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
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
time between the Iewes and that mixture of nations which took and bare the name of Samaritans As for the Kingdome of Iudah the History declareth that though the Church and Gods true service and corsequently his Word Sacraments Grace Presence and Spirit were therein preserved yet as well through the peoples enraged inclination to idolatry as by the infection of the ten tribes there were such vices engrafted into it both against the first and second table of Gods Law that they could never be rooted out neither by the Prophets ministry nor by Gods punishments nor by the authority and zeal of many excellent Kings who excelled in piety and vertue and whom God raised from time to time to repaire the breaches and to stay the imminent ruine Whose holy endeavours and works were almost alwayes overthrown by their successors boundlesse impiety So that the Lord at last after hee had miraculously saved the people of Iudah out of the Assyrians hands delivered them into the Caldeans hands who afflicted weakned subdued and wasted them severall times and at last took sacked and burnt the City of Ierusalem and the Temple of God extinguished the Royall Line and carried away the small remnant captive to Babylon After all which through the excesse of the Iewes malice and Gods rigorous vengance a small remnant which remained in the countrey was carried into Aegypt in a state not lesse lamentable but farre more accursed than theirs who were in Babylon the most terrible Eclipse and interruption that the ancient Church ever bad Which notwithstanding Davids progenie and the holy seed among the people was preserved the one to bring forth Christ according to the flesh at the appointed time and the other to people the Church and to bee gathered and ingrafted in his everlasting spirituall Kingdome by the power of Gods promises CHAP. I. V. 2. BAalzebub see upon Matth. 10. 25. V. 7. What manner namely what was his stature habite and shape V. 8. Hairie either by reason of his own hair or by reason of his Prophetick mantle which he wore that was of haire Zac. 13. 4. Mat. 3. 4. V. 10. If I be seeing that after so many proofes of my being a Prophet and notwithstanding my faithfulnesse you will yeeld me no faith nor obedience but by a prophane scorne you call me man of God I beseech that great Lord whom I serve that he may confirme and make good my ministery by thine examplary punishment A motion of the Spirit of God in zeale of a just punishment see Luke 〈◊〉 54. V. 13. Let my life take compassion on mee and spare my life V. 17. Iehoram brother of Ahaziah and sonne of Ahab 2 King 3. 1. CHAP. II. V. 2. TArry here this is spoken by Elias to make Elisha so much the more desirous of going along with him that he might be a witnesse of his taking up into heaven which the Church was to bee certified of in all ages for divers ends V. 3 The Sonnes see upon 1 King 20. 35. knowest thou this was by Gods spirit revealed to some of those Prophets and peradventure to the whole Colledge V. 9. Be upon me seing thou hast consecrated mee to be thy successor and conductor of the Prophets mediate towards God for me that he may grant me gifts and the conduct of his spirit which thou hast had in great eminence as Num. 11. 25 even twice as much as any ordinary Prophet to the end that I may be capable of that degree of superiority having a larger portion of gifts then ordinary V. 10. A hard a rare and singular thing which is not ordinarily promise nor can be obtained but by very fervent and instant prayer see 1 Pet. 4. 18. if thou see me I give thee this for a signe to shew thee whether thy desire and my prayer have been heard The sense is if God permits thee to see me goe up into heaven he will also grant thee that gift which thou desirest To raise Elisha his attention so much the more to mark this great miracle with all its circumstances so much the better V. 11. A Charet or the likenesse of a charet went up was ravished up into heaven and in an instant transformed out of all qualities and conditions belonging to this mortall and earthly life and clothed with eternall and spirituall without passing by the way of death as Enoch Gen. 5. 24. Both examples being as it were a prelude of Christs glorious ascension into heaven see 1 Cor. 15 51. 1 Thes. 4. 17. by a whirlewind wrapped up in a fold of clouds and darknesse which did presently take him out of sight V. 12. The Charet as thou hast been the Lords faithfull warrier for the safety of his Church so now art thou carried into his Kâ—ngdom of glory as it were upon a tryumphall Charet rent them to shew that he was grieved and much moved V. 14. Where is I shall see now whether God hath heard me concerning the gift of that portion of spirit which I desired of him in trying to doe the same miracle as Elias did words of invocation and faith rather then of doubt and diffidence V. 15. They said may bee by revelation or by some splendor majesty or divine manner of moving which they perceived in him the spirit God hath by a firme and lasting grace conferred the same gifts of his Spirit upon him as Elijah had as Num. 11. 25. V. 16. Lest peradventure for it is likely that Elijah had often been ravished so and divinely transported and afterwards sound againe see 1 Kings 28. 12. V. 17. Till he was being overcome with their importunity he could not gain-say them send to assure them that Elijah was no more upon earth and by this meanes bring his owne ministery into so much the more esteeme V. 19. The ground barren the Italian hath it the land disinhabited by reason of frequent sicknesses abortive births sudden deaths c. Others say that hereby is meant the baâ—renesse of the plants and their corruption V. 20. A new for feare of some legall uncleannesse and also for reverence of Gods power which shewed it selfe in this miracle V. 21. And cast not because there was any naturall power in the salt to work any such effect especily there being but such a little quantity of it but onely by the will of God who makes use of any thing he pleaseth for a signe or token of his power to shew by the weaknesse of the signe though it have some relation to that effect that the vertue proceedeth immediately from him see Exo. 15. 25. 2 King 4. 41. and 6. 6. V. 23. Mocked him not onely through a childish kinde of wanton boldnesse in regard of his person but through a kinde of prophane impietie towards his ministery they being bred up in Idolatry which Elisha's prophetick spirit did very well perceive and therefore hee caused them to taste the punishment thereof V. 25. He went being driven out of one place
11. 11. V. 18. Hitherto to this houre and at this time when this book was gathered out of the ancient Chronicles Kings Gate one of the Temple gates for each gate was assigned to one of the chiefe families 1 Chron. 26. 13. see of this gate upon 2 Kings 16. 18 Ezech. 46. 1. 2. Portâ—rs the chief of the Porters of which see vers 22. V. 19. Keepers of the gate in the old time anciently before the Temple was built the hoste when the people marched in the Desart in manner of an Hoste or Camp encompassiâ—g the holy Tabernacle like a Kings or Generals sent of the entry of the said Tabernacle which had no gates V. 20. Was with him he had been singularly guided by Gods Spirit in his generous actions and accompanied by his blessing all his life time Num. 25. 11. 12. V. 21. Zechariah in the time of David 1 Chro. 26. 1. 2. of the Tabernacle which David had made for the Arke 2 Sam. 6. 17. V. 22. All these of which see ver 17. Samuel there is no mention of this any where else it may 〈◊〉 this order was made after the Ark was sent home from the Philistines 1 Sam 7. 1. V 23. Satâ—ey this is also referred to Davids time of the house some hold that by the house of the Lord here is meant the Tent which David erected for the Tabernacle in Ierusalem 2 Sam. 6. 17. and by the house of the Tabernacle Moses his Tebernacle which was in Gibeon with the Altar 2 Chron. 1. 3. 5. V. 25. With them namely with those foure chief ones v. 17. who alwayes were neer the Temple in Ierusalem Nâ—w their brethren were divided into foure and twenty Reliefes or Orders 1 Chron. 26. according to which they were to enter into service week after week 2 Kings 11. 5. V. 26. The Chambers whereof see 1 Kings 6. 5. V. 27. Round about in the Chambers which were in the porticoes which encompassed the body of the Temple V. 28. Had the charge see upon 2 Kings 12. 9. V. 30. The ointment the Italian hath it the perfume whereof see Exod. 30 7. 34. V. 31. In the paâ—â— a kinde of an offering Levit. 2. 5. V. 32. Shewbread of which see Levit. 24. 5. 6. V. 33. Day and night morning and evening at the twice offering of the daily offerings V. 35. And in Gâ—beon Sauls race is here reiterated for some unknown cause CHAP. X. VER XIV ENquired not he did not humbly submit himselfe to Gods silence whereby he denied his 〈◊〉 aâ—d went on to question with the devils 1 Sam. 28. 7. and had not used those laudable and and holy instances of true humiliation conversion and prayers to move and encline the Lord to reveale his will unto him CHAP. XI VER VIII ROund about building up the inside about the place even from the Terrace or Miâ—lo V. 10. To make him to maintaine and strengthen him in his Kingdom against all his enemies V. 14. And they this Eliazar and Shammath with him who is named 2 Som. 23. 11. V. 24. The three which three were Abishai â—enajaâ— and Asael 2 Sam 23. 16. 20. 24. V. 26 Eâ—hanan 2 Sam. 23. 24. some of these Captaines had other names and here there are more set down then in Samuel whether it were that David did encrease it afterwards or that he did substitute others in the place of them that dyed or that those which are named after ver 42. had some other Offices besides Samuel his thirty V. 42. Thirty with him this Adina was a Colonell and had thirty Captaines more under him in his Regiment CHAP. XII VER I. KEpt himselfe close and durst not converse freely in the land of Israel of which Ziklag was in those dayes 1 Sam. 27. 