of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
hath a relation to the contempt◠Not walking namely to eschew the other evill of hatred I have not used any dissimulation or craft to gaine mens favours V. 3. To them the Italian Amongst them namly those who have no part in eternall salvation whereof there are two kindes the one have not knowne the Gospell the others have had it preached unto them but they being blinded by the devill who possesseth their hearts have rejected it through incredulitie 2 Thes. 1. 8. V. 4. The God namely the Devill chiefe of the of the reprobates who in this corrupted world usurpes Gods honour and domination to whose motions all the faction of the wicked yeelds obedience as to their god against the true God and to whom also all false worships have a relation 1 Cor. 10. 20. Of the glorious wherein is manifested the Majestie of Christs person and Kingdome the Soveraigne excellencie of his benefits and the divine vertue of his operations Who is in whose person works and word God who is incomprehensible to man reveales himselfe to salvation V. 5. For Jesus sake Namely to gaine you unto him to establish his Kingdome in you and 〈◊〉 cause him to bee acknowledged served and glorified by you V. 6. For God Christ is the only subject of my preaching for the great gift of light and of the spirit which we Apostles have was conferred upon us to none other end Who commanded who by his Almightie word created the light whilst all things were yet in darkenesse In our hearts which even as the first masse of the world was naturally deprived of all heavenly light whereby all matter of glory is taken away from us To give the light first 〈◊〉 us Apostles and then by us to others In the fact namely in Iesus Christ revealed and fully made knowne by the Gospell Ver. 7. Treasure namely of divine light H 〈…〉 seemes to make an allusion to the Historie of Iudg. 7. 16. In earthen namely in our persons which are fraile vessells and weake instruments which God hath made choice of for so high an office to make it appeare that the efficacie of the Gospell proceedeth from him and not from men See 1 Cor. 2. 5. 2 Cor. 12. 9. V. 8. Wee are by superaddition besides our naturall weakenesse enduring from men all manner of calamities in which the Lord doth notwithstanding miraculously hold us up V. 10. Bearing being laden with afflictions and miseries proper to all Christs members to make them conformable to him their head by which afflictions theit poore life is consumed and at the last brought to nothing That the life to the end that after wee have suffered with him and for him he may also make us partakers of his glorious vertue at the blessed resurrection V. 11. Our mortal Namely as it is in this life which notwithstanding shall put on immortalitie in the everlasting life 1 Cor. 15. 53 54. Ver. 12. So then at this time I doe principally taste of the conformitie to Christs death in the afflictions which I suffer for him whereas you seeme to be pa takers only of his life and glory being free from all calamities stored with all manner of blessing and happinesse V. 13. The same the same faith as you have created by the same spirit notwithstanding the diversitie of our outward state See Romans 1. 12. 2 Pet. 1. 1. Speake wee make free profession of the Gospell wee preach it openly and wee glory in God and call upon him with confidence V. 14. Shal prevent us the Italian Shall cause us to appeare before his face in the everlasting glory With you in the communion of the same blessed life though the state of this present life have been very different V. 15. For all he gives a reason for his assured confidence of being their fellow in glory after his sufferings Namely because that labouring in those sufferings for their salvation there was no reason but that hee himselfe should have part in the benefit thereof Ver. 16. For which cause Namely upon this firme hope of eternall glory Our outward namely our bodies and our persons in the naturall state of this life doe faile and consume by continuall sufferances Is renewed wee grow young againe and strong in our soules and the spirituall state of our life which can not bee discerned by the eyes of the body but onely by the light of the spirit V. 16. For the hope of eternall life which shall follow after our present afflictions as a certaine reward is that which keeps us in a perpetuall and untited vigour Our light in respect of the excellencie the infinitenesse and the eternitie of the heavenly glory Rom. 8. 18. Worketh for us that is to say it shal at last be crowned in us with that infinite glory which wee doe even in this world lively apprehend by faith which draweth us away from all manner of consideration love and esteeme of the things of this world to settle our heart wholly upon heavenly things CHAP. V. VER 1. HOuse he calleth the body so in regard of this fraile and transitory life like a Cabin set up for a short time of use Iob 4. 19. to which is opposite the heavenly life figured by a firme and everlasting building Heb. 11. 10. V. 2. For the groanes of a fervent desire which the Holy Ghost engendreth in us Rom. 8. 23. compell us to aspire to everlasting life and are unto us a certaine argument that our true rest and happinesse is in heaven and not in this world In this others have it in the meane time V. 3. If so be that change of an earthly condition into a heavenly one requireth first as a necessary condition that wee should even in this world bee clothed with Christs Righteousnesse that is to say that we be justified in him and adorned with nuptiall garments Namely regenerated and sanctified by his spirit See 1 Cor. 15. 50. Naked that is to say in our naturall filthinesse of sinne which in it selfe is shamefull and makes us odious and abominable to God See Gen. 3. 7. V. 4. For we hee confirmes that beleevers doe sigh through a desire of perfect deliverance because they lament feeling their present misery in regard of sinne and of the evills that proceed from thence For that wee Would bee this burthen induceth us to desire death not through impatience for to be freed from so many troubles but through a holy desire to have this naturall and corporall life changed into a heavenly and everlasting life V. 5. Hath wrought us namely hath appointed and prepared us for everlasting life by his election vocation and regeneration Hath given unto us even in this world he hath given us the first fruits of that life and by them assurance of the accomplishment of it in heaven Rom. 8. 23. 2 Cor. 1. 22. Ephes. 4. 30. V. 6. Confident in all dangers and sufferings we are assured by this pledge of the spirit that we can not
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
Geographicall Maps And as Gods word is called a way so pastors ought not to draw it awry but to set it forth straight Others derive it from the distribution of food at a table or in a house by a father of a family to signifie faithfull and wise dispensation or distribution of Gods word see Matth. 24. 45. Luke 12. 42. V. 16. Shun or forbid and suppresse V. 17. Will eat Being once admitted into the soule it will penetrate to the totall extinguishing of the spirituall life thereof and having possessed it selfe of one of the members of the Church it will spread it selfe over all the body if it be not withstood in time V. 18 That the resurrection it is likely that their doctrine was That there is no other resurrection but the spirituall resurrection of the soul from death and stone 〈◊〉 the renewing of the state of the world under the Gospell the Scripture using this word oftentimes in this sense see 1 Cor. 15. 12. V. 19. The foundation Gods eternall election which is the first foundation of beleevers salvation laid by God himself cannot be moved nor brought to nothing to have the Elect seduced by such he 〈…〉 es or to cause them to fall away from the faith Matth. 24. 24. 2 Thess. 2. 13. Having this election is firm end setled by Gods eternall decree concerning those whom he hath taken to himself and is guarded by his continuall providence by which he accomplished his work in them yet will he have them cooperate by the power which they have received from him bewaring of all things that are contrary thereunto both in their life and doctrine Phil. 2. 12. 2 Pet. 1. 10. Nameth that is to say Makes profession of being a Christian. V. 20. In a great this is spoken to obviate the scandall of these Apostates who had been in the Church in which by this similitude he shewes that there are both elect and reprobate Matthew 13. 47. and 20. 16. V. 21. Purge himself working by the grace and power of the holy Ghost dwelling in him 1 Pet. 1. 22. 1 John 3. 3. From these namely from those which are spoken of vers 16 19. Or from these men namely keeping himself from the communion and infection of such Reprobates as were spoken of vers 17. He shall be in effect and really according as he hath been appointed by God to be so that is to say Gods councell shall in this manner be fulfilled in man V. 24. Patient in suffering of offences and injuries V. 25. That oppose that are of a contrary minde or inclination through ignorance but not through obstinate malice see Tit. 3. 10 11. V. 26. At his will this may be understood either of the Devils will by whom they had been taken or by Gods will by whom they had been freed CHAP. III. Vers. 1. PErillous or hard and troublesome in regard of the spirituall state of the Church Shall come upon the Church V. 2. Blasphemers or slanderers and defamers V. 3. Truce-breakers or irreconcileable and implacable as Rom. 1. 31. Of those that are good or of goodnesse V. 5. Denying having quite extinguished in them that inward vertue of piety by which it works in the 〈…〉 t to regenerate and sanctifie iâ— F 〈…〉 such as from the other 2 Tim. 2. 16 23. V. 6. For of he gives a reason of this his exhortation namely because that even in those dayes there were some such persons to the great dam 〈…〉 ge and corruption of the Church â—ead captive hold them in slavery by false perswasions cunning terrours of conscience and superstitious observances V. 7. Ever learning they make profession of being very studious i 〈…〉 sacred things but without any fruit either for want of being well disposed inwardly or because they follow false and frivolous instructions V. 8. Jannes and some of Pharaohs Magicians names Exod. 7. 