 2. 11. thine Ointments that is to say the exercises of the gifts of the holy Ghost which are poured down upon the Elect and figured by the unctions used in ancient times 2 Cor. 1. 21. and 2. 15. Philip. 4. 18. 1 Iohn 2. 20. 27. V. 11. Thy lips thy sanctified mouth bringeth forth words of invocation praise and confession and preacheth my word which are things most pleasing to mee and doe much edifie and comfort the faithfull Of thy garments namely of the gifts of the holy Ghost with which I have cloathed thee see Gen. 27. 27. Psal. 45. 13. 14. Ezech. 16. 11. 13. Lebanon a hill of Cedars and other odoriferous plants Hos. 14. 6. 7. V. 12. A garden a description of the Churches inviolable spirituall chastity of Gods secure watch which hee guardeth her with V. 13. Thy plants namely the true Elect which are now termed young and tender in comparison of the ripenesse and perfection which they shall attaine unto in the Kingdome of Heaven see Isa. 5. 7. and 60. 21. and 61. 3. Camphire the Italian Cypresse see upon Cant. 1. 14. Now by those aromatick plants joyned to fruits to eat is meant the variety and sufficiencie of the Churches graces and vocations whereof some are more ordinary but necessary other some more rare and exquisite for the Churches ornament recreation and enrichment but especially for the glory of God see 1 Cor. 4. 7. and 12. 7. 8. V. 15. A fountaine the Italian O fountaine here the Bride speaks and it is an exclamation of the Church who acknowledgeth herâ— life and spirituall nourishment 〈…〉 her gifts and vâ—rtues to proceed from her Bride-groomes grace who is to her as a living spring in a garden which he had termed her to bee verse 12. Now Christ may be termed a spring in his eternall Godhead a well in his Office of Mediator the Father having gathered together in him all the waters of grace and all the running streames in the communication of the spirit Isa. 12. 3. V. 16. Awake that is to say O holy Ghost doe thou animate and vivifie in me the gifts and vertues which I have received from my bridegroome that they may not remaine idle and buried in me but may be stirred up to beare fruits pleasing to God untill they come to full ripenesse and perfection seeing they are imprinted in mee by thy power see 2 Tim. 1. 6. North South by these two wiâ—deâ— of opposite qualities is signified the same spirit working either coolnesse and refreshment of comfort or heat and servencie of zeale CHAP. V. VER 1. MY Spouse this is the bride groome who answering his brides precedent desires comes by a speciall grace to visit her taking a singular delight in her good works proceeding from the ground of his grace and the manuring of his Spirit whereby they are properly his own and consecrated unto him by the Church O friends that is to say yee holy Angels and blessed Spirits rejoyee with mee for the fruits which my Church Militant bringeth forth in the world Luk. 15. 7. Iohn 3. 29. Yea drink abundantly the Italian be drunken with love that is to say receive yee new matter of being ravished in the love of God in that eternall glory which you are in by considering the grace and vertues which are in your brethren and members upon earth and by the enjoying of that common happinesse with them in perfect charity V. 2. I sleep this is the bride which relateth a new visit of the bridegroomes with circumstances differing from the other the meaning whereof is I had a little laid aside my divine thoughts and meditations still keeping the eye of faith open and the care of the heart attentive when the Lord returned That knocketh moving my heart by secret inspirations to give full admittance and entrance to his grace and vertues Revel 3. 20. Open to me receive mee in thine heart by a lively act of faith for it is mine onely place of refuge and abode upon earth out of which I finde nothing but annoyance and displeasure in the world V. 3. I have put off I have for a time laid aside this deep meditation wherein my soule was wholly enfolded how can I then betake my selfe to it againe so soone my weaknesse in this life will hardly endure it I have washed like a traveller that is newly come home The meaning is how should I then so suddenly fall a running after thee which thou doest exhort mee to doe in all thy visites V. 4. Put in his hands a description of Christs power to work that inwardly by his Spirit in a faithfull man which he outwardly commandeth by his word Acts 16. 14. which notwithstanding he never accomplisheth unlesse the faithfull man doe concurre thereunto with his will and action as is set down afterwards My bowels all my affections being stirred up by this working of God were moved to answer to his call see Luke 24. 32. V. 5. My hands this signifieth that the grace of the holy Ghost doth alwayes accompany these endeavours of the faithfull in these actions of faith even as a look that is oyled openeth the easier V. 6. My beloved or Christ did suspend and keep back this rich communication of his grace and spirit which hee offered me if so bee I had received it in time My soule â—aâ—â—ed repenâ—ances and confessions of her defect of spirituall understanding for that shee had not in time taken notice of Gods visite as Psal. 73. 2â— Luk. 19. 44. V. 7. The watchmen that is to say the great ones and Princes of the world and preservers of the peace thereof Cant. 3. 3. Seeing mee inflamed with zeale to seek after Christ did persecute and torment me through Gods permission for punishment of my negligence V. 8. I charge you the Italian I adjure you words of the generall body of the Church directed to the faithfull souls or to the particular Churches to which sometimes the Lord doth particularly communicate himselfe whilest the
8. F 〈…〉 ye not that is to say O yee people and especially O thou my Church free your selfe from the bond of superstition which is but a vain and anxious feare of a false deity V. 9. Delectable he speaketh thus because that idolatry is a kinde of spirituall concupiscence and unchaste and disordered love like as fornication or adultery V. 11. His fellows namely they that follow the first Authors of idolatry Be ashamed under the light of the Gospell and under the Kingdome of Christ which shall discover the foulnesse of idolatry and shall destroy the idols The workmen see an example thereof Acts 19. 24 25. V. 12. He is hungry with much labour and trouble he frameth a thing of nought this is a scoffe for idolaters V. 13. The beauty the Italian the glory namely the noble and excellent forme of humane body which is the master-piece of Gods work amongst all other earthly bodies That it may to be a dead and unprofitable thing without any motion or action V. 14. And taketh he chuseth out or marketh some fair young tree and lets it grow to its full height and strength V. 19. Considereth the Italian Seâ—â—eth it to his heart they doe not thinke upon it nor exaâ—â—ine it deliberately nor do not set the absurditie of it before their eyes V. 20. Feedeth that is to say He puts his trust and sets his religious devotion and affection upon things which are not only frivolous and vain but also hurtfull as if one should eat ashes see Psal. 102. 9. Prov. 20. 17. Lam. 3. 16. Adâ—ceived blinded with the love of idols preoccupated by false opinions led astray by evill customs but especially possessed by the spirit of error which works with efficacie in the children of rebellion Deliveâ— free it from the foresaid snares and bonds to give way to true reason in which consisteth the true liberty of the soule Isai. 46. 8. Is there not that is to say is not that which I honour setting it alwayes at my right hand for the idolaters did alwayes turne to the â—ight hand to look upon their idols or that which I put my trust and confidence in altogether false V. 22. I have namely through Christ of whose benefits he had spoken in the beginning of the Chapter and by whom also heathenish idolatry was to be overthrown As a thick cloud whereof there remains no signe after it is once dispersed by the winde V. 23. Sing let all the world participate of this joy which is for the deliverance of his Church especially the spirituall deliverance by the Messias see Rom. 8. 19 20. V. 24. I am and therefore ought onely to be worshipped V. 25. The tokens namely the soothsayers and Astrologers false prognostickes especially the Chaldeans who upon certaine signes either feigned at their pleasures or falsly interpreted and applied did foretell the perpetuall lastingnesse of their Empire which God would not withstanding destroy to deliver his people from thence see Isa. 47. 13. Turneth through shame and confusion V. 26. Of his servant namely Isaiab or some other of my Prophets Messengers the Italian angels who are as it were addressers in Gods councell concerning the deliverance of his Church and doe his message to his prophets see Psal. 89. 7. Dan. 4. 17. Others do take the word Angels for Messengers namely Prophets who declare the will of God to men Be inhabited after thy desolation is past and after the returne from Babylon V. 27. That saith that shall deliver my people by a miracle like unto the ancient passage thorow the Red sea unlesse he have a relation to the turning away and drying up of Euphrates which was done by Cyrus which was the means of taking Babylon Jer. 50. 38 and 51. 32. V. 28. That saith who even now do nominate and appoint Cyrus first King of Persia who was borne above two hundred yeers after this prophecie to be the instrument of gathering together and sending home my people and to feed and defend them which are the proper actions of a good Shepherd Ezech. 1. 1. Thou shalt or be thou built and let thy foundation be laid CHAP. XLV Vers. 1. HIs anointed that is to say a King by me appointed and as one should say Consecrated for to be the delivâ—rer of my people Loose the â—â—ines namely to disarm them and take away their strength or degrade them from their authority and power of which two things the girdle was the badge Job 12. 18. Isai. 11. 5. and 22. 21. and 45. 5. To open of private houses as by the gates afterwards he meaneth the city gates V. 2. And make I will lay levell all difficult places and put away all incumbrances or lets V. 3. Which call thee who have expresly appointed thee therefore and as it were pointed thee out by name and sirname Exod. 33. 12 17. V. 5. Girded thee that is to say made thee King and gave thee power and authority vers 1. V. 7. I make I am the author of all goodnesse and prosperity through my benignitie as likewise by my justice I send afflictions and punishments V. 8. Ye heavens let all the creatures heaven and earth concur and imploy themselves to bring forth as one should say this plant of salvation for the Church Righteousnesse namely whatsoever God hath appointed concerning the deliverance of his Elect out of their unjust oppression and bondage or the effects of Gods good will and benefits see Psal. 85. 11. V. 9. Wo unto although it bee an execrable thing for man to contest with God concerning his works or to prescribe him what he should do even as if a childe would undertake to contend with his Parents concerning his begâ—tting or if the worke should appoint the workman what he should doe yet I will give you leave to appoint me and aske of mee what you would have mee to doe for you vers 11. Exorbitant wayes to shew Gods infinite mercy above any thing a man can thinke or desire Ephes. 3. 20. The poâ—sheard that is to say every one with his equall V. 10. To the woman namely his mother V. 12. I have that is to say the world is firme and lasting onely by vertue of my command and therefore this my work of grace shall likewise neither be recalled nor overthrown V. 13. Raised him namely Cyrus In righteousnesse that is to say by a firm decree of my justice to deliver my people from the oppression of the Babylonians and by a just calling see Isa. 42. 6. V. 14. The labour that is to say O my Church thou shalt not only be delivered but shalt also be inriched with the goods of the whole world and exalted in power above all the King â—omes thereof which must bee spiritually understood of Christs Kingdom Of stature the Italian of great stature see upon Isa. 18. 2. V. 15. Hâ—dest though thou doest not for the present in effects shew thy selfe gracious to thy Church yet thou art her God and
3. 21 25 26. Mine armes I wil raigne over all the World by my Gospel which is the power and arme of God Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 18. V. 6. Shall vanish namely at the end of the world V. 9. O arme the Churches prayer to God praying him to display his Soveraigne power for the deliverance of his children as he formerly did in Egypt Rahab that is to say Egypt Psal. 87. 4. The Dragon namely the King of Egypt which is a waterish or moorith Countrey Psalm 74. 13 14. Ezek. 29. 3. V. 12. Who art thou O thou my Church which here to fore hast been so dejected take now a good heart setting before thee thine enemies approaching and certaine destruction V. 14. The captive that is to say the deliverance is neere and even almost come Or it is a description of the beleevers readinesse in answering with the motion of their hearts to Gods calling and deliverance V. 16. And I have Gods words to his Church as it is Christs body to whom they properly belong Isa. 49. 2 3. the meaning is I have appointed thee to declare and teach my word accompanied with my power and Spirit to re-establish through thy ministery the state of the world decayed and overthrown by sinne and to preach to mine elect'my grace and reconciliation V. 17. Which hast drunke which before the comming of thy Saviour shalt be tried exercised and chastised by all manner of afflictions see Job 21. 20. Psal 75. 8. Jer. 25. 15 10. Of trembling the Italian of astonishment see Psa. 60. 3. V. 18. Among all my Church hath hath had no reliefe nor ease amidst'all her troubles from any of hers V. 19. These two things that is to say evils at home namely desolation and famine and evils abroad namely devastation and the Sword see Deut. 32. 25. 2. Cor. 7. 5. By whom by whose example that hath suffered the like afflictions Lam. 2. 13. the meaning is Thine evils are extreame and without example and therefore I onely can helpe and comfort thee with my Divine comfort Vers. 3. and 12. V. 20. In a Net that is catched in Nets by Hunts-men and can no way free himselfe V. 21. But not but with the Cup of Gods wrath Vers. 17. V. 22. I have taken that is to say that as no man could doe I wil do freeing thee of all thy miseries and laying them upon thine enemies which oppresse thee without mercy CHAP. LII Vers. 1. O Zion under the figure of the Jewish Nation delivered from the captivity of Babylon the Church is exhorted to rejoyce and triumph in the Lord because she is through Christ delivered from all her spirituall enemies The uncircumcised thou shalt be no more assaulted nor tyrannized over by any prophane Nations which are the figure of the World And shalt moreover be spiritually sanctisied in all thy members Isa. 35. 8. which shal perfectly be accomplished in the heavenly Jerusalem Rev. 21. 27. V. 2. Shake thy selfe accept and make use of the spiritual liberty which I offer thee And use all meanes and endeavours which thou art able to use being thereunto strengthned by my Spirit of freedome to free thy selfe perfectly V. 3. Ye have sold your selves the Italian Ye have been sold that is to say according to mans reason you have beene made subject to the Babylonians without any cause V. 4. My people that is to say though the Egyptians had some right to my people who were come into their Countrey and had received many benefits from them in their extreame need and therefore were bound and subject to them Yet when the Egyptians begun to tyrannize over them they were grievously punished for it How much more then shall the Childeans be punished who violently subdued my people and kept them in most cruell bondage V. 5. What have I shal I suffer such an intolerable violence Or shal I who am alwaies inseparably present in grace with my people be kept here in Babylon as in captivity out of my Temple in a prophane Land V. 6. My name that is to say my vertue and glorious power from whence I have those titles and names which I have revealed unto them That doth speake namely as God effecting by mine omnipotence what I have spoken V. 7. How beautifull how acceptable and pleasing shal the message of our deliverance out of Babylon be unto us And how much more welcome shal the Gospel be unto us which is the embassage of life and peace Thy God that is to say God hath raised up againe his glory and service which was beaten downe by the Babylon captivity And Jesus Christ the true eternall God hath taken upon him the spirituall Kingdom which was bestowed upon him by his Father Psal. 93. 1. and 96. 10. and 97. 1. V. 8. Thy watchmen sigurative termes taken from watchmen that stood in watch-towers who as soon as they saw a farre off any thing that was desired and expected did use to call and give notice of it V. 9. Waste places that is to say thou earthly Jerusalem which hast been laid waste by the Babylonians and especially thou Church which art spoiled by sin and death rejoyce because of the salvation which God sendeth thee by Christ Jesus V. 10. Hath made bare the Italian hath drawn out as it were out of his bosome Psal. 74. 11. and hath displaied his infinite power which before seemed to lie idle V. 11. Go ye out an exhortation to the people to come forth of the earthly Babylon and not to be allured or enticed by the uncleane and prophane commodities thereof And an exhortation to all the Church redeemed by Christ to separate it selfe from the communion and affection of the world and the corruptions and idolatries thereof 2 Cor. 6. 17. Gal. 1. 4. Be ye clean namely you sacred Officers to whom it belongeth to carry those vessels and ornaments which belong to the Temple and thereby are spiritually meant all beleevers whereof every one carrieth a vessell sacred to the Lord namely himselfe 1 Thes. 4. 4. 2 Tim. 2 21. V. 12. Ye shall not as you did formerly when you came out of Egypt Exod. 12. 33 39. The meaning is this return from Babylon shall be with publike authoritie and openly under Gods manifest protection and shall be like the peoples comming thorow the wildernesse following of the ark and therefore every thing may be done in good order observing of Gods Ordinances concerning sacred things And this spiritually hath a relation to the mature deliberation and calme minde with which beleevers do forsake the world to follow Christ. V. 13. My servant namely Christ who is the chiefe subject of this Chapter see Isa. 42. 1. and 49. 3. V. 14. As many that is to say Even as thou my people shalt be brought into such extream misery that many shall be astonished thereat and afterwards shall by me be restored into a most happy estate even so Christ thy head from
deluge of enemies is fallen upon her V. 44. Bel the chiefe idol of the Babylonians Isa. 46. 1. Jer. 50. 2. that is to say I will punish them for their idolatries In Babylon or upon Babylon Bring sorth he doth attribute Babels extortions to Bel for the Chaldeans made him the author of all their conquests and victories see Ier. 49. 1. Others think that the Prophet had a relation to the great offerings which from all parts were offered to Bel and especially of the spoils of conquered Nations V. 46. The rumour namely of Cyrus his comming who did not lay the siege to Babylon in the first yeer of his expedition but in the second V. 49. As Babylon I will in the same manner cause to perish by the sword not onely the inhabitants of the city but the subjects also of this great Empire which termed it selfe to be universall over all the world V. 50. Ye that words directed to Gods people which went into captivity after there had been great slaughter made of them by the Chaldeans exhorting them to return to Jerusalem V. 51. We are the Jews lamentation V. 52. Wherefore Gods answer to them V. 55. The great namely the great multitude of people which made such a noise Her waves see vers 42. namely the waves of those destroyers vers 53. V. 59. A quiet prince the Italian great chamberlain Heb. a prince of rest Some doe hold that he was Governour of a place or City called Menucha Others do expound these words as if amongst great ones he had been the man that did settle and procure the rest and quietnesse of the Country by opposing himselfe to the rebellion against Nebuchadnezzar V. 64. The words that is to say The Prophecies Sermons Histories which he himselfe set down in writing whereby he intimates that the Chapter following was added by some body else CHAP. LII Vers. 7. BRroken up see upon Jer. 39. 2. V. 18. Wherewith that is to say which were used about sacrifices and other parts of divine service V. 24. Of the door or of the vessels see Ier. 35. 4. V. 28. In the seventh namely when Iehoiakâ—n was carried away into captivity now 2 Kings 24. 12 it is said that this hapned the eighth yeer of King Nebuchadnezzar but we must imagine that it was in the end of the seventh yeer and the beginning of the eighth Three thousand 2 King 24. 14. there are set down ten thousand which as it seems may be thus reconciled that Ieremiahs three thousand were of Ierusalem and the other seven thousand were souldiers out of divers parts of Iudah V. 29. Eighteenth towards the end of the eighteenth yeer and in the beginning of the nineteenth vers 12. V. 3â— In the namely after Gedaliahs death and the troubles which hapned therefore of which there is no mention made elsewhere V. 31. Five and twentieth 2 King 25. 27. it is the seven and twentieth Peradventure he was set at liberty the five and twentieth and was exalted to honours two dayes after Evilmerodah Nebuchadnezzar his son V. 33. Before him in his court or in his kingly Hall The Book of the Lamentations of JEREMIAH The ARGUMENT JEremiah after he had by his holy Ministery performed all the offices of fidelity towards God and charity towards his Nation to prevent their approaching ruine did not cease even after it had hapned but still continued in his formerzeal and affection and began to burden his innocent soul with the feeling of these calamities and to make his sacred tongue and pen instruments of the publike grief Being chosen for this use by the holy Ghost to shew That in the most sacred vessels of his grace he doth imprint the most lively and sharpest feelings of the evills of his Church and of Gods judgements and likewise giveth them the cleerest sights for to discern the true causes of them and to make the right and true use of them And according to this he composed this small compilement of Lamentations to serve for a form to the Church at all times in the like cases Not to teach any to abandon themselves to an immoderate sadnesse nor much lesse to vain and affected complaints which break the naturall bond of patience and silence in bâ—leevers nor to drive thâ—m to despairing murmuring and blaspheming of God precipices into which â—xâ—â—ssiâ—e Lamentations do oftentimes plunge carnall men but to prevent that ordinary vice which exteam griefs do produce namely an insensible stupefaction and an obdurate heart and to cooperate with the humiliation of mans spirit to make him capable of the comfort of Gods Spirit promised to broken hearts and desolate souls and to dispose him to a true conversion and invocation of God to which these Lamentations do serve both for mâ—tter and incouragement So then the Prophet doth in a Poetick stile and figurative termes full of the very bowels of compassion lament in the communion and name of the Church the misery wherein it was brought thorow the desolation of the whole land and the destruction of the Kingdom Jerusalem and the Temple and the consumption of the people brought almost to nothing and the dispersion of the rest into captivity and therein he proceeds two wayes First by admiring and grieving at the greatnesse of these incredible and unheard of calamities And in the second place by a lively representation of the peoples excessive sins which had induced the Lord to this extreme act of Justice which upon this occasion he doth in all humility adore and doth submit unto it in silence and patience acknowledging neverthelesse that it was tempered with some remnant of mercy seeing that God had lâ—ft a residue of his people for a small branch or bud of restauration And therefore he declareth that he was to make this use of all these punishments namely to turn to the throne of grace by a sincere conversion and fervent invocation in faith which the Prophet himself doth do in the Churches name and interchangeably by a Prophetick Spirit doth promise her the sure effect of it in her reestablishment and in the ruine of her enemies CHAP. I. Vers. II. IN the night that is to say in the darknesse of affliction or at that time as other men take their rests she is most troubled See Iob. 7. 3. Her lovers namely amongst all those Nations which for their own advantages and for to wrong Gods service had in former times desired her league and friendship See Ier. 4. 30. and 30. 14. V. 3. Is gone into he seems to mean the dispersion and voluntary flight of the Iews by reason of the oppressions which they had suffered before the last desolation in the straits upon occasions of times and businesses and in such places as it could not escape a terme taken from hunters or from robbers upon the high way V. 7. Mock at her sabbaths namely that being utterly depopulated the countrey remained desart and abandoned Levit. 26. 34. 43. whereupon she hath been
intentions and not in respect of thy justice in punishing of me V. 60. Vengeance namely their hostilitie and violence V. 65. Sorrow the Italian encumbrance namely sorrow perplexity and confusion CHAP. IV. Vers. 1. BEcome dim how hath it hapned that Gods people who were like unto fine gold and precious stones whereof the spirituall Temple is built have lost their lustre and dignity being scattered about like the stones of the ruine of a building V. 3. Sea-monsters the Italian great sea-fishes it is a kinde of a whale This is spoken onely to exaggerate the extremity of the famine which was such during the time of the siege at Ierusalem that father and mothers did forget their affection towards their children being distressed through their own wants V. 5. Embrace an Hebrew phrase to shew their gesture who lying in their beds do wrap themselves up in the clothes and coverlids see Iob 24. 8. As much as to say The children of curiousest breeding and of the best families have lien upon dunghils where common ordures have been thrown out seeking there for some mean kind of food V. 7 Nazarites who according to the Law Numb 6. 2. weâ—e bound to a more strict kinde of purenâ—sse Others translate it The most honourable men and which were of most note V. 13. For the sins this is not said to excuse the people but to aggravate the generall corruption which had reached even to these principall members in whom most holinesse was required and whose evil example bred more scandall and contagion and through whose default the Church came to be without any help see Ier. 23. 15. Mat 5. 13. V. 14. As blinde men the Italian Blinde men have wandred an amplification of the great slaughters which were made in Ierusalem either in the time of the Caldeans siege or under Manasseh and other wicked Kings 2 Kings 21. 16. whereby poor â—linde men could not avoid the defiling of themselves with the blood that was shed Num. 19 11. V. 15. When they the Italian and though they though they speedily withdrew themselves from such unclean places as were shewed them yet they could not chuse but defile themselves by touching of some dead carcase whereof every thing was full They said the very prophane people hearing and seeing the wickednesse of the Iews have judged that it was impossible that God should suffer them any longer V. 16. They respected not this also is likely rather spoken of the Iews then of the Caldeans V. 17. Our eyes we have in vain wearied our selves expecting relief out of Egypt 2 Kings 24. 7. Ier. 37 7 8 V. 20. The breath namely Zedekiah the last King 〈◊〉 〈…〉 vids race in whose life time we hoped to be restored re-established and gathered together from our dispersions and captivities In their nets or pits A terme taken from hunters Ezek. 12. 13. V. 21. Reioyce an ironicall reproof for the Idumeans the Iews deadly enemies who did insult upon them in their ruine Psal. 137. 7. Thy self naked the Italian uncover thy self that is to say Thou shalt be void of shame and understanding even like a drunken body see Gene 9. 21. The meaning is Gods judgements shall bring thee into such misery that thou shalt be exposed to publike scorn even as thou hast derided the Iews V. 22. Punishment that is to say God hath punished thee untill the appointed and prefixed time henceforward he will take pity upon thee and turn his wrath upon thine enemies CHAP. V. Vers. 3. FAtherlesse having lost our King Our mothers namely our cities and commonalties V. 4. We have a description of an extreme famine during the siege V. 5. Necks being laden with an extreme yoke of slavery V. 6. Given our we have humbly desired aid of these nations which were confederate with us who had great cause to be enemies to the Caldeans V. 7. We have born God hath reserved those judgements which were due for our forefathers sins whereof we have filled up the measure for to cast them upon us after he had so long suspended them V. 9. The sword by reason of the souldiers which lay every way especially towards the wildernesse which was the way by which we looked to have relief out of Egypt and to have provision come to us vers 6. V. 13. To grinde the Italian to carry the grists like poor asses or other beasts that carry loads Some have it to grinde which was a service that slaves were imployed in Iudg. 16. 21. Isa. 47. 2. The wood which they caused them to carry V. 14. The gate which was the place appointed to sit in Councell and for publike meetings V. 16. The crown namely our glory and ornament V. 19. Remainest thou art everlasting and invariable in essence and in truth will and promises Seeing then it hath pleased thee to chuse us to be thy people do not alter thy good will towards us but imploy thine everlasting power for to grant us the life and being of thy grace see Psal. 102. 27 28 Heb. 1. 12. The Book of the Prophet EZEKIEL The ARGUMENT THe Lord who at all times in the midst of his most severe judgements hath reserved some remnant of grace and favour for the residue of his elect and true beleevers did the like in his peoples captivity in Babylon raising up excellent Prophets to them who gathered together and kept united the reliques of that great shipwrack by the word of God preached in lively demonstration of the Spirit for the conversion and amendment of souls by a representation of the present evils and the true causes thereof and also for their comfort by the assurance of the restauration promised in the appointed time Amongst which was Ezekiel of the priestly race who being carried into captivitie with King Jehoiakim was called to be a Prophet in Babylon at the same time as Jeremiah prophesied in Jerusalem Wherefore there is a great deal of conformity in the substance of these their Prophecies save onely that Ezekiel proceeds more by admirable descriptions of visions and Jeremiah by a continued kinde of speech The subject of this Prophesie almost in every place is To shew that the Son of God is Head and King of his Church residing in grace and power in his Temple after he had a long time endured the ingratitude rebellions idolatries and generall corruptions of his people nourished by their false teachers and prophets and kindled by the evil government of their governours as well Ecclesiasticall as Politike having at last determined to forsake his Temple and his abode amongst his people shewing the Prophet this departure in visions at severall times to the more open shame and reproach of the Iews impenitency for which the Lord would at the length utterly forsake them and give them up into the Caldeans hands to exterminate and disperse them burn and throw down the Temple race their Citie kill their Kings and Princes and finally extinguish and annihilate in Jerusalem all signes
