sin Restore the Greek word is derived from setting of limbes that are out of joint he meanes by corrections reproofes and inducements to repentance endeavour to settle his conscience again into a good state as well in regard of Gods pardon as of the amendment of the sinner himselfe see Iam. 5. 19 20. V. 2. Bear ye that is to say have you a fellow-feeling of your brethrens faults wherewith their consciences are burthened and take care to ease them Fulfill put the command of charitie in practise which Christ by his word and example hath recommended above all other things V. 3. For if for to performe this you ought not to presume of your selves it being the chief cause of disdain and immoderate rigour towards others V. 4. And then that is to say if he do finde that his conscience approves of his workes as good and loyall then he shall have cause to hold himselfe in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other mens defects see Luke 18. 11. V. 5. Shall bear that is to say shall give an accompt of his actions before Gods judgement seat V. 6. In the word namely Gods Word publikely preached and taught In all good namely all that is necessary for him that receives and that he is able to spare who gives V. 7. Mocked as those do who seek pretences and excuses for their avarice and ingratitude V. 8. He that soweth he that in this life takes no other care but to please himselfe and his own carnal appetites shall at the last reap no fruit thereby but onely perdition and contrariwise he that imployes his whole life studie labour and substance in obeying the motions of the holy Ghost and seeking to obtain and advancing spirituall things in himselfe and others shall receive the reward of everlasting life being that the Spirit in man is the true seed of eternitie and the flesh of perdition V. 9. If we saint not namely if through impatience or carelesnesse we do not leave off studying and persevering in doing good see Heb. 12. 3 5. V. 10. Opportunitie namely so long as God grants us to live in this world which is the time of working and gives us opportunitie and meanes to do it see Iohn 9. 4. 11. 9. and 〈◊〉 35. Of the houshold namely to those who through communion of saith are members of the Church which is Gods houshold V. 12. As many as to know the qualitie of the false Apostles doctrine do but marke and observe their intention which is but onely to obtain the Jewes favours by shewing themselves zealous of their ceremonies and to avoid the hatred and sufferings which the profession of Christs faith brings along with it to the likenesse and communion of his own 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh that is to say falsely viciously and dissemblingly Constrain you that is to say they endeavour to put this necessitie of conscience upon you Gal. 2. 14. V. 13. For neither their hypocrisie appeares in this that shewing so much zeal in matters of ceremonies they are carelesse and do in their life and conversation transgresse the most essentiall commandements of the Law an ordinary sin of the Pharisees Matth. 23. 4. 23. 25. 27. They may glory they may boast of having perswaded and drawn you to Judaisme by bodily circumcision which was held amongst the Jewes to be a most glorious act Matth. 23. 15. V. 14. In the crosse namely in the death and passion of my Saviour by whose spirituall and effectuall communion I have no more affection nor desire to the world nor the lusts thereof no more than to a dead thing neither hath the world any power to worke upon me or to stir me no more than the objects of senses can do to a dead man V. 16. Upon the Israel namely upon all the true Israelites in spirit who through faith are the true blessed seed of Abraham and the people of God Rom. 4. 12. Gal. 3. 9. V. 17. Let no man besides all other reasons I do admonish all believers to regard me and not to afflict my spirit with false doctrines and contradictions 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ whereof I bear the markes by which I have verified the loyaltie of my ministerie 2 Cor. 6. 4. THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS ARGUMENT SAint Paul having founded the Church of Ephesus a famous Citie of the lesser Asia as Saint Luke relateth Acts 19. and having also forewarned the conductours of it with good and wholesome instructions and exhortations Acts 20. 18. he would also performe this most laudable dutie towards that Church namely to write this Epistle to it from Rome whither he had been carried prisoner to confirme it in the truth of the Gospell and exhort it to the true fruits of its vocation The summarie of it is that he gives God thankes for the infinite benefit of eternall salvation and redemption in Christ communicated out of his meer grace and election through faith in the Gospell to the Apostle first and his companions of the Iewish nation then afterwards to the Ephesians who were Gentiles whom to this end he had sealed with the holy Ghost and consequently he prayeth him that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit which gift he extolles by a comparison made of their present with their former state as well the inward which was subject to sin and malediction as the outward by which they professed Paganisme out of which state God had out of his meer grace by his most powerfull vertue saved vivified and gathered them into his Church and incorporated them into the assemblie of believers by the ministerie of Paul appointed by God to preach to the Gentiles the mysterie of their vocation in grace which was before unknown to the world for which cause he suffered great persecutions by his nation and was also a prisoner but howsoever that they ought not from thence to take any occasion of offence or grief Afterwards â—e commeth to exhortations namely to have them make a right use of so great a gift and to live a life befitting the heavenly vocation recommending unto them union above all things and to refer all Gods divers and severall gifts to one end namely the common edification of the bodie of the Church and likewise all other Christian vertues to the continuall advancement of spirituall regeneration And particularly he exhorteth husbands and wives fathers and children masters and servants to performe their interchangeable duties and all in common to fight the good fight of faith and perseverance CHAP. I. VIR 1. IN Christ namely that are ingrafted into his bodie by faith and do live and subsist in their spirituall state by his onely power and by
sinne nor fall away from the grace of God and from the light of his Spirit Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sinne through humane infirmitie 1 Iohn 2. 1. but he is preserved from habitude perseverance and from being given over to sinne which cannot befall one but onely by the totall extinction of the Spirit of grace He is born this gift of God is one of those that is without repentance and irrevocable Rom. 11. 29. V. 11. From the beginning namely of the preaching of the Gospell V. 12. Because that is to say Hee slew him partly through hatred occasioned by the contrariety of their behaviours and wills and partly also through envy because God was favourable to Abel by reason of his pietie V. 13. Marvell not seeing the world is still moved by the same Spirit as Cain was and that the same causes of hatred do last still V. 14. Because we love because that true love is the proper effect of a new and spirituall life 1 Iohn 4. 7. V. 15. Is a murtherer that is to say He sinnes against the commandement of not murthering which commandment God hath given not onely to the hands and outward actions but also to thoughts and to the will and besides hatred is alwayes joyned with a desire of taking away the object thereof Hath that is to say Hee hath no lively root nor beginning of it in him V. 16. Because he namely Christ. To lay down that is to say To love our neighbours even to that height if need require and our calling binde us to it V. 17. Shutteth up that is to say Taketh no compassion on him but sheweth himself hard and mercilesse towards him Dwelleth can he say that he hath the love of God rooted in his heart seeing that the love of God and the love of his children are unseparable Matth. 22. 38 39. 1 Iohn 5. 1. V. 19. That we that we are sincere and loyall and not hypocrites Or that we truly professe heavenly truth by which we are regenerated and guided in all our actions Iohn 18. 37. Shall assure we shall make our consciences confident to appear aâ— Gods judgement fearlesse of being convinced of any hypocrisie or of the breach of the condition which is annexed to his grace namely That we should use interchangeable love towards our neighbours being on the other side perswaded of our union with Christ by the effects of his Spirit Rom 8. 9 10. Iam. 2. 13. 2 Pet. 1. 10. V. 20. If our heart If our conscience though blinde erring and insensible in many things doth accuse us how much more shall God condemn us whose knowledge is infinite and penetrates even into the least and secretest motions of the heart and thoughts Iob 34. 22. Psal. 19 12. V. 21. Condemn us not of hypocrisie and contempt of God and of his law and of delighting in evill Have we that is to say We may with confidence present our selves before him being endowed with such qualities as he requires in us namely faith and a good conscience Heb. 10. 12. V. 22. Because this reason is not grounded upon the worth of works but upon the order established and the condition annexed to Gods promises and upon his own nature who cannot favour the wicked see Dan. 9. 18. Iohn 9. 31. V. 23. On the name that is to say In his Son as he hath declared himself in the Gospell V. 24. Dwelleth that is to say As hee holds himself united to Christ by a lively faith and perseverance so Christ never withdrawes his presence from him nor the influence and assistance of his Spirit CHAP. IV. Vers. 1. SPirit that is to say The doctrine propounded under the name of inspiration of the holy Ghost or Doctor that shall say he hath any such revelations But trie namely by the rule of Gods word with all care and diligence see Iohn 5. 39. Acts 17. 11. Rev. 2. 2. V. 2. Every Spirit that is to say every Doctrine or Doctor Confesseth that retains the pure faith and profession of Christs office and person which is particularly spoken in regard of certain hereticks which were sprung up even in those dayes V. 3. Is it insomuch as Christs person was already contradicted by those hereticks as the chief Antichrist was to fight against and usurpe his kingdom and domination V. 4. Of God regenerate and guided by his Spirit Have overcome ye have withstood those Doctors endeavours and actions and have persevered in faith and have convinced and confuted them Greater is he namely the Spirit of God which dwelleth and reigneth in you is more powerfull then the Devils spirit which worketh in the world John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12. V. 5. They as these hereticks are altogether sensuall and worldly without any lively light or Spirit of God 1 Cor. 2. 14. such is their doctrine also And the world namely sensuall men that are like unto them John 15. 19. and 17. 14. V. 6. We are we Apostles are indeed sent by God and instructed and directed by his Spirit and all our doctrines and motions proceed from him That knoweth that is truly enlightned by him in faith and sound judgement in spirituall things see 1 Corinth 14. 37. 2 Cor. 10. 7. Hereby namely by holding with Apostolicall Doctrine for the holy Ghost never varieth but is the same and alwayes agreeth in one thing and hee himself hath given that Doctrine for an everlasting rule to discerne true inspirations from false ones see Isa. 8. 20. V. 7. Is of God is a true and proper vertue belonging to all those that are regenerate and governed by the Spirit That liveth namely in God and according to God Is born that is to say doth shew himself truly to be such by proper perpetuall and infallible effects V. 8. Knoweth not namely that true and lively knowledge which transformeth a man into his image 2 Cor. 3. 18. Is love namely a God highly and infinitely loving and bounteous especially towards his elect and beleevers V. 10. Herein Gods love consists not in that we having loved him first hee hath enterchangeably loved us again with the like love but in that he hath prevented us with his love when we were his enemies V. 12. No man though God be invisible and incomprehensible to man in this life yet is he present and united with his beleevers by means of the Spirit of love which he granteth them whereby he brings forth in them the Soveraigne effect of his love which is to transform them to his own image vers 17. V. 14. And we have this depends upon vers 6. The meaning is we Apostles are faithfull witnesses of this fundamentall truth for wee speak as by sight namely by an undoubted certainty of Gods Spirit in spirituall things And by corporall sight in such things as could be apprehended by the senses having seen Christ in the flesh conversed with him seen his works
turnes guide and the eye of the understanding will not perceive insomuch that these men encroach upon the office of God to whom judgement belongs for they blind their own eyes hearden their own hearts that they will neither see with their eyes nor understand with their hearts and be converted These are a sort of people commonly notoriously known to every Christian to each beholder as continually treading those paths which lead unto destruction But the grand enemies to all solid interpretations of texts of Scripture are Heretiques and Schismatiques who ensnare who with faigned words make merchandise of mens soules and lead men captive from a true profession of Christianity into a way of error and misbeliefe Now inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factionum portenta magis quam nomina in that there are more monsters in Religion than men more Heresies and Factions than names to be ascribed and that they all assume a kind of infallibility writing truth over error and falshood as some Montebankes have done gilding poysons writing conserves over Rats-bane and Rose-water over Mercury So they All in their severall wayes triumph before the victory Like unto Agesilaus the King who the better to encourage his souldiers to fight had engraven on the palme of his hand the word Victory which when the sacrifice was opened as the manner of the Heathens was to offer sacrifice before they went to battel He imprinted secretly with the palme of his hand upon the heart of the sacrifice this word Victory which being performed he shewed unto his Captains and Souldiers whereupon was supposed by all that That God which had written Victory would also give Victory I need not take paines to follow the Allusion t is plaine and easie But by this meanes those Founders of Heresies and Factions while by false and groundlesse interpretations of Scripture they seeme to gaine Proselytes to themselves they make them seven times more the children of the Devill than before oftentimes a wresting Scripture to their own destruction So that there is no truth like their own glosse and no presumption like their own invention Hence it comes to passe that the great paines of learned Divines are not made use of every man following his own Fanatique and private humor whereupon no better meanes can be used to lop off the Heads of such Monsters than by using the Sword of the Spirit the Word of God in such a manner as I find here interpreted by this acute and grave Author that every man may not follow his own opinion how groundlesse or unlearned soever whereby such men make more doubts than the Orthodox can presently solve nay too often more than are necessary and to stop a prophanenesse they 'le raise a blasphemy striving to give satisfaction to a frivolous Quaere open a gap to an Heresie By this meanes we give encouragement to our Adversaries to thinke better of their errours than of our own known truths Thus the weakenesse of many mens arguing seemes to adde some kind of lustre even to the foulnesse of their cause Such dangerous delusions are no wayes better prevented than by hearkening to learned judicious and pious Divines who use all the lawfull just and ordinary meanes setting aside all private Interpretations of private spirits and extraordinary Divine Revelations for a true and right understanding of Holy writ For thy Farther instruction in this particular work good Christian Reader these Annotations were first written in Italian by a Reverend Protestant Divine now living in the Church of Geneva The worke is highly valued amongst the Italians no less amoÌ„gst our own men who understaÌ„d the language for Divinity hath been the Authors whole profession for almost these 50 yeares His first Bible that he printed with Notes on it was 36 yeares since when he had both finished and printed those Notes he was but 30 years of age Since which time his book hath been twice or thrice reprinted every impression hath carried along with it some additions some especiall Observations The book at fiâ—st was generally wel approved of If then in his young years he was of so cleare a judgement so accurate in searching out the profound mysteries of Holy Writ how can any man but be induced to conceive him in these his riper yeares considering His excellent naturall parts his holy life and conversation and his continued indefatigable paines in the studies of Divinity a rare man a very fit and well prepared Divine for so great and laborious a taske For the confirmation of the goodnesse of these his Notes Res ipsa loquatur the Notes themselves will speake it But yet the Author wants not the approbation of very learned and able Divines Learned Vedelius hath afforded a large Encomium t is thus In giving answerto acertain objectioÌ„ made against the Resurrection inferred upon our Saviours words Matth. 22. 32. God is not the God of the dead but of the living there he first rejects the common opinion which is by way of responsal then that of M. Calvin and affirmes that to be most satisfactory which he hath from Beza and our Author here He but barely names the former but for the latter goes on thus Planius autem distinctius Clâ—vir Joh Diodati in aureis suis Annotationibus quas versioni suae Italicae Operi nunquam satis laudando Bibliorum annexuit That is That most excellent man Johannes Diodati in those golden Annotations of his which he hath annexed to his own Italian Translation of the Bibles a worke indeed never sufficiently to bee commended hath given a most full and perfect answer and that more plainely and distinctly than the rest And when he hath alledged the Authors words he admires him in the solidity and soundnesse of his opinion making Christs words directly to prove the Resurrection The Attestations of many of our own Divines I thought to have annexed to this Preface but the Author being so well approved of I am unwilling to burden the Book But above all the testimony of a most Reverend and famous Prelate now living in our Church is very materiall and as large a commendation to the Work as can be given t is thus Directing some young Schollers in the study of Divinity this particular exhortation amongst others hath proceeded from him That they would study the Italian tongue assigning no other reason but this for their endeavours The extraordinary great benefit Divines might reape from these learned Annotations of Mr. Deodati Moreover who ever desires the knowledge of the Italian tongue by comparing these English Notes with the Originall Copy in the Italian I dare boldly affirme he may attaine in a short time to a perfection in it For they will serve in stead of a Dictionary especially by the helpe of a Concordance for the more easie finding out of every word likewise may an Italian-borne quickly attaine our tongue who never before spake English these being the first in