11. kept by tradition on by some ancient writings wherein they are yet this day to be seen Reprobate who by reason of their perverse doctrine are abominable to God and ought to be rejected of all men or that have lost all manner of right and sound judgement concerning such things as belong to faith Rom. 1. 18. Tin 〈…〉 1. 16. V. 9. They shall proceed he speaks here particularly of the seducers of his time but vers 13. he hath relation to the whole number of them in generall which in after times should increase and advance themselves exceedingly in the Church as they did indeed V. 10. Manner of life the Italian my proceedings or my government and my wayes Or my precepts and instructions V. 12. In Christ namely in the profession of beleeving in him and in the communion of his Church V. 14. Hast been or which have been intrusted and committed unto thee see 2 Thess. 1. 10. 1. 1 Tim. 1. 11. Of whom namely of me whom thou hast sufficiently known to be a true Apostle guided by the holy Ghost and maist also be better affored thereof by the holy Scripture V. 15. Which is whose foundation and onely object is Christ with all his benefits Or which is 〈…〉 per to all his members Or which is towards him V. 16. Profitable that is to say appropriated unto and appointed for these uses For doctrins the Italian to teach what ought to be known and beleeved For reproof to reprove such false doctrines as ought to be rejected For correction of vices in â—ens lives and conversation For instruction to instruct them in precepts of a holylife and Christian conversation V. 1â— The man of namely the minister of God in his Church 1. Tim. 6. 11. May be perfect may be fully endowed and provided with all par 〈…〉 needfull for his office CHAP. IV. Vers. 1. THe quick as well those which shall at that time be found alive as those who shall be dead before see Acts 10. 42. Kingdom namely in the accomplishment and manifestation of it V. 2. He instant or apply thy self thereunto continually Out of season as fleshly understanding might judge it to be Exhort or comfort Doctrine with lively perswasions powerfull reasons and holy instruction V. 3. He 〈…〉 to themselves they will continually with new Doctours and Doctrines endeavour to please their corrupt appetites and their distaste of the onely food of the soul which God hath appointed which is his pure and meere word out of which there being nothing found they shall attempt out of their own minde to supply with a 〈◊〉 of frivolous things V. 4. 〈◊〉 〈◊〉 un 〈…〉 and uncertain doctrines and opinions V. 5. Full proof shew and make it appear unto all men by these assured proofs that thou art Christs true and faithfull Minister V. 6. For I am look to thy selfe and to thy Ministerie so much the carefullier because I know that I shall shortly be taken away from thee namely I who hitherto have been thy tutor thy guide thine example and upholder The time or the time wherein my body
was afterwards called Eden that is to say a place of pleasures for its situation and most happy qualities See 2 King 19. 12. Ezek. 27. 23. Amos 1. 5. Eastward in respect of those parts where Moses was when he wrote these things V. 9. The Tree of Life A certaine Tree in whose fruit God had put this vertue that it should keep mans body in a perpetuall and equall state of health life and strength free fâ—om diseases decaying and old age And besides he had set it there for a Sacrament of the subsistence and spirituall life of man in the grace and communion of the Lord so long as he should persevere in Justice and Obedience And to it is correspondent Jesus Christ in the heavenly Paradice Rev. 2. 7. and 22. 2. Of knowledge Another Tree by which GOD would make proofe of mans obedience or rebellion By which man might also know by experience his true happinesse if he persisted in innocency or his unhappinesse if he disobeyed this commandâ—ment of tryall joyned to the perfâ—â—â— law of Justice which God had imprinted in â—â—s soule V. 10. A river It seemes that it cught to bee understood of the Channell of two Rivers Euphrates and Tigris joyned together which by the confluence of these two Rivers made a great circuit within which on the East side was the Paradice and so the word going out doth not signifie the head or birth of those Rivers but the extent of their course out of the limits of Paradise above the which those two rivers were distinct like two heads and below it two more into which this great channell did branch it selfe V. 11. Pison It seemeth to be Pasis or Pasâ—tigris as the ancients called it which did â—un through plaine and low countries whereupon according to the signification of the Hebrew name it was more like a pond than a river Havilah That Countrie which was afterward inhabiâ—ed by the posterity of Havila of the Generation of Sâ—m Gen. 10. 29. not the other which was inhabited by another Hâ—vila which descended from Cam Gen. 10. 7. which is comprehended under the name Cus or Arabia spoken of hereafter and was on the west side of this Channell See Gen. 25. 18. V. 12. Bdâ—llâ—um the Ital. Pearles The Hebrew word is so understood by the most learned though others doe take it for Bdellium which is a most precious Gum which thickens into very cleare drops like pearles Num. 11. 7. V. 13. Gihen The name of the other branch which runne along the high Countrey and swiftly which is signified by the property of the name of Ethiopia the Ital. of Cus one part of Arabia which bordereth upon Mesopotamia V. 14. Hiddekel which is the river Tigris Dan. 10. 4. over against according to the Italian the English hath it Towards the East of Assyria V. 15. Keep it To hinder and keep the beasts from spoyling of it or hurting it through his Majesticall and awfull presence V. 17. Shall surely dye That is thou shalt be guilty of death and thy body shall from that very houre become mortall subject to infinite number of chances diseases languishments and old age continually decaying unto its last destruction and as for thy soule thou shalt be deprived of my grace and shalt in thy conscience feele my wrath and curse to the finall condemnation of eternall death and totaâ—l separation from me from my life and from my glory V. 18. Sayd It seems that this happened before Adam was lodged in the Garden Good nor agreeing with my decree to multiply man-kind through him by meanes of matrimony nor pleasing or commodious for him nor becomming the dominion which I have given him over beasts which are all coupled nor fitting for my service which ordinariâ—y is best performed in holy society and by vertue of it nor according to the pleasure and delight I take in communion V. 19. Unto Adam This name was given the first man by God himselfe Gen. 5. 2. and signifieth of earth or earthly 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth yet was this name appropriate unto man because that he only was apt to be instructed and humbled by his name Eccl. 6. 10. To see being willing by this meanes to establish him so much the more in the dominion which he had granted him a token or signe of which is to give and change his subjects names as he pleaseth V. 20. Gave not onely according to his censure but also with knowledge and reason for some hidden or apparent property which we may yet find in many Hebrew names Meet or correspondent that is of the same kind with distinction of Sex as in other creatures and by that meanes fitting to bee joyned in Matrimony V. 21. One of his Eve was formed not out of the head because the woman ought to be subject to the husband nor the feet because she must not be held as a slave nor trampled upon nor of the fore-part because she must not withstand nor of the hinder part because she must not be despised nor forsaken But from the side and from the middle of the body to shew the moderation which the husband ought to use in his superiority and the faithfull society they owe to one another V. 22. Brought her as a mediator to cause her voluntarily to espouse her selfe to Adam and to confirme and sanctifie that conjunction V. 23. This is now That is to say it being known to God and my self that amongst the other creatures I could not have a fitting companion to live with God hath now provided me one of the same nature as my selfe wih whom I may bee contracted in the most straight bonds of Matrimony See Ephes. 5. 30. V. 24. Therefore These doe seeme to be Moses his words and not Adams Leave That is shall become head of a nâ—w family being severed from his fathers and shall enter into a nâ—w society with his wife to which duty the naturall duties towards father and mother must yield not to be annihilated but to be brought into an inferior degree One Flesh as one person united in body in soule in covenant and indissoluble community V. 25. And were not Because that the soule being as yet in its originall purity there did not appeare in the body especially in the instruments of generation any spot of sin nor filthinesse of concâ—piscence nor discomposednesse of brutish motions and thoughts which are the true causes and objects of sâ—ame And not the body in its pure naturall nakednesse which is a glorious example of Gods works which being also by Christ re-established in perfect holinesse may at the happy Resurrection appeare in glory without any other ornament or garment but that of the image of God see 2. Corinth 5. 3. Rev. 3. 18. CHAP. III. VERS 1. THe Serpent Moses in all this historie under corporeall and sensible things doth comprehend the spirituall and invisible And by the Serpent naturally crafty
