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
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
vers 18. Now the Apostle saith that it is impious to joyn with Christ as companions in his glory those whose soveraign Lord he is and a thing undecent for beleevers to humble themselves to servants being united to the Lord. V. 11. In whom by the same reason of the union with Christ he also rejects the Jewish Ceremonies as saying Ye have in Christ the effect and reality of that whereof circumcision was but a signe namely the true regeneration in Spirit and therefore it is an absurd thing to turn after figures when you possesse the thing it self The body namely the whole masse of sin which hath as it were its parts and members in severall wicked operations see Rom. 6. 6. Colos. 3. 5. By the circumcision namely by vertue of the gift of regeneration which is the spirituall circumcision whereof Christ is the onely worker V. 12. Buried to shew that circumcision could be used no more for a Sacrament to be applied to that gift as it was before he saith that Baptisme hath bin substituted in stead of that and for that use With him see upon Rom. 6. 3 4. Through the faith by which Christ who is risen again by the power of God for our justification is made ours and works in us the spirituall resurrection from sins to the likenesse of his resurrection V. 13. The uncircumcision namely in your naturall corruption signified by the uncircumcision which was cut off in the circumcision V. 14. Blotting out the law was the hand-writing the use of the Ceremonies was the ratification and confession of the debt Christs blood is the satisfaction by which the hand-writing is cancelled and all the seals and signes taken away Of Ordinances that is to say as it appeared by the Mosaicall Ceremonies which out of Christ testifie that a man is guilty and worthy of death seeing that all the use of them had a relation to the purisying of uncleannesse and satisfaction for guilt see Ephes. 2. 15. Nayling it annihilating and taking away all the power of it as if thâ—t by him and in him the Law had been fastned and nailed to the crosse Ephes. 2. 16. V. 15. Spoiled taken away from the devill the unjust prey of so many souls dispossessed him of his tyranny and confounded and scorned his boldnesse termes taken from victorious and triumphant captains Powers see upon Ephes. 6. 12. In it the Italian in him namely in Christ crucified Others in it namely in the crosse Others in himself V. 16. Let no man seeing that by Christs death all that was figured by the Ceremonies is fulfilled and that therefore the use of them is disannulled let no man attempt to impose Laws upon your consciences concerning them to condemn you if you do not observe them V. 17. A shadow namely signes and transitory figures The holy namely the substance and spirituall reality of all these mysteries opposite to ancient Ceremonies as the body is to the shadow V. 18. Let no man suffer no man to usurpe that power over your consciences as to command them and declare them guilty in these things Others let no man get away the goale from you or the reward due to him that overcommeth at wrestling or running that is to say Let him not hinder nor disturbe you in the course of your vocation so that you may not obtain the reward of everlasting life see Gal. 5. 7. Philip. 3. 14. Humility namely a false and vain humility used by false Doctors under a pretence of calling upon Angels as Mediators between God and men when as Christ is the onely Mediatour Intruding rashly undertaking to establish new Doctrines and Laws concerning the service of God beyond that which is revealed concerning it in his word 1 Cor. 4. 6. Peradventure he hath a relation to their curious and bold assertions which they had concerning the offices and degrees of Angels By his fleshly namely by his carnall and corrupt understanding V. 19. The head namely of the Church which is Christ alone see the Exposition of all this upon Ephes. 4. 15 16. Having nourishment the Italian being furnished namely with life vigour nourishment and all other good things without desiring any part thereof from Angels or any other creatures Knit together namely gathered together and united in Spirit which also seems specified to consute the false doctrine of seducers namely that Angels are means of a conjuction between God and men and between men themselves Of God namely that true spirituall and divine increase whereof God is the Author in his beleevers in Christ and by his Spirit whereby they come neerest to God see Ephes 3. 19. V. 20. If ye be dead namely by vertue of your spirituall conjunction with Christ participating of the benefits of his death to redemption and the resemblance thereof in the mortifying of sinne which are the two accomplishment of all ancient Ceremonies the use whereof is also disannulled Rudiments the Italian Elements see upon Gal. 4. 3. 9. Living in as though you were yet in the Schoole of these earthly and bodily figures and Ceremonies whereas under the Gospell you live as it were in heaven in life liberty and power of the Spirit see Phil. 3. 20. So is the word World used Gal. 4. 3 9. Heb. 9. 1. V. 22. Which all namely which Ordinances consist in outward and corruptible things and of themselves can neither defile nor sanctifie and the significant vertue which they had under the Law is now utterly disannulled see Mat. 15. 11 17. Rom. 14. 17. 1 Cor. 6. 13. Heb. 9. 9. Of men who of their own authority would re-establish the use of these things which the Lord hath taken away by his Gospell V. 23. Will-worship namely Gods service arbitrarily appointed or with a good intent and will but without any command or approbation from God In any bonour namely these observances of these false teachers do not aime at the abstaining from fornication and luxurie wherein consists the true honour and holinesse of the body Rom. 1. 24 26. 1 Cor. 6. 18. Thess. 4. 4. but at the abstaining from meats which are things indifferent and can neither defile nor sanctifie see Mat. 15. 11. 1 Cor. 6. 13. To the satisfying namely in abstinences and distinctions of meats CHAP. III. Vers. 1. SEek endeavour to live the spirituall and Angelicall life elevating your hearts and mindes towards Heaven after your spirituall resurrection and imitation of Christ setling no more your affection nor any opinion of holinesse upon earthly things V. 2. Set your affection upon the Italian think upon See Rom. 8. 5. V. 3. Dead namely with Christ not onely to sinne by being freed from it and by having no more commerce with it but likewise to the ceremonies of the Law Col. 2. 20. Your life you are already made living in Christ in the participation of Gods grace and in the communion of his Spirit but yet the perfect state of spirituall life in the full fruition thereof is not
c. Of the eyes this other kind may have a relation to the desires of the will as covetousnesse ambition c. and generally to all motions of the soule to singular objects which are presented unto it by the eyes the true brokers of concupiscence V. 17. The lust thereof namely all the objects and baits of it all the delight that man takes therein Abideth that is to say hath everlasting life and happinesse V. 18. The last time not onely the last age of the world which is called time in the Gospell Heb. 1 2 but also the beginning of the last part thereof which is foretold by the Scriptures full of heresies apostacies confusions and the Kingdome of Antichrist which began to be framed even at that time 2 Thes. 2. 7. 1 Iohn 4. 3. Have heard this doctrine being commonly taught by the Apostles 2 Thes. 2 5. Antichrist that is to say a principall adversary of Christs and head of the rebellion and apostasie against his doctrine and spirituall Kingdome with usurpation of absolute command wherin consists the absolute property of Antichrist above all other fals Doctors hereticks Antichrist fore-runners of that chiefe on who did seeke out the way for him authours of heresies and heads of sects and schismes in the Church V. 19. They went out that is to say they have separated themselves from the communion of the Church Jude 19. Of us namely true members of the Church by a lively faith and consequently chosen by God which can never be cut off from Christ nor fall totally from the faith Matth. 