V. 36. If the Sonne this title of Sonne doth by nature belong to me alone you as all other men are become bondmen by reason of sinne and in mee alone can bee adopted and enjoy the benefit of children V. 37. Seed according to the flesh but not according to the spirit and faith Rom. 4. 16. and 9. 6 7. Gal. 3. 7. V. 38. Which yee have seene Namely which the devill doth and induceth you to doe V. 39. Children Namely true and lawfull imitatours of Abrahams faith Father of all beleevers wherein consists the true meaning of this name of Children of Abraham Romans 4. 16. and 9. 6 7. Gal. 3. 7. V. 41. One Father a namely spirituall Father for they perceaved that Christ did not speak of a carnall father V. 42. If God if ye were regenerate by Gods Spirit you would know me and love me as the substantiall sonne of the same father 1 Iohn 5. 1. and cause of your adoption Gal. 4. 5. V. 43. Why doe you cannot pretend ignorance for your malice onely which the Devill hath excited and ingendred in you thorow your voluntary inclination to follow his suggestions is that which lets you not learn my doctrine V. 44. The Devill it is he that hath ingrafted in you as it were the beginning of all your actions and hath made you like unto himselfe in malice and other vices A murtherer in that thorow his envie and deceipt he seduced man and precipitated him into death and afterwards incited Cain and all his other instruments to cruell and bloudy acts From the beginning not from his creation but from the beginning of the world after the fall of devils In the truth namely in the purity and integrity in which all the Angels were created And the Father namely the first author and introductor of the false-hood 〈◊〉 deeds and sayings which he also soâ—â—eth and 〈…〉 tereth abroad amongst men V. 47. Of God namely regenerate by his Spirit Seeing it is the property of children to know their fathers voice See Iohn 10. 4. V. 48. A Samaritan that is to say apostated from the Iewish religion and their deadly enemy Iohn 4. 9. and transported with a devilish rage V. 49. I honour that is to say through a just jealousie of Gods glory I cannot suffer you to call your selves his children having the Devils stampe upon you and not Gods V. 50. There is on namely the Father glorifying me Iohn 17. 1. 5. shall revenge the contempt and ignominy which you have done me V. 51. Keepe that is to say keepâ— it in his heart by faith and observes it in his workes Death namely everlasting death V. 54. That honoureth that hath given me a glorious office Heb. 5 5. and hath borne honourable witnesse by words and deeds and at last shall crown my obedience with celestiall glory V. 55. Not knowne him by a lively and spirituall light which hath imprinted in you a true and resident image of the heavenly glory to regeneration V. 56. My day namely my comming and manifestation in the flesh He saw it by faith which is a demonstration of things which are not to be seen by the eye Heb. 11. 1. V. 58. I am namely a true and eternall God and Saviour of the world V. 59. Hid himselfe it is very likely that he miraculously became invisible CHAP. IX VER 2. WHo did to avoide the absurdity which at the first sight appeares in this demand seeing none can commit sinne before they be borne we may say that this is spoken iâ— regard of Gods foresight as if they had said what sin had God foreseen in this man unlesse the Disciples were tainted with that phantasticall opinion which reigned amongst the Iewes namely that the soules after death did passe out of one body into another and that in the subsequent body they suffered punishment for the offences committed in the first V. 3. Neither hath this either that God indeed in the afflicting of this man had not had any respect to any particular sin of his father or his mother nor to any foreseene offence of his or that the meaning plainly be Leave this curious and unprofitable inquiry and onely reape the fruit of Gods secret providence who in this blinde man will make you see his wonders to his glory and your edification and confirmation V. 4. While it is while the appointed time lasts for me to lay open my power in working of miracles Iohn 11 9. The night he seemes to meane the time of his approaching passion at which that power should be restrained to give way unto his voluntary sufferings See Luke 22. 53. V. 5. As long as I I doe not measure my actions by the time as men do by the length of the day but the time takes his measure from me For whilest I am in the world I am the Sun which shineth in it in grace and miracles when I am gone out of the world you shall have no light but shall be given over to the darknesse of your own reprobate sense V 6 Made clay as God in his miracles hath often times used actions and matters as he hath pleased beyond all naturall causes and properties whereof there can be no reason given unlesse we say in this place that Christ would try this mans faith encreasing his blindnesse to heale it to teach us that in the spirituall illumination we must renounce the light of sence and reason to receive the heavenly light from God See Acts 9. 17 18. 1 Cor. 3. 18. V. 7. In the poole whereof see Nehem. 3. 15. See upon Iohn 5. 2. V. 16. A sinner a wicked and bad man V. 22. Be put out that is to say excommunicate and interdicted by the Church See Iohn 12. 42. and 16. 2. V. 24. Give God that is to say humble thy selfe before him by a sincere confession of thy dissimulation and collusion See Iohn 7. 19. V. 27. Did not heare that is to say did not give care unto it and beleeve it V. 29. From whence who hath sent him or from whom he hath his charge and authority Iohn 8. 14. V. 31. God brareth not that is to say wicked men are alwayes hatefull to God and their prayers and requests are rejected and refused though sometimes he granteth them some temporall thing to their greater condemnation but in all Christs life and in all his actions there appears Gods perpetuall assistance and favour V. 33. Nâ—thing namely none of these great miracles V. 34. Borne in namely of a most perverse nature Cast him out namely out of the Synagogue v. 22 V. 39. For judgement to governe justly the kingdome which my Father hath given me to the salvation of pooâ—e and humble sinners whom I enlighten with the light of truth and of Gods grace so they do renounce themselves And to the condemnation of the proud who being full of their own understanding reject my Gospell whereby they are deprived of all heavenly light and given over to
conferred upon them by grace and is not their owne by nature and besides they can never have the full fruition of it in this life but do aspire thereunto by continuall progresse Cleanseth us this cleansing is shewed and felt by us by this undoubted triall of regeneration and sanctification the workes of the Sonne and of the Holy Ghost being inseparable and also by this progresse in holinesse the application of Christs blood is assured unto us for the remission of sinnes untill the end of our life Rev. 22. 11. V. 8. If we say the Gospell also teacheth us that during this life we are never quite without sinne whereby we have alwaies need of Christs blood V. 9. Faithfull for to obtaine the promises of forgivenesse and grace made unto those who with a true heart and lively feeling of their errors doe confesse them and by faith doe flie unto his mercie to aske forgivenesse for them And just that is to say benigne mercifull bountifull or loyall and just in keeping his promises See Rom. 3. 25. V. 10. We make him because that by his Law and word he redargues the whole world of sinne and in regard that his promises are but onely of grace and forgivenesse towards sinners and that they cannot produce their effect without confessing the sin whereby he that doth not confesse it makes them unprofitable as if they were false CHAP. II. Vers. 1. THe righteous whose perfect righteousnesse makes him exceeding acceptable to God to be our intercessor towards him and being imputed to us doth also gaine us his grace see Isa. 53. 11. Zeph. 9. 9. Heb. 7. 26. Eph. 1. 6. V 2. The propitiation namely the onely meanes and reason of it which is the other part of the office of Mediatour and the ground of the intercession Not for ours onely namely ours who beleeve already or those of the present Church Of the whole indifferently of all Nations and sorts of people that shall beleeve the Gospell V. 3. We doe know that is to say we have a certaine proofe that our faith in him is true if we be by his Spirit framed to new holinesse and obedience We know him namely by that lively and effectuall light which is nothing but faith John 17. 3. V. 5. The love that is to say Gods grace comes to its true marke and produceth its soveraigne effect as far as it may be in this world which is mans regeneration though it never be the absolute decree of perfection That we are namely in the spirituall state of our soules we doe subsist in his communion and being united to him by faith we live by his Spirit V. 6. He abideth namely that he is united to him in spirit and is engrafted into his body see John 6. 56. V. 7. No new namely concerning the holinesse of life He seemes to have a regard to that which some prophane and ignorant people did oppose that the first Apostles had more recommended faith and Christian liberty c. and not good workes so much From the beginning namely ever since the Gospell was preached The meaning is there was never any contradiction in the Evangelicall doctrin but according to severall occasions it hath been diversly dispensed against the Pharisees faith hath been exalted and against prophane Christians good workes have been pressed V. 8. A new that is to say though it be eternall in its substance yet it may be called new in respect of Christ who gave it and in respect of you that receive it of Christ in so much as he hath renewed the Law giving it towards his beleevers a new life and force by his Spirit to make use of it of you in that by him you have gotten that new quality of sonnes endowed with the Spirit of adoption to love the father and all the brethren in stead of the old qualitie of servants possessed with terrour without any bond of love neither towards God nor the one towards the other see Rom. 8. 15. 2 Tim. 1. 7. The darknesse there is a new day risen in Christ by whom all things are made new in the light of truth grace and power of the Spirit in stead of the former darknesse of ignorance of sinne of the curse and confusion of the divels Kingdome V. 9. Is in darknesse hath no part in this saving light but lieth still in the darknesse of his naturall corruption V. 10. He that loveth that is to say by true love the beleever keepes himselfe in the fruition and use of this divine light without renouncing it or putting it out in himself whereby he is alwaies securely guided in the course of his vocation without any danger of ruine V. 11. Is in darknesse that is to say he hath forsaken the light and hath againe engulsed himselfe in his former darknesses in which he goeth wandring all his life time after the lusts of it without any upright end or any direction of happinesse V. 12. Little children this is spoken to all beleevers Because your and therefore you are so much the more bound to the gratefulnesse of true obedience and you have the gift and power of being so by meanes of the remission of your sinnes For his Names sake even for the love of Christ himself such as he hath made himself known to be by the Gospel V. 13. Fathers now he distinguisheth the beleevers according to the diversity of their ages applying to each age the spirituall benefits correspondent to their properties in this life as the knowledge of ancient things which are past is befitting old men the strength for warre is sitting for young men Young children should know their fathers and mothers and cleave to them and shunne strangers Him that is namely the true everlasting God O Christ likewise everlasting as well in his essence as in his office and vertue Overcome the by faith which unites you with Christ and so makes you partakers of the benefit of his victory upon the divell John 16. 33. 1 Cor. 15. 57. 1 John 5. 4. and besides you follow the remainders of this victory in your selves Rom. 16. 20. Eph. 6. 11 13. V. 14. Abideth that is to say is strongly rooted in him by a lively faith V. 15. Love not have not your heart setled upon worldly things and doe not take in them the full content of your soule Love having these two properties the one to unite the lover to the thing beloved the other to produce in him a content and delight in the possessing of it make use of them as of instruments and be at all times prepared to leave them Unlesse by the world he meane all things which are contrary to Christs spirituall and heavenly Kingdome The love he cannot say that he loves the father because that Divine love cannot be divided no more then love in matrimony V. 16. Of the flesh he seemes to meane their irregulate desires whose roots and provocations are in the nature of man as gluttony lust
over to his posterity by teachings and traditions from Father to Sonne yet questionlesse Moses had thereof a new full and most certaine knowledge by the inspiration of the holy Ghost which likewise guided him in the histori all relation of the beginning and continuance of the Church to hinder the forgetfulnesse ignorame and falsification of those things wheâ—ein are contained the grounds of her being and the rules and drections of her continuance in all ages He declarcth therefore how the world was by God created of nothing and by him was distinguished into its parts and by him appointed to his uses adorned enriched and filled with creatures very great in number and variety in a most admirable order And all this for man who was especially created for the service and glory of God according to his image and likenesse in innocency wisdom and justice and by him established as his deputy on earth for the governement of his creatures joyned with a holy and free use of them with the enjoyment of a most happy contented equall and immortall life after the course of which he should have been without old age paines sicknesses drooping or death transported into the celestiall and eternall And all this if he persevered in his obedience to God whereof he had asufficient grant in the originall justice wherein he was created if he would have practised it But be having transgressed the commandement of triall which had been given him is fallen into death and condemnation and hath lost his spirituall gifts totally and a great part of his naturall ones and hath been deprived of the lawfull right he had over Gods creatures and dispossessed of the quiet and sweet possession of them and hath lost the Sacraments of life and happinesse which were the inhabiting of earthly Paradice and the free use of the fruit which grew upon the tree of life Againâ— Moses declareth Gods infinite mercy in restoring man into a new state of grace and hope of life by the promise of a Saviour which promise with all its signes stamps and dependencies of sacrifices and other Religious acts being made unto Adam did notwithstanding not indifferently belong to all his progenie as sin and the sentence of condemnation was generally passed against them all but it was Gods pleasure to appropriate it only to part of his race So that after the said promise there came two branches from Adam the one by Cain and the other by Abel and afterwards by Seth. The first of the sonnes of men accursed abandoned in his sin and condemnation having the Divell for his head The other of the sons of God blessed holy adopted by the heavenly Father reconciled unto him through his sonne and sanctified by his spirit Whose chief head is and hath alwayes been Christ Iesus even at that time promised and embraced through a lively Faith by all believers These two bodies have even from the beginning continued in enmitie trained up in much cruelty and fiercenesse of the evill against the good one the first alwayes strengthening himself and increasing in power and number and exceeding in wickednesse and unrighteousnesse The second contrary wise being oppressed by the other and to its greater losse corrupted by his enticements and conversation whereby it hath decayed and even quite degenerated Which provoked Gods Iustice to drown the first world by an universall deluge which being spared only for Gods elect whose number was so decreased that as it appeareth it was included in Noahs Family which God only saved out of the universall destruction not so much to preserve mankind or beasts and plants as for the preservation of the seed of his Children But soone after the deluge there sprung out of Noahs race againe two generations with the same contrarieties as the former For the accursed one quickly grew mighty and powerfull in the world by setting up great and tyrannicall empires and was corrupted by idolatries pride violences and other vices So that amongst all those Nations which Noahs posterity was divided into the knowledge and pure service of God was almost utterly extinguished Untill it pleased God to cause the holy stock to sprout out againe in Abraham severed from the rest of the world by an especiall calling new promises of grace and a most peculiar covenant sealed with the Sacrament of Circumcision a token of the regeneration of Gods Children in the spirit and of their separation from the world This blessing was continued in Isaac though somewhat interrupted in its beginnings by the buds of the accursed race which sprouted out of the Godly one namely Ismael and Esau. But the blessed one began to take body and being in â—acob and his numerous familâ—â— under the new name of Israel none of his Children being rejectéd as some of the others were Yet was the Church his posterity alwayes a wanderer and a stranger in the world full of defects and infirmities within and many oppositions and molestations without having none of her side but only her God who pardoning and correcting its sius hath continually comforted it guided it provided for it defended it and increased it giving it a promise also of a firmâ— and happy dwelling in the World in the Land of Canaan And from time to time visiting it by visible apparitions of the sonne of God its head in proper person under shape of an Angell under whose conduct it was at last all brought into Aegypt where it was kept untill the death of Ioseph with which this book endeth ANNOTATIONS VPON GENESIS CHAP. I. VERS 1. IN the beginning God giving the world its first being began with the creation of the two generall parts of it and then went to the particulars The Heaven that is the highest and aethereall part under which it is very likely the Angels are comprehended Gen. 2. 1. The Earth The lower and elementall part of the Universe here indifferently called earth waters and abysse because it was a consused masse of all the Elements V. 2. Without forme Without any particular or distinct creature without order forme or ornament The Spirit that is the 3d person of the most holy Trinity immediatly and through its proper operation which is to preserve and maintaine all things in their being which they have received by the supreame will of the Father and the productive action of the Son see Psal 104. 2. 29. 30. Moved the Hebrew terme signifieth the moving or beating of the wings which a bird useth over her young ones to signifie the action of the holy Ghost in maintaining and cherishing of that shapelesse masse to prepare it for the subsequent productions V. 3. Let there be It is likely that the light was at first imprinted in some part of the heaven whose turning made the first three dayes and the fourth it was restrained into the body of the Sun or of all the other Stars but in a different degree V. 4. God saw he liked and approved of his work and took delight in it
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
true Christians made Priests by him Rer. 1. 6. to offer unto God spirituall sacrifices Rom. 12. 1. which were figured by the Ceremoniall sacrifices as Mal. 1. 11. In righteousnes rightly lawfully and according to his ordinance without any default See Psal. 51. 19. V. 5. Come neare to you my Spirit shall effectually redargue all sinners Isa. 4. 4. John 16. 8. and the execution shall speedily follow that inward redargution V. 6. For I am under the Gospell I will proceed with a speedy operation of my Spirit and judgement whereas now I doe use a great deale of clemency and patience out of my meere loyalty and constancy in my promises See Lam. 3. 22. 23. V. 7. Wherein wherein have we sinned that we should returne V. 8. In tythes keeping those things back which are my right and are to furnish out my service and for the maintenance of mine Officers Neh. 13. 10. V. 10. The store-house of the Temple 1 Chron. 26. 20. See the performance of this Commandement Neh. 13. 12. Prove me whither if you obey my Commandements I will faile in my promises I will not open A figurative terme to signifie as it were a deluge of goods See Gen. 7. 11. 2 King 72. 19. V. 11. The devourer the Italian the beasts namely those insects which doe spoile the fruits of the earth Cast her fruit they shall not lose their fruit by any accident V. 12. A delighâ— sâ—me A most happy Land and abounding in all things as can be desired in the world V. 14. Walked moâ—rnfull the Italian gone mourning as Job 30. 28. Psal. 38 6. he seemes to have relation to those Fasts which are set down Zech 7. 3. V. 15. The proud an ordinary title given to the most grievous sinners who sinne maliciously and boldly Set up established and preserved in lasting happinesse V. 16. Spake whilest the wicked did blaspheme in this manner the true beleevers opposed themselves against them and strengthened themselves against those temptations A Booke God shall remember them in due time and reward them for their faith and constancy Termes taken from men Psal. 56. 9. That thought that have his feare alwayes in their hearts and before their eyes that meditate upon his grace and his commandements have a care to call upon him and doe actually remember him in all their works V 17. Make up namely execute my judgements upon the wicked Spare I will love them and preserve them carefully V. 18. Returne you doe wrongfully impute to God that he doth not reward those that serve him serve you him heartily and uprightly and then you shall finde the effect of his promises whereas now you deprive your selves of it because your service is defiled with hypocrisie and impiety CHAP. IV. Ver. 1. THe day of Christs comming wherof he had spoken Mal. 3 2 3. Neither root A proverbiall terme as Job 18. 16. and 29. 19. Isa 5. 24. Amos. 2 9. V. 2. Ariâ—e by faith you shall know and enjoy Christ who shall be a devouring fire to the wicked but unto his Elect a Son of yeelding a vivifying and comfortable heate by vertue of his perfect righteousnes by which he will reconcile them to God his Father and obtaine his Spirit for them which shall regenerate sanctifie and save them perfectly See Isa. 60. 1 2 19. Goe forth A description of the liberty of Spirit in the Elect in joy vigor and promptitude of spirituall motions V. 3. Tread down A representation of the Churches victory over her spirituall enemies which is very frequent in the Prophets V. 5. Eliah that is to say John the Baptist who shall come in the Spirit and power of Eliah Luke 1. 17. The great that stately apparition of the Sonne of God in the flesh accompanied with the consuming power set downe before Mal. 3. 2. 4 1. Especially in regard of the Jewes who shall be destroyed by him by reason of their rebellion and ingratitude V. 6. Shall turne his preaching shall be for 〈◊〉 bring backe the children of Israel that are gone astray to the true faith and piety of their fore-fathers whereby their fathers as Abraham Isaac and Jacob who as one may say did not know them againe Isa. 29. 22 23. shall re-accept them for their lawfull posterity which thing failing I will finally and totally destroy the whole Nation FINIS An Advertisement concerning the Books which are called Apocrypha IT is most certaine that in the ancient Jewish Church to which Gods Oracles were sent and lay deposited the Books of the Law and the Prophets having bin faithfully kept there untill such time as the gift of Prophecying and the Prophets Ministry ceasing there was a Register or authenticall Catalogue made of all the said Books gathered into one volume by Ezra either alone or with the assistance of other Prophets which lived in his time being guided therein by the same infallible conduct of the Holy-Ghost by which they had composed their owne writings This Volume being gathered together was the firme rule of the Church at that time the only modell of all its Religion and rule of divine worship the foundation of all their hopes the forme and soveraigne Law of their customes and government and the only subject of all their Expositions and Lectures which were made in their Assemblies And though there were even at that time many other Books of pious subjects as Ecclesiasticus and the Books of Maccabees and some also of more antiquity as the Prophecye of Enoch mentioned in Saint Jude his Epistle and also some History out of which Saint Paul had the names of Jâ—nnes and Jambres 2 Tim. 〈◊〉 8. yet the Jewish Church never gave place for publicke uses to any other Books but such as were divine and sacred and comprehended within their Catalogue The same care of the divine Providence was also shewed in the Christian Church For the last Apostles and especially Saint John who outlived all the rest made also as ancient writers relate such a Catalogue of the Holy Books of the New Testament for the same end as there had been one made of the old And it seemes that Saint John in the last Chapter of his Revelation would seale and shut up the close of it by His Apostolicall Authority and by His terrible protestations But the Christian Church after the death of the Apostles did not use the same scrupulous circumspection as the Jewish Church did For many writings of seeming piety passing through the Churches hands under the name of divine Books The care and severity in discerning cutting off the supposed ones was not used but only in such as were most notoriously false and did most dangerously corrupt Christian Doctrine as containe false Gospels and Epistles which were written in the name of the Apostles Being the worke of some Jewes which were turned Christians or of some Heretickes which were reproved and banished even in their first beginnings But a greater toleration was used with other Books
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
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
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
bee altogether rejected Or by singular miracle having not beene framed noâ— prepared before by the LORD as the other Apostles were but in an instant advanced to mine office V. 9 The least namelie concerning that which is in me and mine owne Though he elsewhere protest himselfe to be no way inferior to others in gifts or vocation 2. Cor. 11. 15. Gal. 2. 6. V. 10. His grace namelie his gift and calling In vaine that is to say vnprofitable to the Church and not imployed by me to the uttermost oâ— my power But the grace not onely the gift it selfe but also the will and power the occasions and means to make use of it all comes from Godsgrace See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. â—3 V. 12. There is no it is likely that it was the same error which is noted 2. Tim. 2. 18. as if by resurrection so cleerly taught in the whole scâ—ipture nothing should be meant but the renewing of the world by the Gospell and the spirituall regeneration of soules by Gods spirit V. 12. If there be if that be absolutly denied it must also be denied in Christ also if it be denied in the faithfull Chrisâ—s also is disannulled taking away the vertue principall and inseparable effect of it which is to raise his faithfull to his owne likenesse Iohn 11. 25 and 14. 19. Rom 4. 25. 2. Cor. 5. 15. 1. â—hâ—sse 4. 14. 1 Pet. 1. 3. V. 14 Vaine false and unprofitable seeing the ground of it is Christ risen Now his meanning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofes to the contrary râ—ject likewise any thing as may induce you thereunto by a necessary consequence also vaâ—ne which you will not agree unto seeing you yet persevere â—â—d glory in the profâ—ssion o 〈…〉 V. 15. 〈…〉 d we which likewise was most abâ—urd and impossible to â—erswade the châ—â—ches unto who werefully assured of the trueth of the Apostles doctrine V. 17. Ye are yet theyare not yet purged since the payment is not fully made nor God appeased if Christ doe yet remaine dead seeing he cannot deliver others from death if he himself remaine overcome by it V. 18. A â—â—llen a sleep namly those beleevers who are dead in Christs faith of whose salvation it was as unjust as inhumane to doubt V. 19. If in this lâ—fe by this false doctrine we make our selves utterly wretched for seeing it takes away from us eternall happinesse and that our condition iâ— this world is alwayes mostwiâ—tâ—hed we shall find our selves deprived of all manner of good both present and eternall Now the ground of this is that the immortality of the soul and the perfect happinesse of it is by Gods order insepable from the resurrection of the bodyes so that hee which donieth the one annihilates the other See upon Mâ—tch 22. 32. V. 20. The first fruits not onely the first in order of the resurrection which is in beleevers as it wâ—eâ—a wakning from death but also in the quality of chief the cause and pledg of it in all his members inseparable vnited to him by communion of spirit Rom 8. 11 even as under the law in the first fruites offered to God the people had an assurance of Gods blessing upon all their harvest See upon Rom. 11. 16. V. 21. For siâ—ce he proves that by Christs resurrection that of his members necessarily followth for in the order of grace Christ hath bin by God appointed head of all the elect as Adam had bin of all men in the order of nature seeing then that Adam hath communicated his sinne and his death to all those who are his Christ likewise communicates his righteousnesse and his life to his belevers See Rom. 5. 14. 15. 17. by mâ—n the Italian by no man by one who beeing true God is likewise true man in which regard he is the meritorious cause of resurrection by this perfect obedience and likewise gives his beleevers assurance thereof by the community of human nature joyned to the communion of the spirit V. 22. All die all men that are by nature the sonnes of Adam and are enfolded in his condemnation shall all namly all beleevers whose father is Christ by grace and in spirit by vertue whereof being engrafted in his body they are also partakers of his life and resurrection V. 24. The end namly of the world and of temporall things and withall the accomplishment of all Gods promises of Christs kingdome and the sâ—ivation of his elect when he shall namely when the sonne oâ— God who in quality of Mediator hath bin established king or the whole world â—â—d especially of his church like his fathers great deputy togather together governe and bring unto himselfe all his elect and to destroy his enemyes shall have brought his work to an end and the father with the sonne and the holy Ghost in vnitie of essence shall begin to raigne immediatly over his church in a manner altogether new namely by himself without any outward meanes wiâ—hout the work of angels or men or Ecclesiallicall or politick orders as it is in this world and likewise without adversaries or opposition filling all his with his light love life and glory which indeed will not a whit disannull Christs kingdom but only ch 〈…〉 g the meaner forâ—e thereof into a more subline and perfect one See Dan. 2. 44 and 7. 14. 27 Luke 1. 33. Rev. 11. 15. 17. and 12. 10. V. 25. Must reigne namely the sonne of God must execise his empire in this manner and inferior dispensation by his word by the established orders in perpetuall oppositions etc. V. 26. death whose power shall be quite annihiliated in Christ member by the resurrection V. 27. When he saith we must not thinke that the father by bestowing the office of king upon his sonne hath dispossessed himself of his soveraigne empire but after the sonne shall have accomplished his worke the father shall manifest and exercise his kingdome of glory and essencein all eternity V. 28. Also himself not in his divine nature wherein hee is alreadie equalâ—e to the father Philiphans 2. 6. but in this humane nature and as coucerning his church which is his body and the forme of his government which then shall give way to the forme which is above described that God may of himself immediately and absolutly worke fully in his elect perfectly united unto him and may possesse and rule them for ever V. 29. Which are from this manner of speech it appeares that the Apostle means not an ordinary â—ite of the church but a particular custome of some whereof antiquity makes mention and it should seeme that the beginning thereof was if not altogether good and laudable yet at the least to terrable Which was that when anyone died in Christs faith before he was christened some of his kindred or friends comming to be Christened would be baptized both in his own name also in the