be thy lawfull wives which are called after their husbands name Take away for it was a disâ—onourable thing especially in those dayes for a young woman to be unmarried Psal. 78. 63. 1. Cor. 7. 36. V. 2. In that day after God shall have executed his foresaid judgements upon the Jews The branch the Italian the bud the promised Messias so called Jer. 23. 5. and 33. 15. Zach. 3. 8. and 6. 1â— because that in him is the beginning spring life and subsistency of the Church and was then contained within Gods promises as a bud hidden in the ground untill such time as it grew forth The meaning is Christ shall restore the remainder of his spirituall Israel to glory and honour by his salvation and grace The fruit namely the body of the Church which is as the plant that groweth out of that bud meaning that the small remainder of that corporall Israel shall be magnified by the Spir 〈…〉 ll â—tate to which it shall be transported by Christ under the Gospell Others doâ— apply this name also to Christ as if he were called the Lords bud in respect of his Godhead and fruit of the earth in respect of his humanitie see Isai. 11. 1. and 53. 2. V. 3. That he that is that is to say all the members of the mysticall Church shall be sanctified by Christs Spirit see Isa. 35. 8. 1 Cor. 1. 2. Every one that is to say all Gods Elect shall be called regenerated and incorporated into the spirituall Jerusalem Psal. 87. 5 6. Gal. 4. 26. Heb. 12. 22. Written a phrase taken from Registers and muster-Rolls Exod. 32. 32. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Revel 20. 12. that is to say those who by Gods will and his immutable decree are chosen and predestinated to eternall life wherein Gods will stands in stead of writing and his minde in stead of a book V. 4. When after hee shall have purged his Church by the foresaid judgements Of the daughters that is to say of the members of the Church in this world The blood that is to say the abominable uncleannesse as Psal. 51. 14. for in the Law the touch of mans blood that was spilt did defile By the Spirit namely by divine power of separating good from evill which is an act of judgement and to exterminating of evill which is proper to the fire see Matth. 3. 12. V. 5. Will creare a description of Gods protection of his Church by a similitude taken from the cloudy and fi 〈…〉 pillar in the desert Exod. 13. 21. A defence the Italian a covering as formerly in the wildernesse God having filled the inside of the Tabernacle with signes of his glorie covered the outside of it with a thicke cloud Exod. 40. 34. Numb 9. 15. so will he repaire his Church which is his glorious habitation by his grace and Spirit V. 6. A tabernacle the Italian a tens he hath reference to the outward tent which covered the whole body of the holy tabernacle Exod. 26. 7. to signifie the same protection that hath been spoken of before CHAP. V. Vers. 1. WIll I sing that is taken from the songs of mirth which were used in the vineyards in the time of vintage Isa. 16. 10. and 27. 2. the meaning is Even as friends do use to rejoyce with one another if they have had an abundant vintage so it is fitting for me Isaiah who am a servant and as it were a friend of the bridegrooms to sing a mournfull song by reason of the ingratitude of Gods vineyard and the losse of his labours and hopes Unlesse they be God the Pathers words to his beloved Sonne who is the Lord of and Heire to the Vineyard which is his Church A vineyard an ordinary expression signifying the Church by reason of the excellency of the Vineyard above other fields of her lowly and feeble condition in respect of fruit-trees of the continuall neede shee hath of being watched and dressed of the great value of her fruit and of the little worth of her stemme if it beat no fruit and other such like considerations V. 2. Wilde grapes a figure of hypocrisie which makes shew of piety in the outward service without any inward vertue goodnesse or truth of the Spirit V. 7. Oppression the Italian Leprosie that is to say malignant inveterate habituall generall and incurable times which are the properties of a Leprosie And the Prophet made choice of this word in the Hebrew to make an opposite word to Judgement or righteousnesse A cry namely of tumult or violence or of complaining by reason of the oppression of others wherein there iâ— such an allusion as the former V. 9. In mine eare namely by secret inspiration V. 10. One bath a small measure of liquid things which was as understanding men say a perfect square of half a cubit every way An Ephah a measure of drie things of the same quantitie the bath was being the tenth part of an Omer Ezek. 45. 11. the meaning is the earth shall yeeld but the tenth part of what was sown the seasons shall be so unâ—â—uitfull V. 12. The work namely his judgements and the preparations and wayes made to them V. 14. Hell the Italian the grave a poeticall description of a great mortalitie That rejoyceth namely that drown all their seares and cares in carnall pleasures vers 11. 12. V. 16. Sanctified that is to say religiously acknowledged approved of and worshipped as an enemie to sinne and an upright Judge because of his most just judgements V. 17. The lambs in the midst of this generall desolation God shall preserve some small number of his Elect who by reason of their mildenesse and humilitie are likened to Lambs for whom he shall provide necessary sustenance Strangers the Italian pilgrims that is to say that poore remainder which lieth scattered and wandring up and down shall be fed by the Lord in the midst of the ruines of the countrey where the rich and mighty lived heretofore in all manner of ease and plenty V. 18. That draw that is to say That doe through their impenitency draw the punishment justly due for their sinnes upon them being still enticed by vain hopes false delights and foolish presumption Iniquity or the punishment of it V. 19. Let him make speed words of prophane contempt and insensible security The counsell namely the judgements by him determined and pronounced against us V. 20. That call the Italian That say concerning evill it is good either through unjust judgement or through flattery or by way of calumnie or meerly out of delight in telling of lies V. 24. Their root a proverbiall kinde of speech as Job 18. 16. and 29. 19. Amos 2. 9. that is to say Their counsels and manner of government which are as it were the root being vicious and wicked cannot bring forth any good effects which are as the increase and fruits thereof Or they shall be deprived of the grace of God in all things they
3. 21 25 26. Mine armes I wil raigne over all the World by my Gospel which is the power and arme of God Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 18. V. 6. Shall vanish namely at the end of the world V. 9. O arme the Churches prayer to God praying him to display his Soveraigne power for the deliverance of his children as he formerly did in Egypt Rahab that is to say Egypt Psal. 87. 4. The Dragon namely the King of Egypt which is a waterish or moorith Countrey Psalm 74. 13 14. Ezek. 29. 3. V. 12. Who art thou O thou my Church which here to fore hast been so dejected take now a good heart setting before thee thine enemies approaching and certaine destruction V. 14. The captive that is to say the deliverance is neere and even almost come Or it is a description of the beleevers readinesse in answering with the motion of their hearts to Gods calling and deliverance V. 16. And I have Gods words to his Church as it is Christs body to whom they properly belong Isa. 49. 2 3. the meaning is I have appointed thee to declare and teach my word accompanied with my power and Spirit to re-establish through thy ministery the state of the world decayed and overthrown by sinne and to preach to mine elect'my grace and reconciliation V. 17. Which hast drunke which before the comming of thy Saviour shalt be tried exercised and chastised by all manner of afflictions see Job 21. 20. Psal 75. 8. Jer. 25. 15 10. Of trembling the Italian of astonishment see Psa. 60. 3. V. 18. Among all my Church hath hath had no reliefe nor ease amidst'all her troubles from any of hers V. 19. These two things that is to say evils at home namely desolation and famine and evils abroad namely devastation and the Sword see Deut. 32. 25. 2. Cor. 7. 5. By whom by whose example that hath suffered the like afflictions Lam. 2. 13. the meaning is Thine evils are extreame and without example and therefore I onely can helpe and comfort thee with my Divine comfort Vers. 3. and 12. V. 20. In a Net that is catched in Nets by Hunts-men and can no way free himselfe V. 21. But not but with the Cup of Gods wrath Vers. 17. V. 22. I have taken that is to say that as no man could doe I wil do freeing thee of all thy miseries and laying them upon thine enemies which oppresse thee without mercy CHAP. LII Vers. 1. O Zion under the figure of the Jewish Nation delivered from the captivity of Babylon the Church is exhorted to rejoyce and triumph in the Lord because she is through Christ delivered from all her spirituall enemies The uncircumcised thou shalt be no more assaulted nor tyrannized over by any prophane Nations which are the figure of the World And shalt moreover be spiritually sanctisied in all thy members Isa. 35. 8. which shal perfectly be accomplished in the heavenly Jerusalem Rev. 21. 27. V. 2. Shake thy selfe accept and make use of the spiritual liberty which I offer thee And use all meanes and endeavours which thou art able to use being thereunto strengthned by my Spirit of freedome to free thy selfe perfectly V. 3. Ye have sold your selves the Italian Ye have been sold that is to say according to mans reason you have beene made subject to the Babylonians without any cause V. 4. My people that is to say though the Egyptians had some right to my people who were come into their Countrey and had received many benefits from them in their extreame need and therefore were bound and subject to them Yet when the Egyptians begun to tyrannize over them they were grievously punished for it How much more then shall the Childeans be punished who violently subdued my people and kept them in most cruell bondage V. 5. What have I shal I suffer such an intolerable violence Or shal I who am alwaies inseparably present in grace with my people be kept here in Babylon as in captivity out of my Temple in a prophane Land V. 6. My name that is to say my vertue and glorious power from whence I have those titles and names which I have revealed unto them That doth speake namely as God effecting by mine omnipotence what I have spoken V. 7. How beautifull how acceptable and pleasing shal the message of our deliverance out of Babylon be unto us And how much more welcome shal the Gospel be unto us which is the embassage of life and peace Thy God that is to say God hath raised up againe his glory and service which was beaten downe by the Babylon captivity And Jesus Christ the true eternall God hath taken upon him the spirituall Kingdom which was bestowed upon him by his Father Psal. 93. 