24. 24. John 6. 37. and 10. 28 29. Rom. 8. 28 29. 2 Tim. 2. 19. V. 20. An Unction that is to say the gifts of the Holy Ghost by which God hath consecrated and sanctified you to himsefe as anciently Oyle was a signe of consecration and blood of expiation Exod. 30. 25. From the holy one namely from Christ who hath in himselfe the fulnesse of all the graces of the Holy Ghost and is the spring and dispenser thereof to his beleevers Psal. 1 33. 2. Dan. 9. 24. Ye shall know the Italian ye know you are enlightned and instructed in all the parts of heauenly doctrine necessary to salvation and in a sufficient degree to keep you from such seducers V. 21. Ye know it and by the knowledge which you have thereof can discerne a lie which is quite contrary to it V. 22. Is the Christ the promised Redeemer the Sonne of God come in the flesh Is Antichrist that is to say his consederate in the sinne of fighting against Christ in his owne person and office That denieth not onely because that the Father and the Sonne are one simple and pure and indivisible Essence but also because the Father doth not manifest himselfe to salvation but onely by his Sonne Matth. 11. 27. John 1. 18. V. 24. If that which that is to say by meanes of perseverance in the pure faith of the Gospell you shall remaine united to Christ and by him to the Father the fruit of which union is everlasting life V. 26. That seduce you doe tempt you and force you to doe it V. 27. Of Him namely of Christ verse 20. That any man namely that any man give you the first lights and fundamentall beginnings of the Gospell the Holy Ghost having already imprinted them in your hearts but you need onely to be warned and exhorted to persevere Ye shall abide or ye will abide that is to say I am perswaded that you will persevere In him namely in Christ. V. 29. That he namely God Is borne that is to say he shews that he is truely regenerate to his Image Eph. 4. 24. 1 Pet. 1. 4. 1 Iohn 3. 7. CHAP. III. Vers. 1. WHat manner of love namely what benefit of pure and infinite love Rom. 5. 5. That we namely that by his adoption and by our regeneration to his image we are made his children so that this title and honour doth truly belong unto us Knoweth us not that is to say all the multitude of unbeleevers and enemies of God cannot judge rightly of our state but reprove condemn and hate us V. 2. Now are we even at this time we have right as children of God John 1. 12 but the full fruition of our state and of our fathers goods is reserved for the life everlasting When he namely Christ our head Be like namely in glory and happinesse but with a difference between the head and the members For we for then he shall fully communicate himself unto us and shall give us ability to receive him in cleer knowledge in fruition of presence and in perfect apprehension union love c. V. 3. And every man because that the onely way to come to this conformity of glory is the conformity of holinesse in this life Mat. 5. 8. Heb. 12. 14. V. 4. Transgresseth also makes himself guiltie before God as a breaker of his Law whose force remaineth firme for ever by an invariable rule of justice which seems to be spoken against prophane men who under the shadow of being freed from the curse of the Law by Christ imagine themselves to be freed from obedience thereunto and that they ought not to be judged by it 2 Pet. 2. 19. Jude 4. V. 5. That he namely Christ. Take away not onely he should purge the errour by his blood and should cancell the bond but that he should likewise anihilate the strength life and empire of sinne by his Spirit Rom. 〈◊〉 6. whereby whosoever doth again give himselfe to sin renounceth Christs benefit which hath these two wholly inseparable parts No sinne whence follows that he can have no conjunction with the wicked and that his Spirit is contrary to sinne and that to imitate him we must abstain from sin V. 6. Abideth is united to him by a lively and sound faith and perseveres in this union John 15. 4 5. Sinneth not resisteth sin and doth not give himselfe over unto it and takes no pleasure in it but studieth holinesse and uprightnesse see 1 Iohn 1. 8 9. Hath not hath no true and lively knowledge nor apprehension of him V. 7. Isrighteous doth truly shew that he is justified in Christs blood and sanctified by his Spirit bringing forth the fruits of a new life V. 8. Is of the devill is his childe in similitude of malignity which the devill hath stirred up and as one should say ingendred in him and foments and nourisheth it up From the beginning presently after his creation or from the beginning of the world Destroy that is to say annihilate the kingdom of sin in his beleevers V. 9. Doth not commit see upon vers 6. His seed namely the power of the holy Ghost and the word of God apprehended by faith which are the means of his regeneration by which he is alwayes enlightned governed and stirred up to holinesse and sinne is beaten down and mortified Cannot sinne he cannot absolutely fall again under the kingdom of
we feare these things that are strangers and enemies unto them CHAP. XIV VERS 4. AND let us return which God had expressely forbidden them Deu. 17. 16. Because that Egypt being the figure of spirituall bondage God would have the people to have it for a perpetuall document to abhor to return under the old bondage of sun out of which God of his grace had freed them and also that such a glorious effect of his power might never be annihilated V. 5. Fell on their To prepare the people with their humility to give over this enterprise or to pray to God to turne them from it by his spirit and power Num. 16. 4 and 20. 6. V. 6. Rent In token of extream grief and anger V. 8. If the Lord It wee do not provoke him to wrath by our sins V. 9. They are bread God hath given them into our hands to destroy them and to get all their goods Their defence the Italian hath it their shadow their protection and safety which had hitherto been nothing but Gods patience their measure being not yet ful heaped Gen. 15. 16. to make an opposition between those accursed people abandoned of God and the children of Israel which lived secure under the shadow of the cloud See Ex. 32. 25. Is 22. 8. Mic. 1. â—1 V. 10. The glory Some extraordinary light brightnes signe of Gods glorious presence in the cloud come down lower and spread above the Tabernacle see Ex. 26 16 17. and 40. 34. Lev. 9. 23. Num. 16. 19. 42. and 20. 6. V. 13 For thou I fear lost the Egyptians upon whom thou hast hitherto glorified thy self in the deliverance of thy people now take an occasion to blaspheme thee by reason of their destruction V. 14 Art seen In the signes of thy presence though not in any visible likenes Deut. 4. 15. which was reserved for Moses alone Num. 12. 8. V. 15 As one man At once at one stroak V. 17. I beseech thee let the Accomplish thy work to shew that nothing can be done contrary to thy will V. 18 Cleering The pardon to which I am inclined is not an indisterency or connivence at sin which I always late and punish in all those that continue in it through impenitency and cause the very repentants after I have remitted them their punishments as I am judge to feele my fatherly corrections and punishments See Ex. 23. 7. V. 20 I have pardoned I doe remit unto them the punishment of present and universall death dâ—nbunced by my threatnings v. 12. V. 21 All the earth As I am jealous to maintaine the glory of my justice and providence over all the World much more will I be jealous in doing it in the middest of my people Others all the earth shall be or ought for to be filled that is to say as I will by my works and finally by my word be known and worshipped all the world over for what I am so I will by effects make it knowne to them to whom I have already revealed my self V. 22 Tempted me See upon Ex. 17. 2. ten times that is to say very often as Gen 31. 7 yet some will take this in its proper signification V. 24. Caleb which whom â—s Joshua also to be understood as v. 30. and 38. Spirit hath been moved and inspired by a better spirit namely by Gods spirit Followed 〈◊〉 hath believed in mâ— with an entire heart without varying or wavering Whereinto see upon Num. 13. 