Sinnes for punishment and reformation whereof the Lord hath punished him with sicknesse V. 20. Shall save that is to say Shall be the instrument of another mans salvation and of grace for himself because that the Lord will reward this his charity by a more expresse and abundant feeling of his pardon towards him who peradventure is laden with many sinnes see Rom. 11. 14. 1 Corimb 9. 22. 1 Tim. 4. 6. ⧠THE FIRST EPISTLE generall of St. PETER the Apostle ARGUMENT THis Epistle containeth three principall heads the first is a large representation which the Apostle makes to the Iews which were turned Christians of the inestimable benefit of redemption and salvation which having been destinated for them from everlasting was acquired and accomplished by Christ and communicated by the Gospell and possessed by them in the hope of everlasting life and glory The second is a strong perswasion to the fruits of faith and holinesse of life as well in the generall calling of all beleevers as in the particular callings of each person and condition The third is a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith and of the Name of Christ. CHAP. I. Vers. 1. TO the namely to the Jews dispersed out of their own countrey into those Provinces and converted to the Christian faith V. 2. Elect separated from the world by Gods effectuall calling which is the execution of the eternall election The foreknowledge the Italian preordination the Greek foreknowledge that is to say A decree made by Gods knowledge and judgement Rom. 8. 29. Through sanctification sanctifying you really by his Spirit to whom it belongs to make Gods vocation firm and effectuall 2 Thess. 2. 23. Unto obedience that by faith making you obedient unto the Gospell you may be partakers of the benefit of the Lords death for the remission of your sinnes Or he declares the two ends of the beleevers vocation which are the justification in the blood of Christ and the new obedience through the sanctification of the Spirit V. 3. Unto a lively hope namely to conceive a lively still growing and operating hope of celestiall goods by meanes of the spirituall regeneration which is the true seed and pledge of eternall glory By the resurrection namely by vertue of Christs resurrection which is the fountain of regeneration Rom. 6. 5 11. Coloss. 2. 12. and likewise the foundation of our future glory 1 Cor. 15. 18 20 21. Ephes. 2. 6. V. 4. To an inheritance to gain us the right unto it and make us capeable thereof as being made the children of God Incorruptible by these titles he sheweth How that as celestiall goods are everlasting and without any impurity of sinne beleevers ought likewise to be such by the gift of the holy Ghost which causeth them to put off these two qualities namely of sinne and finally also the weak conditions of a sensuall life see 1 Cor. 15. 50. V. 5. By the power by his power which onely works effectually in this defence against all assaults and deceits of the enemies John 10. 29. and is lent man by meanes of a true and lively faith Are kept that is to say Preserved against all dangers of losing their salvation John 17. 11 12 15. Jude 1. Unto salvation namely to be made possessours of the chief end and perfect fulnesse of it V. 6. Wherein namely in the certainty of this inviolable safegard of God and in the earnest which he hath given you of the promised salvation by means of your regeneration If need be whereby the necessity of God will must impose upon you the Law of â—â—voluntary obedience Temptations that is to say Trials and exercises of afflictions Iames 1. 2. V. 7. The triall namely your faith well tried and standing to any souch Might be found before God V. 9. Receiving having even in this very world the first fruits of the fruition of salvation after which undoubtedly shall follow the fulnesse thereof V. 10. Have enquired by a fervent desire and expectation That should come the Italian that is come or that was received for you or which was to be communicated unto you V. 11. Of Christ which is that Spirit by which all the Prophets were inspired and have spoken and which proceeds from the Father and from the Son and whose gifts presence and power have at all times been dispensed by Christ head of the Church and supreme Prophet of it see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19. V. 12. That not namely that they foretold and preached the mysteries of the Gospell the full manifestation and fruition of which should not happen in their times but in ours With the holy Ghost that is to say Being inspired by it Which things that is to say Which things are so admirable and excellent that the full knowledge thereof is much desired and is wonderous amiable even to the very Angels who cannot be satisfied with the contemplation and the height thereof with extreme wonder and rejoycing V. 13. Wherefore namely seeing you are come to that holy and so much desired time see Rom. 13. 11. 2 Cor. 6. 2. Gird up being continually free from worldly cares and affections and prepared for the race and voyage of the heavenly vocation a terme taken from travellers of those dayes in which they used to gird up their long garments that they might be the more fitting and ready for travell but particularly it is taken from the Israelites when they came out of Egypt Exod. 12. 11. V. 15. Hath called you to unite you unto him which cannot be done unlesse you be holy as he is Psal. 5. 4. V. 17. Of persons namely of their outward qualities of titles shew or condition but looks onely to the reality of true holinesse and obedience Of your journeying namely this present life which is an absence from our true heavenly countrey In fear with all reverence care and heavenly humilitie V. 18. That ye were not and consequently that so great a gift requires an equall gratitude From your vain from your unfruitfull works of darknesse Ephes. 5. 11. and from all false doctrines and religions V. 19. As of a namely who is the substance and the truth of that figure of the Paschall Lamb by whose blood the Israelites were delivered V. 20. For you namely for your salvation V. 21. By him Christ manifesting the Father unto us by his word and creating faith in us by his Spirit and also he only having made him propitious unto us that we might put all our confidence in him That your he saith so because that by Christs exaltation the Father sheweth that he is pleased with us which would not be if Christ had remained dead 1 Cor. 15. 14 17. and also because that being fulfilled in the head we are certain that it shal likewise be so with the members and because that Christ ascended into Heaven he makes intercession for his beleevers to
to preserve it Divided that is ordained the heaven to turne continually about and that when the Hemispheare wherein the light was imprinted was above the earth it should then be day and when it was under the earth it should be night which was the beginning of the vicissitude or succession of day and night V. 5. God called God gives names to these great creatures which he reserved under his own governement Gen. 1. v. 8. 10. and 5. 2. And lets Adam give names unto them which he set under him Gen 2. v. 19. 23. Evening that is night at which the Jews begin their artificiall days The meaning is that in this first turning of the heaven none but the afore-named things were created V. 6. A Firmament in the middest that is the aire a thin and clear body which being at first confused in the masse of the Elements is now severed and set in its proper situation From the waters The Scripture placeth waters in the heavens Psal. 104. v. 3. and 148. v. 4. yet neither declareth the nature nor the use of them According to some they are the very substance of the heavens yet not fluent or running impure nor corruptible as the elementall Whatsoever they are it is not said that they were taken out of this lower masse The waters under do here also signifie the water and the earth mixed together in a kind of mirie stuff V. 8. Heaven a name common in the Scripture to the aire to the place of the Stars and the abode of glory V. 9. Into one place that is in the great deep under the earth Gen. 7. 11. which hath divets issues or openings above see Psa. 24. 2. V. 11. Grasse it is that Kind of grasse which groweth of it self without seed or manuring and is food for beasts V. 14. Lights great celestiall round bodies into which God reduced the light Now together with these bodies were their motions also established different amongst themselves and also from the motion of heaven Signes namely of naturall effects and chances as of heate cold raine faire weather c. signes of the occasions and seasons of many humane actions also fore-bodings of diverse extraordinary chances V. 16. Great though indeed the Moon be no bigger than any other Star but this is spoken in regard of our sight to which the Moon is neerest and also by reason of her more sensible operation Tâ— rule not only by the light but also by the greater influence and operation Joh. 38. 33. V. 20. Moving a common name to all living creatures as well of the water as of the earth which traile along creep or glide In this place are meant the water ones and v. 24. the Land ones V. 26. Let us make This manner of consultation of the Father with the Son who is his eternall wisdom and with his spirit whereof you may see other examples Gen. 3. 22. 11. 7. Isa. 6. 8. here used only in the creation of man seemeth to shew his excellency above other creatures Man that is the generation of men in their first stock and beginning Image set downe in the spirituall immateriall immortall qualities of his soule in the naturall faculties of it understanding memory reason and will in the supernaturall gifts of wisdom justice and holinesse in the dominion over other creatures all stamps set on man out of the everlasting modell of Gods perfections Dominion as well for the governing of them as for the makin use and employing of them V. 27. Male This is here spoken by way of anticipation to gather together the creation of man-kinde in its two sexes because that woman was made afterward Gen. 2. 18. V. 29. Herbe That is agreeable with your nature and so likewise of trees In this place there is nothing said of the use of the flesh of beasts as Gen. 9. 3. though it is likely that God did then grant it V. 30. Herbe Which is the same as V. 11. CHAP. II. VERSE 1. OF them Namely of the heavens to which this word of hosts is often attributed to give an inkling of the starres and the Angels as well in respect of their order as of their services under Gods command V. 2. He rested He ceased to shew his vertue and power in creating of new kindes of Creatures yet ceased not in working of their preservation sustenance and increase by order of nature and in guiding them with his providence Joh. 5. 17. V. 3. Blessed That is granted unto it this sacred prerogative of being free from bodily Labours to be imployed by men in exercises of piety and the publike service of God Because That is to say that he would have a perpetuall remembrance to remaine of this his cessation to teach man from time to time to with-draw himselfe from the cares of this life to apply himselfe in freedom and tranquillity to the meditations and actions of the spirituall life and by this meanes to dispose himself to the perfect repose of the eternall imitating God who had ended the worke of Creation on the seventh day in which he did as it were retire himself within himselfe to enjoy his owne blessednesse And made This seems to be added to shew that as by this rest God would not proceed in infinitum increaâ—ing so would he not leave any thing imperfect which he had intended to make V. 5. For The meaning is that the first plants were immâ—â—iately brought forth by God the order of nature being as yet not established and there being yet no raine nor labour of man under which two meanes the one naturall and the other artificiall are comprehended all other meanes of the earths yiâ—lding V. 6. But there After the first creation of plants God did appoynt raine engendred by vapours from below and created man to manure the earth and finally did establish the order of nature for the preservation and continuance of the kindes of them V. 7. Of the ground mingled with the other Elements yet in such sort that the earthly part did predominate Breathed it seemeth it was some created sensible and externall breath as Ioh. 20. 22. for a signe of the vertue proceeding immediately from God to create the soule of man without taking it cut of any other matter as hee had done the body See Num. 16. 22. Ioâ— 27. 3. Zach. 12. 1. Heb. 12. 9. into his nostrills to shew the means ordayned by God to preserve the union of the body and the soule which is continuall breathing Soule That is a living soule moving and operating whereas before the body was but a dead immooveable masse V. 8. Planted Hee caused a certaine parcell of ground to bring forth plants and trees most exquisite and usefull for man and enriched that place with more fruitfulnesse and beauâ—ie than any other part of the earth A garden called by the Hebrewes and Greeks Paradice a figure of the heavenly one See Gen. 13. 10. Ezek. 28. 13. in Eden A Countrey of Mesâ—potamia which
25. For although Jacob reproved the deed Gen. 34. 30. and 49. 6. yet remained he Lord of the place as by right of warre which was as the first fruit of the destruction of the accursed natioâ—ns CHAP. XLIX VERS 3. MY might Begotten in the floure of my age and of my strength an Hebrew phrase as Deut. 21. 17. Psa. 78. 51. The excellency By the right of thine eldership thou hadst the superiority of commanding thy brethren and the honour of Priesthood and the prerogative of the double part V. 4 Unstable The Italian hath it All that is runne out Through thine abominable incest thou hast lost that naturall right thou hadst like water powred upon a pent-house for the Dominion was transferred to Iudah the Priesthood to Levi and the double portion to Ioseph in the persons of his 2 children Gen. 48. 5. 1 Chr. 5. 1. Thou shalt not excell The Italian Thou shalt not have the superioritie By my patriarchall authoritie I deprive thee of thy right of eldership Up to my couch The Italian addeth All that vanished away that thy degree is vanished away like a vapour or smoake the Hebrew is gone up V. 5 Are Brethren Even as they were borne of one mother so were they joyned together in their wills in the action touching the Sichemites Gen. 34. 25. V. 6 Come not thou God forbid that ever I should either in thought or word have had any part in those bloudy councells and enterprizes Mine honour That is my tongue according to the Hebrew phrase Psal. 16. 9. and 30. 12. and 57. 8. 9. because that the facultie of speaking amongst the sensible faculties is the noblest that man hath above all creatures In their selfe will In their owne passion without any lawfull power or any just enforcement which are the two things which make taking up of armes just Digged down Utterly destroyed the City of Sichem though that be not expressed in the history V. 7 I will divide them For a punishment of their blame-worthy union and league I decree their posteritie to be scattered amongst the other tribes in the division of the Land of Canaan So Simeons part was intermixed with Iudahs Ios. 19. 1. and it was yet more scattered when the one part of it went to seek out new habitations 1 Chron. 4. 24. Levi also had no part together but was divided amongst all the tribes Ios. 21. 4. c. V. 8 Shall praise That is shall honour thee and acknowledge thee for their head and superior 1. Chron. 5. 2. He alludes to the signification of Iudahs name whereof see Gen 29. 35. Thy band he prophecyeth of the peoples victoriâ—s wherein Iudah was alwayes the chief Iudg. 1. 2. and 20. 18. chiefly under David and his descent Now under these corporall warres and victories are also understood Christs spirituall ones who was the true Lion of Iudah Râ—v 5. 5. Thy fathers châ—ldren All my posterity shall respect thee as their Lord in the Kingdome conferred upon the Tribe of Iudah in Davids person And all the Chuâ—ch which is the true Israel in spirit shall worship Christs person which came from Iudah according to the flesh Gen. 27. 29. V 9 A Lions whelp That is to say in his beginnings and as it were in his first youth he shall overcome and subdue his enemies and then shall enjoy that rest which he hath established through his valour An old Lion For there are two kindes of Lions the one short and trussed up with a curled haire the other greater with long haire and more fierce V. 10 The Sâ—â—pter The right of eldership and of supreme temporall Dominion shall never be quite taken away from thee untill the Messias be come who shall be of thy posterity and he shall change it into a spirituall and everlasting kingdome destroying a little while after by means of the Romans both the people and forme of any Jewish Common-weale Dan. 9. 26 27. Now although the Tribe of Judah have not alwayes beene in possession of the kingdome as before David in Babylon under the Asmoneans who were Levites and under Herod the Idumean yet it never lost the title and right to it and hath alwayes kept some Reliques of the possession having the body of its common-weale severall and its divine and humane Lawes which never was promised nor happened unto any of the other Tribes Isa. 7. 8. And the alteration of one raigning generation altereth not the kingdome if the same people and Lawes remaine Now he describeth this slate by the Scepter and the Law-giver and by the first fifteen poynted out the supream power and by the second the administration of Justice Councels and Offices of government Between It seemeth that he alludes to the custome and fashion of Kings who when they sit in their Thrones have below at their feet their Chancellors Councellors and chiefe officers Shiloh The Italian hath it him to whom that belongeth That is the Messias the true everlasting King of his Church Psalm 2. 6 and 110. 2 Of whom the earthly ones were onely figures and representers The Hebrew word Shiloh hath beene by many of the ancient rightly translated Vnto him Hee shall convert it into a spirituall and universall Kingdome over all people Others unto him shall the people be gathered and reduced V. 11. Binding A propheticall and allegoricall description of the Churches spirituall blessings Vnto the Vine As in some other lands one might bind his bâ—ast he râ—deth on to a stump or wild shrub The meaning is the Land shall be so perfectly unshrubbed and unforrested that one shall hardly find any uselesse plant to tye an Asse unto See Isa. 7. 25. He washed As Job 29. 6. V. 12. With Wine Or more than Wine or Milk V. 14. Asse A mighty nation but cowardly in its enterprizes and base to submit it self to the yoak of slavery before it will free it selfe with labour and danger Coâ—ching down Shut up in his owne countrey like an Asse in a stable See Judges Chapt. 5 verse 15. V. 16. Shall judge By allusion to the name of Dan which signifieth judgement Genesis 30. 6. He meaneth that Dan shall have his Tribe within his jurisdiction and government as the other or peradventure he meaneth it of Sampson the Danite who judged that is to say governed the whole nation see Judges 13. 2. 24. V. 17. A Serpent A crafty people who shall proceed more by deceits than by open strength See an an example thereof Judg. 18. and in the whole history of Sampson V. 18 O Lord It should seem that Jacob at the remembrance of Dan trembleth with horror and rageth fore-seeing that in that Tribe should be erected the generall idolatrie of the ten Tribes from whence should grow their ruine 1. Kings 12. 29. Amos 8. 14. which should be restored by the Messias whom he also looketh upon in this astonishment see Hos. 3. 4 5. V. 19 A troup His country shall be exposed to incursions and robbings
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
place of the Arke did penetrate also into the Sanctuary like an obscure darknesse Lev. 16. 2. 1 Kin. 8. 12 Isay 6 4. V. 36. In all All their voyage through the desert because that afterwards the cloud appeared no more without because they had no more need of guiding nor of safeguard from the heat but only the darknesse remained within the Sanctuary V. 38. And fire The same pillar which appeared in the day time like a cloud appeared in the night time like fire See upon Exo. 13. 21. THE THIRD BOOK OF MOSES called Leviticus THE ARGVMENT THe name of Leviticus given by the Greek Interpreters to this Booke giveth an inkling of what is the chiefest matter it treateth of namely the forme of the ceremoniall worship which God prescribed his people in the desert after the Tabernacle was erected especially about offerings and sacrifices which indeed had been established by God from the beginning after mans sin and the promise that he should be re-established into grace by the Messias had been continually use in the Church and were of two sorts and for two ends The one sort was expiatory being visible signes and sensible documents of the only purgation of sin by the bloud of Christ that the faithfull might always be occupied in the expectation thereof and directed to seeke by faith in him the only remedy against sin and the condemnation thereof and that through these ceremonies accompanied with the power of Gods Spirit in their lawfull use the feeling of Gods grace might be dispenced unto them and their consciences assured of peace and reconciliation The other were Eucharisticall or to give thanks to make a publick acknowledgement of Gods benefits as well generall as particular But after the comming out of Epypt God willing to cut off all past abuses and to give a firme and perpetuall forme to his service to banish all arbitrary licence and shew that he is pleased with nothing but with obedience by which alone he can and ought to be lawfully served both kinds of sacrifices were regulated by certain laws and circumstances of rites times and places And especially by the appointing of certain persons consecrated and elected by God according to his free choyce who tooke the tribe of Levi in generall for his service and one of that tribe Aaron and his race particularly for sacrifices whereof the eldest from father to son should successively hold the place of high Priest bearing the image of Christ the only eternall spirituall and effectuall Priest of his Church To these observations were added that of the fire which at first fell from heaven and was continually preserved upon the Altar to burn all sacrifices For a figure to shew that Christ the only true Expiatory offering should be touched and burned by the fire of Gods wrath against sin the burthren of which he should take upon him And also that all the Churches spirituall worship ought to be done and sanctified by vertue of the Spirit of God given from heaven As contrariwise by the refusall of the strange fire rashly used by two sons of Aaron and by the severe punishment of that fact is taught that no worke no motion no endeavour that is meerely human can be acceptable to God for the purging of sin nor apt for his true service but that he is contrary-wise offended and provoked by it Besides this first and principall part this Book containeth also the Laws of the distintions of meates clean and uncleane lawfull and unlawfull As well for an exercise and absolute proofe of obedience to God as for a document of holy discretion to abstaine from any thing as God sheweth to be displeasing unto him and may staine the conscience And the declaration of all ceremoniall uncleannesses by meates corporall infirmities and accidents and the purification required in every one of them together with the appointment of a generall purgation or atonement to be made once a yeare of all the peoples uncleannesses Were signes and figures of the ordinary vices and defects which the faithfull cannot avoyd in this wretched life who notwithstanding never want continuall expiation by the application of Christs bloud nor the correction and cure by the working of the spirit untill the time of their full deliverance from sin by death In this Book are also established the Laws of the deg 〈…〉 of affinity and consanguinity forbidden in marriages and also diverse other preceptâ— of justice charity and piety of the purity required in Priests of Feasts of the resting of the earth every seven yeares of the Jubily of vowes of things consecrated to God and the ransome of them Thigns which have all been used in ancient times by an order of Ecclesiasticall discipline and have likewise some reasonable correspondency with the mysteries of the Gospell whereof the Levites were the ordinary teachers sacred ministers and publick expounders Finally all these commandâ—ments were sealed by the Lord with solemne promises to them that should keep them and threatnings to the breakers thereof ANNOTATIONS CHAP. I. VERS 2. AN offering Namely a voluntary one V. 3. At the doore Presen 〈…〉 it in that place before he offer it upon the Altar or it is a generall prohibition of offering it any where but only upon the Altar which was before the said doore and did also sanctifie the offering Mat. 23. 19. Before the Lord the Ital hath more That it may be accepted before the Lord For the obeying of Gods order was that which made the sacrifice acceptable and effectuall to make an attonement with him see Lev. 7. 18. Deut. 12. 13. 26. 1 Sam. 15. 22. Others translate it Let him offer it of his own free will V. 4. Atonement Both ceremoniall sacramental figuring the true and internall attonement of the soul with God by Christs offering apprehended by faith by all beleevers in their sacrifices V. 5. Shall kill Namely the Levites shal kill it see 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35. 11. V. 7. Shall put Seeing that fire which once fell from heaven Dev 9. 4 was to be continually kept and preserved upon the Altar Leviticus 6. 12. and the use of all other fire was forbidden in sacrifices Lev 10. 1. putting of fire upon the Altar in this place could signifie nothing but kindling of it V. 9. Shall he wash Before they be laid upon the fire And the Priest Not the high Priest but some of the inferior ones whosoever it is that serveth at that time for even at that time or presently after it was ordered they should serve by turnes weekâ—y see Lev. 10. 9 2 Kings 11. 5. Now this was a figure of Christ by whom the faithful are sanctified and presented to God with all their spirituâ—ll service Heb. 13. 15. V. 16. By the place The ashes which fell down from the grate of the Altar were first taken up on the East side thereof and then were carried out of the camp See Lev. 6. 10. V. 17.
Israel V. 27. Hee râ—nt signes of griefe through remorse of conscience and for feare of punishment it not being the love of God which caused that griefe in him having no firme resolution to convert himselfe having no recourse to faith nor to his mercy as Iohn 3. 6. V. 29 The evill of the destruction of his house So God to shew the effects of true repentance which is to obtaine eternall pardon for sinne granteth this false and dissembled repentance some delay of temporall punishments CHAP. XXII VER I. THree yeares after the agreement was made 1. Kings 2â— 34. V. 2. Came down having entred into alliance with him 2. Kings 8. 18. V. 3. Is ours as well because it is within the bounds of the Land which the Lord did give his people as also by covenants and agreements 1. Kings 20. 34. V. 5. Enquire namely by some Prophet V. 6 The Prophets it is uncertain whether they were corrupt and flattering prophets going under the name of Prophets of the true God or whether they were those foure hundred prophets of the grove 1 Kings 18. 19. which were not destroyed by Elias who might here use the name of the true God to please Iehoshapat who notwithstanding knew them to bee false ones or to cover their idolatry as if the true God did reveale himselfe to them although they served the Idol V. 7. Besides besides these false oâ—es or left after the extermination of so many 1. Kings 18. 4. and 19. 10. V. 9. An officer the Italian an Eunuch or courtier or chamberlain V. 11. Hornes according to the custome of prophets who did use such signes to make a stronger impression in mens minds see Isa. 20. 2. Ier. 27. 2. with these with the strength and power that God shall give thee which is figured by these hornes V. 14. VVill I speak I will answer all questions as shall bee demanded of mee according to the revelations I have had from God V. 15. Goe these words were spoken with some signe of scoffing and dissimulation which Ahab perceived very well V. 17. I saw in a prophetick vision V. 19. Therefore seeing thou takest that which is fore told thee in evill part as though I did invent it of mine own imagination through hatred or malice I will now open the vision to thee at large V. 21. A spirit namely an evill one father of lies was brought in in this vision as Iob 1. 6. though hee be banished out of heaven where God dwelleth in glory with his Angles and blessed spirits V. 22. Thou shalt I will suffer it and not hinder thee whereby thou shalt not misse but shalt surely perswade see Iob 12. 16. Ezec. 14. 9. 2. Thess. 2. 11. V. 23. Hath put hee hath given the divell power to work in the hearts and tongues of thy Prophets that they may deceive thee V. 28. If thou according to the proofe of true or false prophecies set down Deut. 18. 22. Hearken I call you all to witnesse this my prediction V. 32. Cryed out namely upon God to helpe him at his need 2. Chron. 18. 31. but in such a manner as the Syrians knew that it was not Ahab V. 34. At a venture Heb. in his simplicity looking no more after Ahab than after any else Others with all his strength V. 35. Stayed up to keep together or bring together againe the people V. 39. Ivory the walls being overlaid with such stuffe Amos 3. 15. V. 42. Twenty and five by 2. Kings 3. 1. it appeareth that the eighteenth yeare of Iehoshaphat Joram King of Israel began to reigne And by 2. Kings 1. 17. that the eighteenth yeare of Iehoshaphat was the second yeare of his sonne Ioram And by 2. Kings 8. 16. that this Ioram sonne of Iehoshaphat did not begin to reigne but in the fifth yeare of the other Ioram King of Israel whence wee must conclude that in these five and twenty yeares of the reigne of Iehoshaphat is comprehended all the time from his succession to the Kingdome even to his death whereof he reigned sixteen yeares alone then hee joyned his sonne Ioram with him for seven yeares space and at last put the whole government into his hands disburthening himselfe of it two yeares before his death V. 43. The high places as 1. Kin. 15. 14. V. 44. Made peace which was noted for a grievous sin in Iehoshaphat 2. Chron. 19. 2. V. 47. A deputy put in by the King of Iudah aâ—tâ—r that Edom was subdued by David 2. Sam. 8. 14. Afterwards it had a King but hee was feodatory see upon 1 Kings 11. 21. And at last it shaked the yoak quite off 2 Kings 8. 20. according to the prophecy Gen. â—7 40. V. 48. Shipps fitting to saile in the great Ocean sea see 1. Kings 10. 22. V. 49. Then said after the first preparation was broken Ahazia treated with Iehoshaphat concerning the renewing of 〈◊〉 but hee would not consent to it God having already reproved him for keeping company with him at the first 2 Chron. 20. 37. THE SECOND BOOK OF THE KINGS The ARGUMENT THe sacred History continueth in this Book the narration of things which happened to the people of God divided into two Kingdomes of Israel and Iudah untill the desolation of the first by the Assyrians and captivity of the other by the Caldeans Carefully pointing out the true causes of these horrible disasters for the instruction of the Church in all ages And as for the Kingdome of the ten tribes or of Israel the History sets down how that the corruption of Gods service being first brought in by Ieroboam and not amended by his successors but rather obstinately retained and increased by the addition of many idolatries and pagan abominations was at last followed and punished with grievous turmoiles of State frequent murthers of Kings treasons changes of Royall lines warres and other accidents which befell sometimes by Gods expresse command and sometimes through the ambitious and perfidious motions of mens minds The Prophets never prevailing so farre as to bring them to a sincere conversion and an entire and setled reformation though they still endeavoured to bring back the people to their ancient duty by reprehensions exhortations and threatnings Whereupon after long God caused the Assyrians with their power to over-runne the ten tribes For the Assyrians being possessed of the greatest Empire in the world and having Conquered Syria they overflowed the land of Israel and after they had over-runne it spoiled and unpeâ—pled it at divers onsets they at last conquered and subdued it wholly râ—iâ—ed the Kingdome overthrew the state thereof and transported the people into totall captivity and the land was againe inhabited by a new kinde of heathen people of severall nations who framed to themselves after they were there seated a new kinde of bastard and corrupt divine service in stead of that pure service which was wont to be in Ierusalem whence grew that implacable hatred and hostility which was alwayes after that
time between the Iewes and that mixture of nations which took and bare the name of Samaritans As for the Kingdome of Iudah the History declareth that though the Church and Gods true service and corsequently his Word Sacraments Grace Presence and Spirit were therein preserved yet as well through the peoples enraged inclination to idolatry as by the infection of the ten tribes there were such vices engrafted into it both against the first and second table of Gods Law that they could never be rooted out neither by the Prophets ministry nor by Gods punishments nor by the authority and zeal of many excellent Kings who excelled in piety and vertue and whom God raised from time to time to repaire the breaches and to stay the imminent ruine Whose holy endeavours and works were almost alwayes overthrown by their successors boundlesse impiety So that the Lord at last after hee had miraculously saved the people of Iudah out of the Assyrians hands delivered them into the Caldeans hands who afflicted weakned subdued and wasted them severall times and at last took sacked and burnt the City of Ierusalem and the Temple of God extinguished the Royall Line and carried away the small remnant captive to Babylon After all which through the excesse of the Iewes malice and Gods rigorous vengance a small remnant which remained in the countrey was carried into Aegypt in a state not lesse lamentable but farre more accursed than theirs who were in Babylon the most terrible Eclipse and interruption that the ancient Church ever bad Which notwithstanding Davids progenie and the holy seed among the people was preserved the one to bring forth Christ according to the flesh at the appointed time and the other to people the Church and to bee gathered and ingrafted in his everlasting spirituall Kingdome by the power of Gods promises CHAP. I. V. 2. BAalzebub see upon Matth. 10. 25. V. 7. What manner namely what was his stature habite and shape V. 8. Hairie either by reason of his own hair or by reason of his Prophetick mantle which he wore that was of haire Zac. 13. 4. Mat. 3. 4. V. 10. If I be seeing that after so many proofes of my being a Prophet and notwithstanding my faithfulnesse you will yeeld me no faith nor obedience but by a prophane scorne you call me man of God I beseech that great Lord whom I serve that he may confirme and make good my ministery by thine examplary punishment A motion of the Spirit of God in zeale of a just punishment see Luke 〈◊〉 54. V. 13. Let my life take compassion on mee and spare my life V. 17. Iehoram brother of Ahaziah and sonne of Ahab 2 King 3. 1. CHAP. II. V. 2. TArry here this is spoken by Elias to make Elisha so much the more desirous of going along with him that he might be a witnesse of his taking up into heaven which the Church was to bee certified of in all ages for divers ends V. 3 The Sonnes see upon 1 King 20. 35. knowest thou this was by Gods spirit revealed to some of those Prophets and peradventure to the whole Colledge V. 9. Be upon me seing thou hast consecrated mee to be thy successor and conductor of the Prophets mediate towards God for me that he may grant me gifts and the conduct of his spirit which thou hast had in great eminence as Num. 11. 25 even twice as much as any ordinary Prophet to the end that I may be capable of that degree of superiority having a larger portion of gifts then ordinary V. 10. A hard a rare and singular thing which is not ordinarily promise nor can be obtained but by very fervent and instant prayer see 1 Pet. 4. 18. if thou see me I give thee this for a signe to shew thee whether thy desire and my prayer have been heard The sense is if God permits thee to see me goe up into heaven he will also grant thee that gift which thou desirest To raise Elisha his attention so much the more to mark this great miracle with all its circumstances so much the better V. 11. A Charet or the likenesse of a charet went up was ravished up into heaven and in an instant transformed out of all qualities and conditions belonging to this mortall and earthly life and clothed with eternall and spirituall without passing by the way of death as Enoch Gen. 5. 24. Both examples being as it were a prelude of Christs glorious ascension into heaven see 1 Cor. 15 51. 1 Thes. 4. 17. by a whirlewind wrapped up in a fold of clouds and darknesse which did presently take him out of sight V. 12. The Charet as thou hast been the Lords faithfull warrier for the safety of his Church so now art thou carried into his Kâ—ngdom of glory as it were upon a tryumphall Charet rent them to shew that he was grieved and much moved V. 14. Where is I shall see now whether God hath heard me concerning the gift of that portion of spirit which I desired of him in trying to doe the same miracle as Elias did words of invocation and faith rather then of doubt and diffidence V. 15. They said may bee by revelation or by some splendor majesty or divine manner of moving which they perceived in him the spirit God hath by a firme and lasting grace conferred the same gifts of his Spirit upon him as Elijah had as Num. 11. 25. V. 16. Lest peradventure for it is likely that Elijah had often been ravished so and divinely transported and afterwards sound againe see 1 Kings 28. 12. V. 17. Till he was being overcome with their importunity he could not gain-say them send to assure them that Elijah was no more upon earth and by this meanes bring his owne ministery into so much the more esteeme V. 19. The ground barren the Italian hath it the land disinhabited by reason of frequent sicknesses abortive births sudden deaths c. Others say that hereby is meant the baâ—renesse of the plants and their corruption V. 20. A new for feare of some legall uncleannesse and also for reverence of Gods power which shewed it selfe in this miracle V. 21. And cast not because there was any naturall power in the salt to work any such effect especily there being but such a little quantity of it but onely by the will of God who makes use of any thing he pleaseth for a signe or token of his power to shew by the weaknesse of the signe though it have some relation to that effect that the vertue proceedeth immediately from him see Exo. 15. 25. 2 King 4. 41. and 6. 6. V. 23. Mocked him not onely through a childish kinde of wanton boldnesse in regard of his person but through a kinde of prophane impietie towards his ministery they being bred up in Idolatry which Elisha's prophetick spirit did very well perceive and therefore hee caused them to taste the punishment thereof V. 25. He went being driven out of one place