18. Feeble Sicke impotent and old which came softly after the campe CHAP. XXVI VERS 2. THou shalt bring Namely which the earth brings forth by meanes of Gods blessing upon thy labour and travaile His name by the tokens of his presence to be there worshipped and called upon V. 3. That shalâ— be It is likely that he doth not mean the high Priest but amongst the inferior sort of them the chiefe whose turne it is to serve at that time V. 5. My father Jacob whose originall was from Charan in Syria Gen. 11. 31. where he had also lived a long time in the house of Laban a Syrian in great misery and much suffering see Hos. 12. V. 11. Rejoyce Being returned home after thou hast 〈…〉 red these first fruits to God thou mayest with a good conscience and rejoycing make use of those fruits thou shâ—lt reape that yeare sanctifying the use of that which thou hast consecrated to God by offerings and by charity towards the Levites and the pooâ—e V. 12. The Tithes After the ordinary and yearely ones the trienniall and extraordinary ones also see upon Deu. 14. 28. V. 13. I have brought away I have laid apart severall from the rest of my revenues that part which God hath appointed for pious uses and have faithfully employed it therein V. 14. I have not Although these tithes be for the poore and wretched yet since they are appointed by God for mirth and thanksgiving I have not employed them to any contrary use as for mourning or uncleane feasts being polluted according to the Law by reason of having any dead corps within my house Num. 19. 14. Uncleane Ceremonially as those funerall feasts were and any approach neere a house where a dead carkasse lieth Hos. 9. 4. For the dead The Jews had a custome that when any one was dead the kinsmen acquaintances and neighbours went to be partakers of the grief and carried food ready dressed to the dead mans family for to comfort and refresh them with food during their time of mourning which did hinder them from having any care of themselves Jer. 16. 7. Ezech. 24. 17. 22. Hos. 9. 4 Now all these meaâ—â— and whosoever did participate thereof were unclean for seven dayes by reason of that dead body Numb 19. 11 14. V. 17. This day Namely at this time that I Moses having repeated all Gods Laws unto you and yoâ— have accepted of them you have also by enterchangeable covenants with and promises to God renewed your covenant with him Deu. 27. 9. V. 18. Peculiar people Gotten to him selfe to be dedicated wholly to him and to his service V. 19. Holy Sanctified through his Spirit and by him inviolably preserved as holy CHAP. XXVII VERS 2. PLaister tâ—em It should seem it was to write or paint characters upon them and not to grave thereon V. 3. Of this Lâ—w Not only the ten Commandements but also all the joint and severall orders conteined in this book together with the curses and blessings as it appeareth Jos. 8. 32. V. 6. who le That is to say rough not made smooth with a chizell nor pollished V. 9. Thou art become As it were newly the covenant between God and thee being renewed and â—â—confirmed Deu. 26. 19. see Psa. 114. 2. V. 14. The Levites Certaine Levites and Priests chosen for that purpose for the whole body of the Levites was to be on the other side to blesse V. 15. In a secret place To commit idolatry and not be punished for it see Job 31. 27. Now these curses were especially cast forth against these secret misdeeds and misdoers to perswade the people from it for against open misdeeds there was a certaine tain punishment Amen See an example of the like Jer. 11. 5. V. 20. Uncovereth see upon Deu. 22. 〈◊〉 V. 26. Confirmeth not As an inviolable and firme Covenant CHAP. XXVIII VERS 2. OVertake thee Being sent unto thee by the Lord they shall not be vaine but take effect a terme taken from arrowes which are shot at a marke and hit it V. 4. The fruit Thine issue it is a Scripture phâ—ase V. 5. Thy basket Into which the bread is put after it is baked The meaning is God shall blesse thee in the preparation in the keeping and laying out for thy necessities V. 6. Commest in Comming in and going out do signifie in Scripture businesses and undertakings V. 10. That thou art called by That ye are his people and children V. 13. Head In eminent degrees of honour and dignity see Isa. 9. 13 14. V. 23. Brasse Quite shut up without distilling any sweet shower or other moistnesse V. 27. Of Egypt Some do understand this to be the same kind of sores as they were which the Lord sent upon the Egyptians Exo. 9. 9. some hold it is meant of the leprosie a disease very common in Egypt V. 30. Gather The Hebrew word signifieth prophane see upon Deu. 20. 6. V. 32. And faile With extreame grief and a vaine desire and longing for their return V. 36. Shalt thou serve A forced idolatry to which thou shalt be drawn by thine enemies against thine own conscience shall be the punishment of thy wilfull idolatry V. 42. The Locust Others have it the Canker or 〈…〉 asting V. 47. The abundance Though becomming perverse and rebellious by reason of the great wealth which thou enjoyest Or thou couldst not be brought to a voluntary obedience by so many benefits V. 54. Evill Envious and sparing of giving share of thâ—se mournfull meats V. 96. Shall hang That is to say thou shalt see such things as shall put thee in continualt doubt and fearâ— of thy life V. 67. Would God it were Thou wilâ— be so affrighted with the present â—anger that thou wilt thinke on nothing else but only upon escaping for that time after which either the same trouble or a greater will come upon thee CHAP. XXIX VERS 1. TO make That is to say to new avouch it solemnely V. 4. Hath not given you God hath corporally punished your rebellions by the evils and toyles which you have undergone in the wildernessâ— and suffering without applying any remedy thereuntâ— by a superabundant grace and patience the malice of your hearts to put out the light of your understandings which is ordinary in man Isay 63. 17. Ezech. 12. 2. John 8. 43. Ephes. 4. 18. 2 Thes. 2. 11 12. V. 6. That ye might know Beeing thus fed by miracle without ordinary and naturall meanes V. 9. That ye may Consider wisely of all you do V. 11. The 〈◊〉 This and the next of fetching water were employments for the vilest and most abject persons see Jos. 9. 27. V. 15. That is not Namely our posterity V. 16. For yee know Since you have by experience knowne the abomination of idolatrie and what cruell enemies it hath caused the Egyptians and other Nations to be unto you you â—â—â—ll no way participate of it And how with what dissiculties and assaults V. 18. A root Some
Spirit and set them downe in writing after his Psalmes and other workes The sweet Psalmist the Italian is The Composer of the sweete songs of Israel Not only of the holy subject but also of the tune and inventer of the very instruments they were sung to Amos chap. 6. v. 5. V. 3. That ruleth This is Gods command to all Kings but especially to the Kings of his people which it should seeme David doth here propound to Solomon his sonne and successor to make him capable of the promises set downe hereafter V. 4. The light which waxeth greater continually and higher V. 5. Be not so The person and eternall kingdome of Christ who is the head of Gods promises to my posterity is not altogether like the Sunne or the grasse because it shall not be without interruption change or revolution whereas the Sun sometimes is darkned and every day goeth down and riseth againe the grasse after it is growne withereth and dryeth up then groweth out againe See James 1. 17. Make it not He will never suffer it to faile and to spring up againe All which must be especially referred to Christ and his spirituall kingdome and not to the temporall successors in Davids kingdome in which there often happened wants of issue and ruines of State V. 6. Cannot be taken so he sheweth that God doth not punish the wicked with his owne fatherly hand with regard mercy and distinction but gives them over to the instruments of his wrath and intangleth them in a common perdition V. 8. Of the mighty men Of the most famous Captaines of his army the severall parts of whose service are set downe 1 Chronicles chapter 27. verse 2. That sate in the seat 1 Chronicles chapter 11. verse 11. Hee is called Jashobeam the sonne of Hachmoni but it should seeme that by reason of his great wisdome and worth he was by a certaine allusion to his name called he that sitteth in the seat or is president namely in the councell of warre amongst the Captaines Chiese The order and degrees of command in Davids army were these Joab was the Generall then there were six Colonels which were divided into two bands three of the one side and three of the other and of these six it should seeme this Jashobeam or Adino was the chiefe and these six had the command over the thirty Captaines which are here under mentioned which Asahel immediately commanded verse 24. as Colonell generall of the foot He slew the Italian Discomsited By slaying three hundred of them 1 Chronicles chap. 11. verse 11. V. 9. The men of Israel Davids army went away or fled and forsook their Captaines in this occasion But after Eleazar had set upon and discomfited the enemies the people united themselves together againe and came to the battell but onely to spoile and prey v. 10. V 10 Cleave unto By the contraction of his Sinewes through the great paines he had taken V. 12 Defended it Would not suffer the Philistims to mow it for the incursions and skirmisnes did happen for the most part in and by reason of harvest Judg. 6. 4. 1 Sam. 23. 1. V. 14 A bold Which was the same cave which was mentioned before fortisied either by nature or by Art The garrison For in these inrodes and incursions into the countrey of the Israelites they took possession of some strong places and set watches there to keep them for places to refresh themselves in to retreat into or to molest the children of Israel out of them 1 Samuel 10. 5. and 13. 3. V. 15 Oh that one Whether he was indeed extream thirsty or that he intended thereby onely to encourage his men to set upon the place but these three men understood the words as they sounded which David did not approve of and therefore refused to drinke of the water to shew how sorrie hee was that hee had given occasion of such a rash enterprise and he powred it out as an offering of thanksgiving to God for delivering them out of that danger V. 18. Among three This was the second â—and or squadron of Colonells consisting of these three namely Abishai Benajah and Asahel V. 19 He attaired not In esteeme Degree and Honour The first three Of the first squadron V. 20 Kabzeel A City of Judah Joshuah Chapter 15. verse 21. Two Lion-leke men The Italian Two Ariels of Moab They were some Giants or men of great valour of one name and kindred and peradventure brothers This name signifieth Gods Lions and it might be given them to set forth their valour and bravery In time At which time your wild beasts are most fierce for want of food V. 21 A goodly man Either in greatnesse or strength of body or valour or power and authority With a staffe as David did 1 Samuel 17. 40 43. V. 23 His Guard 2 Samuel Chapter 8. vers 18. and Chapter 20. verse 23. which guard he had continually by him to doe his commands especially in matters of execution of Justice V. 24 Asahel Hee was of the second squadron of Colonels but he commanded these thirty ensuing Captaines as their particular Commander V. 39 Thirty and seven reckoning Joab and and the six afore-named Colonels CHAP. XXIV VERSE 1. AGaine Besides the scourge of Famine 2 Sam. chapter 21. 1. Moved By his supreme and most just will he suffered the devill to tempt him with this ambition and curiosity whereby he made a rash triall of Gods promise which was to multiply his people infinitely 1 Chronicles chapter 27. verse 23 24. And abandoned David so 〈◊〉 as to give consent to it See 1 Chronicles chap. 21. verse 1. Goe number Wherein may be noted these three faults First in the cause and motion which was ambition or curiosity Secondly in the undertaking to doe such a thing without Gods expresse command which in such a case ought alwayes to be expected Exodus chap. 38. verse 25. Numbers chapter 1. verse 3. This third seemeth to bee poynted at 1 Chronicles chapter 27. verse 23 24. And it may be from thence ariseth the diversity of numbers between this history and the history of 1 Chronicles Chapter 21. 5. Where all those that are able to carry armes even under the age of twenty are mustered and here verse the ninth Onely they that were twenty yeares of age and upwards V. 2 Was with him For alwayes one part of the men of war were with David 1 Chronic. 27. 1. V. 4 From the prsence Being there by turnes to doe their service V. 5 In the midst See Deuteronomy chapt 2. verse 36. And it is called Ar Numbers chapt 21. verse 15. The River called Arnon others of the valley V. 6 The land Taâ—â—im The Italian hath it The lower countrey which might be some part of the countrey Eastward opposite to the other which was mountainous Hodshi This name is not else where and it signifieth new and therefore might be some countrey newly conquered See 1 Châ—on chapter 5. verse 10. Dan-Jaan
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death â—yet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the â—â—are from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
fruit of permanent happinesse the faithfull man ought not to settle his hopes nor fixe his heart upon it to labour unreasonably in getting the imaginary goods of it Or needlessely trouble himselfe to shunne or correct the evills and dâ—sorders of it But must content himselfe with a sweet and peaceable and superficiall and transitory enjoyment of them without anxietie avarice or unreasonable desire though with care and providence in his vocation under the conduct of true wisdome whose worth he mightily extolleth as being the Princesse of mans life and actions Seeing man is by it directed in the true service of God aâ—d in all vertue and dutieâ— belonging to any course of life whatsoever either publike or private And besides by the said wisdome he is taught to conforme all his thoughts motions and affections especially of joy and sorrow to the change of times and chances appointed by Gods providence to keep man in a continuall temperature and counterpoise And to leave unto God the care of things to to come and of governing and ordering such things as passe mans capacitie and vocation and above all things to beware of sin and endeavour himselfe to all manner of vertue and to acknowledge that all we enjoy is through Gods grace for which we ought to yeeld him all honour and service Upon the second point he teacheth the faithfull man to fixe his minde and heart continually upon eternall life as the Soveraigne end of this present life And to prepare himselfe by seriously meditating upon death which is the true curbe for the excesses of this world and by the religious feare of God and apprehension of his judgement to come and by obedience to his most holy commandements So that with very good reason this booke may be called the treasure of precepts tending to true happines and the Soveraign good of man ANNOTATIONS CHAP. I. VERS 1. THe preacher Hebrew Preacheresse See the argument of this book V. 2. Of vanities That is to say most vaine now he meanes to speak of whatsoever is separated from Gods grace life and spirit Vanity A thing that hath no sound nor true essence hath no firme lastingnesse V. 3 What profit The worldly man who liveth not in God and worketh not by his spirit labours to no end and loseth all his labour in seeking any perfect content of mind in this world V. 4 One generation Death which none can avoyd is the great and generall argument to prove the vanity of all worldly things for though the world doe last invariable in his owne being yet man is not of that lastingnesse neither can the world give it him wherefore his happinesse is never the more for the lastingnesse of the earth since he himselfe cannot last for to enjoy it And on the other side the world sheweth that it hath not the property of of the chifest good which is to be eternall and to eternize him who is the possessor of it V. 5 The Sunne The continuall unquietnesse of men imitating these creatures in the motion of their thoughts and desires is also a proofe of the fore-said vanity for like the sunne they have no rest like the wind they are in a turbulent agitation which tirâ—th and consumeth them and like the Sea which is never filled though the rivers continually runne into it they are never satisfied nor have not the true content of the mind V. 8 With seeing Of new things to desire them and follow them although it be tryed and beaten out with watching V. 9 The thing that The delight also which man takes in this variety is false and vaine for really there is nothing newâ— seeing that all things in all ages have beene of the same nature and kinde and the vanity is onely in certaine outward appearances in which true happinesse cannot consist V. 11 There is no Man is deceived in thinking that hee hath found any new thing wherein he may take content and this proceeds from his forgetfulnesse and ignorance of things which are past Or the shew of novelty is quickly gone and therefore there can no true happinesse be found in it V. 12 I the I Solomon can speake of this vanity by mine owne experience having imployed the gift of wisedome which God hath conferred upon me in taking notice of the state and affaires of the world that I might the better supply and execute my place and Kingly office V. 13. This â—ore travell True it is that every man is bound to seek and gaine whatsoever is necessary for his vocation but this gaine though it be vertuous hath the same quality as other worldly things have Namely very toylsome and no way effectuall to happinesse and perfect content of the mind V. 15. That which is No man yea not Kings nor Princes let them bee never so wise and mighty can remedy all evills nor supply all defects which is a great annoyance in publike Offices V. 16 I communed As being grieved that I could not discharge my duty in my place according to my desire by mine owne wisedome which was withstood and overcome by the great malice of men which I knew not nor could not remedy V. 17 And I gave I thought it was fitting to accompany and strengthen my wisedome with a particular experience and mixture of the Art and termes of politick worldly wisedome which before God is but meere folly 1 Corinth chapter the second verse the sixth But all this did but onely increase my travaile and discontent seeing that with all this new endeavour I could not attaine to mine end CHAP II. VERS 1. I will prove thâ—â— I will seek to give thee some content which thou couldest not find in thy â—oyall dignity by giving my selfe over to bodily pleasures And behold I quickly gave over this iutention as foolish and bruitish V. 3 I sought In stead of this voluptuous kind of life I have be thought my selfe of a meane namely to temper the severity of my wisedome and the weight of my charge with honest and lawfull pleasures To give my selfe unto wiâ—e The Italian To passe â—waâ— my life pleasantly in continuall 〈…〉 ng Hebrew To draw out my flesh in wine Acquainting my heart The Italian Governing my heart fixing my selfe inwardly in the course of t 〈…〉 high and sevâ—re wisedome yet glancing mine eye and outwardly framing my selfe to the foolish wayes of Worldly men especially great ones concerning the pleasures of this life Till I might Untill at last I could resolve my selfe upon an uniforme manner of living on which I might wholly rest V. 6 That bringeth forth Hee seemeth to mean young nurseries of Trees whether fruit Trees or other that have more need of watering V. 8. Musicall c. The Italian Single musick and musick in consort The Hebrew words are very obscure and of uncertaine signification yet this seems to be the most probable V. 10 I Kept not He seemes to meane his exâ—â—sses in delights beyond his first intent And this