of it over cannot keep it from ruining as strong plaister will for a time keep up an old ruinous wall V. 11. Overflowing shower Hereby are meant Gods extreame judgements V. 12. Shall it not be said You will beare the just reproofes for your flattering predictions V. 14. In the midst You shall be infolded in the ruines of it V. 15. The wall is I will presently destroy both the wall and the dawbers V 18. The women They were certaine false prophetesses that did use these signes and ceremonies after the manner of the Prophets And it should seeme that the pillowes were a signe of peace and ease for the one and the vailes of mourning and calamity for the other according to the custome of covering their faces in the like cases 2 Sam. 15. 30. and 19. 4. Est. 6. 12. and 7. 8. Job 9. 24. And to this seemes to have a relation that which is spoken v. 19. and 22. Allarme-holes indifferently to whom they please without regarding either Gods will or the worth or unworthinesse of men Every stature the Italian Of persons of all statures namely of all conditions and qualities great and small young and old to hunt to ensnare them in errour and consequently in perdition at your pleasures V. 19. Pol'ute me making me the authour and maintainer of your lyes and deceits without any respect to my most holy name For handâ—uls that is to say for any sleight reward Mic. 3. 5. To slay denouncing death and unhappy chances to good men and raising persecution against them amongst the people And contrariwise promising life and prosperity to wicked men and defending them against the justice of men V. 20. Behold I will quickly cause you and your false ceremonies to perish V. 23. Ye shall see I will root you out that you may no more seduce my people with your deceits CHAP. XIV Ver. 1. OF the Elders namely of the heads of the people which were in Babylon V. 3. Set up that is to say they are Idolaters in thought and affection though peradventure they are not so in any outward action as if their heart were the temple of their idols and put they doe seeke out objects and baites fitting to nourish and kindle that wicked inclination to idolatry and seeke occasion to fulfill it See Zeph. 1. 3. Or they themselves by their sinnes will be the causers of their owne ruine Ezech. 18. 30. Should I being such is it not a meere hypocrisie and scoffe in them to come to me to aske for help and counsell in their disasters seeing their hearts are separate from me and being the only causers of the evils which they suffer Others translate it shall I answer them when they seeke to me V. 4. According to His Idols shall not shut up nor close my mouth but they shall rather cause me open it to denounce the sentence of punishment against them V. 5. That I may that is to say mine answers shall be like to many snares to consciences convinced by my word and therby will I keep him as it were shut up in expectation and feare of mine unavoydable judgements V. 7. Separateth Like unto a harlot that forsaketh her husband See Hos. 4. 14. and 9. 10. My selfe not according to his desire that asketh the question nor according to the Prophets mind but according to my most holy truth and Justice V. 8. A signe namely for a spectacle of my judgements of whom every body shall speake V. 9. If the Prophet that is to say if this Prophet to whom these idolaters doe come he any way possessed with the spirit of errour and answereth them flatteringly to please them yet their condition shall be never the better For I in my judgement shall have given way to it to the end that being seduced they may perish past recovery See 1 King 22. 20. Job 12. 16. Jer. 4. 10. 2 Thes. 2. 11. Hath spoken namely some false Prophet shall have uttered any thing without commission I will stretch though he doth but what I by my secret providence have suffered him to doe yet will I punish him because he sinneth against my Law which is the rule of humane actions V. 13. The Land the meaning is when I have resolved to punish a land with some kinde of scourge I will not forbeare to doe it for any manner of intercession how much lesse then can I be appeased now that I have decreed a generall punishment of all manner of evils to fall upon Jerusalem for its extreame sinnes Jer. 7. 16. and 11. 14. and 14. 11. V 14. Noah These three persons are set down for patternes of singular piety escaped out of extreame desolations Daniel carried into captivity before Ezekiel under Jehoiachim Dan. 1. 1. who already had given manifest proofes of his holinesse and vertue See Ezek. 28. 3. V. 19. In bloud that is to say with great slaughter V. 21. For thus that is to say I doe alleadge all these examples of particular scourges to conclude that I shall much lesse be intreated when I shall resolve to joyne them all together for a deluge of evils which are brought up to their height V. 22. Come forth Within a very short time they shall be brought hither to Babylon in captivity like you Shall be comforted when ye shall know their grievous sinnes you will have cause to acknowledge Gods justice and strengthen your selves against the scandall of this destruction and give glory to God CHAP. XV. Ver. 2. WHat is The meaning is as your Vine trees pulled up or the vine branches cut off are good for nothing but the fire Iohn 15. 5 6. especially when they have been in the fire which hath dried up all the moisture of them whereby they cannot be set againe nor grow Even so my people which once was my vine being cut off and cast away by me is of no value nor good for any thing especially being more hardened and seared through my judgements More then A vine that is planted and liveth is of more value and excellency then other trees but being pulled up the wood thereof is worse to burne then any other wood CHAP. XVI Ver. 2. CAuse Ierusalem namely the remnant of the Jewes which are in Ierusalem which represent the whole body of the Nation and State V. 3. Thy nativity Though you be of Abrahams race yet you are so degenerate that you deserve rather to be called Amorites and Hittites which were two accursed and execrable Nations See Isa. 1. 10. Hos. 12. 7. Iohn 8. 33 37 40. Rom. 2. 28. and 9. 7 8. V. 4. For thy nativity An Allegory continued in all this Chapter wherein the peoples estate is represented by a wretched maid married exalted and enriched through meere grace Now the peoples birth seemes to be referred to the time as being come to some forme and perfection of a body of a Nation in Aegypt they began to be persecuted there See Exod. 1. 7 8. Thy navell termes taken
from that which useth to be done to little children newly borne to shew that the people had no humane help nor assistance but were utterly forsaken in their misery Salted the Italian rubbed with salt salt being used about these little creatures to bathe and rub them to drie up cleanse and strengthen the body of the childe V. 6. I passed Hereby seemes to be shewne that God did not deliver his people presently but let them lie a long time in misery in Aegypt amidst sundry bloudy persecutions preserving them still alive and not suffering them to be destroyed which is signified by these reiterated words live in thy bloud V. 7. Thy breasts He continues the same figure of a maid that is now come to age to have a husband to signifie the time appointed by God to set his people at liberty and honour them with the title of being his Church and to make his covenant with them in Horeb as Cant. 8. 8. See Hos. 2. 15. Naked without any honour or defence being yet in misery and captivity in Aegypt V. 8. Spread An ancient ceremony wherein the husband in signe of the right of property which he obtained in his wife and for a pledge of his interchangeable duty of protection and love did when hee married her cover her with the skirt of his garment Deut. 22. 30. Ruth 3. 9. which was a figure of the righteousnesse innocency and merit of Christ which hideth all the blemishes of his Church from Gods sight and by this meanes gets the title of being her head Lord and husband which hath at all times been the foundation and summe of the covenant of grace I sware I made a solemne covenant with thee that I would take thee to be my people See concerning the time of the peoples marriage Ier. 2. 2. V. 9. Washed Corporally I tooke away from thee all signes and tokens of misery and of thy former oppression and enriched thee with my gifts and benefits And spiritually I purged thee from thy sinnes which are the uncleannesse of the soule in which man is borne and endowed thee with the graces of my spirit signified by the anointing which was commonly done after they had washed Ruth 3. 3. Luke 7. 44. V. 10. Badgers skin which were some way neatly dressed for to make handsome shooes Covered thee with a curious vaile which maidens bore over thy head V. 12. Thy forehead the Italian thy nose See touching this kinde of ornament Gen. 24. 47. Isa. 3. 21. V. 13. Didst prosper So high that thou becamest a great and glorious kingdome V. 15. Thou didst Thou art become presumptuous and bold by reason of the gifts which thou hast received from me and wouldest be no longer subject to me nor containe thy selfe within the chastity of my service and obedience but didst chuse to live a loose life Playedst the harlot Thou hast joyned thy selfe by unlawfull covenants and by imitation of idolatry to prophane people which thou hast drawne to thee by the greatnesse of thy state and the preheminence which thou hadst above other Nations Poured out Thou hast indifferently and impudently prostituted thy selfe See Ier. 3. 13. Ezek. 16. 36. His it was He might satisfie his lust as he would for thou gavest him free liberty to doe it V. 16. High place namely the Altars Chappels and Temples of thine Idols garnished with ornaments and rich tapestries which I had bestowed upon thee for thine owne use V. 17. Of men namely idols which were as adulterers to the idolatrous soules though there were many female idols also V. 19. Sweet savour burning those offerings as it were to appease the idols as God had appointed they should doe to him Thus it was All these things were notoriously knowne and verified and they are not to be denyed nor excused V. 20. Whom thou hast Who at their birth were mine by vertue of my covenant whereby the whole body of the Nation were as a wife to me and the particular persons as children wherefore thou shouldest have consecrated them to me V. 21. For them namely for the images of the foresaid idols V. 22. In all Thine unbridled idolatry hath been accompanied with an infamous ingratitude and presumptuous confidence that you could no more fall into your former miseries V. 24. Thou hast Like to an unchaste woman who after she hath used dishonesty privately with some particular men doth afterwards prostitute her selfe publickely in a brothell house whereby is meant idolatry that is commonly practised and allowed by publicke authority See Isa. 3. 9. V. 26. Committed fornication He hath a relation to the frequent treaties and covenants between the Aegyptians and them together with the acceptation and imitation of their idolatries See Ezek. 8. 10 14 and 23. 19. Great of flesh A figurative terme taken from the shamelesse desires of lascivious unchaste women Ezek. 23 20. to signifie that the power and wealth of Aegypt did entice the people to desire to adhere and be linked unto them V. 27. Diminished I have diminished thine estate and have taken away the abundance of my blessings from thee The daughters namely to the Cities and people See 2 Chron. 28. 18. Ashamed They detest and abhorre thine unconstant and wavering idolatry they holding themselves constant to their ancient idolatry which was at first established See Ier. 2. 10 11 33. V. 30. Weake Weakened and melted in spirituall lust which worketh the same offect in the soules as bodily lust doth in the bodies extinguishing all manner of vertue in them and effeminating them to a base and sensuall esteem of God and his service and weakening the true worship of him in spirit and truth Imperious that is to say licentious unbridled and incorrigible that taketh liberty to doe what she pleaseth V. 31. Thou scomest the Italian For thou despisest as much as to say thou hast not been sought after nor solicited nor rewarded nor paid but thou thy selfe hast solicited and paid thine adulterers which in a woman is the extreame of impudency See 2 King 16 7 8. 2 Chron. 28. 21 Isa. 36. Hos. 8. 9. V. 34. In that No body hath desired nor solicited thee so is the sinne of the people aggravated who without any bodies inducement of their owne proper motion were run into idolatry See Ier. 31. 32. V. 36. Thy filthinesse Heb. thy poison that is to say the infamous fluxes of whores The meaning is thou hast sinned without shame and I will punish thee with infamy and disgrace even by them with whom thou hast sinned V. 37. Loved most constantly and to the end like to the Aegyptians hated namely the Babylonians against whom the Jewes tooke part with the Aegyptians Ezek. 23. 22 28. V. 38. That shed that doe murther the children which they bring forth v. 36. give thee the Italian punish thee or I will make thee all bloud V. 39. Eminent place the Italian thy brothell namely the City of Ierusalem it selfe or the whole state where idolatry had
Mitre a Priestly ornament for the head Exod 28. 4. to shew that God besides his grace which was common to all the members of his Church did also adorne him with the gifts of his Spirit befitting his priestly charge Stood by as it were to have this his sentence put in execution Whereby is signified Christs assistance to the worke of the ministery in power and Spirit As to that also seemes to be referred his speaking alone in this place to shew that he alone doth all this worke and doth all things in all men and that he can alone pronounce the sentence and comfort the soule by his Spirit V. 7. Judge I will keepe thee in the Priestly degree of which the two chiefe parts were the government in Ecclesiasticall businesses and concerning the worship of God according as it is set downe in the Law Deut. 17. 12. 2 Chro. 19. 11. And the chiefe and continuall Ministery of holy things I will give thee After all this I will gather thee up into my heavenly glory with mine Angels the likenesse of which thou beholdest here in this vision V. 8. Thy fellowes namely The inferiour Priests For they are the Italian For you are I have appointed you to be in your own persons and actions a signe and representation of my Churches re-establishment by the Messias of which I will give you a particular instruction For behold He gives a reason why he had termed them signes and figures namely Because that in Christ was the accomplishment I will bring I will shortly send my sonne into the world who shall take upon him the forme of a servant to accomplish the worke of redemption Phil. 2. 7. The branch A frequent name of the Messias See upon Isa. 4. 2. V. 9. For behold The end of the sending of my Sonne shal be to lay the foundation of my Church upon him who was the fundamentall and corner stone Psa. 118. 22. Isa. 28. 16. figured by some especiall stone which was solemnlie put into the fabrick of Temple and in the presence of the Priests when it begun to be built up ugaine See Zech. 4. 7. 10. Upon one the Italian Upon that one As that materiall stone hath been set in the sight of Joshua and of other Priests So shall the eyes of my providence 2 Chro 16. 9. which is infinite and universall here signified by the number of seven Zech. 4. 10. and 5. 6. and 9. 1. be alwayes fixed upon Christ to maintaine favour and cause him to prosper in his Kingdome See Isa. 24. 6. and 49. 8. and 51. 16. I will engrave Words of God the Father who hath appointed his Sonne to be Mediator and hath confirmed upon his humane nature all the gifts of his Spirit for to performe it See Dan. 2. 34. 44. Heb. 9. 11. I will remove As in Joshua namely made fitting to undertake the Priesthood againe I have sanctified all my Church so by one onely oblation of my Sonne who was eternally consecrated high Priest I will purge all the sinnes of my Church See Heb. 9. 12. and 10. 12 24. In one day This is opposite to your figurative sacrifices which were namely times reiterated see Heb. 7. 27. and 9. 26 28. and 10. 10. V. 10. Shall yee call A figure of the spirituall peace and rest of the Church redeemed and reconciled to God by Christ Mich. 4. 4. CHAP. IV. Vers. 1. CAme againe It is likely that there was some space of time between those visions during which time the Prophet in his extasie was as it were asleepe that is to say without any light of Propheticke revelation without any action or motion of the spirit to him V. 2. A candlestick It seemes he would shew the mysticall meaning of Moses his candlestick Exod. 25. 31. to the description of the making whereof here are some parts added belonging to the mysterie The Candlestick is the Church the bowle above it is Christ who hath received of the Father the fulnesse of the Spirit signified by the oyle to powre it upon his Church Joh. 1. 16 and 3. 34. Acts 2. 33. And as the oyle is pressed out of the Olive which is as it were the lively spring of it so all these gifts and graces proceed from that Christ hath been annoynted and consecrated for an everlasting King and Priest the seven lamps are the severall operations of the Spirit in the faithfull all in fervencie of life and motion and in light of faith and understanding whose chiefe use is to carry the lampe of Gods Word in the world and to cause his glory to shine therein Mat 5. 15 16. Phil. 2. 15. The seven pipes are the severall meanes of the communication of the spirituall and mysticall power of Christ to his members Ephes. 4. 16. Seven pipes Which you must imagine to be in the bottome of the bowle to distribute the oyle to each lampe V. 3. By it the Italian Over it that is to say On the side of it but in such manner that the branches might hang above the bowle V. 5. Knowest thou not This is spoken to inflame the Prophets desire to know the truth of it and to shew him that this was the meaning of Moses his ancient candlestick of which he might by some meanes have learned the signification V. 6. This is This vision is especially directed to Zerubbabel to strengthen him in his charge of politick head of the people as the other was for Joshua the Ecclesiasticall head Not by night I have caused thee to see in this figure that the subsistance of my Church is not in the same kind as that of worldly Empires in force of armes and might but in a lively internall action of my Spirit wherefore be not dismaied in thy mind O Zerubbabel if worldly strength doe faile thee my spirit and power shall supply all as well for the re-establishment of the materiall temple as for the spirituall conduct and preservation of the Church see Hos. 1. 7. V. 7. Who art thou The Empires which oppresse the Church though they be great yet shall they be beaten downe by the stone Dan. 2. 34. which is Christ figured by Zerubbabel See Zech. 14. 10. Shall bring forth It shall be shewen to the world at the appointed time and exalted above all worldly greatnesse Dan. 2. 35. The head stone Or corner stone or front-stone see Psal. 118. 22. With The Angels the faithfull and all creatures rejoycing at Christs Kingdome established in the world shall desire God the Father to heape all manner of blessing and happinesse upon it See Psal. 118. 26. or they shall acknowledge and preach that the Father hath laid up in him all the treasures of his grace and gifts of his Spirit V. 9. That the Lord Seeing the Lord v. 8. is he that saith That the Lord hath sent him we must of necessitie conclude that there are here two persons the one the Sonne who is sent and the other the Father that
it as if it were a great burden to you Torne by wilde beasts V. 14. The deâ—eiver that doth not proceed plainly nor directly in Gods service but hath a regard to his so did avarice A male without any blemish aâ—coâ—â—ing to the Law of burnt offerings Lev. 1. 〈◊〉 10. because that in sacrifice of thanks-giving females were also accepted of Leviticus 3. 1. 6. CHAP. II. Ver. 1. COmmandement to procure the purity and entire observance of my worship V. 2. Your bâ—essings namely the goods which you have through my bounty V. 3. I will corrupt that is to say I will curse them and cause them not to increase Spread dung I will make you abject and abominable v. 9. and will degrade you from your sacred honour putting you out from before me as the dung of sacrifices which were offered in great number upon festivall dayes was carried away out of sight See Lev. 4. 12. V. 4. Might be that the Priesthood might remaine in his race with my favour and blessing as I formerly promised as it were by an especiall Covenant V. 5. My Covenant the Tribe of Levi and especially Aaron and some of those who were presently after him enjoyed the honour of this Office with all manner of blessing length of life and prosperity See Neh. 13. 29. V. 6. The Law he expounded and taught my Law in righteousnesse and truth Iniquity no false doctrine evill life or unjust judgement In peace in an humble and quiet obedience without any rebellion which is alwayes turbulent V. 7. The Messenger or Embassadour of the reconciliation between God and men Eccl. 5. 6. Hag. 1 13. 2 Cor. 5. 20. and a Minister and instrument of the great Angell of the Covenant which is Christ Isa. 63. 9. V. 8. To stumble namely by your evill example or for want of instruction or giving them occasion to disdaine Gods service by reason of the Ministers wickednesse See 1 Sam. 2. 17. Jer. 18. 15. V 9. Have been partiall to favour or to wrong men you have subverted my Law either in the Doctrine or in Judgements Ezek. 22. 26. Zeph. 3. 4. V. 10. One Father namely the heavenly one which is God or in the flesh namely Abraham One God that is the generall foundation of all justice amongst men who are of one and the same nature though of different qualities and conditions And must all answer before Gods Judgement Seat as his creatures See Job 31. 15. The Covenant not only naturall right but the spirituall right also of being the children of God through grace V. 11. Hath prophaned have dishonoured that holy name of Gods people which they beare and all other sighes of his Covenant by which God had sanctified them to himselfe separating them from prophane Nations Of a strange namely Idolatrous women of Heathen Nations V. 12. The Lord he speaks to the Priests and Levites who had also sinned in these forraine marriages Ezra 9. 1. and 10 18. Neh. 13. 28. and this threatening seemes to be directed to them who should not willingly submit themselves to the reformation of this fault appointed by Ezra or to those who should hereafter fall into the like The Master and the Scholler the Italian him that watcheth and him that singeth he meanes the Porters and singers of the Temple The meaning is that either by death or by excommunication from out my Church I will cause both him and all his posterity to be uncapable of having any such sacred Office See Neh. 13. 28. V. 13. Done againe you have not only married strange women but have also afflicted your owne lawfull wives adding cruelty to prophanenesse Covering you have caused your poore Wives to poure out dolefull lamentations before mine Altar which are like a thicke cloud that will not suffer your offerings to be looked upon nor accepted by me V. 4. Witnesse of the matrimoniall promises made as it were in his presence by calling upon his name See Prov. 2. 17. Of thy Covenant thy first lawfull wife with whom having spent thy youthfull dayes thou now beginnest to contemne and hate her in her old age V. 15. Did not he did not God in the beginning create Adam alone out of whom he framed Eve to be his wife without creating any more women for one man or more men for one woman Shewing thereby that as he appointed Matrimony by one only Law of lawfull conjunction it likewise ought to be of one with one and two in the same flesh Gen. 2. 23 24. Mat. 19 4. Yet had he he could if he would have created more living persons at once He might seeke Gods chiefe end in this proceeding was That the posterity might be sanctified being borne in chaste wedlocke according to his appointment whereas it is defiled by all manner of unlawfull conjunctions To your Spirit as your life and salvation of your soule is deare to you Treacherously defrauding or otherwise abusing his lawfull wife for concubines V. 16. Putting away if the husband doth diffame and disgrace his wife it were more tolerable for him to make use of the permission of divorce Deut. 24. 1. then for to keep her and afflict her by the meanes of strange women Covereth let him use the civill remedy of divorce which is but a politicke coverture of iniquity Mat. 19. 8 9. so the Holy-Ghost condemneth divorces in conscience though God did tollerate them in a politicke way V. 17. Wearied grievously and intolerably offended him See Mal. 1. 13. Every one saying that God favoureth the wicked or if it be not so why doth he leave them unpunished and in the meane while afflicteth good men Mal. 3. 15. CHAP. III. Ver. 1. MEssengâ—r my servant or Embassador Mal. 2. 7. Here is meant John the Baptist. Shâ—ll prepare by his preaching he shall prepare mens hearts for to receive Christ taking away all lets of hypocrisie carnall pride impiety c. See Isa. 40. 3. Whom ye seeke towards whom all the hopes and thoughts of beleevers are bent Suddenly presently after that John shall begin to preach Christ the true everlasting God shall appeare and publickely exercise his office To his Temple namely the Temple in Jerusalem which was the figure of the Church to preach there and use his authority as in his owne house See John 2. 14 16. The Messenger namely Christ the Mediator and foundation of the Covenant of grace with the Elect. See Exod. 33. 20 21. Isa. 63. 9. Hab. 8. 6. and 9. 15. and 12. 24. V. 2. Who may abide his presence and preaching shall be accompanied with a most powerfull vertue of Gods Spirit and with most severe judgements to destroy all Rebels and cleanse his Church See Isa 4. 4. Mat. 3. 10 11 12. Fullers sâ—ape the Italian Fullers gâ—asse which was very ordinarily used to whiten wooll and cleanse it V. 3. Sit as a Judge Or he represents his diligence and care about this worke of cleansing of his Elect likened to precious mettals The sonnes namely all
father and those followed the holy Virgin as mother of their family after Iosephs death See Mat. 13. 55. Mark 6. 3. Iohn 2. 12. and 73. Acts. 1. 14. 1 Cor. 9. 5. Gal. 1. 19. V. 48. Who is in mine office and order of spirituall life I acknowledge no kindred in the flesh but onely and equally all true beleevers who are the children of God in spirit adopted and regenerate by him and my brethren and allies that shew themselves to be such by their works CHAP. XIII VER 3. IN parables this was a kinde of teaching used amongst the Iewes A mean betweene an enigma which was a disguising or covering of the truth in a briefe way which was therefore the more obscure and a plaine similitude inserted in a proper and naturall discourse and therefore cleere and intelligible But a parable was a fained narration and therefore differing from an allegory which takes its figure from a true history but drawne to a diverse sense Gal. 4 24. to represent morall and spirituall things under the shape of common and corporall ones serving for an insinuation and preparation to know the truth V. 8. So 〈…〉 e the Italian addeth some â—orne V. 10. Vnto them contrary to thâ—t cleere and intelligible way which thou usest to us V. 11. Becausâ— the difference proceedeth from that God will not shew the plaine cleernesse of his word to this people to whom he hath not given the inward light of his Spirit foâ— to receavâ— it For that would no way â—rofit them but dazle their eyes with so much the more contradictions Let it suffice that they have a darke image thereof in these parables which may serve them for a spurre or for a preparation V. 12. Whosoever in spirituall things God gives the externall meanes of his word and other things to them that have receaved the inward gift of internall life by his secret grace and Spirit that they may increase and strengthen themselves therein as if he should say he gives nourishment to them that have life But from them that have not the inwâ—rd gift he taketh away even the externall light of his word and his other gifts That he hatâ— Saint Luke saith that which he seemeth to have for indeed spirituall gifts do not truly belong to a man if they be not rooted in him by faith love and spirit V. 19. The word namely the Gospell which is the doctrine of Christs spirituall kingdom by which also he gathereth together his elect and governeth them See Mat. 3. 24. Vnderstandeâ—h it not doth not recive any lively light thereof in his soule nor doth not receive any deepe impression by vertue of the Spirit to the end that his heart may be bound to the obedience of faith and to a spirituall renewment Rom. 12. 2. Ephes. 4. 23. In his heart which is come to his heart thorow the externall senses but could not take root there by reason of the hearts hardnesse Or plainely in his understanding V. 20. But he those men which receive the word in a hard heart signified by the stony part of the field V. 21. Hath he not the Gospell doth not unite it selfe to his heart by a lively faith and love See Heb. 4. 2. Iames 1. 21. Is offended growne cold unwilling alienated Mat. 11. 6. V. 22. Among the See Ier. 4. 3. V. 23. Beareth fruit in confession good works new obedience and perseverance V. 25. Tares the Italian Zizanie a kinde of bad and hurtfull plant which spoyled the corne in Palestine and was great and grew in branches as appears by verse 30. and is unknown in these dayes V. 31. The kingdome these two ensuing parables are both to one sense namely to shew that Christs spirituall kingdome and the state of his Church groweth up out of small beginnings to a supreame greatnesse and power by the secret vertue of the holy Ghost See Ezek. 47. 15. Dan. 2. 34. 35. V. 32. Becommeth this was a singularity of that countrey V. 35. That it might not that this were an expresse prophesie concerning the Lords mannerâ—o teaching but the meaning is that as the Prophets did anciently preach heavenly things unto us under earthly figures called Enigmas and Parables so did Christ also and to the same ends V. 37. The Sonne who in his proper person first sowed the Gospell and afterwards continueth the sowing of it by his servants working in and by them by his onely power and vertue V. 38. The children namely the faithfull adopted and regenerate by God and made heires of the everlasting kingdome of glory Which are sowne that is to say raised and brought forth in the world by the preaching of the Gospell V. 40. In the end then all scandalous people hypocrites and prophane men shall be separated and rooted out of the Church And that the Lord will not have this done before ought not to be understood of every particular wicked man for by the order of policy and of the Church many wicked men may and ought to be cut off from the one and the other Psal. 101. 8. 1 Cor. 5. 7. but of the generality because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men whereof many belonging to his election are converted at their appointed time which the Lord pointed at V. 29. V. 41. Things that offerâ—d all persons which by their evill example serve for nothing but for offence hinderance corruption and turne of others V. 44. The kingdome the meaning of these two parables is that the heavenly glory and the participation of Christs whole spirituall kingdome is a thing of such incompatable value that for to obtain that all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He hâ—deth not to signifie a malignant suppression of this knowledge but the secret keeping of it in ones heart Luke 2. 51. V. 47. Is like the preaching of the Gospell gathereth together inâ—o the externall body of the Church not onely all the true elect and beleevers but many hypocrites also and wicked men with them who are never quite severed from it but at the end of the world Of every kinde both good and evill See Mat 22. 10. V. 51. Vnto them namely to his Disciples V. 52. Thâ—refore I have performed my charge in teaching you faithfully and in this new manner Now you ought to be faithfull distributers of the Gospell whose doctrine you ought to joyne with the doctrine of the law and the Prophets imitating good fathers of families who having made plentifull provision of the old and new fruits of the earth in their storehouses doe happily feeâ— their famâ—ly therewith See Cant. 7. 13. Scribe that is to say Doctor of the law See Mat 24. Instructed unto to preach it to do it service and further it V. 54. His owne namely to Nazareth where he was brought up Mat. 2. 23.