6. V. 2. Brethren people of the same Tribe of Benjamin as Saul was V. 4. Among the thirty namely inferiour Captaâ—n 〈…〉 s which hee commanded as Colonel V. 8. Into the hold namely into Ziklag it selfe which was in the wildernesse of Iudah or some of those strong holds where David fortified himselfe 1 Sam. 23. 14. 19. 2â— V. 15. Went over in Sauls dayes to goe and joyne themselves with David in the first in the March Moone when Jordan began to be full and continued so till after harvest â—â—sh 3. 15. Ier. 49. 19. V. 18. The Spirit this Amasai had a certain divine motion which did put him on to utter these words with such an efficacie and zeale that it imprinted in Davids heart a firm belief of his fidelity see Iudg 6. 34 V. 20. To Ziglag the Italian addeth from thence 〈◊〉 Ziklag namely from the Philistines Camp 1 Sam. 29 11 V. 22. The Hoste of God that is to say a very great one for the Hebrews doe adde Gods names unto certain things to exaggerate the excellence or greatnesse of them V. 27. Was the leader the head of the Priests being Abiathars chiefe Deputy who was the High Priest 1 Sam. 23 9. V. 29. The kindred the Italian the brothers of the same Tribe V. 31. Of the halfe Tribe on this side Iordan for of the other halfe mention is made verse 37. V. 32. Vnderstanding some referre this to the knowledge of Astrologie by which they might fore-see the naturall dispositions of the aire and seasons and divers accidents of inferiour bodies subiect to the government of the celestiall ones things which oft times are of great monent in enterprises though even at that time and ever since judiciall Astrologie hath gone beyond its lawfull bounds see Est. 1. 13. O hers understand and take it to be onely a naturall wisedome and sagacity gotten by long experience to discerne and know the very moment of opportunities a thing very important and helpfull to the good successe of affaires V. 39. Their â—rethren that is to say they of the same Tribe V. 40. Mules set to draw Caâ—â—s CHAP. XIII VERS II. AND that it bee if it please God to shew us that this design is pleasing unto him granting us blessing and assistance therein and that hee gain-say some oracle or accident V. 3. Let us bring againe from Kiriath-jearim 1 Sam. 7. 1. Enquired not at it to desire the Oracle of God for to doe any divine worship there the people contening themselves to goe to Gibeon where the Altar was 2 Chron. 1. 5. to sacrifice there V. 5. From Shihor which are the two uttermost 〈…〉 ds of Palestine long wayes see Iosh. 13. 3. 5. Shâ—hor see upon Num. 34. 5. V. 6. Whose name is called upon namely before the Arke the faithfull hearts and eyes being turned that way when they called upon God CHAP. XV. VER II. NOne ought the Italian it is not to carry it ought to bee carried upon Priests shoulders and not drawn upon a Cart as it was done at another time whereupon grew the inconvenience 2 Sam. 6. 3. for ever continually without any variation untill the time by him prefixed V. 5. His brethren namely the
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
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
blinde affection contrary to Gods Covenant they have been discom 〈…〉 d and could not releeve thee V. 21. From thy even from thy first beginning V. 22. The winde that is to say thy Kings and Printes together with all their power counsels and enterprises shall be dispersed and brought to nothing Lovers namely the Egyptians thy confederates or the false Prophets and Priests to whom the people were joyned in love and affection against God and his Prophets V. 23. Inhabitant thou livest in greatnesse height and security as if thou stoodest upon the top of Lebanon see upon vers 6. How gracious he mocketh the Jews who in their prosperity were like to a pleasant and dainty woman but they should quickly lose that flower being brought into extream distresse like a woman that travelleth V. 24. Câ—niah it is the same as Ichoiakim 2 Kin. 24. 6. and Ieconiah 1 Chron. 3. 16. The signet that is to say though he had been heretofore neere and dear unto me as a signet is very carefully carried and kept see Cant. 8. 6. Hag. 2. 23. Pluck thee I would forsake thee and put thee away see 2 Kings 24. 14 15. V. 28. This man whence comes it that he is so despised like some old idol that falls in pieces or like some foul broken vessel that is of no value Ier. 48. 38. Hos. 8. 8. is it not for his sins CHAP. XXIII Vers. 1. PAstors that is to say Governours as well Politick as Ecclesiasticall namely Kings Magistrates and Priests V. 3. Gather this in part and by figure may be referâ—ed to the return from the captivity of Babylon but the perfect spirituall accomplishment is in the gathering together of all the Elect into the Christian Church by Christ the supream Pastor who hath to that purpose imployed the Apostles Evangelists Prophets c. Eph. 4. 11. see Ioâ— 10. 16. V. 5. Unto David namely according to the flesh and in his stead Branch a title which is often given to Christ in the Prophets as well in regard of David whose right branch he was as also in regard of the Church of whose life and subsistence he is the root V. 6. Iudah that is to say the true Israel according to the Spirit which comprehends all the Elect and beleevers Name namely Christ who shall bee acknowledged to bee the true everlasting God who in the humane nature which he hath taken upon him shall fulfill all manner of righteousnesse for his Church and by vertue of his own righteousnesse shall obtain of God justification and absolution of sins for all beleevers V. 7. Therefore that is to say This glorious and admirable everlasting salvation figured by the deliverance out of Babylon will dim the lustre and almost blot out the memory of all ancient temporall deliverances V. 9. Mine heart that is to say I Ieremiah am grieved to the very heart to see this poore people made even incorrigible and their evils past cure by the seducement of false Prophets A drunken that is to say troubled partly with wrath to see Gods Word so contemned and gainsaid and partly with fear by reason of Gods threatnings V. 10. Of swearing namely false oaths or perjuries c. Or Gods curse for their execrable sins Their course they run to evil and study to their uttermost power for to doe it Ier. 2. 24 25. and 8. 6. V. 12. Their way that is to say all their actions and whatsoever they undertake wanting the light and guide of good advice shall bee occasions to make them fall into utter ruine which there shall bee no way to deliver them from Psal. 35. 6. V. 14. The hands flattering them in their sins and deceiving them with their prophecies and making themselves examples and heads of rebellion against my true Prophets V. 18. For these may be Gods word in this sense they are false prophets for none of them have had any prophetick revelation from me vers 22. Others will have them to be the false Prophets words for to encourage the affrighted people against Ieremiahs threatnings as if he and such as he was could not certainly know nor declare things to come and therefore that they ought to feed themselves with good hopes V. 20. In the that is to say when it is come to passe you shall conceive the truth firmnesse and weight of my threatnings which are now despised by you as vain terrors because the execution of them is put off for a while V. 23. Aâ—â— thinke yee that the far distance of places can hinder my knowledge or my strength V. 25. Dreamed that is to say I have a prophetick revelation in a dream V. 26. Is it in the heart of the that is to say I do appeal to their owne consciences if they doe not know that they do falsly alleadge Gods revelations Or have they concluded in their hearts to make a continuall trade of false prophecying V. 27. Forget that is to say to lose all knowledge and right understanding of my truth and all respect due to me V. 28. The chaffe why should mens lies and inventions which are things of no value be mixed with the true food of the soul which is my Word V. 29. Is not that is to say the true marke and triall of my word is that through the power of my Spirit which accompanieth it it purifieth the Consciences of beleevers and doth lively animate them and inflame them with holy zeale and love and doth also on the other side tame and terrifie obdurate Consciences whereby it is an easie matter to discerne true Prophets which produce these good and divine effects from false ones which doe nothing at all but are barren and unprofitable V. 30. Steal that do fraudulently take upon them to preach my Word which doth not belong unto them but to the true Prophets whom I have called and from whom they take away all authoritie and credit Or which borrowing some termes and parcels of true Prophecies doe cover and paint out their false ones therewith V. 31. That take their tongues and say that doe undertake of their own heads to speak in my name Others that doe frame their tongues and doe artificially counterfeit the Prophets V. 33. People a sharpe reprehension of the peoples prophane malignity who in scoffe or despight did reprove the Prophets telling them that they had nothing in their mouthes but the Lords burdens namely his threatnings and curses Isa. 13. 1. as if they should say Have you yet any more mournfull prophesies for us after so many as you have already related to us Will you never speak any thing else to us Say unto them a word of indignation and refusall V. 35. Thus shall that is to say enquire of Gods Word with reverence and purenesse of heart V. 36. Word the prophane scorning and sleighting of my Prophets shall be the cause of their being accursed and of their ruine which shall as surely befall them as if it had beene foretold them by
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