33. V. 25 The Amalekites since I have consented unto thee not to destroy this people upon a suddain take heed lest they run from themselves into ruine voluntarily going on against mighty enemies without mine ayd Canaanites these are the Canaanites of the mountaines or the Amorites being different from the Canaanites which were by the sea coasts Num. 13. 31. and 21. 1. In the valley Beyond the hill where you now are Of the red sea Toward Egypt whereunto you had conspired to return V. 28 As you have spoken Namely desiring to die in the desert v. 2. V. 30 Doubtlesse ye shall not The Italian hath it if you doe come into A shortned kind of an oath To make you dwell Namely your Nation in generall V. 33 Wander The Italian hath it shall seed leading heards-mens lives without any firme habitation as the Arabians in the wildernesse Others wandring like sheep in the pastures Fourty untill the fourtieth yeare after the comming out of Egipt because that after this threatning untill they came into the land of Canaan there were but eight and thirty yeares Deut. 2. 14. Whoredome That is to say idolatries which are the spirituall fornications of the soule by a breach of faith to God wherein the people are taxed to have failed often in the wildernesse Num. 15 39 Deut. 32. 17. Amos 5. 25. Act 7. 43. V. 34 Each daie for a yeare The Italian Each year for a day See Ezech. 4. 6. My breach The Italian I will break A kind of humane speech that is to say I shew you that my promises made in generall to my people doe not belong to unbelievers and rebells but onely to them which observe the conditions of my covenant and towards them onely shal my promises never change nor alter V. 37 By the plague Of some strange suddaine and violent death sent supernaturally by the Lord some take it to be the plague it selfe V. 41 Transgresse For God had comanded them to turne their faces towards the red sea v. 25. V. 44 The Arke By which was to be guided every removall in this voyage See Num. 10. 33. V. 45 Hormah A place called by anticipations see Num. 21. 3. CHAP. XV. VERS 4. A Tenth deale called an Omer Exod. 16. 39. V. 15 Before the Lord in holy things belonging to my service there ought to bee no difference between the native Israelite and the Proselite or believing stranger and I will accept of and be propitious to the one as well as to the other V. 19. When yee Every year when harvest is ended you shall eat new corne V. 24 Of the congregation Lev. 4. 13. There is some diversity whereby it seemeth that either God hath here expounded and aggravated his Law to make the people more circumspect or that it is not spoken in both places of the same faults committed by ignorance But that in Levit. is spoken of common errors and faults and here of those onely which are committed in those actions which belong to Gods service V. 30. Ought that is unlawfull or wicked Presumptuously premeditately on porpose through boldnesse and arrogancy See Lev. 26. 21. Job 15. 26. Psa. 19. 13. or publikely and boldly as Exod. 14. 8. Cut off punished with death V. 31. Shall be Let the misdeed returne and the punishment remaine upon the sinner himselfe and let it not through connivence to him be imputed to all the people V. 33 The Congregation In this and the like places it should seem by the Congregation is
by the Lord of the victory which hee would grant thee over the Syrians Aâ—hek a city beyond Iordan in the countrey of the Amorites Ios. 13. 4. V. 19. Was wrath at the future flacknesse of Ioash in the performance of Gods vengances and freeing of his people which the spirit of God had revealed to his Prophets by this signe namely that hee should let Ioash smite upon the ground and that hee should overcome the Syrians so often as hee should smite times Now God foreseeing Ioash his negligence caused the signe to be agreeable to it V. 20. Comming in after the fruites of the earth were gathered in they came to rob it V. 21. Cast a figure of that life which all the faithfull doe obtain by drawing neere unto Christ and to his death CHAP. XIV VERS VII SElah a strong hold upon the frontiers of Edom. V. 8. Let us look let us fight with one another Now the cause of this challenge seemeth to be the same as is set down 2 Chron. 25. 13. V. 9. The thistle a parable or comparison as Iudg. 9. 8. by which Ioash scoffeth at the King of Iudahs temeritie being a petty king in regard of him so that hee scorned to have him to bee his kinsman though hee was no enemy to him V. 10. Meddle or why shouldest thou provoke any one to evill V. 13. From the gate these two gates were on the North side of Ierusalem drawing towards the West Neh. 12. 39. Ier. 31. 38. V. 21. Azariah called also Vzziah 2 Kings 15. 30. V. 22. Hee built he repaired or fortified it Elath the same city that is mentioned Deut. 2. 8. 1 Kings 9. 26. which was upon the Red sea see 2 Kin. 16. 6. the King namely Amasia his father V. 25. Hamath the northerne bound of the countrey set down by God himselfe Num. 34. 8. the Sea this is the lake of Sodom or Asphaltis Deut. 3. 17. which was the southerne bound of the ten tribes Ionah the same whose book is inserted amongst the small Prophets Ion. 1. 1. V. 27. Said not as hee did afterwards in the dayes of this Ieroboam V. 28. Which belonged being conquered by David and Solomon who reigned in Iudah 2 Sam. 8. 6. 2 Chron. 8. 3. and were paradventure by them added to their tribe and Bezon afterward caused them to rebell 1 Kings 11. 24. CHAP. XV VERS I. TWenty seventh seeing that Amaziah reigned nine and twenty yeares 2 Kings 14. 2. and that Ieroboam the sonne of Ioash began to reigne the fifteenth yeare of Amaziah 2 Kings 14. 23. it followeth that this seven and twentieth yeare is about the eleventh yeare after the death of Amaziah so wee must couclude that there was an interregnum or vacancie of the Royall Seat in Iudah for the space of eleven yeares or there abouts occasioned peradventure by Azariahs tender age or by the powerfullnesse of his fathers murtherers who kept the government in their hands V. 5. Over the house had the governing of all things as generall Lieftenant and officer under the King V. 13. Vzziah who is the same as Azariah V. 16. Tiphsa it cannot be that which is mentioned 1 Kings 4. 24. because this was in the middle of the countrey and that was upon the frontiers of Syria V. 30. The twentieth seeing that v. 33. it is said that hee reigned only sixteen yeares and that 2 Kings 16. 1. it is said that Ahaz the sonne of Iotham began to reigne in the seventeenth yeare of Pekah wee must conclude that Ioram lived twenty yeares after hee came to bee King but that foure yeares before hee died hee resigned the Kingdome to his sonne Ahaz V. 35. The higher gate it appeares by 2 Chron. 23. 20. that it was the same which was called the gate of Sur 2 Kings 11. 6. and high by reason of some singular eminency above the rest as that through the which the King came into the Temple 2 Kings 16. 18. or else to bee understood as Ezec. 9. 2. V. 37. In those namely about the end of Iorams reigne about the beginning of Ahaz reigne CHAP. XVI VERS VI. ELath which had been taken by Azariah 2 Kings 14. 22. from Elath the Italian Elâ—th it was the territory or countrey of Elâ—th the Syrians the Italian the Edomites in whose countrey the said city stood Deut. 2. 8. others by reason of the similitude of the letters reade the Syrians who had made themselves absolute Lords thereof though the inhabitants were Edomites V. 7. I am I yeeld my selfe and my Kingdome to be thy vassall and subject I submit my selfe unto thee for thee to bee Lord and protector of mee V. 9. And carried according to the prophecy of Amos Amos 1. 5. Kiâ— a name of a city or countrey of Assiria or Media V. 11. Against King Ahaz hee built it in haste while the King was absent expecting his returne to dedicate it V. 14. The brazen Altar built by Solomon 2 Chron. 4. 