milstone that is to say a great one such as Horses and Asses doe turne opposite to your lesser ones which were in hand-mills V. 7. Woe infinite evills shall come upon the world because of offences as well upon the offenders as those who are offended It must needs be they are inevitable by reason of the malice weakenesse inconstancy and other vices of men and by reason of Gods providence which suffereth them either for judgment or for tryall and yet mans error shall not thereby bee excusable V. 8. Cut them off See upon Mat. 5. 29. V. 10. Little ones that is to say vile and abject in the sight of the world for their condition and profession Their Angels men ought not to contemne poore beleevers seeing God hath so farre honoured them as to give them his own Angels to be guardians and ministers unto them Heb. 1. 14. who are as it were his houshold and ordinary servants which is signified by seeing the face 1 King 10. 8. V. 11. For the another reason why those poore beleevers ought to be honoured namely because God hath made them partakers of his glorious salvation Iam. 2 5. V. 12. How thinke ye he sheweth another cause of the contempt especially of the Pharisaicall contempt because that the beleevers are poore converted sinners Now saith he that ought not to make them to be lesse esteemed seeing that Christ came expressely for such and that Gods glory and the joy of Angels is the greater therefore Doth he not leave others have it doth he not leave the ninetie and nine in the mountaines c. and goeth to seek that which is gone astray V. 15. Shall trespasse by personall offence or by offence given secretly betwixt him and thee Luk. 17. 3. Now Christ having spoken against them that give offence hee now turneth to them that take offence teaching them how they should proceed therein Heare thee namely thy just complaints to confesse his fault and amend it Or to give glory to God and promise repentance and conversion Gained thou hast brought him againe to his duty and hast bent him to be a good brother to thee See Sam. 5. 20. V. 16. Take with thee that the reproofe may bee of greater weight these men seconding it and also because that if hee bee stubborne the relation which thou shalt make thereof to the Church may bee the better verified V. 17. Vnto the Church namely to the assembly of those who have the governement of the Church in their hands and are to provide for the order peace and discipline of it 1 Cor. 5. 3 4. and 2 Cor. 2. 6. according to the Iewes custom who had also their consistory for the reforming of behaviour and manners As an heathen hold him as a prophane man worthy for his rebellion and hardnesse to bee forbidden the communion of beleevers as Publicans and heathens were amongst the Iewes Mat. 5. 46. Luke 15. 2. V. 18. Ye shall namely you ministers and governours of the Church proceeding in knowledge uprightnesse and wisdome according to the duty of your office See Mat. 16. 19. V. 19. If two the meaning seemes to bee that God being called upon in conjunction of spirit without passion or partiality though there Ecclesiasticall Iudges bee but few in number and consequently of little authority and respect in the world yet he would assist them by his Spirit that they might doe such things as should be ratified in Heaven Yet this may likewise be understood generally of the concord and charity necessarily required in all those that pray unto God concerning one and the selfe same thing See Mat. 5. 23 24. 1 Pet. 3 7. Any thing according to his will as well in the thing it selfe as touching the manner of asking it 1 Iohn 3. 22. and 5. 14. V. 20. In my Name by my authority and by my commission and calling upon me in Faith Am I in grace and spirit V. 22. Seventy that is to say without any limitation V. 23. The Kingdome that is to say Gods spirituall government in his Church re-established by the Messias CHAP. XIX VER 2. HEaled them namely those that were sicke and impotent amongst them as Mat. 12. 15. V. 3. Tempting him to catch and accuse him either for being contrary to Moses and the Law of God if he had absolutly reproved divorces Or for favouring and authorizing lasciviousnesse wickednes and inconstancy amongst men if hee had approved of them For every indifferently at the Husbands pleasure V. 4. Made them the Italian Made men that is to say in the first marriage which he appointed for an example and rule to all subsequent marriages he created but one man to one woman and one woman to one man to condemne poligamy and appointed that they should be one and the selfe same flesh to reprove divorces See Mal. 2. 15. V. 5. And said that is to say he inspired Adam and in aftertimes Moses to give this instruction and Law Leave See upon Gen. 2 24. V. 8. Suffered the Law for the indissoluble bond of matrimony was the first and everlasting law and God altered nothing therein by Moses only seeing your Nations rebellion in the liberty they tooke in divorcing themselves he did set down a rule therefore for a time in regard of some civill order But I who am the supreame Law-giver will now in the dayes of grace and of the spirit bring all things unto their first forme V. 10. If the case if matrimony have so strict a bond it is better to abstaine from it then to come into such a case of necessitie to suffer so many things by a woman as may cause a man to repent that ever he was marrried to her Words of persons which were as yet too carnall and used to this liberty V. 11. Cannot receive that is to say they have not the gift of continency by Gods special grace that they can be without the use and remedy of matrimony 1 Cor. 7. 2. 7 8 17. V. 12. Have made who have a firme resolution grounded upon the feeling firm perswasion of Gods gift to abstaine from woman for to keep an undefiled holinesse and from the use of matrimony to employ himselfe freely in Gods service either in a publicke or in a private calling 1 Cor. 7. 32. That isable let every one examine himselfe what gift hee hath from God and left him do accordingly V. 13. Put his hands that he should blesse them and recommend them to God by his prayer Rebuked them as importune and respectlesse people requiring of Christ too base and mean a thing in the Apostles judgments who were in that deceaved V. 14. For of such so farre are you deceaved in thinking that children by reason of their weakenesse and contemptible qualities are unworthy to bee presented unto mee that contrary wise no bodie is capable of my Kingdome unlesse hee be first by the spirit of regeneration brought into a spirituall estate to bee like a little Childe
effects of these my predictions And if these evils doe last long persevere in saith and be watchfull to expect my comming ever◠houre and to prepare your selves for 〈◊〉 for my words shall be fulfilled I give you no particular signe of the moment of it for that is a secret which God will not have revealed to men V. 36. My father Mark 13. 32 The sonne excludes himselfe from this knowledge not that he wanteth any divine perfections 〈◊〉 of knowledge or any other Iohn 5 20 but because his office of Doctor of the Church would not beare him out in the declaring of it V. 40. Then shall there shall be this dissimilitude betweene these dayes and Noahs dayes that the distinction of those who shall be saved and of those who shall perish shall not be by companies or families as Noah and Lot saved all their families but every one shall be saved by his own faith and pure conscience and shall perish by the vices which are contrary thereunto See Hab. 2. 4. Matth. 25. 9. Be taken gathered up by the Angels into the kingdome of heaven V. 41. Be grinding according to the custome of those dayes which was to imploy their bondmen and bondwomen in grinding at handmils Exod. 11. 5. Isay 47. 2. Now it seems that the Lord would shew that Gods election doth extend it selfe to all sorts of persons and separates the most joyned V. 42. Watch be in a perpetuall actuall exercise of faith and be fittingly prepared to receive your Saviour V. 43. What watch See upon Mat. 14. 25. V. 45. Hath made these words are directed to the pastors of the Church and teachers of Gods word and ministery of his grace Matth. 16. 19. whereof the two principall vertues are also pointed at faithfulnesse in the substance of the ministery and prudency in the manner of exercising of it to salvation and edifying V. 47. Shall make him by the figure of the custome of men in preferring faithfull servants to be overseers of a great houshold he points at the state of glory to which faithfull sheepherds shall be exalted in the kingdome of heaven above the ordinary members of the Church V. 48. If that evill the Lord seemes to point at some singular particular person that should usurpe a tyrannie over the Church and should change the spirituall service into a temporall domination and carnall delights Rev. 18. 7. V. 51. Cut him asunder from all communion of his house and from his favour See Deut. 29. 21. With the hypocrite who having been till then mixed with the true beleevers and hidden under faire shewes like unto that disloyall servant under the cloak of being Christs minister shall be punished with eternall punishments See Mat. 25. 32. CHAP. XXV VER 1. THe kingdome namely the state of the Church wherein God reigneth in his Sonnes person Tenne Virgins a similitude taken from the fashion used at weddings at which anciently the maidens which were the brides kinswomen and acquaintances went forth with Lampes and Lights in great troopes to meet the bride-groome when hee came to the brides house to have her away to his owne house which was commonly done in the night time Now the bride-groome is Christ the time of the wedding is at his last comming the night is the Churches estate in the world the Virgins are they that make profession of the purity of the Gospell the wise Virgins are they that are provided in their hearts with instructions in faith and prety and with the gift of the Spirit which is the oyle that burneth not howsoever alwayes in actuall exercise The foolish ones are they that have neglected to gaine or preserve the foresaid gift of the Spirit in the Church the lampes are the hearts the sleeping and slumbering is the slackning or ceasing from continuall exercises of piety and expecting of Christ which is caused by the infirmity of the flesh thorow Christs long staying V. 9. Not so whereby is shewed that every one shall live by his owne faith and not by other mens Hab. 2. 4. Goe ye provide some yet if you can from him that furnisheth every one namely from God for every one receaveth onely for his owne share Not that that minute of time will suffer any such new providing And buy see upon Isay 55. 1. V. 14. Travelling into this voyage is a figure of Christs ascent and abode in heaven Matth. 21. 33. And delivered whereby is showne Christ his distribution of the gifts and graces of his Spirit 1 Cor. 12. 7. Ephes. 4. 8. to be imployed to the advancement of Gods glory to the edification of his Church and increase of gifts in him that hath them◠whereof at his comming must be given a most strict account V. 15. According to proportionably according to his calling accompanied with some speciall gift for to manage it V. 21. Into the joy namely into everlasting happinesse Heb. 1◠2. V. 24. That thou art this is spoken onely for the making up and framing of the parable and cannot be any wise applyed to Christ unlesse it be to shew that he is a severe judge against those that lose or do not cause his graces to increase unlesse here be some mark of Gods right in demanding of man obedience and service at the fruit of originall justice which was conferred upon Adam in his first creation which he lost by his owne default though God do not give it againe to every one as he commeth into the world V. 27. Thou oughtest this also is only spoken for to make up the similitude V. 34. From the an ordinary phrase to say from all eternity before any time was Ephes. 1. 4. 2 Tim. 1. 9. V. 35. For I was not that workes are indeed the cause of salvation Rom. 3. 20. Ephes. 2. 9. 2 Tim. 1. 9. Tit. 3. 5. but because they are the true fruit of a lively faith in Christ the onely author of salvation in whom and by whom the faithfull are the children of God and their persons are made acceptable and their works brought forth by Christs Spirit are approved of and crowned through grace V. 37. When saw we to shew that the Lord worketh in this reward of grace beyond all humane apprehension and imagination and how much more beyond the worth of any worke and without any merit of the person See Ephes. 3. 20. V. 40. Vnto me for you have done it for my sake and in regard of me Mat. 10. 40. 42. and that all beleevers are one and the same spirituall body with Christ their head V. 41. For the devill from hence as well as from other passages may be gathered that there is a chiefe of the apostated and evill spirits See Mat. 12. 24. CHAP. XXVI VER 3. Assembled together in publike Senate or great Councell which judged of the most weighty matters as of a false Prophet such an one as they judged Christ to be And this Senate consisted of seventy Iudges besides the High Priest and
the chiefe Magistrate of the people Num. 11. 16 17 24. V. 5. The feast day in the dayes of unleavened bread presently after the Passeover which were no festivall dayes The Iewes observe in their writings that their noted executions were reserved untill those solemne dayes to cause the greater terrour and example by reason of the great concourse of people to the feast but here the Priests advise not to proceed that way for feare of the peoples rising V. 6. Bethany See Mat. 21. 17. The Leper the cause of this sirname is unknowne peradventure he had bin cured of the leprosie by the Lord. V. 7. There came by Iohn the 12. 1 2. 12. it appeares that this hapned before Christs entrance into Ierusalem It may be that S. Matthew reserved this history for this place to make a continued narration of Iudas his treason after the first occasion of it which he took upon the losing of the price of this oile whereby he hoped to reape some benefit Powred it to honour him according to the custome of those times V. 8. His Disciples Iohn 124. this is especially referred to Iudas who it is likely was the author of this murmuring V. 1â— Alwayes the meaning is you have alwayes oportunity enough to releeve the poore but as for me who shall shortly dye for you and my corporall presence shortly after bee taken away from you will not know how to yeeld me any more humane service this woman hath done me as it were the last correspondent to that which they doe to dead bodies imbalming them which seeing it could not be done after my death see upon Mark 16. 1. she hath as one should say anticipated the doing of it in my life time So Christ doth esteeme of this deed more then the woman her selfe expected he would V. 15. Thirty peeces the Italian thirty sheckels according to the prophesie of Zech. 11. 12. and because that was the set price for servants that were killed Exod. 21. 32. it seemes there was some hidden mistery in this number Christ having taken upon him the forme of a servant V. 17. The first day namely the fourteenth day of the first moneth in the end of which they were to eat the Paschall Lambe Exod. 12. 18. Luke 22. 7. which Christ strictly observed But the Iewes by an ancient tradition even from that time that they dwelt in Babylon as it is thought when a great feast especially the Passeover was immediately before the Sabbath as it hapned at our Saviours passion they rejourned the feast untill the Sabbath to avoid the great incommodity of having two festivall dayes one after another and therefore in this Passeover they did eat the Lambe a day after the Lord had eaten it as it appears by Iohn 18. 28. and 19. 14. wherupon also that Sabbath is called the great day that is to say the yeerly feast Iohn 19. 31. V. 18. My time some important affaire urgeth me to celebrate the Passeover before the rest of the people though peradventure the man did not understand this secret and it should seeme that it was lawfull for any man that would to eat the Passeover the proper appointed day if he pleased to burthen himselfe with the observing of two festivall dayes together V. 23. That dippeth that ordinarily and now at this present also eateth with me Marke 14. 18. according to the prophesie of Psal. 41. 9. V. 24. Goeth to his death or shall shortly die V. 26. Were eating that is to say whilest they were yet at table Others expound it after they had eaten namely the Paschall Lambe Luke 22. 20. 1 Cor. 11. 25. Tooke bread a part of the bread or of the unleavened cake whereof they had eaten with the Lambe Here Christ ordaineth the new Sacrament of the Christian Church which is the holy Communion correspondent in its sense and use to the ancient Passeover which was also cancelled by this Now as the Iewes divided this Paschall Supper into two parts in the first they did eat the Lamb and in the second they did eat all round of an unleavened cake dipt in a sawâ—e made with bitter herbes and did drinke of the same cup called the cup of praise Psal. 116. 13. and it is likely that all this was done by our Saviour after that second part Luke 22. 20. and that the ceremonies were taken from thence Blessed it using the ordinary act of prayer at meales which was done here by Christ not so much in regard of the food of the body as in regard of the food of the soule to true beleevers by himselfe whereof this corporall bread was to be the Sacrament and seale Mark 14. 22. Luke 22. 17. 19. Or as Saint Paul saith 1 Cor. 10. 16. he blessed the bread that is to say he changed the ordinary and naturall use thereof into a Sacrament of the souls food and desired of God that this ceremony might be verified by his grace and spirit in the souls of beleevers and the true effect produced in them Break it in remembrance of the breaking of Christs body 1 Cor. 11. 24. by the piercing of it upon the Crosse or by his sufferances both in soule and body all the while that he was man This is this bread which is consecrated by me is the sacrament of my body offered as an expiatory sacrifice for you So oftentimes the spirituall names are attributed to these corporall parts of the Sacraments as are correspondent to them as well by the analogie of the signification as by the vertue of sealing and by the reality of the spirituall thing given and effected by God together with the use of the signe in true beleevers See Gen. 17. 10. Exod. 12. 11. and 40. 15. 1 Cor. 10. 4. 16. Ephes. 5. 26. My body that is to say my flesh Iohn 6. 53 54. to which Christ afterwards distinctly addeth his blood not only to represent himselfe whole by these two parts as Heb 2. 14. but chiefly to shew that his body in this Sacrament ought to be considered and apprehended by faith not so much living or glorified as offered in true sacrifice of expiation in which the blood was to be spilt and the thing offered to be cut in peeces verse 28. 〈◊〉 Cor. 11. 24. Finally under these two words Christ comprehendeth his whole person with his merit obedience vertue and benefits wherein consists the true pasture of the soul receaved to a spirituall and everlasting life by the mouth of it which is faith which also unites Christ unto it as food is united to the body V. 28. For this a reason why he commandeth them to participate of this cup because that it is the true Sacrament of the blood of the covenant of grace opposite to the figurative blood of the ancient covenant of the law Exod. 24. 8. Of the new upon which is grounded the everlasting covenant of God with men manifested and given out in a new manner more cleerly powerfully and fully under
had embraced it by a lively faith V. 30. Rejected or disannulled that is to say they did by their incredulity cause the preaching of Gods grace by which he determined to save man thorow faith in Christ to bee of none effect to them See Acts 20. 27. Against themselves to their own perdition Others translate it in themselves V. 37. A Woman all the circumstances shew that this was another woman and another act besides that which is set downe Mat. 26. 7. Ioh. 11. 2. A siâ—ner that is to say a strumpet V. 41. A certaine creditor the Lord telleth thiâ— Pharisee who was none of his adversaries yet had not as yet altogether put off the pride of his Sect that he ought not to despise this woman so much because he was a sinner as wel as she and a debtor to Gods judgment and had need of his grace in Christ to obtaine remission And that if the woman were more loaden with sin then he was Gods grace was likewise more abundant towards her and she enterchangeably did render greater love and acknowledgment Whereupon seeing that mans dignity conâ—â—steth in receaving and restoring much she had an advantage above him V. 44. No water according to the custome is those dayes especially when a man came out of the Country V. 47. For she loved love is not here set dowâ—e for a cause of the forgivenesse as it appeareth by the precedent similitude but for a certaine proofe 〈◊〉 effect of it V. 48. Thy sinnes the woman according to the Lords discourse having shewed much love towards him had already receaved the pardon of her sinnes and felt Gods grace in her heart And thereâ—â—â—â— that which he speakes here is but for a declaration and greater confirmation of the thing CHAP. VIII VERSE 10. THat seeing See upon Mar. 4. 11. V. 13. Of temptation namâ—â—â— of afflictions which God sendeth them to try 〈◊〉 are indeed his V. 15. With patience persevering to the 〈◊〉 amidst all their tryalls and afflictions which is as 〈◊〉 were the fulnesse and ripenesse of the fruit Rom. 〈◊〉 7. Heb. 10. 36. V. 31. Into the deepe that is to say into â—â—ll 〈◊〉 of which the Spirits are as yet suffered to â—ander is the aire and upon the earth Ephes. 2. 2. and 6. 11. untill they be driven away and shut up into the place of eternall torments Rev. 20. 2 10. V. 37. Returned namely beyond the water into Gaâ—â—le Ver. 42. Lâ—y a dying Saint Matthew saith 〈◊〉 she was then dead but wee must imagine that 〈◊〉 father having seene her departing imagined shee 〈◊〉 dead though shee died but whilest Iesus was comming to the house V. 46. That vertue See upon Luk. 6. 19. V. 56. They should tell See upon Mat. 8. 4. CHAP. IX VER 28. EIght dayes Saint Matthew and Saint Mark say six but it should seeme that they reckoned neither the first nor the last day which are here spoken of wherein these things were done and named only those six dayes which were betweene those two which two are also included here by Saint Luke V. 34. Them namely Moses and Elias Ver. 39. Teareth him See upon Marke 1. 26. and 9. 20. V. 46. A reasoning or a discourse and argument V. 47. The thought of worldly ambition which did drive them into these discourses V. 48. For he that is to say I give you these precepts because that true greatnesse before God consists in a sincere and innocent humility like unto that of a little child V. 51. Sâ—edfastly seâ— an Hebrew phrase Ier. 42. 15. Ezek. 4. 3. to signifie a firme resolution to doe any thing V. 53. Did not the Italian would not by reason of the extreame hatred which was between the Iewes and the Samaritans See upon 2 Kings 17. 24. Luke 10. 33. Ioh. 49. for the Samaritans had their Temple of false worship in Garizim opposite to that of Ierusalem Ioh. 4 20. V. 55. Yee know not you doe not judge rightly of this motion of yours it is but a kinde of hatred and carnall wrath and you liken it to Elias his zeale Or you are not enlightned by the Holy Ghost in this to bee fully perswaded of Gods will and justice as Elias was for to make this request in faith and justly Ver. 62. Having put that is to say no man that hath dedicated himselfe to Gods service in the worke of the Gospell hath his heart yet turned towards the world which he unwillingly leaveth which is meant by the looking back See Gen. 19. 26. Phil 3. 14. A similitude taken from plogh men who can never plough their furrowes straight unlesse they alwayes looke before them See upon 1 Kings 19. ver 21. CHAP. X. VER 4. SAlute no man a hyperbolicall terme which signifieth nothing but this bee carefull and looke to the Commission which I give you and bee not drawen away by any Offices of friendship acquaintance kinred or civill honesty See 2 King 4. 29. V. 6. The Sonne that is to say some man capable of the blessing which you have pronounced and who is disposed to receive the doctrine of the Gospell which bringeth tydings of the peace of God with men which is especially directed to his elect in whom hee creates a spirit of docile and peaceable obedience of faith See Iames 1. 21 It shall see upon Mat. 10. 13. Ver. 12. In that day Namely of the last judgement V. 17. Through thy that is to say as wee are thy Ministers using thine authority and call upon thy name for to drive them out V. 18. I beheld the meaning is do not you stand upon the driving of Devills out of mens bodies for I have seene another with the eyes of the Spirit who now the Gospell is preached out of the command which he usurpeth over this lower world having his abode in the aire Eph. 2. 2. and 6. 12. from thence assaults men with advantage and troubles the whole world since hee was driven out of the high heaven of glory see Rev. 12. 9 10. Ver. 20. Your names because you are chosen by God to everlasting life Philip. 4. 3. Revel 20. 12. and 21. 27. V. 21. Rejoyced by a motion of the Holy Ghost and a rapture of the soule he perfectly did râ—lye and rest himselfe upon his fathers good will and pleasure by a divine satisfaction whereby all sorrow and griefe which he might feele or conceave by reason of the worlds contradiction was swallowed up V. 22. No man See upon Mat. 11. 26. V. 25. Tempted him for if Christ had answered him that it was to be done thorow faith in him and in the Gospell hee would have accused him for being contrary to Moses and if hee had said that it was by the Law hee would have replyed that then his new doctrine and the means which he propounded of obtaining salvation were false and to no end V. 28. This doe that is to say examine thy selfe truely whether thou doest or canst do it for surely if