1. and 96. 10. and 97. 1. V. 8. Thy watchmen sigurative termes taken from watchmen that stood in watch-towers who as soon as they saw a farre off any thing that was desired and expected did use to call and give notice of it V. 9. Waste places that is to say thou earthly Jerusalem which hast been laid waste by the Babylonians and especially thou Church which art spoiled by sin and death rejoyce because of the salvation which God sendeth thee by Christ Jesus V. 10. Hath made bare the Italian hath drawn out as it were out of his bosome Psal. 74. 11. and hath displaied his infinite power which before seemed to lie idle V. 11. Go ye out an exhortation to the people to come forth of the earthly Babylon and not to be allured or enticed by the uncleane and prophane commodities thereof And an exhortation to all the Church redeemed by Christ to separate it selfe from the communion and affection of the world and the corruptions and idolatries thereof 2 Cor. 6. 17. Gal. 1. 4. Be ye clean namely you sacred Officers to whom it belongeth to carry those vessels and ornaments which belong to the Temple and thereby are spiritually meant all beleevers whereof every one carrieth a vessell sacred to the Lord namely himselfe 1 Thes. 4. 4. 2 Tim. 2 21. V. 12. Ye shall not as you did formerly when you came out of Egypt Exod. 12. 33 39. The meaning is this return from Babylon shall be with publike authoritie and openly under Gods manifest protection and shall be like the peoples comming thorow the wildernesse following of the ark and therefore every thing may be done in good order observing of Gods Ordinances concerning sacred things And this spiritually hath a relation to the mature deliberation and calme minde with which beleevers do forsake the world to follow Christ. V. 13. My servant namely Christ who is the chiefe subject of this Chapter see Isa. 42. 1. and 49. 3. V. 14. As many that is to say Even as thou my people shalt be brought into such extream misery that many shall be astonished thereat and afterwards shall by me be restored into a most happy estate even so Christ thy head from
of it over cannot keep it from ruining as strong plaister will for a time keep up an old ruinous wall V. 11. Overflowing shower Hereby are meant Gods extreame judgements V. 12. Shall it not be said You will beare the just reproofes for your flattering predictions V. 14. In the midst You shall be infolded in the ruines of it V. 15. The wall is I will presently destroy both the wall and the dawbers V 18. The women They were certaine false prophetesses that did use these signes and ceremonies after the manner of the Prophets And it should seeme that the pillowes were a signe of peace and ease for the one and the vailes of mourning and calamity for the other according to the custome of covering their faces in the like cases 2 Sam. 15. 30. and 19. 4. Est. 6. 12. and 7. 8. Job 9. 24. And to this seemes to have a relation that which is spoken v. 19. and 22. Allarme-holes indifferently to whom they please without regarding either Gods will or the worth or unworthinesse of men Every stature the Italian Of persons of all statures namely of all conditions and qualities great and small young and old to hunt to ensnare them in errour and consequently in perdition at your pleasures V. 19. Pol'ute me making me the authour and maintainer of your lyes and deceits without any respect to my most holy name For handâ—uls that is to say for any sleight reward Mic. 3. 5. To slay denouncing death and unhappy chances to good men and raising persecution against them amongst the people And contrariwise promising life and prosperity to wicked men and defending them against the justice of men V. 20. Behold I will quickly cause you and your false ceremonies to perish V. 23. Ye shall see I will root you out that you may no more seduce my people with your deceits CHAP. XIV Ver. 1. OF the Elders namely of the heads of the people which were in Babylon V. 3. Set up that is to say they are Idolaters in thought and affection though peradventure they are not so in any outward action as if their heart were the temple of their idols and put they doe seeke out objects and baites fitting to nourish and kindle that wicked inclination to idolatry and seeke occasion to fulfill it See Zeph. 1. 3. Or they themselves by their sinnes will be the causers of their owne ruine Ezech. 18. 30. Should I being such is it not a meere hypocrisie and scoffe in them to come to me to aske for help and counsell in their disasters seeing their hearts are separate from me and being the only causers of the evils which they suffer Others translate it shall I answer them when they seeke to me V. 4. According to His Idols shall not shut up nor close my mouth but they shall rather cause me open it to denounce the sentence of punishment against them V. 5. That I may that is to say mine answers shall be like to many snares to consciences convinced by my word and therby will I keep him as it were shut up in expectation and feare of mine unavoydable judgements V. 7. Separateth Like unto a harlot that forsaketh her husband See Hos. 4. 14. and 9. 10. My selfe not according to his desire that asketh the question nor according to the Prophets mind but according to my most holy truth and Justice V. 8. A signe namely for a spectacle of my judgements of whom every body shall speake V. 9. If the Prophet that is to say if this Prophet to whom these idolaters doe come he any way possessed with the spirit of errour and answereth them flatteringly to please them yet their condition shall be never the better For I in my judgement shall have given way to it to the end that being seduced they may perish past recovery See 1 King 22. 20. Job 12. 16. Jer. 4. 10. 2 Thes. 2. 11. Hath spoken namely some false Prophet shall have uttered any thing without commission I will stretch though he doth but what I by my secret providence have suffered him to doe yet will I punish him because he sinneth against my Law which is the rule of humane actions V. 13. The Land the meaning is when I have resolved to punish a land with some kinde of scourge I will not forbeare to doe it for any manner of intercession how much lesse then can I be appeased now that I have decreed a generall punishment of all manner of evils to fall upon Jerusalem for its extreame sinnes Jer. 7. 16. and 11. 14. and 14. 11. V 14. Noah These three persons are set down for patternes of singular piety escaped out of extreame desolations Daniel carried into captivity before Ezekiel under Jehoiachim Dan. 1. 1. who already had given manifest proofes of his holinesse and vertue See Ezek. 28. 3. V. 19. In bloud that is to say with great slaughter V. 21. For thus that is to say I doe alleadge all these examples of particular scourges to conclude that I shall much lesse be intreated when I shall resolve to joyne them all together for a deluge of evils which are brought up to their height V. 22. Come forth Within a very short time they shall be brought hither to Babylon in captivity like you Shall be comforted when ye shall know their grievous sinnes you will have cause to acknowledge Gods justice and strengthen your selves against the scandall of this destruction and give glory to God CHAP. XV. Ver. 2. WHat is The meaning is as your Vine trees pulled up or the vine branches cut off are good for nothing but the fire Iohn 15. 5 6. especially when they have been in the fire which hath dried up all the moisture of them whereby they cannot be set againe nor grow Even so my people which once was my vine being cut off and cast away by me is of no value nor good for any thing especially being more hardened and seared through my judgements More then A vine that is planted and liveth is of more value and excellency then other trees but being pulled up the wood thereof is worse to burne then any other wood CHAP. XVI Ver. 2. CAuse Ierusalem namely the remnant of the Jewes which are in Ierusalem which represent the whole body of the Nation and State V. 3. Thy nativity Though you be of Abrahams race yet you are so degenerate that you deserve rather to be called Amorites and Hittites which were two accursed and execrable Nations See Isa. 1. 10. Hos. 12. 7. Iohn 8. 33 37 40. Rom. 2. 28. and 9. 7 8. V. 4. For thy nativity An Allegory continued in all this Chapter wherein the peoples estate is represented by a wretched maid married exalted and enriched through meere grace Now the peoples birth seemes to be referred to the time as being come to some forme and perfection of a body of a Nation in Aegypt they began to be persecuted there See Exod. 1. 7 8. Thy navell termes taken