1. V. 15. The great Altar namely Ahaz his altar which peradventure was bigger than the altar which Solomon built shall be when I please I shall make use of Solomons altar also or that shall bee for mee to enquire of the Lord. This hee saith feigning as though hee would keep the true Altar peculiarly for his own use in urgent occasions for the greater honour of it employing the new one for common uses V. 18. The covert which is not mentioned elsewhere therefore it is uncertain what forme it was of for what use it was and where it stood It is thought that it was some lodge to rest in made with columnes over which cloathes might bee stretched out for the Priests refreshment upon holy dayes which dayes they were very much to plead with great number of sacrifices and devotions Now all this was done by Ahaz to take away all commodities which belonged to the service of God Kings entry the King came into the Temple two wayes ordinarily through the South gate called of Sur or the higher gate 2 Kings 15. 35. and on the Sabbath and holy dayes at the Eastern gate 1 Chron. 9. 18. Ezech. 46. 1. 2. Now it is uncertaine which of these two gates is meant in this place without namely of the first compasse of the Temple comming from without for the King hee made all this spoyle to obtaine this idolatrous Kings favour to shew himselfe alien from Gods true service V. 20. VVith his fathers yet not in their sepulchers 2 Chron. 28. 27. CHAP. XVII VERS I. NIne yeares since the beginning of Hosheas reigne happened in the last year of Iâ—rams reigne 2 Kings 15. 30. 32. and that the ninth of Hoshea falleth just with the sixth of Hezekiah 2 Kin. 18. 〈◊〉 10. these nine yeares must not bee understood of his whole reigne seeing that there is all Ahaz his time between which was sixteen yeares 2 Kin. 16. 2. and also six yeares of King Hezekiah whether there were any vacancy in the Kingdome as
through Gods usuall judgments they shall come to light and shall bring him forth no lasting nor durable profit and if by chance he doth escape and prosper in this world yet he shall receive from God eternall punishment V. 20. Deceit By the ensuing opposition it appeareth that the meaning is that the plotters of evill deceive themselves through false imaginations hoping to reape any good by their malice Councellours that have in themselves thoughts of goodnesse and love which they also preserve amongst men by good and loyall counsels V. 21. No evill Or iniquity that is to say God will preserve him from bieng tempted to sin V. 23. Concealeth Hee makes no vaine shew nor ostentation of it but keepes it close as a treasure in wisdome and humility to make no shew of it but only opportunely and profitably for the glory of God and good of his neighbour V. 25. A good word Of hâ—artie commiseration and comfort V. 26. More excellent The Italian More abundant Namely in temporall or spirituall goods or in câ—ntâ—nâ—ment of minde the righteous is alwayes rich and the wicked poore Seduceth them The Italian Causeth them to wander through misery or want V. 27. Rosteth not As he doth eschew labour so he depriveth himselfe of the sweet profit and enjoyment of it The substance Through his industry he filleth his house with rare and excellent riches V. 28. In the way Those which seeke after justice and righteousnesse preserve and increase in themselves the spirituall life of Gods grace and of the presence of his spirit and so attaine to everlasting life CHAP. XIII VERS 〈◊〉 INstruction Or Correction V. 2. Shall eate He shall receive reward for the good deeds which he hath done with his speech to the glory of God edifying comfort and helpe of his neighbours Shall eate Shall receive just reward of his iniquities V. 3. He that keepeth A man that is wary and advised in his speech saveth himselfe from great evills and mortall dangers V. 4. Be made fat He shal fully enjoy great store of wealth V. 5. Loathsome by reason of his shamelesse lying he loseth his credit reputation and love amongst all good men V. 8. His riches The rich and poore in this are all one for as the rich for mony do free themselves from danger violence and oppression so the poore man is freed from all these by reason of his poverty V. 9. The light The prosperity of good men is like a faire sunne and is accompanied with the joy of the spirit But the happinesse of the wicked is weake and dimme like to the light of a Lamp and is quickly ended V. 10. With the well advised Namely with those who doe nothing rashly nor unadvisedly following their owne advices and first rash motions but with mature deliberation of their owne or with the good advice of others V. 11. By vanity Namely by deceit and unlawfull practises By labour The Italian With the hand That is to say lawfully by his labour and industrie V. 12. A tree That is to say a singular comfort and restorative to the grieved soule See Prov. 3. 18. and 11. 30. V. 13. The word Namely the word of God V. 15. Is hard Displeasing and contemptible to good men V. 16. Layeth open He layeth open unfoldeth all his actions and words without any stay or discretion V. 17. A wicked Namely disloyall or negligent Is health The Italian Bringeth health Recreates and rejoyces those which employ him freeing them from the anxietie and uncertainnesse of things which are done a farre off and are unknowne faithfully performing his commissions V. 19. To fooles It is also grievous to a foole to give over his premeditated malice upon which he hath set his whole desire V. 23. The tillage God doth abundantly blesse the labour of poore men which do faithfully employ themselves in their vocations CHAP. XIIII VERS 1. BUâ—ldeth They doe establish it in a firme and durable state by diligence in gaining it good government in preserving it and distributing and principally by bringing up their Children and governing of their family well V. 3. In the mouth Fooles by their unruled and unbridled speeches doe presumptuously offend every mans reputation without any respect Job 5. 21. Or vaine and ambitious men are scourged by the licentious speeches and judgments of fooles who speake the truth of them without any regard and so expose them to derision The lippes That is to say their grave and wise speeches doe save them from all calumniations scornes and scoffes of fooles V. 6. A Scornen The prophane man makes a shew oftentimes as though hee were willing to purchase true divine and spirituall wisdome through knowledge instruction and other wayes but the malice of his heart doth alwayes hinder the effect 2 Tim. 27. Is easie Because hee hath the light of the understanding and free motion of his own will V. 7. The lippes Namely the speeches of a wise and discreet man V. 8. To understand Namely strictly to examine all his actions not to undertake any thing but justly and wisely to repent himselfe and amend any error that he hath committed and strengthen himselfe in goodnesse Psalme 119. 59. The folly The errors which they commit doe proceed from that they deceive themselves in their foolish judgement which cannot rightly perceive the truth of things V. 9. But among Even as the wicked enjoy a false kinde of delight and have a Conscience seared and hardened in sinne So just men doe enjoy a solid kind of gladnesse in their good life finding Gods grace and approbation in their hearts V. 10. The heart Every one is inwardly the only true and faithfull judge of his joyes and none else can truly perceive them V. 13. In laughter The Italian Too much laughter As naturall laughter being beyond measure causeth paine in a mans body by reason of the too much dilatation and extension of the Organs So for the most part it is seene worldly joyes end in sorrow V. 14. From himselfe The Italian More than he That is to say sinnes are punished according to the greatnesse of the fact But the reward of righteous mens workes is given them beyond measure or proportion through the superabounding grace of God V. 16. From evill That is to say from sinne or from the danger of some mischance to which evill a timorous circumspectnesse may bee a remedy Rageth The Italian Rangeth Hee is carried by his cupiditie rash will and blinde passion without marking or observing the end and issue of things V. 17. He that is The meaning is that there are two evills to bee eschewed in a mans wrath the one is sudden violence which goeth beyond its bounds in committing of excesse The other is close dissimulation which watcheth its opportunitie for revenge the first maketh a man contemptible the second abominable The true remedy is to smother up this fire and give it no vent nor issue and not to nourish or â—atch it up too