your selves securely as being in hâ—s favour without feare of being condemned confounded or overthrowne by his glorious presence Like the wicked Psal. 1. 5. Ephes. 6. 13. CHAP. XXII VER 3. ENtred did wholly take possession of him to do with him according to his will the Spirit of God being quite departed from him after it had long withstood his hypocrisie and malignity See 1 Sam. 16. 14. Mat 12 45. V. 4. And Captaines not of Roman or Ieri 〈…〉 souldiers according to the common opinion but of the sacred host of Priests and Levites ministring in the Temple divided into Squadrons and bands whereof every one had its head and over all was one or two of the secondary Priests under the High Priest And therefore they were called Captaines of the Temple 2 Chro. 35. 8. See v. 52. Acts 4. 1. 5. 24. 26. V. 7. Must be according to the law which the Lord observed strictly whereas the lewes did transfer the feast unto the next day for the reason set downe upon Mat. 26. 17. Kill for holy use See upon Mark 14. 12. V. 12. Furnâ—shed where there shall be tables or beds according to the ancient fashion and all other things made ready to receive the company for the Paschall banquet there being at the time of that great concourse of strangers houses made ready for that purpose V. 13. The Passeover the Lambe and whatsoever else was requisite for that feast V. 14. The houre between the two evenings See Exod. 12 6. V. 15. I have namely to give you before my death more expresse proofes and pledges of my love especially in the new Sacrament of your spirituall communion with me which I now establish in my Church in the place of the ancient Passeover whose figure being accomplished by my death do also disannull the use of it by the holy Supper which is the pub like act of my Testament by which I give my selfe unto you together with all my goods that you may enjoy them to life and salvation V. 16. Unâ—ill untill my kingdom being come to its fulnesse in the life everlasting I do make you partakers of my heavenly goods figured and sealed by this Sacrament Sâ—e Mat. 26. 29. Luk. 14. 15. Rev. 19. 9. V. 17. He tooke this first cup was an addition to the ancient Passeover and the action ended with it of which cup all the assistants dranke round giving praise and thankes to God and therefore it ought not to be confounded with the cup of the holy Supper which was ordained afterwards V. 18. The Kingdome that is to say the accomplishment thereof V. 19. Gave thankes See upon Matth. 15. 36. This doe observe this sacred and solemne rite to preserve publickely the memory of my death and passion and of the benefits which happen unto you thereby 1 Cor. 11. 26. and also to imprint in every one of you by the power of my spirit a lively remembrance and apprehension by faith of me and of my death and sacrifice and let it be the spirituall food of your soules V. 21. But behold the Italian moreover behold by the other Evangelists and especially by Iohn it appeares that this was spoken in the second part of the Paschall Supper from which Iudas went away immediately Iohn 13. 30. and therefore it is likely that hee did not participate of Christs Sacrament which was ordained after the second part Others doe judge otherwise and translate it but behold c. as it Christ would say that although this action were a Sacrament of covenant yet many hypocrites should not be partakers of the mysticall vertue of itâ— as Iudas at that time And so that which is said Iohn 13 30. of Iudas his departing immediately should bee understood to have happened some time after namely in the end of all this action V. 22. Goeth that is to say shall die shortly Determined by God in his everlasting councell Ver. 25. Benefactours that is to say magnificent and generous especially in using great liberality An ordinary title given by the Hebrewes to Princes and Nobles See Prov. 19. 6. Isa. 32 5. I he meaning is my servants ought to eschew worldly domination and all the titles and pompes thereof Ver. 26. Greatest in gifts authoritie age and other qualities Let him bee as in respect of true humility and modellie The ounger the Italian The least and under this quality are comprehended all other qualities which make one man inferior to the other That is chiefe the Italian That governeth according to the right forme and Governement of the Church without constraint violence pride or ambition not according to the onely will and pleasure and advantage of him that commands but in Charitie and milde directions for the profit and salvation of them that are governed So it appeares that Christ approves of the order of the Church which of necessitie requires a superior and an inferiour and will have some to governe the flocke and also to preside amongst the Shepheards and doth only represse the abuse of tyrannie or ambition Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Heb. 13. 17 24. That doth serve in the meanest office of the Church as in looking to the poore or serving the Pastors See Ro. 12. 7 8. 1 Cor. 12 28. V. 28. Temptations namely travailes combates persecutions See Heb. 2. 18. and 4. 15. V. 29. Appoint you a terme used in testaments whereof the Lord had made a solemne act in the holy Supper before his death see Heb. 9. 17. V. 30 Eate that yee may enjoy mee fully and all my goods whereof this Sacrament is a signe and pledge Matth. 8. 11. Luke 14. 15 Rev. 19. 9. V. 31. Satan the Devill desired wholly to subvert you but he could not obtaine any further then to shake and molest you for tryall which God shall make use of to purge you from your worldly affections See Iob 1. 11. and 2 5. V. 32. Faile net totally and irreparably though it bee much weakened and diminished Converted from thine approaching deniall See Iohn 21 15. V. 36. But now the meaning is hitherto I have taken care of your infirmities and have provided for you all things which iwere necessary in time of peace but I give you warning to prepare your selves hereafter to endure the assaults which shall bee made against you Now under the name of corporall weapons he means all manner of spirituall provisions He that hath provide all such things as according to the spirit are necessary to beare you up and defend you Or employ your money and your clothes to buy swords which figuratively meanes that they shold now think upon nothing but spiritual wars and combates for both I and you after mee shall be hated and persecuted of all men as wicked persons and enemies of mankinde V. 37. Have an end that is to say ought to have an end V. 38. Behold the Apostles speake this not understanding what wars and weapons he Lord did speak of It is
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
day into quarters S. Iohn meant here by the sixth houre all that second quarter which ended the sixth houre namely at noone and that he meanes that these things hapned entring into the said quarter V. 17. Bearing See upon Mat. 27. 32. V. 19. A Title namely a little table upon which was written the pretended crime See Mat 27. 37. V. 21. The King which seemed to involve the nation in the fault or infamy of the punishment V. 22. I have as much as to say I will alter nothing words of contempt of all their respects V. 23. His garments namely his outward robe which was made of foure peeces of cloth sewed together His coat namely his inward coat which was covered with the upper garment Woven not cut out of a peece of cloth and sewed together but made all of one peece wrought with a needle or otherwise V. 25. By the Crosse Mat. 27. 55. and Marke 15. 40. it is said that they looked a farre of but it may be that having stayed some time a farre off they afterwards came neerer Mary the wife the Italian hath it Mary of Cleophas namely his Daughter as the ancients thought though it were the same that was called Salome Marke 15. 40. and so we should expound the precedent word of sister of the blessed Virgin for next of kindred For the blessed Virgia was the daughter of Matthat See upon Luke 3 24. V. 26. He saith as well to comfort his mother giving her Iohn for a sonne as also to honour Iohn â—etting him in his stead towards her Woman See upon Iohn 2. 4. V. 28. All things namely all his sufferings which were appointed by God and foretold by his Prophets were now even accomplished there wanting nothing but the last act of death I thirst an effect of the extreame paine of the body and a signe of the souls thirst scorched by the unspeakable feeling of Gods wrath upon finde the satisfying for which he had taken upon him V. 29. And they namely the souldiers and other assistants Filled it is likely that with the sponge full of vineger they also tooke a little bundle of Hyssope and made a kinde of a brush of it The Spunge was to bring the vineger to his mouth and the Hysope to sprinkle iâ— in his face according to the humane office which was done to sufferers See upon Mar. 27. 34. V. 31. The bodies whereby the ground according to the law would have bin defiled Deut. 21. 23. For that he gives the reason why the day before that Sabbath was a day of solemne preparation Mat. 27 62. Because the feast of the Passeover fell upon that day which feast was called the great day as Iohn 7. 37. Besought because that executions not lying in their hands they could not take away the bodies of those who were executed but only with the permission of the Roman magistrate Might be broken to hasten their death before vvhich they might not be taken downe from the crosse V. 32. With him namely with Iesus V. 34. Pierced to be sure that he was dead for the place in which the heart is infolded which is full of a waterish matter being opened man cannot live Now by this bloud and water is set forth the double benefit of Christs death namely the satisfaction for the sinne it selfe and the cleansing from the spot of sinne 1 Ioh. 5. 6. V. 35. He that namely I Iohn who write these things V. 36. A bone of him this was ordained concerning the Paschall Lambe which was the figure of Christ in the principall sense and also in this particular circumstance so guided by Gods will because Christ should die voluntarily Iohn 10. 18. without any hurt at all which might cause his death as that breaking of bones might have done This allegation may likewise be taken out of Psal. 34. 20. according to the secret meaning of the Holy Ghost aiming at Christ. V. 37. They shall this allegation is to no other end but to shew that Christ was to be pierced and not broken V. 39. At the first at the beginning of Christs publike exercising of his office V. 40. Wouâ—dit for haste because that the S 〈…〉 bath was comming on they did nothing but stre 〈…〉 over the body with those spices without melting of them expecting that they might enbalme him perfectly when the Sabbath was past to which purpose it should seeme the women also came Marke 16. 1. who it should seeme knew nothing of w 〈…〉 these men had done Though indeed Gods providence did hinder this perfect enbalming for the reason touched upon Marke 16. 1. The manner which was only to apply the spices on the outside either dry as they did here for haste or melted aâ— the fire 2 Chron. 16. 14. and 21. 19. Ier. 34. 5. with linnen clothes dipped therein as they did purpose to do at more leasureâ— without opening or emptying the bodies to fill them with spices as the Egyptians did See upon Gen. 50. 2. V. 42. Because of they made so much haste because they were afraid of being overtaken by the latter part of the day properlie called the preparation at which time they left off all manner of work at the least for an houre CHAP. XX. VER 1. MAry together with the other women mentioned by the other Evangelists who either through amazement or for fe 〈…〉 of not being beleeved did not report that which the Angell had told them that Christ was indeed risen againe but turned their words to have the Apostles come themselves See upon Mat. 28. 2. V. 7. The Napkin it was some kinde of linnen cloath wherewith they wrapped up the heads of 〈◊〉 men when they were buried See Iohn 11. 44. V. 8. And beleeved he began then to beleeâ—e that Christ was indeed risen againe whereas they should have knowne that before by the Scriptures but they did not understand them yet V. 11. Stood See upon Mat. 28. 2. the conciliation of the diversitie of the Evangelists in this narration and all the order of it V. 14. And knâ—w not being dazeled by divine power as Luke 24. 16. 31. and Iohn 21. 4. V. 16. Saith unto her and withall restored unto her the free use of her sight V. 17. Touch me not it appeares by Matth. 28. 9. that she both touched and worshipped him but Iesus perceiving her too much fixed upon this corporall presence and too much astonished at his resurrection instructeth her that she should not be too much tied to this presence of the body nor to beleeve that his resurrection should be the highest pitch of his exaltation and that he was to ascend up into heaven where he was to be sought and knowne by faith in spirit and worshipped in the full glory of his kingdom See Ioh. 12. 20. 23. 2 Cor. 5. 16. V. 19. At evening being darke night the Disciples met and after they had supped together they prolonged their discourses concerning the Lords resurrection untill such time
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
meane simple and milde manner Ver. 55. And sow this was a miraculous vision in which Steven by a supernaturall light and vertue did see into Heaven and behâ—ld that splendor and Majestie with which Christ is clothed there Vnlesse one will say that it was but a created image of of it which was represented to Sevens inward and outward sences See Acts 10. 11. V. 58. The witnessé who according to the law Deutrenomie 17. verse 7. were to throw the first stones V. 60. Hee fell a sleepe he quietly and sweetely breathed a Scripture phrase for the assured hope of the blessed Resurrection CHAP. VIII VER 1. ALL scattered namely the body of the Church for the most part V. 5. Philip it is likely it was the Deacon Acts 6. 5. rather than the Apostle who remained in Ierusalem with the rest ver 1. V. 9. Bewitched the Italian Seduced or astonished and besotted V. 10. The great power the greatest instrument of Gods power that can be remembred V. 12. Were bappized renouncing all manner of impietie and superstition especially that of Simon V. 13. Believed made outward profession of the saith Or gave some ascent to the doctrine but hypocritically not giving way to the inward operation of the Holy Ghost to a true conversion and lively regeneration V. 15. The Holy Ghost not only the inward gift thereof in light and grace but also the externall and miraculous ones which in those beginning were conferred upon many after baptisme especially upon those who were by God appointed for the sacred ministerie V. 17. Laid they See upon Acts 6. 6. V. 21. In this matter Namely in this sacred Office of the Gospell in which the laying on of hands is required to obtaine the grace of the Spirit Or in this faith and doctrine Or in this businesse Ver. 22. If perhaps this word sheweth the difficultie of the thing by reason of the grievousnesse of the sinne Without cutting off the hope of grace but rather to serve for a greater spurre to the sinner to bring him to repentance See 2 Tim. 2. 25. That thou art that thou art possessed with a most wicked malice and art a slave to the Devill for to do all manner of wickednesse V. 24. That none that the most unhappie estate of the soule which you describe unto mee may not drive mee into eternall perdition which you threaten me with V. 26. Which is desert this may bee referred to the Citie of Gaza which at that time was desolate and ruined or to the way which was thorow a disinhabited Country V. 27. Queene of for amongst the Aegyptians women might raigne See 1 King 11. 1. For to worship See 1 Kings 8. 4 1. Ioh 12 20. Uer. 29. Said by Revelation or secret inspiration V. 33. In his because hee voluntary humbled himselfe even to the death to which hee was condemned God did deliver him and hath Soveraignly exalted him Phil. 2. 8 9. V. 37. With all thine that is to say sincerely and firmely with all thine heart V. 39. Caught away that is to say carried him away by a swift and sodaine motion See 1 Kings 18. 12. Ezeck 3. 12 14. CHAP. IX V. 2. TO the Synagogues the Romans having taken Iudea suffered the Iewes to live according to their Law and Religion Whereupon the High Priest as head of the great Councell might imprison and judge of the quality of a Iewes crime but had reserved unto themselves the pronunciation of the judiciall sentence and the publike capitall execution Of this way the Italian Of this Sect or profession of Religion V. 5. Whom thou in my members from which I have nothing separate and in my doctrine service and glory It is hard a terme taken from restie Cattell which the more obstinate they are the worse they cause themselves to bee used and yet at the last are forced to obey To signifie unto Saul that for all his fiercenesse he could not withstand Gods motion and calling and that therefore hee ought to yeeld unto it quietly otherwise he should draw great plagues upon him See 1 Cor. 9. 16. V. 7. Hearing See Dan. 10. 7. Now Acts 11. 9. it is said that they saw the light but did not hear the voyce Wherefore we must say that they heard Sauls voyce but not Christs Or some confused sound Or the sound of the Hebrew words which the Lord used Acts 26. 14. but not the meaning as Matth. 27. 47 Ver. 8. Hee saw no man his eyes being dazeled with that heavenly light which by miracle or by condensation of the naturall humour of the eyes produced those scales which are afterwards spoken of to shew that he was altogether blinde in spiritual things and that he must renounce all presumption of of wisdome and become a child and a foole before God for to be made wise by him See upon Iohn 9. 6. 1 Cor. 3. 18. V. 9. Three dayes during which time it is likely hee had his raptures and revelations mentioned 2 Cor. 12 2. V. 11. For behold by verse 17. it appeares that God revealed unto Ananias the subject of Sauls prayer namely to be enlightened in body and in spirit to performe Gods will and that he was sent thither for to fulfill it V. 12. And hath seen God by another vision prepared Saul for the comming of Ananias and for the worke which by his meanes he would do upon him V. 15. To beare to give knowledge of me to preach the doctrine of my person and truth V. 16. For I will We may suppose Which hee shall freely doe notwithstanding all persecutions for I will instruct him and frame him to a most invincible patience V. 22. Proving the Greeke word signifieth to confirme a thing by comparing of reasons and authority and it is like that here is ment the comparing and conferring of prophisits See Acts. 17. 11 and 28. 23. V. 23. Manie namely three yeares Gal. 1. 18. V. 25. The disciples the beleeuers which were afterwards called Christians V. 27. Declared some referre this to Saul himselfe others to Barnabas who might live at Damascus where this act was well knowne or might elsewhere certainely have heard of it V. 28. With them Namely with Peter and Iames. Gal. 1. 18. 19. For the other Apostles were then absent V. 29. The Gracians See upon Acts. 6. 1. V. 31. Edefied Going forward in their spirituall estate with delight and content by interchangable instructions and holy examples which is the frequent sence of this word opposite to scandals and in the or they were filled with comfort c. V. 32. The Saints A common name to all beleevers sanctified by their calling by Faith and by the Spirit of regeneration Lydda a city or great Castle in the tribe of Ephraim called also Diospolis V. 35. Saron another city in the same tribe neere to Lydda V. 36. Joppa a Sea Towne neere to those othertownes in these dayes called Japha V. 37. Washed According to the customes of those dayes
2. 4. A spirit this word is of a larger signification then the word Angell which followeth after For it may bee applyed to the Spirit of God speaking to Prophets by internall revelations or to some spirit or soule of some deceased person according to the errour of those times See upon Acts 12. 15. V. 10. Get downe out of the Rocke which was higher then the place where they held their consistory Acts 22. 30. V. 11. Stood by him in a vision V. 21. Doe not thou yeeld the Italian Doe not beleeve them or do not give consent unto them or doe not let them perswade thâ—e Looking for or to see what answer thou wilt give them V. 23. Speare then The Italian Sarjeants they might be some of the Governours guard or Officers belonging to the Court of Iustice for securing of the high wayes or otherwise CHAP. XXIV VER 1. DEscended to Cesaren V. 5. Nazarenes the name which the Iewes in those dayes gave the Christians as incontempt they had likewise named Iesus a Nazarite from the Citie of Nazareth And afterwards was specially attributed by the ancient Church to judaizing Christians V. 6. Have judged namely to know the qualitie of his crime which was by the Romans granted to the Iewes but not to proceed to publike sentence and much lesse to execution V 8. His accusers Namely Pauls V. 10. Of many yeares wherefore by experience thou knowest their manner of proceeding and why not easily hee deceaved nor forestalled by their false allegations V. 11. There are yet and therefore there is no likely-hood that in so short a time I could raise so many 〈◊〉 and innovations in Ierusalem as they doe impute unto me V. 15. That there shall this Article is specified not only to wound the Iewes connivend in allowing of the Sadduces and persecuting of Paul See upon Acts 23. 6. but also to shew that his ayme in all his life time was but to attaine unto the blessed Resurrection Phil. 3. 11. and therefore aimed to lead his life in all righteousnesse and innocencie V. 23. Let him have libertie to bee kept out of straight prison or hard bonds and only we are a 〈◊〉 chaine about his wrist according to the Roman castome in their free'st kind of prisons Ver. 25. Of righteousnesse peradventure hee made choice of these heads belonging to the ordinary course of life and of which Felix his understanding was capable as well to not prophane the highest mysteries as to wound Felix his Conscience by laying the judgement to come before him this was publikely stained with vices contrary to these vertues CHAP. XXV VER 11. I appeale it was not rightly an appeale seeing there was yet no judgement given but a declining from a judge who was notoriously forestalled and pre-occupated and therefore refusable Or a having recourse to the Soveraignes protection against a manifest violence V. 13. Agrippa the son of Herod Agrippa Act. 12. 3. Bernice Sister to this Agrippa with whom she lived very familiarly suspected and publikely infamous for incest V. 21. Augustus Namely the Roman Emperour which then was Nero for in memory of the two first Emperours Caesar and Augustus all that successors bore these two names CHAP. XXVI VER I. STretched forth a gesture of such as begin to speake in a publicke way See Pro 1. 24. Isa. 65. 2. V. 2. I thinke my selfe for being a Iew and having knowledge in the Law and Scriptures thou wilt not disdaine to iudge of these things and also because by the grounds I shall be able to prove these things unto thee V. 6. Of the promise concerning the Messias and his benefits and his kingdome V. 7. Over twelve namely the remnant of the tens whereof the body was carried into captivity a King 17. 6. and the three other whole ones of â—u 〈◊〉 Benjamin and Levi. See Eze. 6. 17. and 8. 35. Serving according to the discipline of the Law which was a perpetuall guide to Christ holding their mindes still bent to him V. 8. Shou'd raise he toucheth the thiefe point of the Iewes incredulity namely that Christ was risen againe Whence followed the rejection of his person and the remainder of his doctrine V. 9. Contrary to the name contrary to his doctrine profession glory and authority Verse 17. From the people Namely from the Iewes V. 18. Inheritance namely part in the heavenly inheritance with my faithfull regenerated by my spirit Ephes. 1. 11. Col. 1 12. V. 23. The first namely the head of the Church who being dead for it is also risen againe first to give it spirituall and everlasting life Light namely the Gospell which as it were a light of the new world and the new life into which are re-established all Gods children by vertue of Christs Resurrection Unto the people namely to the Iewes V. 26. Knoweth being a Iew and having alwayes dwelt in Iudea he may know that which is notorious to all men concerning Christ his life and his death and the proofe of his Resurrection and likewise how all these things had beene foretold by the Prophets V. 27. That thou beleevest that thou art perswaded of the truth of their doctrine and givest full assent unto it V. 29. Except these bonds according to the custome of the Romans to fasten a little chaine to the prisoners right wrist the Souldier who was his keeper having the other end made fast to his leâ—t arme Acts 28. 10. 1 Tim. 1. 16. CHAP. XXVII VER 1. BAnd or Roman cohort which had every one their name in the legion whereof it was the tenth part See Acts 10 1. Ver. 2. Aaramyttium which was a Citie and Haven in the Mysian Sea V. 7. Salmone which was the Easterne head of Crete called by the Authors Salmonian or Samonian Ver. 8. Faire Havens a place upon the Sea Coast of Grece which yet keepes its ancient name Lasâ—a this name is not mentioned in any Authors Ver. 9. Toe fast namely the Iewes anniversary which fell on the tenth day of the seaventh month Lev. 23. 27. V. 12. Southwest it was a gulfe which lay open to those two windes whereof the one blew in above it and the other below it V. 16. 〈◊〉 a little Island belonging to the Cretans now called Gauda or Canda To come by namely to draw it up into the Ship for feare least the waves should breake it V. 17. Ungirding with strong ropes or cables for feare least it should splitt V. 24. Hath given thee for thy sake he will save them all with thee V. 26. We must we cannot avoyd it V. 30. Cast Ancres carrying them a good way into the Sea in the boat V. 31. Except these not that Gods will or power or effect of his promises doe depend upon second causes but because he who hath determined the end hath also apprinted the meanes And will not have man rashly tempting him disjoyne that which hee hath joyned together by a bond of inseparable consequence Verse 33. Fasting without
hee wipes of this scandall shewing how that Gods promises were neverthelesse firme towards them to whom they were destined by him at the first in his secret counsell namely to all true Israelites in spirit created and framed by him to bee his true people Aud that therein appeared Gods Soveraigne power to be adored with all humilitie in chusing from everlasting and saving in his due time those which were acceptable unto him from amongst the whole masse of humane generation which was corrupted and lost in Adam Leaving the rest to the rigour of his justice against their sinne brought up to a fulnesse in many by a voluntary and obstinate refusall of the remedy of his grace Whereby the one have no reason to complaine of Gods justice nor the others to extoll themselves thorow pride Seeing that lying in the same perdition they are delivered out of it thorow meere mercy And therefore hee exhorteth the Gentiles who are called in stead of the Iewes to a deepe humilitie perseverance and holy use of Gods grace And on the other side he comforteth the Iewes because that even from that time God verified his promises towards many of them called and converted to the faith and would at his appointed time restore and bring againe the whole body of the Nation together with the Gentiles into the possession of his covenant Then he goeth on to exhort to Christian duties as well towards God as in themselves and towards other men brethren or enemies Princes and Magistrates weake members of the Church in knowledge and faith especially concerning the use of Mosaicall ceremonies concerning which there were great contentions and scandalls in the Church in those dayes And in conclusion he recommends them to the grace of God and himselfe to their prayers CHAP. I. VERSE 3. WHich was made namely in his humane nature which is a meere creature and was assumed by the sonne of God in unity of person see Joh 1. 14. Gal. 4. 4. V. 4. declared as by asolemne and soveraigne sentence Psalm 2. 7. to be the true sonne of God against all false judgments calumnies contradictions and doubts of the world Luke 1. 35. 1 Tim. 3. 16. According to namely according to his divine nature called Spirit 1. Tim. 3. 16. Heb. 9. 14. 1 Pet. 3. 18. which was before covered under the infirmity of the flesh but in his resurrection and after it manifested and shewed in power of divine glorie by effects which we are in altogither to bee admired V. 5. Grace namely this singular gift of beeing his Apostle Or the guifts necessarie for so eminent an office for obedience to cause the Gentiles to Submite unto and receive the Gospell by faith thorow which Gospell Christ raigneth over men all nations namely the heathen ones whose Apostle especially Saint Paul was acts 9. 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name the Italian by his name to cause him to be acknowledged Or by him in his name by his authoriie and comimssion V. 6. Called manifest ye are paraâ—rkers of his covenant and members of his Church by his word directed to us and made effectuall by his spirit V. 8 Through Jesus Christ who is the means of this great good for which I give thankes and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him the whole amongst the church Scattered overall the world V. 9. With my spirit the Italian in my spirit namely in my soul which is as it were the spirituall truth in which God is served by beleevers Or with my spirit that is to say with mine heart and intimate affection V. 13. That I might have that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie and the salvation of his Church V. 14. Debâ—our namely bound by mine office of Apostle to procure the salvation of all men and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power without any destinction of nations or conditions V. 16. The power namely the only most effectuall means to save man so he have faith in Christ who is therein proposed whereas man in his owne nature was not sufficient thereunto Rom. 5. 6. and the law of God it self was weak through the flesh Rom. 8. 3. to the Jew to which nation the Gospell was first to be preached See acts 13. 46. to the Greek under this name are comprehended all the Gentiles whereof the greatest part and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue V. 17. For therein is the he proves that by the Gospell man obtaines life and salvation namly because it presents unto 〈◊〉 the onely meanes and cause of life namely the true righteousnesse which is Christ imputed to man through grace and imbraced by him by a lively faith whereunto Habakuks saying hath a relation who attributing the meanes of obtaining and professing a spirituall life unto faith doth consequently also attribute unto it the meanes of obuining righteousnesse which is the onely cause of the said life Gal. 3. 26. So that faith vivifieth in so much as it justifieth Now this righteousnesse is called Gods righteousnesse because he is the supreame Author of it having appointed his sonne who was true God for to fulfill and acquire it and that hee out of his meere grace bestoweth it upon his elect and accepts of it for their absolution and that it alone can subsist before his judgement Dan. 9. 24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy Rom. 3. 26. From saith that is to say more and more according as the faith increaseth and groweth strong so it doth more and more enjoy the benefit of this righteousnesse Or the revolution of his righteousnesse is receaved by a continuall act of faith which never ought to cease unall it be come to its fulnesse and accomplishment in the life everlasting V. 18. For the he proves that men have need of this imputed righteousnesse for to bee ssved because that of themselves they are all unrighteous as it appeareth by Gods evident judgements upon all mankinde From Heaven as from the throne of his justice Seeing the effects thereof can no way have a relation to inferior causes or evidently as comming down from heaven Ungodlines and unrighteousnesse these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth namely all that light knowledge of God and of his nature judgment and will as hath remained in them after sinne ver 25. See Rom. 2.