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
by the heavenly Fathers adoption She hath no the time prefixed by Gods providence is not yet come wherein shee may be capable to bee joyned in spirituall matrimonie to Christ or be incorporated into the Church Ezech. 16. 7. What shall wee doe what graces shall shee receive from thee O Christ by the ministery of me that am the Church When she shall when wilt thou call her to the communion of the Covenant of grace by the preaching of the Gospel V. 9. If she bee the Bridegroome replyeth as if hee should say if you consider her body as one of the two walls whereof I am the corner stone that doe binde the Iewes and Gentiles together Ephes. 2. 20. I will upon that wall build the palace of my abode in grace and everlasting glory If you consider her ministery which is as the doore of this Temple or Palace I will endow her and strengthen her with excellent graces of my Spirit to the end that the gates of Hell may never prevaile against her V. 10. I am the Bride saith that shee is the Congregation of Saints composed of divers living stones joyned together with the ciment of faith and of the spirit whereof is built a Temple holy to the Lord Ephes. 2. 21. and that her ministery is to feed Gods children which are borne in her with her breasts which are the Old and New Testament Like Towers a similitude which is not answerable to the figure but to the thing figured namely Gods word which is most firme and invariable 2 Pet. 1. 19. whose manifestation and use is maintained by the Church 1 Tim. 3. 15. Then was I that is to say when I namely the Iewish Church was well ordered and whilst I did performe the true 〈◊〉 of a mother I was and shall bee I so long as I continue such in Gods favour Intimating by this speech that when shee should goe astray shee should bee reproved and cast off V. 11. Solomon that is to say Christ sigured by Solomon hath committed the care of his Church to his Servants Mat. 21. 33. not to appropriate the fruit of glory and service to themselves but to referre it to God only Baathamon that is to say the plaine of the multitude which might be some fruitfull plaine not mentioned elsewhere Or it is a name fained according to the signification of the word a Isa 5. 1. Vnto 〈…〉 ers whereby are understood all other duties belonging to good 〈◊〉 dressers V. 12. My Vineyard the Bridegroome declareth that though hee hath given such a commission to his Servants yet he himselfe hath also a continuall care of his Church which is his own proper Inheritance Isa. 27. 3. Or that hee continually enjoyeth the fruites of this vineyard which are alwayes presented unto him by his saithfull servants must have the Bride sheweth that the chiefē revenew of this Vine namely the glory and service must be reserved for Christ who neverthelesse will reward his servants in this life and in the life everlasting with some degree of grace and glory Dan. 12. 3. V. 13. Thou that this is the Bridegroome which speaketh to the Church which he hath brought cut of the wildernesse of the world into places consecrated by him as into orchards and fruit-bearing gardens and admonisheth her never to give over causing her voyce to sound in prayer and preaching whereat the Angels the Bridegroomes friends are present and give eare unto see Eccles. 5. 6. 1 Cor. 11. 10. Ephes. 3. 10. 1 Pet. 1. 20. V. 14. Make hast the Bride saith that though shee much desireth that Christs presence might bee perpetuall yet shee doth accept of and is contented with this enjoying of it at times Cant. 2. 17. Vpon the mountaines that is to say in heaven see Cant. 2. 17. 6. 2. 11. ⧠THE BOOKE OF THE Prophet ISAIAH ARGUMENT BEsides the Priests and Levites which God had anciently established in the ministery of his Church he did also almost at all times send Prophets unto her extraordinarily raised without any distinction of lineage or profession who were immediately called and endowed with supernaturall knowledge of Gods secrets by divine revelations and inspirations and with a perpetuall and infallible conduct of the Holy Ghost in every particular of their Office and authorized by undoubted proofes of the divine motion which wrought in them and by the demonstration of Christs Spirit which spoke by them The summaries of their speeches and Sermons set downe in writing by themselves were kept in the Temple and added to other holy Bookes to stand for Divine and Authenticall Scripture and to be made use of in Ecclesiasticall Lectures and Expositions Yet their ministery was no way concerning the ceremoniall and ordinary service nor the common guide and government of the Church but was directed to these three generall ends First to maintaine by preaching and by the word the religion and customes in their ancient purity and integrity to correct and purge the vices and corruptions which crept in amonst them from time to time to oppose all humane power which should be contrary to Gods power and finally to keep or set againe all things into their former state by the same spirit as they were first established in the beginning The second was to keep alwaies alive the memory of the promises of the Messias and to keepe the faith and expectation of the faithfull alwaies bent towards him and to comfort and strengthen the Church in her sufferings by setting before her the promise of her restauration by Christs spirituall Kingdome The third to be the Ministers of Gods Oracles in many particular occurrences for the revealing of his secret will for to give resolution in perplexities or direction and counsell in difficult cases or for to denounce threatnings to beate downe the pride of the rebellious and for to bring beleevers to repentance Finally they were instruments of Gods continuall communication with his Church and of His Soveraigne power and government over her the strengthening of the ordinary Ministery and a remedy against disorders and growing evils Now one of the most noted amongst these was Isaiah endowed with a propheticke spirit in a most eminent degree for variety of visions sublimenesse of sences for power of demonstration and for a most incomparable Majesty of stile being diversly carried according to the variety of the times which he met with being sometimes under most evill and wicked Kings sometimes under pious and vertuous ones and sometimes under indifferent ones And according to their occasions he hath framed his Sermons the substance whereof is contained in this booke and may be referred to these two generall heads namely of the Law and of the Gospel In the first he doth discover accuse and severely condemne the sinnes of the people in all sorts and conditions of persons In the last he applieth unto the penitent and residue of the elect the onely remedy of Gods grace and the comfort of the promise of eternall
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
of any Common-wealth or Church whereof he would notwithstanding preserve the seed in Babylon amongst those poor captives to make it revive and flourish again at the appointed time And the Prophet doth set down and exaggerate at large in divers Chapters the causes of this decree namely the violation of all his commandments both of the first and second Table of Gods Law in a suparlative degree And he also taxeth those which were already in captivity in Babylon with the same sins with most severe threatnings Then he turneth himself to many strange nations which were the Jews neighbours and had been either a cause of misleading them or had through malice been assisting to their desolation and overthrow or had rejoyced at it especially to Tyre Egypt and Edom whom he telleth that they should be enfolded in the same Caldean deluge who raised an Empire out of the ruine of many States and Kingdoms And so goeth on to the foretelling of the ruine of Gog and Magog the last and cruellest persecutors and enemies of the Church to which he turneth himself again towards the end of his Book with comfort and consolation by the promises of eternall redemption through the Messias and the establishment of his Kingdom in this world which is magnificently described by the vision of the admirable restauration of Solomons ancient Temple described very particularly in its first form and state to which the Church renewed by Christ should be every way correspondent in spirituall excellency and glory into which he should come again to make his eternall residence there setting it again in a perfect order of spirituall pietie pure service of God holinesse and righteousnesse after which should follow a compleat and eclestiall happinesse CHAP. I. Vers. 1. THe thirtieth that is to say From the beginning of Nabopolassar his reign who was father to Nebuchadnezzar the great according to the Babylonian accompt where Ezekiel was which accompt was also observed for a long time after Captives namely under King Ichoiakim 2 Kings 24. 12. Chebar a river of Mesopotamia neer to which it should seem were appointed the habitations for the Iews which were led into captivitie Psal. 137. 1. The heavens a kinde of speech very much used in the description of visions Mat 3. 16. Acts 7. 56 and 10. 11. Rev. 19. 11. to shew a suddain breaking forth of light from above created by God miraculously as if it came out of Heaven it self in and through the midst of which were shewn the representations of divine things V. 3. The hand that is to say God did work in him after a miraculous manner did ravish him in Spirit did enlighten and strengthen his minde and the other faculties of his soul and did reveal to him in vision such divine secrets as did far surpasse any humane capacity 1 King 18. 46. 2 King 3. 15. V. 4. A whiâ—â—winde a figure of the coming of the Son of God eternall King of the Church in judgement against the Iews using the Caldeans which lay northerly from Iudea for his instruments Amber the Italian sine brasse the Hebrew word is of a very uncertaine signification according to some it is a kinde of mettall composed of gold and silver according to others a kinde of very fine brasse as Rev. 1. 15. V. 5. Out of the mids the meaning of this vision seems to be That the Son of God who had estastlished the Ark of the covenant with all the things belonging to it for a signe of his residence amongst his people and for a figure of heaven where he dwelleth and reigneth in glory amongst his angels doth here reveal his heavenly Majestie in forms and shapes answerable to the earthly figures of the Temple appearing in judgement against his people purposing to depart from them and destroy them as it is declared Ezek. 10. 17 19. and 11. 22. untill the time appointed for the restauration of the Church at which time he would return in the same form Ezek. 43. 3. See the like visions Dan 7. 9. Rev. 4. 6 7. Thereof namely of the fire Creatures living and moving bodies which represented the Angels about Christ his throne as likewise upon the Ark and upon the walls on the outside and inside of the Sanctuary there were pictures of Cherubims as these beasts are also called Ezek. 10. 15. V. 6. Four See vers 10. and Ezek. 10. 14. V. 7. Their scot according to the Hebrew phrase by the foot is meant the leg and thigh here described to bestâ—ait without any bending in the ham or hougâ— like unto the fore legs of beasts Sâ—lâ— to signifie as it should seem the indefatigable motion of Angels in the service of God and of his Church V. 8. The hands to shew the vertue and diversity of their operation The four siâ—â—s namely on the four sides of the wagon on each side of which there was a Cherubim V. 9. Their wings namely with which they did flee vers 11. did spread themselves and move alike to signifie the equall uniformity of the Angels motions in Gods service Returned not namely at their own will and pleasure but according to the directions of him thâ—t sat upon the throne vers 14. A figure of the constancy perseverance simplicity and uprightnesse of the Angels in all their service V. 10. Faces which by some have been taken for resemblances of a man in the generall shape of the body of an ox in the hâ—o's of a lion in the hair and of an eagle in the wings But most commonly they are taken for resemblances of the head those of the man and of the lion being opposite seem to represent the angâ—ls done sometimes in milde nesse and sometimes in rigour those of the eagle and the ox the various object of their working sometimes in earthly and sometimes in heavenly things V. 11. Vpwards namely above the shoulders where the four faces did begin to divide themselves and where the four wings of the Cherubims were also divided whereof two they used to she with and with the other two they covered the lower parts of their bodies The first two signifie the swiftnessâ— equeualitie and subliâ—enesse of their service the seconâ— their unspotted purity as Isa. 6. 2. V. 12. The Spirit namely the will and pleasure of him that â—ate upon the Throne who did drive â—nd put forwards the beasts and the wheels to the same kinde of motion vers 20. V. 14 Returned not in a tumultuary way by chance and according to their own minds but according as their heâ—d did guide them V 15. One wheel the Ark which was the figure of Gods throne of glory is called a chaâ—iot 1 Chr 28. â—8 to shew that God is not shut up in heaven nor is not idle but moves and works continually by hiâ— Spirit and power So also he set wheels to the celestiall throne Dan. 7. 9. The meaning in this place is that the Prophet did see a wheel by every one of the beasts so
from that which useth to be done to little children newly borne to shew that the people had no humane help nor assistance but were utterly forsaken in their misery Salted the Italian rubbed with salt salt being used about these little creatures to bathe and rub them to drie up cleanse and strengthen the body of the childe V. 6. I passed Hereby seemes to be shewne that God did not deliver his people presently but let them lie a long time in misery in Aegypt amidst sundry bloudy persecutions preserving them still alive and not suffering them to be destroyed which is signified by these reiterated words live in thy bloud V. 7. Thy breasts He continues the same figure of a maid that is now come to age to have a husband to signifie the time appointed by God to set his people at liberty and honour them with the title of being his Church and to make his covenant with them in Horeb as Cant. 8. 8. See Hos. 2. 15. Naked without any honour or defence being yet in misery and captivity in Aegypt V. 8. Spread An ancient ceremony wherein the husband in signe of the right of property which he obtained in his wife and for a pledge of his interchangeable duty of protection and love did when hee married her cover her with the skirt of his garment Deut. 22. 30. Ruth 3. 9. which was a figure of the righteousnesse innocency and merit of Christ which hideth all the blemishes of his Church from Gods sight and by this meanes gets the title of being her head Lord and husband which hath at all times been the foundation and summe of the covenant of grace I sware I made a solemne covenant with thee that I would take thee to be my people See concerning the time of the peoples marriage Ier. 2. 2. V. 9. Washed Corporally I tooke away from thee all signes and tokens of misery and of thy former oppression and enriched thee with my gifts and benefits And spiritually I purged thee from thy sinnes which are the uncleannesse of the soule in which man is borne and endowed thee with the graces of my spirit signified by the anointing which was commonly done after they had washed Ruth 3. 3. Luke 7. 44. V. 10. Badgers skin which were some way neatly dressed for to make handsome shooes Covered thee with a curious vaile which maidens bore over thy head V. 12. Thy forehead the Italian thy nose See touching this kinde of ornament Gen. 24. 47. Isa. 3. 21. V. 13. Didst prosper So high that thou becamest a great and glorious kingdome V. 15. Thou didst Thou art become presumptuous and bold by reason of the gifts which thou hast received from me and wouldest be no longer subject to me nor containe thy selfe within the chastity of my service and obedience but didst chuse to live a loose life Playedst the harlot Thou hast joyned thy selfe by unlawfull covenants and by imitation of idolatry to prophane people which thou hast drawne to thee by the greatnesse of thy state and the preheminence which thou hadst above other Nations Poured out Thou hast indifferently and impudently prostituted thy selfe See Ier. 3. 13. Ezek. 16. 36. His it was He might satisfie his lust as he would for thou gavest him free liberty to doe it V. 16. High place namely the Altars Chappels and Temples of thine Idols garnished with ornaments and rich tapestries which I had bestowed upon thee for thine owne use V. 17. Of men namely idols which were as adulterers to the idolatrous soules though there were many female idols also V. 19. Sweet savour burning those offerings as it were to appease the idols as God had appointed they should doe to him Thus it was All these things were notoriously knowne and verified and they are not to be denyed nor excused V. 20. Whom thou hast Who at their birth were mine by vertue of my covenant whereby the whole body of the Nation were as a wife to me and the particular persons as children wherefore thou shouldest have consecrated them to me V. 21. For them namely for the images of the foresaid idols V. 22. In all Thine unbridled idolatry hath been accompanied with an infamous ingratitude and presumptuous confidence that you could no more fall into your former miseries V. 24. Thou hast Like to an unchaste woman who after she hath used dishonesty privately with some particular men doth afterwards prostitute her selfe publickely in a brothell house whereby is meant idolatry that is commonly practised and allowed by publicke authority See Isa. 3. 9. V. 26. Committed fornication He hath a relation to the frequent treaties and covenants between the Aegyptians and them together with the acceptation and imitation of their idolatries See Ezek. 8. 10 14 and 23. 19. Great of flesh A figurative terme taken from the shamelesse desires of lascivious unchaste women Ezek. 23 20. to signifie that the power and wealth of Aegypt did entice the people to desire to adhere and be linked unto them V. 27. Diminished I have diminished thine estate and have taken away the abundance of my blessings from thee The daughters namely to the Cities and people See 2 Chron. 28. 18. Ashamed They detest and abhorre thine unconstant and wavering idolatry they holding themselves constant to their ancient idolatry which was at first established See Ier. 2. 10 11 33. V. 30. Weake Weakened and melted in spirituall lust which worketh the same offect in the soules as bodily lust doth in the bodies extinguishing all manner of vertue in them and effeminating them to a base and sensuall esteem of God and his service and weakening the true worship of him in spirit and truth Imperious that is to say licentious unbridled and incorrigible that taketh liberty to doe what she pleaseth V. 31. Thou scomest the Italian For thou despisest as much as to say thou hast not been sought after nor solicited nor rewarded nor paid but thou thy selfe hast solicited and paid thine adulterers which in a woman is the extreame of impudency See 2 King 16 7 8. 2 Chron. 28. 21 Isa. 36. Hos. 8. 9. V. 34. In that No body hath desired nor solicited thee so is the sinne of the people aggravated who without any bodies inducement of their owne proper motion were run into idolatry See Ier. 31. 32. V. 36. Thy filthinesse Heb. thy poison that is to say the infamous fluxes of whores The meaning is thou hast sinned without shame and I will punish thee with infamy and disgrace even by them with whom thou hast sinned V. 37. Loved most constantly and to the end like to the Aegyptians hated namely the Babylonians against whom the Jewes tooke part with the Aegyptians Ezek. 23. 22 28. V. 38. That shed that doe murther the children which they bring forth v. 36. give thee the Italian punish thee or I will make thee all bloud V. 39. Eminent place the Italian thy brothell namely the City of Ierusalem it selfe or the whole state where idolatry had