spirituall enemies V. 26. And I will I will blesse them and their habitation and their pasture abundantly V. 27. When I have broken when I have freed and redeemed them by the bloud of my sonne from the spirituall captivity of the devill and sinne V. 29. A plant Jesus Christ glorious in his divine Majesty and force who shall make his Church famous through his gifts and graces being her true tree of life See Isa. 11. 1. Jer. 23. 5. V. 31. Are men all the aforesaid things are to be understood spiritually with a relation to the soule of the elect and the salvation of it so that the correspondency which is betweene the sheep a bruit beast and the shepheard which is man is found in spirit between man and his God CHAP. XXXV Ver. 〈◊〉 MOunt towards the land of Idumaea or Edom. V. 5. Hatred against Israel See Ezek. 25. 15. Amos 1. 11. Of the children the Italian overthrowne the children that is to say hast assisted the Caldaeans in making a horrible slaughter of my people Psal. 137. 7. Ezek. 25. 12. that their the Italian at the fulnesse of their iniquity at which time the measure of my peoples sinnes being full I also caused my judgements to fall violently upon them Ezek. 21. 30. 31. V. 6. And bloud namely the sword and violent death V. 10. Two Nations thou hast perswaded thy selfe that thou shouldest possesse the land of Judah and of the ten Tribes Whereas the Lord the Italian though the sword though the Lord have taken it for his owne proper habitation placing his people there and his Temple with the signes of his presence V. 11. Make my selfe I will make my selfe knowne to my Church by new trials of my justice and power against her enemies and of my love and mercy towards her V. 14. So shall the Italian when the whole earth rejoyceth namely when I shall give all the world cause to rejoyce at my peoples deliverance and their re-establishment in their countrey then will I increase thy desolation This was partly verefied in the Idumaeans but hath been accomplished in the enemies of the Church whose curse and condemnation increased when salvation appeared to the elect and beleevers through Christ. CHAP. XXXVI Ver. 2. HAd said hath triumphed and scoffed at your desolation The high places the Italian the everlasting hils an epithet ordinarily given to high hils Gen. 49. 26. Deut 33. 15. Hab. 3. 6. by reason of their immovable firmenesse but by this figure is chiefly meant the Church founded upon Gods promises V. 3. And ye are taken up ye have been derided by prophane Nations V. 7. I have lifted that is to say I have heaven V. 8. Shoot forth you shall be endowed with new fruitfullnesse which my people shall enjoy being shortly to come out of captivity A figurative description of the happinesse which shall be in the world under the Messias in the behalfe of the Church V. 12. Thou shalt no more he attributes the desolation which happened to his people by hunger pestilence and warre to the countrey by a similtude of evill women that doe kill their burthen in their wombe V. 13. Devourest up as who should say an accursed countrey condemned to all manner of misery the inhabitants of which cannot live the Canaanites having first been rooted out of it and since that the Israelites V. 14. Thou shalâ— thou shalt no more be subject to those frequent calamities which have made thee infamous V. 17. As the uncleannesse which is extreamely abominable V. 20. They prophanâ—d Through their misery and slavery occasioned by their owne sins they have given their enemies occasion of blaspheming me as if I their God could not have saved them or as if I were not faithfull in my promises V. 21. I had pity For to free my Name from these imputations I have resolved to forgive my people and to re-establish them V. 23. Sanctifie I will cause my divine perfections to be knowne by the effects contrary to those slanders that my holy name may be respected and honoured by all men as it ought to be V. 24. I will take you By the returne from Babylon is figured and comprehended the salvation oâ— the Church by the Messias together with the abundance of all spirituall graces V. 25. I will sprinkle I will largely communicate my grace â—nto you and grant you pardon for all your sinnes parchased with the price of my Sonnes blood which was shed for the sinnes of the world Ephes. 5. 26. Heb 9. 14. 1 John 1. 7. V. 26. The stony heart namely The hard heart which hath beene inflexible to my spirit insensible of my Word and Judgements and impeneâ—â—ble to my grace Of flesh pliable and capable of being vivified and governed by my spirit as amongst naturall bodies there is none fitting nor apt to receive and containe the vitall spirit but â—nely the fleshly body V. 29. Save you By my free Justification I will free you from that punishment which your filthinesse deserves and by the sanctification of my spirit I will free you from the corruption and slavery of sinne I will call By mine Almighty Word I will cause all manner of good things to be brought forth unto you V. 32. For your sakes Not for any desert or worth that is in you V. 37. Be enquired that is to say The abundance of goods shall be such that they shall desire nothing but for to have a number of men sufficient to enjoy those goods V. 38. As the holy flocke Which was brought into Jerusalem at the three solemne feasts for sacrifices in innumerable quantity CHAP. XXXVII Vers. 1. IN the spirit namely In extasie and rapture of minde Bones Dead mens bones V. 3. Can these bones By any way or naturall power that thou knowest V. 4. Prophecie Be thou the instrument of mine Almightie Word by which in vision these bones shall seeme to thee to have life put into them for a signe that by my power my people shall be re-established in their former estate V. 7. Aâ—â—oyse A signe of Gods glorious presence shewing his power in a miraculous and supernaturall worke To his bone Joyning themselves againe to thir naturall joynts V. 9. To the wind the Italian To the spirit According to some to the soule of man and according to some to the holy Ghost it selfe whose personall property is to vivifie and cause all things to live Psal. 104. 30. From the foure For to signifie the restauration of the people from all those places where they had been scattered Breathe upon Send the soule and spirit of life into every one of these dead bodies by the operation of thy divine power Hee seemes to intend to represent the manner of the creating and infusing the soule into Adam described Gen. 2. 7. V. 11. Our bones Wee are destroyed beyond hope of restauration Wee are in Babylon like dried bones in sepulchres Psal. â—41 7. V. 16. One sticke Some little piece of boord or
goe to the Southerne tower which was opposite to it by the way found this place of a hundred cubites in length and twenty in breadth which was before the Temple Ezek. 41. 14. V. 19. Under being come to the Southerne portico they found the tower with staires every way like to the opposite Northerne tower the comming in of which below was towards the East These chambers namely this Southerne body of building where there were chambers like to the former chambers As one goeth by these words he seemes to signifie that there were in other places also other towers and staires to goe up into these chambers From the namely along the portico which incompassed this court V. 10. In the thicknesse of the wall the Italian in the breadth of the precinct of the court namely in that space of fifty cubites of breadth v. 2. where the porticoes were that encompassed the inward court Toward the East along the Southerne side drawing towards the East by a direct line over against the Temple and the chambers joyning to it there was such an other building of chambers as on the foresaid Northerne side The building See Ezek. 41. 12. V. 11. The way the Italian an entry or gallery See v. 4. V. 12. Toward the South the same ought to be understood of the Northerne ones Before the wall the Italian the closure of the parapett the Hebrew word is of a very doubtfull and obscure signification it may signifie straight and it seemes this closure was made like to some leaning place where one stood upright V. 13. That approach that come neare to the sanctuary where God dwelt in the signes of his grace and vertue whiles the people stood further off V. 14. Enter therein the Italian enter into the holy place into the Priests court where the Altar was and much more in the inner court where the Temple was Not goe out clothed in their sacred garments in which they have done their service But there in the aforesaid chambers V. 15. The inner house namely the Temple porticoes and all the buildings that were inclosed within the outward compasse of the wall measured hereafter and described Ezek. 40. 