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
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
the creation and in the whole order of nature V. 21. In the wisdome namely in the frame and Table of this world which represents the infinite wisdome of God in its creation and conduct By wâ—sdome namely by the right use of reason and discourse See Iohn 1. 5 10. By the foolishnesse namely by the Gospell which according to the understanding of the flesh is but a shallownesse for the Iewes doe not finde therein the greatnesse of the miracles of heaven and of the clements as there was in the Ministery of Moses Ioshua Elias and others Nor the Gentiles the exquisite and subtile doctrine of Philosophers nor the eloquence of Orators by them highly esteemed and admired V. 23. A stumbling blocke the Italian A Scandall namely a subject of disdaine and of refusall by reason of the discordancie betweene it and their understanding See Mat. 11. 6. V. 24. Christ in whose person office actions word and Kingdome God manifesteth unto men and communicates unto them his Soveraigne wisdom and power opposite to the Grecians worldly wisdom and to the power of miracles required by the Iews V. 25. Because he gives a reason why the Gospell though esteemed by men to be foolishnesse and weakenesse is never the lesse wisdome and power namely because it is Gods whose least things if a man may say so do far exceed the greatest of mens V. 26. For yee see the like proceeding God useth in employing such meanes for salvation as are so contrary to carnall sence may be also perceaved in the calling of men amongst which hee often maketh choice of such as are of least esteeme Matth. 11. 25. as he had likewise done by the Corinthians After the flesh that is to say endowed with fleshly wisdome Ver. 27. To confound the Italian To shame Namely to make it appeare that before him all worldly power and wisedome is of no esteeme and how much it hinders the receaving of Gods grace and therefore to teach us that wee ought altogether to renounce it if wee meane to make ourselves capable of the glory of Gods Kingdom See Mat. 18. 3. V. 28. Which are not thus is shewed the totall annihilation of man before God without worth meâ—its strength or disposition Rom. 4. 17. To bring to nought namely to make us see and feele the vamtie and unprofitablenesse thereof for the end of life everlastâ—ng Things that are namely whatsoever the world holdeth to be greatest and most excellent V. 30. Of him having nothing of your owne God hath given you all in Christ according as hee hath made him to bee the spring and root of all the good things of the Church namely wisdome in the revelation of the mystery of salvation righteousnes in satisfaction and perfect obedience for the justification of man sanctification in the gift of his spirit of regeneration and redemption in the last and glorious resurrection by vertue of the mysticall union with him Luke 21. 28. Rom. 8. 23. V. 31. He that glorieth namely he that thinkes worthily of himselfe and would in truth have reason to doe it and raise him selfe by elevation of the spirit above the common sort of men let him seeke and acknowledge all the cause and matter thereof in God alone â—and in his grace to give him all the honour and glory of it CHAP. II. VER 1. THe testimony namely the Gospell in which God declares and testifies unto men his councell and will concerning their salvation 1 Cor. 1. 6. V. 2. Determined not I did not judge it fitting for me to know that is to say to make profession of any other knowledge or doctrine or to teach it V. 3. In weaknesse namely in misery and in an abject condition befitting the preaching of Christs Crosse. In feare namely of persecution Acts 18. 12. and so the sence would be that he had preached the Crosse bearing it himselfe Now that is the tryall of Gods faithfull servants which also dissâ—pates all worldly vanities and ostentations which ordinarily grow from too much ease rest Others take these words for the vertues of the reverence of God humblenesse and modestie As 2 Cor. 7. 15â— Ephes. 6. 5. Phil. 2. 12. V. 4. Demonstration that is to say in the divine efficacie of the Holy Ghost with which God doâ—â—â—ccompany his word rightly preached to enlighteâ— the mindes and perswade the hearts or at least redargue and convince them See 2 Cor. 6. 6 7. V. 5. In the power namely grounded upon and subsisting in that powerfull and invinsible internall perswasion of Gods Spirit opposite to all fraile reasons of humane art V. 6. How be it we speake the doctrine which I speake is nothing but a true wisdome and a wisdome altogether divine and spirituall Perfect namely true beleevers who only are capable of theâ—e mysteries A terme taken from the Pagans superstitioâ— who admitted none to their most secret ceremonies but only persons well prepared and purified 〈◊〉 many yeares Or it is meant for men of full and 〈◊〉 age See 1 Cor. 14. 20. Phil. 3. 15. Heb. 5. 14. 〈◊〉 if the Princes namely of that false reason of state or politicke wisdom of the great ones of the world which more directly fighteth against Christs kingdome then any else See Matth. 1â— 25. That come whose persons God sendeth into perdition and subâ—eâ—eth their councells so that they are not with all their wisdoms able to maintaine themselves Which is a certaine proofe that it is vaine and weake in respect of the Churches which brings forth everlasting life and glory Ver. 7. In a mystery after a divine manner incomprehensible to the fleshes understanding Before 〈◊〉 which hée from everlasting had ordained to reveale and communicate unto us to direct us thereby to eternall happinesse Ver. 8. Of the Princes namely mecre worldly oâ—es not enlightned nor regenerated by Gods Spirit They would not he sets forth the chiefe of the Iews and the other great oâ—es who joyned with them in condemning of Christ Acts 4. 27. under the example and name of all worldly Princes who by their obdurate ignorance doe make themselves their successors and imitators in persecuting the Gospell and the Church The Lord namely Christ Iesus true 〈◊〉 and likewise true everlasting God and glorious King of the Church Acts 3. 15. V. 9. As it is this passage is alledged more by â—llusion then according to the Prophets exprosse meâ—ning V. 10. For the spirit Namely the Holy Ghost is being true God with the Father and the Sonne 〈…〉 veth Gods most inward secrets and revealeth is much thereof to beleevers as is needfull for their salvation V. 11. For what namely none but the spirit can doe it for as mans soule and understanding only can know mans secret thoughts so none can know Gods secret thoughts but onely his owne spirit who also reveales it and perswades it to whom he pleaseth See Ioh. 1. 18. and 3. 11 32. V. 12. Not the spirit namely the carnall understanding and Judgement
distinguish spirituall actions and motions from those which are meerely naturall and humane Of my wayâ—s namely my proceedings all my life time and my Châ—istian actions or my way of preaching of Christ. V. 18. Puffed up they are become insolent and wilfull as if I should never come to enlighten them with my presence nor represse them by mine Apostolicall authoritie V. 19. The speech namely their vaine ostentation of knowledge and eloquence The power namely the sincere zeale of God the strength of faith and the spirituall efficacie of their ministery a manifest signe of Gods appâ—obation and blessing Ver. 20. The kâ—ngdome that is to saâ— Christ doth not governe the hearts of his by rethoricall art nor by talke after the manner of worldly stares but by the strength of his spirit which gives life unto the Pastors word and joynes it selfe to a lawfull preachâ—â—g V. 21. With a rod namely with severity to chastise you and to correct your disorders In Love so that you amend of your selves CHAP. V. VER 1. AMongst the Gentiles namely hath not beene used nor tolerated but hath bin detested by a naturall consent of all men Fathers wise namely his owne mother in Law V. 2. Mourned you have not shewed any sorrow for such a cruell misdeed nor not have so much as proceeded to excommunication against the misdoer in which action as being very mournefull they did anciently use to fast lament and make a publicke humiliation in the CHURCH See 2 Corinthians 12. 21. Ver. 3. For Iverily you ought to have excommunicated him for I judge hee hath deserved it and you having failed therein I doe pronounce the sentence by Apostolicall authority In spirit in soule in thought and in feeling which I declare unto you by these my words which ought to bee of the same weight and strength with you as if I were present by vertue of my owne Apostolicall power Ver. 4. In the Name as his Minister and by the authority received from him and according to his order and calling upon his holy name When yee are he speakes to the Pastors and conductors of the Church The meaning is being gathered together in ecclesiasticall judgement having this my declaration in stead of my vote as if I were present So without doing any prejudice to the ordinary ministery of the Church of Corinth hee useth his Apostolicall power modestly only to excite the other and strengthen it V. 5. To deliver this forme anciently used in the greatest kinde of excommunication seemes to have beene taken from the example of Saul 1 Sam. 16. 14. for excommunication is a kinde of rejection from God and in those first days of the Christian Church it was followed with horrors anguishes of spirit and torments of body yet with this temperament that it was not to totall perdition nor irrevocable but onely for correction untill true repentance The destruction to macerate and pull downe the body extreamely even to death if God would have it so as oftentimes by meanes of the foresaid things death did follow and at his last passage the sinner shewing a lively repentance was loosed from those bonds of excommunication and was reaâ—mitted into the peace of the Church and into the grace of God and so Died with comfort That the spirit Namely the end of this severitie is not eternall damnation but the salvation of the soule so that there bee repentance In the day not that salvation is reserved to the last day and that the penitent soule doth not enjoy it before but because in that day salvation shall be fully revealed and accomplished 1 Pet. 1. 5. Verse 6. Your glorying Yee have no cause to glory so much as yee doe of the flourishing eâ—â—ate of your Church because that such a misdeed doth staine it and drawes Gods judgements upon it and such a sinner may infect the whole body by his contagion Verse 7. Purge out take away from amongst you by excommunication this incestuous man and all such scandalous kinde of people who might by their infection plunge you againe into the corruption whereof you had beene cleansed by the Gospell Yee may bee Namely that your Church may bee a pure and cleane body as you have beene renewed by the gifts of regeneration which is incompatible with any such like mixture of raigning sinne figures taken from the feast of the Iewish Passeover which was wont to bee celebrated with unleavened bread Exodus 12. 15. Unleavened See Iohn 13. 10. Our Passeover the spirituall state of Christians is the true accomplishment of the Iewish Passeover whereupon as in that tâ—â—y used no leaven at all So to participate of Christ who is the true Lambe of God Iohn 1. 29. wee ought to renounce all manner of sinne that the correspondencie may be entire V. 8. Let us keep let us lead our life which ought to be a perpetuall celebration and remembrance of our redemption by Christ as the Passeover which lasted eight dayes was a remembrance of the deliverance out of Aegypt V. 9. In an Epistle hee seemes to speake of some Epistle written before this which is lost as some other 1 Philip. 3. 1. Colos. 4. 16. yet without any dammage to the perfect fulnesse of holy Scripture Not to company by a voluntary intimate and familiar conversation Ver. 10. Yet not yet I doe not meane that you should wholly sever your selves from all men of evill life indifferently for that is impossible l 〈…〉 ving in the world amongst heathens and prophane perrons But from those who being members of the Church doe be 〈…〉 e their profession and are spots ulcers and leprosie in â—â—e body whereby they must by this punishment either bee reduced to repentance or hee quite cut off for the ease and cure of the whole body Ver. 11. No not to eate namely in the common course of life shunne all manneâ— of voluntary sweet and friendly conversation with him according to the rigour of the ancient Discipline and most of all in religious acts put him from the LORDS Table which might bee prophaned by him 2 Peter 〈◊〉 13. Iude 12. Yet still let the necessary duties of humane societie or the naturall or civill duties remaine not forbidding the healthfull communication of exhortations and reproofes c. Ver. 12. For what hee gives a reason of the precedent limitation to the members of the Church onely over which God gives his Ministers power and not over strangers See 1 Peter 4. 15. Dâ—e 〈◊〉 yee judge is it not a thing notorious and common amongst men that a judge can exercise his jurisdiction but onely over those that are within his precinct that are subject to his tribunall V. 13. Put away purge your Church from this incestuous and all suâ—h vicious and scandalous men and leave the care of punishing those who are strangers to the faith to God CHAP. VI. VER 1. DAre any hath hee the heart and face to doe it A matter Namely a suite in any civill matter Goe
to Law enter an action against another Christian before unbelieving Iudges to the scandall of them the shame of the Gospell and offence of Christian Chariâ—iâ— Now Saint Paul speaketh to the Plaintiffes and not the Defendants who are bound to stand to tryall The Saints Namely beleevers and members of the Church chosen and accepted for friendly arbitrators Ver. 2. Shall judge as assisters to Christ the supreame Iudge and partakers of the glory of his kingdome they shall assist at the last judgment concurring in minde and will with their heads sentence See Psalme 49. 14. Dan. 7. 22. Rev. 2. 26. and 3. â—1 and 20. 4. V. 3. Angels Namely the wicked and apostated angels the devills Ver. 4. Set them rather there commit this scandall of going to Law before infidels make them judges betweene you who are in the meanest state Seeing that by your proceeding it seemes that notwithstanding your great presumption of understanding and knowledge you have not any one capable of knowing your differences V. 7. Because yee goe the one giving cause for it thorow iniquitie and the others undertaking it too lightly thorow impatience for every offence or dammage receaved though according to Christian wisdome charitie and equitie they bee not of any such qualitie as that they should deserve these scandalous instances V. 9. The unrighteous which persevere in these sins without conversion Effeminate those are they who endâ—â—e the unnaturall lust Ver. 11. Some of you whilest you were heathens every one of you were infected with some one of these vices some with many of them some with all Ephesians 2 3. In the name by vertue of CHRIST and of his obedience and satisfaction which hâ—th beene imputed for your absolution and justification before God By the Spirit whose proper action and benefit is sanctâ—cation whereof he had spoken before V. 12. All thâ—ngs Namely the indifferent ones which are not forbidden by any command from God Now being ready to speake of fornication hee first sets down thiâ— rule concerning things indifferent because that many according to the heathens error did put fornication amongst the number of them See Acts 15. 20. Expedient Namely for commoâ— edification for charitie and for the upholding of the weake and for the peace of the Church But I will not that is to say my desire of any thing shall not command mee so farre but that I will easily abstaine from it upon some reasonable respect See Rom. 15. 2. Verse 13. Me tes fornication is not of the number of things indifferent as cating of all sorts of meates without distinction of cleane or uncleane for though either action be corporall the qualitie of the meate hath no morall relation to the soule neither to the present holinesse nor to the future happinesse of it and makes no impression in it of any good or evill Matthew 15. 11 17. yea meate is for nothing but for the sustenance of life by meanes of the Organs of nourishing and finally by death and by the passage to eternall life all use of meates and of those Organs is annihilated But all bodily conjunctions out of wed-locke are forbidden by God and vicious and contrarie to the end and use of our bodies which is to belong to Christ as his members and to be guided by him to serve GOD in all Holinesse Righteousnesse and puritie and by this meanes to bee made partakers of hâ—s everlasting glory at the last and great Resurrection opposite to the destruction of meates and of the bellie Ver. 15. Take the members shall I dismember my selfe from CHRIST by an unchaste corporall conjunction incompatible with the spirituall conjunction which I have with him taking away the right he hath over my body from him and from my body it selfe the happinesse of being governed and quickened by him and by his spirit The members Namely a body bound and hâ—ited to her and altogether made use of and possessed by her V. 16. Which is joyned according to Gods first order carnall conjunction is restrained within the Lawes of Matrimony whereby whosoever doth abuâ—e it entangles himselfe before God in a most stirct though vicions and infamous bond which is sufficient to untie or breake any other bond though lawfull and holy either corporall or spirituall V. 17. He that is joyned namely every beleever is united with Christ in body and in soule as by a bond of spirituall matrimony in the communion of the spirit of holinesse with which the uncleane conjunction of fornication cannot agree V. 18. Every sinne â—ther sinnes have not this property and power over mans body to seize it and put it into anothers power as fornication doth by which he is made the harlots member by vertue of Gods first order which is not annihilated by mans abuse Ver. 19. Yee are not to abandon your selves to whom you please and to doe with your bodies what you will V. 20. Yâ—â— are bought Christ having ransomed you out of the bondage of the devill and sinne with the price of his bloud hath gotten an everlasting title in and dominion over you Glorifie that is to say give him honour therefore and acknowledge this Soveâ—aigne benefit by consecrating and using your bodies in his holy service Which are not only by the right of Creation but chiefly by that of redemption and voluntary covenant and spirituall conâ—unction CHAP. VII VER 1. IT is good namely it would bee more commodious for the instant necessities and calamities of the Church ver 35 40. which might be more easily boren and overcome being in a free condition And also now profitable being not distracted by diverse cares nor troubled with diverse â—roubles which by reason of sinne doe accompany marriage ver 28. 32. Ver. 2. To avoyd though for many respects it could be expedient to be without it yet there is one respect which being of greater moment doth emmand the use of it namely to avoyd lust by reason of the â—â—ailâ—ie of the flesh V. 3. Due â—eâ—evâ—lence by this word is honestly signified the duty of matrimoniall cohabitation V. 4. Hath not by marriage her body is tied to her husband and his body to his wife Ver. 5. Defraud yee not namely of that foresaid dutie That yee may give namely that you may aâ—â—end in a more expresse solemne and extraordinary manner to the exercises of piâ—tie and humiliation before God and to the mortification of the flesh keeping your selves from all manner of delights though they be lawfull and honest and from all distraction of carnall and earthly thoughts See Exod. 19. 15. 1 Sam. 21. 4 5. Ioel 2. 16. Zech. 7. 3. V. 6. I speake this that is to say I doe not speake this to impose the Law of marriage absolutely upon all but onely to shew that it is lawfull to use it V. 7. Were even as namely did live out of the bond of marriage 1 Cor. 9. 5. V. 8. It is good as ver 1. V. 9. If they cannot namely if they have
not that singular gift from God to preserve themselves in holinesse and purenesse of body and spirit without the remedy of marriage Then to burne with a carâ—all desire which God doth not give every one the gift to quench without marriage whereby man is troubled in minde and hindered in his spirituall actions which require a tranquillity of all passions V. 10. Not I not by a new doctrine or law 〈◊〉 yet by meere councell and advice of wisdome as ver 25 40. but by Christs expresse command Mat. 5. 32. and 19. 6. 9. Depart namely by divorse unlesse it be for the only lawfull cause which is adultry which was very frequent amongst the Grekeâ— and the Romans and from them this abuse did also partly creep in amongst the Iewes though the law of Moses gave the wife no power at al to be divorced from her husband See Marke 10. 12. 〈◊〉 Tiâ— 5. 9. V. 11. Let her remaine this is not to say that this separation without marrying again is lawfull v. 3. 4 5. but if the woman can not be induced or forced to live with her husband or that there be some invincible leâ—â— The Law of God doth absolutely forbid her to marry another V. 12. To the rest spoken of in the letter which you sent to me namely beleevers married with unbeleevers Speake I guided in this mine opinion by the Holy Ghost ver 15. 40. though without Gods expresse command in his word Ver. 13. The woman namely the believing and Christian woman Ver. 14. Is sanctified though the unbelieving partie be uncleane before God yet the use of maâ—â—monie with her is holy unto the believing party thorow the mediation of faith and invocation Tiâ— 1 15 and Gods approâ—ation and blessing no otherwise then if both parties weare holy So he answeareth them who thought themselves to be defiled by these maâ—iâ—ges with infidels contracted before their conversion and by reason of this scruple sought for 〈◊〉 separation Yâ—u Children borne of such unequall marriages Unclâ—ane that is to say they would not from their birth bee comprehended within Gods coâ—â—â—ant made with the fathers and with the sons Geâ— 17. 7. nor endowed with the spirit of sanctification And would by the Church he held as profane â—cap ab le of baptisme untill such timeas being come to age they were admitted thereunto by their owne faith Holy namely members of the Church and partakers of the grace of regeneration which Saint Paul speakes by Apostolicall declaration according to which such little children were admitted to baptisme V. 15. Depart be divorced for hatred to the religion oâ— that shee marrieth another Or that all possible and reasonable remedies having beene used and a convenient time allotted for that purpose the unbelieving party cannot be induced to a due conjunction A brother namely the beleeving party is loosâ—ed from the bond being thus forsaken by the unbelieving party But God but the believers they are 〈◊〉 by Gods command to endeavour to maintain by 〈◊〉 and concord the matrimony which they 〈◊〉 contracted Ver. 16. Thou shalt save whither thou staying with him mayest be the instrument of his conversion 〈◊〉 salvation by word holy conversation example prayers c. V. 17. Buâ— as howsoever it be if the Inâ—idell be 〈◊〉 coâ—verted yet let the believer remaine in the state 〈◊〉 condition which his person is in be it marriage 〈◊〉 otherwise and in that ordinary course of life which God had appointed him before he called him to be a Christian because these things may very well 〈◊〉 together V. 18. Let him not become as some used to doe by Câ—irurgerie to cancell in their bodies all signes of Iâ—daisme which they had renounced 1 Mac. 1. 16. V. 19. Is nothing Namely now under the Gospell it is of no force nor anyway considerable for Gods service or for mans salvation But the keeping the true Christian and spirituall vertues are not only sufficient but do likewise disannull and exclude under the Gospell all ceremonies of the Law Iohn 4. 23. Rom. 14. 17. V. 20 Abide hee may abide therein with a safe Conscience and ought not rashly to change it neither through superstition nor by doing another any wrong but if hee can doe it for any just causes or through any lawfull meanes it is then lawfull for him to dâ—â— it V. 21. Care not for it be not grieved at it nor doe not take it to heart as if it were a condition unworthy of a Christian or pernicious and unlawfull for him If thou mayest by lawfull and honest wayes V. 22 For he hee confirmeth the exhortation made to servants to beare their condition mildely thorow the comfort of their spirituall freeing from siâ—ne the Devill and death by â—esus Christ. In the Lord to the communion of his spirituall body and Church and to the participation of his grace Is Christs servant he is not master of himselfe not of his actions hee is subject to Christ his Lord. So in Christ all servants and distressed persons have matter of comfort and those who are free and live at ease have cause to humble and subject themselves V. 23. Be not yee if yee bee free doe notwilfully make your selves servants but keepe your selves wholly both body and soule for Christs service to which bodily service is a great disturbance in outward actions Or in your servitude remember alwayes that before anyother you are Christs servants therefore doe not doe any mens service which may bee contrary to Christs service Or as concerning your soule and conscience let not living man have any command over you depend upon Christ onely and upon his word See 2 Cor. 11. 20. Galath 2. 4. Col. 2. 18. V. 24. With God in the order and degree of service which he hath appointed for every one Ver. 25. Vergins namely daughters of families concerning whom the Corinthians had also written to the Apostle to know whither their Parents were oblieged to get matches for them or no. I have no God hath not declared any thing expressely concerning it in his word I give my as of a thing which of it selfe is free and indifferent I doe advise by wisdome enspired by the Holy Ghost what is most expedient according to the circumstances See 2 Cor. 8. 〈◊〉 10. That hath obtained being by especiall grace endowed with the infallible guide of the Holy Ghost not onely in truth but also in good and loyall councell See Isaiah 11. 2. 1 Cor. 7. 40. 1 Thes. 4. 8. V. 26. That this this seemes to shew his opinion concerning the Corinthians question namely whither it was good to keepe ones daughter at home without marrying This is good See ver 1. For the namely for the distresses and persecutions which the Church is falling into which are more difficult to be borne then when one is married then when one is not See Ier. 16. 1. and 29 6. I say that because the reason is generall for all manner of persons To be namely
supernatuall revelation either of future and secret things or of the misteries of the heavenly doctrine with the faculie of expounding of them in the church 1. Cor. 14. 1. discerning of this was gift of knowing by the certaine light of the holy Gost impostors false prophets fanaticke spirits driven by the devils spirit conuterfeiting divine inspirations and to distinguish them from true men of God enlightened and moved by his spirit 1 Cor. 14. 29. 1 Iohn 4. The interpratation this was also a miraculous gift bywhich certain persons had the faculty of setting down in the vulgar language that which other men propounded in a strange language by inspiration not but that they whichspokeit understood it themselves 1. Cor. 14. 4 17. but that the miraculous motion of the spirit it which was not perpetuall nore equall at all times ceased in them after they had spoken in a strang languag came upon the other to expound their sayin the vulgar tongue by a divine power and in a divine and supernaturall manner And if no body were presented that had such a gift the other who had the gift of tongues was to hold his peace 1 Cor 14. 27. 28 V. 12. Christ beeing considered as head in the union with his chuâ—ch which is his body V. 13. For by one by the two sacraments of the Christian Church he proves the vnion of beleevers in one and the same misticâ—ll body by vertue of the holy Ghost who alone ratifieth both the sacraments Baptisme to unite them to Christ and all togither in him The lords supper to animate and moue all this body and to work in all the members thereof by diverse gifts and operatiors to the same end and common use made to drinke namely in the cup of the Lords supper under the which ought also to be comprehended the signe of bread but he seemes to make use of that of wine especially in regard of the spirit for in the nourishing of the body the wine is that part which most breedes and reviues the spirits V. 15. If the foot the end is to teach that they who have received inferior gifts must not therefore through envie for beare to employ themselves for the common good of the Church and they that have received more excellent gifts ought not to contemne the inferiors and as this diversity is necessary for the furnishing of the Church entirely so they are all usefull and therefore ought to be honoured in their degree and ought all to aime at the same end V. 22. Much more that is to say the organs of nourishment though they be not so noble yet are they more absolutly necessary then those of the sences for without them man cannot subsist nor live as he may without eyes eares or hands act V. 24. Comely such as the face and hands are temperd hath given man this instinct to divide this ornament of garments by a just kind of proportion V. 25. There should be that all the parts of the body should be united and so exercise their functions for their common and enterchangeable good V. 28. Helpes namely all the Ecclesiasticall offices which belong to the releaving of the poore the sick strangers or phanes etc. goverments namely those offices which governe and guide the church by an Ecclesiasticall senate composed of those pastors who were called Bishops of which there were oftentimes many in one church Acts. 20. 28. Phil. 1. 1. and of Elders joyned with them 1. Tim 5 17. V. 31. Covet in â—â—ead of these strifes and jealousies for those gifts of greater luster and admiration desire you and seek to obtaine at Gods hand the common giâ—t of charity and amongst miraculous gifts those which maâ— be most available for the edification of the church shew I unto you namely to seek chiefly the gift of true charitie Or by meanes of it other gifts which God conferres more liberally upon them who thorow charity are disposed to employ them for the common service CHAP. XIII VII 1. ANd of Angels this is added onely for a high kind of exaggeration used amongst the Iewes See Psa 78. 25. Charity to employ that gift to Gods glory and the edification of the church I am become I am as little pleasing to God and profitable to men as if I did onely beat the aire with a vaine sound V. 2. All faith namely a full measure of faith to do all manner of miracles for this gift of working of miracles was in some persons restrained to certaine operations as it appares by 1. Cor. 12. 9. 3â— See Rom. 12. 6 nothing namely of no esteeme before God to be approved of and rewarded See Matth. 7. 22. V. 3. I bestow through vaine glory or some other vicious affection Matth. 6. 1. 2. or thoroâ— some meere naturall motion without any true spirituall charity of the heart Isa. 58. 10. 2. Cor. 8. 5. Finally his meaning is to shew that charity is necessary in all Ecclesiasticall functions as well pastors as decons and that without it they have no impression of blessing to be burned thorow some feigned act of zeale or of constancie without any upright iâ—â—ention of love to God and to his Church V. 4. Uanteth not or is not insolent and rash or useth no dissimulation puffed up is not proâ—d and arrogant V. 5. Vnseemely doth not disgrace any body V. 7. Beareth all things this universall terme ought to be restrained to all such things as belongeth to the duties of true charity according to God V. 8. Never faileth will never be annihilated neither the essence nor the exercise of it no not iâ— the life everlasting prophecies all these gifts and offices which are conferred upon the church for its edisication in this world shall take no more place nor be of anyuse in the heavenly glory where God in the immediate communication of himself shall be all in all without employing any ministers or secondary causes Knowledge namely the gift of understanding heavenly doctrine by way of study and meditation and to propound and teach it Seeâ— Cor 12. 8. V. 9. For We he gives a reason of the vanishing away of those gifts in the everlasting life namely because they are but small obscuâ—e rude and impâ—rseâ— meanes of illumination in respect of the communition oâ— full light in the celestiaâ—ll life Rev 21. 23. and 22. 5. as at the rising of the sunne all candles and lampes are taken and away 2. Pet 1 19. as the first rudiments are left of when men have goâ—â—en the full habit of Knowledge V. 10. Done away not the substance which is eternall but only the imperfect meanes which are used in this life and all manner of presente distribution of them V. 12. Aglasse namely in Gods word and sacraments and in his workes in whâ—â—h things by reflection is revealed the image of those of which we cannot in this world directly see the originall truth and proper essence 2. Cor. 5. 7. Darkely that is to sâ—y