the onely cause and foundation of all their honour and glory V. 6. A worme a most vile and contemptible person as Isa. 41. 14. V. 9. That took mee see Psal. 71. 6. Isa. 46. 3. V. 10. I was cast thou tookest me into thy care and tuition and tookest me up as a mid-wife or nurse taketh an infant when it first comes into the world V. 12. Bulls namely strong and fierce enemies Bashan a place abundant in fat pastures and great cattell Deut. 32. 14. V. 15. Hast brought me thou haste made mee even ready to bee laid downe in the graye see Psal. 7. 5. V. 17. They look feeding their eyes and passions with my misery as with a pleasant spectacle see Luke 23. 35. V. 20. My darling the Italian my onely one an epithet of the soule as Psal. 35. 17. for man having but one life that is so much the dearer to him Vnlesse he meane the solitude hee was in being destitute of all humane reliefe Psal. 25. 16. which was also verified in Christ Iohn 16. 32. V. 22. My Brethren all the faithfull adopted by the Father through grace and regenerate by his spirit and made brothers and co-heires with Christ Iohn 20. 17. Kom 8. 29. V. 26. The meeke an ordinary title of the faithfull Shalt eat shall spiritually be fed with the Lords flesh and blood who died and did rise againe for them and in him shall have the full fruition of all good things V. 27. All the ends a prophecie of the calling of the Gentiles shall remember the 〈◊〉 and lively knowledge of the sufferances and glory of Christ shall be given to and preserved amongst all Nations by the preaching of the Gospel and especially by the Sacrament of his body therefore called a remembrance Luke 22. 19. V. 28. The Kingdome namely the spirituall Kingdom over the Church and the universall one over all the world belongeth unto Christ true eternall God V. 29. All they that be all the true elect and faithfull rich and poore of what condition soever shall participate of these spirituall goods without vainely slopping vainely at the worldly and corruptible ones That goe down that are weak and halfe dead through hunger and misery V. 30. Shall bee accounted shall bee put into the number of the children of God Psal. 87. 6. V. 31. His righteousnesse by this word is meant Gods grace under the Gospel which was acquired unto men by Christ the everlasting Gods righteousnesse according to the truth of his promises and covenant see Rom. 3. 21. 22. PSAL. XXIII VER 3. HE restoreth or bringeth it againe into the rightway when it goeth astray Ofrighteousnesse according to others straight and plaine paths V. 4 I walk and though I were in the terrors of present death thy rod namely thy providence and conduct or thy spirit which is the internall guide and comfort of the faithfull V. 5. Thou annointest that is to say besides my necessary occasions thou dost fill me with joy and glory Your odiriferous oyles being used at banquets and upon other festivall occasions and to consecrate Kings and Princes see Psal. 92. 10. and 104. 15. V. 6. In the house namely in his Church in this world and in the everlasting Kingdome of heaven afterwards PSAL. XXIV VER 2. VPon the Seas that is to say upon the the great abisse of waters which is under the earth enclosed in great hollow places whence the heads of rivers doe spring and bubble out upon the earth see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. V. 3. Into the Hill that is to say into the Lords Temple set upon the hill Moriah in Jerusalem where David carried the Arke 2 Sam. 6. 17. 2 Chron. 3. 1. And afterwards into the Kingdome of heaven figured by that hill V. 4. Lift up who giveth no heed nor puts no confidence in the vaine and foolish designes of the world nor in the fraudulent enticements of the Devill V. 5. Righteousnesse the effects of the loyaltie of Gods promises and covenant and of the righteousnesse which his sonne hath acquired to the Church Psal. 22. 31. and the free reward of that righteousnesse which the faithfull doe practice through the Spirit of regeneration V. 6. Jacob the Italian hath it◠such is Iacob that seeketh thy face O God namely the true Israel according to the Spirit Rom. 4. 16. Gal. 6 16. Others translate it that seeke thy face in Iacob Others that seek thy face O Jacob that is to say which seek out the true Church to be incorporated into it by a lively faith under the onely head of the Church which is Christ see Isa. 44. 5. Rev. 3. 2. V. 7. O yee gates a prophetick representation of Christs glorious entrance into heaven under the figure of the Arke brought into the place prepared by David as Psal. 47. 15. and 68. 25. to shew the onely cause of the Churches gathering together and of the bringing of it up into heaven namely Christs ascention see Iohn 12. 32. Acts 2. 33. Ephes. 4. 8. 10. Lift up a phrase or terme taken from triumphall arches or great porticoes set up or beautified and adorned for the comming in of great victorious and triumphant Captaines V. 8. Who is the Angels admirations at the comming in of Christs humanitie into heaven see Ephes 3. 10. PSAL. XXV WIthout cause through meere and wilfull malice no way merited nor provoked by any offence of mine V. 6. Remember that is to say use them effectually towards me according as thou wert wont to doe for they seeing that from all eternity thou hast made use of those thy loving kindnesses in decreeing my salvation to thy selfe let not them now be interrupted staied nor limited any way V. 8. Therefore because God is good therefore he will give his children his Spirit for their direction and because he is upright it must of necessity bee a good and most certaine direction V. 10. The pathes that is to say the works and councels by which hee commeth and communicateth himselfe to his and by which he also bringeth them back to himselfe guiding them by the tracks of his owne vertues V. 11. For it is great therefore the expiation of that iniquity must be a work of thine infinite mercy whereunto thou art moved most when thou seest the greatest misery and necessity and the offender grieving most for it Rom. 5. 20. V. 14. The secret namely his decree and fixed will concerning their salvation and all the meanes appointed for it see Iohn 15. 15. Acts 10. 27. V. 21. Mine integrity let mine innocencie and sincerity be a sufficient defence and safeguard against all mine enemies ambushes and violence drawing thy protection upon mee Or let these vertues alwayes keep me from doing evill and let them never depart from me PSAL. XXVI VER 2. MY reines see Psalm 7. 9. and 16. 7. V. 3. Is before thy grace goeth alwayes along with my faith and I have sincerely obeyed the truth of thy
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
V. 10. Open that is to say if thou dost obey mee I will make thee fully happy and contented and will fulfill all thy just desires V. 12. Hearts lusts the Italian hardnesse of their hearts or to the imagination or to the pervernesse of theirhearts V. 13. O that a humane manner of speaking to shew what pleasure God takes in mens obediences for their own goods Deut. 〈◊〉 12. 13. V 15 Submitted themselves the Italian yeelded fained obedience they should have been forced though but faâ—nedly and against their wills to have submitted themselves unto him as Psal. 18. 44. and 66. 3. Their time that is to say their happinesse V. 16. Out of the Rock a hiperbolicall kinde of speech as if God had made honey to distill out of the Rock as he made the waters to issue forth of it in the Wildernesse PSAL. LXXXII VER 1. STandeth the Italian is present namely by a particular vertue and providence as soveraign Lord and chiefe Governour of his people Of the mighty the Italian of God that is to say of the Princes and Governours of his people who are but Gods Ministers from whom they have all their power and from whom they receive their Lawes as from their soveraigne and supreame Lord see Deut. 1. 17. 2 Chro. 19. 6. Rom. 13. 1. Hee judgeth that is to say hee examineth and discereuth their thoughts motions judgments and actions to approve of an ratifie the upright and holy ones and reprove and difannull them that are not so The Gods a name which is sometimes attributed to Magistrates by reason of their vocation and because they represent Gods Majesty and Soveraignty V. 5. They know not a complaint of the Prophet against the Magistrates of his time The walk on they proceed in their actions without the guide of Gods Spirit and the light of his Word which are onely directions of all uprightnesse Foundations that is to say from the corruption of the heads proceeds a generall disorder and ruine of the whole state see Psal. 11. 3. and 60. 2. and 75. 3. V. 6. I have said I have called you gods verse 1. because you represent Gods Majesty in the governing of men and because hee hath stamped in you a character of his glory and finally by reason of Gods gifts and vocation and of the duty which you are bound to not to exempt you from the generall condition of other men nor from Gods judgement both being apparant in you by reason of death V. 7. Of the Princes which were before you who yee know died all Or like unto the Princes of other Nations you having no priviledge by being Princes of Gods people V. 8. Iudge that is say seeing thy Ministers and Officers have subverted justice come and re-establish thy Kingdome in the world by the Spirit and word and chiefly by the presence of thy sonne Psal. 96. 10. Thou shalt the Italian thou oughtest seeing thou hast determined to take in hand the government of the whole world in thy sonnes person as by right and naturally it belongeth to thee let not that interest which thou hast in thy people decay through the malice of men PSAL. LXXXIII VER 3. THy hidden ones who in thy Church wherethou art present doe shelter themselves under thy protection in humility feare and faith see Psal. 27. 5. V. 4. From being that they may be wholly dispersed and rooted out from being a body of a Nation or having any forme of Common-wealth And let the Church whose being consists in Congregation and Communion be no more which can never be see Ier. 31. 36. V. 6. The Tabernacles the Italian the Tents that is to say the Edomites who for the most part lived in the fields in tents as the Arabians have alwayes done Isa. 13. 20. Now this combination of Nations may have a relation to the History of 2 Chron. 20. 10. Hagarens people of Arabia desended from Ismael the sonne of Abraham by Hagar 1 Chron. 5. 10. 20. V. 7. Gebal people of Phenicia Ezech. 27 9. V. 8. They have holpen the Italian they have been an arme the Assirians have been the principall nerve of this league and combination being a most mighty Nation the children namely of Ammon and Moaâ— which came from Lâ—t Gen. 19. 37. 38. who were chiefe of this enterprise V. 10. Endor this place is not specified in the history but by conferring of Josh. 17. 11. with Iudg. 5. 19. it appeares that this battell was fought neere to that place V. 13. Make them overthrow both them and their designes as a bowle thrown down a steep place see Isa. 17. 13. and 22. 18. V. 14. The Mountaines namely the woods which grow upon them which are often fired either by fire from heaven or by some other accident V. 16. Seeke make them yeeld unto thee and desire mercy and forgivenesse at thy hands see Psal. 66. 3. V. 18. That thou or that thou who bearest the name of everlasting art the most high PSAL. LXXXIV VER 3. THe Sparrow a poeticall figure as saying I am through my absence more wretched then these small birds which may come neere thy Temple and make their nests there even thine Altars the Italian neere to thine some divide these words from the precedent Alas thine altars as if it were an exclamation of a most servent desire V. 5. Strength is who by thy grace and power hath that vigour of body and minde that he can come from the place of his abode into thy Temple to solemn feasts In whose heart who are moved by a holy zeale freely to undertake these holy voyages according to thy command Exod. 23. 17. V. 6. Who passing who though they meet with many difficulties upon the way as penury of water in dry places as peradventure this valley of Baâ—a might be 2 Sam. 5. 23. or generally any place which abounds with such trees as delight in dry soile they overcome them all with their zeale digging wells of spring water or gathering of raine water in pits or cesternes Which is chiefly meant here because that in these journeys where there were great multitudes of people and great store of caâ—tell the want of water which was ordinary in those countreys was very troublesome V. 7. They goe they never faint but doe alwayes encrease in strength and courage V. 9. And look shew thy grace and favour to me David by thee annointed to be King and now driven away by Saul V. 10. A doore-keeper that is to say in the poorest and most abject degree and place as a doore-keeper is in great Lords houses V. 11. 〈◊〉 a Sâ—nne that is to say the author of all joy and goodnesse to his children and their Protector against all evils PSAL. LXXXV VER 1. THou hast been he hath a relation to some notable former deliverance after which God had visited his people with new afflictions V. 3. Thou hast turned thou hast turned away thy wrath that it might not be kindled V.
inscrutable secrets in the government of his providence yet God revealeth so much thereof as may cause a man to conforme himselfe unto his will in all these chances From the beginning that is to say perfectly from one end to the other V. 12. To rejoyce When God gives a cause for it and grants the power to doe it V. 14. Whatsoever That the councells and operations of the divine providence are permanent and immutable wherefore man ought to submit himselfe thereunto with all reverence Forâ—ver Namely irrevocable and not to bee altered by any humane power V. 15. That which That is to say things which doe happen from time to time were pre-ordained from everlasting and are with God as things present Acts 15. 18. Requireth As he hath pre-ordained all things that are to come so shall he also judge of all actions that are past which he sets before his eyes as if they were present That which is Heb. that which is driven away that is to say mens actions though they passe away and are followed and thrust forward successively one by the other V. 16. And moreover I saw He toucheth a point which may trouble the said tranquillity of spirit and minde more then any other thing namely the subversion of publick justice which is the only temperature and strong tye of humane society For a remedy to which evill hee prescribes the meditation upon Gods just judgement which is to come V. 17. There is a time Namely a prefixed time for judgement Every work the Italian addeth Is there Namely A certaine place and prefixed time though unknowne See Psal 14. 5. Hos. 13 8. V. 18. I said Seeing so many errours of carnall sense which doth incessantly trouble itselfe for the obtaining of the soveraigne good in this world I have desited that God would be pleased to enlighten men with his Spirit that they might know that through their sensuality and affection to worldly things they transforme themselves into beasts and at the last dye in that estate without any rellish or hope of eternall life For without this internall teacher all my instructions are unprofitable V. 19. The Sonnes Namely to worldly men wâ—o are guided by their blinde and corrupt naturall sense and that have no part at all in Gods grace and Spirit No preheminence Namely in respect of eternall happinesse whereof worldly men are deprived as well as beasts V. 21. Who knoweth Without the illumination of the holy Ghost which alone revealeth eternall life to Gods children 1 Cor. 2. 9 10 11. man hath but an obscure and wavering notice of it and no perswasion of obtaining it for himselfe V. 22. Wherefore A conclusion reiterated out of the 12. v. There is nothing better If man taking so much paines in the world doth proceed with reason he must propound some end unto himselfe wherefore he doth so which can be none other but the sweet and honest fruition of his labours in this life 1 Tim. 6. 17. which being once past he hath no more share in this world nor in his goods Now this is spoken against fooles who labour to no end and never reape this fruit of their labours CHAP. IV. VERS 1. THe teares of He had said Eccl. 3. 12. That the good of man in this life was to rejoyce and doe good now hee sheweth how a man may be disturbed in both these things by outward meanes In the first by grieving at and commiserating of other mens unjust sufferings and calamities in the second by reason of the envie which they beare to one another v. 4. V. 4. This is also These two aforesaid points are for the most part the causes which hinder the said fruition and do trouble and afflict mens mindes V. 5. The foâ—le Now he begins to shew what mediocrity must be observed in endeavouring labouring for worldly goods the fruition of which is so commendable namely by shunning the carelessenesse of the one and the unreasonable care taking of the other v 7 8. Eateth An Hebrew phrase taken from those who taking no food doe for a time live of their owne substance untill it be quite consumed The meaning is he by little and little consumes all his wealth and brings himselfe into extreame misery overthrowing himselfe quite through his owne negligence V. 6. Better is He covereth his sloth and basenesse by a vaine seemingnesse of wisdome in seeking of rest See Prov. 26. 16. V. 8. His eye Namely his covetousnesse the chiefe instrument and inticement to which is the eye See 1 John 2. 16. V. 9. Two Upon occasion of them who by reason of a sordid kinde of avarice do make choice of a solitary life he commends the sociable kind of life in fellowship especially in the way of matrimony They have They both contribute towards the common good and profit and doe enjoy it with more comfort V. 10. If they fall By this â—orâ— are meant all manner of mischances and infirmities which may befall either soule or body V. 11. They have heat They shall helpe and relieve one another by all manner of mutuall offices V. 12 Threeâ—old cord A proverbiall kind of speech to signifie the profit of union V. 13. Better Having before declared how hee had through experience corrected many defaults in himselfe Now he sheweth what great benefit may redound unto all men from his example and precepts by opposing thereunto Princes incapable of counsell and correction such as he did peradventure foresee his son Rehoboam would be V. 14. Out of prison he commeth By his vertue as Joseph did in Egypt Gen. 41. That is borne Who is borne a King in an hereditary kingdome V. 15. I considered What I have said before is indeed the defect of aged Kings yet the peoples fault is as great when as growing weary of their old prudent Princes they doe cast their affections upon the young successor voide of understanding and experience Which peradventure Solomon might perceive was done to Rehoboam to the prejudice contempt of his person and authority In his stead the Italian Which shall succeed the King Heb. Succeed him namely the King whom he had spoken of verse 14. V. 16. All that have been This may be referred to the people which revolted with Absalon against David 2 Sam. 15. Shall not They shall distaste him and be weary of him and shall worship as men say the rising Sunne CHAP. V. VERS 1. KEepe thy foot Now he sheweth the vanity of humane sence which will meddle even with Gods service And therefore he doth here correct it by the representation of Gods terrible majesty in his Temple which ought for to suppresse and put away any irreligious and unworthy action or thought See Isay 1. 12. To heare To receive instruction to salvation by his word publickly preached in the Temple Or to obey namely to dispose thy selfe to a voluntary kinde of obedience which is that service that is acceptable to God and not sacrifices 1 Sam. 15.
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
enemies V. 5. For every he gives a reason why he hath likened the Churches deliverances to the peoples deliverance from the Midianites tyranny namely because that by the preaching and light of the Gospel like unto Gideons lights and trumpets Judges 7. 20. the enemies shall be put to flight and terrified and the world shall be filled with blood and wars and at last shall be consumed with fire at the day of judgement V. 6. A childe namely that childe which was spoken of Isa. 7. 14. which is Jesus Christ the everlasting Sonne of God who hath taken humane flesh by being born of the Virgin and defends the Churches right against all her enemies in quality of Mediatour and head of the same The government God the Father hath made him Head and King of the universe and especially of his Church being his generall Deputy in the quality of Mediatour Upon his hee seems to have a relation to those who were in eminent places and great Offices about Kings who for a badge of their office carried a key upon their shouldes Isa. 22. 22. Rev. 3. 7. And his name he shall be such a one in effect as these names demonstrate him to be Wonderfull in his divine glorious adorable person and in his wonderfull and incomprehensible works Judg. 13. 18. Counsellour he that is the fathers everlasting wisdom and by reason of the unitie of essence is partaker of all his counsells see Prov. 8. 14 27. Everlasting Father the Italian Father of eternity the head and as it were the stocke of the spirituall and everlasting life of all beleevers who have that life from him by the communication of his justice life and spirit as all men have their naturall and animall life from Adam The ancient did translate it Father of the age that is to say the head and author of the renewed state of the world in grace and justice Hebr. 2. 5. and 6. 5. opposite to the evill world Gal. 1. 4. of sinne and death of which the devill is prince The prince that is to say the onely and supream King of the Church who hath made peace between God and it and giveth true peace to the conscience and reigneth thereby to life and salvation over it Col 3. 15. and by his Kingdom establisheth the said peace amongst beleevers Isa. 60. 17. V. 7. Of David namely of Christ figured by David and descended from him according to the flesh who shall change Davids temporall Kingdom into an everlasting and spirituall one Luke 1. 32. The zeale that is to say God shall give his Sonne for a Saviour to the world for to maintaine his glory against the attempts of the Devill and for to accomplish the salvation of those who are his V. 8. The Lord the Prophet now returnes to the predictions of Israels calamities V. 9. Shall know that is to say Shall feele it and finde the effects of it V. 10. The bricks proverbiall kinds of speeches the meaning whereof is True it is that our State hath suffered many great overthrowes and ruines but wee will raise it up againe in greater splendour and glory then ever it was A vain hope conceived upon the happy reigne of Jeroboam the sonne of Joas 2 King 14. 16. V. 11. Shall set up namely shall give the Assyrians victorie over the Syrians and Rezin their King 2 King 16. 9. V. 12. The Syrians their invasions are not any where made mention of in Scripture V. 14. The head a kinde of speech taken from beasts and plants meaning he shall cut off all from the greatest to the least see Isa. 19. 15. V. 15. He is the taile he seems to meane that in the Church vices and vertues and not titles and dignities make a difference of degrees see Matth. 5. 19. V. 16. Cause them to erre the Italian shall be seducers in the triall shall be knowne and found to be such V. 17. No joy for to spare them in these universall judgements V. 18. Wickednesse that is to say the sinnes being common both to great ones and little ones shall cause them likewise all to perish indifferently as in an universall burning V. 19. No man shall that is to say The land shall be full of seditions discords and civill wars see 2 Kings 15. 14 16 25 30. V. 20. The flesh of that is to say those that are neerest and most allied unto him V. 21. And they the Italian though they the ten tribes shall not agree together but onely in warring against Judah and in other things they shall continually bee divided into severall factions amongst themselves CHAP. X. Vers. 1. THat write namely those that by violence cause unjust sentences to be given in courts of Justice according to their owne private passions V. 2. From judgement namely from the means of obtaining their just demands and pretences by the way of justice V. 3. Where will you leave for to keep it safe and out of danger Your glory your power titles and wealth V. 4. Bow downe that is to say they shall be prisoners great companies of them bound together thrusting and crouding one another V. 5. The staffe that is to say they are armed with my wrath and have no other power over my people but what I through my just judgement do grant them V. 7. He meaneth not that is to say the Assyrians end which he proposeth to himselfe shall not be to obey me in punishing of my people nor hee shall not acknowledge that whatsoever he can doe or undertake doth depend upon my will V. 8. Are not my princes that is to say am not I King of Kings Ezech. 26. 7. Dan. 2. 37. who have for mine officers Barons and Captains Kings that are my vassals V. 9. Is not have I not subdued all these nations and provinces as well one as the other see of the destruction of Calno and Hamath Amos 6. 2. V. 11. Jerusalem and her words of an idolater who knowes not the true God V. 12. His whole work namely of punishing and visiting of his people The fruit namely his proud deeds and blasphemous words see Isa. 36. and 37. V. 14. All the earth bringing the greatest part of the world under my command Moved the wing to withstand me or so much as to complain V. 15. Boast it selfe a scoffe at the Assyrians vain boasting who were but instruments of Gods hand from whom they had all their power and motion V. 16. Send that is to say he shall destroy all the flower of the nation 2 King 19. 35. see of this kinde of speech Judg. 3. 29. Psal. 78. 31. V. 17. The light that is to say God who is a devouring fire but doth not worke with his Church in that quality but is to it as a lively light as it was figured Exod. 3. 2. but shall cause his enemies to feele the other effect by being a consuming fire to them as Exod. 14. 24. His thornes by which and by great trees vers 18. the
all other Nations perform thou thy duty therein with all manner of freedom and confidence V. 10. The Lord the Sonne of God shall come into the World to fight with the divell and all his Kingdome and to gaine and communicate to his Church the fruits of his victory see Matth. 12. 29. V. 12. â—â—bo hath prouerbiall examples of things altogether impossible to man as Prov. 30. 4. to shew that as these effects are quite beyond mans power so likewise in the worke of grace and mystery of the Gospell man of himselfe can contribute nothing V 15. Are as a drop as a thing of no account or vertue even as a drop in a Bucket makes it neither the fuller nor the emptier nor a small dust in a ballance addes no weight unto it V. 16. Lebanon namely if men would undertake to appease God with a Sacrifice befitting his greatnesse and Majesty Figurative termes to shew the infinite inequality that is between God and man in regard of any means to satisfie his justice which is the subject of the Gospell V. 18. To whom as all mens knowledge is uncapable of my secrets and counsels and all their power unable to contribute any thing to my worke of grace so is their invention insufficient to represent my essence He seemes thus covertly to shew the power of the Gospell in redarguing and annihilating idolatry V. 19. The workman Idols have nothing in them but their stuffe wrought according to mens fancies by their art for that Godhead which idolaters doe attribute unto them is but a meere fiction and vaine imagination Chaines he seems to mean the riches grates chappels and railes which are made about idols V. 20. He that as much as to say all have not meanes to make their idols of precious stuffe The common sort of people are content to make them of wood All this is spoken in contempt and scorne of idolatry V. 21. Have ye not that is to say O thou my people which at all times hast been instructed concerning the nature and true service of God and concerning the vanity and abomination of Idols how canst thou so easily runne astray From the namely that God alone is the Creator of all things and that worship is due to him onely V. 2â— That sitteth as supreame Lord and Governour of the world V. 24. Yea they shall not the Italian As if they were not though Princes seeme to be great Trees grown to a perfect height and deeply rooted yet God destroyeth them as if they had never been V. 26. These things namely the heavens and all that is seen therein Bringeth out like a Captaine that bringeth forth his Souldiers which he hath set down in his muster rolles V. 27. Why saiest thou that is to say O Church doe not enter into any mistrust of God as if thy state were unknowne to him or hidden from him or as if he did not take care of it or would not right thee for the injuries which thine enemies doe thee V. 28. Fainteth not not onely in respect of his strength which never decreaseth but also in respect of his will which never alters towards his children V. 31. Mount up that is to say Gods Spirit by a power which never faileth carrieth them as it were flying up to Heaven to the marke of the supernall vocation Others understand it that their wings grow like unto Eagles wings they grow young and renew in spirituall vigor Psa. 103. 5. CHAP. XLI Vers. 1. OIlands that is to say you farre Countries which are beyond the Sea as Europe was to Judea Gen. 10. 5. God is here brought in calling upon all the idolatrous Nations for to debate wiâ—h them as it were in open judgement and to convince them by proving that worship belongeth onely to his sonne Renew let them strengthen themselves with proofes and reasons to maintaine their idolatry if they can V. 2. Who who amongst all the Gods hath caused the new day of Gods grace to shine in the world through a perfect satisfaction to his justice and true holinesse created in all beleevers by his Spirit Was it not my Sonne alone Dan. 9. 24. Called hath it alwaies by him Psal. 85. 13. 89. 14. His meaning is that he alwaies doth communicate and impaâ—t righteousnesse when he presents himselfe to beleevers by his Gospell Gave the Nations that is to say who hath gotten to himselfe an universall and everlasting Kingdome overthrowing all contrary power and opposition V. 3. He pursued a description of Christs victories Safely the Italian In peace no resistance being able to stay him or cause him to turn backe By the way not returning upon his own foot-steps like unto those that flie or are driven backe but following his victorie to the end Or by new waies by which he had not gone before V. 4. Calling the the Italian he that called namely I the everlasting Sonne of God who have created all temporall things and have appointed their being and their lasting and set downe all chances that shall befall them from time to time The first the true and onely eternall without beginning or ending that was before all things and shall subsist after all things have an end Psal. 102 26 27. and am the author and first cause and shall be the last end of all things Rom. 11. 36. V. 5. The Isles a representation of the idolaters confusion striving through obstinacy to maintaine their ancient error against the light of the Gospell Drew neere as it were to justifie their idolatries before the Lord. V. 6. Every one namely of these idolaters V. 9 From the ends he speakes of the Christian Church gathered out of all Nations and Kindomes of the world V. 10. With the right hand namely with mine omnipotency which I have employed in righting thee of thine enemies V. 11. That were or that withstand thee and fight against thee V. 14. Thou worme namely thou my Church abject weake and wretched of thy selfe see Psalm 22. 6 V. 15. I will make thee in thy behalfe I wil weaken and overthrow the greatnesse and power of the world 2 Cor. 10. 4 5. V. 17. The poore namely my poore Church thirsting after Gods grace which is no where to be found but in Christ and in his Gospell V. 18. I will open I will powre out my Spirit and my grace upon mine elect who of their owne nature have none V. 19. I will plant that is to say I will make the world populous which before was like a barren wildernesse and plant mine elect in it Shittah tree see Exo. l. 25. 5. The Box tree that groweth of it selfe in wild places To signifie that the Church wil lalwaies have worldly wild plants mixed and growing in it Yet others doe take the Hebrew word to signifie an excellent plant V. 20. Done this namely hath caused this admirable restauration of his Church V. 21. Produce he returns again to the summons made to the idolaters v. 1. V. 22.