for this grace is not universall nor common to all V. 12. Because their waters these admirable effects shall be produced because the Gospell shall be accompanied with a celestiall power of Gods Spirit Shall be meat this may signifie the double use of beleevers good works the one to the glory of God and advancement of their own salvation the other to the edification and correction of their neighbours V. 13. Ioseph whose posterity was divided into two Tribes Ephraim and Manasseh See Genesis 48. 5. 1 Chro 5. 1. V. 15. The great sea namely the Mediterranean sea in regard of the little seas or lakes of Palestine Now these bounds or borders doe signifie that Christs kingdome shall have its perfect being within it selfe and shall be severed from the world V. 17. The border of Hamath namely the uttermost part of the Northerne line which from Hamath shall turne Eastward V. 18. From the border namely Hamath where as it were in an angle shall meet the North and the East side The East sea namely the sea of Sodome Ioel 2. 20. Zach. 14. 8. V. 19. The River namely Sihor called the river of Egypt Num. 34. 5. Josh. 15. 47 1 Chron. 13. 5. V. 20. From the border from the end of the foresaid Northerne line unto that place where the land of Hamath butts upon the Mediterranean sea towards the North. V. 22. The strangers a figure of the calling and ingrasting of the Gentiles into the Church CHâ—P XLVIII Verse 1. HAzar 〈…〉 an the meaning seemes to be there shall be a line drawing from the Mediterranean sea along by the way of Hethlon to Hamath and from thence to Hazar-enan which on the one side borders upon the land of Hamath and on the other side upon the countrey of Damascus For Dan these divisions are quite differing from the ancient divisions which Ioshua made and by these seems to be shewen the equall râ—ght which Gods children shall have in his Church and in his spirituall goods V. 9. The â—blation the Italian The part This consecrated part which was five and twenty thousand cubits in length and as many in breadth was divided into three parts ten thousand of those cubits in breadth was for the Priests and there was the Temple other ten thousand cubits were for the Levites v. 13. The other five thousand were for the city of Jerusalem and there being a great deale of space yet left Eastward and Westward besides these five and twenty thousand câ—bâ—ts that was for the publique officers and for the Prince v. 18. 21. V. 12. Most holy Belonging onely to the Priests who were to enjoy it in the presence of God in the exercise of their Function in the Temple as they did the most holy parts of the offerings Lev. 2. 3. V. 14. The first fruits This part was consecrated to God as the first fruits of the earth were V. 16. The measures This representation is altogether figurative and mysticall representing the perfect constitution and ordering of the body and state of the Church as Rev. 21. 16. V. 18. That serve All those which doe the publike service in the meanest kindes of secular callings V. 28. To the river Called Sihor or the river of Egypt the Southerne confine of Palestine V. 35. The name Gods presence in his Word grace spirit and vertue shall give the Church its true being wherefore for to give the Church its true name we must say That it is the assembly in which God is present in the aforesaid manner See Isa. 26. 4. Jer. 33. 16. The Booke of the Prophet DANIEL ARGUMENT THough Daniel did never exercise the publique Calling nor Function of a Prophet in the qualitie of an Ecclesiasticall person to preach to the people and expound in sacred assemblies the revelations which were sent him by God yet his booke hath alwayes beene insâ—rted amongst the number of the other Prophetâ— as containing most speciall and admirable predictions of the state of the world and Church from his time untill Christs comming in the flesh gathered by himselfe and published in this Booke Whereiâ— we may observe two generall parts the one Historicall and the other Propheticall In the first he sets downe what notable things happened concerning his owne person and his course of life to make himselfe to be acknowledged a Prophet authorised by God relating how that in his youth he was carried away captivâ— to Babylon and was with others of the same Nation age and condition chosen to be instructed and consequently employed in honourable employments in that Empire But that God having taken them into his particular care and charge did 〈◊〉 those humane instructions by an infusion of divine giftâ— and graces First in a spirit of sanctification zeale and singular piety â—ried by cruell torments inflicted upon Daniels three companions in their youth and upon Daniel himselfe in his old age and besidâ—s in sâ—verâ—ignâ— understanding and wisdome wherein Daniel was remarkable and spoken of as iâ— were by a common Proverb whereupon they were promoted to eminent dignities to the great â—ase and sustenancâ— of the Church in her captivitie and sufferings in Babylon And at the last in the spirit of Prophâ—ciâ— in Daniel which manifested it selfe first in 〈…〉 ing Nebuchadnezzar in mind of his 〈◊〉 which he had forgotten and interpretting of them and afterwards in the miraculous prediction of the â—vills which did hang over the head of Belshazzar his grandchilde But it did fully shiâ—◠〈◊〉 in the incompâ—rable visions set downâ— iâ— the second part of this Booke concerning the foure grâ—â—â— Monarchies of the world â—ntill the â—â—mâ—ing of Christ and especially touching Selucides King of Syria and other successors of Alexander under whom the Iewish Church should suffer most grievous and mourneâ—ull accidents and especially under Antiochus Epiphanes the most cruell subtill and pestileâ—â— persecutor that ever the Church â—ad his principall â—ime and end being to root out Gods worship in it together with all impression and motion of piety in mens hearts Under the figure of whom are also foretold the persecutions of Rome whilst it was â—eathen and also of Antichrist the last deadly enemiâ— of the Christian Church as Antiochus had beene of the Iewish Church against whose outrages the Prophet comforteth and strengtheneth the Church by the promise of Gods helpe and deliverance in his appointed time lifting their hearts notwithstanding up for a soveraignâ— comfort to Gods promise of everlasting salvation by Christ who being established by the father to be the everlasting King of the world should from time to time cause 〈◊〉 to fall upon thâ—se Empires and should at the last lay the foundation of his ownâ— spirituall and everlasting Empire upon the redemption purchased by his death the prefixed time whereof is more cleerely showen to him then to any other Prophet through which all 〈◊〉 ceremonies being accomplished in their signification the use of them should also be abolished to 〈◊〉 to the service of God in
suffered to raise themselves to that dignity and authority Teare As they use to doe in the slaughter houses for to devoure up all Or worse then ravening beasts who alwayes leave some foot or bone Amos 3. 12. V. 17. The sword namely the punishment of my judgements His arme Which signifieth the power as by the eye is signified counsell and advice as much as to say I will take away from them the place of Conductor and Head and will degrade them quite see 1 Sam. 2. 31. CHAP. XII Verse 1. THe burthen The Prophecie uttered by Gods commission For Israel the Italian concerning Israel concerning the victories which God shall grant unto his Church which is the true Israel according to the spirit V. 2. Jerusalem My Church being set upon by her enemies shall be an occasion that I will strike them with amazement So that they shall not be able to bring their designes to any happy end but shall be the causes of their owne ruines Isai. 51. 17 22. Jer. 51. 7. In the siege In the very instant that they were ready to doe their best and last endevours V. 3. A burthensome stone the Ancients observe that this is taken for an exercise or game which was very frequent in Judea namely to take up a great round stone to try ones strength lifting it up from the ground sometimes to their knees sometimes to their navels sometimes to their shoulders and sometimes as high as their heads at which sport many times they did grievously hurt themselves The meaning is the enemies of the Church shall strive and endevour who shall be able to doe her most hurt but the stoutest and valantest of them all shall be overcome See Matth. 21. 44. V. 4. I will smite I will take away all strength and understanding from mine enemies See Psal. 76. 5 6. V. 5. The Governours The Apostles and Euangelists shall fill the world with wars and dissentions by preaching of the Gospel Luke 12. 49. by which the enemies shall goe to ruine and the Church shall be re-established Obad. 18. V. 7. Shall save The meaning is Christs salvation shall first be proffered to the poore and weake like to the tents of those poore Jewes that lived in the fields and were not comparable to Jerusalem which was a royall and strong city belonging to the House of David that is to say The Kings and great Ones shal be last converted as the event did verifie it under the Gospel to shew the prerogative of meane ones with God See James 2. 5. V. 8. And he The weake and feeble shall by Gods Spirit be strengthened and confirmed in heroicall vertues as David was see Joel 3. 10. The House of David namely The Princes of the blood royall who were also chiefe Officers of the Crowne by which are meant the Apostles who should be endowed with so many graces in Majestie Authority Strength and Truth that they should seeme to be Gods and Angels in the world rather then men See Gal. 4. 14. V. 10. I will powre A prophecie of the last conversion of the Jewes whereof see Mat. 23 39 Rom. 11. 26. 2 Cor. 3. 16. The Spirit namely The presence the operation and the gifts of Christs Spirit which is given through grace and is the Seale and earnest of Gods grace and doth alone produce in Believers holy and acceptable prayers Rom. 8. 