that eauen in this glasse we can not yet behold this image but couered ouer with manie circumstances of words and corporall significations accomodated to our manner of speaking and to our apprehension this is taken out of numbers 12. 8. Facâ— to face openlie and as it were by direct line we shall have a full light of god and of all his misteries agreeable to our perfect happinesse I Know I my self though an Apostle and so much enlighâ—â—ed shall I Know I shall com to the perfect marke and effect of mine eternall election in acompleate Knowledge of God and full coniunction and communion with him Knowen to be chosen accepted of and marked for his Rom. 8. 29. Gal. 4. 9. 2 〈◊〉 2. 19. V. 13. Now that is to say even in this life these three chief Christian vertues are and doe operâ—â—e in true beleevers at all times whereas miraculous 〈◊〉 were to cease presently after the foundation of 〈◊〉 churches the greatest for faith and hope shall have no more place in the life everlasting Romans 8. 24. 2 Corinthans 5. 7. Heb. 11. 1. 〈◊〉 charity shall ver 8. and besides because charity is 〈◊〉 end of the other two Because man receaves by faith and apprehends by hope that he may enjoy by a perfect love by which he also giveth to the Lord what he hath receaved from him and in this correspondency confisteth the accompâ—â—shment of conjunction with God and of mans beatitude CHAP. 14 Vâ—â— 1. PRophecy that you may receave the miraculous gift of Gods spirit to be able â—â—â—blikely to expound Gods word and apply it to his churches use Num. 11. 25. 29. 1 Sam. 10. 5. 10. which amongst all these other gifts is the most proâ—â—table and edifying Whereas the Corinthians did more desire the gift of tongues as that which caused more admiration noâ— regarding what fruit the Church reaped thereby V. 2. For prophecie is a gift more excellent theâ— that of strange tongues for by it is communicâ—ted light and instruction to the Church to the and with vnderstanding of it which ought to be the proper and of speaking out which speaking is but an â—â—profitabel sound vnto God who onelie vnderstands iâ— Misteries what he propounds of the vnknowne doctrine of saluation in an vnknowne language by this gift of the spirit is a incomprehenciable as iâ— it were a hidden secrets neuer reuealed V. 3. To edification namely things which serve 〈◊〉 the instruction advancement and confirmation of the faith even as the two subsequent vses are referred onely to a mans manner and custome oâ— living V. 4. Edifieth because he only understandeth it See upon 1 Cor. 12. 10. V. 5. I would I say not but that they who have received the gift of tongues may put it in practise so it may be for a holy vsee as to confirme the faith and not for a vaine ostentation the church not vnderstanding it these miraculous gifts beeing often ioyned with personall vices great that is to say he hath a more precious gift because it profiteth more then that of strang tongus which without being understood roduceth nothing but a vaine admiration he interpret for in that case he doth the office of a prophet these two gifts beingsometimes ioyned on with the othâ—r see concerning this gift of interpreting upon 1. Cor. 12. 10. V. 6. Now that which you admire in others would you finde it good in mee who am your Apostle namely that I should come unto you with the gift of tongues onely which gift is so largly conferred upon mee by the holy Ghost v. â—8 would you not rather expect from me an understanding seâ— mon more befitting mine office of Apostle and more profitable for you by revelation namly if I should propose unto you some particular thing belonging â—oyour faith or salvationwhich I had learned of God by some immediate reâ—elation or apprehâ—nded and taken out by discourse and reasoning out of the generall grounds of Gods word by prophecy ng namely by a genrall exposition of Gods truth whither it be by a miraculous gift which is prophecying or by an ordinary faculty which is learning V. 10. Ofvâ—iâ—es that is to say of nations which have differing languages V. 11. Therefore if as the diversity of languages they being not understood breeds a kinde of alienation amongst men and makes them one alien to another hindering their communication so this gift of unknowen tongues wiâ—hout understanding them cannot any way do the Church any service in its true communion V 13 That speaketh namely by a miraculous gift Pray that let him desire oâ— god to grant him the power likewise by such another motion of the holy Ghost to propound that in the vulgar tongue as he had pâ—opounded in an vnknowen tongue see vpon 1. Cor. 12. 10. V. 14 For if the necessitie of this is most expresâ—â—e Knowne in publicke praier wherein according to Christs command common consent is required Math. 18. 19 which cannot be vâ—lessâ— it be vnderstood and therefore if the moâ—on of the spiret driueth on to make a prayeâ— in an vnknown language it is necessarie that it should be inâ—eâ—preâ—ed either by him that made it iâ— he hâ—ve the gâ—â—t or â—y some other My spirit Gods sâ—â—â—â—t frameth 〈◊〉 me by way of supernaturall inspiration the concepsions and words of the prayer and driues me to the uttreing of them but in the meane time the naturall facultie of the mind or vnderstanding by which the naturall and ordinarie speechis produced to communicate it self to others ceaseth in me and yeelds no edification Therefore the conclusion is that one was not to vse this gift of tongues publicklie for a vaine ostentation V. 28. but onlie in a time of need when They were to reproue infidels or conuert nations of an oâ—knowne language and if that gift were made use of in a Church which had not the naturall use of his language that did speake he himself was to interpret it or some bodie else for him that the church understanding it might be instructed and by the miraculous expression confirmed V. 16. Else When the meaning is That the praiers made and praises givan to God publikelie in the Church ought to be made by the same spirit motion and affection in all which is imposible if all doe not understand the mening He that namelie the common sort of people which in the holie assemblies sate in places destinct from the pastors and other Ecclesiasticall persons such as those were who had that gift of tongues Say Amen that is to ay ioyne his vows assents and intentions to a speech which he vnderstandeth not V. 18. Speake more hence it appears that this gift of tongues as well as of other miracles was more largelie bestowed upon one then upon another and that it was generaly bestowed upon all the Apostels who weare to goe ouer all the world V. 19. With mine see upon v. 14. V. 20. Children to feed your selues with and glorie in vaine things
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that
hath a relation to the contempt◠Not walking namely to eschew the other evill of hatred I have not used any dissimulation or craft to gaine mens favours V. 3. To them the Italian Amongst them namly those who have no part in eternall salvation whereof there are two kindes the one have not knowne the Gospell the others have had it preached unto them but they being blinded by the devill who possesseth their hearts have rejected it through incredulitie 2 Thes. 1. 8. V. 4. The God namely the Devill chiefe of the of the reprobates who in this corrupted world usurpes Gods honour and domination to whose motions all the faction of the wicked yeelds obedience as to their god against the true God and to whom also all false worships have a relation 1 Cor. 10. 20. Of the glorious wherein is manifested the Majestie of Christs person and Kingdome the Soveraigne excellencie of his benefits and the divine vertue of his operations Who is in whose person works and word God who is incomprehensible to man reveales himselfe to salvation V. 5. For Jesus sake Namely to gaine you unto him to establish his Kingdome in you and 〈◊〉 cause him to bee acknowledged served and glorified by you V. 6. For God Christ is the only subject of my preaching for the great gift of light and of the spirit which we Apostles have was conferred upon us to none other end Who commanded who by his Almightie word created the light whilst all things were yet in darkenesse In our hearts which even as the first masse of the world was naturally deprived of all heavenly light whereby all matter of glory is taken away from us To give the light first 〈◊〉 us Apostles and then by us to others In the fact namely in Iesus Christ revealed and fully made knowne by the Gospell Ver. 7. Treasure namely of divine light H 〈…〉 seemes to make an allusion to the Historie of Iudg. 7. 16. In earthen namely in our persons which are fraile vessells and weake instruments which God hath made choice of for so high an office to make it appeare that the efficacie of the Gospell proceedeth from him and not from men See 1 Cor. 2. 5. 2 Cor. 12. 9. V. 8. Wee are by superaddition besides our naturall weakenesse enduring from men all manner of calamities in which the Lord doth notwithstanding miraculously hold us up V. 10. Bearing being laden with afflictions and miseries proper to all Christs members to make them conformable to him their head by which afflictions theit poore life is consumed and at the last brought to nothing That the life to the end that after wee have suffered with him and for him he may also make us partakers of his glorious vertue at the blessed resurrection V. 11. Our mortal Namely as it is in this life which notwithstanding shall put on immortalitie in the everlasting life 1 Cor. 15. 53 54. Ver. 12. So then at this time I doe principally taste of the conformitie to Christs death in the afflictions which I suffer for him whereas you seeme to be pa takers only of his life and glory being free from all calamities stored with all manner of blessing and happinesse V. 13. The same the same faith as you have created by the same spirit notwithstanding the diversitie of our outward state See Romans 1. 12. 2 Pet. 1. 1. Speake wee make free profession of the Gospell wee preach it openly and wee glory in God and call upon him with confidence V. 14. Shal prevent us the Italian Shall cause us to appeare before his face in the everlasting glory With you in the communion of the same blessed life though the state of this present life have been very different V. 15. For all he gives a reason for his assured confidence of being their fellow in glory after his sufferings Namely because that labouring in those sufferings for their salvation there was no reason but that hee himselfe should have part in the benefit thereof Ver. 16. For which cause Namely upon this firme hope of eternall glory Our outward namely our bodies and our persons in the naturall state of this life doe faile and consume by continuall sufferances Is renewed wee grow young againe and strong in our soules and the spirituall state of our life which can not bee discerned by the eyes of the body but onely by the light of the spirit V. 16. For the hope of eternall life which shall follow after our present afflictions as a certaine reward is that which keeps us in a perpetuall and untited vigour Our light in respect of the excellencie the infinitenesse and the eternitie of the heavenly glory Rom. 8. 18. Worketh for us that is to say it shal at last be crowned in us with that infinite glory which wee doe even in this world lively apprehend by faith which draweth us away from all manner of consideration love and esteeme of the things of this world to settle our heart wholly upon heavenly things CHAP. V. VER 1. HOuse he calleth the body so in regard of this fraile and transitory life like a Cabin set up for a short time of use Iob 4. 19. to which is opposite the heavenly life figured by a firme and everlasting building Heb. 11. 10. V. 2. For the groanes of a fervent desire which the Holy Ghost engendreth in us Rom. 8. 23. compell us to aspire to everlasting life and are unto us a certaine argument that our true rest and happinesse is in heaven and not in this world In this others have it in the meane time V. 3. If so be that change of an earthly condition into a heavenly one requireth first as a necessary condition that wee should even in this world bee clothed with Christs Righteousnesse that is to say that we be justified in him and adorned with nuptiall garments Namely regenerated and sanctified by his spirit See 1 Cor. 15. 50. Naked that is to say in our naturall filthinesse of sinne which in it selfe is shamefull and makes us odious and abominable to God See Gen. 3. 7. V. 4. For we hee confirmes that beleevers doe sigh through a desire of perfect deliverance because they lament feeling their present misery in regard of sinne and of the evills that proceed from thence For that wee Would bee this burthen induceth us to desire death not through impatience for to be freed from so many troubles but through a holy desire to have this naturall and corporall life changed into a heavenly and everlasting life V. 5. Hath wrought us namely hath appointed and prepared us for everlasting life by his election vocation and regeneration Hath given unto us even in this world he hath given us the first fruits of that life and by them assurance of the accomplishment of it in heaven Rom. 8. 23. 2 Cor. 1. 22. Ephes. 4. 30. V. 6. Confident in all dangers and sufferings we are assured by this pledge of the spirit that we can not
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
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
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
assertion of what he saith that in all this he spake in Christ namely by a motion of his spirit as Rom. 9. 1. and not through any fleshly selfe conceipt or selfe love Or hee declares that presentinâ— himselfe before Gods terrible Majestie he puts farre from him all regard of himselfe Ver. 20. Such as I namely corrected having 〈◊〉 mended all those defects that were in you Such 〈◊〉 you namely a severe punisher Swellings of pride or discord of minds and enterchangeable disdaines V. 21. Humble me that is to say afflict me wiâ—h shame and griefe for your doings who are my children and should be the glory of my ministery and the joy of my person Bewaile that is to say least I do with a great deale of griefe and bitternesse exercise the severitie of Christian discipline against them See 1 Cor. 5. 2. CHAP. XIII VER 1. I Am comming namely that I send you word that I am comming to you 2 Cor. 12. 14. Some beleeve that by these commings hee meanes the Epistles which he had written to them whereof the first is that which is mentioned 1 Cor. 5. 9. and is not now extant the other two are those which doe yet remaine Established the meaning is These three warnings of my comming shall bee as so many witnesses by which if you do not amend you shall bee sufficiently convinced of incorrigible rebellion to proceed to a sentence already penned 2 Cor. 10 6. Now this is spoken not to the whole body of the Church of which he had testified better but to some corrupt part thereof Ver. 2. I told you namely in this selfe same Epistle 2 Cor. 10. 2. Which heretofore and have not beene corrected by mine admonitions And to all other namely to the whole Church if it connive at other mens sinnes 1 Cor. 5. 2. V. 3. Yee seeke that is to say by reason of your obstinacie you will trie whither Christ whose instrument and Minister I am in words and deeds shall have power to ratifie my threatnings by his judgemâ—nts See 1 Cor. 10. 9. Which to you ward as he hath powerfully established his spiritual kingdome amongst you so can he by vertue of that execute judgment amongst you V. 4. Through weaknesse because that in the humane nature which he had taken upon him hee had subjected himselfe to all kind of miseries and even to death it selfe Hee liveth that is to say hee hath bin raised by the glorious power of God the Father Rom. 6. 4. which is the same power as his own Ioh. 10. 18. and now hee lives in heavenly glory and sheweth that hee lives by divine and miraculous effects For wee also that is to say you may see the example of what I say to you concerning Christ in us the Ministers of his kingdom it is true that wee in our persons doe participate of that first state of misery and death of Christ but in our ministery towards you we can if need bee shew the similitude of his life and strength in effects of divine and celestiall power See 2 Cor. 10. 3 4. In him namely in the communion which we have with him in all his states See Rom. 6. 3. V. 5. Whether you bee for proofe of what I say consider your selves and take notice if so bee you have not quenched the gift of Gods Spirit and are quite forsaken by him what the life and power of Christ dwelling in your hearts by faith is in producing the admirable effects of spirituall life in you Ver. 6. But I trust this examing of your selves may bring you againe to judge riâ—htly of us namely that Christ hath not rejected us to be no more i◠〈◊〉 and not to accomplish by us what hee hath begun Or also that we are no false Apostles nor disloyal servants V. 7. Not that we I doe not in this seeke miâ—â— own credit but only Gods glory to your salvation Which being assured let me if any one will behelâ— a false Apostle I care not for it V. 8. For we he gives a reason for this his prayer v. 7. as if hee said in so doing you have no reason to feare the power which God hath given me v. 3. 4 for I do not make use of it against the lovers of the Gospel which do voluntarily submit themsâ—lves unto it but for their edification and profit 2 Cor. 10. 〈◊〉 V. 9. For we are he proves that hee did no abuse his power for hee did not imitate the tyrants of the world who doe keepe their people low and in feare for to use their absolute power alwayes for hee contrariwise delighted in nothing more than to see beleevers strong and vigorous in the actions of spirituall life for to have cause to proceed towards them in benignitie and mildnesse as disarmed of that terrible power This also besides what he had desired for them V. 7. Your persection namely that all 〈◊〉 be set in a good and orderly state amongst you Or your reunion namely that there may bee no more parties and sects amongst you but that you may all perfectly consent in Christ and in his truth V. 10. To edification namely to a more proper and principall end See upon v. 8. V. 11. Of love the Italian Of charitie namely the Author and approver of it Ver. 14. The communion namely the gift of the spirit common to all the Church whereby all the members thereof are united to Christ their heâ—â— and one with the other as the members of the body are by the soule THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE GALATIANS THE ARGUMENT AFter Saint Paul had founded the Churches of Galatia a Province of the lesser Asia it happened that certain false Doctours had troubled them and had caused many to waver by meanes of a false doctrine namely that to be justified before God it was necessary together with faith in Christ strictly to observe Mosaicall Ceremonies as a part of mans righteousnesse appointed by the Law and to introduce their errour the easilier they had vilified the person and Ministerie of Saint Paul as not having the degree and authoritie of Apostle equall with the rest seeing he had not been called nor chosen by Christ himselfe as the twelve were whose calling was therefore authenticall and undoubted and yet they did still retain the use of those same ceremonies amongst the Iewes though indeed it was by toleration and for a time as things indifferent having lost their ancient sacred character and to an end altogether different from that as those false Apostles did teach Saint Paul therefore watching perpetually for the preservation and advancement of Gods worke which he had begun writes to the Galatians for to set them again into the right way and to confirme them in the truth and at the very first blaming their inconstancie he sheweth that the Gospell cannot varie in its substance which he had preached unto them by divine revelation and by a full Apostolicall authoritie received from God
of Gods covenant V. 24. Schoolmaster that is to say a meanes and instrument to governe our soules and actions fitting for the Churches childhood with much rigor and servitude That we might namely that looking still upon Christ the Church might even in those dayes receive from him the gifts of righteousnes and life and that at this present time the effect of free justification might shew it selfe at full by those rigors and labours of the Law V. 26. For ye for the Christian Church is at this time come to such an age that childish servitude is taken away and the â—ight of her adoption is fully revealed and the use of holy libertie is given unto her by the holy Ghost Rom. 8. 15. Gal. 4. 1 5. V. 27. For as many Faith in Christ causeth Christ to be effectually applied to all true Believers who are baptized in his Name with internall as well as with externall Baptisme even as a garment to the bodie to communicate his righteousnesse life rights and dignitie unto them that as he is the son of God by nature they may also be made the like by grace and adoption and that without any distinction of nations states or conditions V. 28. Ye are all all Believers indifferently are one bodie enjoy the same rights and are reputed to be of one and the same condition V. 29. Christs his members by faith and by the communion of his Spirit Then are ye then need ye no more be joyned to the blessed nation by circumcision and other ceremonies as the ancient proselites were and as the false Apostles would tie you to be for being united with Christ the reall Head of the blessed race whereof Abraham was but onely the titular father you are sufficiently incorporated into it CHAP. IIII. VER 1. Dâ—ffereth nothing that is to say he is kâ—pt in strict subjection as concerning his person and hath neither the entire knowledge nor the 〈…〉 ment and enjoyment of his rights and 〈◊〉 V 〈…〉 the Law the 〈…〉 l members for it was composed of Gods children who had right to the heavenly inheritance in Christ Rom. 4 13 16. and yet by reason of their minoritie namely the small common distribution of Gods Spirit it was all hidden under a forme of servile conduct Under the namely under the discipline of the Law called elements because that in comparison of the full and solid doctrine of the Gospell the Law was but onely as an Alphabet or rough rudiments Hebr. 5. 12. by which the world began to be instructed in the mysteries of redemption or because the Law made use of many corporeall and earthly meanes which were not so simply and generally spirituall as the Gospell see Hebr. 7. 18. and 9. 1. V. 4. The fulnesse which was appointed and ordained by God Sent-forth he would have him taking upon him humane flesh manifest himselfe unto the world comming forth as one should say our of the everlasting habitation of his glorie and fulfill in his own person the worke of humane redemption Made of having assumed humane nature which he had not before according to which he hath been true man and a creature Iohn 1. 14. Rom. 1. 3. Phil. 2. 7. Borne of the holy Virgin without any worke of man Gen. 3. 15. Isai 7. 14. Mich. 5. 3. Made under namely hath taken upon him the forme of a servant Phil. 2. 7. subjecting himselfe to the the entire observation and satisfaction of the Law to acquire by vertue thereof to his humane nature and to all Believers the right to eternall glorie and to free them not onely from the curse of the Law but also from that hard externall government of it which hath been spoken of before Instead whereof he hath instituted the strong and free conduct of his Spirit V. 5. We might namely the whole Church of this present time The adoption not onely the benefit thereof but also the use and fruition See Rom. 8. 15 23. Ephes. 1. 5. V. 6. Because Because God hath adopted you to be his children in Christ he would make this gift full by regenerating you by his Spirit powred upon you by Christ who hath received the fulnesse of it Iohn 1. 16. for to distribute it to all his members by which also they being assured that God is their father they do call upon him as such with full confidence V. 7. Thou art no more Every Believer is freed by Christ both in right and in deed from the curse and servile pedagogie of the Law V. 8. Howbeit then that which I have said of the servile discipline of the Law belongeth to the Jewes but you O Galatians Gâ—ntiles we are under a worser servitude namely under a blinde idolatrie now then seâ—ing it hath pleased God at the very fiâ—â—st to bring you 〈…〉 ht or fall libertie of his Gospell why do you with foul ingratitude for such a benefit make your selves slaves to observe such things as are now altogether unprofitable and vain V. 9. Ye have known namely with that lively saving and effectuall knowledge which he of himselfe gives by his Word and Spirit Are known namely chosen and accepted of to be his To the weak to Mosaicall externall and corporeall ceremonies by which God formerly instructed his Church in its childhood as by a rough Alphabet and which had never any power in themselves to produce any spirituall effects Heb. 9. 9. and now under the Gospell are not so much as of any figurative or sacramentall use Again the Italian going backe namely from that degree of forwardnesse in the course of your heavenly vocation to which you have already attained in Christ. See Galat. 5. 7. Phil. 3. 14. V. 10. Ye observe following the false Apostles doctrine you do bring again the Mosaicall observation of distinction of times into a sacred use binding your consciences thereunto as if it were part of your holinesse and righteousnesse Col. 2. 16. V. 12. Be as Be my imitatours 1 Cor. 4. 16. and 11. 1. 1 Thess. 1. 6. For I am as in the state of a Believer and a Christian I am in the same degree and condition as you are under the same rule of faith and of Gods service that no man may thinke that I have any particular priviledge to exempt me from ceremonies Ye have not I am not any way exasperated against you for any offence done to my person I onely desire you to have a care of your own salvation V. 13. Infirmity namely afflictions and bodily miseries by which God hath tried and exercised me V. 14. As an Angell See Zech. 12. 8. As Christ not by yielding the honour which is due to Christ onely unto my person but by yielding obedience to my word as being the Word of Christ himselfe 1 Thess. 2. 13. 2 Pet. 3. 2. V. 15. Where is then that is to say What is the â—â—use that you so quickly alienate your selves from me and forsake my doctrine since at other times you reputed your selves