And shew us seeing that the certaine foretelling of things to come which have no assured naturall cause nor signe belongeth onely to God Let the Idols prove their deity by revealing Gods secret Councels to the world concerning Christs comming and the salvation of the world through him God alone had made them manifest by his word The former that is to say doe but tell us the beginnings and we will looke out the sequels by discourse and reason unlesse your Idols will relate all from the beginning to the ending Ironicall kinds of speeches V. 23. That we may be dismayed the Italian We will looke upon it with delight Or we will talke of it V. 24. Ye are you have neither Godhead nor power all your being is nothing but the idolaters imagination That chooseth you namely for their God to whom they cleave V. 25. I have raised words of God the Father declaring that he alone hath advised and taken counsell from everlasting to send his Sonne into the world and hath revealed him in his due time Wherefore he alone ought to be acknowledged and worshipped for the true God One the Italian him namely Christ Jesus the Redeemer From the North that is to say from one end of the world that so passing through all parts of it by the preaching of his Gospell he may subdue them and bring all Kingdoms and powers under the obedience of his faith V. 26. Righteous that is to say the true God lawfully taking upon him this title V. 27. The first as I have foretold these things by my Prophets so will I at mine appointed time send John the Baptist to preach the accomplishment of them first to the Jewes V. 28. For I Gods Word is a Judge before whom the party summoned hath not appeared or when it did appeare had nothing to answer Amongst them namely amongst the Idols of which he had spoken before No Counsellor that could plead for them in this cause see Isa. 45. 21. V. 29. Behold Gods definitive sentence against Idols and Idolaters CHAP. XLII Vers. 1. BEhold God the Fathers words concerning the sending of his Sonne into the world My servant namely my Sonne who in his humane shape tooke the form of a servant upon him Phil. 2. 7. insomuch as he subjected himselfe to the Law of God which was the coâ—â—nant of servants for to be judged and recompensed of God according to his workes to the extremity of all rigor and in this manner hath accomplished the work of God to his glory and the salvation of man without any respect to himselfe I uphold whom I will strengthen by my Spirit in the accomplishment of his office in regard of his humane nature Psal. â—10 4. Shall bring forth he shall exercise his jurisdiction as King not onely amongst the Jewes but also amongst all other Nations of the Earth V. 2. He shall not cry his Empire shall not be with violence of command nor in â—oughnesse of threatnings as worldly Empires are but in the mildnesse and stength of the Spirit V. 3. Not breake he shall lovingly beare with the infirmitie and ignorance of his poore children and shal not rigorously punish them neither shall he winke at their faults but shal correct them for their amendment And shal not endure hypocrites nor prophane men but shal punish them severely V. 4. He shall not the meaning seems to be this He shal use his elect in such sort that they shall never want light nor strength even as he who is their head could never be quite extinguished nor beaten down in his humilâ—ation Yea was by means of it raised to glory and to the possession of his Kingdom over all the world V. 6. In rightâ—â—uâ—nesse that is to say by a just establishment contrary to worldly Kingdoms which are all grounded upon violence Or by an order established by my will which is the rule of all manner of righteousnesse Give thee that is to say I will make thee an acceptable and effectuall mediator between me and my Church upon which I have founded my â—ovenant Isa. 49. 8. For a light to invite and bring the Gentiles into the same covenant of grace V. 7. To open to illuminate their understanding by the power of my Spirit The prisoners namely those men which were slaves to sin death the divel and damnation V. 8. â—â—â—ill I not give for to establish my Sonnes Kingdome I will beate downe all manner of idolatrie V. 9. The former things he seemes to meane the whole order of nature which was established in the creation and hath been so preserved without varying Psalm 119. 89 90. to which he opposeth that of grace in Christ Jesus Or the particular prophecies which were from time to time prophecied to the Church and accomplished in their due seasons V. 10. Sing let all the world rejoyce and give God thankes for these things for the benefits thereof shall be scattered abroad indifferently every where V. 11. That Kedar namely the people of Arabia that dwell in Tents and Cabins V. 13. The Lord an allâ—goricall description of Christs spirituall victories by the powerful voice of his Gospel V. 14. I have I have endured and dissembled the injuries which Satans kingdome hath for a long while done to me Acts 17. 30. Rom. 3. 26. but now I will destroy it by the power of my Gospel which is the cry of a travelling woman that is to say accomplishment of all Gods promises V. 15. I will make waste that is to say I will destroy all high powers that shall rebell against my kingdome and send the fire of my curse upon them Luke 12. 49. V. 16. I will bring I will safely and rightly conduct mine elect enlightning them by my grace who otherwise by nature are blinde I will I say conduct them in the way of their spirituall vocation by means unknown and incomprehensible to the fleâ—â— V. 18. Ye deaf the Lord directeth his speech to his people whom he reproveth for their hardnesse and rebellion and chiefly for their idolatâ—y V. 19. Who is blinde namely through a voluntary ignorance see Isa. 32. 3. Ezech. 12. 2. My servant namely my people My messenger namely the Priests and other Governours of my people which should have taught my people my will and have brought them tidings of my grace towards them Mâ—l 2. 7. 2 Cor. 5. 20. That is perfect namely in all Gods gifts and graces Ezek. 16. 14. V. 20. Opening he makes shew of lending the eare of the body but my word entreth not into his heart V. 21. For his namely to shew the loyalty of his promises and his equity and beneficence towards those that doe fear and serve him He will magniâ—ie that is to say by his innumerable benefits towards his elect he did gain much honour to his Law and Covenant because the observers and keepers thereof were so highly recompensed V. 23. Who an outâ—ry or exclamation to call the people to repentance CHAP. XLIII
Saviour as in time they they will make it fully appear V. 16. They shall be namely the Babylonians and other idolatrous people V. 17. Be saved he chiefly meanes the deliverance which Christ obtained for his Church whereof the deliverance from Babylon was but a figure and gage V. 18. To be inhabited by men who reaping benefit from all the other creatures ought also in the name and behoof of all the rest to obey and acknowledge the Creator V. 19. I have not the promises which I have made to my people are publikely and openly made wherefore when I shall have accomplished them there will bee no cause to doubt of mine eternall deitie see Isaiah 41. 23. and 43. 9 12. and 48. 16. Seek ye me looke after me onely and not after idols Righteousnesse in constant loyalty without any fraud or variation V. 20. Draw neer let all men that remaine in the world after Gods great judgements come in the time of the Messias and hear the voice of the Gospel which shall condemne and beat downe all manner of idolatry Revel 14. 7. That set up the Italian that carry in pompe and procession upon your shoulders V. 21. Take counsell to defend the idols cause if they can Isa. 41. 28. Declared this namely the Churches deliverance by Christ. V. 22. Look by faith conversion and service forsaking idolatry V. 23. In righteousnesse namely by a decree which hath the force of everlasting Law and is the rule of all manner of justice and righteousnesse see Isa. 42. 6. Shall sweare shall acknowledge me for the onely true God whose name alone is and ought to be taken in all lawfull oaths Gen. 31. 53. see Isa. 19. 18. and 65. 16. V. 24. Shall men come to yeeld unto him and to acknowledge him V. 25. Seed of Israel namely of the Israel according to the Spirit and Faith which is the whole Church of Gods Elect. Be justified that is to say they shall obtain remission of their sinnes and right unto everlasting life by vertue of the Son of Gods righteousnesse which shall be applied to them by faith to justification of life CHAP. XLVI Vers. 1. BEl Nebo names of chiefe Idols of Babylon Isaiah 21. 9. Jer. 50. 2. and 51. 44. Is bowed down that is to say the Babylonians seeing their City taken have thought to save their gods taking them down and speedily loading them upon beasts of carriage V. 2. They sloop namely all those idols They could not namely the Babylonians Others the idols themselves Themselves namely the idols which the heathen were wont to carry away captive together with the conquered nations 1 Sam. 5. 2. Jer. 43. 12. Dan. 11. 8. Hos. 10. 6. V. 3. Which are I have not born you as idolaters do bear their idols but I have borne you my selfe that is to say have taken you even from your first beginning into my care and protection see Exo. 19. 4. Deut. 1. 31. Psal. 22. 10. and 71. 6 18. Isa. 63. 9. V. 4. I have made and not you me as the idolaters do their gods Now this ought to be understood as well of the naturall creation as of the spirituall regeneration see upon Isai. 29. 23. V. 5. That we may or to make us alike or equall one with the other V. 8. Remember hee directs his speech to the people of Israel which were run into idolatry exhorting them to conversion Shew your selves men the Italian be upon good ground forsaking the vaine prejudices of customs examples traditions and opinions take the word of God and true reason for the grounds of your discourses and resolutions V. 9. Former things namely the workes and miracles formerly done for the deliverance of my people by which I have shewed my selfe to be the true everlasting God V. 11. From the East namely out of Persia which is easterly from Babylon Bird namely Cyrus who shall fall upon Babylon like a Falcon or some such like ravenous bird My counsell whom I have chosen in my counsell or who shall put my decree in execution Have purposed it namely appointed and determined it within my selfe V. 12. That are far who through your misdeeds make your selves unworthy to be dealt withall by me as innocents with favour and clemency and to be defended by me V. 13. My righteousnesse namely my grace and good will which in Scripture is often called righteousnesse CHAP. XLVII Vers. 1. COme down thou shalt be beaten down from thy great and flourishing Empire and shalt never have any power to rise again see Jer. 48. 18. Uirgin the Scripture calleth often so those Nations and States which had continued as they were at the first under their naturall Princes and had never been subdued nor conquered by others There is no namely for thee nor for thy Nation for after the taking of Babylon by Cyrus the Chaldean Empire did never rise again though the City subsisted a long time after V. 2. Take the thou shalt be brought into subjection and as a slave shalt grind at the hand-mils Exod. 11. 6. Judg. 16. 21. Math. 24. 41. Uncover like unto bond-women which went with their haire loose and bare-foot Isa. 20. 24. Passe over to goe into captivity into a far Country V. 3. Shall be an ordinary disgrace done to women prisoners see upon Isa. 20. 4. Jer. 13. 22 26. Will not meet thee I wil use thee as an enemy in wrath and as God in my power without any moderation see 2 Sam. 7. 14. Isa. 13. 6. 27. 7 8. V. 5. Sit lay downe thy pomp and pride and bring thy selfe into a vile and abject state V. 6. Polluted I tooke away from her all that should make her holy and inviolable namely my presence grace and vertue and did use her like unto a prophane and uncleane thing see Isa. 43. 28. Thou didst shew thou didst mixe thine owne proper passions of cruelty and inhumanity with the execution of my judgements and didst not take example by me to use mercy and clemency see Psal. 69. 26. The ancient under which name are comprehended all other wretched persons see Deut. 28. 50. V. 9. The losse of by children he seems to meane the people and by the husband the King For the multitude that is to say notwithstanding all thy divellish arts which thou makest use of to keepe thy selfe up For sorcery was frequent amongst the Chaldeans Dan. 2. 2. 5. 7. and Southsayers did beare a great sway in the publique government vers 13. V. 10. None seeth I know no Godhead to whom I should give any account Thy wisedome namely these unlawful arts which thou hast termed wisedome in which thou hast trusted V. 11. It riseth Heb. the morning thereof by which may also be understood the day in which it should happen V. 12. Stand now a scoffe for the Chaldeans vaine confidence V. 14. They shall be that is to say both they and their accursed arts perished and could not save themselves nor bring any ease
or remedy for others like a fire of Flax which quickly goeth out and leaves no embers behind it V. 15. Merchants namely strangers who had any trading of states businesse with thee see Revel 18. 11. CHAP. XLVIII Vers. 1. COme forth like streames from a spring Sweare which acknowledge and professe the true God for every Nation did sweare by that God which they worshipped Deut. 6. 13. Psa. 63. 1â— Isa. 45. 23. V. 2. Stay themselves they doe rest upon that outward profession see Micah 3. 11. Rom. 2. 17. V. 3. I have as formerly I did beforehand tell my people what benefits I would doe for them that afterwards when those things came to passe their incredulity and inclination to idolatry might be suppressed and altered so now I have foretold them their miraculous deliverance from Babylon that they may acknowledge serve and worship me for their onely God V. 6. Will not that is to say would you be so ungrateful as not to celebrate the memory of it in all ages and not give unto God perpetual honour and praise for it Hidden things the Italian New things concerning the Babylonian deliverance and the ruine of the Empire V. 7. Created that is to say brought to light by my revelations and predictions V. 8. For I I had reserved this excellent proofe of mine eternal deity for this time to convince thee more lively for thine apostacy and idolatry thou being more licentiously addicted to it now then at any other time Called thou hast at all times shewed thy selfe inclined to this vice of Idolatry V. 9. Mine anger that is to say I will moderate my wrath and wil not vent it all upon thee Psa. 78. 38. And for because I would not be scorned nor abused by mine enemies Deut. 32. 26 27. but praised and extolled for mine infinite mercy towards my children V. 10. I have I have chastised and tried thee by the Babylonians yet not to the uttermost as they use to doe your most precious mettals which will not perish by fire for I have had a regard to thy weaknesse and imperfection Psal. 118. 18. V. 11. Polluted by the enemies blasphemies V. 12. My called namely to the participation of my grace and covenant in my Church V. 14. All ye namely idolatrous Jewes Among namely among the false gods after which ye have gone astray Loved namely he hath favoured Cyrus and his enterprises His arme namely the worke and efficacy of his power V. 16. From the I have at all times given you by my Prophets publique cleare and undoubted predictions of many things for your deliverance and have punctually put them in execution that you might cleave to me the onely true God and your benefactor From the time I have from everlasting been the author of that counsell by which all these things have had as it were their first beginning and afterwards in their appointed time I have brought them forth by my power Now that is to say at this present time I doe 〈◊〉 like by these admirable prophecies Hath sent me some hold that the Sonne of God speakes in his owne proper person in this sence The holy Trinity having consulted and decreed to reveale these things to the Church I the Sonne of God whose personall property it is to be the fathers word wisedome and Interpreter doe bring this worke to passe by my Prophets who have all spoken by Christs Spirit 1 Pet. 1. 11. see Zech. 2. 9 â—1 Others referre it simplie to Isaiah sent by God and inspired by the holy Ghost V. 18. As a river abundant and continuall without any interruption Thy righteousnesse that is to say my blessings upon thy piety and loyalty or the right and well ordered establishment of all thy businesses V. 21. Thirsted not that is to say he did not onely deliver them but did also provide for them all things necessary as he did in the wildernesse at the comming out of Egypt from whence these termes are taken see Isa. 43. 19 20. V. 22. There is no this seemes to be added for to exclude wicked men and hypocrites from the generality of the aforesaid promses made to the Church Or to oppose Gods implacable judgements upon his enemies to the Churches deliverances or to his fatherly chastisements CHAP. XLIX Vers. 1. ISles that is to say Provinces afarre off Which have no communication with the Jewes as the places beyond the Sea see Isai. 41. 1. whereby are meant the Gentiles Hath called me that is to say God the Father shal make known his everlasting decree concerning the sending of me his Sonne and concerning mine Office whilest I shal yet be in the Virgins wombe from whence I shal take flesh upon me see Matth. 1. 20 21. Luke 1. 31. V. 2. Made my mouth he shal adde to my Word and Doctrine the power of his Spirit to make it of efficacy to destroy any thing that shall oppose it see Isa. 11. 4. 2 Thes. 2. 8. Heb 4. 12. Rev. 1. 16. 2. 16. 19. 15 21. Hid me that is to say he is my defender and Keeper in the infirmities of the flesh which I shal take upon me V. 3. Servant in regard of my humane nature and voluntary tying of my selfe to fulfill the Law see Isa. 42. 1. Phil. 2. 6 7. Israel I wil by thy meanes unfold and lay open my glorious power for the safeguard and deliverance of my people before any other V. 4. Then I said the Sonne of God his words complaining to his Father of the Jewes incredulity and obstinate rebellion against his word which he hath so faithfully preached My judgement the Italian my right that is to say God knoweth with what uprightnesse and in what perfection I have accomplished his worke And therefore he wil crowne me with eternall glory though my labour hath beene in vaine with the most part of the people V. 5. To bring Jacob namely that I should reconcile Jacob unto him by meanes of his faith and conversion to me Israel though the body of the Nation doe remaine in its naturall errors Isai. 53 6. My strength that is to say my glory Or his divine vertue shall not therefore be taken away from me but shal rather shew it selfe so much the greater in calling of all Nations whereby my glory shal also increase V. 6. The preserved namely this poore Nation preserved unto Christs time and delivered out of so many calamities Others to restore the desolations of Israel V. 7. To him namely to Christ contemned and hated by the Jewes and who voluntarily submitted himselfe to humane power into whose hands they delivered him see Psa. 22. 7. Isa 53. 3. Kings that is to say I wil cause Kings and Princes to acknowledge thee and submit themselves to the command which I shal give thee by the preaching of the Gospel Because of because they shal see God maintaine thy vocation and Crowne thy perfect obedience with glory according to the loyalty of his justice
V. 8. Have I heard thee that is to say I the Father wil assist thee with mine eternal and divine power when as being fully appeased with my Church I shal spread over all the World the fruition of that salvation which thou hast acquired that by thy perpetual intercession towards me my worke of grace may be accomplished without any hinderance Preserve thee not so much in respect of thine owne person as in respect of thy Kingdom and Gospel For covenant that is to say a Mediator and foundation of the covenant of grace To establish figurative terms taken from the peoples deliverance and return from Babylon V. 9. They shall namely mine elect being thus freed from sin and the world shal by my blessing be borne up in the way of their celestial calling and shal be preserved from all evil V. 11. I will make I wil cause men to come from all parts of the World to my Church and wil take away all things as may hinder their conversion V. 12. Of Sinim according to some they are a people towards the South where the wildernesse of Sin was Gen. 10. 17. Others think they were a Nation on the furthermost Eastern parts called formerly Sina now China V. 14. Zion namely the ancient Church in her greatest afflictions V. 16. Graven thee I wil ever remember thee and take care of thee see Cant. 8. 6. V. 17. Thy children thy former desolations shal be restored and recompensed by the calling of the Gentiles sodainly converted and joyned to thee in Spirit by the preaching of the Gospel And thou shalt be delivered from all thine enemies V. 18. All these namely the multitude of the converted Gentiles Clothe thee thou shalt by them be made renowned and glorious V. 19. Thy waste a figurative description of the unspeakable number of new members which shal be joyned to the Church under the Gospel V. 20. The children namely the Gentiles converted and regenerate in the Church The other namely the carnall Jewes V. 21. Desolate that is to say without a husband which is God Who by the Babylonian captivity had in a manner made a divorce with the Jewish Church V. 22. I will lift up I wil by my power cause Nations and Kingdomes to joyne themselves to the Church and contribute their favour and assistance for the upholding and increasing of it V. 23. They shall bow they shal submit themselves to Christs faith and Kingdom administred by thee Or they shal doe homage to Christ present in the middest of thee V. 24. Shall the prey an exaggeration of the Churches miraculous deliverance out of the hands of most powerful enemies who had good right to be Lords over it by reason of the victory which God had granted them over his people And by this figure is also signified the Churches Redemption from the divels tyrannie who worked with power Luke 11. 21 22. as executioner of Gods just vengeance V. 26. Feed them that is to say they shal consume and destroy one another Isa. 9. 20. CHAP. L. Vers. 1. WHere is that is to say O ye Jewes I have not cast off your Nation with which I had contracted matrimony neither have I subjected your particular persons unto bondage through mine owne rigour and hardnesse as under the Law it was lawful for the husband to put away his wife which was not pleasing to him though she was innocent Deut. 24. 1. and the father for poverty might sell his children though they were obedient Exod. 21. 7. 2 King 4. 1. but by reason of your publike and private sinnes Now this may be referred either to the captivity of Babylon or to the last rejection of the Jewes after Christs comming V. 2. No man namely for to receive me John 1. 11. A description of the Jewes rebellion against the voyce of the Gospell My hand doe not you know me to be sufficient to deliver you At my rebuke I am the same who formerly delivered you out of Egypt where I did the miracles here mentioned drying up the Sea causing the Fish to die in the rivers darkning the skie with thicke darknesse Exo. 7. 18. 10. 21. 14. 21. V. 4. The Lord my word is altogether divine directed to the comfort and salvation of afflicted soules Matth. 11. 28. and propounded by me through Gods expresse command and therefore for it am I hated and persecuted Christs owne words As the learned namely of supreame and divine learning and of celestiall doctrine He wakeneth he alwaies inspires me with his truth and mysteries and with ful knowledge and understanding Ioh. 5. 20. 8. 28 38. Col. 2. 3. V. 7. Set my face I have strengthened and encouraged my selfe in the execution of mine office against the hardnesse of the people and all other opposition see Jer. 1. 18. 15. 20. Ezek. 3. 8 9. V. 8. He is namely God the Judge approver and defender of my perfect obedience and righteousnesse is present to beare me up against all men V. 9. They all namely the wicked mine adversaries V. 10. Of his servant namely Christs servant Isa. 42. 1. In darknesse of afflictions dangers and perplexities Psal. 23. 4. V. 11. Behold but as for you rebels who thinke to escape my judgements with your carnal wit and your arts and inventions see what benefit you will reap by it for all shal be but in vaine This shall ye namely all these inevitable and irreparable evils CHAP. LI. Vers. 1. AFter righteousnesse namely true righteousnesse by faith in Christ not false righteousnesse by the merits of your owne workes Rom. 9. 31. 32. Looke unto that is to say you beleeving Jewes who will be but few in number at the comming of Christ the whole body of the Nation being rejected consider that your first parents Abraham and Sarah were alone when I called them and tooke them to me and yet I increased their posterity to an infinite number And from thence you may gather that I wil doe the like by you by joyning the Gentiles to my Church V. 2. Alone having no children and being out of hope of having any V. 3. Shall comfort raising her up by calling of the Gentiles out of the ruine she was fallen into by the apostacy of the Jewes Like Eden namely the earthly paradise Gen. 2. 8. V. 4. A Law I wil cause my Gospel to be preached through the World to be as it were a new Law and forme in the state and government of my Church Psa. 110. 2. Isa. 2. 3. Will make I wil firmely and inevocably establish the government of my Word and Spirit in the Church for a secure guid to bring it to eternal life V. 〈◊〉 My righteousnesse that is to say the effect of my promises my grace and bounty but especially the revelation of the Sonne of Gods righteousnesse which proceeded from and was appointed by God and is onely sufficient to appeare before his justice seate in justification of life to all beleevers Rom.