25 26. They shall looke that is to say They shall turne to me by Faith Have pierced Psal. 22. 16. Matth. 27. 35. Jâ—h 19. 34. Mourne â—â—r him They shall be exceedingly grieved at their forefathers misdeeds See Jer. 3. 21. Acts 2. 37. V. 11. As the mourning It is likely that hee hath a relation to those solemne lamentations which were appinted for Josias his death who was slaine in the field of Meghiddo 2 Chro. 35. 22 25. And it seemes that Hadradrimmon was some city or strong hold in the said field made mention of onely Zech. 14. 10. V. 12 Every Family Circumstances taken from the manner of publike mournings in which they used to shut themselves up in their houses with their families and refraine the company of women and all manner of delightfull conversation see Numb 20. 29. Of Nathan A branch of Davids posterity out of which sprung Zerobabel who was next to the crowne after Solomons line failed See 2 Sam. 5. 14 Luke 3. 27 31. V. 13. Shemeâ— It seemes that it was some Familie of the Levites 1 Chron. 6. 17. and 23. 10. And the Prophet doth in this manner specifie these Families whereof some had held temporall and some Ecclesiasticall offices to shew that as the Church and State were united and joyneâ— in persecuting of Christ and in putting him to death so they should joyntly doe penance for it CHAP. XIII Vers. 1. IN that day namely when the Messias shall be come into the world A sountaine namely The grace of God in remission of sinnes and regeneration of Spirit shall be proffered to all Believers in Christ. A figure taken from the Waters of the Temple and thâ— washings according to the Law V. 2. The Prophets namely The false prophets by which are meant all seducers and teachers of lies Uncleane spirit namely the Divels wicked and uncleane inspirations V. 3. Shall yet A represention of the spirit of knowledge discretion and zeale in Christs true Church to discerne false doctrines and oppose them Figurative termes taken from that which was commanded to false Prophets Deut. 13. 5 6. and 17. 2. V. 4. The Prophets All false doctrine and worship of former times shall be beaten backe by the cleare light of the Gospel Shall they weare They shall not dare to counterfeit the true Prophets who used to weare such kindes of garments 2 King 1. 8. Isa. 20. 2. Matth. 3. 4. V. 6. Shall say unto him If it appeares that he hath passed through the Church's Discipline because hee hath been a seducer hee shall confesse it and give God the glory approving of the Churches severity used for his correction A representation of the wonderfull power of Gods Spirit and light in convincing and correcting the ministers of error See Acts 8. 13. and 19. 18 19. V. 7. Osword True it is that for a time my Church shall be an enemy to all manner of false doctrine and false teachers but there shall likewise come a time in which by my secret providence Christs true Ministers according as hee himselfe was slaine by the Jewes for a false Prophet shall also be persecuted and slaine whence shall follow a great dispersion of Believers and of Churches in the world Hee seeme to have an especiall relation to the times of Antichrist My Shepheard Christ as well in his owne person as in the persons of his faithfull Ministers My Fellow To shew the unity of Essence and union of the will of the Father and the Sonne the Mediator See upon Isa. 5. 1. Jer. 11. 15. Joh 10. 30. and 17. 22. And I will In this
my Spirit be joyned to your preaching V. 25. The master me that am the Lord and true owner of the Church Heb. 3. 6. Beelzebub it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signifies the god or the Lord of Flies or according to some the driver away of Flies The reason thereof is uncertâ—â—â—e though some other Pagan Idols were so called Now the Iewes attributed it to the Prince of Devills Matth. 12. 24. by reason that all the ancient Baals were called devills Deut. 32. 17. Psalm 1â—6 37. V. 26. Nothing covered doe your offices freely and bee not affrighted for the worlds oppositions because that at the last the light of the Gospell shall breake forth and shall overcome all obstacles V. 27. In darknesse In particular and as it were in secret the house toppes which house toppes in those Countries were made flat like open terraces V. 32. Therefore for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world I say thus much more unto you shall consesse me shall make an open and free profession of beleeving in me See Rom. 10. 9 10. V. 33. Deny put him out of the number of mine V. 34. But a sword not by any naturall propertie of Christ or of his Gospell which contrariwise is the only meanes of peace betwixt God and men but by an accidentall consequence the devill and the world opposing themselves against Christ and his Kingdome and by reason of this deadly hatred violating all naturall and civill duties and respects V. 38. That taketh not that doth not dispose himselfe in a voluntary obedience and patience to beare those afflictions which God shall lay upon him as it were for his owne part in imitation of me who shall be crucified for the Church V. 39. That findeth that shall imagine he hath so well provided for the safety of his life and for his worldly commodities by renouncing the Gospell shall fall into everlasting death V. 41. He that receiveth He that thorow a spirit of Christian charity shall doe good to my servants and those that beleeve in mee by reason that they are such and not for any other civill or naturall or vicious respects shall be rewarded by me according to the diversitie of the persons to which hee hath done good more or lesse profitable to Gods service necessary for the Church and odious to the world A Prophet a minister and speaker of my word of a righteous man of a righteous and holy man and commendable for his spirituall vertues V. 42. Of these 〈◊〉 ones One of the ordinary members of the Church that is not eminent for any publike place noâ— noted for any singular qualitie and therefore contemptible in the worlds eye See Matth. 18. 6. and â—5 40 45. CHAP. XI VER 1. IN their Cities In the Cities of Galile of whence most of the Apostles were V. 2. He sent not for himselfe who was very certaine of the truth concerning Christs person Iohn 1. 29. but to assure his disciples thereof by Christs most effectuall word and presence V. 3. Art thou he namely the Messias which was promised to our fore-fathers V. 5. The blind hee seemes to send them backe to consider upon the prophesies Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his comming V. 6. That shall not that shall not have taken occasion to alienate himselfe from me by reason of my person seeming weake object and wretched in the respect of the world Nor by reason of my doctrine contrary to the fleshes understanding which bringeth tydings beareth along with it the crosse and tribulations 1 Cor. 1. 23. Gal. 5. 11. V. 7. Into the wildernesse where John the Baptist preached A Reed namely a thing of nought The meaning is did you goe by chance or to behold some worldly greatnesse or to heare the word of God from an excellent Prophet of his such a one as you beleeve Iohn was if it be so why doe you not give credit to the witnesse which hee hath boren of me V. 10. Before thy â—ace in Malachy it is my face but the sence is the same for the father hath appeared to the world in his sons person V. 11. A greater in dignitie of office and in clearenesse of doctrine of salvation shewing with his finger Christ already come and preparing the world to receave him Luke 1. 15 16. that is least every plaine beleever or servant of God in the state of the Church renewed by the Messias shall have more advantage then Iohn the Baptist hath had because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit spread abroad in greater abundance and vertue V. 12. The Kingdome Iohn hath begun to stirre up the desire of participating of Gods grace in the Gospell and that encreaseth and shall daily increase 〈…〉 ore and more by vertue of my spirit which brings forth strength of faith and fervency of zeale in mine elect in great number to come thronging into my Church to enrich themselves with the goods of it which in this is like unto a city taken by force where every thing is taken snatched up See Isa. 60. 4â—8 11 V. 13. For all Iohns prerogative above the precedent Prophets is that they have only foretold and described things to come but hee hath declared the present salvation and in him is begun the Evangelicall ministery and the legall and figurative ministery is ceased V. 14. If ye will know that hee is Elias whose comming was foretold unlesse you will refuse to beleeve the truth V. 15. Hee that hath a frequent admonition in the Gospell as Rom. 2. and 3. to stirre up beleevers that have receaved the gift of faith which is the eare of the soule to make use of it in apprehending and making use of those things which were particularly directed to them by revelation V. 16. Unto children He hath a relation to some popular song which was used in those dayes to signifie that neither Iohns preaching of repentance accompanied with great austerity of life nor the annunciation of Gods grace by Christ confirmed with that admirable benignity in conforming himselfe to the ordinary course of life and calling unto him the most grivous sinners could asswage the Iews hardnes V. 18. Neither eating living almost of nothing not caring for his body nor giving it those eases delights which commoÌ„ly men take in their life time They say especially the Scribes and Pharisees See Luke 7. 30. V. 19. Wisdome the beleevers indowed with true spirituall wisdome have acknowledged approved of and maintained against these calumnies as well the celestiall doctrine preached by Iohn and by Christ as also Gods wisdome in appointing each of them their manner of living besitting their manner of preaching V. 21. Tire and Sidon prophane Cities