of my pure worship which thou canst not now pretend being fully instructed in it As a young Maid if â—hee were seduced might partly be excused for her simplicity which a married woman that is of full age cannot plead V. 23. Pâ—â—ed Names of some people of Asia which were subjects to Nebuchadnezzar of which his army was also composed Jerem 50. 21. V. 24. To their Iudgements they shall indeed be my judgements but I will leave the execution of them to their discretions 〈…〉 hee doth oppose mens judgments which are without mercy to the judgements of God which are alwayes tempered with some clemencie see 2 Sam. 24. 14. Zec. 1. 15. V. 25. Take away the Italian cut off manners of speaking taken from the ignominious punishments used in some countreys towards adulterous women or from the cruelties of enemies enraged against their prisoners before they kill them V. 27. From the land I will hinder thee from going any more into Egypt to commit fornication 〈…〉 or I will cause thy fornication which thou hast brought out of the land of Egypt to cease V. 29. Shall be discovered even as a male factors misdeeds are discovered when he is once sentenced to death V. 31. Of thy sister namely of the ten tribes will I give that is to say I will inflict the same punishment upon thee a terme taken from the ancient manner of feasting where every one had his portion of meat and drinke given them see Psal. 75. 8. Jer. 25. 15. V. 34. Breake Thou shalt grow mad therewith like to a drunken man who after he is overcome with wine will breake the cups and the poâ—s and will teare his flesh with his nailes and with his teeth Jer. 25. 16. V. 38. They have They have openly derided and mocked mee making a shew as if they would doe me some service in my Temple at appointed times see Ezek. 20. 39. Or they have even committed these abominations in my Temple and upon Holidayes see 2 Kings 21. 4. Jerem. 11. 15. Ezek. 8. 3 6. V. 40. Yee have sent A figurative description of the prophane entertainment given to the Chaldeans Egyptians and others sent for by the Jews to treat about unlawfull covenants taken from a Whores preparation when she entertaineth her expected Ruffian Wash thy selfe he directs his speech to either of them two namely Ahola or Aholibah V. 41. Vpon a According to the manner of many ancient Nations and also of the Jews namely at their most solemne feasts to sit or lye upon beds Est. 16. 78. 6. 4. Joh. 13. 25. mine incense namely which thou hast received of me together with other blessings and with which they did rub and anoint themselves at banquets and publique feasts Hee would say that she had employed Gods gifts in gaining the favour and friendship of prophane nations V. 42. With her The Italian in her that is to say Jerusalem and Samaria upon these occasions have been full of strangers walking and taking their pleasures like fornicators in a brothel-house with the men the Italian besides the men besides those great and noble nations as the Chaldeans the Jewes have also desired the friendship and reliefe of the Arabians the Ethiopians and other base nations who thinking themselves much honoured by such a request have carryed them preseuâ—s which the nobler nations have not done but have received presents of the Jewes Ezek. 16. 33. 34. V. 43. Vnto her the Italian of her of or to either of those nations which were growne old in their idolatrie now words of disdaine as much as to say now they will satisfie their unbridled lust having all these fornicators at their command V. 45. Righteous men namely the Assyrians and Chaldeans have executions of Gods justice who shall have a just cause according to mens opinions to revenge themselves of the Jewes and Israelites perjuries and rebellions V. 48. All women namely Nations and Cities especially those where God hath planted his Church V. 49. Your lewdnesse namely the just punishment for it CHAP. XXIV Vers. 1. THe ninth of the captivitie of Jehoiakim Ezek. 1. 2. V. 3. Set on a Pot See such a similitude Jer. 1. 13. Ezek. 11. 3. The Pot is Jerusalem the flesh and the fat pieces are the chiefe richest and the noblest that are in her the fire are Gods judgements by which hee would have humbled and mollified his peoples hearts to bring them to repentance but that having taken no effect by reason of their obstinate rebellion hee would convert those judgements into a totall consumption V. 5. Burne also the Italian Lay the bones in the bottome it seemes that the bones that were put into the bottome of the pot v. 4. 10. and not as others have understood it without the pot to kindle the fire And by the bones are meant the great ones and governours which beare up the body of the State V. 6. Wherefore thus To make the accomplishment answerable to the figure to the p 〈…〉 namely to Jerusalem that hath not been cleansed by my punishments see Jer. 4. 11. and 6. 29. Ezek. 22. 24. bring it out Let all the people without any difference be driven out of it and carryed away let none be pardoned for in warres often times they cast lots to slay some and save some V. 7. Her blood Shee is full of misdeeds especially of murthers and oppressions She set it she committed them boldly and did not care if they were knowne to all men contrary to that which God had commanded namely that the very blood of beasts should be covered over with dust Lev. 17. 13. Deut. 12. 16. 24. V. 8. Set her blood I will punish her openly and the signes and monuments thereof shall remaine for ever V. 9. I will make thee that is to say What I have commanded thee to doe for a signe doe thou also in effect making ready the Caldeans great fire Jer. 1. 13. V. 10. Spice it well the Italian Bring her to be like a composition of sweet smells causing the whole Nation to be destroyed leaving not so much as any forme or strength of state V. 11. Set it empty To signifie that Jerusalem after the inhabitants were gone out of it should be burned by the Chaldeans as it were to cleanse it perfectly from all its ordures The brasse As who should say her rust V. 12. She hath in stead of the onely meanes of deliverance which was repentance and conversion shee hath with a great deale of care sought out other worldly and unprofitable meanes V. 13. In thy filthinesse that is to say Wicked obstinacie hath been the onely cause that thou hast not been cleansed for I have sought to doe it with all carefulnesse by admonitions exhortations and punishments V. 14. The Iudge namely the Chaldeans see Ezek. 23. 45. V. 16. The desire namely thy deare wife V. 18. A 〈◊〉 namely by a sudden death proceeding from some supernaturall and divine cause V. 17. Binde the tire Shew
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
Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants namely the severall tokens and seales of the covenant of grace Or the Law of God and the tables thereof Deut. 9. 11. The promises of the Messias and of the spirituall and everlasting goods V. 5. The fathers namely those reverend patriarches Abraham Isaack and Iacob and others who have had so many singular priviledges and are perpetuall patternes and lights of the church over all or over all things V. 6. Not as though here ought to bee supplied Though I see the body of my nation fallen from their right of beeing Gods people which causeth this extreame grief in me yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them because I Know that they were directed and are appropriated to the spirituall Israel onely by faith and not to the bodyly Israel by corporall generation of Israel namely issued corporally from Iacob or of the people of Israel V. 7. But in as the promises which Godmade to Abraham to continue his covenant and the blessed seed in his posteritie did not belong to all his posteritie in differentlie but unto Isaack alone excluding Ismael and others to the promises of Gods grace in the Messias are not for all those which descended from Israel but for these who are answering to Isaack in that manner as is hereafter set downe V. 8. Of the promise namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self first in a singular and voluntarie promise and then in a powerfull and true effect As Isaack was born by miracle whereas Ismael was borne by the accustomed course of nature V. 9. For this namely this appeares in Isaacks generation which ought to be the blessed branch for whose generation God made this promise which he performed by his almighty power Rom. 4. 21. having made none for Ismael V. 10 And not only because that it might seeme in the example of Isaack and Ismael that the preferring of the one was because he was borne of the lawfull vife and the other of aco 〈…〉 the Apostle confirmes that which he had spoken by the example of of two twinnes borne of the same father and mother and yet distinguished by Gods soveraigns will in the acceptation of them in his covenant and in the continuance of the body of the holy stock V. 11. Neither having done God considering them in their natural state wherein they were both the sonnes of Adam equally sinners and corrupt having done no actuall good nor evil one more then the other which should merit this distiuction that the purpose God pronounced this his decree concerning the preferring of the younger before the elder whilest they were yet both in the wombe that it might appeare it was grounded vpon his absolute pleasure and will and not upon any merit or desert of theirs according to the election namely by which he had determined to chuse the one and leave the other not of workes namely not by vertue of any observation of condition depending upon mans will which might have made the decree wavering and uncertain being that man is variable in all things which he doth but of him namely Gods power who in time executs by his calling that which from everlasting he had determined by his election that calleth he that by his almight power causeth what he pleaseth to be born and have being which of it self is nothing nor cannot make it self See Rom 4. 17. V. 12. Shall serve namely shall lose his right of first borne in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity and shall be in the world as a servant in the fathers house in comparison of Iacob who shall be as the true sonne and heire V. 13. As it is that word of serving must hee expounded by this other passe for a privation from Gods fatherly love V. 14. Is there namely in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched V. 15. For he saith by this passage it appeares that the difference which God makes betweene men being a worke of meere grace and mercy is without any obligation that in it he hath no regard of mans merit Of whom I will of whomsoever I will have it according to my will and pleasure V. 16. It is not seeing that the election is of pure mercy iâ— cannot bee attributed to any will or endeavour of man V. 17. For the same appeares by the rejection of some persons as of Pharaoh a professed enemy of God whom God had determined to leave in his natural malignity â—â—â—hout correcting it by his grace that passing to the supreme degree he might combat him by his power to the greater manifestation of his glory The scripture namely God in the scripture Raised thee willingly suffered thee to bee borne in the world exalted to the kingdome and effect thy wickednesse against me V. 18. Hardneth not mollifying his rebellious heart inclining it to obedience whereby all those objects which God outwardly makes use of though excellent good and most holy are by man converted to â—â—â—gmentation of hardnesse and rebellion V. 19. Why an objection either of a carnall mans ignorance who doth not apprehend the Apostles true meaning in this aforesaid will of God and 〈◊〉 of man or of a reprobates rage who im 〈…〉 his perdition to God because hee hath not pardoned him his sinne which is the onely true cause thereof Finde fault with those that are hardened by his will for to punish them V. 20. Nay but to answere such false opinions and wicked objections of the reprobate it is sufficient to say that the worke of grace is of meere free will t'wherefore if he doth deprive some of it hee both them no wrong seeing hee is not bound to it and that he proceeds against them in justice for their so of which this privation is no cause Made me noâ— that God doth indeed make a man a sinner or that hee is author of sin but by this word of making is here meant the appointing of mans last end according to the state which hee is in either of grace to life or of sin in which God hath left him to death See Prov. 16. 