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
of former sinnes That I would not namely that I would not reprove nor suffer my true Church to perish which consists of mine Elect and beleevers with whom God is never angry so far as to curse or overthrow them but doth onely punish and correct them see Jer. 31. 35 36. V. 11. I will lay a figurative description of the Churches spirituall excellency which is like a building comosed of precious stones which are the faithfull upon an exquisite foundation which is Christ 1 Cor. 3. 12. Rev. 21. 18. With faire colours the Italian upon fine marble the Hebrew word is of a doubtfull signification V. 14. In righteousnesse that is to say in a well and right ordered manner Or by Gods grace and bounty for the word Righteousnesse is oftentimes taken for Gods property which is to doe good to those that are his V. 15. They shall the enemies shall often conspire against thee but as I will not be the author of it so will I cause the issue of it to prove to their ruine V. 16. I have that is to say Weapons and Souldiers have no power nor cannot bring any thing to passe but onely so far as I will give them leave by my permission and pleasure V. 17. And their that is to say the fruit and reward of their faith and loyaltie in my service Or this is the inheritance which I will bestow upon them as my servants and children CHAP. LV. Vers. 1. THat thirsteth that are in want and necessity of Gods grace and have a lively feeling thereof Come ye namely to mee Christ who am the welspring of grace signified by the water and of life signified by the wine and milke which are nourishment for the body That hath that hath no means to gaine this good of your selves Buy and that is to say take as a gift that which shall be made yours in like manner as if you had paid the just price of it Or give that is to say forsake and renounce all other worldly goods for this Matth. 13. 44. Rev. 3. 18. V. 2. Do ye spend that is to say Why doe you bestow all you have in superstitions idolatries works of the Law and other wayes to purchase eternall life which none can give you but I V. 4. I have given him words of the Father confirming his Sonne in his vocation in whom descending from David according to the flesh were to be verified the promises made to David and to all the other Fathers A witnesse namely to declare and confirme the Fathers will and counsell at which being his eternall wisdom he had been present He toucheth Christs two Offices namely of Prophet and King after he had accomplished his priesthood upon earth V. 5. A nation namely the poore Gentiles who were strangers to Gods Covenant and void of all true knowledge of him Ephes. 2. 11 12. Because of because that God the Father shall accompany thy Gospel with his divine vertue by which mens hearts shall be effectually converted Or because God shall have plainly manifested himselfe to be thy God and thy Father by thy resurrection and glorious ascension Rom. 1. 4. V. 6. While he while he offers himselfe to men by the Gospel out of which he cannot bee found Psal. 32. 6. John 7. 34. and 8. 21. V. 8. My thoughts I am infinitely mercifull and ready to forgive and not hard and implacable as men are neither am I inconstant and wavering in my promises as they are V. 11. So shall so likewise will I never recall the promise of my grace but will fully performe it Shall proper shall happily accomplish it without any obstacle or let V. 12. Ye shall goe out namely out of your spirituall bondage from which Christ shall free you V. 13. In slead God shall fill the world with true beleevers noble plants in stead of harmfull bastard and wilde plants such as man is in the state of his corrupt nature Mic. 7. 4. And it shall be this miraculous change shall be as an eternall monument of Gods glorie and he shall be everlastingly praised for it in his Church CHAP. LVI Vers. 1. FOr my salvation since I do proffer my salvation to the world by the Messias it is fitting that all men should turn to me their Benefactor And it is also needfull for them to do so for to make themselves capable of receiving it Mat. 32. and 4. 17. Rom. 13. 11 12. My righteousnesse namely mine Evangelicall righteousnesse which onely is the cause of salvation Rom. 1. 17. and 3. 21 22. V. 2. The Sabbath namely all the true and spirituall service of God especially in the keeping of the first Table of which the Sabbath was anciently the figure and summe V. 3. Neither let that is to say by the Messias shall be abolished and disannulled all manner of distinction and difference of Nations and persons and none shall be excluded out of the assembly of beleevers as formerly those that are here specified were Deut. 23. 1 2 3. V. 5. A name that is to say an honour and dignity far more excellent then theirs who are called Fathers amongst my people namely they shall have the right and priviledge to be called my children John 1. 12. That shall not which I will never take away from them recalling mine election and of which they shall alwayes have an inward impression by the Spirit of adoption Rom. 8. 16. Revel 2. 17. V. 7. Will I bring I will graft them into my Church and make them partakers of all my good and comfort and will accept of the service which they shall do me in Spirit and truth V. 8. Yet will I I will also gather the Gentiles into my Church as I have done the Jews to make of two Nations one John 10. 16. Ephes. 2 14 15. To him namely into the congregation of the Church which is the true Israel according to the Spirit V. 9. Come another prophetick speech by which Isaiah declares that the chiefe cause of the despersion and destruction of the Lords flock by their enemies was the disloyaltie and negligence of the Shepherds as well Bcclesiasticall as politick who are called watchmen according to the ordinary stile of Scripture V. 11. They all look every one hath given himselfe to following of his own disordered lusts V. 12. And to morrow that is to say Let us not take care for anything if to day we take our deligh's we may also continue to morrow at our own leisure words of a prophane securenesse and dissoluâ—enelle see Prov. 23. 35. Isa. 22. 13. CHAP. LVII Vers. 1. THe righteous it is likely that in the time of these Prophecies God did take out of the world divers persons noted for piety and vertue which was a presage of great approaching evils from which God would exempt those his faithfull servants see 2 Kings 22. 20. V. 2. In their beds as the death of the faithfull is called a sleep so is their grave like unto a
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
as if it should say it was so indeed in those daies but the times are now altered God doth not now shew himselfe such towards me Yea the Lords answer namely that he is alwaies the same towards his Church Psa. 44. 4. 74. 12. V. 4. Thou shalt that is to say thou shalt flourish in all manner of joy Prophecies which began to come to passe at the returne from Babylon and were spiritually accomplished in Christ. V. 5. Yet thou shalt restore the ruines of a desolate Countrey tilling it and planting it with good plants V. 6. A day that is to say the time will come that the difference of Nations being once taken away by Christ the ten Tribes meant by Ephraim which were fallen away from Gods covenant shall be called into it againe by the Gospell signified by the Watch-mens cries and the Watch-towers set upon the high places of the Countrey see Isa. 62. 6. V. 7. Sing that is to say let every one rejoyce at the salvation which God will send his Church by the Messias whose figure and beginning shall be the Babylonian deliverance and let them purchase it by vowes and prayers V. 8. The North Countrey namely Caldea which is Northerly from Judea The blind and no infirmity shall let them from comming together I will afford them all strength to come bodily to Ierusalem and spiritually into my Church under the Messias see Isa. 35. 5 6. 42. 16. V. 9. Supplications under this word are comprehended all acts of piety thankesgivings prayers vowes c. Rivers namely the abundance of my graces scattered in my Church Psa. 23. 2 3. Isa. 35. 7 8. Ephraim that is to say Israel according to the Spirit and converted to Christs faith to whom in the Christian Church shall be reserved the title of birth-right above other Nations Exod. 4. 22. The name Ephraim is used here because that the ten Tribes did march under Ephraims ensignes and were governed by Ephraim V. 10. Heare let all the world heare and beare witnesse of the promises which I make to my people V. 1â— They shall come that is to say mine elect gathered out of my Church shall be for ever comforted and most abundantly enjoy all my favours V. 14. Saâ—iate the Italian make drunken termes taken from the good and fat parts of the Sacrifices which were allotted for the Priests such as in Spirit are the faithfull under the Gospel V. 15. A voyce Richel was the mother of Joseph and Bâ—niâ—â—in By Joseph and Ephraim his sonne are meant the ten Trilies And under Benjamin is also comprehended Judab with whom Benjamin remained joyned 2 Chro 11. 12. and therefore the Prophet seemes to represent in this place by the common mothers teares the desolation of the whole Countrey and Nation Now because Rachel was buried by Bethlehem Gen. 35. 19. The Holy Ghost hath also here aimed at the slaughter of the children of Bethlehem by Herod Matth. 2. 18. and this hidden sence was brought forth and set down by the Evangelist V. 16. Rewarded in stead of the sorrowes which thou hast had God will give thee comfort and bring thy children backe againe into his Church V. 17. Thine end after the time of thine afflictions shall be accomplished V. 18. I have surely heard the Propher represents the future conversion of the Jewes after the calamities which they have suffered V. 19. I repented that is to say God working in me by his Spirit of conversion I will also cooperate with his grace feeling a lively sorrow for my sins and striving for newnesse of life I smote a signe of sorrow and repentance as Ezek. 21. 17. Of my youth that is to say of my sinnes and excesses committed as it were by errour and heate of youth in the flowre of mine age and in the time of my greatest vigor V. 20 Is Ephraim Gods answer Since I for all my judgements and threatnings yet I did never cast him quite off My boâ—els my fatherly affection is awakened and enflamed towards him V. 21. Sâ—â— thee up to marke the way well The meaning is I will surely bring thee home out of thy captivity and exile into thine own Countrey and there I will re-establish thee V. 22. Goe about running as mad after idols and idolaters see Jer. 2. 18 23 36. Or seeking after mens assistance and making false leagues with them Created namely hath by his just judgement abandoned his people to the infamous purchasing of these forraigne and prophane leagues and friend-ships which is the same thing as if a woman did not stay for to be requested but should solicite the man see Jer. 2. 24. Ezek iâ— â—3 34. Hos. 8. 9. And this is more likely to be the meaning then the common construction which referreth this to the blessed Virgin big with Christ by the onely power of the Holy Ghost Compasse that is to say doth hang about him to daâ—ly with him to obtaine his love doth solicite him seeke after him or embrace him V. 24. They that goe namely shepheards that have no firme abode but sold their sheep here and there looking after their pastures V. 26. I awaked that is to say I Jeremiah considering the Churches most happy state which was revealed to me in a propheticke dreame found my selfe recreated and comforted as by a very sweet sleepe V. 27. Will sow that is to say I will againe populate and cause to be inhabited their waste and desolate Countrey and spiritually will raise up many believers in my Church V. 28 Like as I my providence shall labour for their restorement as well as it hath been employed in punishing of them V. 29. The fathers an ordinary proverbe Ezek. 18. 2. to blame as it were Gods judgements by an oblique and indirect way as if they did punish the innocent children for the fathers offences The meaning is the old sinnes of the Nation shall lie buried from thenceforth and if any one sinneth he shall be punished And finally under the Gospel God shall shew more favour then under the Law where oftentimes one mans fault did draw the punishment upon all and the sins of the fathers were required at the childrens hands V. 31. A new not in substance for that hath alwaies been the same but in the dispensing of it which shall be done more clearely freely effectually and spiritually under the Gospell like to a son that is out of tâ—telage being of full age in comparison of a pupill who is under age and hath not knowledge nor full possession nor free administration of those things which by right belong to him nor hath not such familiar accesse nor communication with the father see Gal. 4 1 3 4. V. 32. Although I was the Italian whereupon I regarded them not saith c. for so the Greeke translation hath â—ranslated it with which agreeth that of the Apostle Hebr. 8. 9. Others translate it though I had married them Jâ—â— 3. 14. V. 33. I will put my Law that
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
to Thee it belongs to use mercie and forgivenesse for thou alone hast power to doe it v. 18. V. 13. Understand Endevouring to to repent truly according to thy Word by meanes of which we may be made partakers of the fruit of thy holy promises V. 14. Watched upon the evill His providence hath been attentive to bring it in the prefixed time and instant see Jer. 1. 12. and 31. 28. and 44. 27. 2 Pet. 2. 3. V. 16 Thy righteousnesse namely Thy goodnesse and loyalty in thy promises and fatherly equitie towards thy poore children cruelly tormented by their enemies upon unjust causes See Psal. 31. V. 17. To shine Shew thy Grace and Favour in effects which like a 〈…〉 lfying and cheaâ—ing sunne may disperse all these mists of extreme desolations Numb 6. 25. Psal. 8. 3. 7. 19. For the Lords sake For thine owne sake or as some will have it for the promised Messias and Mediators sake V. 19. Thy Name They are and professe themselves to be thine and doe beare the bages and markes of it V. 21. Touched me In token of encouragement to heare these mysteries and of infusion of new divine vertue to understand and remember them and of comfort in these promises V. 23. The commandement the Italian The Word God hath revealed to us Angels and to me especially the secrets of his Councell concerning the restauration of Jerusalem and how long it shall last afterward untill the Messias and hath sent me to declare it unto thee See Dan. 10. 12. Beloved Singularly beloved of God and favoured with his graces Dan. 10. 11 19. V. 24. Seventie weekes Thou hast prayed to God concerning the seventy yeeres of the peoples captivity which the Lord hath appointed And I will tell thee moreover That after the accomplishment of those yeeres there be seventie times seven yeeres which are the weeke of yeeres that is to lay foure hundred and ninty yeeres appointed for the lasting of the people and of the city of Jerusalem in which time the Messias shall come shall fulfill the Prophecies shall satisfie for the sins of the world by his death and shall establish the true righteousnesse of the Gospell which shall remain for ever through Which all believers shall be absolved and justified and shall by his spirit be regenerate to a new and godly life and hee shall be consecrated and made an everlasting King at the right hand of God his Father having obtained the fulnesse of gods-Gods-spirit as head of his Church And after all this the City and the Nation shall be destroyed by the Romans The most holy Heb The Holinesse of Holinsse that is to say He that is Holinesse it self and in Whom consists all the Churches holinesse who is in Spirit and truth that which the Arke the Propitiatory the Altar and the Sanctuary which were called most holy things and were consecrated by unction Exod. 30. 36. were but in shadow and figurative V. 25. From the going forth He sheweth when the beginning of these seventie weekes shall be namely After that by Darius his decree Ezr. 4. 24. and 6. 1. 15. The Temple was re-edified and consequently the City also after Darius had given way for that which the enemies would have hindred namely the restauration of the City Ezra 4. 12 13 24. Unto the Messiah Untill the Son of God made manifest in the flesh and consecrated everlasting King of the Church v. 2â— doe by a secred conduct make Himselfe as it were Captaine of the Romans v. 26. Matth. 22. 7. and utterly destroy Jerusalem Seven weekes Of yeeres which are nine and forty yeeres from Darius his decree untill such time as the walls of Jerusalem were finished by Nehemiah Threescore and two Which are foure hundred foure and thirty yeeres namely from the restauration of Jerusalem untill the time of the last ruine of it by the Romans Built againe that is to say Jerusalem shall subsist being continually built and beautified with new buildings within side and fortified on the outside notwithstanding the grievous oppressions which it shall suffer under the Empires of Persia Greece and Rome V. 26. And after Joyned to the seven precedent weekes which make in all threescore and nine weeks that is to say In the last of the seventie Be cut off By the Jewes and in their opinion quite destroyed without any residue or hope of restauration Isa. 53. 8. But not for the Italian And shall have nothing left Being brought to nothing by death having no life strength nor dignitie in shew left him See Psa. 22. 6. Isa. 53. 2 3. Phil. 2. 3. Others there being nothing in him namely no cause nor fault Isa. 53. 9. Or there being nothing therein for him that is to say All being done for the good and redemption of mankind The people of namely The Romans Shall be with It shall be sudden irreparable and violent like to a destruction caused by a deluge of waters Desolations are After the warre with the Romans is once begun it shall never cease untill Jerusalem be quite destroyed according to Gods decree V. 27. And he namely Christ being come and comming in the world shall in one of those weekes by the Gospel renew the Covenant with the Jewes which shall believe which he had made with their forefathers and shall ratifie it by new sacraments Of the weeke Of that weeke which remaines after the foresaid sixty nine to make up the number of seventy for indeed the revolts and troubles of the Jewes lasted three yeeres and a halfe or foure yeeres after the threescore and nine weeks Shall cause Through the desolation of the Temple by the Romans the Jewish service and sacrifices shall cease And for the the Italian The destroyer shall come upon the abominable wings that is to say The Roman army led by Titus shall come with great speed as if it were carryed flying upon Eagles wings which were the ensignes of the Roman legions called abominable because the Romans did worship them as God-heads of armies and did place them in the Temple of God for to prophane it Mat. 24. 15. Mar. 13. 14. Luke 21. 20. Uâ—tiâ— See Isa. 10. 23. The consummation the Italian The inundation Whereof see v. 26. CAAP. X. Vers. 1. THe third After hee had seized upon the Babylonian Empire and had established the second Monarchie The time appointed the Italian The army was great namely Of the Angells which appeared in this vision Others The time appointed was long that is to say Though the things fore-told are not to be fulfilled of a long time yet is the Prophecie true V. 2. Was mourning For the enemies of our Nation hindered the re-establishment of Jerusalem and of the Temple which Cyrus had given way to Ezra 4. 5. V. 3. I eate no I abstained from all meales wherein one might rejoyce either at the qualitie of the food or at the company that was at them or that I tooke any delight in I fasted with bread and
world over by which the consciences being moved shall come to him Hag. 2. 6 7. Heb. 12. 26. The children The true elect children of grace shall joyne themselves in spirit to the communion of the Church from all the ends of the world where they have beene scattered V. 12. Compasseth me In all their actions they are disloyall unto me Judah In the tribe of Judah which hath not forsaken Gods pure service there doth yet remaine the lawfull government of Davids posterity Is faithfull He persevereth in my covenant holding himselfe to the faith and Religion of his holy ancient forefathers or to that which is taught them by Gods holy servants the Prophets and Priests CHAP. XII Vers. 1. FEedeth He builds upon vaine means and feeds himselfe with frivolous and ruinous hopes the Easterne wind being very tempestuous in those countreys continuing in his sinnes and thinking to escape Godâ— judgements by strange and unlawfull covenants Oyle the Italian sweet smelling oyles Whereof there was great plenty in Judea 2 Kings 20. 13. V. 2. The Lord That which I have spoken in praise of Judah is not to free him from all defects for he hath also his grievous faults but because Gods true service is yet remaining there God wil yet reprove and redargue him with words but as for the ten tribes he will judge them with deeds seeing they are almost become incapable of all correction V. 3. In the wombe These histories seeme to be alledged here to reprove Israel for their ingratitude after so many great benefits of God towards their forefathers which he reduces to two heads figured here in these two histories One is Jacobs election before Esau his brother the Other his deliverance from all those evills wherewith God had tried and exercised him By his strength Which was given him by Gods grace A figure of the spirituall strength of the faith and spirit With God With the Son of God who appeared to Jacob in humane shape who also by reason of his office of Mediator is afterwards called Angel V. 4. He wept This weeping may be referred to that which is said Gen. 35. 8. And it seemes it was a weeping upon some solemne time of supplication With us namely With Jacob our father confirming Gods promises to him and all his Posterity Gen. 35. 11. V. 5. The Lord is He hath take this name of Eternall with his people Exod. 3. 14 15. for a pledge of the truth of his promises and therefore he will without faile performe them if we doe turne to him V. 7. He is namely Ephraim is degenerate and hath taken upon him the customes and manners of a Canaanite being wholly addicted to dishonest gaine to deceits and avarice see Ezek. 16. 3. Is a Merchant the Italian A Canaanite A Nation whose ordinary exercise was merchandizing with all the vices which were annexed unto it and therefore that Name is taken for a Merchant and very often also for a deceiver V. 8. My labours I have not stained my trading with any great misdeed onely I have used certaine subtilties and crafts therein as were not subject to the Law words of a prophane and cauâ—erized conscience V. 9. I that am Although thou beest so corrupt yet will I observe mine ancient covenant which I made even in the land of Egypt towards my true Israel in spirit An Evangelicall promise Will yet make thee I will deliver my Church from the spirituall Egypt and will make her passe through the wildernesse of the world in particular Churches aspiring towards the heavenly Canaan even as my people dwelt in Tents in the Wildernesse the remembrance whereof is celebrated in the feast of the Tabernacles Lev. 23. 43. See Zech. 14. 16. V. 10. Spoken the Italian I will speake I will largely manifest my selfe by my Word â—ee Joel 2. 28. Similitudes grave sentences and doctâ—ines illustrated with similitudes according to the Holy Ghosts stile V. 11. Vanity They are altogether drowned in Idolatry They sacrifice To Idols or peradventure also to the true God but beyond his command wherefore it is all Idolatry As heaps that is to say They are innumerable and at the end of every field see Hos. 8. 11. and 10. 1. V. 12. Fled The meaning seemes to be Remember the first voyage which was Jacobs in extreme misery and servitude and the second which was your comming out of Egypt in a glorious deliverance by the hands of Moses that you may be afraid left I cause you to make a third into wretched captivity V. 13. Preserved Even like unto a flocke of sheep Psal. 77. 20. Isa. 63. 11. V. 14. His blood He will not pardon him his sinne nor cleanse him from it but will keepe it still in remembrance to punish him for it at his appointed time See Ezek. 24. 7 8. CHAP. XIII Verse 〈◊〉 WHen time was that the tribe of Ephraim having the rule of the ten Tribes was terrible through its power but now that it hath strayed and is runne into Idolatry its strength and glory is come to nothing like unto a dead carkase V. 2. They say the Kings of the Tribe of Ephraim do command the people to follow the idolatry which they have established 1 Kings 12. 28. Kisse the whosoever will do Gods service let him come and worship the Calves which Jeroboam hath set up Kissing being an act and token of worship and religious honour See 1 Kings 19. 18. Psal. 2. 12. V. 3. They shall be they shall not be stedfast but shall quickly be dispersed and brought to nothing V. 5. Know thee that is to say I took care of thee and provided all things necessary for thee V. 6. According to their through too much fatnesse and plenty they are become fierce and untamed Deut. 8. 12. 32 15. V. 7. A Leopard which useth to lie in wait to set upon a man See Jer. 5. 6. V. 8. As a Beare See 2. Sam. 17. 8. Prov. 17. 12. that is to say I am become their implacable enemy The cause that is to say I wound them mortally And thâ—re namely upon the high way whereby are meant the instants and times appointed for Gods judgements See the like use of this word Psal. 53 5. Eccles. 3. 17. V. 9. Thou hast Many have wrought together to overthrow thee but I alone can save thee and not thy Kings in whom thou hast trusted V. 10. Of whom thou Some referre this to the first asking of a King 1 Sam. 8. 5. Others to the â—umultuaâ—y election of Jeroboam 1 Kings 12 16. 20. V. 11. I gave thee I have suffered thee to thy hurt and dammage to have a King according to thine owne will though I did not approve of it Hos. 8. 4. and I have aggravated my judgments the more upon thee by reason of the frequent violent deaths of thy Kings which doe bring the Kingdome into extreame ruine V. 12. Is bound up nothing shall escape me I will make them beare the punishment for
I have made use of therein have added their rage and the excesses of their cruelty thereunto not containing themselves within the limits of my revealed will though they could not go beyond my secret permission See Isay 47. 6. V. 16. A line that is to say her buildings shall be reedified and made up againe V. 17. Chuse shall confirme and renew the right and priviledge which he had granted her of being the place of his residence See Isay 14. 1. Zech. 2. 12. V. 18. Foure hornes a figure of the Churches enemies which had set upon her from the foure corners of the world or of the foure Monarchies by which she had been and should be oppressed untill Christs comming Dan. 2. 17. 7. 3. Now by these hornes must be meant iron hornes such as warriers did weare upon their helmets and therefore Carpenters are brought in to breake them and not Butchers V. 20. Carpenters a figure of the instrument which ruined those Empires that persecuted the Church V. 21. So that so that they have easily brought it to passe seeing none had power to resist them CHAP. II. Verse 1. I Lift up in a vision A man the Sonne of God in humane shape as appeares by V. 9. 11. This vision sets forth the great amplification of the Church under the Messias See Isay 54. 2 3. 60. 4. 11. V. 3. The Angell he that had the line in his hand Another Angell namely a created Angell V 4. And said unto he that was the Sonne of God commanded the other who was but a creature to expound the meaning of the vision of the line to the Prophet Shall be inhabited the number of those which shall come thither shall be so great that it will be impossible to encompasse the City with wals Figurative termes to signifie the infinite number of beleevers which shall be called into the Church by the preaching of the Gospell V. 5. A wall of fire that is to say an impregnable wall and defence The glory my presence in Spirit grace and power shall make it glorious as the residence of a King is a glory to the royall City Or as formerly in the desert the glory of God shewed it selfe in the signes of the pillar and of the cloud V. 6. Ho he he exhorteth all the Jewes whereof many for case and carnall enticements staid in Babylon to returne to Jerusalem And by this figure all the elect to leave the world and the corruption thereof to come into Christs Church For I have Babylon cannot be your countrey nor a blessed nor holy abode for you seeing I sent you thither to exile and punish you wherefore when I set you at liberty make use of my benefit V. 7. Deliver thy seâ—fe come forth speedily that thou maist not be infolded in her totall ruine See Jer. 51. 6. 45. Acts 2. 40. V. 8. After the glory a terme taken from that which was ordained in the desert namely that all the people should move and follow the cloudy pillar in which God appeared in majestie when it stirred Exod. 40. 36. Num. 9. 17. The meaning is let all true beleevers follow thorow the deserts of this world the guide of my word and spirit residing and divinely shining in my Church by which they may be conducted to the firme seat of glory which is the heavenly Jerusalem Hath he sent words of the Sonne of God speaking of his Father V. 9. To their servants namely to nations that had been subject to them A figure of the Churches victory over the world which before had oppressed her and kept her in bondage V. 11. In that day namely in the time of the Churches re-establishment by the Messias figured by the Babilonian deliverance V. 12. Shall inherit he shall hold his elect which are the true spirituall Judah for his proper and peculiar people and as such he shall love governe and preserve them See Exod. 34. 9. In the holy namely in the Church V. 13. He is raised he hath wrought powerfully from heaven and hath manifested his power for the deliverance of his people CHAP. III. Verse 1. SHowed me in a vision The end whereof is to shew that in the restauration of the Temple of Gods service it was first of all necessary to have those persons which were to be imployed therein reconciled to God and cleansed from the pollution which they had gotten in Babylon And that likewise the Church represented here by Jehoshua a chiefe Officer of it should be re-admitted into Gods favour to the end that the service which she should yeeld unto him might be accepted which is figured by a forme of judgement wherein Jehoshua is by the Lord absolved and afterwards sanctified Standing like unto a man accused before a Judge Before the Angell namely before the Sonne of God who is both Judge and Advocate and Defendor of those that beleeve in him in this judgement 1 Joh. 2. 1. Satan the adversary the malicious accuser of the Faithfull to 〈◊〉 against whom he complaines pretending to be zealous of having justice done though he be onely moved through an envious and malignant rage Rev. 12. 10. See Psa. 109. 6. V. 2. The Lord namely the Sonne of God who was before called Angell Rebuke thee may mineâ— everlasting Father rebuke and confound thee in this malitious instance which thou makest against my Church See Jude 9. the same words spoken upon another occasion That hath chosen hereby is intimated and shewne the chiefe foundation and ground of the Churches absolution here represented by Jehoshua which is that God from all eternity hath out of his own meere grace chosen his elect to salvation Rom. 8. 33. Is 〈◊〉 this namely this small company which Jehoshua represents a reservation of my grace which I have reserved out of my people whom I have caused to passe thorow the fire of my judgements Amos 4. 11. See Rom. 11. 5. And therefore towards them my decree of grace shall stand firme and invariable V. 3. Filthy garments an ordinary signe of sinne as a white and cleane garmentis a signe of Christs righteousnesse put on by faith and of the regeneration of the Spirit to the newnesse of life See Ezek. 16. 8. 10. Rev. 3. 4 18. 7. 14. V. 4. Unto those namely to the created Angels his Ministers to shew that Christ who only hath power to forgive sinnes doth therein imploy the holy Ministery for an instrument See 2 Cor. 5. 18. I have caused this hath a relation to two spirituall effects The one is that by Christs satisfaction sinne is taken away from before the eyes of God and is not imputed to condemnation though the corruption be not altogether blotted out in man during this life See Psal. 32. 1 2. The other is that Christs merit and righteousnesse is applyed to the beleever to life and that by his Spirit he puts on the new man in righteousnesse and holinesse Gal. 3. 27. Col. 3. 10. V. 5.
these lewish Exorcists mentioned also in other histories did operate by any gift of God and calling upon his name or by some unlawfull art Christ also doth not approve of them nor reprove theÌ„ but is content with confuting his adversaries by the example of these V. 28. But if I if you do plainly perceave that I dispossesse the Devill of the tyrannie which he hath usurped over soules and bodies Acknowledge that I am that great and onely King of the Church who onely have power to subdue mine enemie and take away his prey from him which otherwayes and to every other man would be impossible V. 29. Or else if the kingdome of God were not come the devill could not be overcome and consequently could not be spoiled Enter words taken out of Isay 49. 24. V. 30. He that here Christ begins another discourse The meaning is all those that are not joyned to me are mine enemies there is no mean between these two waies yet some sin through ignorance and those may be pardoned 1 Tim. 1. 13. others through hatred and malice against the light motion of the H. Ghost and in such the sin is irremissible Gathereth not he that doth not concurre with me in my work doth spoile and undoe it as far as in him lieth Or he that seekes his salvation any where but in me shall lose it everlastingly V. 31. Wherefore because that in this contrariety between you me you may fall in an extream degree which is irremissible I will give you notice of what nature this sin is that you may take heed of it Forgiven may be pardoned by true conversion in faith and repentance Against the that is to say against his action and proper operation which is to enlighten inwardly and to seale Gods truth within the heart giving it some relish there of and exciting some motion of Gods grace in it See Heb. 6. 4. 10 29. Shall not the cause whereof is Gods will who hath not appointed two regenerations or spirituall resurrections Nor hath not promised to begin again the work of his grace which was brought so farre as the gift of the Spirit when it is once destroyed by a generall apostacy and utter extinguishing of the gift V. 32. Speaketh shall out of his ignorance without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son not only against his person and his offices but chiefly against that which iâ— his proper operation namely his word which he doth outwardly reveal and teach as being the word and wisdome of God But whosoever that hath loosened the reines to the extreame wickednesse of his heart in words of blasphemy and outrage against God and his truth of which he hath had the seale and knowledge in his heart by Gods Spirit which is the extreame sinne of the devill and the damned and the very height of the wickeds malice Neither in this world that is to say never as S. Mark saith Or in this world by the effectuall application of the ministery of the Gospell and by finding the peace of conscience nor in the other by Christ his sentence at the last judgement See Acts 3. 19. 1 Thess 3. 13. U. 33. Make the that is to say put the case or grant that the tree be good or bad the fruits will be like it therefore seeing you are perverse you can neither thinke nor speak but perversely of me and of my workes V. 36. Idle word vaine and unprofitable word which serveth neither for the glory of God nor for the edifying of ones neighbour how much more then of blasphemous words V. 37. By thy this seemes to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions But the Lord doth extend it to a more generall sense namely that in Gods judgement man shall be judged by his words as the neerest and most ordinary effects and signes of what is in his heart V. 38. We would see a demand for curiosity or for a prophane cloak for their incredulity As much as to say worke some miracle as may be beyond all exception doubt or contradiction V. 39. Adulterous that is to say disloyall in Gods service Isay 57. 3. or a bastard and degenerate generation But the signe instead of the miracle which you desire I will give you an instruction by the figure of Ionah For as he after he had beene three dayes in the fishes belly went out to preach the will of God to the Ninivites so three dayes after my death I will rise againe Or by my resurrection Rom. 1. 4. I will convince all that shall contradict me and it shall be an undoubted evidence of the truth of my word V. 40. In the heart that is to say in the earth a popular kinde of speech for Christs sepulcher being hewne out of a rock was rather above then under ground V. 41. Shall condemne it that is to say their example shall serve to aggravate this peoples rebellion See Ier. 3. 11. Ezek. 16. 51. Rom. 2 27. V. 43. When the after Christ had confuted his malignant adversaries upon the occasion of the possessed mans deliverance he instructeth the people wishing them to beware that the devill have not any occasion to returne by Gods just judgement upon any new sinne for in that case the precedent benefit will aggravate the new ingratitude And under this figure he teacheth all them who have been delivered from the devils spirituall tyranny to beware left they fall into it againe for that he being driven out of his old habitation will endeavour to come into it againe with greater fury and ruine Now this threatning set forth to terrifie all men takes effect in none but only in such whose faith is but only for a time not lively nor soundly rooted as the elects is in whom Christ dwelleth and never departeth from them Dry places receptacles of evill spirits which are driven out of heaven and are not yet shut up in the infernall cloisters See Isay 13. 21. and 34. 19. Rev. 18. 2. and wandring in this lower part of the world to tempt seduce and hurt men taking no delight nor rest but in doing evill See 1 Pet. 5. 8. V 44. Empty Of Christ and of his Spirit to whoÌ„ as to the stronger he had yeelded the place Swept figurative tearmes as much as to say made ready to receive him all vertues which are hinderances and odious to the devill being rooted out and vices established thereâ—n instead of them V. 45. Seven that is to say a great number many spirits often possessing one body See Mark 5. 9. and 16. 9. V. 46. His brethren according to some they were his neerest kinsmen But yet some ancient write 〈◊〉 have beleeved they were some of Iosephs children which he had by a former wise and so commonly held to be Iesus his brethren seeing that Ioseph was held to be his