5. V. 16. The East side the meaning is not that there were five hundred reeds of every side but that on which side soever they did begin they found the same measure in the whole circuit which seemes to shew that the building being of like proportion on all sides every side being of one hundred and five and twenty reeds of which side soever a man stood it appeared that the whole circuit was five hundred V. 20. He measured it the Italian he measured the house namely the inner square in which the porticoes courts and Temple were within which compasse the Israelites only might come which were purified according to the Law and without that to the other inclosure and compasse of five hundred reeds the Gentiles and all were admitted and therefore it is called the Gentiles court Rev. 11. 2. A wall which encompassed the said whole square See upon Ezek. 40. 31. Between the namely that part of the Temple which was appointed for Gods people from the other which was common to strangers and heathens CHAP. XLIII Ver. 1. THe gaâ—e namely the chiefe gate which by a direct line looked towards the Temple and sanctuary See Ezek. 44. 2 3. V. 3. When I came namely in a vision Ezek. 8. 3. To destroy when I assisted in spirit to the destruction of it and for to denounce it and give notice of it to the people Ezek. 9. and 10. V. 6. The man as soone as ever I had heard the voice presently the man which did utter it appeared close by me which was the Sonne of God as it plainly appeareth by the words following V. 7. The place this is the figure of the spirituall Temple of my Church with which I will remaine perpetually being served by her in spirit and truth Whoredome their idolatry The carkasses Idols are so called by way of detestation Lev. 26. 30. Jer. 16. 18. Of their Kings for the publicke idolatry was established and authorised by their Kings See 1 King 12. 28. 2 King 16. 10. and 21. 4. V. 8. Their threshold that is to say they set their idols and performe their service in my Temple in places and Chappels neare to the places which are consecrated to my service See 2 King 16. 14. and 21. 7. Jer. 11 15. Ezek. 8. 3. and 23. 39. and 44. 7. V. 9. Now let them namely all the true elect and especially the Jewes which shall be converted under the Gospell shall serve God in all purity V. 10. That they may be That they may be truly converted to be my spirituall Temple V. 12. Most holy Dedicated in a most especiall manner to God and to his service to make it different from those places which were employed to mens uses for otherwise this place had also its distinction between the sacred and prophane place Ezek. 42. 20. V. 13. Of the Altar Of burnt offerings which was in the Priests court of which the Prophet in vision did see the forme and dimensions The bottome by this word is meant a little channell halfe round which encompassed the foot of the Altar round every where and into that they spilt the blood of the sacrifices which was carried away and cleansed by certaine pipes under ground by which water did runne out into the said channell by certaine spouts A cubite In height The border It was a kind of little border made about the said channell A spanne In height according to others in breadth or both This shall be namely This space which is encompassed with this chanell V. 14. The lower settle It was a cornice or hemme which jetted out beyond the body of the Altar like a basis about it Two namely in height One cubit Outward From the lesser Not for the breadth of the jetting out of the settles which shall be the same in both namely of a cubit but for the height the lowermost settle being but two cubits high and the uppermost settle foure V. 15. The Altar the Italian The Harâ—el This word signifieth the Will of God and by it is meant the upper part of the Altar after the second out-jetting settle The cause of this name is dubious peradventure it was to shew that was the onely place for sacrifices to be lawfully offered in and not upon hills and other places of Idolatrie Foure namely in height From the Altar the Italian From the Ariel it seemes to be the same as Hareel before See concerning this name upon Isa. 29 1. Hornes See upon Exod. 27. 2. V. 17. The settle the Italian The outjetting namely the body of the Altar with its uppermost out-jetting of a cubit round about v. 15. Now you must suppose that from the first lower out-jetting the body of the Altar lessened by a cubit on every side so that if in the second out-jetting it
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
by Saint Paul being the Gentiles Apostle who abhorred circumcision and other ceremonies whereas it was expedient for the other Apostles for a while to accomodate themselves therein to the Jewes who were brought up in them and used to them In Christ namely by his benefit and by faith in him V. 5. By subjection submitting our selves through fear to their perverse intention which was to draw a consequence from thence to force the Gentiles to the foresaid observation contrarie to that for which Paul circumcised Timothie namely through wisdom charitie and compassion upon the infirmitie of weak ones Acts 16. 3. See Rom 15. 1 2. 1 Cor. 9. 19. The truth namely that the substance of Christian doctrine might remain pâ—re and that ye might have no occasion to withdraw your selves from it by reason of this hard bondage V. 6. Whatsoever they though they conversed with Christ in the world and though they were made Apostles before me yet are they not above me in their Apostleship as the false Apostles do suggest for God respecteth not these outward considerations in the conferring of his gifts and his vocation V. 7. The Gospell namely the charge of preaching the Gospell especially to the uncircumcised Gentiles not that I was straightly limited to that but onely in generall and for the most part V. 9. Iames See Gal. 1. 19. Pillars chief in order and esteem amongst the Apostles 2 Cor. 11. 5. and 12. 11. though indeed all the Apostles were equall in that gift of the infallible conduct of the Holie Ghost in regard of which they were the pillars of the strong fabricke of the Christian Church and of the Doctrine of it See Matth. 16. 18. 1 Cor. 3. 10. Ephes. 2. 20. Rev. 21. 14. The grace namely the office of Apostle and the gifts fitting for it Rom. 1. 5. and 12. 3. and 15. 5. Ephes. 3. 8. They gave they did not only assent to our preaching but did also acknowledge us and accept of us for fellowes in office in equall degree and authoritie V. 12. That certain it is likely to be some of those false brethren V. 4. From Iames namely from Jerusalem where Iames the Lords brothers residence was Acts 12. 17. and 15. 13. and 21. 18. Though they were not any way sent or imploied by him Acts 15. 24. Did eat did not hold the Christians which were amongst the Gentiles to be prophane according to the Jewish institution which was to abstain from eating with Heathens Acts 10. 28. and 11. 3. He withdrew fomenting therein the error of those false Doctors namely that without circumcision man could not be held for just and holie nor a member of the Church which on the one side subverted the Doctrine of mans perfect righteousnesse in Christ who hath disanulled all vertue and use of circumcision by baptisme and on the other side troubled the Gentiles consciences who did abhor circumcision Fearing whereby it appeares that in Peters act there was no error of minde but onely some defect of humane affection not in the Doctrine but in outward actions not by any firme and setled purpose but by a suddain weaknesse being overtaken with fear of the hatred slander and persecution of his Nation which was zealous of ceremonies and by some imprudencie in not throughly knowing the qualitie and intention of these false brethren who were not weak for such ought to be pleased in indifferent things but malicious and ignorant who ought to be resisted and in not counterpoising their affected offences with the scandall of the true brethren which were amongst the Gentiles V. 13. And the other namely those which were turned Christians and were sufficiently perswaded concerning Christian libertie and were not superstitious nor scrupulous concerning ceremonies With their or in their V. 14. The truth See V. 5. Before them publikely and before the face of the Church for Saint Peters error was publike and might have been of consequence in respect of many See 1 Tim. 5. 