4. V. 21. The clay which here represents humane naâ—e in its universall corruption there being no other difference in it but onely what God makes by his free â—ill and destination Vnto honour for honourable â—ses as vessells to ear and drinke in vessels for ornament c. which is correspondent to the end of eternal glorie To dishonour namely for filthie and base 〈◊〉 which is correspondent to the reprobates everlasting ignominie Isa. 66. 24. Dan. 12. 2. V. 22. What if God is there any cause of contending 〈◊〉 God seeing that in the most free exercise of his Soveraigne right in saving the
perish and that we cannot faile of eternall life From the Loâ—d from his presence and full communication in his life and glory V. 7. For we he proves that we are yet absent because that all our spirituall life consists in saith which he presupposeth that the fruition of the promised good is as yet farre off Heb. 11. 1. V. 8. Wee are faith notwstanding createth in us a certaintie of our glorious end which makes us defire the heavenly life and likewise to leave the time and meanes thereof to God referâ—ing unto our selves only a care that we may both living and dying be in his grace Verse 10. In his body Namely in this bodily life V. 11. Knowing that is to say knowing how terrible Gods judgement is Heb. 10. 31. I doe labour in my vocation to induce men to receave Gods grace by faith and to flâ—e the judgement to come Matth. 3. 7. 1 Thes. 1. 10. and God is the Iudge and you the witnesses of this my zeale Ver. 12. For wee hee gives a reason why hee comes againe to speake of his ministerie namely not vainely to glorifie himselfe noâ— to gaine favour or reputation amongst them but even for their owne profits that being assured of his fidelitie â—hey may acknowledge how happie they are to have him for their Pastor and Apostle to cleave constantly unto him and to his doctrine against false Apostles who bragged of their zeale holinesse and fidelitie 2 Corinthians 11. 12 13 15. though their Consciences did convince them of contrary vices V. 13. For whither though that which I speak in commendation of mine Apostleship may bee thought folly and vanitie by mine adversaries yet â—ill I not leave speaking the truth of it for Gods service and for your profit for as in my wise and discreet speech according to the judgment of the world it selfe I seeke nothing but the good of the Church so doe not I care for being held to beâ— a maâ—d man for Gods service to whom I referre my selfe for any thing that I say or speake and care not for mens judgments 1 Cor. 4. 3. V. 14. For the he gives a â—tason why hee had thus utterly renounced himselfe to dedicate himselfe wholly to the service of God and of his Church namely by reason of a lively apprehension of the infinite love of Christ who died for believers which enterchangeablie bindeth them to love him perfectly consecrating unto him their whole life which they hold by his benefit That if one namely Christ For all namely for his whole Church for all Gods Elect Iohn 11. ver 51 52. Rom. 5. 18. V. 15. Which live spiritually in the fruition of Gods grace and the communication of his spirit Gal. 2. 20. Should not henceforth may renounce themselves and consecrate all their actions and their life to Christ who hath acquired them to himselfe and hath bound them to eternall gratitudeâ— Ver. 16. Know wee no man that is to say I and we Apostles beare no more affection nor carnall and worldlie respect to any man living nor to our owne selves but desire to please Christ alone to wards whom we no longer beare an affection meerly humane civill and naturall as they did who conversed with him in the world but a divine and spirituall affection befitting the state of glory to which he hath been exalted See Iohn 20. 17. This is here touched by the Apostle to confute the reason whereby the false Apostles did vilifie his ministerie making it inferiour to that of the other Apostles namely because hee had not conversed with Christ in the flesh Wee have may bee the Apostle would signifie that hee had knowne Christ upon earth or it may as well bee meant by the other Apostles Ver. 17. Therefore if every true Christian engrafted into the body of Christ by his spirit is and ought to be changed in all his sences motions and affections and therefore hee is freed from vanitie and selfe love as the generall state of the Church being renewed by Christ every beleever ought to participate of this newnesse of life V. 18. To us namely Apostles Ver. 19. Committed unto hath committed unto us the ministerie and embassage of the Gospell with full knowledge of his truth and certaine conduct of his spirit V. 20. Bee yee that is to say except by faith the grace which is offered you and persevere in it and abstaine from all manner of offence which may alienate God from you V. 21. Hath made him hath imputed the whole masse of the sins of the world to Christ most just and innocent of himselfe and hath imposed the punishment and the curse of it upon him that all beleevers may bee reputed before God holy and perfect as righteousnesse it selfe by vertue of Christs Righteousnesse which hath beene given them by God and which can onely subsist before his judgement CHAP. VI. VER 1. VVOrkers together or working therin for our part Receive not namly by profession and assent the gift of the Gospell which is the foresaid ambassage of grace witho 〈…〉 producing in you thorow your defect it is true fruit of Righteousnesse life and peace with GOD. V. 2. For he that is to say according to Gods promise in this passage and the like he hath revealed his grace and doth at this present bestow his salvation by the Gospell V. 3. Offence matter of offence and scandalâ— or of hinderance to the advancement of the Gospell and salvation of others Verse 5. Tumults and popular seditions by which the Apostle was often fallen into great dangers Others into troubles and unquietnesses V. 6. By the Holy Ghost that is to say by words and actions of motion and inspiration altogether divine and supernaturall which the Apostles sometimes used And sometimes also they proceeded by humane discourse and motion but sanctified See 1 Cor. 14. 14 15. V. 7. By the power hee meanes that divine power joyned to his ministerie by which he perswaded beleevers and convinced condemned and punished rebellious ones By the 〈…〉 mour by all the meanes which a good and upright conscience useth to oppose it selfe according to God to evill and evill men on which side soever it be assaulted whither it bee by allurements and faire meanes which are the right hand Or by afflictions and persecutions which are the left hand V. 9. Well knowne giving undoubted proofes of what wee are namely true servants of God Wherof beleevers are clearely perswaded and the wicked couvinced V. 10. Making many with spirituall gifts and goods with knowledge and instruction c. 1 Cor. 1. 5. Possessing namely as well contented as if 〈◊〉 were masters of all things Or being by â—aith heires of all Gods goods in Christ. See Rom. 4. 13. 1 Cor. 3. 21. V. 11. Our mouth I utter so many words unto you and cannot stoppe by reason of the boundlesse love which I beare unto you which makes mâ—â— speake thus unto you with an open heart V. 12. Yee are not I lay
of Gods covenant V. 24. Schoolmaster that is to say a meanes and instrument to governe our soules and actions fitting for the Churches childhood with much rigor and servitude That we might namely that looking still upon Christ the Church might even in those dayes receive from him the gifts of righteousnes and life and that at this present time the effect of free justification might shew it selfe at full by those rigors and labours of the Law V. 26. For ye for the Christian Church is at this time come to such an age that childish servitude is taken away and the â—ight of her adoption is fully revealed and the use of holy libertie is given unto her by the holy Ghost Rom. 8. 15. Gal. 4. 1 5. V. 27. For as many Faith in Christ causeth Christ to be effectually applied to all true Believers who are baptized in his Name with internall as well as with externall Baptisme even as a garment to the bodie to communicate his righteousnesse life rights and dignitie unto them that as he is the son of God by nature they may also be made the like by grace and adoption and that without any distinction of nations states or conditions V. 28. Ye are all all Believers indifferently are one bodie enjoy the same rights and are reputed to be of one and the same condition V. 29. Christs his members by faith and by the communion of his Spirit Then are ye then need ye no more be joyned to the blessed nation by circumcision and other ceremonies as the ancient proselites were and as the false Apostles would tie you to be for being united with Christ the reall Head of the blessed race whereof Abraham was but onely the titular father you are sufficiently incorporated into it CHAP. IIII. VER 1. Dâ—ffereth nothing that is to say he is kâ—pt in strict subjection as concerning his person and hath neither the entire knowledge nor the 〈…〉 ment and enjoyment of his rights and 〈◊〉 V 〈…〉 the Law the 〈…〉 l members for it was composed of Gods children who had right to the heavenly inheritance in Christ Rom. 4 13 16. and yet by reason of their minoritie namely the small common distribution of Gods Spirit it was all hidden under a forme of servile conduct Under the namely under the discipline of the Law called elements because that in comparison of the full and solid doctrine of the Gospell the Law was but onely as an Alphabet or rough rudiments Hebr. 5. 