enough a secret reprehension of the â—isciples ignorance who did understand Christs words according to the letter The meaning is in this warfare that I speak of a small number of bodily weapons will serve as well as a great number my spirit shall hereafter teach you what weapons I meane V. 39. Came out namely out of Ierusalem towards the evening See Luke 21. 37. V. 40. At the place which he was accustomed to come to called Gethsemane Mat. 26. 36. Ver. 41. Withdrawne that is to say thorow the vehemency of this agony he was drawne as it were forcibly from his Apostls companies in whom he did take some comfort and joy to goe and present himselfe alone before God his Father to make satisfaction for all the sins of the world V. 43. An Angell an incomprehensible degree of humiliation in Christ receaving comfort in his combates from an Angell that was his servant not by any communication of power but by a lively representation made to his humanity from which in that moment the God-head did hide it selfe and did â—â—spend its influence of joy and light of the certainty of the approaching victory and the glories which should follow And all to shew that he had made himselfe lower then the Angels Heb. 2. 7. Ver. 44. Great drops a singular or at the least a very rare example in nature being the effect of an extreame anguish V. 52. And Captaines see ver 4. V. 53. Your house 〈◊〉 which God suffereth you to practice your rage against me And the Devill who is the Prince of darknesse to doe all his endeavours thorow you to seeke to destroy and put out mee who am the light of the world and the sun of righteousnesse V. 66. Their councell See upon Mat. 26. 3. V. 69. Of the power that is to say of God in the glory of his heavenly kingdome Heb. 1. 3. and 8. 1. V. 70. Ye say a vulgar kind of speech to consent to what another saith CHAP. XXIII VER 2. FOrbidding a false calumnie our Saviour having taught the contrary Mat. 17. 27. and 22. 21. But they drew that by a Malignant consequence from that hee said he was King of the Iewes of Davids progeny V. 11. Gorgeous the Italian White the Greeke bright and resplendent that is to say which came newly from fulling For white as well as scarlet or purple Mar. 15. 17. was a colour for Kings and great Lords See Luke 16. 19. Others translate it magnificent or splendid Ver. 16. Chastise him with a scourge Matthew 27. 26. Ver. 17. One namely of the condemned malefactors V. 31. If they doe a proverbiall kinde of speech the meaning whereof is that if they bee suffered to proceed thus against me that am righteous and against these my innocent men What shall Gods horrible judgement bee against themselves who are extreamely wicked and are the very fuell for the sin of Gods wrath See Ezech. 21. 3. 1 Pet. 4. 17. V. 36. Vineger See upon Mat. 27. 34. V. 40. Doest thou not if shame doth not hindâ—â— thee from wronging of Iesus by reason of his punishment which thou sufferest as well as he yet the feare of God should keepe thee from doing it Or hast thou no feare of God seeing thou sufferest the same punishment as much as to say thou art moâ—â— to be blamed then these people in scoâ—â—ing of Iesus as they doe because thou art a sufferer Ver. 42. Remember me namely when thou commest to judgment to fulfill thy heavenly kingdome accept of me by thy grace into the number of thine to give me a share in it A motion and word inspired by the Holy Ghost Ver. 43. Shall thou be namely thy soule shall Paradice this word signifies in Hebrew and is greeke a garden and by a figure taken from the garden into which Adam was put when hee was in his estate of innocency it signifies the place of eternall happinesse See 1 Cor. 12. 4. Rev. 2. 7. Ver. 47. Glorified that is to say confessed thâ—â— which God shewed by externall proofes and 〈◊〉 of he did inwardly convince him to be very true and did yeeld and submit himselfe to God CHAP. XXIIII VER 4. Two men namely Angels in the shape of men V. 10. And Mary the it is thought it was the blessed virgin See upon Matthew 12. 46. Mâ—â—e 16. ver 1. V. 13. Of them namely of the Disciples Fâ—longs whereof eight were a mile V. 16. Were holdeâ—â— were dazeled by divine power and kept from their naturall action See Iohn 20. 14. and 21. 4. V. 19. In deed namely in miracles and in divine and supernaturall doctrine see Acts 7. 22 Before approved by God for such a one who hath given evident proofes thereof and by men also in their own consciences Luke 2. 52. 2 Cor. 8. 21. Ver. 30. Hee tooke according to the manner of the Iewes which was that the father of the familie or the chiefe man of the company sitting downe at the Table did blesse it by prayer and distributed bread to all those which eate there Blessed it see upon Mat. 14. 19. Now it is likely that Christ used some accustomed forme or some action by which these men knew him V. 31. Their eyes the free and entire use of their internall and externall sences was restored unto them See Genesis 21. 19. 2 King 6. 17. 20. Vanished by some miraculous manner hee sodainely withdrew himselfe out of their sights V. 32. Burne was it not stirred up and moved with the servency of Gods Spirit in a divine zeale and motion a signe of the Soveraigne power of Gods word V. 38. Thoughts strange and perplexed ones doubting of the truth and suspecting it to bee some illusion V. 43. Did eate not for any necessitie or good that it did him for his body had cast off all conditions of an animall life but onely to give the Disciples some greater confirmation by diverse sences of nature V. 44. These are my death buriall resurrection c. were foretold you by me and by the Scriptures here to fore and therefore you ought not to thinke them so new and strange While I was whilest I conversed with you in a terrestriall and temporall life The Psalmes the Hebrewes divide the bookes of the old Testament into these three parts The Law the Prophets and Hagiographes that is to say holy writings and amongst the last the Psalmes doe hold the first degree and place V. 45. Opened he as Acts 16. 14. Ver. 47. In his Name that is to say by his commission and authority as for the act of preaching and by his worke and bounty as for the substance thereof which is the remission of sinnes Ver. 49. The promise Namely the Holy Ghost which I promised you from my Father Iohn 14. 16. and 15. 26. wherein also consists the accomplishment and summary of all the promise of grace Acts 1. 4. Endued adorned and replenished therewith and likewise possessed and governed by the divine power of
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
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
on See Mat. 10. â—0 which cannot be whose fervour vehemency and efficacie proceeding from a super naturall motion of the spirit cannot apprehended nor expressed Others without speaking that is to say whose vertue doeth not consist in number or 〈◊〉 i 〈…〉 of words as the hipocrites prayers Matth. 6. â—5 but in lively feelings and eâ—aculations of the spirit V. 27. and he namely God knoweth all these motions of the spirit wondrous well and doth hear them and accept of them according not onely in desiring just and holy things and according to his will 1. Iohn 5. 14 but also in the firmenesse of faith and in the fervencie of zeale which he requires V. 28. And we knew he falleth a speaking of afflitions againe and sheweth that they are not contrary but rather helpfull and cooperant to everlasting saâ—â—o everlasting salvation by diverse holy and profitable properties that all things namely all things that happen unto us in this life are directed by Gods providence to the eternall happinesse of his children and especially afflictions of which he means to speak more expressely to them his meaning is that God and man must concure in this man in overcomming all oppositions and difficulties for the love of God and God the first author of salvation by his eternall election accomplishing of it powerfully by the conduct of his providence who are the called effectually to the participation of his grace in Christ according to his most free and immutable election V. 29. for whome he proves that the order and seqâ—â—le of the salvation of Gods children can no way 〈◊〉 broken by anie accident namely because it it is all the worke of God who is almighty and invariable foreknow that is to say chosen from everlasting and as it were marked and accepted from amongst other men so is the word of knowing taken â—â—o 33. 12. 17. Psal. 1. 6. Ier. 1. 5. Matth. 7. 23. Rom. 11. 2. 1. cor 13. 12. 2. tim 2. 19. 1 pet 1. 2. predestinate that is to say appointed to be conformable in life and telestiall glory to his sonne their head and that by the order and sequele of resembling him in many things in this world but particularly in afflictions 〈◊〉 17. that he because he would have his own sonne have many adoptive brethren whose head he should be as the first borne were in their families See Col. 1. 15. 18. Rom. 1. 5. 5. 3. V. 30. Them he also glorified that is to say he shall certainly and infallibly glorifie them the cause ground and pledge whereof is Christs glorification which is already hapned who is their hard Ephes. 2. 6. Col. 3. 3. 4. V. 32. delivered him beeing his perfect dilection and coniunetion he hath made him ours exposing him to be subject to death and to all our debts for our sakes V. 34. That died for them and in their name and stead whereby they are absolued is risen again See upon Rom 4. 