20. If thou if thou in thy conscience doest hold thy selfe to be freed from Jewish ceremonies and doest ordinarily live in this libertie why doest thou upon this occasion wherein thou oughtest to have opposed thy selfe against these false Doctors who seek to impose this necessitie upon the Gentiles authorize their error and confirm their designe by thine example V. 15. We this seemes to be a new discourse directed to the Galatians upon those things which spoken tâ— Peter The meaning is if we Apostles were and other converted Jewes though borne of the holie race to whom the Law was especially given knowing that it cannot justifie us before God have had recourse to Christs onely righteousnesse and satisfaction how much more ought the Gentiles to do it who are laden with faults and are wholly prophane of themselves and by the Law can obtain nothing but damnation and an expresse curse V. 16. Knowing that is to say being instructed by the doctrine of the Gospell and by the feeling of our own consciences after long experience Of Iesus that is to say whereof he is the onely object and foundation V. 17. But if upon occasion of the ordinarie objection and calumnie that the doctrine of righteousnesse by faith doth slacken mens endeavours to good workes and brings man to a licentious kinde of sinning Saint Paul proposeth the second benefit namely of sanctification in spirit which is inseparable from the justification by Christ. While we seek namely whilest we make profession of seeking all our righteousnnsse in Christ by meanes of the faith which unites us to him and applies his satisfaction to us Are found namely that Christians themselves are prophane and given to evill doing Is therefore ought it therefore to be said or thought that the doctrine of Gods grace in Christ serves for a bait and nourishment of sin V. 18. If I if man doth willingly re-establish the kingdom of sin in himselfe which he made shew that he would disanull by having recourse to Christ who doth not onely cancell the Bond but mortifieth the strength and livelihood of it by the spirit of regeneration Rom. 6. 2. 6. 1 Iohn 3. 8. the fault is not in Christ nor in the doctrine of grace but in man who transgresse the Law of the Spirit under which all Christians live V. 19. For I he proves that there is a formall transgression in that which he hath said namely because that through Christs benefit every Christian of whom the Apostle gives an example in himselfe is in a manner freed from the curse and extreme rigor of the Law and passeth under another new Law of the Spirit of life in Christ Rom. 8. 2. 1 Cor. 7. 22. and 9. 21. which the milder it is the faster it bindeth to holinesse of life Am dead to the Law the Italian Am dead to another Law not in regard of the substance which is alwayes the same but in regard of the manner of commanding and of the end of the commandment Of the manner
of Gods covenant V. 24. Schoolmaster that is to say a meanes and instrument to governe our soules and actions fitting for the Churches childhood with much rigor and servitude That we might namely that looking still upon Christ the Church might even in those dayes receive from him the gifts of righteousnes and life and that at this present time the effect of free justification might shew it selfe at full by those rigors and labours of the Law V. 26. For ye for the Christian Church is at this time come to such an age that childish servitude is taken away and the â—ight of her adoption is fully revealed and the use of holy libertie is given unto her by the holy Ghost Rom. 8. 15. Gal. 4. 1 5. V. 27. For as many Faith in Christ causeth Christ to be effectually applied to all true Believers who are baptized in his Name with internall as well as with externall Baptisme even as a garment to the bodie to communicate his righteousnesse life rights and dignitie unto them that as he is the son of God by nature they may also be made the like by grace and adoption and that without any distinction of nations states or conditions V. 28. Ye are all all Believers indifferently are one bodie enjoy the same rights and are reputed to be of one and the same condition V. 29. Christs his members by faith and by the communion of his Spirit Then are ye then need ye no more be joyned to the blessed nation by circumcision and other ceremonies as the ancient proselites were and as the false Apostles would tie you to be for being united with Christ the reall Head of the blessed race whereof Abraham was but onely the titular father you are sufficiently incorporated into it CHAP. IIII. VER 1. Dâ—ffereth nothing that is to say he is kâ—pt in strict subjection as concerning his person and hath neither the entire knowledge nor the 〈…〉 ment and enjoyment of his rights and 〈◊〉 V 〈…〉 the Law the 〈…〉 l members for it was composed of Gods children who had right to the heavenly inheritance in Christ Rom. 4 13 16. and yet by reason of their minoritie namely the small common distribution of Gods Spirit it was all hidden under a forme of servile conduct Under the namely under the discipline of the Law called elements because that in comparison of the full and solid doctrine of the Gospell the Law was but onely as an Alphabet or rough rudiments Hebr. 5. 12. by which the world began to be instructed in the mysteries of redemption or because the Law made use of many corporeall and earthly meanes which were not so simply and generally spirituall as the Gospell see Hebr. 7. 18. and 9. 1. V. 4. The fulnesse which was appointed and ordained by God Sent-forth he would have him taking upon him humane flesh manifest himselfe unto the world comming forth as one should say our of the everlasting habitation of his glorie and fulfill in his own person the worke of humane redemption Made of having assumed humane nature which he had not before according to which he hath been true man and a creature Iohn 1. 14. Rom. 1. 3. Phil. 2. 7. Borne of the holy Virgin without any worke of man Gen. 3. 15. Isai 7. 14. Mich. 5. 3. Made under namely hath taken upon him the forme of a servant Phil. 2. 7. subjecting himselfe to the the entire observation and satisfaction of the Law to acquire by vertue thereof to his humane nature and to all Believers the right to eternall glorie and to free them not onely from the curse of the Law but also from that hard externall government of it which hath been spoken of before Instead whereof he hath instituted the strong and free conduct of his Spirit V. 5. We might namely the whole Church of this present time The adoption not onely the benefit thereof but also the use and fruition See Rom. 8. 15 23. Ephes. 1. 5. V. 6. Because Because God hath adopted you to be his children in Christ he would make this gift full by regenerating you by his Spirit powred upon you by Christ who hath received the fulnesse of it Iohn 1. 16. for to distribute it to all his members by which also they being assured that God is their father they do call upon him as such with full confidence V. 7. Thou art no more Every Believer is freed by Christ both in right and in deed from the curse and servile pedagogie of the Law V. 8. Howbeit then that which I have said of the servile discipline of the Law belongeth to the Jewes but you O Galatians Gâ—ntiles we are under a worser servitude namely under a blinde idolatrie now then seâ—ing it hath pleased God at the very fiâ—â—st to bring you 〈…〉 ht or fall libertie of his Gospell why do you with foul ingratitude for such a benefit make your selves slaves to observe such things as are now altogether unprofitable and vain V. 9. Ye have known namely with that lively saving and effectuall knowledge which he of himselfe gives by his Word and Spirit Are known namely chosen and accepted of to be his To the weak to Mosaicall externall and corporeall ceremonies by which God formerly instructed his Church in its childhood as by a rough Alphabet and which had never any power in themselves to produce any spirituall effects Heb. 9. 