12. by which the world began to be instructed in the mysteries of redemption or because the Law made use of many corporeall and earthly meanes which were not so simply and generally spirituall as the Gospell see Hebr. 7. 18. and 9. 1. V. 4. The fulnesse which was appointed and ordained by God Sent-forth he would have him taking upon him humane flesh manifest himselfe unto the world comming forth as one should say our of the everlasting habitation of his glorie and fulfill in his own person the worke of humane redemption Made of having assumed humane nature which he had not before according to which he hath been true man and a creature Iohn 1. 14. Rom. 1. 3. Phil. 2. 7. Borne of the holy Virgin without any worke of man Gen. 3. 15. Isai 7. 14. Mich. 5. 3. Made under namely hath taken upon him the forme of a servant Phil. 2. 7. subjecting himselfe to the the entire observation and satisfaction of the Law to acquire by vertue thereof to his humane nature and to all Believers the right to eternall glorie and to free them not onely from the curse of the Law but also from that hard externall government of it which hath been spoken of before Instead whereof he hath instituted the strong and free conduct of his Spirit V. 5. We might namely the whole Church of this present time The adoption not onely the benefit thereof but also the use and fruition See Rom. 8. 15 23. Ephes. 1. 5. V. 6. Because Because God hath adopted you to be his children in Christ he would make this gift full by regenerating you by his Spirit powred upon you by Christ who hath received the fulnesse of it Iohn 1. 16. for to distribute it to all his members by which also they being assured that God is their father they do call upon him as such with full confidence V. 7. Thou art no more Every Believer is freed by Christ both in right and in deed from the curse and servile pedagogie of the Law V. 8. Howbeit then that which I have said of the servile discipline of the Law belongeth to the Jewes but you O Galatians Gâ—ntiles we are under a worser servitude namely under a blinde idolatrie now then seâ—ing it hath pleased God at the very fiâ—â—st to bring you 〈…〉 ht or fall libertie of his Gospell why do you with foul ingratitude for such a benefit make your selves slaves to observe such things as are now altogether unprofitable and vain V. 9. Ye have known namely with that lively saving and effectuall knowledge which he of himselfe gives by his Word and Spirit Are known namely chosen and accepted of to be his To the weak to Mosaicall externall and corporeall ceremonies by which God formerly instructed his Church in its childhood as by a rough Alphabet and which had never any power in themselves to produce any spirituall effects Heb. 9. 9. and now under the Gospell are not so much as of any figurative or sacramentall use Again the Italian going backe namely from that degree of forwardnesse in the course of your heavenly vocation to which you have already attained in Christ. See Galat. 5. 7. Phil. 3. 14. V. 10. Ye observe following the false Apostles doctrine you do bring again the Mosaicall observation of distinction of times into a sacred use binding your consciences thereunto as if it were part of your holinesse and righteousnesse Col. 2. 16. V. 12. Be as Be my imitatours 1 Cor. 4. 16. and 11. 1. 1 Thess. 1. 6. For I am as in the state of a Believer and a Christian I am in the same degree and condition as you are under the same rule of faith and of Gods service that no man may thinke that I have any particular priviledge to exempt me from ceremonies Ye have not I am not any way exasperated against you for any offence done to my person I onely desire you to have a care of your own salvation V. 13. Infirmity namely afflictions and bodily miseries by which God hath tried and exercised me V. 14. As an Angell See Zech. 12. 8. As Christ not by yielding the honour which is due to Christ onely unto my person but by yielding obedience to my word as being the Word of Christ himselfe 1 Thess. 2. 13. 2 Pet. 3. 2. V. 15. Where is then that is to say What is the â—â—use that you so quickly alienate your selves from me and forsake my doctrine since at other times you reputed your selves
so happy in having me to be your Apostle and teacher that there was nothing so deaâ— but you would willingly have given it me for an acknowledgement of so great a benefit in me there is no change the inconstancie is in you V. 16. Am I Is it sitting for you at this time in recompence of the truth which I have preached to you to hold me to be your enemie V. 17. They namely those false Apostles make shew of being moved by a singular love towards you and a care to have you not drawn away from them but seeing they lead you away from Christ the true Bridegroom and Master to captivate you unto themselves that shew of love is but a spirituall dishonestie See contrariwise concerning godly jealousie 2 Cor. 11. 2. Would exclude you namely they endeavour to separate you from the love of me and of all other true Pastours that you may wholly depend upon them alone V. 18. It is good the faithfull are to be commended for being continually carefull of their Pastours love but you Galatians contrariwise have forgotten me so soon as I have been absent from you V. 19. Of whom I travell for whom I endure great paines and anguishes as a woman that is in travell untill such time as Christs pure Doctrine be re-established amongst you as I had planted it V. 20. Change to have occasion to be glad and rejoyce with you in stead of my former complaints and reproofes For I stand this is the reason of the desire he had to see them namely because that being not certain what state they were in he was in great doubt of them V. 21. Tell me you that of your own will without and contrary to Gods command do put your selves again under ther yoak of the Mosaicall Law consider in Abrahams familie as in an allegoricall pourtraiture what you ought to judge of your act Hear the Law namely this Scripture which is part of those bookes which are called the Law V. 22. That Abraham the meaning is that as in Abrahams familie there were two mothers and two kindes of issues the one of bondage and the other free and the heir so amongst those that have the knowledge of the true God and make profession of serving him there are two kindes according to the two doctrines or covenants propounded by God unto men namely the Law and the Gospell those which hold themselves to the Law to obtain righteousnesse and life are slaves to sin and to the curse and are finally excluded from the heavenly inheritance those that embrace the Gospell are heires and free V. 23. After the flesh in a meer naturall way A figure of them who are out of Christs grace and do of themselves endeavour to obtain life and righteousnesse by the Law By the promise namely by a free gift and by a miraculous operation of God out of the course of nature A figure of Believers who are made sonnes and heires of God by his onely grace and power V. 24. Are an allegorie the Italian have an allegoricall sense namely besides the historicall and literall sense may be taken for a figure of Gods great familie Are the two that is to say they signifie and represent the two c. The one namely that of the Law which was given in mount Sinai Gendreth of it selfe it may make those who are its followers to be part of Gods people by knowledge profession and worship but in the mean time it cannot free them from their naturall bondage nor bring them into Gods grace nor obtain the inheritance of heavenly life for them Which is namely this covenant was figured by Agar V. 25. Agar is namely in this similitude of Abrahams familie with Gods familie Agar first is correspondent to Sinai because that as Agar was a stranger not of the blessed progenie so Sinai was in Arabia in the Ismaelites land out of the bounds of the Land of Promise And secondly to the earthly Jerusalem of this age which makes profession of seeking life and righteousnesse in the Law whereby all those which follow it do lose all right in the adoption and grace of God and doe remain subject to sin and malediction V. 26. But Iâ—rusalem there is also another bodie which is correspondent to Sara namely the Christian Church which God himselfe hath created by his Word and Spirit whose state shall also be perfect in Heaven and that is freed by God from all spirituall bondage and in it and by it God gendreth and bringeth up all his true children V. 27. For it is he proves by this passage of the Prophet that there was to be these two mothers one spirituall namely the Christian Church the other carnall namely the Jewish Synagogue seeing that the great number of Gods true children was to be borne of the first by the calling of the Gentiles not of the last which in former times haue enjoyed Gods grace and presence and finally that those children should be brought forth by Gods onely grace and power without the worke of man being the mother of her own nature was barren V. 28. Now we namely all true Christians are and ought to acknowledge themselves to be the children of God supernaturally engendred by meer grace V. 29. But as this singular priviledge hath a condition joyned unto it like unto that which happened unto Isaac who was scorned by Ismael Gen. 21. 9. that is to say that all Christians are likewise persecuted by the Jewes as indeed persecutions began by them Him that was â—amely Isaac who was not onely Abrahams son according to the flesh but also was his spirituall issue in Gods adoption and in the regeneration of the Spirit V. 30. What saith namely as the sacred Historie sets down that God would have Ismael with his mother driven out of Abrahams familie so all carnall unbelieving proud and perverse Jewes shall be bainshed out of Gods Church and out of the Kingdom of Heaven CHAP. V. VER 1. AGain as the Jewes were formerly Rom. 8. 15. V. 2. Circumcised as a thing which ought of necessitie to be done and that is a part of manâ— righteousnesse and necessary to salvation according to the false Apostles meaning Acts 15. 1. For otherwise circumcision mgiht be used as an outward and indifferent thing through wisdom and charitie to gain the Jewes and cut off the scandall which offendéd their weaknesse Acts 16. 3. Christ for mans righteousnesse before God ought to be be either all by workes or all by Christ and these two meanes cannot be mixed see upon Gal. 2. 21. and therefore he that attributeth one part to workes doth wholly renounce Christ and to be saved he bindes himselfe to fulfill the whole Law which being impossible for man to do all his endeavours are not onely unprofitable but also very hurtfull V. 4. Christ is the Greek terme seemes to signifiâ—e you are as dead members upon which by reason of your wickednesse and incapacitie Christ worketh no more