25. maketh intercession by continually representing himself his righteousnes his mercy love before the face of God to preserve us in his favour and difection and also by servently desiring our salvation finaly himself presenting our prayers to God â—antified and â—ade acceptable in him and by him V. 35. Who shall what grief or calamity can make us doubt that Christ hath withdrawne his love from us and make us cease from loving him V. 36. as it is nothing can nor ought to do it yea for love of him wee ought to suffer all manner of extremities according to the faithfulls protestation in that Psalme V. 37. Nay in all we ought in all these chances to persevere in Christs love seeing Christ perseveres in his giving us by his power compleate victorie in all our combates conquerours now the victory consists not in not suffering nor fighting but in overcoming or in keeping that wherefore we fight or in overthrowing our enemie in such sort that he may not hinder our prossession and fruition Now the subject of this warre is Gods grace and glorie which cannot perish nor be taken away from the elect that loved us namely hath loved us an continueth so loving unto the end Iohn 13. 1. V. 38. I am perswaded Saint Paul speaketh in the name of all beleevers and by the common spirit of faith 2. Cor. 4. 13. and not by any speciall and personall revelation neither death this enumeration serves but onely for an exaggeration as if he should say nothing shall separate us let it be never â—o great and powerfull noâ— Angels namly evill ones Vnlesse it be conditionally understood of goodnesse also namely if it were possible that they should undertake it as Gal. 18. Principalities these names are often attributed to Angels either good or bad by reason of the degrees and dignities amongst them or of the glorious estate of the good ones in heaven or by reason of their government over the empires of the world Dan. 10. 13. Others vnderstand this of the princes of the world V. 39. Which is in whereof Christ is the foundation and bond between God and men CHAP. IX VERSE 1. I Say the Apostle having in the former chapter spoken of eternall election in the person of true beleevers Now likewise he comes to speak of reprobation in the person of those Iewes who thorough incredulitie had rejected the gospel which he propounds by way of commiseration in himself and by the way of remedying of scandal in the weake or of instruction to all in Christ by a motion which is no whit carnall nor human but inspired by Christ thorow his spirit Or like one who is a true member of Christ and ought to speake nothing but truth In the the Italian by the beeing enlightened and guided by the holy Ghost to not erre nor lye V. 2. That I have great namely for the Iewes fall and rejection thorow their obstinate incredulitie and thus he obviates the slander which was laid upon him that he was an enemy to his nation V. 3. For I as much as to say the compassion which I feel extendeth so farre that if it might bee I should desire to be as a person condemned to beare upon my self the common punishment of the people to have them freed from it An impossible wish conceaved by the Apostle onely to witnesse his charitie towards his brethren and his zeale of Gods glory which he supposed would be more illustrated by the salvation of a whole nation then by his only were accursed the Italian were anathema that is to say held as accursed and execrable and as such a one cut off from the communion of the church and of the bodie of Christ as they anciently vsed to doe to such persons Num 25. 4. Deut. 21. 23. Ios. 7. 12. 2. Sam. 21. 6. V. 4. To whom namely whom God had chosen and taken for his children of his meere grace the glorie namely Gods glorious presence in his Temple and especially in the Ark. See 1.
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
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
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
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
which is hidden to flesh and blood and which God alone can reveale Matth. 16. 17. and in the exercising of which consisteth the highest and perfectest service of God V. 11. Their wives namely Bishops and Deacons wives V. 13. Purchase to themselves they make themselves fitting and worthy to be promoted to higher degrees in the Churches service Boldnesse the Italian Liberty for a pure life freeth one from the fear of reproaches and gaineth authority and credit with the hearers and generally a good conscience is alwayes bold In the faith namely in the preaching of Christian Doctrine V. 15. The pillar by whose ministery the authority dignity knowledge vertue and use of the truth of the Gospell ought to be preserved in the world and maintained against all errours contradictions and corruptions whereunto nothing is more adverse or prejudiciall then the vitious life of those that preach it V. 16. And without as in the mysteries and most sacred actions under the law and also in the false mysteries of the Gentiles there was a most exact purification required before they could be admitted to them much more is it necessary in the Gospell which is the onely holy and Soveraigne mysterie Of godlinesse not onely of ceremonies as Moses his Law nor of prophane superstitions as the Gentiles mysteries but a most holy and truely religious mysterie by which God is served in Spirit and truth God namely the everlasting Sonne of God true God with his Father hath taken upon him human nature and in it hath manifested himselfe unto the world for to be the true Messias and promised Redeemer who untill that time was hidden in Gods counsell and under his promises Justified fullie approved of before Gods judgement Seate as having perfectly fulfilled all righteousnesse especially in what belonged to his office of Redeemer and by that meanes was delivered from death and from all paines and crowned with deserved glorie Esay 53. 8. and besides plainely declared what he is against all the false judgements contradictions and calumnies of the World by his glorious resurrection Matth. 11. 19. Luke 7. 35 Rom. 1. 4. In the Spirit in the power of his Godhead by which he hath fulfilled his office Heb. 9. 14. the truth whereof he hath caused to appeare by his resurrection Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels being risen he caused the Angels first to behold the accomplishment of Gods promises and of the Worlds salvation which they fervently expected and desired Matth. 28. 2. Marke 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12. CHAP. IV. Vers. 1. THe Spirit the holy Ghost hath revealed this to the Apostles and Prophets under the Gospell In latter times namely in the time of Christianity which is the last age of the World after which followeth the everlasting estate of the Church Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World Seducing Spirits to false Doctors who shall boast of being inspired and sent by God See 1 John 4. 1. V. 2. Seared that shall have left all manner of feeling and motion of conscience as a cautery applied to some part of the body deads it and causeth it to fall See Rom. 1. 28. Ephes. 4. 19. Jude 〈◊〉 V. 3. Forbidding not absolutely to all persons but onely to some under pretence of greater holinesse See Col. 2. 22 23. From meats namely from certaine kinds of meats Which beleeve who onely have as they are Gods children right to make use of his goods and creatures whereas the wicked before God are onely usurpers of them V. 4. For every he gives a reason why he hath said this forbidding of meats to be a divellish thing Is good that is to say the use thereof in it selfe is pure and lawfull as touching the conscience before God V. 5. It is God by his Word and Ordinance hath declared the use thereof to be lawfull especially for believers who in Christ have gotten a new right to the creatures Psal. 8. 6. Rom. 4. 13. and besides the said use is actually sanctified by them by the religious acknowledgement which they make thereof to God by calling upon his Name V. 6. Thou shalt be thou shalt in effect shew thy selfe to be such a one Attained or which thou hast carefully followed V. 7. Fables vaine humane imaginations as if in outward austeritie in abstinences fasts which he cals disciplines and exercises of the bodie did consist true holinesse before God V. 8. Little seeing all the good that it can doe is but to tame the members of the body and their externall motions and actions 1 Cor. 9. 27. without sanctifying the heart and the inward part of man as lively faith and the love and feare of God doth See Rom. 8. 13. V. 10. For therefore of this infallible vertue of Gods promises made to true pietie the afflictions which I and all true believers doe voluntarily suffer are a verie good proofe for it were a greatfolly to suffer so much without any certaine hope The Saviour the preserver of mens naturall and temporall being in generall and especially of the everlasting and spirituall being of his children V. 12. Despise doe not thou give any occasion of having it despised but make it venerable by thy vertuous carriage in thine office In Spirit in holy zeale and in spirituall and heroicke motions and actions V. 13. To reading to the study and meditation of the holy Scripture To exhortation under this part and the following is comprehended the whole Evangelicall ministery V. 14. Neglect not exercise carefully thy calling of Evangelist revive manure and strengthen the gifts which thou hast received thereby Which was given thee God having declared thy vocation not by votes of humane or ordinary election but by propheticke revelation and expresse oracle signified to the Church by the Prophets See Acts 13. 1 2. 1 Tim. 1. 18. With the laying on not to adde by mans meanes any weight to the divine calling but onely for a signe of consecration and blessing Of the Presbyterie the Italian Of the Elders namely of the pastors and other guides of the Church V. 15. To all or in all things V. 16. Both save thy selfe thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of soules Ezek. 33. 9. and shalt hold on a secure way in thy calling to attaine unto eternall happinesse Phil. 2. 12. and shalt be an instrument of salvation to thy hearers Rom. 15 14. 1 Cor. 9. 22. CHAP. V. Vers. 3. HOnour have an especiall care of them as well to relieve such as are in want as v. 17. as also to employ such as are vertuous in the Deaconship That are that have the true qualities of the soule and vertues befitting Christian widdows and such as have no other helpe nor assistance vers 5 16. V. 4. But if I free the Church from this duty of maintaining widdows that have kindred able