43. In spirit that is to say by divine and propheticke revelation Verse 45. If David then this name of Lord which David attributes unto him sheweth that the Messias must be samewhat else besides the Sonne of David onely That is to say the everlasting Son of God also CHAP. XXIII VER 2. SIt they hold the degree of Doctors and ordinary expositors of Moses his Law though that were but only by humane introduction for want of Priests and Levites to whom God had given that office Ver. 3. Whatsoever they according to the Law which they instruct you in Deut. 17. 11. for otherwise Christ had warned them to beware of their false doctrines Matthew 16. 6. 12. See 1 Thess. 5. 21. 1 Ioh. 4. 1. Verse 4. They binde They tye and binde mens Consciences to a rigorous and exact observation of the Law for which they care but little themselves Verse 5. Phylacteries So the Greekes called certaine writings which they did weare about them against witchcrafts and Sorceries to the resemblance of which though to a diverse use were made certaine borders of skinnes or some other such kinde of stuffe whereupon the Iewes writ certaine passages of the Law and did weare them upon their Gownes Deut. 6. 8. for a remembrance Now for to make a shew of greater holinesse the Pharisees did weare those borders broader then the ordinary sort of people The borders See the Law concerning this Num. 15. 38. Deut. 22. 12. V. 7. Rabbi that is to say Master V. 8. Be not yee avoid this vaine glory of titles and doe not attribute unto your selves the authority of absolute masters of my Church But referre the glory to me onely and teach nothing but that which you have learned of mee See 2 Cor. 1. 24. 1 Pet. 5. 3. V. 9. Call no man as the precedent commandement was directed to the Pastors So this teacheth the beleevers not to yeeld that absolute reverence nor power over their Consciences to any living man which belongeth to God onely as ignorant people did use to do to the Pharisees For laying these abuses aside these titles of honour may bee used in a good sence and meaning Sec 1 Cor. 4. 15. 1 Thes. 2. 11 V. 12. Shall humble by a true and sincere humility V. 13. Yee shut up ye hinder as much as in you lyeth by your false doctrine authority and example men from participating of that salvation and redemption which I being to the world and the spirituall re-establishment of my Church in the grace conduct and glory of God That are that seemed to have some desire thereunto and were readie to enter into it V. 14. Long which you make them dearely pay for either directly or indirectly by begging and other trickes of Covetousnesse Therefore because you cover your Covetousnesse with the vaile of pietie V. 15. Yee compasse you bestow a great deale of studdy and labour Proselyte a Greeke name signifying a man that commeth home from without And so were called the Gentiles that embraced the Iewish Religion and there were of diverse sorts and degrees some turning to their religion and living and inhabiting amongst them and being circumcised Others turned to their religion and dwelt amongst them but were not circumcised Others turned to their religion but neither dwelt with them nor were circumcised Yee make him teaching him to set his righteousnesse and ground his salvation upon his works and not upon me who am the only end of the law And turning him from the true spirituall sence of the law by your false doctrines and from Gods pure service by your traditions and infecting him with your hypocrisie and other vices you cause his conversion to Iudaisme to serve him for nothing but for his greater condemnation Twofold more far more superstitious and servent in â—our Sect as ordinarily the Disciples of false Doctors are worser than they themselves Verse 16. By the Temple See upon Matthew 5. 33 34. Verse 17. That sanctifieth which being holy causeth the Gold which is offered unto it to bee holy also Verse 18. By the gift See upon Matthew 15. 5. V. 20. Who so all your distinctions are frivolous and false for the Altar and she gift have an inseparable relation one to the other the Altar being appointed only for gifts and they being not holy without the Altar V. 21. Shall sweare by the Temple hath no divinitie in it whereby one ought to sweare by it Wherefore either such oathes are vicious and unlawfull or if swearing by the Temple man hath a relation to God who is present in it they can not bee held for vaine V. 23. Pay tithe pay tithe of the smallest hearbs which is not commanded by God thorow an affectation of greater devotion V. 24. Straine a proverbiall kinde of speech as much as to say you are very scrupulous in small and indifferent things and very licentious in principall and necessary ones V. 25. Extortion he points out the two chiefe vices belonging to worldly goods namely the getting and using of them V. 26. Cleanse cause the use of the goods to be cleane from sinne and sanctified by prayer thanksgiving and faith 1 Tim 4. 5. Tit. 1. 15. and then thou shalt not need to feare that the uncleannesse of the veâ—sell should defile thy conscience V. 32. Fill yee up the meaning is you confessing your selves to bee the sonnes of those which slew the servants of God and having hitherto imitated them there remains nothing but that you should accumulate your rage upon me and upon my servants to cause the fulnesse of Gods judgments to fall upon you seeing that according to his justice the wicked children of wicked parents doe oftentimes beare the punishment of both Genesis 15. ver 16. Psalme 69. 28. V. 34. Wherefore behold because I know that you are wicked and cruell as your fathers were I doe foretell you that you will persecute my servants to the uttermost Whereupon shall follow your utter ruine Prophets by these names are meant all the ministers of the Gospell some called and inspired immediately as Apostles Evangelists and Prophets other some mediately as Pastors mean by wise men and Teachers meant by the name of Scribes See Ephes. 4. 11. V. 35. All the namely the punishment for all my servants innocent bloud Zacharias it is the same man as is called the sonne of Iehoiada 2 Cro â—4 20 21. and we must imagine that the father had wo names according to the custome of the Iewes Now Christ makes mention of him not because he was the last of all the Prophets that the Iewes slew but because lie is the last of them that were mentioned in the ancient Scripture V. 36. All these things the accumulated punishments for all the murthers which had been formerly committed Verse 37. How often seeing that Gods will cannot bee an unperfect will of desire onely which is a signe of infirmity Psalme 115. 3. and that his decree is immutable and will suffer no opposition
VER 3. OFt the Italian up to the elbow according to the Iewish custome by a scrupulous superstition Of the Elders namely of the governours of the Church or of their forefathers V. 9. Full well an ironicall kinde of speech V. 11. By whatsoever this is but only the beginning of the Pharisaicall law which ought to be supplied in this manner If any one have made any such oath he cannot break it though he should thereby faile in his duty towards father and mother See upon Mat. 15. 5. V. 19. Purgâ—ng that is to say leaving by this separation the nourishment of the body cleere from the dregs V. 22. Evil ' eye that is to say envie See Mat. 20. 15. Blasphemy or slander V. 24. Would have no man avoiding the vanity of applause and concourse And likewise because he was come thither onely for the good of this woman according to the motions of his Godhead V. 29. For this seeing thou hast that disposition which is appointed by God in a constant and persevering faith thou shalt receive the benefit which thou desirest V. 32. To put his hand which was an ordinary signe of the aâ—plication of Christs divine power V. 33. Put his fingers gestures and actions which he used at his pleasure to shew that he healed beyond all order of humane meanes by his almighty power V. 34. He sighed in signe of his servent charity and of his zeale in praying which he did as he was man and Mediator attributing the glory to God his father from the exercising and manifesting of which he abstained in the time of his humiliation See Iohn 11. 33. 38. V. 36. Charged them See upon Mat. 8. 4. CHAP. VIII VER 7. BLessed see upon Mat. 14. 19. V. 12. Sighed having compassion upon their obstinate incredulity See Luke 19 41. V. 15. Of Herod See upon Mat. 22. 16. V. 23. Had spit See upon Marke 7. 33. V. 25. He put not that the Lord who as he was true God could doe all things in a moment had any need to take time or to go severall times about his miracles but all this was done as he pleased to cause as it is likely his power to be the more distinctly knowne and also to instruct men in their degrees and progresses of their spirituall illumination to give God the glory wholly both for the beginnings and for the accomplishment V. 26. Nor tell it See upon Mat. 8. 4 V. 38. Shall be ashamed who by reason of the misery and reproach which accompanieth the Gospell will not make open profession thereof Or having done it draw back or fall away See Rom. 〈◊〉 16. 2 Cor. 42. 2 Tim. 1. 8. and 12. 2. In the glory See Mat. 16. 27. CHAP. IX VER 1. WJth power gloriously accompanied with the divine power of the H. Ghost to gaine the world and convert their hearts V. 12. Be set at nought this terme taken as it should seeme from Dan. 9. 26. signifieth the lowest degree of Christs humiliation Phil. 2. 7. V. 13. As it is written this hath a relation to Saint Iohn Baâ—tists comming which was foretold by the Prophets and not to his persecutions whereof we read nothing in them V. 16. With them meaning his Disciples who were in the same company V. 17. A dumbe spirit that is to say a spirit by whose meaâ—es my sonne is become dumbe V. 18 Teareth him he torments draweth awry stretcheth him as if he would tear him to peeces V. 20. Tare him See upon Mark. 1. 26. V. 2â— If thou canst as much as to say doubt not thou of my power which is infinite but see whether for thine own part thou beest disposed in faith as thou shouldest be Which faith the Lord so long as he was in the world did never let passe without effect and for defect of it he did oftentimes forbeare doing of his miracles See Maâ—ke 6. 5. V. 24. Vnbeleefe that is to say the smalnesse and weaknesse of my faith joyned with much doubt and mistrust V. 31. For he taught it seems that the meaning was that Christ did begin to withdrew himselfe from the frequent company of men and from the other parts of his office and actions of his life to prepare himselfe for his approaching death and to dispose his Disciples to it V. 37. Receiveth not seeing that Christ as he was mediator referred all to his fathers glory and service See Iohn 5. 30. and 6. 38. V. 38. Saw one it might be some one who having imbraced Christs doctrin and faith was mâ—ved by Gods secret inspiration to do miracles though he was not one of Christs ordinary followers The Disciples were moved with jealousie or rashnesse of judgement and Christ without penetrating any further into the action plainly saith that by this means his truth and his glory might be promoted and that therefore the Disciples should forbeare to forbid him as if that power did belong only to them In thy name calling upon thee and interposing thine authority V. 40. Is on our part that is to say may be a profitable instrument in Gods work or in this furious hatred which the world beareth me and my Gospell you ought to hold it as a favour and gaine if any one be not against us And if God himselfe rewardeth small benefits done to his you likewise ought to except of and love those who make profession of my name though they be not ordinarily in our company U 43. Into Hell the Italian Into Gehenna see upon Mat. 5. 22. U. 49. For every he gives a reason of the precedent exhortations of cutting off all occasion of sin for as every offering under the law was to be salted Lev. 2. 13. so every Christian to present himselfe uâ—to God in a living Sacrifice ought to be purged from all corruption by the holy Ghost who hath the operation of fire Mat. 3. 11. 1 Cor. 3. 13 and by the same ought to be imprinted with holinesse as the salt seasoneth meat preserveth it froÌ„ putrefaction V. 50. Is good namely for the aforementioned uses Christ directeth his speech to his Apostles and ministers of his word as if he said to you is committed the preaching of the Gospell by which the holy Ghost fulfilleth his internall operation Ioh. 17. 17. and if you corrupt this word or corrupt your selves who are the vessels of it so that the Spirit of God cooperate no more in it from whom shall any amendment be looked for Have salt imitate salt in what it is good namely in the wholesome pure and pleasing seasoning of your doctrine and actions and not in its evill in being too tart and austere whereupon arise divisions and strifes seeing there are some kinds of salt that are too sharpe and corrosive See Iames 3. 17. CHAP. X. VER 3. MOses Christ hath a relation to the seventh Commandement of not committing idultery against which they sinned who broke off lawfull mariages by unlawfull divorces V. 11. Put away that divorceth
the Holy Ghost See Iudg. 6. 34. THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT IOHN Argument SAint Iohn holds the last placâ— amongst the Evangelists for having lived longer then any of the rest and longer then any of the Apostles he â—et the lâ—st hand o this divine structure of th Gospells adding many heads of doctrine and History necessary for the accomplishment of the worke and for the fâ—ll instruction of th Church not standing to epâ—aâ— such things as were sufficiently sâ—t downe by the other The ancient and common beli fe hath b ene t a he writh Gospell chiefly upon occasion of certaine Heretickes K 〈…〉 nthians â—bionites and the like who even at that time â—id d ny the God-Head of the everlasting Sonne of God Whereupon he also more cleerely and powerfully then the rest hath taught and established this doctrine which is the first ground and foundation of the Christian faith and Church And thereupon he makes his first entrance with a sublime declaration of the eternall generation of the Sonne of God whereas others have begun with hâ— humane conception and birth And in the sequell hee observes such a stile that whereas the others doe set downe a great number of our Saviours deeds and actions by way of Narration hee chuseth out a lesser number of the most noted ones adding thereunto almost in every place divine Sermons of Christs upon severall heads of faith which have a mysticall correspondency with the said actions And whereas others have gathered together the most common doctrines of our Saviour Saint Iohn hath undertaken to unfold the highest and the most mysterious ones And therefore hee hath beene in comparison of the rest called by antiquity the great flying-Eagle Among these mysteries hee sâ—tts downe foure principall ones The first is that of the most holy Trinity of the unity of the divine essence and of the distinction of the persons of the order property and operation of each one of them especially in the worke of redemption The second is that of the Sonne of Gods Incarnation and assumption of humane nature established in this union of the two natures head of the Church and author of the salvation of it which hee having fulfilled in his owne person hee applies and communicates it really unto the said Church by his word and by the sending of the Holy Ghost unto it to remaine with it for ever The third is that of the mysticall union and communion of all his beleevers with him to bee regenerated by his Spirit and to live subsist grow and bee nourished and bring forth fruit in him as lively members of his body The fourth is that of the blessed resurrection of the bodies of the elect by vertue of the foresaid union and to the likenesse of Christs resurrection to live with him for ever in celestiall glory and happinesse a title which he hath gained for them and is gone to take possession thereof for them In the proposing of these doctrines our Saviour hath alwayes met on the one side with the Jewes malignant and obstinate contradictions And on the other side with great ignorance grossenesse and incredulities of his owne Disciples But as he hath severely redargued and convinced the first So he hath lovingly endured and charitable instructed the other strengthening them by diverse exhortations and promises especially by the promise of sending the Holy Ghost unto them who would reduce into their memories his doctrine and enlighten them in all truth of which they were not as yet capable and should sâ—ale it in their hearts and make them preachers and faithfull witnesses thereof over all the world To all these parts Saint Iohn hath added as it were for a conclusion the most servent and effectuall prayer of Christ to God his Father for the accomplishment of the Apostles and all the Churches salvation in his person and for the safeguard preservation sanctification and perfect union of it in him untill the end of the world A true portraiture and summary of the perpetuall intercession which he makes for it in heaven Finally one may say that this Gospell is as it were the soule and the spirit infused into the body of the history gathered by the others CHAP. I. VII 1. IN the beginning namely before the foundation of the world when there was neither time nor temporall things but onely eternity the Sonne of God had then his eternall being The word a terme proper to S. John Iohn 1. 14. 1 Iohn 1. 1. and 5. 7. Rev. 19. 13. to signifie the Sonne of God either in regard of his being wherein being one in essence with the Father and distinct from him in his person he doth outwardly represent him perfectly as the word expresseth the thoughts and conception of the soule Or be it in regard of his personall property of operating as it were by way of word laying open the counsell of God Psal. 2. 1. and putting it into execution by his almighty word that is to say by the power of his will set forth outwardly And that as well in the creation of the world as in the law and in the Gospell whereas the Father operates by way of hidden councell far from the worke And the holy Ghost by way of internall vertue and resident in the worke Or be it in regard of his office being his Fathers interpreter and messenger by the Gospell Iohn 1. 18. Heb. 1. 1. whatsoever it be it appeares that S. Iohn hath taken this name from the custome of the Hebrewes who by the word of God did meane God himselfe manifesting himselfe and comming as it were out of the places where his glory lay hidden by some notable operation Was with hereby is noted the distinction of the sonnes person from the fathers person Was God that is to say equall with the father in essence and in glory V. 2. The same that is to say the Son of God before the creation of the world did retaine himselfe as it were within the center of his glory and Blessednesse which he hath common with the Father Iohn 17. 5. without producing himself by works or words V. 3. By him nor only as by a joynt cause co-operating with the Father but also according to his personall property operating by the next and immediate application of his action Without him this seems to be added to shew that the Son creating the world hath made it in the unity of the essence and in the communion of the will councell and vertue of God the Father who must alwayes be acknowledged to be the well-spring and beginning of every thing operating in his Son and by him V. 4. In him that is to say he hath not onely created all things but doth also maintaine and preserve them in their being See Acts 17. 28. Col. 1. 17. Heb. 1. 3. And the life that is to say the same that is the spring of the being and life in other creatures had conser'd a
singular gift upon men in the first creation namely the gift of reason of knowledge and of wisdome to know God and serve him V. 5. The light that is to say this first originall light being ecclipsed and almost extinguished by sin the Son of God who was the author of that light did not cease from enlightning men many wayes by workes and by the word to make himselfe known unto them but mans inward darknesse could not comprehend any thing thereby to salvation and life even as the eye which hath not his inward light seeth nothing in the outward light V. 6. There was that is to say that divine light being so extinguished the Sonne of God himselfe came into the world to light it againe by the Gospell whereof Iohn Baptist was the first Preacher V. 7. For a witnesse to give me a certaine knowledge of it and to maintaine it against all doubts and contradictions upon the certainty that one might and ought to have as well of Iohn the Baptist his person as of his vocation and calling as well by the prophecies as by the cleere divine proofes which accompanied him See Heb. 3. 5. Of the light namely of Christ the spring author of this celestiall light Iohn 8. 12 9. 5 12. 46. Might beleeve might be induced and prepared to beleeve the Gospell V. 9. That was here the discourse concerning Iohn is interrupted untill the 15 vers for to set down the differences and preheminences of Christ above him who was but a witnesse and a guide Lighteth that is to say infuseth and preserveth in men some sparkes of that first light by the gift of understanding reason and knowledge Rom. 1. 19. which Iohn could not doe V. 10 He was even from the creation he hath alwayes been present in the world in power and in perpetuall action V. 11. He came he hath even from the beginning alwayes manifested himself unto his Church which is as it were his own house but he hath often times been rejected thorow incredulity and rebellion V. 12. As many another prerogative of Christs who hath conferred upon all beleevers the effect and vertue of the spirituall adoption of which Iohn did onely administer the signe and Sacrament in his baptisme The power or dignity and excellency V. 13. Noâ— of blood they are not such by any natural generation Of the will of man neither have they made themseves such by any act disposition or motion of their owne proper humane will Of God by the power of his Spirit and the image of the heavenly Father V. 14. Waâ— not by any way changing himselfe but by assumption in unity of person See Heb. 2. 16. Made to shew the disterence between his eternall generation as he is the Son of God and of his creation and â—raming in time as he is true man See Rom. 1. 3. Gal. 4. 4 Flesh that is to say a humane creature in the state of an animall and corporall life with all its infirmities wants often intimated by the word flesh 1 Tim. 3. 16 Heb. 2. 14. and 5. 7 And dwelt he conversed in the world and there did accomplish his vocation We beheld namely we Apostles have seen many beames of his majestie and divine power in his workes and miracles and especially in his transfiguration Mat 17. 1 2. 2 Pet. 1. 16 17. Of grace this may bee understood of the gifts of the holy Ghost of which Christ was full as well in the understanding whose perfections are all comprehended under the truth as also in the heart and active part whose endowments go all under the word of grace Luke 2. 40. Or of his effects towards men working in all manner of mercy and benignity and teaching in truth Or also verifying by the accomplishment all the ancient promises of grace V. 15. Cried when Christ presented himselfe before him and he by divine inspiration knew him Applying to this particular person all that which he had alwayes spoken concerning the comming of the Messias He that though I was made manifest to the world before him Yet he is beyond comparison greater then 〈◊〉 in dighity office and power of operation being true eternall God V. 16. Have a'lwe words of the Evangelist in sequell of the fourteenth verse The meaning is he is not onely full of the said gifts in his owne person but hath been as a spring thereof to all beleevers who participate thereof by faith And grace that is to say we are received into Gods grace by the grace and love of the father towards Christ our Mediator Rom. 5. 15. Ephes. 1. 6. by which also having established him head of the Church he distributes to every one of his members a portion of his gilts V. 17. For the law Christ alone can bestow the foresaid benefits for they cannot be obtained but either by the law or by Christ Now Moses and the law doe indeed set downe what the will of God is and the righteousnesse of man but they doe not give the power of fulfilling of it for to obtaine Gods grace and do set forth the figures but they do not produce the effect but Christ hath done both the one and the other V. 18. No man no man of himselfe hath accesse nor communication of knowledge nor of grace with God but onely by his Sonne who in his person is the lively and perfect pourtraiture of the Father Iohn 14. 9. 2 Cor. 44. Colos. 1. 15. Heb. 1. 3. and by his merit and intercession makes him propitious and communicable to man Which is â—n who is intimate with him to know him perfectly And most deere unto him to be a mediator of grace and pardon V. 21. Elias who they did imagine should come in his own proper person by the passage of Mal. 4. 5. evill understood Mat. 17. 10. That Prophet soretold of by Moses Deut. 18. 16 wh 〈…〉 they beleeved to be some other besides the Messias See Iohn 6. 14. and 7. 40 41. V 24 The Phar sees this seemes to be noted to show that like great Doctors they were not satisfied when they had done theiâ— message but they did also fall a questioning with â—ohn that did use baptisme to the contempt and as it were in emulation of so many religious washings appointed and observed by them V. 25. Why by what authority dotst thou bring in this new Sacrament and what vertue can it have being administred by thee who hast not so high a calling as those great persons which are foretold in Scripture that they shall powre out the waters of grace promised by the Prophets V. 26. I baptize I am the Messias his minister who is already come in the world though he be not yet manifested and by his authority I doe that which I do and upon him depends all the spirituall vertue whereof I dâ—pence nothing but the outward signes v 33 V. 28. Bethabara it is thought to be the place mentioned Iudges 7. 24. and it should seeme that
there was some passage over Iordan there as the Hebrew name importeth Others reade it Bethany but then it must be another besides that of Iohn 1 18. V. 29. The Lambe him whom God hath appointed to make expiation for sinne and take away the bond and kingdome and punishment of it by offering his own person in a sacrifice acceptable to God figured by the daily immolation of Lambes under the law the signification of all which hath been accomplished by him And it is more likely that the similitude is drawne from the Lambes of the daily sacrifices then from the Paschall Lambe which savoured more of a Sacrament in application of the expiation made then of an offering in making of it Now it should seeme that this meeting of Christ Iohn happened after Christs return out of the Desert where he was tempted by the Devill V. 31 I knew him not not by sight before God had revealed him to me when Christ came to my baptisme and did afterwards confirme it by the sight of the Dove The meaning is there is no collusion between us seeing that I did not know him but only by divine revelation which was given me because that I shou'd make him knowne V. 32. Bare record namely after the second manifestation of Christ by the token of the Dove V. 34. Is the Sonne whom the Prophets had declared should be the Messias Psal 2. 7. 12. Isay 9. 6. V. 39. The tenth so that there were but two houres of day more This seemes to be noted to shew the short stay that they made with him at that time and to distinguish this first degree of their vocation from the other Mat. 4. 18. after which they remained continually with the Lord. V. 41. First it should seeme he meanes that the afore said two Disciples being gone to look for Peter Andrew found him first V. 42. Cephas a Syriack word which signifieth stone See upon Matthew 16. 18. V. 45. Of Nazareth namely that hath his ordinary abode there V. 46. Said unto a him this is grounded upon this that Nazareth was in Galilee a countrey much mixed and infected with paganisme And also because the Galileans were a more grosse and idâ—otish people V. 49. Thou art the King a word proceeding from divine inspiration joyned to the admiration of that act of Deity namely for to see those things which are out of his presence V. 51. Hereafter that which I have told thee is but a smal essay of my Godhead which now after my baptisme when I shall have enâ—ed upon the publike exercise or mine office I will make to appeare more fully 〈◊〉 you by the ervice which the Angels shall do me continually Mat 4. 11. Luke 22. 43. Iohn 12. 29. And he seemes to allude to Iacobs ladder Gen. 28. 12. CHAP. II. VER 1. THe third day namely after the afore-said discourses or after his returne out of the wildernesse Iohn 1. 29. 43. Of Galilee an addition to distinguish this City from another of the same name which was in the Tribe of Asher Ioth 19. 28. Surnamed Cana the great V. 3. They have no this sheweth that the holy Virgin after Christs baptisme did more cleerely know his divine power which she desires him to shew in this present case of necessity V. 4. What have I Christ after his baptisme being come out of his private life and entred into the exercise of his sacred office did no more yeeld such humane submission to his mother as he did before Luke 2. 51. See Mat. 12. 48. and therefore he receives neither prayer nor admonition from her to shew that in the unfolding of his divine power he did use his own absolute free will according to his own wisdome and also that he is the onely intercessor towards his father and that none can be an intercessor towards him Mine hours I will doe the miracle which thou requirest but the moment of time prefixed by my Soveraigne will is not yet come See Iohn 7 8. V. 6. After the manner to serve for those frequent washings which were appointed by the law or were brought in by tradition Mark 7. 3 4. V. 11. Beleeved that is to say were confirmed in the faith which was as yet tender and feeble in them V. 12. His brethren See Mat. 12. 46. V. 13. Went up according to the law Exod. 23. 17. Deut. 16 16. V. 15. He drove them an act like to that Matth. 21. 12. yet not the same V. 18. What sign shew us thy calling and authority receaved from God to reforme customes in this kinde which have hitherto beene approved of Though indeed it was not a generall law that every Prophet should verifie his vocation by miracles Iohn 10. 41. V. 19. In three Christ will not shew them any miracle because the doing of it dependeth upon his good will and pleasure and because that in that act which he had done it being evidently good and laudable there needed no ex raordinary proofe and because they thorow their incredulity were unworthy of it And therefore hee referres them to his resuâ—rection and glorification by which the truth of his person and office would cleerely appeare See Mat. 12. 40. Rom. 1. 4. V. 20. This Temple some referre this to the restauration of the Temple made by Zorobabel others to the reparations and beautifyings which Herod added to it A worke which had already lasted six and forty yeares and lasted a long while after that V. 24. Did not commit knowing the hypoerisie and inconstancy of many of them he did not admit them into his ordinary society as he did his trusty Disciples but did keepe himselfe from them CHAP. III. VER 2. By night for feare of the Iewes persecution Iohn 7. 13. and 9. 22. and 12. 42. and 19. 38. V. 3. Except a man if of the sonne of Adam corrupt in his own nature and the sonne of wrath he doth not become the sonne of God by adoption of grace and regeneration of spirit V. 5. Of water he seemes to intimate two distinct and severall parts of this change and by water he meanes the expiation and remission of the sinne and by the Spirit the whole worke of regeneration and inward sanctification of man Or he sheweth the ordinary externall meanes of this regeneration which is baptisme and the internall power of the holy Ghost by which it hath all its efficacy V. 6. That which is a man who is naturally engendred by his father and mother who are defiled with sinne is also defiled for all things do participate of the quality of their originall and therefore hath in him the cause of death and no disposition to life Contrariwise man regenerate by the Spirit being made spirituall hath the seed of everlasting life in him according to the order and infallible consequence that the flesh is to death and the Spirit is to life Rom. 8. 13. Gal. 6. 8. Of the flesh this word signifieth here as well as in
the time of harvest Vnlesse one should say that these speeches were spoken the yeare following in some season which is not specified Look on by spirituall contemplation The fields namely the whole world sowne al over with the elect who are upon the point of being called and converted V. 36. Hee that reapeth though it should seeme that the Prophers have bin like the labourers and sowers enduring the hardest labour in respect of you Apostles who come to the harvest which is ready to be reaped which is the more easie and pleasant work yet there is a great reward layd up for you as well as for them in the heavenly happinesse common to the Prophets the Apostles and all Gods true servants Unto life of which labour the recompence is eternall life V. 37. That saying it might bee some ordinary proverb spoken of such men as doe reape the fruits of other mens labours V. 42. And know by the inward perswasion of the spirit which went a long with Christs word V. 43. Into Galilee namely to Cana v. 46. and not into Nazareth his own Citie out of which hee was driven Luk. 4 29. nor to Capernaum the place of his ordinary abode Mat. 4. 13. and 9. 1. Ver. 46. Noble man the Italian Royall officer namely one of Herod the Tetrarchs officers who yet usurped the title of King though hee were put by it by Augustus See upon Matth. 14 1. V. 48. Except yee see a reproofe made to the Galileans because of their incredulity V. 50. Liveth that is to say he is safe and sound Ver. 51. Going downe that is to say was pretty well on ward in his way going homeward V. 53. Beleeved that is to say made open profession of his beliefe in Christ. V. 54. The second the meaning is after hee was already returned into Cana where he had wrought his first miracle Iohn 2. 7 11. hee wrought this second miracle there also CHAP. V. VER 1. AFeast if Saint Iohn hath exactly followed the order of times this feast might bee Pentecost which immediately followed the Passeover Iohn 2. 13. Ver. 2. Sheep market the Italian Sheepe gate it was one of the gates of Ierusalem which stood neere the Temple and it is likely was called so because that thorow that gate cattel were brought into the Cuie See Nehemiah 3. 1. 32. and 12. 39. Others the sheepe-market but it is all one for this market was close by the Gate A poole a great place to keepe water in as there were many of them in Ierusalem into which the water of Gihon came by pipes under ground for to bathe themselves to wash or water their Cattel in or the like uses Nehemiah 2. 14. and 3. 16. Isaiah 7. 3. and 22. 9. 11. and â—6 2. Iohn 9. 7. Bethesda that is to say a house or place of pietie so called by reason of the miraculous healing which was there Others doe expound this name otherwise but this seemes to be the likelier sence Verse 4. An Angell by GODS will and power V. 10. It is not true it is that carrying of burthens was one of the bodily actions which were forbidden to be done on the Sabbath day Neh. 13. 19. Ier. 17. 21. but Christ being the Soveraigne Lord might exempt them from it and besides this act was not contrary to the meaning of the Law because it was not a labour but a publike signe of the deliverence to the glory of God and for the instruction of men V. 14. Sinne no nore turne from those thy sins which had moved Gods justice to so long a punishment Matth. 9. 2. Or seeing thou hast receaved this favour at Gods hands yeeld him a perpetual acknowledgement therefore in obedience and service V. 17. My Father as God is not subject to the Lawes of the Sabbath but operates incessantly though not to create a new world or any new species so I his everlasting son do operate at all times without any law or limitation as well in workes which are purely divine as in those which I doe in the qualitie of Mediatour V. 19. Can doe not by reason of any impotency but by reason of the unitie of the essence and the perfect union of will and operation which is betweene me and the father who is the spring and as it were the first pattern of al the aforesaid actions What he seeth a figurative term to shew the unspeakeable communion of wil wisedom and power between the Son and the Father in the internall order of the most holy Trinitie or the perfect dependencie and conformitie of the will of Christ as Mediatour to that of God his Father And his Fathers perpetuall conduct towards him Isa. 11. 3. Or the office of fulfilling all Gods secret councel Isai. 11. Or the office of fulfilling and performing Gods secret councell which was as it were the model of al Christs actions see the same orderof operation in the holy Ghost John 16. 13. V. 22. Judgeth no hee doth not governe the world nor his Church immediately as by the operation of his owne person but doth doe it in and by his Son to whom he hath given all power and by him doth operate and manifest all his power Phil. 2. 10. Col. 1. 18. Heb. 1. 2 3. V. 23. As they honour he means that religious reverence which is engraven naturallv in all men towards the God-head and which God by his word commandeth to bee yeelded to his Sonne who is his living subsistent and perfect Image Philippians 2 10 11. Verse 25. The dead namely those which are spiritually dead in sinne Ephesians 2. 1. Col. 2. 13. That heare with a lively faith in the Gospell Hebrewes 4. 2 Shall live in a spirituall life consisting in the participating of the grace and Spirit of GOD in CHRIST Rom. 6. 4 Ephes. z. 4. Col 3. 4. V. 26. Hath life Namely hee is the beginning and spring of all the naturall subsistency and life of every thing To the Sonne as hee is mediatour and head of the Church To have Namely to bee the Author and beginner of a spirituall and everlasting life to all his beleevers Ioh. 6. 56. V. 27. To execute judgement namely to rule and governe ver 22. Because he is not onely as hee is true everlosting God but also as hee is Mediatour having taken humane flesh upon him Acts 17. 31. 1 Cor. 25. 28. in which nature also he is his fathers deputy Dan. 7. 13. V. 28. Marvaile not Christ proves his power to work this spirituall resurrection by the resurrection of bodies which is an effect of the same power but more sensible V. 30. I can See upon ver 19. Mine own will not that indeed the Son of God as he was God had a will severall from his Fathers will but because it seemed so to men to whom he did speake See Ioh. 6. 38. and 7. 16. and 8. 50. Vnsesse this be understood of the will of his humane nature which though it were not