the communion of his Spirit V. 3. In heavenly that is to say by giving you not an earthly but heavenly inheritance and that through Christ who hath taken the possession thereof for all his and hath in heaven received the fulnesse of the spirit to powre it down from thence upon his whole Church which is also with him in heaven already by faith and shall effectually be there with him for ever Ephes. 26. Phil. 3. 20. Coloss. 3. 1 2. V. 4. According as according as God by his election from everlasting framed a new bodie of humane race opposite to the first whereof Adam was head in whom all men have sinned and are dead and appointed Christ to be their Head that in him it might be all gathered together and by him made partaker of his grace life and glorie so he bringeth this his decree to passe in his appointed time bestowing all his favours upon his Church by Christ in his sacred Communion See Ephes. 3. 11. 2 Tim. 1. 9. V. 5. To himselfe or by himselfe namely for his glorie as Rom. 11 36. V. 6. Of the glorie namely of his glorious and admirable grace by which he hath powerfully brought to an end the worke of mans salvation See Rom 9. 23. 2 Cor. 4. 4. In the namely for the love and in regard of Christ onely who hath all the fathers love not onely as he is everlasting Son but also as he is perfectly obedient and just in his humane nature and in his qualitie of Mediatour Mat. 3. 17. Iohn 3. 35. and 10. 17. V. 10. In the namely in the time prefixed by his providence which is the dispencer of times and of the whole order of things for the fulfilling of his promises concerning the Messias or in the conduct and government of his Church fitting for that time Both which are this may be referred to blessed mens spirits which are already gathered up into heavenly glorie and to believers yet living upon earth as Luke 1. 17. Ephes. 3. 15. Heb. 12. 23. Others do understand it of the holy Angels with which the faithfull have communion in the same Head namely Christ Col. 2. 10. and in the same glorie See Matth. 22. 30. Heb. 12. 22. V. 11. In whom by whose love and benefit and by vertue of his redemption and intercession which is the fundamentall cause of the believers vocation We have namely I and all other believers of the Jewish nation Obtained we have been chosen and called from amongst the rest to be the proper part of Gods inheritance Deut. 32. 9. Isai 53. 12. V. 12. We namely we Jewes who have alwayes fixed our hopes upon the promised Messias and have been the first that have believed in him after he hath been revealed V. 13. Sealed marked as it were with a character by God by the gifts of regeneration illumination and the power of the Holy Ghost promised by Chrâ—st to all believers Luke 24. 48 49. Acts 2. 33. Gal. 3. 14. or which is added to the promises of Gods grace in Christ to confirme them and seal them in their hearts V. 14. Untill the redemption the Italian unto the this must be understood as following the word sealed the meaning is that this seal is given us that by it we may be known at the last judgement then to have part in the reall and perfect deliverance from all evils and enemies Luke 21. 28. Rom. 8. 20 22. wherein we have now right through Christ and have had the first fruits thereof V. 15. In the Lord namely in the communion of his bodie and Spirit V. 17. The God namely the true everlasting God towards whom Christ exerciseth his Office of Mediatour gaining unto him a peculiar people whereof he is the Head See Iohn 20. 17. V. 18. The hope namely the goods which we ought to hope for as a sequele of his calling to the participation of which he calleth us In the Saints the Italian in the holy places namely in Heaven which is as the Sanctuarie of Gods glorie See Heb. 9. 8. 12 24. and 13. 11. V. 19. His power in accomplishing his worke and bringing us to the end of our hope V. 20. In the heavenly where his humane nature is resident in glorie and where his whole person hath as it were the glorious Throne of his Kingdom Matth. 5. 34. V. 21. All principalitie not onely worldly but also Angelicall the Angels being called by such names Rom. 8. 38. Ephes. 6. 12. Col. 1. 16. Pet. 3. 22. Name that is to say dignitie or state 1 Cor. 15. 24. Which is to come namely in Heaven and in the state of heavenly life which in regard of those that are living in this world is yet to come V. 22. Over all that is to say hath made Him Head of the Church in a singular and eminent manner above the domination which he hath over all other creatures others expound it simply soveraigne V. 23. The fulnesse that is to say the complete structure and gathering of all the members whereof Christ is the Head In all namely those that are of this number and bodie as Iohn 6. 4 5. and 12 32. Ephes. 4. 10. CHAP. II. VER 1. HAth he namely God by the same power as he raised Christ from the dead Ephes. 1. 20. hath also given you a spirituall life consisting in his grace and in mans conversion to him and in the being joyned to him by his Spirit See Iohn 〈◊〉 24. Dead in spirituall death consisting in the separation from God and from his grace through sin whence followeth miserie and inhabilitie of doing good V. 2. To the course to the common manner of worldly mens living who are not regenerate by Gods Spirit According to following the Devils suggestions and imitating his malignitie who having been driven out of the high Heaven of glorie Luke 10. 18. Revâ—lat 12. 〈◊〉 â—ow wandereth up and down and exerciseth the power which God permitteh him to have in these lower parts of the ayre untill such time as he be shut up in the prison of everlasting torments The Spirit namely the authour of the evill inclination and motion that is in corrupt men 1 Cor. 2. 12. Worketh namely to whom God hath abandoned those who maliciously refuse the Gospell for to drive them to all manner of evill without any stay See Iohn 8. 41 44. V. 3. We all not onely you Gentiles but we Jewes also Rom. 3. 9. 22. Of our flesh as well of the sensuall part as of that which is falsly called reason and understanding which also hath its corruption and as the Scripture speaketh is flesh Rom. 8. 6 7. Col. 2. 18. And were being borne in sin and corruption we were by our birth subject to the wrath and curse of God V. 6. Hath raised us because that by reason of the most strict union of Christ the Head to believers who are his members that which is done to the Head is likewise done and belongeth to all
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
25. 31. Jude 14. CHAP. IV. VER 1. BY the Lord the Italian in the Lord in his behalfe in his name for the love of him V. 4. His vessell namely his bodie in which his soul lodgeth and which is the instrument of the operations of it especially in Gods service as a vessell of his Temple And honour See upon Col. 2. 23. V. 6. In any matter the Italian In the affaires of thiâ— life As to contaminate by fornication persons who are allied or belonging to others as wife or daughter c V. 8. Given unto us the Italian put in us Hath endowed us Apostles with the light and conduct of his Spirit in such measure as we do teach Gods truth most purely and certainly V. 9. Are taught not onely inlightened but also inwardly moved and framed thereunto by hiâ— Spirit V. 10. Which are in the charitie which is amongst you appeares sufficiently by that you shew towards other believers who are out of your Citie and Church V. 11. Your own businesse Every one according to his calling without medling with importunitie or curiositie with other mens businesse 1 Pet. 4. 15. With your own under these manual Arts are comprehended all lawfull callings and exercises V. 12. Honestly shunning idlenesse which leades a man to vices or brings him to dishonest beggerie That are without namely unbeleivers and such as are strangers to the Church Of nothing or of any one and that through your own sloath you be not driven to look for relief of other men V. 13. Are asleep that is to say are dead in hope of a blessed Resurrection an ordinary terme in Scripture No hope of everlasting life V. 14. In Jesus the Greek terme signifies the manner of dying well as who should say who by Jesus Christ namely by faith and by calling upon his name have passed to death Will God that is to say we must know and believe that God will bring into that heavenly glorie which his son possesseth those that shall die in his faith V. 15. By the word namely by especiall revelation of God See 1 Kings 13. 17 18. and 20. 35. We which are alive namely those who shall then be alive as we are now who ought each moment to expect Christ. See 1 Cor. 15. 51 52. Shall not that is to say shall have no advantage above them but as one should say the dead shal have advantage above those which are alive being they shall rise from the dead before the qualitie of the others be changed to enter into everlasting life V. 16. A shout the Greek word signifies such kindes of shouts or watch-words as men that row or vintage-men do use to encourage or call upon one another V. 17. Caught up After we have been both in soul and bodie endowed with such qualities as are fitting for everlasting life as amongst the rest with agilitie of bodies See 1 Cor. 15. 51. CHAP. V. VER 1. YE have no need Take heed of presuming to be so bold as to enquire concerning the prefixed time of Christs comming to judgement V. 2. Know namely by the Lords words which have often been spoken over again by the Apostles See Matth. 24. 43. As a thief that is to say unlooked for not but that many signes and tokens shall be seen before his comming Matth. 24. 30 32. but yet none shall be able to set down the prefixed day or moment V. 3. Shall say namely worldly men V. 4. In darknesse of ignorance or blindnesse of sinne V. 6. Let us me sleep through carelesnesse slacking or giving over doing acts of pietie being lulled asleep by worldly desires cares and pleasures V. 9. Appointed us He hath not by his immutable decree excluded us from his grace and given us over to the state of sin and natural corruption to punish it according to the rigour of his justice V. 10. Wake nos these words may be understood either in their own proper sense or figuratively for living or dying V. 11. Comfort your selves or exhort one another V. 12. To know to judge well and worthily of them which is the first degree of honour Which labour in the holy ministerie In the Lord by his commission and authoritie in his Name in the service of his Church keeping within the bounds of his will and of their own vocation V. 18. For this is As God through his grace in Christ turneth all things to be for your good and salvation Rom. 8. 2â— So he will have you give him thankes for all things as benefits bestowed upon you V. 19. Quench not do not you suffer through rebellion impurity ingratitude negligence or contempt the gift of the spirit of grace which worketh in you in light of faith and knowledge and in fire of power to depart or to be abolished in you but preserve it nourish it and make use of it See Matth. 25. 8. A similitude taken from the fire of the Altar which was to be kept continually alive and burning V. 20. Prophesyings the Italian prophesies namely the writings of the Prophets in the old Testament or the ordinary expositions which are made in the Church by a singular gift of the Spirit See Rom. 12. 6. 1 Cor. 14. 1. 6. 29. V. 21. All things namely all the doctrines opinions actions and examples which every believer is bound to examine by the light of the Holy Ghost according to the rule of Gods Word V. 23. Spirit by his Word here differing from the soul he meanes either the gift of Gods Spirit and the spiritual part of a regenerate man or the understanding and minde and by the soul onely the meer animal part V. 24. That câ—â—leth you namely God who hath begun his worke in you calling you effectually to the participation of his Gospel is loyall and constant in keeping of his promises which he hath made to those that answer to his call to bring them to the last period and end of it V. 27. I charge you For these Epistles writtâ—◠〈◊〉 the Apostles were directed to the college 〈…〉 stours by whom they were afterwards read 〈◊〉 publike Assemblies of the Church and expounded by the Prophets or other Pastours being laid up and kept in the Churches treasurie of records THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT THis Epistle is almost of the same subject as the former for the Apostle having not yet had libertie to visit the Thessalonians writes this second Epistle unto them to confirme exhort and correct them and first he commends their faith charitie constancie and patience in persecutions and strengthens them praying to God that he will be pleased to accomplish his worke in them then afterwards upon occasion of a certain opinion which was grown up amongst them that Christs last coÌ„ming was at hand wherupon there grew great discorders in the Church he declares unto them that it was false for before that time Antichrist was to come whose kingdom pestilent doctrine false miracles
for to maintaine them First to shew before the Church he burdened therewith v. 16. V. 5. That is worthy of such a name and of the respect that is due to such V. 6. Is dead in regard of the feelings motions and actions of the spirituall life which hath no vigor but when the flesh is brought low and mortified V. 7. These things besides such things as have been spoken of before chap. 4. 11. V. 8. But if any he confirmes that which he had spoken v. 4. Hath denied he doth an act utterly incompatible with the Christian faith of which he makes profession Infi 〈…〉 who oftentimes through a plain naturall light doe performe these duties and those which doe faile therein are more excusable then mercilesse Christians because they are not so well enlightened nor instructed V. 9. Be taken into namely into the number and colledge of such as giving over their owne particular affaires did dedicate themselves to the service of the poore the sicke and of strangers and they themselves were also maintained by publique almes See Acts 6. 1. Rom. 16. 1. Under three 〈…〉 as well to avoid all subject and suspition of scandall as likewise because that the poore should not want assistance if the younger widdows chanced to be married on a sudden Having been the wife that hath not been divorced from her husband without a lawfull cause and married another Marke 10. 12. Others understand it so that sh 〈…〉 hath remained a widdow after the death of her husband which was a 〈…〉 e of continencie and mortification as Luke 2. 36 37. V. 10. If sh 〈…〉 if she have shewed care charity patience in bringing up her family after the death of her husband or according to some if she have given them the breast her selfe If she have wished according to the custome of those times and places when one had been a journey and under this act of charity are comprehended all the rest V. 11. Refuse exclude them from this office and publique benefit When they have after they have renounced the inward mortification of the concupiscences of the flesh which the Spirit of Christ ingenders in all his true members and by which the soule is joyned to Christ as unto her true bride-groome they doe also pretend to cover this incontinencie with the vaile of matrimonie V. 12. Having they make themselves comdemnable beyond excuse in that having of their owne accord consecrated themselves to the service of the Church they doe impudently call backe their vow to satisfie their lust Or because that having beg 〈…〉 well by spirituall acts of faith and piety they end by acts of the flesh and lasciviousnesse which is the onely cause of these marriages whereupon they are also prophaned V. 13. And withall besides this first vice of incontinency the 〈…〉 is also that being by their Deaconship freed from the houshold cares and employments of mothers of families they bestow their idile times in these following vices V. 14. I will I doe appoint it to be so by Apostolicall authority 1. Tim. 2. 8. That the younger this is but onely to shew what is most convenient for that age and condition yet not to binde any one absolutely to doe so but with a lawfull respect to all circumstances 1 Cor. 7. 8 9. To the adversary namely to the divell and all his instruments deadly enemies of the Church 1 Tim. 3. 7. V. 15. Are already by running into luxurie whereof the divell is the chiefe authour Or by falling away from Christian Religion to abandon themselves the more licenciouslie to their owne lusts V. 16. Have widdows any daughter mother sister or other kinswoman that needeth helpe but hath not the qualities of Ecclesiasticall widdows V. 17. The Elders whereof some onely looked to the government and discipline of the Church the other both to preaching and government Do 〈…〉 e above any other member of the Church or above the Deacons and Deaconnesses vers 3. and under the name of honour is also comprehended honest maintenance as it appeares by the following verse V. 18. The labourer a proverbiall kind of speech and commonly used by the Lord himselfe V. 19. Receive not doe not lightly give credit to any such accusation to come suddenly to Ecclesiasticall censure and corrections before the fact be fully verified for this office is more subject to 〈…〉 ders and being sacred ought to be respected more then sleight suspitions or evill reports and such persons ought not prejudicately be thought capable of any grievous faults without certaine proofeâ— V. â—0 Them he seemes particularly to meane the foresaid Elders That sinne namely that commit any scandalous fault or notorious offence Before all in the full Assembly of the Governours of the Church Matth. 18. 17. 2 Câ—r 2. 6. Gal. 2. 14. V. 21. Without without passion and without being persecuted by any favour or affection or any disfavour not judge according to such passions but according to the righteousnesse and merit of the cause without preferring one before the other V. 22. Lâ—y hands doe not easily install any one into any Ecclesiasticall Office without sufficient examination and triall of his life and conversation Neither be partaker deale not in such sort that the dammage comming upon the Church by reason of persons indiscreetly promoted may be imputed to thee Or if others be the authours of this rashnesse do not thou consent unto it but rather oppose thy selfe V. 24. Some mens this is a confirmation of what he had said vers 22. namely not to runne headlong in disposing of Ecclesiasticall Offices for there are some whose former faults and vices ought to exclude them and in others they are more obscure and need to have longer time to discover them And likewise the piety and goodnesse of some is tryed in such sort that they may presently be received without feare of erring And some there are who are not so well approved of and delay will not any way cloud their vertue but wil cause it to be more manifestly shewen Psa. 37. 6. Mark 4. 22. Luke 8. 17. CHAP. VI. Vers. 1. BE not as if God by his Gospel were the authour of rebellions and of the subversion of order and civill bonds V. 2. Brethren namely spirituall brethren in Christ for that doth not disanull the degrees and states of the world Beloved of God and therefore ought to be served not onely through feare and constraint but for love and good wil. Partakers of namely that have by faith embraced Gods grace in Christ. V. 3. Wholsome which are not onely pure and sincere but doe also bring life and spiritual holinesse to the soule Psa. 19. 7. 1 Tim 1. 10. 2 Tim. 1. 13. Titus 1. 9. Which is which is conformable to the true service due to God and hath its whole relation thereunto 1 Tim. 3. 16. Tit. 1. 1. Heb. 5. 13. 2 Pet. 2. 22. V. 4. Doting the Italian languishing as on weake in Spirit through a
of which it is said that God resteth himself after he had made an end of creating his works for as aftet that God as one should say did retire himself to the quiet enjoying of himself and of his glory and blessednesse So beleevers being by death freed from the works of this life and from all sinnes and troubles shall live together with God in perfect rest of glory Rev. 14. 13. V. 4. He spake namely God speaking in the Scriptures V. 6. Seeing therefore seeing there is a rest like unto Gods rest and that some must enter into it as it appears by the comparing of those two passages which cannot be done but onely by faith seeing the others were for incredulity excluded out of it God would by David admonish the Church that he had appointed a certain time namely that of the preaching of the Gospell in which he would for the last time and at full propound his promise of eternall rest inviting men to enter into it by faith with threatnings to unbeleevers to banish them from it for ever It remaineth seeing this stands firme and irrevocable by Gods order and that this promise is not yet performed Of unbeleefe or rebellion V. 7. Again besides his old time of patience with the Israelites in the wildernesse In David namely in his Psalms After so long namely after the entring into the land of Canaaâ— which was the rest out of which the unbeleevers of those dayes were excluded V. 8. For if he proveth that there is another rest besides the ancient rest in the land of Canaan for if all the promise of Gods rest had been accomplished at the entring into the land of Canaan with Joshua God needed not to have exhorted them by David not to harden themselves against his voice upon pain of being excluded out of his rest into which they were gathered long before V. 9. A rest the Italian 〈◊〉 Sabbaths rest namely a spirituall sacâ—ed and divine rest from all works sinnes and troubles of this present life to live wholly to God V. 10. For he he gives a reason why he had called an everlasting rest a Sabbaths rest namely because in it a man obtains a rest like unto Gods rest V. 11. Fall that is to say Perish as anciently the children of Israels bodies fell dead in the wildernesse Numb 14. 29 32. After the same namely in imitation of the same sinne or by such another exemplary punishment V. 12. For to draw away the Hebrews from sinning against Christ that great Prophets word he shews the terrible power of it against Hypocrites and unbeleevers The word he attributes that to Gods Word which belongeth to God himself or to Christ working by it and mortally wounding the unbeleevers and rebellious mans soul by a true feeling of Gods curse and against which there is no defence nor remedy seeing it doth penetrate into all parts of man see Isa. 11. 4. and 49. 2. Revel 1. 16. and 2. 16. and 2 Cor. 2. 16. To the dividing namely so far into man that it divides the very soul c. Figurative termes taken from a well ground and sharpned knife which doth so peece-meal cut out the â—arcase of a beast that it pierceth through every joynt be it never so straight or small Now the soul is here represented as a body whose principall parts are the soul that is to say the animall and sensuall part and the Spirit that is to say the intellectuall and rationall part and by these divisions and dismembrings of the inner parts is meant the totall slaying and destruction of the soul. A discerner of the Italian Is the judge of in as much as the conscience being lively touched doth redargue those thoughts and intents in man himself on Gods behalf see Acts 2. 37. and 19. 18 1 Cor. 14. 24. man being not able to shun this judgement neither by flight nor by hiding himself V. 13. Opened unto the Greek word signifieth a body lying upon the ground with its face upward With whom we have the Italian to whom we must give an account or of whom we speak V. 14. That we have seeing we have said Heb. 3. 1. that Christ is the chief Apostle and Priest of the Church as by the first qualitie you have heard how dangerous it is to not beleeve in him or rebell against his word so by the second of Priest consider how profitable and saving it will be for you to cleave unto him by faith perseverance That is passed into namely who after he had fulfilled all parts of his priestly function upon earth is entred into Gods most inward presence there to make intercession for the Church perpetually to the likenesse of the high Priest under the Law who went once a yeer into the Sanctuary Levit. 16. 2. to shew that if Christ hath accomplished his work and doth make the fruit thereof eternall by his intercession man ought also to perform his duty by perseverance if he means to partake of that fruit Our profession the Italian the confession that is to say the profession of Christian faith and religion in words and deeds see Rom. 10. 9 10. V. 15. Which cannot that is incapable of being moved to compassion towards us sinners and afflicted persons to relieve us according to his office either not knowing or having not tried our miseries Heb. 2 18. or wanting power to aid us as it would have been if Christ himself being righteous had not suffered for us unrighteous Tempted that is to say afflicted exercised and tried by all manner of torments and troubles Without sinnâ— there being no cause of those evils in him he paying that which he did not owe Psal. 69. 4. Isai. 53. 9. 1 Peâ— 3. 18. or without corrupting any of his sufferances by any act of sinne but with a most perfect obedience patience and charity which makes his sufferings meritorious before God to give satisfaction for sinners Others except sin V. 16. Unto the throne that is to say to God proceeding not as an inexorable Judge Psal. 97. 〈◊〉 but as a Soveraign Prince appeased and propitious granting his grace and pardon to absolve save and defend CHAP. V. Vers. 1. FOr evâ—â—y he proves by all the properâ—ies of a Priest that Christ is one indeed as he had said Hebr. 4. 15. Taken from namely a humane Priest opposite to Christ who is true God vers 〈◊〉 and likewise true man vers 7. For men namely to present themselves before God for man with sacrifices and prayers and to be a means to work his peace Gifts the Italian offerings this word set down as different from sacrifices signifies the offering of things that have no life V. 2. Who can have who by the lively feeling which he can have of other mens miseries which he trâ—eth in himself may be capable of being touched with hearty compassion to relieve them by his sacrifices and prayers inflamed with charity and zeal With infirmity namely with sinne which being
obtain all manner of grace and the holy Ghost for them whereby faith is engendred in them and the conformity of the members with the head is brought forth V. 22. In obeying namely in beleeving the Gospell or conforming your selves to the will of God by a sincere and filiall obedience Through the Spirit namely by the power and grace of the holy Ghost which may have a relation either to the foresaid obedience or to the purification of the souls because that both are the work of the holy Ghost Of the brethren which is the true end and naturall effect of the purification of the soul by faith Ephes. 1. 4. 1 John 3. 18 19. V. 23. By the word which is likened to the seed made actuall and fruitfull by the addition of the holy Ghost Which liveth which is endowed with an effectuall and spirituall power and is established and lasteth for ever whereby it is likewise apt to bring forth the spirituall and everlasting life in beleevers opposite to the mortall and transitory life which they had from their parents by the corporall generation which is described afterwards CHAP. II. Vers. 1. LAying aside or casting away Now this depends from that which is spoken Chap. 1. 23. for the regeneration which is spoken of there consists in renouncing of those and all other vices V. 2. As new born that is to say Being newly made Christians imitate little children in desiring the souls pasture which is Gods word which as it is the seed to give the life of the Spirit it is likewise the food to preserve and increase it The sincere namely the word of God which is the most sincere truth apt to purge man from all the fore-said deceits Or the Word of God not falsified with erroneous doctrines 2 Cor. 2. 7. 4. 2. V. 3. If so be he speakes this to signifie that all our desire proceeds from the rellish which God hath already given us of his grace by faith according to that unto him who hath is given if so be he doe aske it John 4. 10. V. 4. To whom that is to say being united to the Lord Jesus and made his members by a lively faith A living stone namely as to the foundation of the Church which hath an everlasting life and lastingnesse in it and is also soveraignly active by the communication of a spirituall life and vertue to all such as are built upon him by faith which is spoken in comparison or opposition to materiall foundations which though they be solid and sound yet can they not communicate their qualities to the stones which are laid above them V. 5. Lively stones namely participating of that foresaid life of Christ and therefore opposite to the dead stones of the materiall Temple Are built up or be ye built up An holy Priesthood that is to say a multitude and company of Priests By Jesus whose perfect righteousnesse and intercession gaineth all Gods grace to beleevers and to their workes V. 6. Be confounded that is to say he shall not fall from his hopes nor be deluded in his confidence V. 7. He is the Italian it is that precious thing namely that precious foundation whereof Isaiah speakes V. 8. Which stumble namely which striving against the doctrine of the Gospell through incredulity and rebellion are causes of their owne ruine and yet can no way stirre the Gospell Wherunto namely into which ruine God hath from everlasting and immutably determined to let them fall through their owne fault see 1 Thes. 5. 9. Jude 4. V. 9. A royall that is to say a company of Priests who are likewise Kings Exod. 19. 6. Priests to God-ward to whom beleevers doe yeeld spirituall worship v. 5. and Kings over the creatures over which Christ their head hath given them the dominion which they had lost in Adam and hath made them fellows in the glory of his Kingdome Matth. 19. 28. 1 Cor. 6. 2 3. Revel 1. 6. 2. 26 27. 3. 21. 5. 10. 20. 6. A peculiar which he hath purchased with a price and made his by a Soveraigne title to hold them for his owne people V. 10. Not a people namely Gods people for the ten Tribes to which the Apostle writes were formerly fallen away from Gods covenant V. 11. Pilgrimeâ— namely in this world a place of travell for us and not our owne native Countrey whereby the goods and delights thereof are not our owne proper goods and the too much staying and fixing our selves upon them hindereth our endeavour and care which we ought to take in this our voyage to Heaven V. 12. In the day when it shall please God to draw neere unto them communicating his knowledge and grace over them see Luke 19. 44. V. 13. To every namely to Princes Magistrates Governours made by men or amongst men by the civill conversation and guide of humane society For the Lords sake who is the author of governments and of all publique order who commands obedience to Magistrates and binds all mens consciences thereunto and therein is served and honoured Rom. 13. 5. To the King namely to the Roman Emperour sometimes called a King by forraigne Nations V. 16. As free spiritually freed from the bondage of sinne the divell and the world and also from the servile pedagogie of the Law which liberty many did abuse to the licentiousnesse of the flesh and to the shaking off all kind of yoke of worldly dominion V. 18. To the froward namely to such as are rough and cruell V. 19. Thankworthy the Italian pleasing namely to God who esteemes it an act of obedience done to him and of humble patience under his hand For conscience that is to say to obey him according to the duty which his conscience tels him of and bindes him to Being enlightned by his word and by his Spirit V. 20. Buffeted the Italian punished some translations have it buffeted which was an ignominious kind of punishment V. 21. Called in that the end of Gods vocation and election is to be made conformable to Christ as well in his sufferings as in his glory Rom. 8. 29. V. 24. Bore our sinnes to suffer the punishment of them to cancell the bond and annihilate the curse Col. 2. 14. Heb. 9. 28. In his owne body namely in his humane nature On the Tree namely upon the Crosse. V. 25. And Bishop namely Christ the Soveraigne Guardian Rector and spirituall Steward which are the signications of the name of Bishop CHAP. III. Vers. 1. O'Bey not or beleeve not Be won that is to say disposed and induced to thinke well of the Gospell to desire the knowledge of it and be converted unto it see Matth. 18. 15. 1 Cor. 9. 19 20 21 22. V. 2 With feare that is to say in holy modesty reverence and humility V. 4. The hidden man namely the whole state the vertues and qualities of the soule regenerated by the Holy Ghost the forme whereof doth not appeare to the outward sences but