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
consists true righteousnesse and justice which contrariwise is performed with mildnesse and patience c. V. 21. Wherefore This is a second consequence drawn from Verse 18. The meaning is that likewise also because God hath regenerated us let us put off all vices even as little children that are newly borne are washed and cleansed from the pollutions which they brought from their mothers wombe Receive Give it more way authority and absolute command over you Ingrafted which God hath not onely outwardly propounded unto you but hath also rooted it in your heart by his Spirit to live and operate in it see Jer. 31. 31. V. 22. Doers True and real observers in heart and in effect in faith and obedience V. 23. If any that is to say for want of will and zeal to performe Gods Word the knowledge of it becomes unprofitable to salvation making no lively impression but serving onely to represent its own deformitie and contrarietie unto the conscience and that so sleightly that man is not thereby brought to Repentance V. 25. Who so looketh that is to say hath by a deep meditation and lively Faith taken hold of Gods Word to be by it changed into the same image 2 Cor. 3. 18. Law He calleth the Gospel so which containeth the accomplishment of what the ancient Law had but onely begun that is to say Christs perfect righteousnâ—sse by which all believers are freed from the curse and from death and also teacheth and by the power of the Spirit worketh the true perfection of an holy life consisting in a continuall Regeneration to Gods Image by which the believer serves God with a free will and is no more subject to the devil nor sin see Rom. 8. 2. Gal. 4. 22 31. A doâ—r by Faith which is the first worke of the Gospel John 6. 29. 1 John 3. 23. and the foundation and root of all the rest then by new obedience and holinesse of life V. 26. Seem to be or thinkes to be Deceiveth doth falsly deceive and flatter himselfe by this vain shew of pietie V. 27. Is this that is to say is alwayes joyned with true charitie and holinesse and by these vertues sheweth what it is To visit under this kinde are contained all the duties of Christian charitie CHAP. II. Vers. 1. HAve not Let not carnal respects darken the sound judgement of your Faith but that you retain a true feeling of Christs spiritual glorie in him and in his members and honour the Head in them of what condition soevet they be take heed of despising any one and especially such as Christ hath raised higher in the honour of true Christian vertues Others translate it have not the Faith of our Lord Jesus Christ with respect of persons V. 2. Assemblie namely in your holy and Ecclesiastical Assemblie V. 4. Are yee not then partial the Italian Have yee not made a difference that is to say do not you shew that instead of being sound in the judgement which you ought to give of persons belonging to the Church according to their spiritual qualities without any other respects you are dazled and busied after the worldly lustre Of evill Whose onely intention is not uprightnesse but do counterpoise it with other perverse respects by which they suffer themselves to be transported V. 5. Chosen doth he not for the most part call the poor to his knowledge and grace rather than the rich and great ones and even amongst believers doth he not bestow most spiritual graces upon those who are needie of temporal goods V. 6. Do not This may be understood either of the enemies of the Gospel who might sometimes either through curiositie or upon some other occasion come into the Christians Assemblies or of rich men that were Christians by profession and committed such violences which were much used amongst those who were powerfull in the world Draw you raising unjust suites against you V. 7. Blaspheme If this be understood of Christians the meaning is that they give occasion of blaspheming Christs Name by their excesses see Rom. 2. 24. By the which from whence you take and bear the sacred and glorious Name of Christians V. 8. If ye fulfill the Italian if ye truly fulfill if in your honouring those which do you wrong your onely aime is to observe Gods Law and to love your neighbour in general you doe a good and holy worke but if you have any carnal respects therein it is no longer a charitie but flatterie or some such like vice and if it be joyned with contempt of the poor it is partialitie and want of equal charitie The royall that is to say Gods soveraigne and supreme Law opposite to all lawes of men who are but onely ministers V. 10. For whosoever he proves that they do transgresse the Law as he had said â—hough it seemed to be but in the least point Guiâ—ty according to the rigour of the Law he is subject to condemnation as well as if he had broken all the Commandments one by one for the Law is but an indivisible total and requires perfect obedience in each part Deut. 27. 26. and the same Majestie of God is contemned in one onely sin as well as in all and the breach of one precept proceeds from the same cause as the breach of all namely for want of loving God and from mans corruptnesse V. 12. By the Law of that is to say by the Gospel which indeed freeth mens consciences from the curse and from the terrours of the Law but yet bindeth them to a new obedience especially in what belongeth to charitie see 1 Cor. 9. 21. Gal. 2. 19. V. 13. Rejoyceth the Italian glorieth that is to say this mercifull affection in a Christian is a certain pledge of the mercie which he shall obtain at Gods judgement whereupon he confides and triumphs against all terrours and temptations V. 14. A man say that is to say if he boast himselfe and make an outward profession of a shadow or shew of faith and not of a true and lively faith which is inseparable from good workes because that by it the believer is united to Christ and Christ by it dwelleth in his heart Ephes. 3. 17. and regenerates and sanctifies him by hâ—s Spirit Rom. 8. 9. V. 15. If a brother As charitie in words vvithout effects is but a false maske so is Faith vvithout Workes likevvise V. 17. Faith namely the bare knovvledge and profession of the true God and of Christ opposite to heathenish and Jevvish superstitions c. vers 19 and yet not joyned vvith a lively persvvasion of Gods grace in Christ and vvith a true union vvith him vvhich alvvayes brings forth a fervent charitie towards him Luke 7. 47. and makes Christ live in the believer by his Spirit Gal. 2. 20. V. 18. Yea a man This hypocritical Faith is not onely dead in it selfe but may also be known to be such by comparing it to a believers lively and active Faith so that the
same truth of v. 6. V. 9. If we if in humane affaires we doe believe the uniforme and well agreeing testimony of divers witnesses much more ought we to beleeve Gods witnesse in which the three persons doe concurre For this is I speake thus because the whole Trinity hath testified and doth testifie this truth with is spoken of v. 6. V. 10. In himselfe that is to say sounding and imprinted in his heart by the Holy Ghost which dwelleth in him and certifies and puts him out of doubt concerning this truth A lyer because he doth implicitely reprove him of falshood judging him not fit to be believed though he be convinced in his owne conscience that these proofes and arguments cannot proceed from any but God V. 11. This life namely the causes foundation and originall of it V. 12. Hath the Sonne that is to say doth apprehend and possesse him firmely by faith V. 13. That ye have you have a right to it a beginning and first fruit an earnest and assurance of the accomplishment of it That ye may believe that ye may persevere increase and grow strong in faith V. 14. And this is namely if we doe truely believe V. 15. If we know that is to say Gods hearing ones prayer is not in vaine but alwaies accompanied with its effect V. 16. Which is not that is to say which shall not by certaine proofes appeare to be a sinne against the Holy Ghost by which man fals into everlasting death without pardon or remission And he shall give that is to say God shall pardon him and so free him from everlasting death V. 18. That wicked one that is to say he is in a manner defended against all his assaults so that he cannot give him any deadly wounds V. 19. Whole world namely the multitude of those that are out of Christs body and Kingdome Lieth as it were in a deepe puddle Or in a dead sleepe Or under the power and command of the wicked one V. 20. That is true the Italian that is the true namely the true eternall God John 17. 3. We are that is to say all true beleevers are engrafted into Christ by faith and are borne up and live in the union of his body Eternall life that is to say the onely author and fountaine of it and also the onely meanes to obtaine it ⧠THE SECOND EPISTLE OF St. IOHN the Apostle ARGUMENT SAint John writes this Epistle to a Christian woman of great account and very vertuous in which after he hath saluted her and commended her and her childrens piety he exhorteth her to persevere in love and in the sincere truth of the Gospell bewaring of Seducers and hereticks and avoyding all manner of communication with them Vers. 1. THe Elder a common name to all degrees of Pastours in the Church The Elect namely a true and beleeving Christian Or singular for vertue and piety V. 2. For the that is to say the foundation of which love of mine is the common faith lively planted and rooted in us by Gods Spirit V. 3. In truth that is to say producing in it two proper and inseparable effects of faith and love see 1 Tim. 1. 14. 2 Tim. 1. 