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
not so much for any desire they had to advance his doctrine as because they did not as yet so firmely beleeve in him To contemne all dangers and accidents for the love of him and of his Gospell V. 6. My time as much as to say you may goe when you please But I have certaine moments for all mine actions which are determined by my Fathers will and mine which are not regulated by any humane will example or custome See Iohn 2. 4 V. 7. The world you need not be afraid of the world seeing you doe not fight against it nor condemne it as I doe according to mine office from whence grow up all these worldly persecutions against me V. 10. As it were namely at the first to kindle the desire of hearing and seeing him so much the more Or to discover first whither there were any number disposed by his first preachings for to receive him to the end he might not shew himselfe in value V. 14. Of the least which lasted eight dayes Lev. 23. 34. 36. V. 15. Having never for it was a thing knowne that Iesus had not frequented the Schooles at Ierusalem but had been brought up amongst mechanick people See Mark 6. 3. V. 16. Is not mine he would say two things the one My doctrine is not a humane science which I have needed to learne by teaching according as you take me to be simply man It is a perfect knowledge of Gods mysteries which as I am his Sonne I have by eternall generation from the Father and as Mediator in shape of man by voluntary communication The other is I doe most faithfully relate it there being nothing diverse much lesse contrary betweene the Father and me V. 17. If any man the divinity and faithful Ye of my doctrine is so evident that it can no way â—e contradicted but onely by a wicked rebellion against God but every soule that is well disposed by the Spirit to the true obedience of faith and to voluntary humility may very easily judge of it 1 Cor. 2. 14 15. Phil. 1. 17. V. 18. Of himselfe without any vocation or not conforming his words to his commission Seeketh is moved thorow ambition to bring men to his opinions and will wherein consisteth the false glory He that seeketh contrariwise the signe of a faithfull minister is to purchase audience and obedience for God only which is his true glory V. 19. Moses the meaning is You do yet beare me malice since that time as I healed the impotent man and caused him to carry away his bed on the Sabbath day Iohn 5. 8. as if I had violated the holinesse of the day But if we ought to take that Commandement so strictly how many wayes doe you transgresse it either by vitious and sinfull actions as also by common and indifferent actions Luke 13. 15. 14. 5. or in religious actions commanded by the law Mat. 12. 5. Iohn 7. 22. V. 20. The people who knew not what the chiefe intended Thou hast not for to devine but be frantick and speak senselesly as a man possessed with the Devill V. 21. One worke namely the foresaid healing Marvell to see me so freely break the Sabbath V. 22. Gave unto you as much as to say If the law of the Sabbath be not violated by circumcision which is administred on that day when the eighth day from the birth of the childe fals thereon Gen. 17. 12. no more is it not by any other action of piety and vertue such as mine was in healing the man that was sick of the palsie and the commandement to do good at all times limits the generall law of the Sabbath as well as that of the Circumcision Not because that is to say though circumcision was appointed and used before Moses by the ancient 〈…〉 riarchs Which seemes to be added to correct the Iewes superstitious veneration of the name and person of Moses V. 24. According by a precipitate and superficiall judgement without exact enquiry as it were outwardly and by acceptation of persons looking more upon some externall qualities as that I am a Galilean without degreee without title little followed rejected by the chiefe then to the grounds of my doctrine and the truth which you heare from me which are the two principall vices of a judge who contrariwise ought to shut his eyes and open his eares V. 26. The Rulers of the Iewish nation who sought to put Iesus to death by cunning and secretly Or to take him to put him into the hands of the Romans to whom was reserved the execution of capitall punishments V. 27. But when a false opinion grounded upon that the Iewes expected then as they doe now the Messias to come suddenly and unlooked for as comming from heaven according as his comming in the flesh is often described by the Prophets as Isay 60. 2. Mal. 3. 1. and 4. 2. though for all that they have set downe his descent according to the flesh and the time and place and manner of his birth c. V. 28. Ye both that is to say you have sufficient proofes for to know me and indeed you are convinced in your owne consciences that I am of divine originall and that my vocation is from God Iohn 9. 41. but you resist me out of pure malice Or though you know whence I am according to my corporall originall yet neverthelesse I am the true Messias approved by the Father He that sent me the proofes which my Father hath given of my sending Iohn 5. 32. are most certaine and infallible but you being carnall and wilfully putting out all light that is within you cannot wholesomely judge of them nor know them to be perswaded thereby See Iohn 8. 14. V. 29. But I know him I have a cleer knowledge of him and a most firme approbation within my selfe which I oppose to all your contradictions V. 34. Shall seek me namely after ye have so rejected me as you do ye shall go seeking the Messias and the Saviour and shall finde none there being none other but I. And as for me I being gathered up into heaven you will not know where to finde me because you know not what it is to seeke me in spirit and that your incredulity excludes you from accesse to my Father and even from life everlasting V. 35. Vnto the to the Iewes and Israelites who were formerly gone amongst the Gentiles and regenerated in religion language and customes Iac. 1. 1. 1 Pet. 1. 1. V 37. That great day this was the eight day of the feast of Tabernacles a day of solemn assembly Lev. 23. 36. So called by the Iews as also the most solemn dayes of other feasts Ioh. 19. 31. Saâ—ing the Iewes relate in their writings that 〈◊〉 this last day of the Tabernacles the people by an ancient tradition weâ— and fetched water from the fountaine of Siloâ— in certaine great vessels and brought it into the Temple to the Priests who powred it upon the Altar
be more blinded by the devill See Luke 1. 52 53. 2. 34. Iohn 12. 39. Rom. 11. 7 8. V. 41. If ye were if your sin were a sin of meere ignorance it might be remissible 1 Tim. 1. 13. but having the knowledge of divine things Iohn 7. 28. whereof you make profession and shew and which I have declared unto you Iohn 15. 22. it can no way be imputed but to wicked obstinacy And therefore it becomes incorrigible and irremissible Matth. 12. 32. Mark 3. 29. CHAP. X VER 1. HE that entreth not in this similitude Christ is the Doore the Porter and supreame Shepherd altogether those that come in thorow him are beleevers whom he admits into his Church through faith in him and also all the good Shepherds who have their charge from him and get themselves an entrance into mens hearts by his pure doctrine The theeves are the wicked She pherds who intrude themselves without any lawfull calling or doe insinuate themselves by false doctrines and hurtfull deceipts The Sheepfold is the Church The sheep are the beleevers endowed with spirituall light and discretion The passure is the word of God and all the benefits of his grace V. 3. Calleth his care is not only for the generall body of the Church but it extends it selfe also towards every particular member as need requireth See Acts 20. 20. 31. 1 Thess. 2. 11. Leadeth that is to say he openeth unfoldeth and distributs unto them the pasture of Gods word 1 Cor. 16. 9. 2 Cor. 2. 12. Rev. 3. 8. V. 4. Goeth before them he doth guide defend and protect them and finally he is alwayes present and vigilant upon all occasion of need Follow him the faithfull doe voluntarily adhere unto him acknowledging him in his word to be their faithfull Shepherd and therefore loving him with all their hearts V. 5. They know not this ought to be understood of the knowledge of approbation and inclination not of that of judgement and discretion V. 7. The doore because that by faith in Christ onely man obtaineth entrance into the communion of Saints into the favour and grace of God and into the kingdome of heaven Iohn 14. 6 7. V. 8. All that namely all those that have usurped the right which belongeth to me alone to establish religions and meanes for to be reconciled to God Came before me the Italian That came are c. namely being not sent by me Therefore some texts adde before me The sheep namely the true beleevers and elect See 1 Cor. 11. 19. 1. Iohn 2 19. 10. V. 9 Shall goe in by the going in he means the spirituall safegard and security by the going out the pasture V. 10. Abundantly the Italian That they may abound namely in all manner of true good Or that they may alwayes have more that is to say that the spirituall life may alwayes increase in them untill it come to its perfection V. 12. The Wolfe namely the false Doctors or other kinde of corruptors and also the violent persecutors that seek to subvert the beleevers faith which every true shepherd ought to endeavour to maintain to the last V. 14. And know hereby is intimated the election of beleevers 2 Tim. 2. 19. accompanied with Christs perpetuall care love and protection and ratified by the interchangeable knowledge which he gives them of himselfe to be by them embraced by faith lored followed and retained V. 15. As the Father as my Father hath chosen me to be head of the Church so I likewise reâ—â—â—te my selfe who'ly to him and do adhere unto him by a perfect obedience which is said according to the proportion which the Scripture sets between that as the Father is towards Christ Mediator and that which Christ is towards his beleevers Iohn 6. 57. 17. 11. 18. 21. 1 Cor. 3. 23. 11. 3. V. 16. Other sheep namely the elect amongst the Gentiles who are to be called by the Gospell and incorporated into the Church with the elect of the Iewish nation I must bring for Christ by his Spirit fulfilleth all things in all men 1 Cor. 12. 5 6. V. 17. Therefore he doth not speak of the eternall and naturall love of the Father to the Son but of the acceptation of Christs perfect obedience and righteousnesse as he is man by which both his humane nature and all beleevers in him are acceptable to God See Matth. 3. 17. Ephes. 1. 6. V. 18. Taketh it from me namely by force and against my will for I myselfe aâ— the Priest of this oblation though men be the instruments thereof V. 22. The feast of which see the occasion and ordination 1 Mac. 4. 59. Winter for that feast was kept in the moneth of Caflew which was the November Moone V. 23. Porch this was the Porch of the Easterne comming in of the Temple called Solomons Porch as Acts 3. 11. Peradventure because it was a part of the ancient Temple which remained more entire then any of the rest though that also was repaired by Herod V. 25. Name that is to say by his commission authorley and power V. 26. Of my namely of my Fathers elect which he hath given me to save and in whom I create the gift of faith Iohn 12. 39 40. Acts 13. 48. As I said this ought to bee referred to Christs reproving of them Or the meaning is you are none of those good sheepe which I have before described unto you V. 30. I and in unity of essence and power as everlasting Sonne And so the Iewes understood it v 33. and Christ approves it v. 36. And likewise in perfect union of action and communion of vertue as Mediator wherefore none can forcibly take my sheep out of my hands no more then he can out of my Fathers hands V. 32. From my Father whereof my Father is the first author by order of subsistency and operation and which as Mediator I doe by his commission and power V. 34. Law namely the holy Scripture Ioh. 12. 34. V. 35. If he called if the word of God communicates the name of God to those who by a publick calling doe represent him in the world you cannot tax me with blasphemy if I call my selfe God if I were no more but what I undoubtedly shew you that I am namely a holy Prophet sent by God Be broken gainsaid resuted and reproved as false V. 36. Sanctified cleansed in my humane flesh even from my first conception from all contagion of sin full of the gifts of the holy Ghost and consecrated to the divine office of being Saviour of the world Luke 1. 35. V. 37. Of my Father which my Father only who is the only true God can do V. 38. That the Father namely that all his power dwelleth in me either by unity of essence as I am his Son or by union of will as Man and Mediator I do subsist and am as it were founded in him in both respects and that perfectly and inseparably V. 40. Into the place
beene largely set downe by the other Evangelists is here left out by Saint Iohn Veâ— 14. To wash that is to say to humble your selves to doe all deeds of Charity and the basest and most abject kinds of service to one another V. 18. Chosen not onely to the charge and calling of being Apostles but also to eternall life See Iohn 6. 70. and 15. â—1 6 19. But that the not that Iudas had any intention to fulfill that prophecie nor that he was by it forced to commit his misdeed but this is spoken simplie nor to free the Apostles from their amazement the deed having been foreseene and foretold Ver. 19. Yoe may beleeve yee may be confirmed in beleeving my God head by which I know the secrets of hearts and things to come And by this terrible accident be rather strengthened then shaken in your faith V. 20. Verily having stiled his Apostles Messengers or men sent ver 16. and having instructed them by his example to voluntary humilicy he now authorizeth and confirmeth them against the contempt which humility doth breed V. 21. Hee was troubled as much thorow the lively apprehension of the combates which hee was entring into as thorow indignation and horrour of Iudas his wickednesse V. 23. Was leaning according to the custome of those times in solemne feasts to take their foode lying along and leaning upon their elbow upon a great bed about the table so that the shoulders of one did meete with his next neighbours bosom their feete hanging out of the bed See upon Ezek. 23. 41. And that was specially observed in the Paschal Supper disfering from the first Passeover Exod. 12. 11. where every thing was to be done in hast to signifie the sodaine departure out of Aegypt instead of which afterwards God suffered by this diverse ceremony of eating the Passeover lying the people to have a signe of the peaceable enjoying which hee had granted them of the foresaid benefit Loved to whom according to his will and pleasure hee bore some more tender and intimate humane affection then to the rest Ver. 25 Saith unto him softly speaking in his eare as Christ also answered him V. 26. When bee had dipped in the second part of the Iewish Supper see upon v. 2. V. 27. After the sop Whether It were that seeing himselfe discovered by this act of the Lords hee did shake off all feare of God all curbe of conserence and all respect of men to give himselfe in prey to the Devills instigations by whom he was already troubled ver 2. Or whither the Sonne of God by his supreame power did absolutely give him over into the hands of the Devill taking away from him all manner of stay of his spirit by which he had until that time stayed him Doe quickly that is to say the time of fulfilling thy malice is come I doe represse it no longer as I have heretofore done run now with the reines loose Words not of exhorcation but of a wrathfull grant and abandoning V. 30. Immediately because the sop was given to Iudas in the second part of the Paschall Supper we may gather from hence that hee did not communicate of our Saviours Sacrament V. 31. Now is the I am now entring into my last combates in the victory of which shall appeare the strength of my deity and righteousnesse and so my Fathers glory shall bee fully manifested in the work of Redemption by me his Son which being accomplished he will give me a glorious reward for it in his Kingdome V. 32. In himselfe not with any forraign worldly glory but with his own proper glory to the fruition of which the Sonne of Gods humanitie hath also beene raised by the glorious power of God Rom. 6. 4. 2 Cor. 13. 4. V. 33. As I said Not to exclude his Disciples out of the Kingdome of Heaven as the unbelieving Iewes but only to shew that their entrance was yet put off for a time v. 36. V. 34. A new that is to say a renewed one and re-established into its originall sence by my word and into its efficacy by my spirit And a spirituall and internall Law diverse from ancient Ceremonies CHAP. XIV VER 1. YEE beleeve or beleeve yee the meaning is As in my Father you have all the arguments and grounds of confidence in respect of his power so you have them also in me in respect of the righteousnesse and satisfaction and of your reconciliation with him and of all the worke of Grace and the accomplishment whereof is in mee which are the two objects and foundations of true faith V. 2. In my Fathers that is to say the Kingdome of Heaven is not for me alone but for all beleevers likewise It is a house wherein there is room for many children Heb. 2. 10. I goe I shall shortly die to the end that by my satisfaction I may obtaine you right to life everlasting and then I will rise againe and enter into glory to make intercession for you for ever for to bring you into it actually See Ephes. 2. 6. Heb. 9. 11 12 24 and 10 19 20. V. 3. Receive you Namely my whole Church which you represent V. 4. Yee know I have told you so often and so plainely that you must needs know it The way Namely the true and onely meanes for to attaine unto it V. 6. I am in mee is the onely meanes to get that life and that glory which I my selfe goe unto I doe give the most assured Declaration and direction by my word and by my spirit I doe conferre that life upon men and the power to hold and follow that secure way unto the end Or I am the way in mine owne person the truth in my doctrine and the life in my spirit V. 7. From henceforth if the fault lie not in you you may sufficiently know it in me and by me considering my person my workes and my doctrine which teach you what is needfull to bee knowne of the Father to salvation Namely what he is in himselfe and especially what he will be towards you V. 8. Shew us doe not lead us so far about but reveale unto us fully at once the heavenly Father and that life light and glory which is hidden with him V. 9. Hast thou not Seeing that being as yet earnall as thou art thou hast not beene able to comprehend those mysteries which I have revealed unto thee proportioning them to thy capacitie how wouldest thou be able to comprehend that infinitenesse of glory Content thy selfe at this time with the revelation which the Father makes of himselfe in me so much is sufficient for thee to salvation Hath seene me that hath known me by faith and by the lively light of the spirit V. 10. The words God sheweth himselfe present in my doctrine and in my workes of which he 〈◊〉 the first spring and Author That dwelleth who is inseparably united with me and that doth work continually in me and by me Verse 11.
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
to wash and annoynt dead bodies leaving them afterwards for some time in the house in all mens sight that they might come and performe their last duties to them untill they were carried to burying V. 39. The Coals Which shee gave for almes which is noted as her praise for a double vertue of industry and charity CHAP. X. VER 1. OF the band or Cohort which was a Squadron of Roman footmen to the number of about six hundred which made the tenth part of a Legion whereof every one as well as the Cohorts had its perticular name V. 2. Devout namely a proselite in beleife and religion Not by circumcision and open profession which the Romans were forbidden by their Lawes see upon Mat. 23. 15. V. 3. Evidently Not in an extasie or rapture of the Spirit or in a dreame but waking ocularly and sensibly The Ninth three a clocke in the afternoone which was one of the houres of daily prayers Acts. 3. 1. V. 4. Are come up A kinde of speech taken from ancient sacrifices See Levit. 2. 2. and 24. 7. Psal. 141. 2. To signifie that these worke of piety in Cornelius had as one should say kept his memory alive before God and had excited him to remember him to conferre his full knowledge and grace upon him by his Gospell after he had prepared him by those Initiall operations of his Spirit V. 9. Vpon the House made in the manner of a terrate according to the custome See Matth. 10. 27. others take it to be a roome in the vppermost storie of the house as Dan. 6. 10. the sixth at midday which was also an houre of prayer Psa. 55. 17. V. 10. Into a trance a divine and supurnaturall eleuation of the minde and abstraction therof from the sences and Organs of the bodie to be altogether attentiue to the reuelation which was presented unto him under the following shapes V. 13. And eate indifferentlie without makeing anie difference of meats cleane or uncleane according to the Law Lev. 11. 2. Deut. 14. 4. Now it should seem that God had caused that hunger ver 10. in him as a fitting preparation to the vision which hee ment to shew him V. 14. Common or uncleane the Italian Vncleane or dâ—fâ—ed it should seeme that by these two words are signified two kindes of uncleannesse whereof one was of all the kinde the other of some particular accidentally V. 25. Worshipped him hee did him an hommage not altogether holie as unto God but yet in some parte Religious as to one of his ministers with Some notable excesse of humilitie corrected by Peter See Rev. 19. 10. and 22. 8. V. 28. To keepe companie by the Law of God this was understood of everie streight bond of matrimonie societie couenant or familier conversation but by tradition it was wrested even to eating with them Acts 11. 3. Gal. 2. 12. Unto one of Namely to a Pagan that was not a Iew. Commonor in regard of the diversitie of Nations Now the Apostles and believers knew as well by the prophecies as by Christs instructions that the Gentiles should be called but it appeares that they believed it should be done by being incorporated into the Iewish nation by means of circumcision of which doubt Beter and others by him were now cleared Verse 34 Is no respecter that is to say he judgeth of men for to accept of them to be his not for outward respects as of nation condition c. but for the essentiall ground of piety and of uprightnesse of the heart Now he speaketh not here of that original will and pleasure of God by which he taketh one into favour who of himselfe is as unworthy as the other Rom. 9. 11. 1. Cor. 4. 7. but in that consequent degree of his love towards the worke of his grace in what nation or quality of person soever it be found to maintaine it encrease it and make it up Verse 36 The word the Italian addeth According to the word that is to say of which indifferency of nations hee hath given the Iewes cleare instructions by the Gospell which was first preached unto them revealing in it the bestowing of his grace now otherwise then he did under the law Peace Namely the reconciliation of men with God and the receiving of all nations indifferently into Gods covenant Isa 57. 19. Ephes. 2. 14. 16. 17. Col. 1. 20 He is the Italian Who is who or he hath bin established universall King of the world and not of one nation onely wherefore he will also gather his elects out of them all See Rom. 3. 30. and 10. 12. Verse 38. Annointed hath in his humane nature endowed him with the fulnesse of the gifts of his spirit and hath consecrated his whole person to the office of mediator which are the two things signified by the ancient annointment Psal. 2. 6 Was with him in fulnesse of God-head as he was everlasting Sonne Col. 2 9. and in power grace and favour as hee was man and mediator Ioh. 8. 29. and 16 32. Verse 42. Of quicke as well of them which at his last comming shall bee yet found living as of them which being dead before shall bee raised againe 1. Thes 4. 15. See Rom. 14. 9. 2. Tim. 4. 1. 1. Pet. 4. 5. Verse 43. Through his name through him his vertue and merit and for his sake Verse 44. The holy Ghost his miraculous gifts were in an instant conferred upon some and that of sanctification to be of the true elect and that of common il lumination to all Verse 45. Of the Namely the circumcised Iewes Verse 46. Tongues the Italian Divers tongues Namely strange tongues which before they knew not See Acts 2. 4. Verse 47. Can any man seeing God hath conferred upon them the toward and spiritual grace who can hinder us who are his ministers from communicating unto them the externall signe by joyning of them to the body of the Church Verse 48 Commanded that is to say he appointed them to receive baptisme at his hands CHAP. XI VER 15. As on us in like vertue though not in the same likenesse of fierie tongues nor in the same degree Verse 20. Vnto the Grecians See Act. 6. 1. Verse 21. The hand God accompanied their ministerie with the power of his spirit Luke 1. 66. some coppies after those words Was with them adde these words for to heale them that is to say God manifested his power by them in working of miracles by healing such as were sicke amongst those that heard them Luke 5. 17. Verse 28. By the Spirit Namely by divine revelation Dearth histories make mention of two deaths under Claudius within the space of three yeares And it is likely that here is meant the first Verse 29. The brethren as well because they might be in greater want by reason of the Iewes hire and persecution As also by reason of the respect which Christians bore to the Church of Ierusalem as to the mother Church of all the rest
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
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
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
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
which is hidden to flesh and blood and which God alone can reveale Matth. 16. 17. and in the exercising of which consisteth the highest and perfectest service of God V. 11. Their wives namely Bishops and Deacons wives V. 13. Purchase to themselves they make themselves fitting and worthy to be promoted to higher degrees in the Churches service Boldnesse the Italian Liberty for a pure life freeth one from the fear of reproaches and gaineth authority and credit with the hearers and generally a good conscience is alwayes bold In the faith namely in the preaching of Christian Doctrine V. 15. The pillar by whose ministery the authority dignity knowledge vertue and use of the truth of the Gospell ought to be preserved in the world and maintained against all errours contradictions and corruptions whereunto nothing is more adverse or prejudiciall then the vitious life of those that preach it V. 16. And without as in the mysteries and most sacred actions under the law and also in the false mysteries of the Gentiles there was a most exact purification required before they could be admitted to them much more is it necessary in the Gospell which is the onely holy and Soveraigne mysterie Of godlinesse not onely of ceremonies as Moses his Law nor of prophane superstitions as the Gentiles mysteries but a most holy and truely religious mysterie by which God is served in Spirit and truth God namely the everlasting Sonne of God true God with his Father hath taken upon him human nature and in it hath manifested himselfe unto the world for to be the true Messias and promised Redeemer who untill that time was hidden in Gods counsell and under his promises Justified fullie approved of before Gods judgement Seate as having perfectly fulfilled all righteousnesse especially in what belonged to his office of Redeemer and by that meanes was delivered from death and from all paines and crowned with deserved glorie Esay 53. 8. and besides plainely declared what he is against all the false judgements contradictions and calumnies of the World by his glorious resurrection Matth. 11. 19. Luke 7. 35 Rom. 1. 4. In the Spirit in the power of his Godhead by which he hath fulfilled his office Heb. 9. 14. the truth whereof he hath caused to appeare by his resurrection Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels being risen he caused the Angels first to behold the accomplishment of Gods promises and of the Worlds salvation which they fervently expected and desired Matth. 28. 2. Marke 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12. CHAP. IV. Vers. 1. THe Spirit the holy Ghost hath revealed this to the Apostles and Prophets under the Gospell In latter times namely in the time of Christianity which is the last age of the World after which followeth the everlasting estate of the Church Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World Seducing Spirits to false Doctors who shall boast of being inspired and sent by God See 1 John 4. 1. V. 2. Seared that shall have left all manner of feeling and motion of conscience as a cautery applied to some part of the body deads it and causeth it to fall See Rom. 1. 28. Ephes. 4. 19. Jude 〈◊〉 V. 3. Forbidding not absolutely to all persons but onely to some under pretence of greater holinesse See Col. 2. 22 23. From meats namely from certaine kinds of meats Which beleeve who onely have as they are Gods children right to make use of his goods and creatures whereas the wicked before God are onely usurpers of them V. 4. For every he gives a reason why he hath said this forbidding of meats to be a divellish thing Is good that is to say the use thereof in it selfe is pure and lawfull as touching the conscience before God V. 5. It is God by his Word and Ordinance hath declared the use thereof to be lawfull especially for believers who in Christ have gotten a new right to the creatures Psal. 8. 6. Rom. 4. 13. and besides the said use is actually sanctified by them by the religious acknowledgement which they make thereof to God by calling upon his Name V. 6. Thou shalt be thou shalt in effect shew thy selfe to be such a one Attained or which thou hast carefully followed V. 7. Fables vaine humane imaginations as if in outward austeritie in abstinences fasts which he cals disciplines and exercises of the bodie did consist true holinesse before God V. 8. Little seeing all the good that it can doe is but to tame the members of the body and their externall motions and actions 1 Cor. 9. 27. without sanctifying the heart and the inward part of man as lively faith and the love and feare of God doth See Rom. 8. 13. V. 10. For therefore of this infallible vertue of Gods promises made to true pietie the afflictions which I and all true believers doe voluntarily suffer are a verie good proofe for it were a greatfolly to suffer so much without any certaine hope The Saviour the preserver of mens naturall and temporall being in generall and especially of the everlasting and spirituall being of his children V. 12. Despise doe not thou give any occasion of having it despised but make it venerable by thy vertuous carriage in thine office In Spirit in holy zeale and in spirituall and heroicke motions and actions V. 13. To reading to the study and meditation of the holy Scripture To exhortation under this part and the following is comprehended the whole Evangelicall ministery V. 14. Neglect not exercise carefully thy calling of Evangelist revive manure and strengthen the gifts which thou hast received thereby Which was given thee God having declared thy vocation not by votes of humane or ordinary election but by propheticke revelation and expresse oracle signified to the Church by the Prophets See Acts 13. 1 2. 1 Tim. 1. 18. With the laying on not to adde by mans meanes any weight to the divine calling but onely for a signe of consecration and blessing Of the Presbyterie the Italian Of the Elders namely of the pastors and other guides of the Church V. 15. To all or in all things V. 16. Both save thy selfe thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of soules Ezek. 33. 9. and shalt hold on a secure way in thy calling to attaine unto eternall happinesse Phil. 2. 12. and shalt be an instrument of salvation to thy hearers Rom. 15 14. 1 Cor. 9. 22. CHAP. V. Vers. 3. HOnour have an especiall care of them as well to relieve such as are in want as v. 17. as also to employ such as are vertuous in the Deaconship That are that have the true qualities of the soule and vertues befitting Christian widdows and such as have no other helpe nor assistance vers 5 16. V. 4. But if I free the Church from this duty of maintaining widdows that have kindred able