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
is to remove a scandall and danger of certaine heretickes who were ever in those daies sprung up in the Churches who falsified the true doctrine concerning Christs person and did turne Gods grace and the spirituall Evangelicall liberty into a certaine carnall liberty and dissolutenesse free from all law and subjection to politicke government making schismes and divisions in the Churches The Apostle then after he hath propounded examples of most severe judgemens of God which had formerly fallen upon Apostataes dissolute unchaste schismaticke and prophane people he shewes that these were such and bids them looke for the like judgements But comforts beleevers against that scandall and exhorts them to persevere and increase in faith and in their spirituall regeneration and to seeke by all possible and convenient meanes the salvation of those that were gone astray Vers. 1. BY God the Italian in God namely by vertue of his grace by his Word and Spirit which he hath bestowed upon them Preserved that is to say defended protected and safe-guarded out of danger of falling from the salvation which they had acquired In Jesus Christ namely to the communion of his body Or by vertue of their spiritual union with him V. 3. The common namely to me to you and to all beleevers That ye should that ye should imitate the example of all other beleevers that have been before you in maintaining and advancing the truth of the Gospel against all the assaults and endeavours of the divell and his followers and instruments Or to persevere in fighting as they had already happily begun V. 4 Of old that is to say from everlasting Ordained the Italian written or set downe by name by Gods decree likened to a Register to be given over to their naturall corruption and malice which also he hath determined to punish letting them runne to that height of impiety to falsifie his truth and to make themselves the divels instruments and to reject Gods grace smother up his Word and Spirit which should be prostered unto them The grace especially in regard of the Evangelicall and spirituall liberty which they wrest to a most false sense of licentiousnesse to all manner of vices under pretence of the easinesse in obtaining pardon Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation wherein the wicked said the essence of sinne consisted and that without it there was no sinne whatsoever a man did V. 6. Which kept not which did not persevere in the state of integrity and righteousnesse in which they were created But left that is to say were for their Rebellion driven out of Heaven Luke 10. 18. V. 7. After strange the Italian after other flesh a covered circumscription of the abominable lust against nature Rom. 1. 27. Of eternall whereof the materiall fire wherewith they were consumed was a signe V. 8. Likewise also the Italian yet these though these judgements be set before them for an example Dreams that is to say Men blinded and void of understanding through their damnable passions like a man that dreams or raves V. 9. The Archangel the sacred History makes no mention of all this Jude might know it by some divine revelation or by some ancient tradition which he hath authorized by his relation or by some book which now is not to be had and indeed there remains some tract of this in the Jewish books About the bodie which being secretly buried by the Lord Deut. 34. 6. it is like that the Devill did seek to take it up again either to satisfie his rage in abusing of it or to make it an object of idolatry for the people V. 10. They corrupt they defile themselves by excesses and abuse in those things wherein nature and even the bruit beasts shew them the Lawes and limited use of them as of eating drinking and the use of woman V. 11. They have gone they follow Cains wickednesse who was the first head of them who departed from the true Church and the pure service of God as these men did Rangreedily after the Italian Suffered themselves to be carried away that is to say they have been shaken from the firmnesse of faith and have been carried into these errours by the bait of gain and of worldly pleasures as Balaam was And perished imitating Core and his followers in his rebellion against Moses being they rise against the Apostles and true Pastors of the Church and do raise schismes and divisions and have entangled themselves in the like unavoidable perdition as those men did V. 12. Your feasts wherefore see 1 Cor. 11. 21. Feeding prophaning those sacred feasts with their glutonie without any respect to the communion of Saints for the maintaining of which these feasts were appointed and for this cause were ended and sealed up by the celebration of the holy Supper Whose fruit withereth which have neither life nor sap to bring forth any good fruit even like trees after Autumne Twice dead he hath a relation to those mens falling again into the state of sinne and death after they had begun in some sort to live by the light and grace of the Gospell Plucked up quite cut off from the spirituall union with Christ who is the true foundation of life and grace V. 13. Raging waves unsetled turbulent and proud spirits which boldly belch out their abominable opinions and doctrines Wandring starres he seemes to meane those false glancing or falling Starres which fall from Heaven because they were never fixed there and are but meteors and transitory impressions in the air V. 14. Prophesied the Scripture makes no mention of this Prophesie of Enoch threatning the wickednesse of his times with the future deluge Saint Iude may have had it by tradition confirmed by revelation of the holy Ghost as the Jews have yet at this time some reliques of it in their writings Commeth the Italian is come that is as much as to say He shall certainly come With ten thousands the Italian With his holy thousands namely of Angels V. 15. Hard speeches the Italian Cruell things see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13. V. 16. Complainers which is a signe of an ill composed impatient contentious and insatiable spirit In admiration falsly and flatteringly for to reap profit by them V. 19. Separate themselves that is to say They do willingly cut themselves off from the true and spirituall communion of the Church whereby they are deprived of life grace and Spirit see Iohn 15. 6. V. 20. Building up confirming and advancing your selves in your spirituall state of grace and regeneration like a building upon the onely foundation of faith in Christ. In the the Italian by the that is to say By his motion and inspiration V. 21. Keep your selves that is to say Persevere constantly to love God in truth or take heed you fall not away from his love Others keep one another for the love of God that
nam of 〈◊〉 a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme 〈◊〉 Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â—3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâ—g came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ— it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a 〈…〉 n in manner of an oath â—s if he said As true as mychiâ—f â—oy and glory in this world is in the blessing of God upon my miâ—stery towards you to oblige the Cori◠〈◊〉 to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and 〈◊〉 I dâ—e death hâ—ngeth over me conâ—inually and I do incessantly prepare my self for it Pâ—a 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God 〈◊〉 Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this â—â—cident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ— they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâ—ow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâ—ror amonst you yet you shall keep your selves sound in your faith eâ—ill thiâ— is a verse of an ancient Greet poet called Mâ—nander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ— zâ—ale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâ—re of them with great care siâ— not by assâ—â—â—â—ng to thâ—ir error oâ— by prophanenesse oâ— life which 〈◊〉 breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâ—tiâ—ction not by anynaturall reason nor common judgment for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all â—s parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâ—isied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesâ—â—iall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by â—esus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâ—is corporall and natuâ—alliâ— by vertue of the soul wâ—ich is the fountaine of this life whâ—le it is vnited with thâ— body yet cannot of iâ— self conâ—erre the diviâ— and spirituali life noâ— cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ— appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele 〈…〉 ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that