been publickely practised and without controule v. 24. 31. V. 40. Store thee He hath a relation to the punishment appointed for adulteresses by the Law Deut. 22. 24. V. 41. Women namely of many kinde of people and Nations whereof the Chaldean army shall be composed V. 42. To rest that is to say I will powre out and execute it fully V. 44. As is the mother It was a common proverbe by the name of mother he meanes the Hittites whom the Jewes had succeeded not only in the possession of their countrey but also in customes and works v. 3. Now these Nations were taxed with serving of Devils and sacrificing their children to them Deut. 18. 9 10. V. 45. Her husband namely God the Creator of all and Law-giver to all whose knowledge and service those Nations utterly forsooke to worship Devils V. 46. Thine elder sister that is to say thou Jewish Nation and Samaria that is to say the ten Tribes and Sodome are like one another in sinning even as if you were one and the selfe-same mothers daughters Deut. 32. 32. Isa. 1. 10. Jer. 3. 8. Thy left hand that is to say to the Northward For the Hebrewes call the forepart the East the hinder part the West the left side the North and the right side the South V. 47. Nor done Thou hast not been contented with imitating and equalling them but hast gone beyond them V. 49. Pride She had gotten none but temporall excellencies from me not the spirituall ones of my word and covenant as thou hadst And besides her greatest sinne was but against the second Table rather then against the first as thine is in violating my service V. 50. As I saw good or after I had seen namely their abominations Gen. 18. 21. V. 51. Halfe because thou receivedst more favours at my hands and hast been longer suffered exhorted and corrected and hast seene my judgements upon the other therefore thine ingratitude rebellion and obstinacy cannot be equalled justified made their sinnes to seeme but little ones and excusable by the accesse of thine and them innocent in comparison of thee Jer. 3. 11. Mat. 12. 41 42. V. 52. Justified the Italian judged condemned them without any pitty as wicked and not deserving any mercy V. 53. Shall bring the Italian if I bring that is to say as I will never re-establish those Cities and Nations into their former estate so shall the Jewish Nation never be restored after the ruine which shall come upon them by the Chaldeans in respect of the glory of the Temple and the state of the Kingdome but as concerning spirituall good the people had alwayes a remainder of grace and hope of restorement to salvation v. 60. which the other Nations had not Isa. 1. 9. captivity This word is taken for all kinds of extreame misery Job 42. 10. the captivity namely free them from thy servitude and other continued and successive calamities See 2 Chr. 33. 11. and 36. 6 10. Jer. 52. 28 29 30. V. 54. A comfort A common kinde of speech as if those other Nations had any way been eased by seeing the Jewes as much or more punished then they were Lam. 46. V. 56. Was not mentioned Though thou were like Sodome in sinnes yet through pride thou didst disdaine and through hypocrisie thou hadst in abomination the very name of it and didst thinke thy selfe out of danger of being used in the same kinde V. 57. Was discovered by my judgements which I began to execute upon thee by meanes of these Nations V. 59. The Oath by which thou hadst bound thy selfe to me as a people to their King and a wife to her husband See Deut. 27. 15. V. 60. An everlasting Covenant namely the spirituall covenant made with the true Israel in spirit V. 61. Thou shalt Thou shalt be touched with true compunction and repentance When thou namely when I shall convert the Gentiles and make them members of the Church whose body was represented by the old Jewish Nation which was also first imployed in the preaching of the Gospell Thy Elder more or lesse ancient powerfull or noble then thy self But not not by vertue of the old externall and carnall covenant in which the naturall Jewes only had part or such as joyned themselves to their Religion and Ceremonies Jer. 31. 32. But by vertue of the new spirituall and eternall one grounded upon the Messias and upon his righteousnesse redemption and spirit which is made with the whole Israel according to faith Gal. 4. 25 26. V. 63. That thou mayest these things are here written and set downe to the end that after thy re-establishment especially in the time of the Gospell thou maist give God all the glory for thy deliverance by a sincere acknowledgement and consession of thy sinnes approving of and in silence adoring the judgements which had formerly been inflicted upon thee Rom. 3. 19. CHAP. XVII Vers. 2. A Parable or a figurative Speech representing one thing by another with a convenient correspondencie V. 3. Eagle namely Nebuchadnezzar Ier. 48. 40. and 49. 22. Divers colours hereby is meant Nebuchadnezzars Empire over many nations of divers customes and languages or his army composed of severall sorts of people unto Lebanon to Iudea which is oftentimes likened to a wood of excellent trees The highest namely Ieboiachim led into captivity 2 Kings 24. 12. V. 4. Cropt off Hereby is signified the captivitie of the chiefe of the Kingdome led away with Iehoiachim of merchants the Italian of traffique he meanes some Province or Citie of Babylon assigned to the Iewes which was commodious for traffique to keepe them from all thoughts of war and State policie V. 5. Of the Seed namely Zedekiab who was of the blood Royall A fruitfull namely in the Kingdome of Iudea not yet made desolate where Zedekiah might have maintained himselfe and growne up prosperously V. 6. It grew namely Zedekiah prophesied whilst hee was faithfull to the Chaldeans Of love signifying thereby that hee was but a vallall not Soveraigne nor absolute Branches turned being a dependent and subject to Nebuchadnezzar The roots that is to say he staid in his owne countrey and was not transported into any other place and the State remained in its antient forme and state onely the Kings power was diminished Brought forth that is to say Zedekiah begat and brought up children Jer. 52. 10. V. 7. Another namely the King of Egypt who was also a mighty King with whom Zedekiah joyned himselfe against Nebuchadnezzar 2 Kings 24. 20. Water it should uphold him and relieve him with his forces against the Chaldeans See Ier. 37. 7. The Furrowes he alludes to the channells and pipes wherewith the Egyptians conveyed the waters of Nilus to their land See Deut. 11. 10. V. 8. It was It was very likely that Zedekiah having made this league with Egypt might very well have maintained and bettered himselfe V. 9. Shall hee not the Italian shall not that Eagle namely Nebuchadnezzar V. 10. The East
tyrannicall commands V. 9. Into holds in some strong tower or rocke where he died and his body was afterwards thrown out upon a dunghill See 2 Chron. 36. 6. Jer. 22. 18. V. 10. Thy mother After thy tyranny was ceased which was signified by the Lyons roaring Jerusalem seemed to flourish againe especially under Zedekiah who had many sonnes sitting to succeed him in his kingdome and to prop him up which is signified by the following termes V. 12. She was This last desolation was performed by the Caldeans who are likened to an Easterly winde Ezek. 17. 10. The rods namely all the young men and the Royall issue See 2 King 2. 5 7. V. 13. She is The whole body of the Nation shall within a short time be carried away into Babylon to live there in extreame misery V. 14. Out of a rod namely out of Zedekiah who through his perfidlousnesse and rebellion against Nebuchadnezzar shall be the cause of the last desolation 2 Chron. 36. 13. And shall be not only at the present time but in after ages likewise CHAP. XX. Ver. 1. THe seventh yeare namely of the captivity of Jehoiachim See Ezek. 12. V. 3. To enquire of me in that true manner as I have appointed you to desire my your by the way of faith and repentance Or doe you come to tempt me having none other aime but to get something out of my Prophet as may be pleasing to you I will not c. the Italian I am not sought after by you or I will not answer you or you shall not find me V. 4. Iudge them Thou shalt reprove them for and convince them of their sinnes Of their fathers intimated and increased by their children who would not amend by the examples nor the punishments of their forefathers v. 30. V. 5. In the day When as my people being in Aegypt I declared by effects that I had chosen them to be mine according to my promises made to their forefathers Lifted up did shew my soveraigne power for their deliverance and to the destruction of their enemies See Exod. 14. 8. Unto them that is to say did sweare to them V. 6. Espted the Italian discovered to them that is to say appointed it for them by my decree as the most excellent above all other countries And for the conquest of which I had prepared all things in my secret counsell and into which I had marched before mine Arke to give them a secure entrance into it See Num. 10. 32. The glory or the flower A title of the land of Israel not so much for its naturall qualities as for the singular blessing of God and by reason that it was chosen to be the seat of his Church and the figure of the kingdome of heaven V. 7. Said I unto them These things are specified in Exodus but are revealed by the spirit to the Prophet and doe agree with what is written Jos. 5. 9. The abominations that is to say the idols to the spirituall desiring of which mans heart is induced by the eyes delighted with the matter or the forme of them And generally by all the outward sences seeing they could not apprehend any deity in them by the spirit See Numb 15. 39. V. 9. For my names that is to say for mine owne sake and my glories sake that it might not be derided as if my promises were false or my power too-weake or insufficient to performe them See Exod. 32. 12. Numb 14. 16. Deut. 9. 28. V. 11. Shall live Shall be preserved from all dangers and shall at the last obtaine everlasting life the way to which and the beginning and pledge of which is new obedience though it be no way a cause of it V. 15. Given them that is to say hath promised and resolved to give them so they did not make themselves utterly unworthy of it V. 20 A signe that is to say a sacrament of an interchangeable agreement namely that I shall sanctifie you by my spirit causing you to cease from your evill works And you likewise shall be conformable to the working of my grace V. 23. Yet I listed up Though I did forbeare them for that time yet I swore to them that if they continued in their sinnes after I had performed my promises unto them by bringing them into the promised land I would drive and scatter them out of it V. 24. They had not namely after I had put them in possession of the land of Canaan V. 25. Gave them By my just judgement I did give them over to the evill spirit that they might be subject to his evill inducements to their death and ruine See Psal. 81. 12. Ezek. 20. 39. V. 26. Polluted them I suffered them to prostitute themselves to all manner of abominable idolatry To passe either to sacrifice them or to purifie and consecrate them which in this place is most probable Openeth All the first borne amongst their children V. 27. Therefore Seeing that I give thee commission to lay all their fathers sinnes open before them v. 4. adde this to all the rest V. 28. The provocation namely the object and provocation of my wrath V. 29. Said unto them I did often admonish them by my Prophets and reproved them for their idolatry What is Doe not you know sufficiently by the very name of high place which at all times hath been infamous as a place of idolatry and unlawfull worship that all which is done there is abominable As the very name of a brothell is sufficient to make any honest woman to fly the conversation and neighbourhood of it V. 30. Wherefore Seeing the reproving of the fathers sinnes ought to serve for a correction to the children which follow them tell them that I reject all their false shewes of piety which they make in seeking after my word v. 3. V. 32. As the heathen namely idolatrous and heathen people who doe prosper for all that Jer. 44. 17. V. 33. Rule over you that is to say I will exercise my power over you in punishment as over rebellious and disloyall subjects seeing you have not accepted of my government in obedience and I will not suffer in you that are bound to me by duty and obedience the excesses which I winke at in other Nations which are strangers to my covenant See Hos. 9 1. Amos 3. 2. V. 34. Bring you I will not let you live at ease in the idolaters countrey where you had sheltered your selves See Jer. 40. 11. and 43. 7. V. 35. I will bring you I will drive you into the most solitary and savage places of the world for a fulnesse of misery v. 38. will I plead execute my revenge with all manner of rigor V. 37. Cause you Even as a shepheard maketh his sheep to passe one by one when they come out of the sheep-coat and marketh them distinctly with his rod to distinguish them from the other Lev. 27. 32. So I will sever those that are rebellious from amongst you to
And thereupon he sets downe how that the just and beleevers are oftentimes grievously afflicted in this world chorow Gods providence who reserveth their reward for them in the life everlasting and that contrariwise the wicked do triumph tyrannize and afflict the righteous but that their unhappy end and their everlasting damnation shall manifest the vanity of their thoughts and the perversenesse of their deeds And that notwithstanding oftentimes God doth even in this world take in hand the defence of his Church and freeing it from her enemies causeth his judgements to fall upon the wicked as he formerly did in Aegypt by the hands of Moses by prodigies and workes memorable in all ages described here in a most high and illustrious manner with an intent to pierce the Egyptians of his time who did imitate their forefathers in persecuting the lewes And he enterlaceth his discourses with grave admonitions to the Kings and Princes of the world for to feare Gods judgements and be obedient to his justice and wisdome which also seemes to be directed to the Roman Emperour and Covernours who did seeme to nourish and soment the hatred and thorow their connivance did kindle the Egyptians rage against the Iewes And by a solemne prayer he desires of God the gift of wisdome for all beleevers Doctrines and discourses which are indeed very rare and profitable and laid open with a singular eloquence But yet are such as doe not goe beyond the measure of humane un derstanding enlightned by Gods law and do not reach to the high pitch of the light and vertue of the Spirit and of his word immediately inspired And therefore this booke in the best ages of the Christian Church was likewise held for Apocry pha First in regard of the author who was neither Prophet nor inspired by the holy Ghost which doth also more plainely appeare if it were Philo who after the Messias his comming remained in the Jewish incredulity and blindnesse without Faith in Christ without which the Spirit of grace and much lesse that of speciall revelation was never conferred upon any one And because that he hath falsly taken upon him Solomons name contrary to the holy Ghosts simple truth in his true instruments and that he doth every where shamefully flatter his owne nation extenuating and almost annihilating their most grievous sinnes set downe in Scripture In the second place in regard of the matter it selfe wherein without any ground of truth many things are added and mixed for to please with the plaine narration of holy Scripture by descriptions and beautifyings altogether Poeticall In the third place in regard of the style which savours too much of affectation and of the vanity of secular wisdome art and eloquence to be attributed to the Spirit of God whose Majesty and holinesse doth in all the holy Scripture beare characters much differing from these And finally by reason of the Greek tongue in which this book was undoubtedly written and endited and yet that language was never made use of in the times of the ancient Prophets to write any holy or divine book The Book of Ecclesiasticus of Jesus the Sonne of Sirach THis Book without contradiction is the most excellent and most profitable amongst all the Apocrypha And therefore also according to the opinion of some the name of Ecclesiasticall which was common to all the Apocryphall bookes which were accepted of to be read publickly in the Church was attributed to it for excellency as containing a rich treasure of sentence precepts advices corrections and exhortations to all manner of vertues befitting all manner of living and condition of persons written in the ancient stile of short and popular sentences seasoned with much understanding and height of grace with much sweetnesse and very piercing drawing as neer as humane spirit can doe to the Spirit of God and to Solomons divine sentences But yet the author having been no Prophet nor inspired by God by that supernaturall vertue and light of the infallible Spirit and â—uving in so great a mulâ—â—â—de and variety 〈◊〉 many things contrary to the authenticall truth of holy books too low and unworthy of the Majesty of Gods Spirit this his book was not receaved by the ancient Jewish Châ—â—ch and in the best ages of the Christian Church was alwayes taken sor Apocrypha The Booke of Baruch AS it hath already beene observed in some other Apocryphall bookes that it is likely they were written after Christs comming by some Christian Jewes under the name of holy ancient writers to cause some doctrines and comforts to penetrate into the mindes of their obstinate and suspicious nation the like may be said of this For by Chap. 3. 