is inward and knowne by God onely see Psal. 45. 13. Is not corruptible opposite to the corruptible ornaments of the body V. 6. Not afraid growing confident in God that following your vocation he will preserve you from all trouble and danger which you might feare from your unbeleeving husbands V. 7. According to the Italian discreetly or according to knowledge being the husband ought by right to be more understanding then the woman Or according as you are enlightned in the will of God by the Gospell Honour namely a certaine respect with a circumspectnesse to not offend contemne or reject them by reason of their naturall infirmities The weaker vessell the Scripture calls all men vessels in regard of their body and calling c. 1 Thes. 4. 4. 2 Tim 2. 20. Heires together namely with the women who in Christ are partakers of the same benefit of Gods grace and of the right to everlasting life see 1 Cor. 11. 11. Be not as well by the passion of wrath as by dissension whereas prayer ought to proceed from a quiet spirit and requires the consent of hearts and forgivenesse of offences see Matth. 5. 23 24. and 6. 14 15. 18 19. V. 9. Thereunto namely to endure afflictions patiently 1 Thes. 3. 3. 1 Pet. 2. 21. Or to performe Christs command Matth. 6. 14 15 and to imitate his example 1 Pet. 2. 23. V. 13. That will harme you there is no better nor more secure way for to mitigate the hearts of them that would injure one then meere goodnesse nor any better defence then innocency and if notwithstanding this a man doe receive any injury it is no more a true evill but a triall and exercise which proves to be for a mans praise and salvation V. 14. Of their terrour namely with a carnall feare of worldly men your persecuâ—ets which without faith takes away the understanding and deprives man of all good advice and counsell V. 15. Sanctifie that is to say give glory to him truely and heartily considing in his grace power and promise see Isa. 8. 13. And feare namely holy modesty and humility V. 16. Falsely accuse or trouble In Christ namely the Christian conversation of such men as being by faith united to Christ doe live and are governed by his Spirit V. 17. It is better this is said because that mans understanding is more impatient at undeserved then at deserved evils V. 18. Christ also who is the most perfect example and in being conformable to whom consists the supreame vertue and happinesse 1 Pet. 2. 21. Bring us that is to say should reconcile us and rejoyne us to him againe and should give us enterance into his glory Heb. 2. 10. Put to death the Italian mortified that is to say overcome with evils and afterwards really dead according to his humane nature which he had taken upon him in his passible and mortall condition but risen again from the dead by vertue of his divine nature here called spirit as Rom 1. 4. 1 Tim 3. 16. V. 19 By which the Italian in which namely in which divine nature he did formerly manifest himselfe to the world in the daies of Noah who was by his Spirit driven and inspired to preach repentance Heb. 11. 7. 2 Pet. 2. 5. as all the Prophets spake by Christs Spirit 1 Pet. 1. 11. Now St. Peters meaning seemes to be that though Christ were at all times the great Prophet of the Church yet the greatest part of the world was incredulous and rebellious to him as it appeared more expressely and generally in Noahs time and therefore it ought not to seeme strange if the same thing happeneth under the Gospell but then salvation is likewise onely for beleevers and perdition for all the rest of the unbeleeving world as it happened at that time He went a figurative kind of speech because Gods glorious abode is in Heaven and from thence he is said to come and descend when he manifests himselfe to the world by some singular operation Preached that is to say he caused Noah to preach Unto the Spirits namely to the men of that age whose soules are now in the infernall prisons imprisoned as it were there against the day of judgement see 2 Pet. 2. 4. V. 20. Soules that is to say persons By water the Italian By meanes of the water that is to say the water which drowned all the world carrying and bearing up the Arke V. 21. The like figure that is to say Noahs saving by meanes of the Arke in the middle of the deluge may be taken for a figure of the beleevers salvation out of the abisse of everlasting death which swalloweth up all the world and from whence they are delivered by vertue of Christs resuriection applyed and sealed unto them by baptisme see upon 1 Cor. 10. 2. Not the putting away that is to say not this corporall washing which is used in the action of outward baptisme which is of no efficacy for the soule of it selfe but the inward action wrought by the power of the Holy Ghost whereby the beleevers conscience is in a manner eased loosed and purified so that it being tried and questioned before God it answeres and witnesseth to it selfe by the holy Ghost pardon grace and peace Rom. 8. 16. 1 Cor. 2. 12. which is the foundation earnest and beginning of everlasting salvation By the resurrection by which Christ being come out of the abisse of death brings his members after him into everlasting life see John 12. 32. 1 Cor 15. 21 22. CHAP. IV Vers. 1. CHrist as he had said chap. 3. 1â— The meaning is seeing Christ hath suffered death and passion for us of which no man partakes by faith to justification and purging unlesse he have a spirituall conformity with him in mortifying of the old man and vivifying of the new one Rom. 63. 4. looke that you firmely propound unto your selves to imitate him and that shall be unto you in stead of Armour or defence against any assault or temptation see Rom. 6. 6 7. 7. 6. Gal. 2. 20. 5. 24. He that hath that is to say the true Christian that hath been crucified with Christ in what concerned his old man or naturall corruption Hath ceased that is to say sinne raigneth no more in him to cause him to make a continuall practice of it with a kinde of habit and delight though indeed it doth yet dwell and warre within him so that he cannot choose but as yet commit some act of it through weaknesse or at unawares see Rom. 6. 12 14. and 7. 18 23. 1 John 3. 6 9. and 5. 18. V. 2. In the flesh namely in this mortall life Gal. 2. 20. To the lusts devoting his life and actions there unto like to a servant busied altogether in his masters businesses Or in such sort that you be as it were living instruments of sinne to fulfill the desires and inclinations thereof and be wholly possessed by it V. 3. May suffice
Angels ordinarily appeared which was questionles bigger and higher then that of ordinary men V. 22. No Temple the meaning is that in stead of eternall signes of Gods presence which were anciently in the Temple God shall manifest himselfe face to face to his elect in Christ and they shall be all gathered in him to serve him for ever V. 23. The Lamb thus it is shewed that in the heavenly glory also Christ shall be the onely means of all the communication that the elect shall have in the glory and light of God V. 24. Shall walke figurative terms taken from the Prophets speaking of the Church here in the world to signifie the perfect glory happinesse and fulnesse which shall be in the heavenly life Or the everlasting glory is represented not onely in regard of the whole body of the Church when it shall be gathered into it but also in regard of beleevers in this world who aspire unto it as to the end of their race and harbour of their Sea-voyage whither all spirituall vertues wherewith they are endowed as true Kings in spirit are carried to be there made perfect and to beautifie that Temple of God and to that the following verse seemes to have a relation V. 25. For there shall be the meaning is I doe not adde nor by night as Isa. 60. 11. Speaking of the Church in this world because indeed there shall be neither night nor vicissitude CHAP. XXII Vers. 2. IN the middest this is spoken as by a relation to the earthly Paradice in the midst of which stood the tree of life Gen. 2. 9. Either side of the River the Italian the River which ranne on each side that is to say which went about this divine Garden on two sides The Tree all these things are spoken by figure for as man lives by the fruites of the Earth the Fruits are brought forth by the Plants the Plants subsist by the watering So in Heaven the Church shall enjoy everlasting life by the perfect communion and conjunction which it shall have with Christ figured by the Tree of life in whom all the fathers love is spread forth as a lively spring Which bare this is also said onely to shew the eternall lastingnesse and the abundance of this fruit of life The leaves this is taken out of Ezech. 47. 12. and may be referred to the perpetuall application of Christs righteousnesse and innocencie which is as it were his faire and alwaies fresh verdure by which the wound and disease of the soule which is sinne is healed by remission and absolution Mal. 4. 2. finally by this meanes signified that in Christ we have all things necessary for salvation comprehended in two parts which are the furnishing with all good things and the freeing from all evill V. 3. Curse that is to say no evill thing person nor action Or anathema that is to say curse or destruction V. 4. His name that is to say his image shall be perfectly imprinted in them and that which at this time lieth hidden in the secret of their heart where the said name is imprinted Revel 2. 17. shall then be fully manifested 1 John 3. 2. V. 5 No night neither of proper and naturall darknesse nor of any figurative darknesse figured by afflictions ignorance confusion c. No candle as if it were night Now the Candle or light of the soules in this world is Gods word Psalm 119. 105. 2 Pet. 1. 19. the use and preaching whereof shall then cease 1 Cor. 13. 8. V. 6. Of the holy Prophets the Italian of the Prophets spirits that is to say the author and director of all the Prophets inspirations V. 7. Behold a created Angell speakes here as it appeares by the following verses yet this is spoken in Christ the everlasting Gods person V. 10. Seale not that is to say doe not hide them from the Church publish them that they may be meditated upon by all beleevers for their necessity because the accomplishment of these things will begin to be very shortly and it is sitting they should be forewarned in time against all chances see Isa. 8. 16. Dan. 12. 4. V. 11. Let him be that is to say in these latter daies those that shall remaine hardened in their sins shall by Gods judgement be abandoned to the divel and their own wicked lusts and be deprived of all safeguard light and guide of the holy Ghost see Ezech. 3. 27. 20. 39. Dan. 12. 10. Amos 44. Let him be righteous the Italian Let him be justified that is to say let him increase and be confirmed in faith more and more whereby his sinnes may alwaies be forgiven him and he may have a continuall and confirmed feeling of it and may more and more abound in fruits of grace and in all manner of good workes V. 14. May have right that is to say they may be partakers of Gods everlasting goods as his children and so may enter into the everlasting Country and inheritance V. 15. Dogges namely uncleane prophane and abominable persons Sorcerers or poysoners V. 16. Morning-Star I am he that bring the light of knowledge and of Gods grace into the World after the night of ignorance and sin And the great day of glory after the darknesse of the state of this lower world V. 17. The Spirit namely the holy Ghost which breeds these sighes and holy desires in the hearts of beleevers and generally in all the Church which is Christs bride who also of her own free will answereth his motions See Rom. 8. 23 26. 2 Cor. 5. 2 4. V. 18. I testifie the Italian I professe some discourses of S. Johns making up the close not onely of this booke but also as it is likely of the whole body of the bookes of the new testament see Deut. 4. 2. 12. 32. Prov. 30 6. V. 19. Out of the Booke other texts or copies have it out of the tree of life V. 20. He which namely Christ the onely revealer of these mysteries Amen S. Iohns answer V. 21. With you all other copies have i 〈…〉 with all the Saints FINIS a Clem Alex. lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rignat peccatum vcl ut Rex vel ut tyrannus a Devirginant Pet. Abr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Qui non â—odo animum integruÌ„ sed ne animam puram consâ—rvant Cic. in Verrem c John 12. 40 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Plutarch and cited by Bishop Jewel in his Preface againâ—t Harding 2 Pet. 3. 16. No Scripture is of private interpretation Some particular observatioÌ„s concerning this particular Workâ— Rationale Theologiâ—um l. 2. c. 6 Jewell against Harding 2 Sam. 6. 6 7 Acts 19. 14 Bernard
which were lesse hurtfull As Books of Histories or precepts and sentences profitable for the ordinary manner of living and morality from which the Church hoping to have some fruit for the peoples instruction permitted the use of â—hem first in private and afterwards in the publicke Lectures of the Church also And though the Ancients doe often protest that it was not done to attribute any authority to them for to rule the Faith nor to confirme the opinions of it nor to determine controversies nor to condemne errours Yet the foresight of the abuse induced many most grave Doctors and also some whole Churches especially of the Easterne ones which had more strictly observed Saint Iohns Orders who had spent a great part of His life and exercised His Apostleship amongst them to resist and oppose this introduction as it appeareth by the Synod of Laodicea kept in the yeare of our Lord three hundred sixty foure or thereabouts which confirmed the Catalogue of the Books of either Testament which we have at this time and did forbid the reading of the other in the Church Yet the inveterate custome prevailed especially in the Latine and African Churches and the publicke reading of them was continued with this pre-caution of making a distinction of Canonicall and Apocryphall â—ooks Under the first name were contained all the Books of the New and Old Testament whereof the Authenticall Catalogue was made by Ezra and Saint Iohn And under the name of Apocryphicall these which were not contained in the said Catalogue And by this name which signifieth hidden or obscure was notified their unknowne Origâ—nall and their Faith and Authority doubtfull and suspected And contrariwise the Canonicall ones whose Truth and Authority was unquestioned did shine brightly in the Church and in the uniforme consent of Beleevers through the perswasion of the Holy-Ghost who alwayes produced evidently their divine qualities and the Character which he himselfe had imprinted in them Now though the Apocrypha were alwayes stiled by the Ancients false and supposed Books bastâ—rd and reprovable ones as well by reason of their Authors who had no immediate Calling nor infallible inspiration of the Holy-Ghost as also by reason their matters were besprinkled with many errors falshoods vanities basenesses and other corruptions of the humane Spirit and of the stile which savours almost in all places of the leaven of affectation of worldly wisedome and eloquence rather then of that grave and chaste simplicity and of that divine and spirituall Majesty of Gods pure Word yet there were some chosen out as more sure for to be retained for publicke reading and were called Ecclesiasticall Books 〈◊〉 of which there was also a Register or Canon made to exclude all the rest which were more defective and hurtfull These two Canons or Catalogues in processe of time caused the name of Canonicall to become common both to the truly divine ones and to them which were of the best sort of the Apocrypha But the reall and essentiall difference was alwayes observed untill the foure hundreth yeare of the Lord these of the first Canon being only held as they aâ—e now to be divine and for a certaine rule of Faith and saving Trutb And the Apocrypha excluded from having any Authority in matters of Faith and in the resolutions of doubts and questions therein In this opinion lived and dyed Saint Ierome the most famous and approved Interpreter of Holy Scâ—iptures that was in ancient times Now in processe of time it happened that these Bookes were joyned and bound together Canonicall and Apocrypha one with another in one and the selfe same Volume for the greater ease of the Ecclesiasticall use And under pretence of joyning Historicall with Historicall and Sententiall with Sententiall they were mingled together againe one with another as at this time may be seene in the Greeke Bibles and in the Latine vulgar one which was condemned by Saint Athanasius But still custome prevailed and at last brought forth the abuse of holding them all in one degree and esteeme of divine Books against the consent of the foure best Ages of the Christian Church and against all reason For in effect since these are Apocryphall where we speake Esdras two having at the first-been degraded as the most unworthy doe plainly appeare to have been composed by Jewes and the greatest part of them in the time of the Jewish Church we ought to beleeve that if they were of a divine Originall and had proceeded from the Holy-Ghost working in their Authors by infallible inspiration The same Holy-Ghost would also have revealed and inspired the certainty and have perswaded the Church of that time thereunto as he had done by all the other sacred Books to cause them to be acknowledged received and respected Now this was never so and the Jewish Church never acknowledged them wherein it could not be accused neither of ignorance nor malice Not of ignorance by reason that it had in â—ts due measure the light discretion and direction of the Holy Ghost in these things as well as the Christian Church And besides that it is very likely that Christ and His Apostles would have cleered and corrected this so pernicious ignorance as they had done other matters of â—esâ—â—â— moment Of malice much lesse having never biâ— so much as suspected therefore but contrariwise much commended for most religiously keeping of the divine Oracles with which they had been put in trust Besides that there is nothing in these Books that doth any way condemne the Jewes for to induce them to put them out of their Catalogue 〈◊〉 very thing is in their behalfe and for their credits And if they would have presumed after Christs comming to have committed any such sacriledge against the sacred Books question leâ—â—e they would have endeavoured to doe it upon such passages of the Old Testament which accuse and formally confound their hardnesse and incredulity But besides this reason the internall quality of their matter and the Character of their â—â—le doe plainly shew that the ancient Church as well the Jewish as the Christian did not use any arbitrary or mutable reason in the rejecting of them But that being enlightened and guided by the Holy-Ghost it did know what they were of themselves and that it could not alter the property of them by any humane judgement or authority Whereunto may be added that neither the Lord nor the holy Apostles have ever honoured or authorized them by alleadging any of them as they have done the most part of the other true Authenticall Books And indeed it seemes that they have not been held worthy being not divine to be kept in that religious custody and purity as the true Canonicall ones whereby there is such variety of Copies so many defects so many superfluities and obscurities in them there being no sure nor certaine Originall that it is oftentimes very hard to gatherany cleare or certaine meaning out of them or to make a texture or well composed Body of
them In conclusion they may be read and good instructions may be gathered out of them observing notwithstanding those necessary pre-cautions set downe in the particular advertisements upon every Booke and applying alwayes the rule of Gods authenticall Word thereunto and the light of His Spirit to discerne truth from falshood and good from evill and to retaine the one and reject the other According to the liberty which Beleevers have in all works and writings which are meerly hâ—mane The first Booke of the Apocripha called Esdra being called the third of Esdra THis Book is but onely a summary repetition of some holy and canonicall writings namely of the two last Chapters of the second Book of Chronicles and of the Book of the true Ezra and of Nehemia Which besides its being neither necessary nor profitable doth also containe diverse things and circumstances directly contrary to those foresaid bookes that are of authenticall truth As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard contending for the reward of the best sentence propounded by every one of them though it be also related by Iosephus an ancient Hebrew Historian which besides that it hath no signe of divine majesty and holinesse is also plainly convicted of falsehood for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity and of the re-undertaking of the building of the Temple under Darius by Zorobabel pretended to be one of the said young men Whereas the true Ezra sets downe that Zorobabel was conductor of the first company of Jewes which returned under Cyrus many yeares before Darius And therefore by very good reason this book hath been by unanimous consent rejected amongst the baâ—est and falsest sort of Apocrypha The second Book of the Apocrypha called the fourth Book of Esdra THis Book which is extant bùt onely in Latine was written by one who was by nation a Jew and by profession a Christian a little while after the death of Domitian the Emperour Of whom as also of his predecessors hee speakes so plainely that there is no doubt to be made of it The end as it seemeth of it was to comfort his nation in the last desolation which was newly befallen them by the Romans whose power fearing to provoke as much as he feared to kindle the Jewes hatred against Christianity he keepes himselfe hidden under the name of the old Ezra And under diverse termes and narrations taken from what had befallen the Jewes in the taking of their City by the Babylonians and during their ancient captivity He endeavours to strengthen his nation in the expectation of deliverance and redemption thorow Christ so they turned to him and to the faith of his Gospell As for the rest either to insinuate with the Jewes by framing himselfe to their opinions or because he was indeed infected with their fables he mixes many of them amongst his rare grave and Evangelicall sentences doctrines and predictions whereof many are taken out of our Lord Jesus own speeches and out of his Apostles prophecies inserted by the Author in this Book wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn But the great number of fables vanities and Jewish bables of which it is full hath caused it all times to be held for Apocrypha of lowest esteeme and of no authority The Book of Tobia THis Book was never acknowledged for Prophetick and divine and peradventure was never seene by the ancient Jewish Church which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Testament shut and sealed up The Christian Church also in the first ages though with too much facility it had admitted it to be read both privately and publickly for the use of some instruction of manners and teaching of vertue yet it alwayes held it as meere Apocrypha and of no authority to rule and binde the Churches Faith Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light nor infallible guide of Gods Spirit and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture As those of the love of a Devill to a chaste and holy maiden of the death of her Spouses of the manner of her driving him away of the binding of him to a certaine place of the long conversing of a holy Angell with men things which do all savour of a Jewish fable composed for delight to give some instruction of vertue and morality according to the manner of that nation Which seemes to be confirmed by reason that neither in Josephus nor any other jewish Author there is any track of this History Besides though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine yet reason plainly sheweth us that the Greek Text from which we have taken this translation is the true originall In which language notwithstanding there was not any sacred book of the Old Testament written the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased The Booke of Iudith THere are two principall questions concerning this booke The first whether it doe containe a true history or rather an allegoricall and morall fiction The other whether the narration being not grounded upon historicall truths it may be held for Divine and Canonicall As for the first there are many pregnant reasons which seeme to prove that this cannot be a true history For first it seemes very strange and without example that so memorable an accident followed by such a miraculous deliverance of the Church and so long a rest after it should not so much as be any way mentioned in holy Scripture which hath so diligently gathered and set downe actions and occurrences without any comparison of lesser moment then this And that Josephus a Jewish historian and a most curious searcher out of Jewish antiquities nor any other Jew after him should leave the least incling of it in writing But the reason of the times the true eye of history and touch stone of truth comeâ— yeâ— neerer For these things happened either be fore the captivity of Babylon or after if before aâ— the most common opinion is it was in the time of King Manasses carried prisoner to Babylon 2 Cro. 33. 11. Now herein are found indissoluble difficulties for then there was no Nebuchadnezzar King of Assyria Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still And therefore no Nebuchadnezzar which is the name of a Babylonian and not of an Asiyrian King could have his Imperiall seat in Nineveh Likewise there was not at that time any high Priest in Jerusalem called Ioachim as appeareth
sin Restore the Greek word is derived from setting of limbes that are out of joint he meanes by corrections reproofes and inducements to repentance endeavour to settle his conscience again into a good state as well in regard of Gods pardon as of the amendment of the sinner himselfe see Iam. 5. 19 20. V. 2. Bear ye that is to say have you a fellow-feeling of your brethrens faults wherewith their consciences are burthened and take care to ease them Fulfill put the command of charitie in practise which Christ by his word and example hath recommended above all other things V. 3. For if for to performe this you ought not to presume of your selves it being the chief cause of disdain and immoderate rigour towards others V. 4. And then that is to say if he do finde that his conscience approves of his workes as good and loyall then he shall have cause to hold himselfe in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other mens defects see Luke 18. 11. V. 5. Shall bear that is to say shall give an accompt of his actions before Gods judgement seat V. 6. In the word namely Gods Word publikely preached and taught In all good namely all that is necessary for him that receives and that he is able to spare who gives V. 7. Mocked as those do who seek pretences and excuses for their avarice and ingratitude V. 8. He that soweth he that in this life takes no other care but to please himselfe and his own carnal appetites shall at the last reap no fruit thereby but onely perdition and contrariwise he that imployes his whole life studie labour and substance in obeying the motions of the holy Ghost and seeking to obtain and advancing spirituall things in himselfe and others shall receive the reward of everlasting life being that the Spirit in man is the true seed of eternitie and the flesh of perdition V. 9. If we saint not namely if through impatience or carelesnesse we do not leave off studying and persevering in doing good see Heb. 12. 3 5. V. 10. Opportunitie namely so long as God grants us to live in this world which is the time of working and gives us opportunitie and meanes to do it see Iohn 9. 4. 11. 9. and 〈◊〉 35. Of the houshold namely to those who through communion of saith are members of the Church which is Gods houshold V. 12. As many as to know the qualitie of the false Apostles doctrine do but marke and observe their intention which is but onely to obtain the Jewes favours by shewing themselves zealous of their ceremonies and to avoid the hatred and sufferings which the profession of Christs faith brings along with it to the likenesse and communion of his own 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh that is to say falsely viciously and dissemblingly Constrain you that is to say they endeavour to put this necessitie of conscience upon you Gal. 2. 14. V. 13. For neither their hypocrisie appeares in this that shewing so much zeal in matters of ceremonies they are carelesse and do in their life and conversation transgresse the most essentiall commandements of the Law an ordinary sin of the Pharisees Matth. 23. 4. 23. 25. 27. They may glory they may boast of having perswaded and drawn you to Judaisme by bodily circumcision which was held amongst the Jewes to be a most glorious act Matth. 23. 15. V. 14. In the crosse namely in the death and passion of my Saviour by whose spirituall and effectuall communion I have no more affection nor desire to the world nor the lusts thereof no more than to a dead thing neither hath the world any power to worke upon me or to stir me no more than the objects of senses can do to a dead man V. 16. Upon the Israel namely upon all the true Israelites in spirit who through faith are the true blessed seed of Abraham and the people of God Rom. 4. 12. Gal. 3. 9. V. 17. Let no man besides all other reasons I do admonish all believers to regard me and not to afflict my spirit with false doctrines and contradictions 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ whereof I bear the markes by which I have verified the loyaltie of my ministerie 2 Cor. 6. 4. THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS ARGUMENT SAint Paul having founded the Church of Ephesus a famous Citie of the lesser Asia as Saint Luke relateth Acts 19. and having also forewarned the conductours of it with good and wholesome instructions and exhortations Acts 20. 18. he would also performe this most laudable dutie towards that Church namely to write this Epistle to it from Rome whither he had been carried prisoner to confirme it in the truth of the Gospell and exhort it to the true fruits of its vocation The summarie of it is that he gives God thankes for the infinite benefit of eternall salvation and redemption in Christ communicated out of his meer grace and election through faith in the Gospell to the Apostle first and his companions of the Iewish nation then afterwards to the Ephesians who were Gentiles whom to this end he had sealed with the holy Ghost and consequently he prayeth him that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit which gift he extolles by a comparison made of their present with their former state as well the inward which was subject to sin and malediction as the outward by which they professed Paganisme out of which state God had out of his meer grace by his most powerfull vertue saved vivified and gathered them into his Church and incorporated them into the assemblie of believers by the ministerie of Paul appointed by God to preach to the Gentiles the mysterie of their vocation in grace which was before unknown to the world for which cause he suffered great persecutions by his nation and was also a prisoner but howsoever that they ought not from thence to take any occasion of offence or grief Afterwards â—e commeth to exhortations namely to have them make a right use of so great a gift and to live a life befitting the heavenly vocation recommending unto them union above all things and to refer all Gods divers and severall gifts to one end namely the common edification of the bodie of the Church and likewise all other Christian vertues to the continuall advancement of spirituall regeneration And particularly he exhorteth husbands and wives fathers and children masters and servants to performe their interchangeable duties and all in common to fight the good fight of faith and perseverance CHAP. I. VIR 1. IN Christ namely that are ingrafted into his bodie by faith and do live and subsist in their spirituall state by his onely power and by