13. V. 4. Walking namely who doe constantly follow the pure doctrine of faith and doe lead a life befitting the profession of truth in all uprightnesse and sincerity V. 5. And now I the aime and end of this mine Epistle is that you continually joyne true and spirituall love unto faith V. 6. In it namely in truth v. 4. V. 8. That we looke not that our former workes and whatsoever we have done and suffered for the Gospel be not debarred of its reward which is onely promised to them which persevere unto the end V. 9. Transgresseth the Italian revolteth the Greeke word is transgresseth but this general terme ought in this place to be restrained to apostasie from the Christian faith Hath not hath no part in his grace and spirit is not guided by him God is not his God V. 10. Receive him not abhorre and refuse to have any conversation with him for feare of being infected by him And to shew your zeale for the faith of Christ and to reprove the wicked one hold him for an excommunicate and interdicted person V. 11. Is partaker because he doth not condemne and reprove him openly he doth in part and by a collaterall way consent unto him and therein doth confirme the sinner Eph. 5. 11. V. 13. Amen this word closeth and sealeth up not onely the salutation but also all the exhortations of this Epistle ⧠THE THIRD EPISTLE of St. JOHN the Apostle ARGUMENT THe Apostle writes to a certaine man called Gaius whom he salutes and commends his faith and charity exhorts him to persevere and recommends certaine beleevers unto him And contrariwise blames the ambition perversenesse slaunders and inhumanity of Diotrephes and commends Demetrius VER 2. PRospereth that is to say is in a prosperous spiritual state in faith piety and other gifts of the spirit V. 3. That is in thee namely of thine affection zeale faith and loyalty in the profession of heavenly truth V. 4. My children namely my spiritual children begotten by my Gospel converted to the Christian faith by my ministery 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. 10. V. 6. Whom if he meanes some beleevers of other Chuches who going to St. John had been charitably entertained by Gaius and now upon their returne he doth againe recommend them unto him Bring forward under the name of this duty is contained all other kind of reliefe and assistance in their journey After a godly sort the Italian according to God that is to say according to Gods command or according as it ought to be done amongst beleevers and children of God V. 7. For his Names sake to professe his Gospel freely and for his service Taking nothing forsaking all their goods and meanes V. 8. To the truth for the upholding and advancing of the Gospel yeelding all favour and assistance to such as are converted V. 9. Unto the Church namely to that Church whereof Gaius was a member or one of the Pastors And it is likely that Saint John had written to recommend the same brethren or some other such as these were and that his recommendation tooke no effect because of Diotrophes his malice who was one of the Pastors of it V. 10. Casteth them out he excommunicates and banisheth them out of the company of beleevers and out of their assemblies V. 12. That our that the commendations which we give are not in the vaine way of flattering but in truth of approbation V. 14. By name the Italian one by one that is to say not all in generall but every one by name THE GENERALL EPISTLE OF St. JUDE the Apostle ARGUMENT THis Epistle is a summary of the second of Saint Peter as there are many holy bookes which seeme to be taken out of divers other Writers The end of it
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
obedience which I have commanded and brought forth in them that are mine by my Spirit John 6. 29. 1 John 3. 23. Will I give I will make him partaker of my Kingdomes glory and of the fruit of my victories over all mine enemies V. 28. I will give him namely when that great day of eternity shall appeare 2. Pet. 1. 19. I will make him partaker of the light of glory happinesse and full knowledge which resides in me and of which I am the distributer Rev. â—2 16. CHAP. III. Vers. 1. THat hath that is to say he that possesseth the fulnesse of the gifts and graces of the Holy Ghost Johâ— 3. 34. to distribute them to the whole Church Thou livest the Italian Thou art sayd to live namely a spirituall life consisting in faith and all manner of workes of piety V. 2. Perfect that is to say entire and correspondent to the duty of thine office according to Gods order and judgement though they seem otherwise to men V. 4. Which have not that have kept themselves pure from the contagion of sinners see Jude 23. or that have kept the confession of faith in a pure conscience by which they have put on Christ Gal. 3. 27. Ephes. 4. 24. Revel 16. 15. Shall walke that is to say shall live with me in my Kingdome in perfect light joy glory and innocency all which things are signified by white garments Werthie that is to say they are â—ittingly disposed thereunto according to Gods order see Matth. 10. 11. V. 5. Blot out that is to say I will keep and preserve him eternally in the number of my Fathers Elect and will make it appeare in effect that he is of that blessed society See Exod. 32. 32. Psam 69. 28. V. 7. That hath the key namely Christ the Sove â—aâ—gne Lord and Governour of his Church anciently figured by Eliaâ—him Steward under Hezekiah Isa 22. 22. That â—penâ—th that is to say whose power is Soveraigne and absolute not Subject to any contradiction opposition or prohibition see Job 12. 14. V. 8. I have seâ— I have maintained the preaching of the Gospell and the gift of faith in thee that thou mightest in it have accesse to the Throne of grace and likewise all other meanes of salvation and hope see Matth. 25. 10. Thou hast that is to say thou hast not altogether â—ainted but doest yet beare up so that thou maiest use some meanes for unto him that hath nothing nothing is given Matth. 25. 29. V. 9 And worship that is to say they shall humble themselves unto thee and shall aske thee forgivenesse for the wrongs and outrages which they have committed against thee and they shall yeeld thee that acknowledgement and honour which belongeth unto thee Isa. 49. 23. 60. 14. V. 10. The word namely the Gospel alwaies accompanied with afflictions to the imitation of me Or my command to suffer for my name Will keepe thee either by delivering thee or by strengthening thee that thou mayest not be overcome Of temptation of triall and exercise of great afflictions 2 Pet. 2. 9. V. 11. I come namely in judgement Which thou hast namely my grace and truth the gift of faith and practise of these gifts with perseverance That no man that thou mayst not finde thy selfe frustrate of the reward of everlasting glory and see it obtained by others who shall have kept the faith unto the end of the race A manner of speaking taken from races and other games wherein men did strive for superiority see 1 Cor. 9. 25. 2 Tim. 4. 8. Jam. 1. 12. 1 Pet 5. 4. V. 12. Will I make I will establish him eternall and glorious in the triumphant Church I will write that is to say I will glorifie him to the full and make him clearely appeare what he is namely a true child of God a Citizen of Heaven and member of Christ made like unto him in glory See Isa. 4 3. 44. 5. Phil. 3. 20. 1 John 3. 2. Rev. 14. 1. My new namely the lively impression of my glory which I have obtained after I went up into Heaven Phil. 2. 9. Rev. 19. 12. V. 14. The Amen namely Christ who is not onely truth it selfe John 14. 6. but in whom also all Gods promises aâ—e yea and Amen that is to sâ—yâ— are ratified and firme 2 Cor. 1. 20. The beginning namely he from whom all creatures have their beginning John 1. 3. Col. â—1 16. Oâ— the beginning of the creation that is to say he that is as one may say the foundation of all this new fabricke of the Church Col. 1. 18. V. 15. Neither cold that is to say thou hast indeed some knowledge and â—eeling of piety but without any â—ervencie of affection to the workes of it and without zeale in abhorring and rejecting the contrary ones I would thou wert that is to say it were better for thee that thou haddest never participated of my truth and grace then to use it thus carelessely for thy knowledge makes thee inexcusable and as by it thâ—u art the more bound so thy 〈◊〉 is the more aggravated by thy contempt and ingratitude see Luke 12. 47 48. V. 16 Spâ—e thâ—e out that is to say I will cast thee out of my spiritual communion and out of my love A terme taken from lukewarme drinks which doe provoke one to vomit V. 17. I am rich namely in temporall goods or peradventure in spirituall gifts but not accompanied nor animated by the principall gift which is that of the vigour and servencie of Spirit V. 18. To buy that is to say to obtaine of me by convenient meanes which are humility faith repentance zeale and by meanes of renouncing all confidence in thy selfe all those gifts which are needfull for thee See of this buying without any price Isa. 55. 1. Matth. 13. 44. 25. 9. Gold he seems to meane the gift of a pure and lively faith by meanes of which all the rest may be obtained Matth. 21. 22. White rayment this is the gift of free justification by the application of Christs innocency righteousnesse and satisfaction alwaies accompanied with the gift of the sanctification of the Spirit see 2 Cor. 5. 3. Gal. 3. 27. Rev. 7. 14. Eye-salve a figure of the meditation and study of holy things and of all other meanes which are apt to enlighten and strengthen the understanding in the knowledge of divine truth V. 20. I stand that is to say I exhort admonish and solicite see Cant. 5. 2. fot it is not here spoken of the first act of conversion but of the consequences of it in which man who being dead hath been made alive ought to cooperate with Gods grace Rom. 6. 13. Gal. 5. 25. Open that is to say gives way to my exhortations and word and opens his heart thereunto by docility lively apprehension and obedience to faith Will come into him figurative termes to signifie an intimate communication in grace and comfort CHAP. IV. Vers. 1. I Looked