38. it plainly appeares that it was written by some good Jew which was a Christian upon the subject of the Jewes desolation by the Romans In which booke after he hath given glory to God for his most just judgements and desired pardon and deliverance at his hands and described their extreme inisery he returneth to comfort the people and exhort them to a lively repentance and to denounce unto them their restauration in grace knowledge and salvation of God according to the prophesies revealed to the Christian Church from the Apostles time and to foretell the ruine of the Roman Empire according to the same revelations And though the end were good and holy and the doctrine sound and godly and the termes excellent and effectuall yet seeing there was no certainty of the authors vocation to write a book of divine authority and that he hides himselfe under a feigned name contrary to the custome of all sacred writers And that even in the very beginning he speaks of one Joachim high Priest and of the sacred vessels brought back from Babylon and of the burning of Jerusalem as of things happened under King Jechoniah contrary to the truth of sacred History it hath by very good reason been repated Apocrypha The addition to the Book of Esther THese parts joyned to the authenticall book of Esthâ—r are indeed ancient seeing Iâ—sephus a Jewish Historian hath inserted some of them in his writings though it can not certainly be knowne that it was he that did first frame them of his owne minde according to the liberty he hath taken to vary in this kinde in other parts of the sacred History Yet by the conferring of them with the Canonical History it plainly appeares that by very good reason they have beene taken out of the Catalogue of holy Scripture Which is also the more confirmed because that the author by a poâ—ipous and affected stile and by seeking out of circumstances seemeth to have taken delight in beautifying and painting of the simplicity of the true narration The Song of the Three Children THis Song was also in the first beginnings of the Christian Church held for Apocrypha though it was read as a formulary of pious conceipts confessions and prayers in the middest of the most extreame calamities and deadly dangers
And by v 10 it seems may be conjectured that it is of the same frame subject and scope as the book of Baruch The History of Susanna THis narration and the next which Saint Hieâ—ome without any respect â—alleth fables were anciently by the Greekes joyned to the booke of Daniel though many powerfull reasons doe take away from them the quality not onely of Divine writings but also of true histories For first there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet seeing that hee is here called childe at which age he was indeed carryed to Babylon but in that small number of yeeres in which that name could be fitting for him the publike and private state of the Jewes in Babylon could not have attained to that peace authority and commodiousnesse as is set downe in this narration Besides that Daniel living in the palace and in the Kings service ordinarily and being afterwards employed in the chiefest affaires of the Kingdome it is not likely that hee could be an ordinary Judge of his people in quality of an Elder as it is here set downe The faining of another Daniel as some doe is also a presumptuous thing which overthrowes the authority of these writings chiefly grounded upon the name of the true Daniel and likewise there is not any proofe else where that the Jewes in Babyion had any absolute power in capitall judgements And finally the allusion of the Greeke names of the trees under which usannâ— is accused to have commited the fact certifie that this is some Greek's invention seeing that the Hebrew and Chaldean tongue in which the true Daniel wriâ— had no such resemblance The History of Bel and the Dragon THis Narration is also of the same make as the former altogether Apocryphall and fabulous as appeareth by that as is spoken in the true history of Danel concerning the reason of the hatred of the great ones of Babylon against him to cause him to be throwne into the Lyons denne altogether different from that which is here set downe The Prayer of Manasseh THis Prayer though pious and holy was never received nor seene by the Jewish Church and truly it is more likely to be a generall formulary of a great Kings Prayers or a repentant sinner a Prince as Manasseh who had beene King of Judah and therefore was taken prisoner and carryed to Babylon rather then a Prayer made by himselfe The first Booke of Maccabees THe title of this Booke is taken from Judas surname whose heroick acts for the deliverance of the Jewish Nation from Antiochus King of Assyris his cruell wicked perfecution is the chief subject of it and it is doubtfull what this word Maccabee signifieth which plainly appeares to be an Hebrew word some thinke it was a warlike title signifying Destroyer or Slayer Others with more likelihood hold that it was framed of foure Hebrew letters which were the first letters of these words Who is like unto thee amongst the Gods O Lord whereof Iuda had made his military motto taken from Exod 15. 11. for otherwise the generall name of that race of Priests whereby God delivered his people miraculously and afterwards governed them untill the time of Christs comming in the flesh drew neer was the Asmoneans of the name of the father or grandfather of Matthias the father of Iudas Maccabeeus and his brethren And because this name Asmonean signifies in Hebrew Baron or great Lord it is likely that they kept it for a signe of a modest honour and domination which notwithstanding grew to the heighth of Soveraignty in Simon one of the foresaid brothers his time and afterwards of royalty joyned with the high Priest-hood in his successors Now concerning the author of the said booke whosoever it was it cannot be justified upon any ground that he was endowed with Propheticall inspiration because that a long time before that gift was ceased amongst the Jewes and therefore the booke cannot be put into number of the canonicall and divine it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other prophecies and also of a grave and pure stile though now in these dayes we have but onely the Greeke translation the Hebrew originall being lost The second booke of Maccabees THis second booke of Maccabees containeth two parts whereof the first is contained in the first Chaptâ—r and in a part of the second the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt to exhort them to celebrate with them at the appointed times the feasts of the Tabernacles and of the purification of the Temple Upon which letters there are so many difficulties in the times and persons that are mentioned therein and there is so little ground for the narrations of the holy fire found after the captivity of the Arke the Tabernacle and of the Altar hidden by Ieremiah that one may suspect them to be meere Jewish fables bearing no character of Scripture divinely inspired The other part which beginneth Chap. 2. v. 20. is the summary of a long story of Iason â—irencan of the persecutions of Antiochus and of the peoples deliverance by Iudas Maccabeus untill the discomfiture and death of Nicanor but amongst these there are divers things which doe not well agree with the first booke which is assuredly the truer and most certaine as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke Chap. 6. besides many other singularities and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture as the commending of Raziah who run himselfe into voluntary death Chap 14. and the false judgement which the author gives concerning Iudas sacrifies and prayers for the expiation of the misdeeds committed by some of his army to turne away Gods wrath from the whole body of it as if that had been done for their benefit who were dead for their owne sins Chap. 12 44 An opinion which hath neither ground nor approbation in holy Scripture wherein there are no sacrifices nor prayers appointed to be used for the dead And therefore with very good reason this booke which is but an â—pitome of a history which is not holy and is penned in a stile no way agreeing with Gods spirit was rejected amongst the Apocrypha of least esteeme FINIS THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT MATTHEW GOD who would have his law which was given by Moses and therest of holy doctrine which he had revealed by his Prophets set downe in writing by them hath also observed the same in the New Testament inspiring his Apostles by the same spirit which had formerly guided them when they preached by word of mouth for to indite bookes thereof by which it might be prescrved and transmitted to all ages in its originall truth and
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
doe not happen casually but by my providence and to take from part of my prediction concerning your suffering verified by the event a certaine argument concerning the other part touching your deliverances and glory to come I said not so particularly nor as a thing that should so shortly come to passe for otherwise he had oftentimes discoursed unto them touching the persecutions of this world I was I preserved you by my presence and put away all dangers and never put you alone upon any great tryalls See Mat. 9. 15. V. 5. None of you you suffer yourselves to be so transported with griefe that you are carelesse of being instructed and strengthened by mee in the faith by my documents concerning my departure out of the world and the fruit thereof V. r. 7. For if I goe not God doth not give the gifts of his spirit if hee bee not first fully satisfied which cannot bee but by my death And besides I being appointed Head of my Church for to dispence this spirit to all my members I cannot enter into the glorious possession of my dignity but by my Resurrection and Ascension into Heaven V. 8. Reprove by his secret power joyned to the preaching of my word he shall imprint in mens knowledges and especially of those who are enemies to my Kingdom a lively feeling and remorse of sin and likewise by the example of the Devill their head already irrevocably condemned hee shall seale unto them the certaintie of their condemnation And shal ' on the other side give unto Gods true children irreprovable perswasions of the true righteousnesse and perfect satisfaction which I have obtained for them by my death Whereof the most certaine argument shall bee that by vertue of it I my selfe have passed to the heavenly and glorious life to take possession of it for me and my whole Church Ver. 10. And yee see mee that is to say you shall have mee no longer present in this corporall life with you Which doth no way contradict those transitory appearings after his Resurrection nor the sight of faith spoken of Ioh. 14. 19. V. 12. Can not beare them comprehend them nor gather the fruit of them by reason of the grossenesse of your understanding and the weakenesse of your faith V. 13. He shall not speake hereby is shewed the order of the Holy Ghosts working in the most holy Trinitie See Iohn 5. 19 and 8. 38. and 12. 49. and 14. 10. and especially in the elect in whose hearts it is the property of the holy Spirit of grace to imprint only the doctrine of Christ. Will shew you he shall give you a lively light and apprehension of the life everlasting and of the glory of my Kingdom which hitherto you could not apprehend Or hee shall inspire you with the knowledge of many future things by the gift of prophecie Ver. 14. Hee shall that is to say all that I have done in my state of humiliation shall then produce its glorious effect and obtaine its end which is the redemption of my Church thorow the application of my righteousnesse and by the communication of my life which shall bee wrought by the Holy Ghost who shall also make mee knowne to all mine for their true head and everlasting King And finally shall bee a plaine argument of the excellency of my doctrine above all other doctrines it only being brought and rooted in the hearts of men by a living divine power V. 15. Are mine that is to say I as I am Sonne have by generation the same essence glory and power c. that the Father hath Who hath also deposited in mee as I am Mediator the whole treasure of his grace Col. 2. 3. 9. Therefore though I tell you that hee shall take of mine yet all grace and good gifts come originally from my Father Neither have I any thing severall from him And I speake it to shew you that as the Father workes and communicates himselfe by me even so do I worke by the Holy Ghost V. 16. Shall not see me namely not corporally and in ordinary conversation as ver 10. Againe a little namely after my Resurrection which shall bee as it were a first fruit and an essay unto you of seeing me in glory the time being in Gods presence and to faith very short 2 Pet. 3. 8. I goe my death shall not bee a destruction or annihilation but onely a change of estate and of a corporall and terrestriall life into a heavenly and glorious life Whereof you shall also participate by eternall sight V. 19. Doe yee enquire that is to say doe not yee trouble your selves concerning the understanding of my words the end of my doctrine is the practice and the exercise and not speculation and discourse insist yee ' therefore chiefelie upon this that as by reason of my corporall absence you shall suffer manie calamities So by my spirituall presence I will comfort and strengthen you in them untill such time as by my comming to judgment I doe perfectlie deliver you and gather you up into my kingdome Ver. 23. In that day namelie in that everlasting glory yee shall perfectlie know all these mysteries Verily a new discourse of Gods favour and assistance towards them by meanes of their prayers and his intercession whilest they yet remaine in the world V. 24. Hitherto You have not yet well learned nor made use of grounding all your prayers to God upon my merit and mine intercession as Mediator by reason of your ignorance and weakenesse of faith That your joy that you may have a solid and compleat fruition of all truely good things V. 25. Have I I have hitherto taught you as little children by figures taken from naturall and humane things which hath often caused obscurities and ambiguities in you but hereafter I will illuminate you in the cleare understanding of divine things as men of ripe age V. 26. And I say not Not that Christ is not everlasting intercessor for his elect in heaven Rom. 8. 34 â—eb 7. 25. but the meaning is that whereas in his life time hee had incessantly prayed for them after his ascent into heaven he would move them by his spirit of grace and of supplications Zach. 12. 10. Rom. 8. 26. to pray for themselves by the free accesse which he hath obtained for them by the reconciliation which he hath wrought Or simply there will be no need of any great instance to make you obtaine your holy desires seeing the heavenly father will of himselfe bee sufficiently inclined out of his owne love to grant them you Or the meaning is I need not to replie that unto you which you may sufficientlie know already namely that I will be intercessor for you in heaven Or I will not offer any new sacrifice but will onely represent unto him that sacrifice which I have already offered Hebrewes 10. 19 20. V. 28. I came forth as you have already by faith apprehended the beginning of my vocation in my