9. and now under the Gospell are not so much as of any figurative or sacramentall use Again the Italian going backe namely from that degree of forwardnesse in the course of your heavenly vocation to which you have already attained in Christ. See Galat. 5. 7. Phil. 3. 14. V. 10. Ye observe following the false Apostles doctrine you do bring again the Mosaicall observation of distinction of times into a sacred use binding your consciences thereunto as if it were part of your holinesse and righteousnesse Col. 2. 16. V. 12. Be as Be my imitatours 1 Cor. 4. 16. and 11. 1. 1 Thess. 1. 6. For I am as in the state of a Believer and a Christian I am in the same degree and condition as you are under the same rule of faith and of Gods service that no man may thinke that I have any particular priviledge to exempt me from ceremonies Ye have not I am not any way exasperated against you for any offence done to my person I onely desire you to have a care of your own salvation V. 13. Infirmity namely afflictions and bodily miseries by which God hath tried and exercised me V. 14. As an Angell See Zech. 12. 8. As Christ not by yielding the honour which is due to Christ onely unto my person but by yielding obedience to my word as being the Word of Christ himselfe 1 Thess. 2. 13. 2 Pet. 3. 2. V. 15. Where is then that is to say What is the â—â—use that you so quickly alienate your selves from me and forsake my doctrine since at other times you reputed your selves
consists true righteousnesse and justice which contrariwise is performed with mildnesse and patience c. V. 21. Wherefore This is a second consequence drawn from Verse 18. The meaning is that likewise also because God hath regenerated us let us put off all vices even as little children that are newly borne are washed and cleansed from the pollutions which they brought from their mothers wombe Receive Give it more way authority and absolute command over you Ingrafted which God hath not onely outwardly propounded unto you but hath also rooted it in your heart by his Spirit to live and operate in it see Jer. 31. 31. V. 22. Doers True and real observers in heart and in effect in faith and obedience V. 23. If any that is to say for want of will and zeal to performe Gods Word the knowledge of it becomes unprofitable to salvation making no lively impression but serving onely to represent its own deformitie and contrarietie unto the conscience and that so sleightly that man is not thereby brought to Repentance V. 25. Who so looketh that is to say hath by a deep meditation and lively Faith taken hold of Gods Word to be by it changed into the same image 2 Cor. 3. 18. Law He calleth the Gospel so which containeth the accomplishment of what the ancient Law had but onely begun that is to say Christs perfect righteousnâ—sse by which all believers are freed from the curse and from death and also teacheth and by the power of the Spirit worketh the true perfection of an holy life consisting in a continuall Regeneration to Gods Image by which the believer serves God with a free will and is no more subject to the devil nor sin see Rom. 8. 2. Gal. 4. 22 31. A doâ—r by Faith which is the first worke of the Gospel John 6. 29. 1 John 3. 23. and the foundation and root of all the rest then by new obedience and holinesse of life V. 26. Seem to be or thinkes to be Deceiveth doth falsly deceive and flatter himselfe by this vain shew of pietie V. 27. Is this that is to say is alwayes joyned with true charitie and holinesse and by these vertues sheweth what it is To visit under this kinde are contained all the duties of Christian charitie CHAP. II. Vers. 1. HAve not Let not carnal respects darken the sound judgement of your Faith but that you retain a true feeling of Christs spiritual glorie in him and in his members and honour the Head in them of what condition soevet they be take heed of despising any one and especially such as Christ hath raised higher in the honour of true Christian vertues Others translate it have not the Faith of our Lord Jesus Christ with respect of persons V. 2. Assemblie namely in your holy and Ecclesiastical Assemblie V. 4. Are yee not then partial the Italian Have yee not made a difference that is to say do not you shew that instead of being sound in the judgement which you ought to give of persons belonging to the Church according to their spiritual qualities without any other respects you are dazled and busied after the worldly lustre Of evill Whose onely intention is not uprightnesse but do counterpoise it with other perverse respects by which they suffer themselves to be transported V. 5. Chosen doth he not for the most part call the poor to his knowledge and grace rather than the rich and great ones and even amongst believers doth he not bestow most spiritual graces upon those who are needie of temporal goods V. 6. Do not This may be understood either of the enemies of the Gospel who might sometimes either through curiositie or upon some other occasion come into the Christians Assemblies or of rich men that were Christians by profession and committed such violences which were much used amongst those who were powerfull in the world Draw you raising unjust suites against you V. 7. Blaspheme If this be understood of Christians the meaning is that they give occasion of blaspheming Christs Name by their excesses see Rom. 2. 24. By the which from whence you take and bear the sacred and glorious Name of Christians V. 8. If ye fulfill the Italian if ye truly fulfill if in your honouring those which do you wrong your onely aime is to observe Gods Law and to love your neighbour in general you doe a good and holy worke but if you have any carnal respects therein it is no longer a charitie but flatterie or some such like vice and if it be joyned with contempt of the poor it is partialitie and want of equal charitie The royall that is to say Gods soveraigne and supreme Law opposite to all lawes of men who are but onely ministers V. 10. For whosoever he proves that they do transgresse the Law as he had said â—hough it seemed to be but in the least point Guiâ—ty according to the rigour of the Law he is subject to condemnation as well as if he had broken all the Commandments one by one for the Law is but an indivisible total and requires perfect obedience in each part Deut. 27. 26. and the same Majestie of God is contemned in one onely sin as well as in all and the breach of one precept proceeds from the same cause as the breach of all namely for want of loving God and from mans corruptnesse V. 12. By the Law of that is to say by the Gospel which indeed freeth mens consciences from the curse and from the terrours of the Law but yet bindeth them to a new obedience especially in what belongeth to charitie see 1 Cor. 9. 21. Gal. 2. 19. V. 13. Rejoyceth the Italian glorieth that is to say this mercifull affection in a Christian is a certain pledge of the mercie which he shall obtain at Gods judgement whereupon he confides and triumphs against all terrours and temptations V. 14. A man say that is to say if he boast himselfe and make an outward profession of a shadow or shew of faith and not of a true and lively faith which is inseparable from good workes because that by it the believer is united to Christ and Christ by it dwelleth in his heart Ephes. 3. 17. and regenerates and sanctifies him by hâ—s Spirit Rom. 8. 9. V. 15. If a brother As charitie in words vvithout effects is but a false maske so is Faith vvithout Workes likevvise V. 17. Faith namely the bare knovvledge and profession of the true God and of Christ opposite to heathenish and Jevvish superstitions c. vers 19 and yet not joyned vvith a lively persvvasion of Gods grace in Christ and vvith a true union vvith him vvhich alvvayes brings forth a fervent charitie towards him Luke 7. 47. and makes Christ live in the believer by his Spirit Gal. 2. 20. V. 18. Yea a man This hypocritical Faith is not onely dead in it selfe but may also be known to be such by comparing it to a believers lively and active Faith so that the