ancre by which in the uncertainty of the Sea of this world ourfloating soules are staied in Christ who is gone up into heaven and 〈…〉 ified Which is the foundation of the hope that we his members have that we shall come likewise there where he is and be like unto him by the indissoluble union which we have with him our head Rom. 6. 5. 1 Cor. 15. 13 30. Which entereth as an Ancre firmely fixed in a sound bottome Within the vailâ— namely of Heaven figured by the most holy place of the ancient Tabeâ—nacle and of the Temple before which the great Vaile or Curtaine was drawne Exod. 26. 31. 1 King 6. 21. and within which the high Priest image of Christ entered once a yeere See Heb. 9. 7. 24. V. 20. Forcrunner namely he that hath first ended the race and that is the head of all those who run the same race or saile in the same Sea Heb. 12. 2. See Acts 26. 23. 1 Cor 15. 20. Col. 1. 18. For us to intercede for us Rom. 8. 34. Heb. 7. 25. 9. 24. and also to take reall possâ—ssion of the heavenly Kingdome for himselfe and all his John 14. 2. 3. CHAP. VII Vers. 1. KIng of the Italian was King having set downe chap. 5. that Christ is a true Priest now he sheweth that he is not of the Leviticall Order but of the Order of Melchisedech which was laid aside from chap. 5. 10. and sets down how this consists in Christs conformity with Melchisedech in these severall heads First in the name of Mechisedech which signifieth King of Righteousnesse and King of Salem that is to say King of peace which Christ is really and spiritual Psâ— 8â— 10. Secondly in the eternity of his person Melchisedech being described by Moses under a certaine shadow of eternity without making any mention either of his father or his mother of his birth linage or death So Christ is truely eternall without any mother as touching his Godhead and without any father as concerning his humanity Thirdly in the union of the two Offices of King and Priest which in spirituall truth belongeth to Christ alone Zech 6. 13. Fourthly in so much that Melchisedech is represented to be greater then Abraham the father of Levi and consequently greater then all the Levites because he blessed Abraham with a solemne and Priestly blessing which doth import superiority which was acknowledged by Abraham himselfe paying him tithe which had alwaies been God and his Ministers right Gen. 14. 20. And so likewise Christ is greater then all the Leviticall Priests and the authour even of Abrahams owne blessing and of all the beleevers who are his true off spring in spirit V. 3. But made being propounded as an image and figure of Christ the everlasting Sonne of God and likewise described by the narration of Scripture as if he lived for ever v. 8. V. 4. The Patriarch See upon Acts 2. 29. V. 5. They that are whosoever payeth tythe acknowledgeth himselfe inferiour therein to him to whom he payeth it though in other respects he may be equall to him As the Israelites and the Levites whereupon the Apostle inferreth that Abraham for all his dignities and preheminences paying the tythes to Melchisedech as to Gods Priest did acknowledge him to be his Superiour and that there is as much proportion of difference between Melchisedech tything of Abraham and the Levites tythâ—ng the childen of Israel as there is between Abraham paying titâ—â—e to Melchisedech and his posterity paying to the Levites V. 6. But â—e namely Melchisedech a Priest but not of the see of Levi which doth also serve for the figure of the ministery in Christ who was of another Tribe and yet was a Priest v 13 14. That had with whom God had made the covenant of grace as with the father of all the blessed seed V. 7. Is blessed this must not be understood of every ordinary blessing but of a solemn blessing which is given with an authority received from God by persons consecrated by him to be ministers of his blessing V. 8. And here namely in the present use of the Leviticall Priesthood But there namely in Melchisedechs Priesthood described in the History of Abraham Of whom namely of whom the Scripture speaketh in such a manner as if he lived for ever to represent as by a shadow Christs true eternity verse 3. V. 9. In Abraham that is to say in Abrahams person not onely he but also his posterity the Levites though they were afterwards made Priests were subject to the Priesthood which is according to the Order of Melchisedech more High and more Excellent V. 10. He was namely this Tribe of Levi as also all Abrahams posterity were comprehended within him who represented it all Now though Christ like wise according to the flesh was in Abrahams loynes yet he is not comprehended within this number for he is likewise a Priest as he is the Sonne of God in whom also his humane nature subsists v. 28. Heb. 9. 14. V. 11. Perfection because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech which containeth the properties which were before set downe it appeares contrary to the Jewes opinion that the end of this sacred Office could not be fulfilled by the Leviticall Priesthood which end is to appease God and reconcile men to him blesse them c. For otherwise there was no needâ—of bringing in another Priest-hood different from the first Heb. 8. 7. wherby he wil infer that the Leviticall Priesthood had no power of it self but was only a figure Sacrament of Christs Priesthood and a direction to him in whom consists the whole efficacy and who by his Priesthood hath nullified the other figurative Priesthood Heb. 10. 9. For under it he seems to give a reason why he speakes onely of the Priesthood and not of all the rest of the Ceremoniall Law which is because the Priesthood was the foundation of it all whereupon the one being granted the other must like wise be granted and the one being altered or disâ—nulled the other must likewise be taken away also V. 12. For thâ— the great consequence of the change of all the Divine service which followeth the change of the Priesthood may give us cause to beleeve that the holy Ghost had some very good reason to bring in another Order of Priesthood to shew that the Priesthood and all the ceremoniall worship of the Trâ—be of Levi was in the end to give way to Christs Priesthood in whom is accomplished all the reality and the truth V. 13. For he we must supply Now the Priest-hood is truely changed seeing Christ is no way of the Tribe of Levi. V. 15. And it is yet the difference of these two Priesthoods appeares not onely by the difference of the ministring persons but also and that much more by the diverse nature of the Priesthoods the one being altogether external and ceremoniall and the other
unite them Leaning upon the Hebrew text hath it he worshipped upon the beds head or toward the beds head as 1 Ki. 1. 47. but S. Paul in a thing indifferent by Apostolical authority hath followed the Greek Translation in which the Jewes that lived amongst the Grecians were more habituated the meaning is the same namely that Jacob having had a promise from Joseph that he would bury him with his fathers thanked God and though he were growne impotent through age that he could not stirre himselfe nor get out of his bed apprehending by faith the heavenly goods of the communion of Saints whereof that company in his grave was a signe and an earnest The same ought to be understood in the following example of Joseph V. 23. By faith the meaning is that the sight of that divine beauty of Moses Acts 7. 20. did againe revive in his father and mother by some divine inspiration their faith in Gods promises that he would deliver his people out of Egypt Whereupon for a time they were imboldned to keepe and bring up the child Against Pharaohs command though the same faith afterwards partly decaied againe in them V. 24. By faith Moses apprehending by faith the promises made to Gods people because he would participate of them did separate himselfe from the society of the Egyptians amongst whom he was brought up in great dignity to joyne himselfe with the servile and ignominious condition of his brethren V. 25. Of sinne namely prophane and hurtfull pleasures joyned with sinne and alluring a man to forsake God and his true service V. 26. Of Christ that is to say of his Church whereof he hath alwaies been the head and which he even then made conformable to his future sufferings see 1 Cor. 10 9. 2 Cor. 1. 5. Heb. 13. 13. Had respect through faith and the Spirit Unto the to the heavenly reward which the Lord out of his meere grace had promised to his afflicted beleevers in this world V. 27. By faith this must be understood of the last departure out of Egypt before which and in which Moses did with an incomparable strength and force of faith overcome the feare of Pharaohs rage and threatnings never swerving from Gods Commandement As seeing being in Spirit and through faith assured of Gods aide and protection which was invisible to the sence of seeing Psal. 16. 7. V. 28. Through faith when he celebrated the Passcover according to Gods appointment he did by a lively faith apprehend the benefits which God would signifie and seal by that Sacrament The Sprinkling upon the lintell and postes of the Israelites doores Lest he that that marke being appointed for that purpose V. 29. By faith they adventured to goe thorow the middest of the Sea being confident in Gods promise Or Gods promise produced that miraculous effect by the meanes of faith which is the ordinary condition of such miracles V. 30. By faith namely by means of faith in Gods promises joyned with the observation of his order in going about the City V. 31. By faith Rahab because she verily believed that which she heard concerning Gods promises to his people Ios. 2 9. did convey away the spies whereupon she was saved from the destruction of the City With them that namely with the Canaanites who had likewise heard of Gods promises and workes Josh. 2. 10 11. and yet through incredulity grew obstinate to resist the Israelites whereupon they were exterminated V. 33. Wrought did many good and holy workes performing their generall or particular callings and through faith overcomming all oppositions and difficulties Promises namely they obtained those things which God had promised V. 35. Were tortured the Italian Were beaten to death he meanes a cruell kind of putting to death which is yet used amongst your Easterne people to lay a man all along and beat him with wandes till he swell all over and die Now he goeth on in describing the strength of their faith in former times in suffering of persecutions and torments especially in Antiochus his time which are set down in the Books of the Maccabees Deliverance which was oâ—red them if they would deny God and his service A better namely the blessed and everlasting deliverance from death and from all evill opposite to that temporall evasion which to the flesh might seem a kind of resurrection V. 37. Sawen asunder an ancient manner of putting to death 2 Sam. 12. 31. Tempted that is to say solicited to apostacie by martyrdomes and torments V. 39. The promise namely the accomplishment of Gods promises made to the fathers concerning the Messias his comming his Kingdome and the abundant sending of his Spirit V. 40. God having namely the said accomplishment having been reserved for our times under the Gospell which is therefore called the better covenant upon better promises Heb. 7. â—2 8. 6. seeing the Law which hath made nothing perfect Heb. 7. 19. having no power to bring the fathers to that last marke and degree of the state of the Church under Christs Kingdome to which both they which are now in Heaven and we who are upon Earth joyned both under one head Ephes. 1. 10. Col. 1. 20. Heb. 12. 23. have now attained CHAP. XII Vers. 1. ARe compassed about terms taken from those publike sports of Races and the like that were performed in your Circles or Amphitheaters The beleevers which are already glorified are the witnesses as well because their example ought to instruct men in the duties of the Race and assure them of the end of it as likewise because they are as it were spectators from Heaven of the Churches Combates looking after her victories rejoycing at her constancy which God reveales unto them by the relation of his Angels or otherwise Revel 12. 10 11. the burthen or weight are all manner of worldly cares affections or desires Or vice and corruption The Race is the continuall progresse to Heavenly glory which is also the marke and end of the Race the length of the Race is all our life time See Phil. 3. 13 14. Which doth so easily beset us the Italian Hinder us the similitude seems to be taken from such long and large garments aâ— were wont to be laid off in such Races to be so much the freer Now sinne is often times called a garment or robe Ephes. 4. 22. Col. 2. 11. 3. 9 10. Other copies have it sinne which cannot be restrained like a garment that cannot be girded close enough but that it will hinder one from running and therefore is better to be laid quite away Or sinne which is so easie and therefore a man may so easily slip into and is opposite to that hard and laboursome spiritual race V. 2. Unto Jesus to take from him a most perfect and lively example of constancy and so secure us through faith in him who is the head of this warfare of faith And who doth likewise by his power beare up our faith and brings her strivings to
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
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
and heard his doctrine see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11. V. 15. Shall confesse with his mouth beleeving it verily in his heart Romans 10. 9. That Iesus under this head of Christian faith which was contrary to the heresics of those dayes are comprehended all the rest which are inseparable in their own nature for if he be the Son of God all his Doctrine is everlasting truth V. 16. And we namely we Apostles have not onely been enlightned in the foresaid knowledge but likewise have by faith received a lively feeling of Gods grace towards us which is firme and perpetuall through the gift of love created in us and therefore we exhort all beleevers to faith and love vers 6 7. V. 17. Made perfect it is to come to its height of perfection seeing we receive not onely the effects but also a lively impression and likenesse of it That we may that is to say which is a most certaine and sensible proofe unto us of Gods grace and of the liuely application of it whereby our consciences are emboldned against the terrors of the judgement to come Matth. 25. 35. As he is namely in holinesse and righteousnesse love c. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4. V. 18. No feare namely no terrible feare of an unavoydable evill which causeth trouble of the mind and weakning of the strength Perfect love namely true lively and sincere love which hath all its essentiall parts towards God and men 1 Joh 3. 18 19. Casteth out that is to say it is towards God not for feare of his terrible Majesty and judgement but through a sweet humble and reverend apprehension of his grace and goodnesse by which he hath made and declared himselfe most loving to the soule whereby is ingendered hope and confidence As likewise love towards ones neighbour doth confirme the heart in the certainty of Gods love it being the worke of the Holy Ghost and the holy Ghost the Seale of Grace see 2 Tim. 1. 7. Hath torment and love contrariwise is nothing but joy comfort and mildnesse V 19. Because he because he by his love hath not onely bound and induced us to love him for love bringeth forth love but hath also given us the power and facultie to doe it enlighten our minds in the lively knowledge of him and moving our hearts to love him V. 20. He is a lyer because these two commandements are inseparable Matth. 22. 38 39. and the brother is the Sonne of God bearing the Fathers Image 1 Pet. 5. 1. and the true love of God consists in obeying him John 14. 21. 1 John 5. 3. Whâ—râ— he hath he hath a relation to that love springeth from the sight and knowledge The meaning is if man by the sences which doe apprehend the communion and similitude of nature and any thing that is good and comely in another man is not moved to love him it is impossible that he should be moved to love God who is invisible and incomprehensible seeing he hath no naturall love and so long as he is such he is not capable of supernaturall love which the Holy Ghost inserts in the other as in his owne subject and vessell and by it sanctifies and sublimes it see 1 Tim. 5. 8. CHAP. V. Vers. 1. BEleeveth with a true and firme assent and with a lively application to himselfe That Jesus under this is comprehended the whole substance of Christian Religion Every one that whosoever truely loves the father loves the children likewise for love of the father whose they are and who is by them and in them represented V. 2. That we love namely that the love of our neighbour is true and holy in us and that it is regulated as it ought to be When we namely when our conscience witnesseth unto us that we love God above all things and then our neighbours under him in him and for the love of him V. 3. Are not because that the Holy Ghost gives beleevers the power and will to execute them and to overcome all oppositions of the flesh Rom 8. 2 4. Phil. 2. 12 13. V. 4. The World namely all the temptations assaults and deceipts of the divell working in the world by his instruments The victory namely the onely meanes by which we have already obtained the beginning and chiefe part of the victory against the divell and his kingdome and by which also we are assured to overcome the residue Our faith by which we apprehend and apply unto our selves the victory of Christ our head Iohn 16. 33. 1 Cor. 15. 57. Rev. 12. 11. and by which also he works in us and beats down the divell under our feet Rom. 16. 20. 1 Pet. 5. 9. V. 6. That came who being true glorious God in Heaven hath taken upon him humane nature on earth to bring these two benefits to men namely satisfaction for sinne by his death to disannull the guilt and curse of it which is meant by the name of blood And next of purification from the inward corruption by the spirit of sanctification which is meant by water Not by water that is to say it was convenient that before he sanctified man in himselfe he should justifie him before God for God doth not give his Spirit of grace but onely to those whom he hath received into grace by meanes of the satisfaction and reconciliation made by Christ. That beareth outwardly by the word and inwardly in the heart of every beleever Because the the Holy Ghost alone doth this because that he onely is able and sufficient to doe it being he is the Spirit of truth and witnesse by sight and who is of a most intimate communion in Gods secrets Iohn 14 17. 1â— 26. 16. 13. 1 Cor. 〈◊〉 10 11. V. 7. That beare witnesse of the same truth by glorious effects proper to each of the three persons of the holy Trinity See Iohn 5. 32. 8. 18. Are one namely in essence and most perfect union of operation especially in regard of this witnessing V. 8. And there are three there are likewise three things which confirme this truth in the heart of be leevers in this world spoken of vers 6. namely the presence and effects of the Holy Ghost in them in life strength and light c. Secondly the lively feeling of the continuall forgivenesse of their sins see Heb. 11. 24. Thirdly the worke of their sanctification which continueth and goeth forward in them which benefits being all divine not brought forth by any humane art or industry doe testifie that all proceeds from Christs benefit and vertue Unlesse the Apostle would applie these three witnessings to the three persons of the Trinity The water that is to say the grace to the Father the blood that is to say the redemption to the Sonne the Spirit that is to say the light and spirituall vertue to the Holy Ghost In one namely to prove the
indeterminable eternity of the Sonne of God equall with the Father in essence and glory vers 4. V. 9. Patience the Italian sufferance which he commands and brings forth in those who are his by his Spirit to his own likenesse see 2 Cor. 15. Others in the patient expecting of Christ. Patmos an Iland in the Archipelagâ— in these dayes by some called Palmosa into which Saint John was conâ—ined by Domitian the Emperour for the Gospel and the preaching thereof V. 10. In the Spirit that is to say In an extasie and rapture of minde in which all the senses were suspended and bound up by a supernaturall power and the understanding fixed and raised up to the contemplation of divine objects represented in the vision see Ezech. 11. 24. On the Lords day the Italian that is to say The day of the Lord So was the first day of the week called even from the Apostles time because that day the Lord was risen whereupon it was consecrated to exercises of piety in stead of the Sabbath see Acts 20. 7. 1 Cor. 16. 2. V. 12. I turned namely in vision The voyce namely him from whom it proceeded V. 13. Unto the Sonne the Italian unto a Sonne that is to say unto a man Dan. 7. 13. and 10. 1â— Revel 14. 14. and was Christ himself Revel 2. 18. who in vision shewed to Saint Iohn a likenesse of his humanity which is resident in Heaven V. 15. His feet see the explication of this upon Cant. 5. 15. Ezech. 1. 7. Dan. 10. 6. Fine brasse the Italian Calcolibano that is to say a kinde of most fine and bright brasse see Ezech. 1. 4. V. 16. Sword a figure of the most effectuall and penetrant power of Gods word in the destroying of his enemies and overcomming the world V. 18. Amen that is to say This is an everlasting truth which every one ought to acknowledge and worship The keyes namely the absolute power over these things to condemn unto them and to free from them at my pleasure V. 20. Are that is to say do signifie and represent The Angels that is to say the Bishops or the chiefe ministers honoured sometimes in Scripture with this title by reason of the resemblance of theirs and the Angels office concerning beleevers salvations see Eccles. 5. 6. Mal. 3. 1. The seven by which are meant the particular Churches because the Lord hath set in them the gift of his Spirit which is in stead of oil and faith which is in stead of fire to carry and hold up before all men the lamp of truth and knowledge of God and make it to shine before the eyes of the world by works see Zech. 4. 〈◊〉 Matth. 5. 15. Philip. 2. 15. CHAP. II. Vers. 1. THe Angel that is to say The Pastor or Bishop under whose person ought to be understood the whole Church That holdeth who is the soveraign Lord and master of all the Pastors who have no authority but from him who onely doth establish them and likewise can depose them according to their works Who walketh that is alwayes present and working in his Church in the power of his Spirit to preserve the light of his power and the oil of his grace in it as anciently the Priestâ— had the charge of the great Candlestick to make it clean and keep the lamps lighted in it all the night see Exod. 27. 20. and 30. 8. Levit. 24. 3. V. 3. Hast born the Italian hast born the burden namely those sufferings and that yoke which I have laid upon thee V. 5. Will reâ—â—â—ve that is to say I will deprive thee of every qualitie title and property of a Church transporting my grace and truth elsewhere Matth. 21. 21 41 43. V. 6. Nicolaitans most ancient hereticks who permitted the community of women and eating of idols sacrifices it is thought the name came from Nicolas a Deacon Actâ— 6. 5. and that the heresie was grounded upon an act and saying of his misunderstood if Histories be true V. 7. That overcommeth that is to say that perseveres unto the end against all assaules and temptations by a lively faith in me Will I give that is to say I will cause them to enjoy the everlasting goods of my glory Figurative termes taken from the earthly Paradiâ—e Gen. 2. 8 9. see Revel 22. 2 14. Paradice see Luke 23. 43. V. 9. Rich namely in spirituall goods see Luke 12. 21. James 2. 5. The blasphemie or sâ—anders and calumâ—ies And are not are not the true people of God in Spirit and faith John 8. 39. 44. Rom. 2. 28. and 9. 6. V. 10. Dayes some take these dayes for yeers as Dan. 9. 24. V. 11. Second death which is the everlasting and totall separation of the whole man from God and from his life to be abyssed into everlasting torments after the corporall death V. 13. Where Sataâ—s namely where he reigns powerfully be it by false religion or by wickednesse of life or by persecution of the Gospell My name namely the pure profession of my Gospel in which I have fully manifested my self V. 15. Nicolaitans who by such decâ—its did lead Christians astray 2 Pet. 2. 18. V. 16. Will fight that is to say I will destroy them by my judgements pronounced by my mouth and executed by my power and withall imprinting the feeling of their condemnation in their hearts by my word V. 17. Will I give that is to say I will cause him to enjoy the everlasting goods of my heavenly kingdom teaâ—ms taken from the Manna which was kept in the Sanctuary Exod. 16. 32 33. Psal. 65. 4. see Iohn 6. 31 35 48 51. A white stone the sigure of the new heart puâ—iâ—ied and made sound by faith which God bestoweth upon those who are his and whereon by his Spirit he engraves and seals the testimonie of their adoption by which they obtain the new name and right of the children of God Iohn 1. 12. Revel 3. 12. the certain judgement and knowledge whereof lieth in the closet of the beleevers conscience and is not manifested but onely by the effects Rom. 8. 16. V. 19. Service the Italian ministerie namely in alms assistances and other duties of charitie V. 20. Iezâ—â—â—â— whether this were that womans proper name or that for the resemblance of the old Iâ—zebel an impious dishonest and wicked Queene of Israel here be meant some false Prophetesâ—e of the Nicolaitans or some such like heretiâ—ke sects V. 21. Fornication namely bodily fornication and likewise the spirituall of idolatry V. 22. That commit adultery this may likewise bee understood spiritually of the communicating with that womans false doctrine V. 24. Aâ— have not as have no way assented to that devillish doctrine which those hereticks did qualifie with the name of great and deep mysteries of Gods Spirit 1 Cor. 2. 10. though indeed it was nothing but a gulph of abominations and hollow illusions of the divell Burthen or calamities or threatnings V. 26. My workes the faith and
of the full comming of his Kingdome in the totall ruine of the wicked and in the last and finall judgment V. 11. Were given that is to say they were admonished to content themselves with the first and most excellent part of Gods justice which is to reward those with glory which have suffered for him which is signified by these robes Rev. 3. 4 5. expecting till in his appointed time he doth accomplish the other which is to cause vengeance to come upon the persecuters see Heb. 12. 13. Should be fulfilled namely untill all the elect of all mankind were gathered together which must be before the last judgement see 2 Pet. 3. 9. V. 12. There was a description of the last judgement V. 15. And the Kings namely the enemies of Christ and prosecuters of his Church CHAP. VII Vers. 1. STanding ready to execute Gods great judgements upon the earth which notwithstanding are not specified in this Chapter Holding peradventure to intimate the peace and ease in which God suffereth worldly men to live and be overtaken even upon the point of his great judgements 1 Thess. 5. 3. V. 4 Of all the Tribes excepting Dan left out in this place for some unknowne cause as also in other places of Scripture Now by these who are marked among the Tribes of Israel are meant the elect in all the externall Church marked with Gods and Christs Character Rev. 14. 1. V. 8. Of Joseph that is to say of Ephraim the the Sonne of Joseph who having gotten the right of first borne above Manasseth Genes 48 13 19. the name of Joseph is often attributed unto him for precedency V. 9. Palmes in signe of victory on the divell and his whole Kingdome see Rev. 13. 5. V. 10. To our God the Italian belongeth to our God that is to say as it is his proper worke to save men so all the honour therefore is due to him V. 12. Amen namely to that which the multitude had said V. 14. Which came out namely that are taken up into Heaven after they had suffered great afflictions and persecutions in the world Have washed that is to say preserved themselves in innocencie of life and in the purity of the profession of the Christian faith by which having put on Christ with all his righteousnesse and merits have likewise been adorned by him with the graces of his Spirit in this World and of his glory in the everlasting life 2 Cor. 5. 4. V. 15. In his Temple namely in Heaven shadowed by the ancient materiall Temple Heb. 9. 23 24. Shall dwell among them the Italian Shall stretch forth his Tabernacle amongst them or shall overshaddow them that is to say shall cover and defend them everlastingly from all evill A manner of Speech taken from the Pillar of Cloud in the Wildernesse CHAP. VIII Vers. 1. THe seven it is likely that here are meant the chiefe and neerest Ministers of God as questionlesse there are distinctions in the degrees of Angels see Rev. 1. 4. 4. 5. V. 3. Angel the description of a kind of Heavenly service correspondent to that which was in the Temple namely that the people being without at prayer the Priest offered Incense within upon the Altar Luke 1. 10. to signifie that beleevers prayers have alwaies need to be helped and sanctified by Christs Intercession see Heb. 9. 24. and here the Angel holds the place of inferiour Priest under Christ who is the high Priest Now the end of all this is to shew that beleevers doe avoid all the horrible evils of this World by faith and prayer Luk. 21 36. Should offer it that is to say should present it in the behalfe of the Saints or beleevers prayers and make them to penetrate sweetly before God V. 11. Wormwool that is to say most bitter and deadly according to the meaning of the Hebrew tongue V. 13. An Angell some copies have it an Eagle CHAP. IX Vers. 1. TO him according to some we must understand it to be the Angel himself that had sounded Others referre it to the starre which was fallen which may signifie an evill Spirit Rev. 12. 29. Of the bottomlesse pit namely of Hell All this is very obscure and hidden under the Key of Gods secrets V. 11. Abaddon both names signifie destroyer which is the divels title see Exod. 12. 23. V. 13. Foure hornes as he had in vision seen the Altar of perfumes Rev. 6. 9. 8. 3. he saw also the foure hornes or pinnes at the foure corners of it to the likenesse of Moses and Salomons called the Golden Altar because it was covered with golden plates and was set before God that is to say before the Sanctuary the great Curtaine being between see Exod. 30. 13. 1 King 6. 20. 7. 48. CHAP. X. Vers. 1. ANgell this was the Sonne of God himselfe as it appeares by Rev. 1. 15 16. 4. 3. Of fire that it to say of that exceeding fine Brasse Revel 1. 15. bright and sparkling V. 2. A little Booke it seemes we must conceive and understand it to be the same booke which the Sonne of God had unsealed and opened Rev 5. 1. 7. V 3. Seven thunders whereof hath not beene spoken untill now peradventure he meanes the seven Angels who strongly sounded with their Trumpets Revel 8. 2. And in all this there are many things known to God onely V. 4. And write them not other Copies have it and thou shalt write them afterwards V. 6. That there should be namely that the end of the world should come in its prefixed time and that the succession vicissitudes and measure of times and all temporall things should cease and that all prophesies should be fulfilled V. 7. The mystery namely these singular revelations of Christs comming to judgement of the resurrection of the end of the world and of Christs everlasting Kingdome with his Father Mat. 24 30. 1 Cor. 15. 24 51. 1 Thess 4. 15. 2 Pet. 3. 10. V. 11. Before many the Italian against many others concerning many CHAP. XI Vers. 1. WAs given me this Chapter also contains many very obscure things not yet revealed V. 3. Will give commission and authority V. 7. Their testimony namely the time of their preaching and defending of the heavenly truth V. 8. Spiritually resembling in spirituall things the carnall and worldly qualities of Sodom and Egypt which were the figure of it Sodom in its abominable impurities and abominations of Idolatry Egypt in her tyranny and violence against the Church Crucified this also sheweth that it must be understood in a spirituall sence that is to say he is there wronged persecuted and slaine in his Members Word Spirit and Worship see Heb. 6. 6. V. 11. Entred that is to say that which is to come was shewed me in vision as if it were present V. 15. The Kingdomes that is to say now God raigneth with his Sonne and that absolutely having destroyed all his enemies 1. Cor. 15. 24. V. 18. Of the dead namely that
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
Word If they namely the Israelites who were pointed at vers 19. Him that namely the same Sonne of God in his owne person who by his power produced all those terrible effects when he gave his Law by Moses Acts 7. 38. According to others Moses see Heb. 10. 28. On earth namely in the aire neere the earth where he appeared Exod. 19. 18 20. which is also called Heaven Exod. 20. 22. Which by that as the Apostle speaketh here ought to be distinguished from the Heaven of glory V. 26. Shooke the by an earthquake when he gave the law Exod 19. 18. V. 27. This word the meaning is In that passage of Haggai is not meant a shaking of the creatures such a one as was at the time as the Law was given but an universall and finall change and annihilation of the state and form of all the creatures at Christs last appearing in judgement which shall be the accomplishment of his Kingdome described by Haggai As of things namely which as they have been created by God of a corruptible matter and nature so shall they also by him be brought to nothing Those things namely Christs Kingdome and the state of a blessed life which are immutable and everlasting things V. 28. Wherefore seeing that all earthly things must have an end let us with all our hearts forsake the world and by faith lay hold on Christs everlasting Kingdome and keep our selves in the fruition of Gods grace and of the gift of his Spirit to yeeld him the true spirituall service which is onely pleasing to him Heb. 13. 16. See 2 Pet. 3. 11. CHAP. XIII Vers. 2. TO entertaine strangers the Italian of Hospitality that is to say the readinesse and free will in entertaining of strangers Thereby the meaning is in this act of charity we ought not to respect the outward appearance of persons for oftentimes the worth lieth hidden as Christ himselfe is included in his members Matth. 10. 40. 25. 35. And besides God honoureth and rewardeth this vertue sometimes sending such persons as are instruments of salvation and blessing to those that entertaine them as the Angels were to Abraham and to Lot see 1 Kings 17. 9 17. 2 King 4. 8. 16. 35. V. 3 In the body that is to say members of the body of the Church which is the great foundation of Christian compassion Rom. 12. 15. 1 Cor. 12. 26. Or as being yet in this bodily life wherefore the same chances may befall you also V. 4. In all in all manner of persons of what quality soever they be Undefiled that is to say lawfull and holy not defiled with unchastenesse fornication and adultery V. 5. For he namely God V. 7. The end as they who having persevered in it to the end have died happily in the Lord with evident proofes of his grace and favour V. 8. Jesus Christ this may depend from the former verse in this sence Since Christs grace and power is alwaies the same without any change or diminution it shall produce the same effects in you as in them Or it may have a relation to the following verse in this sence Seeing that Christ who is the onely object of faith never changeth his nature nor quality in his Person Doctrine Office c. our faith in him must likewise be firme and invariable V. 9. Strange as those Jewish doctrines were of which he speakes afterwards Is a good thing mans true salvation consists not in observing the difference of meats after the Mosaick manner but in that the conscience should by faith repose all the confidence of its salvation in the grace of God V. 10. We have that is to say the Christian Church hath sacred goods and meats figured by those of the Sacrifices which were appointed for the Priests to which none are admitted and of which none are partakers but spirituall Christian Priests not the Jewish ones For as these anciently did not eate of the flesh of those sacrifices of which they carried the blood into the holy place and into the most holy place in the day of cleansing but burned them out of the Campe or out of the City So Christs blood being to be carried that is to say presented in Heaven â—e suffered death without the earthly Jerusalem and excludes from the fruition thereof all the Jewes who did cleave unto the Law and to the righteousnesse thereof Now all this is spoken by an allusion and a similitude and not in a proper sence V. 12. That he might sanctifie that is to say that he might purge them from their sinnes by the presenting of his blood before God in Heaven figured by the Sanctuary Suffered which is correspondent to the burning of the flesh of the aforesaid Sacrifices without the Camp Without the Gate namely without the gate of Jerusalem V. 13. Let us go forth let us voluntarily separate our selves from the carnall Jewes and let us with patience suffer our selves to be driven out of their communion seeing they have rejected Christ and driven him out of their City to put him to death and let us looke for him in Heaven where he is Bearing voluntarily partaking of the ignominious persecution which he hath suffered by the Jewes as the Christian Hebrews were likewise afflicted by their owne Nation 1 Thes. 2. 14. Heb. 10. 33. His reproach see Heb. 11. 26. V. 14. For here are we because that this earthly Ierusalem and this carnall Jewish Nation is not our City Countrey nor true place of freedome but the heavenly one V. 15. Let us offer as anciently after the day of cleansings the people might offer their Sacrifices for the whole yeere with assurance that they should be acceptable to God So now Christ hath performed the great and everlasting cleansing let us offer to God the Sacrifices of praise and wel-doing by Christ our high Priest who doth present them and make them acceptable to him by his intercession Of praise that is to say of continuall celebration and thankesgiving figured by the Sacrifices of praise under the Law The fruit in Hosea it is the calves for the words of fruit and calves are of great affinity in the Hebrew But it should seem the Apostle hath followed the Greeke translation which hath it fruits to shew that these were no longer expiatory Sacrifices which required the spilling of blood But Sacrifices of thankesgiving which might be of the fruits of the earth Giving thanks the Italian confessing that is to say celebrating and magnifying V. 17. That have the rule namely the pastors of the Churchâ— Not with griefe the Italian sighing that is to say with griefe for your disobedience V. 18. For we for you ought not to abhorre our imprisonment as that of a malefactor or guilty man but hold it as a persecution of a true and faithfull pastor In all things or among all men V. 19. Restored to you being freed from mine imprisonment See Philem. 22. V. 20. That brought againe the meaning