as it grew late and in the meanâ— time the Disciples which were gone to Emmaus came home and when they had made their relation unto them the Lord came and stood before them Luke 24. 36. The first speaking after the manner of the Iewes For it was our Sunday which it should seeme the Lord did even from that 〈…〉 me sanctifie appearing on that day and consecrating it to works of inst 〈…〉 vers â—6 Were shut which it is very likely did open by some miracle the Disciples seeing it or otherwise V. 20. Mis hands marked with the marks of his wounds which he had received upon the Crosse which he retained after his resurrection as glorious tokens of his sufferings and combâ—â—â— and to be the proofs of the truth to his Disciples and to them alludeth S. Paul Gal. 6. 17. V. 22. He breathed for an externall signe of the internall inspiration of his Spirit which he made into them See Gen. 2. 7. The holy Ghost namely a new addition of his gifts for their ministery whereof the full abundance was conferred upon them at Pentecost V. 31. His name namely by him and by vertue of his merit and intercession CHAP. XXI VER 1. AT the Sea where the Apostles were gone from Ierusalem Matth. 28. 16. then they returned to Ierusalem where Christ was taken up into heaven Luke 24. 51. V. 3. A fishing according to his first trade which he had not quite given over to imploy himselfe wholly in the work of the Gospell as he did after Pentecost V. 4. Knew not partly because of the distance and partly also it is very likely by some supernaturall impediment of their sight as Iohn 20. 14. V. 5. Any meat the Italian Any fish broiled and readie to be eaten V. 7. It is the Lord whether he conjectured it to be so by reason of the likenesse of this miracle with the other Luke 5. 5 6. or that the Lord cleered his eyes more then the rest V. 9. A fire of coales laid there by miracle as all the rest was V. 1â— Knowing they knew by many signes and circumstances that it was the Lord and yet they had some scruple which they durst not make knowne by questioning V. 14. The third See the other two Iohn 20. 19. 26. To his altogether or to the greatest part of them for otherwise he had appeared diverse times before to the women Mat. 28. 9. Mark 16. 9. Iohn 20. 14. then to the two travellers Luke 24 31 then to Peter Luke 24. 34. 1 Cor. 15. 5. V. 15. Lovest thou me the occasion of this question seemeth to be taken from that which Peter had bragged Mat. 26. 33. Feed do all that belongeth to the office of a good Shepherd toward his sheepe either young and tender oâ— strong and well grown And it seemeth that by this triplicated question Christ maketh Peter gainesay his triplicate deniall And that by this command he doth again confirme him in his Apoâ—â—leship from which 〈◊〉 seemed to be 〈…〉 en V. 18. Verily a prediction of the martirdome which Peter in time should suffer by vertue of the Lord whereas the feare of it had made him deny him when he trusted in his own strength Thou shalt stretchforth it is liâ—ely that Christ had a regard to the Romans custome who were wont to lead their condemned men to the death of the crosse with their armes stretched out tyed to the crosse beame of it which they also carried upon their shoulders Gird thee that is to say shall binde thee Or he hath a speciall regard to that in the death of the Crosse the sufferers were fastened unto it with girts about the loines Thou wouldest not by a meere natural will which flyeth from death and the paines thereof though that should afterwards yeeld to Gods obedience by a spirituall and deliberate will as these two motions were also in Christ Mat. 26. 39 42. V. 19. By what death namely a violent and nâ— a naturall death He should glorifie he should beeâ— glorious witnesse of Gods truth and should shew in himselfe the divine power of his spirit in contemning and overcomming death for Gods cause and should honour God by his voluntary obedience Ver. 21. What shall this man shall hee also die after the same manner V. 22. That he tarrie alive I come to judgement at the last day Follow thou me dispose thy selfe to obey me in all parts and actions of thy vocation V. 23. The brethren namely amongst the Apostlos But is very likely that the holy Ghost did afterwards cleere them in this as well as in any other doubt or error V. 24. We know namely all true beleevers which are enlightned by the holy Ghost V. 25. Even the world a hiperbolicall speech to shew not onely the number but the immensity of the understanding and the benefit of Christs works also THE BOOKE OF THE Acts of the Apostles Argument THe Evangelists 〈…〉 ving given to the Church the history of the life acts sayings and sufferances of our Lord whilest he lived upon carth The holy Ghost inspired S. Luke to put in writing consequently the chief effects of him glorified set at the right hand of God in his sending downe his Spirit upon the Apostles in the establishment of his everlasting kingdome in the gathering together of his Church out of all nations indifferently and in the new forme of conduct and government of it and finally in the light of grace of salvation of truth and of life spread 〈◊〉 â—ver the whole world Now the holy Ghost not aiming at the feeding of mens curiosities by many particular narrations S. Luke hath contented himselfe with laying downe the grounds aâ—d generall modell of this great Fabrick of the Christian Church And to give for a rule 〈◊〉 patternâ— of instruction to all ages certaine tastes of the processe of it by the labour of two gr 〈…〉 Apostles S. Peter and S. Paul First then he relates how the fall of the traitor Iudas being restored by the chusing of Matthias into the number of the Apostles the Lord did miraculously s 〈…〉 downe from heaven upon them all the abundance of the gifts of his Spirit according to the promise which he had so often made unto them And how the Apostles principall members of the body of the Church and first workemen in this divine workâ— having been by hiâ— inspired 〈◊〉 inlightned in an universall most certaine and compleat knowledge of the doctrine of salv 〈…〉 accompanied with an infallible and perpetuall conduct in the propounding and teaching of iâ— and with the miraculous gift of tongues and of working of miracles and with hâ—roicall strength and power and all other qualities and parts necessary for the exercising of their charge thâ— same Spirit did likewise spread it selfe by meanes of their preaching upon many other persons is faith and conversion and in miraculous gifts also Whereupon there was suddenly gâ—thered together amongst the Iewes a body of a Church
resplendent in all vertue and blessing of Gâ—d notwithstanding the hatreds restraints and persecutions of that rebellious nation which being iâ— lerrage gone so farre astray as to kill S. Stephen God from thence raised the first occasion of preaching his Gospell to the Samaritans and afterwards did also begin to communicate the light thereof to some beginnings of the Gentiles such as Queene Candaces Eunuch and Cornelâ—us the Centurion were by the ministery of Philip and S. Peter But S. Paul being pre-ordained to this speciall office of the generall conversion of the Gentiles S. Luke sets downe how of a zealous Pharisee and cruell fervent persecutor that he was at the first God miraculously converted him enlightned him by visions sanctified him by his Spirit called him to the office of Apostle and endowed him with all gifts thereunto belonging equall to any of the other Apostles by whom he was acknowledged and approved of And imployed him in carrying the Gospell to the Gentiles which was most obstinately rejected by the Iewâ—s Wherein he had such a marvellous assistance and blessing of God that in few yeares he founded an innumerable company of Churches and did appoint the state and governement of them by the miraculous gifts of the Spirit which by Apostolicall priviledge he did obtaine at Gods hands through his prayers for certaine persons who in an instant were framed in all parts fitting for the holy ministery in knowledge gift of tongues authority and wisdome Which was by him especially done amongst the Gentiles For they having no precedent light of knowledge of the divine truth as the Iewes had could not in a long time have attained to a sufficient degree of capacity and authority by way of humane and ordinary instruction and preparation Besides that these divine vocations joyned to the other miraculous operations served for a great confirmation to the weaknesse of the then springing faith of the Gentiles Shewing likewise in all the course of his ministery a divine zeale and indefatigable care an unbounded charity and an invincible constancy not onely in enduring perpetuall labours wants and journies but likewise in combats as well with false brethren and hereticks halfe Iewes who falsified the purity of the Gospell and troubled the consciences of converted Gentiles by imposing of the necessity of Mosaicall ceremonies as also with the body of his owne nation which did persecute him in all places with calumnies outrages ambushes and attempts overcome by him by a truly heroicall spirit and dissipated by divine protection till at Gods appointed time he was constrained through the Iewes violence to appeale to Caesar whereupon he was carried prisoner to Rome where he lived preaching the Gospell freely writing Epistles to diverse Churches and setting forward the worke of Gods kingdome to the very end of his race where he sealed up his Apostleship by his glorious martyrdome CHAP. 1. VER 1. THe former namely the Gospell according to S. Luke V. 2. Through the holy namely through his powerand divine authority or through the inspiration of the holy Ghost whereof his humane nature was full being a most perfect relator of Gods will Others set downe the words in this sort after he had given commandements to the Apostles whom he had chosen by the holy Ghost V. 4. And being others conversing or taking food together or having assembled them together For the promise namely that soveraigne gift of the sending of the Holy Ghost from his Father which was the summary and accomplishment of all his promises V. 5. Be baptized a manner of speaking taken from the Prophets who doe liken the sending of the Holy Ghost in the Gospell to a great stood of waters Isay 44. 3. Ezek. 47. 1. Ioel 3. 18. whereby is signified his power of sanctifying and cleansing V. 6. The kingdome such an one as they imagined namely the earthly kingdome V. 7. It is not for you Iesus is contented onely with beating back the Apostles curiosity without inferring that this worldly kingdome shall never be established in the manner as they meant iâ— Though peradventure there may be here some track of the establishment of the lewish nation into the favour and covenant of God at the appoinâ—ed time V. 9. Receaved him parting in sunder for to hide him on every side See Luke 9. 34. V. 11. In lâ—ke maâ—ner bodily appearing clearely and comming down by a true exchange of place V. 12. Journey Namely so far as it was lawfull to travaile on a Sabbath day wherein the law had ordered nothing but the Ecclesiasticall constitution had limited to two thousand cubits which are a mile V. 13. Of James Iud. 1. to distinguish him from the traitor Iudas and it is the same as is called Thaddeus or Lebbeus Mat. 10. 3. V. 14. The women Namely those women who had ordinarily conversed with the Lord or according to others the Apostles wives His brethren See upon Mat. 12. 46. Verse 16. This Scripture which is rehearsed vers 20. V. 17. For he in these passages of the Psalmes in ver 20. there are two things which in the secret intent of the Holy Ghost speaking by David had a relation to Iudas The first that he had receaved the sacred office of Apostle which hee was dispossessed of the other that with the price of his Treason hee had bought a field which afterwards was disinhabited and prophaned being put to be a Church-Yard V. 18. Purchased Saint Matthew saith that the Priests did purchase it but it may be that Iudas himselfe had beene barganing about it and before hee had laid downe the money he repented and hanged himselfe and that after his death the Priests concluded the bargaine Others by the word purchasing say is meant that he gave the occasion of purchasing of it Falling head-long that is to say hee was strangled hanging himselfe in some high place Matth. 27. 5. Others hold that the halter did break that hee falling downe upon his face did burst a sunder Ver. 20. For it is Saint Peter by Revelation knew that the Holy Ghost had a secret relation to Iudas in these curses pronounced by David Ver. 21. Wherefore to restore the breach which happened by Iudas his meanes and to fill up the number which was chosen by the Lord. Not that there were any absolute necessitie in this member of twelve which afterwards was encreased by Saint Paul but onely by reason of Gods will revealed to Saint Peter Ver. 22. From the baptisme at which time Iesus began to manifest himselfe in the world A witnesse Namely in the degree of Apostle with the infallible conduct of the Holy Ghost and with the irreprovable and universall authoritie in the Church mâ—ditating the gifts of the Spirit which Saint Peter was divinely cerâ—ified that he that should be chosen should receave as well as the rest Of his Resurrection which was as it were the end of his humiliation and the beginning of his exaltation both comprâ—hended under the resurrection which he particularly
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
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
seeking all meanes and occasions to performe that charitable office toward strangers putting your selves forward in offering it as Genesis 18. 2. or striving to doe it V. 15 Rejoyce be touched with your brethrens good or evill as if it were your own Ver. 16. Of the same minde or affection Of 〈◊〉 estate to the humble and meane condition and estate of the Church See 2 Cor. 12. 5 10. Ver. 19. Give place let it passe and vanish away without putting it in practice or retaining and hatching it within your selves Others understand it of Gods wrath in this sence leave it to God to inflict the punishment himselfe without preventing him with thy private revenges V 21. Be not overcome that is to say be not put besides thy patience or mildnesse by other mens wickednesse But overcome breake and tyer the perversity of others by thy greater suffering Or the more they offend thee the more good doe thou to them CHAP. XIII VERSE 1. Highest powers Namely to Magistrates established to governe other meâ— The powers God is the Author of this order in the world And all those who attaine to these dignities attaine unto them either by his manifest will and approbation when the meanes are lawfull Or by his secret providence by meere permission or toleration when they are unlawfull Now it is hitting that man should approve and tolerate that which God approves and toleranes V. 3. For Rulers though the power of Rulers have some terror in it yet we must not hate them as harmefull persons and oppose violence to violence as we doe against theeves or wilde beasts for they are a terror but onely to evill men and are for the good and protection of good men The Apostle here hath a relation to Gods order and not to the most wicked vices and abuses of publicke power which were brought in by men and he speakes it because that many Christians thought themselves to be freed from all humane subjection by the spirituall liberty of Christs Kingdome See Cor 7. 〈◊〉 Iude 8. V. 4. To thee for the defence and quiet of every one that liveth justly and vertuously A revenges appointed to inflict vigorous punishment upon malefactors V 5. For wrath For feare of receaving bodily punishment from the Prince For Conscience sake by bond of Conscience towards God because of his Commandement Eccl. 8. 2 1 Pet. 2. 13. V. 6. For hee gives a reason for what hee had said namely that Princes were Gods Ministers seeing hee hath inspired that common consent in all N 〈…〉 ns to pay them tributes as tokens of subjection aides to their office and recomâ—ence of their paines taken for the good of the people V. 8. Owe no man performe all your duties â—â—wards men and after all that know that there is one dutie from which you can never be freed namely that of charitie which hath no certaine limitation of time nor of actions For hee the Law of Charitie ought to bee the singular estimation with all beleevers For it is as it were a summary of all the Law and especially of the second Table Or doe not beleeve that ever you can be unbound from the command of charitie no more then you can bee from the observation of the Law which is comprehended in Charitie and can not bee fulfilled in any such kinde that man be absolved from producing the effects of it any more That loveth holily and perfectly according to the true meaning of the Law V. 10. Worketh no ill doth not suffer any man to doe any harme or offence to his neighbour but contrary-wise inciteth him to doe him any good Verse 11. And that these words have a relation not onely to this last precept of charitie but also to all other precepts which hee hath given before The time Namely the time of the Gospell which is as it were the dawning of that great everlasting day which encreaseth and riseth more and more and therefore is the true time to forsake the sleepe of sinne and ignorance in which man was before drowned with a totall cessation from good workes See 2 Corinthians 6. ver 2. Our salvation namely the accomplishment thereof in the life everlasting Verse 12. The night Namely the time of this worlds lasting which is but a darke night in respect of the world to come and is already for the greatest part spent the everlasting day drawing neere See 1 Cor. 7. 29. Of darknesse Namely dishonest and wicked workes to doe which men doe shunne the day and the light Or workes befitting mans naturall wickednesse and ignorance Put on let us bee adorned and furnished with Christian vertues engendred by the light of GODS Spirit and becomming the brightnesse of the Gospell by the meanes of which you may fight against all contrary vices Verse 14. Put yee on That is say be possessed and guided by CHRISTS spirit which may adorne you with the true and lively resemblance of him To fulfill the lusts to satisfie the desires of it which is spoken to distinguish this vicious desire or curiositie from the reasonable care for the necessities and lawfull eases of this morall life CHAP. XIIII VER 1. Him that is weake him that hath not yet a full knowledge nor is not fully perswaded of the Christian liberty in the point of meates dayes and other Mosaicall observations the annihilation of which in those first beginnings could not be beleeved by many Receave you into the communion of the Church into the charitie of your hearts and into sweete Christian conversation as a true brother But not but beware of disquieting him with troublesome questions under the pretence of convincing him of his error which would bee to no purpose considering his present weakenesse and incapacitie and besides it might endanger the wounding of his conscience and subversing of his faith To Doubtfull or to ambiguities and perplexities Ver. 2. Beleeveth is thorowly perswaded by the doctrine of the Gospell that his conscience is no more tied to these differences of cleane or uncleane meates Matthew 15 11. Herbes in which Moses had appointed no difference concerning the purenesse Now this was for feare of unadvisedly eating any uncleane or forbidden foode See Dan. 1. 12. Ver. 3. That eateth that hath a certaine knowledge of this liberty and makes use of it Despise as a novice and superstitious person Iudge him holding him for a prophate person For God seeing God hath receaved both the one and the other into his church and accepteth of them for his servants and children because of their common beliefe in the essentiall heads man ought neither to contemne the child nor condemne the servant V. 4. He standeth this is an anticipation of an objection which these disputers might make concerning such indifferent things saying Such a one is weak in his faith therefore it is fitting to strengthen him by taking away these scruples otherwise there is some danger that hee may fall Saint Paul answereth leave the care of it to God
whereof worldly men only 〈◊〉 capable and which they doe so much esteeme of and raigneth so amongst them And hath no proportion but onely with worldly things and cannot teach to divine and heavenly ones Ver. 13. Spirituall things termes and wayes of propounding and teaching divine and spirituall employed both in a spirituall matter and subject V. 14. Naturall man who hath no other light but the naturall light of his soule wanting the gift of the Holy Ghost See Rom. 8. 5 6. Jude 19. Spiritually by a divine light and judgement according to the principles and rules of Gods Spirit V. 15. He that is spirituall namely the man that is enlightned and regenerated by Gods spirit Iudgeth hee understands and discernes Gods truth so much as concernes his salvation his fâ—ith grounded upon Gods word sealed and rooted in his heart by the Holy Ghost no way depending upon humane judgement V. 16. For who seeing that carnall men have no light nor knowledge of Gods secrets how can they judge of or confute that which his spirit â—oth dictare to beleevers to correct it or rectifie it But wee namely all true Christians by meanes of the Holy Ghost have a certaine and undoubted knowledge of what Christ did intend to say and signifie by his word CHAP. III. VER 1. COuld not hee goeth on with an objection which the Corinthians made Seeing that spirituall men are capable of Gods mysteries why hast thou not revealed them all to us and preached them in a high and divine stile but hast given us onely the first rudiments and that in a vulgar and familiar manner Whereupon is growne the contempt of thy person and the affectation to raise them higher by humane wisdome He answers by a kinde way of grant and by an oblique recrimination thus And if it were so lay not the fault upon me but upon your owne incapacitie and to the carnall passions which possesse you Babes opposite to those perfect ones spoken of 1 Cor. 2. 6. In Christ namely in the knowledge and faith of Christ in the state of spirituall life which beleevers enjoy in the communion of him which hath its progresses and encreaseth as mans age doth untill it come to its perfection in life everlasting See Ephes. 4. 13. V. 3. Carnall following for the most part the sence and affections of your vicious nature And walke do not ye walk according to that vice which remaineth in man through sinne and not according to God Ver. 5. Ministers to whom that dependency ought not to be attributed which is due onely to the Lord namely Christ. By whom but not in them as in Christ. Even as the besides that their externall ministery which hath beene the meanes of your saith is not of themselves nor by any vertue of their owne but of the Holy Ghosts meere gift Verse 6 Gave the hath blessed and wrought inwardly to make our preaching lively and effectuall V. 7. Any thing of himselfe nor in respect of God and the height of his Action And absolutely câ—n have no part in the command of the soule and the conscience which belongeth wholly to Christ who is and worketh every thing in all men 1 Cor. 12. 6. Col. 3 〈◊〉 V. 8. Now â—e he points at the Corinthians other error namely to take an occasion of divisions from the number and diversity of the ministers chusing as it were each one to make him head of a faction are one they have the same office from the same Lord and all worke in one and the same externall manner and neither the one nor the other can make any impression upon the soule nor infuse any vertue into it and if their be any difference in the degree of this worke the reward shall likewise be different in heavenly glory Dan. â—2 3. and with this they ought to be contented without desiring any thing of men V. 9. Labouâ—ers namely ministers and instruments in that whereof God is the supreame author V. 10. To the grace namely to the office of Appostle and the gifts which are sitting for it I have layd namely I have taught by the infallible guide of the Holy Ghost the first and most certaine and undoubted truth of the Gospell upon which ought to be built and by which ought to be ruled all the doctrine of those who come after as the foundaâ—ion beares up the building and by its dimensions gives a rule for the setting up and rasing of it and by its soundnesse and firmenesse to the matter or stuffe wherewith it is to be built V. 12. Build that is to say continueth to preach the pure divine sound and precious doctrine of the Gospell in a way conformable to the substance therof and according to mine example Wood. Hay mingling in his preaching termes of humane art rethoricall ornaments philosophicall questions or reasons c. which though peradventure they doe not falsifie the substance of the Gospell yet they disfigure the face of it by an unseemely variation 1 Cor. 1. 17. 1 Pet. 4. 11. 2 Pet. 1. 16. V. 13. Worke though at some times for a time the Church being darkened with ignorance or with perverse affections doth not plainly discerne which is the pure manner of teaching the Gospell yet God doth at his appointed time send againe the cleerenes of the spirit which sheweth beleevers the truth and vanity of things and like fire consumes and brings to nought all what is of human invention Nor can any thing subsist to be continually beleeved by the church unlesse it be truly divine and spirituall V. 14. Abide as the good mettall in the furnace which is not consumed like the drosse or other light stuffe V. 15. Hee shall suffer losse this his labour of preaching the Gospell with that false annexion of worldly doctrines and artifices being not able to stand that triall of the Holy Ghost shall not be accepted of nor rewarded at Gods hands Yet for his owne person if he have kept himselfe to the faith of Châ—ist he shalâ— be saved as by 〈◊〉 yet he must be pâ—rified by the Holy Ghost of that mixture and drosse of worldlinesse wherewith he hath defiled himselfe and his ministery Or like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified minister V. 17. Defile breaking the union of the church or corrupting the purity of its faith as the Corinthiâ—â—s did is holy and therefore ought to be inviolable V. 18. If any man against the affectation of worldly knowledge and the foolish presumption of being wise wherewith the Corinthians were defiled â—ee sheweth that contrariwise to be truly wise and understanding before God one ought for to renounce his owne understanding and all manner of good opinion of himselfe to give way to Gods onely wisdome which is incompatible with worldly wisdome and with fleshly pride Mat 16. â—4 〈…〉 d â—8
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
he in the meane timâ— had laboured in other Churches with most happy successe according to Gods miruailous blessing which he doeth not setâ— foorth through any vaine glory but to exalt the Gospell which God made glorious by the admirable proâ—fes of his power as it was evident in their Church above any other whereunto he also contributed all maner of fidelity sincerityz â—ale and humility a midst all maner of trialls and â—xercise of afflictions and pâ—rsecutions made easie by vertue of Ghrist and by faith in him and by a certaine hope of eternall glory to which he continually aspired and taught all beleevers to aspire unto and prepare themselves for reâ—â—uncing all carnall affections to answeare to the grace of reconciliation prâ—ached and presented by the Gospell and he performed this holy duty especially towards the Corinthians exhorting themselves from all manner of communion with infidels and idolaters Thâ—n at the same time as he was writing this Epistle Titus beeing returned from Corinth where he had sent him and having confirmed the report of the good state which that church was putting it self into the Apostle enlargeth himself in testimonialls of joy and comfort and entire affection And sending back Titus unto them with other brethren to make a collâ—ction of almes for the churches of Iudea hâ— exhor th them to contribute liberally and speedily towards it And to prâ—vent that evill which Titus had reported unto him was occasioned amongst them by false Apostles he doth highly extoll his owne Apostlesship especially iâ— those Churches which were founded by him as that of Corinthans shewing that he was 〈◊〉 by a terrible power against all adversaries and that he had made use of it in such a kinde that false Apostles could never take any advantage upon him nor occasion against him and that he could with the glory of his ministery overshadow all their false luster yet that he hâ—d rather in humblesse towards God and modest charity towards them and all other mâ—n to give a proofe of his faithfulnesse So that they did not force him through their rebellion and imp 〈…〉 â—o shew forth his just rigâ—r the power whereof lay in his hand CHAP. 1. VER 1. AChaia a province of Peloponnesus or Morea where Corinth 〈◊〉 V. 4. Comforteth us it appeares that the Apostle finding himself in great streights in the course of his ministery had found great comfort in the fruit which his first epistle to the church of Corinth â—ad brought forth by correcting of many defaults V. 5. Of Christ which wee suffer for his name as his members to be conformable to him our head who participates of them with us and beares us up in them by his power Rom. 8 17. Rev. 1. 9. V. 6. It is â—or namely that in me you may â—â—ve an example that God doth in this world afflict even his most faithâ—ull servants to exercise them that ye may likewise prepaâ—e your selves for 〈…〉 h tâ—ialls and that seeing God never doth forsake them with his comfort and vertue and that at the 〈◊〉 he doeth deliver them in good time you should also dispose your selves to faith and patience by 〈…〉 nes whereof all your afflictions may prove to your salvation and life â—s effectuall sheweth its 〈◊〉 and effect in strengthening and bearing you up in the like troubles V. 8. Which came it may bee hee meanes the persecution of Ephesus acts 19. 23. 1. Cor. 15. 3â— V. 9. We had he was verily perswaded that he should die that we should Gods end in bringing of his into such extremities is to teach them to renounce all manner of presuming upon themselves and to put no manner of confidence in human meanes and to repose all their trust and beleef in God alone to whom no deliverance not even from death is impossible V. 1â— By many namely beleevers having a joynt feeling of my deliverance to give God thanks therefore as they had a feeling of my dangers and prayed unto him for me So he sheweth that his principall end in desiring of thâ—se prayers to be made for him was the glory of God V. 1â— For our he gives a reason of this request namely because his loyaltye towards them in his ministery was worthâ— to be recompensed by them with their prayers for him goodly sencerity not only in a moraâ—l and civil sincerity answereable to the duty and judgment of men but in a spirituall one created in the Apostle by God and approved of bâ— him noâ— with without using any art of human knowledge or eloquence therein but onely the supernatuall gift of God in light of truth and strength of his spirit V. 13. For we write we may boldly boast of these things to you who have discerned the truth thereof and doe know it with an undoubted knowledge V. 14. As alsol I hope you will never enter into any diffidence of my sincerity seeing that hitherto you have esteemed it to be a happinesse and glory unto you that you had me to be your Apostle and founder of your church with such abundance of spirituall gifts for you in part somewhat a terme of modest extenuation or silent reprehension of the Corinths for having wavered in this beleef by the inducement of false Apostles even as and so enterchangeable your Church hath bin as a paragon of blessing upon my ministery and the very heigh of all my labours as I doe also expect to be approved of and crowned by Christ for it at the last judgment V. 15. That you might that as you were by my first comming unto you converted so by my second you might be confirmed and set up right V. 17. Lightnesse having not hitherto accomplished my designe to visite you according to namly without the guide of the spirit according to mine own naturall understanding for worldly respects which varying in themselves or at least in my conceipt maycause me to alter mymind there should be I should say and promise now one thing and afterwards another V. 18. As God a kinde of oath by the interposition of Gods truth who by his spirit did likewise make the Apostles ministery true our woâ—d have a care above all other things that you do no take this change of designe for an argument of instability in my doctrine but beleeve that I have done it for some certaine and sufficient reason V. 19. For the Christ who is the only obiect of our preaching have bin taught by us without any variation or contradiction with a perfect uniformity as well between me and my companions as in all parts of my doctrine among them and the foundation thereof is in Christ himself and the substance of his gospell which is most pure absolute and everlasting truth and in the revelation of his spirit V. 20. For all Gods will being to be glorified and to beacknowledged perfe 〈…〉 true in the accomplishment of all his promises in Christ preached by us hath also given us Apostles an infallible conduct of his
See Luke 2. 34. Iohn 9. 39. 1 Peter 〈◊〉 ver 7. V. 17. For wee he gives a reason for what hee had said ver 15. of the sweete Saviour of his Aposâ—leship Corrupt the Greeke word is taken from higglers Vintners and Wine Merchants who adulterate wines and other wares In the sight taking God continually for a witnesse and judge of our actions In Christ in the power of Christ being alwayes guided by his spirit in whose communion we live and who worketh in us CHAP. III. VER 1. AGaine hee seemes to have a relation to some reproofe of vaine glory given him by his adversaries V. 2. Our Epistle the meaning is The state of your Church such as it is by our working witnesseth our fidelitie and answereth our owne consciences and the judgement of all men Ver. 3. For as much as all those that have any light of God may easily perceave that the Lord hath by his spirit imprinted in your hearts the doctrine of the Gospell which wee have preached unto you whereby hee hath as one may say sealed the loyaltie of our ministery accompanying it with such evident efficacy In tables of as Moses Law was written Flishly that is to say living and sensitive ones V. 4. Such tâ—ust namely to glory as confident in the effect of our ministerie Through Christ from whom proceeds all the vertue of the worke and through whom both our persons and our works are acceptable to God To God-ward who is the only Iudge of consciences V. 6. Not of the letter which consisteth not only in word and in writing without conferring any inward or spirituall vertue to bring to effect in man that which it represents unto him but hath the vertue of the Holy Ghost joyned unto it which worketh in the heart and there ratifieth and lively imprinteth that which it propoundeth and promiseth For the he gives a reason of this introduction of a new covenant namely because that the first covenant of the Law could not saue a sinner yea served onely to denounce confirme and aggravate his condemnation to him Rom. 3. 20. and 4. 15. and 7. 9. whereas the Gospell by vertue of the spirit gives life by faith and nourisheth it by perpetuall comfort and communication of grace V. 7. If the ministration if God by many glorious proofes and especially by the shining of Moses his face Exod. 34. 2â— 30. would authorize the ministerie of the Law which of it selfe had no power but to condemne and not to save it is much more fitting that the ministery of the Gospell which is all spirituall and effectuall to salvation should bee made illustrious and admirable by the evident rayes of divine light as it in in us and by us Apostles v. 2. 3. Was to be that is to say which glory was not to be perpetuall whither it were that the beame of divine Majestie was in Moses but for a certaine time Or that this doing away be meant to have happened by Moses death to oppose it to Christs face in which God had eternally manifested his glory 2 Cor. 4. 6. V. 9. Of righteousnesse Namely of Evangelicall righteousnesse in Christ given by grace and applyed to man by faith to the sinners justification Ier. 33. 16. Daniel 9. 24. Romans 1. 17. and 3. 21. 22. V. 10. For even that that which I speake appeares therby that in comparison of the glory of the Gospell which is full everlasting and immutable that little brightnesse which appeared in Moses his face was as nothing being that all that ministery was to give way to the Gospell Gal. 33. 2 25. Heb. 8. 13. V. 11. Was glorious the Italian Was by glorie and aftarwards in the same verse Is glorious the Italian Shall be in glory the Apostle seemes to point at that difference of transitorie and permanent glory by these two kindes of speech by glory and in glory V. 12. Hope namely a certaine confidence that our ministery is and shall be alwayes authorized by glorious proofes of Gods vertue Plainenesse the Italiau Libertie that is to say holy freedome fully to discover the mysteries of the Gospell though they be scandall and folly to carnall sence V. 13. And not namely that we do not hide that divine light as Moses did whose ministery kept the people under the shadowes of ceremonies without letting them contemplate the mysteries which were figured by them to the bottome which was reserved from the time of the Gospell Heb. 10. 1. wherof was a figure that vaile upon his face to hide the divine splendor which was imprinted in it That the children not that this was in the end of that act of Moses but of that which the Apostle saith may be allegorically understood thereby namely of the obscure dispensation of the Law To the end namly in the accomplishment of those transitory figures See Rom. 10. 4. Gal. 3. 23. V. 14. But their this is an answer to an impliâ—d objection from whence commeth it then that at this present time the Iewish Nation doth not beleeve the revelation of the Law made by the Gospel and seeth nothing therein The Apostle answers the vaile is not upon the Gospell but up on their hearts by a malicious and voluntary hardning Ioh. 9. 39. and 12 40. Rom. 11. 7. 25. as who should say the light shineth but they that should behold it are blind The same they are as blinde and as ignorant as if Christ who hath put away all the shadowes were not yet come V. 16. When it the Italian when Israel when the body of the nation shall be brought to receave the Gospell God shall also cause the accomplishment of ancient figures in Christ to be cleerly seene V. 17. The Lord the Author of this vertue of the Holy Ghost which displaies it selfe in the Gospell ver 8. is the Sonne of God Himselfe who also produceth in us that holy freedome of preaching the Gospell without feare of refusall or conjunction of falsehood and vanitie being assured that he will perswade it to his elect and will therewith convince his adversaries Ver. 18. We all now that God hath given his Church the cleere glasse of his Gospell in stead of the vaile of Mosaicall figures all beleevers do freely by faith contemplate the glorious light of his mercy truth power c. and by meanes of it they are made like unto him in glory of holinesse and newnesse of life by the spirit of regeneration which hath its progresses in this life untill such time as it come to its perfection in the life everlasting CHAP. IV. VER 1. AS wee have namely at the Lords hands who hath called us to this office of Apostles notwithstanding our unworthines We faint not wee strengthen our selves by faith in our ministery though it be contemned by some and hated by others V. 2. The hidden things namely feares faigningâ— and dissimulations which those men use that are ashamed of what they doe daring not to appeare in the cleare light this
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
appeared nor the glorious manifestation thereof all that is yet in safe custody with God in Christs person Strive therefore to attaine to that Soveraigne end by a continuall exercise of holinesse Phil. 3. 11. 12. 14. V. 4. Who is our namely in the communion of whose Spirit you subsist in this state of spirituall life whereof Christ is as it were the root and spring which gives and preserves it V. 5. Your members namely all the affections motions and concupiscences of corrupt nature whereof is composed all that masse of vice which is called the body of sinne Rom. 6. 6. Col. 2. 11. Or by members he meanes all the vicious actions of the body Rom. 8. 13. V. 6. The children See upon Eph. 2. 2. 5. 6. V. 7. Walked that is to say which you sometimes practised Ye lived when you see all your heart and delight in them and were wholly given to them as men in whom sin raigneth V. 10. Which is renewed the renewing of which is not fulfilled in an instant but goeth forward by degrees in holinesse according as the lively enlightening of the Holy Ghost encreaseth by meanes whereof all the remainder of the worke of regeneration is accomplished Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23. V. 11. Where there is in which worke of sanctification all these regards conditions and qualities doe neither availe nor hurt And God in producing of it hath no respect unto them But Christ Christ alone apprehended by faith for the remission of sinnes is the onely spring and cause of all good and salvation to all believers and living and working in them by his Spirit to regeneration V. 14. Above all these the Italian instead of all these to the end that you may worke all these particular things Get you a habit of charity which is the root of all these vertues The bond namely the only meanes of a true and perfect union which ought to be between believers aboue all humane conjunctions and which containeth perfectly in it selfe all the duties whereby men are joyned with God and one with the other V. 15. Of God namely that holy tranquillity in your Spirits and that spirituall concord which God requires and creates in his beleevers Rule namely governe and temper all your affections so that they may all yeeld and have a relation thereunto In one body namely in the communion of the Church which is Christs body Thankefull for the benefits received from God and men V. 16. Let the word namely the doctrine of the Gospell have a firme seate in your hearts and in the middest of your Church and as the soule dwels in the body to preserve it alive to cause it to grow and operate by it So let this active truth be in you in abundant fruits of good workes With grace in a godly gracious manner which may allure and edifie the hearers See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts by a lively feeling of the soule and not with the lips onely V. 17. In the name calling upon his holy Name and according to his command and to his honour and service V. 18. In the Lord namely as it is fitting for women that are in Christs communion as members of his Church Or according to his command Or in respect and by vertue of him V. 20. In all things which belong to the right of parents and whereunto children are lawfully bound Ephes. 5. 24. V. 21. Lest they be lest they put off all manner of affection and desire of being thankfull to you Despairing through your immoderate rigor of obtaining your good wils Or lest they lose all joy of heart and so run into precipitate resolutions V. 22. In all things as v. 20. According to the namely your corporall and worldly masters As Eph. 6. 5. Eye service See upon Eph. 6. 6. V. 24. Of the inheritance namely the heavenly inheritance which though beleevers doe obtaine meerely by vertue of their adoption yet it is promised unto them likewise by the name of reward and guerdon for to incite them to doe well The Lord who being the Soveraigne Lord of all giveth and appointeth to every one his vocation and thereby exerciseth his command in the world CHAP. IV. Vers. 1. EQuall that is to say all enterchangeable duties of masters to servants V. 2. Watch being alwaies attentive and ready and fittingly prepared to present them unto him V. 3. Unto us as to other Apostles and Evangelists who are not prisoners as I am A doore namely that he will give us opportunity and occasion to preach his Word being at libertie V. 5. Without namely infidels and those that are strangers to the Church to give them no cause of offence or of hating persecuting and slandering the Church but rather to gaine them to you and edifie you V. 6. With grace with holie and spirituall mildenesse and in a fitting manner With Salt namely with wisedome and discretion or with good understanding which may excite and please the taste of the hearers See Marke 9. 50. V. 7. In the Lord in his worke or in the communion of his mysticall body V. 9. Onesimus some thinke it is the same as is spoken of Philem. 10. V. 11. Of the that are Jewes converted to Christianity These onely are Or mine onely workecompanions In Gods Kingdome which have been c. That is to say those that are with me and are worthie workmen The Kingdome namely in preaching the Gospell by which God gathers together and governes his Church and distributeth his everlasting goods V. 12. Labouring servently the Italian fighting assisting you in your troubles and oppositions with his servent prayers to God Perfect being no longer children but of full age in strength and understanding to know and performe the will of God See Matth. 5. 48. 1 Cor. 14. 20. V. 13. Laodicea these two Cities were neere Colosse Col. 2. 1. 16. From Laodicea it may be understood of some Epistle that the Apostle writ to the Laodiceans which was to be communicated to the Colossians and is now lost like divers more 1 Cor. 5. 9. Phil. 3. 1. yet without any diminution of the perfection of holy Scripture which consists not in a certaine number of bookes but in the full revelation of all the doctrine which is necessary to salvation and questionlesse hath in other places the same doctrines as were contained in those Epistles which are lost V. 17. In the Lord namely in his worke and service Or looke to the degree of service which thou holdest in the communion of his body V. 18. Remember that you may assist me with your prayers to confirme you in the faith by mine example and to give me occasion of comfort by your perseverance and other vertues Grace namely the grace of God in Christ. THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT SAint Paul as Saint Luke reports Acts 17. had by his preaching converted divers Iewes
apostasie great number of followers and finall destruction he sets down encouraging notwithstanding the Thessalonians against the terrour of this horrible danger by their well-established election and vocation and at the last he reproves some of them who lived disorderly and idlely commanding the Thessalonians to separate them from the communion of Christ in case they shewed themselves disobedient untill such time as they should come to true repentance CHAP. I. Vers. 4. GLorie in you As in an excellent fruit of our ministerie V. 5. Which is that is to say which persecutions for the Name of Christ are assured and certain Arguments unto you that God the just Judge will give you the reward and rest for it in his Kingdom and to your enemies on the other side eternall punishments Worthy that is to say conveniently qualified to enter into the possession thereof according to Gods order that he that must be like unto Christ in his crowne and glory must also be like him first in combats and troubles See Rom. 8. 17. 2 Tim. 2. 11. V. 7. With his mighty Angels the Italian with the Angels of his might namely his Ministers to execute his Almighty power Or. by whom he is encompassed in his glorie and Majestie V. 9. From the presence being condemned by Christ himselfe who shall then appeare in glory and soveraigne power V. 10. To be glorified to manifest the glorious effects of his promises and of his infinite power in bringing of his to his heavenly glory notwithstanding all the oppositions of their enemies to be eternally glorified and praised in them and by them Because we must suppose amongst which number I surely place you by reason of the credit which you have given to my preaching Our testimony namely our preaching whereby we have truely related and confirmed Gods truth V. 11. Of this namelie of this last signe accomplishment and reward of your heavenly calling by meanes of your perseverance V. 12. In your as in a mirrour and subject of the manifestation of his soveraigne power In him as in the cause spring and foundation of all your glory CHAP. II. Vers. 1. BY the comming as you doe assuredly looke for him and as you desire that he may appeare to your glory and that he may gather his whole Church into his Kingdome V. 2. In mind the Italian from the mind namely from your wise and setled judgement and from your quietnesse of spirit either by straying from things revealed in Gods Word or by curious enquiring after those secret times which are not revealed By Spirit namely by any doctrine or opinion raised under a false pretence of inspiration of the holy Ghost 1 Cor. 12. 10. 1 John 4. 1 2. Is at hand believers are indeed warned to watch continually as neither knowing the day nor the houre of Christs comming Matth. 24. 42. 25. 13. Rom. 13. 11 12. Jam. 5. 8. 1 Pet. 4. 7. but the Apostle doth here condemn certain determinations of approaching times by which mens minds were troubled and drawne away from their callings And the Gospel slaundereds when they were disapproved by a contrarie event V. 3. A falling away namely that great and generall revolt of the outward Church from the faith and profession of the pure truth of the Gospell Be revealed namely that untill Antichrist be risen and publiquely appeared and exercised his tyrannie and wickednesse whose sinne is in the highest degree because he is not onely a disloyall servant and open enemie but also an usurper of the Sonne of Gods Empire This Name is taken from the name which the Jewes gave to Antiochus The Sonne of namelie he that is condemned to everlasting perdition Rev. 19. â—0 see John 17. 12. V. 4. Who opposeth the Italian that adversary that great and deadly enemy of Christ and of his truth and Church Above or against This is also spoken of the resemblance between Antichrist and Antiochus Dan. 11. 36. who did not disanull all manner of religion but would onely allow of that which he himselfe had established and Antichrist was to doe the like All that is not onely above the true God but above Kings Potentates and others to whom the name of God is attributed for some resemblance see John 10. 34 35. Sitteth that is to say â—aignes and commands this circumstance is taken from what is spoken of the King of Tire Ezek 28. 2. In the Temple namelie in the middest of that assemblie which hath before been the true spirituall Temple of God namelie his Church and shall yet beare the name and the markes of it but with much corruption See 2 Cor. 6. 16. 1 Tim 3. 15. Shewing having made himselfe absolute Lord of consciences and bringing all things under his obedience and working them to his owne advantages not directing them â—o God alone in Christ by the pure preaching of his truth That he is by usurpation if not of the outward name yet at the least of Gods incommunicable qualities properties rights and preheminences V. 5. I told you by a propheticke spirit and divine revelation V. 6. Ye know by that I told you by word of mouth What Withholdeth namely what hindereth and keepes it backe at this present time untill the time which God hath prefixed According to the opinion of the most ancient Doctors of the Church we must understand it to be the Roman Empire whose subsistencie stayed the manifestation of Antichrist he being to build his tyrannie upon the ruines thereof Revel 13. 1. 11. 17. 9 10 11. and therefore the Christans in former times praied for the lasting of the Roman Empire though it was most cruell because after that they looked for a worse V. 7. For he gives a reason why he said that it was kept backe for even in those daies the Apostle saw in Spirit the first roots and foundations of the kingdome of Antichrist growing up which notwithstanding he doth not specifie peradventure he meanes the excesse of reverence given to the great City even in things belonging to Christianitie which in time would grow on to meere idolatrie and slavery See 1 John 4. 3. The mystery namely that great designe and wicked worke of usurping Christs dignities over his Church under the maske of piety and Christian Religion Rev. 13. 11. and 17. 5. 7. yet quite contrary to the Gospell which is the true mysterie of pietie 1 Tim. 3. 16 Worke it begins to frame and insinuate it selfe into the spirits and minds of men He who namely untill that the Roman Empire successively held by particular persons doe fall to decay It being evident that the degrees of the falling of the one have been the degrees of the exaltation and establishment of the other V. 8. Shall consume by the efficacie of his truth he shall overthrow the falshoods cunnings and practises thereof and shall give it a deadly and incurable wound which seemes to have a relation to what is spoken Rev. 14. 6 7 8. Shall destroy of this
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
the doctrine and religion which teacheth true holinesse and righteousnesse pleasing to God according to which man ought to lead his life CHAP. III. Vers. 4. THe promise that is to say the effect and accomplishment of it V. 5. Willingly that is to say though they be sufficiently instructed by the holy Scripture yet either through neglect of thinking well upon it or through malicious extinguishing of this light they have no lively apprehension or doe utterly cast off the remembrance of it Were of old the Italian were made of old and consequently may be overthrown as God gave a proof and essay thereof in the destruction of the primitive world by the floud Out of the water for the Scripture placeth the deep of waters under the earth and the sea and rivers about it V. 6. Whereby namely by the waters under and about the earth Gen. 7. 11. V. 7. Which are now that is to say the world in its elementary parts high and low in the state which they have been in since the floud to shew by the comparison of these two worlds that the change which shall be made in this last world by fire shall be onely in the forme and qualities and not in the substance as it was in the first by the water V. 8. One day that God everlasting doth not judge of the lastingnesse of time after the same manner as men do who measuring it by division and succession of small parcels and besides referring it unto their own being and lasting do finde the termes of it to be very long whereas God comprehending all ages gathered together in the indivisible point of his eternitie and comparing it thereunto makes no distinction therein of short or long V. 9. Long suffering that is to say if there be any manner of sslacknesse in his comming as the flesh falsly conceiveth that is not through forgetfulnesse or slownesse but through long-suffering to give his elect time to be converted and so to make up the number and likewise to make the wicked inexcusable That any namely of us or of the elect who are his as we are V. 10. Shall melt not to be brought to nothing but to be changed in forme and qualitie see Job 14. 12. V. 11. Seeing then that is to say as well for fear of that terrible ruine of the present world as for desire of everlasting happinesse in the new world and through an holy disdain and contempt of the vanity of the present state of it which ought to be changed in this manner V. 12. Looking for that is to say persevering in patience untill the time which the Lord hath prefixed Hasting unto that is to say advancing your selves through a fervent zeal and desire in the course of your heavenly vocation to attain unto the perfection which shall then be Phil. 3. 11 12. V. 13. Wherein in which state of the world sin and the kingdom of it shall be altogether brought to nothing to give place unto the perfect righteousnesse which shall then be in the whole body of the Church Or into which new Heavens none shall come but onely true beleevers justified by Christs blood and sanctified by his Spirit Revel 21. 27. 22. 14 15. V. 15. Salvation that is to say a saving thing for you and for the whole Church Rom. 2. 4. Hath written unto you some thinke he meanes Saint Pauls Epistle written to the Hebrewes ⧠THE FIRST EPISTLE generall of St. JOHN the Apostle ARGUMENT THis Epistle containeth three principall parts dispersed up and downe in the Epistle without any speciall distinction or order The first of doctrine of the holy Trinity of Christs Person and of his Office of the benefit of redemption regeneration and glorification of beleevers and of the gift of the Holy Ghost and of his dwelling in them and of his power in enlightning their understandings encouraging their hearts and sanctifying them to newnesse of life and of faith and of calling upon God and of his love towards beleevers and of beleevers towards him Of the nature fruit and end of good workes Of the comming of Antichrist and of the sinne against the Holy Ghost The second is of exhortation to holinesse purenesse and obedience and especially to true brotherly charity The third is of admonition to beware of seducers back-sliders hereticks and Antichrists whom the Apostle biddeth them to discerne with great care by the light of the Holy Ghost and by the rule of Gods Word guarding and strengthning beleevers against the scandal and danger of such plagues CHAP. I. Vers. 1. WHich was namely the Sonne of God true everlasting God John 1. 1. who also hath taken human nature in which he hath manifested himselfe he is the subject of our preaching Which we have heard of whom we have been fully certified by all manner of proofes of sence of reason and of Gods Spirit Luke 1. 2. 2 Pet. 1. 16. Our hands a figurative speech the handling being done by an immediate application of the Organ to the object is the most certaine of all the sences Luke 24. 39. John 20. 25. Of the Word namely of the Sonne of God Iohn 1. 1. who hath not onely life in himselfe but is likewise the authour of life in men especially of the spirituall life John 1. 4. 5. 26. 1 John 5. 11. V. 2. For the life the Italian and the life namely he that is the onely spring and dispenser of life Was manifested namely in the flesh and the assumption of humane nature John 1. 14. 1 Tim. 3. 16. V. 3. May have fellowship or be by true faith united to the Church and Christ its head to be partakers of his goods and life and are by him perfectly united with God Iohn 17. 21. V. 4. That your joy that is to say that you may be the more confirmed in faith and by this meanes may have the fruition of that divine joy which consists in the feeling of Gods grace and in the comfort of the Spirit which may also increase in you untill it is come to its perfection 2 Iohn 12. V. 5. The message that is to say the summe of the Gospell consists in this that we have communion with the father that is to say that we are by him called to the participation of his grace life and glory which cannot be done but onely by meanes of regeneration to his likenesse in righteousnesse and glory No darknesse of ignorance error falshood and sinne V. 6. If we say this verse and those that follow are also concerning that message We lie because that the true union with God doth necessarily import a participation of his happinesse and likenesse of his vertues see 2 Cor. 3. 18. V. 7. He is in the he in his owne proper nature from everlasting possesseth the perfection of vertues which are meant by the light whereas beleevers doe but onely walke in the light that is to say they live and converse following that light of God which is
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