vers 37. Or thou hast in the invariable nature and order of the heavens given a document and assurance of the eternity of all the heavenly and supernaturall works councels promises and orders of thy grace V. 4. Thâ— seed this is fulfilled in Christ descended from David according to the flesh who hath changed Davids temporall Kingdome into an everlasting and spirituall Kingdom Built up I will raise thy Kingdome to the highest degree of perfection V. 5. The heavens the holy Angels shall joyn with me in thy prayses as partakers of the joy for the establishment of thy Church by thy grace and truth Or the celestiall Orbes to which by an ordinary figure the Scripture doth attribute the doing of such things Of the Saints namely the Angels V. 6. The Sonnes namely the Angelicall Spirits see Psal. 78. 25. and 103. 20. an Hebrew phrase which signifieth nothing but creatures to whose nature is proper the quality of a power beyond the measure of all humane power V. 7. In the assembly the Italian the counsell that is to say the assembly of his Angels amongst which he sitteth as a King in councell V. 8. Thy faithfulnesse thou causest the most true revelations and declarations of thy truth wisdome and promises to break out on every side like unto so many bright beames V. 10. Rahab the name of Egypt Iob 26. 10. Psal. 87. 4. V. 12. Tabor that is to say these hills doe in a manner glory of their height fruitfulnesse c. in thee acknowledging it commeth all from thee their Creator V. 15. That know who in effect taste of the true spirituall joy which thy grace and fatherly favour brings with it and can give thanks for it with exaltation of heart and rapture of spirit V. 16. In thy righteousnesse namely in thy righteous and just government or in thy loyalty in keeping and observing thy covenant and promises V. 17. Our horne wee are conquerours tryumphant and glorious see Psal. 75. 10. V. 18. Our defence he is our protector and defendor and all glory therefore is due to him Is our King the Italian our King is the holy one of Israel that is to say it is hee that hath given him and established him and that worketh by him as by a chosen instrument V. 19. Invision namely in prophetick revelation to Nathan Samuel and others To thy holy One the Italian touching thy holy One or religious one that is to say touching David consecrated by thee Who hath also faithfully feared and served thee Psal. 4. 3. and is the figure of Christ the true and great holy One of God Psal. 16 10. I have laid that is to say I doe environ him with my help and protection to whom I have committed the power over my people V. 20. I have found it seemes to be a humane kinde of speach as if hee said after I had tried many servants which have governed my people I have fixed my selfe upon David Annointed sacramentally with materiall oyle 1 Sam. 16. 13. 2 Sam. 5. 3. and spiritually with the gifts of my Spirit V. 21. My hand mine aide shall never forsake him V. 24. In my name by my power which he shall obtaine by calling upon my name V. 25. I will set he shall conquer and possesse all that land which I promised to my people throughout all the borders of it Exod. 23. 31. Numb 34. 3. V. 27. My first borne the chiefe and most eminent as King of my people to whom belongeth the right of first-borne above other nations Gen. 25. 23. 31. and is the figure of Christ who is the true first-borne above all other creatures Colos. 1. 15. 18. V. 29. For ever this is spoken chiefly in respect of Christ who is eternall both in his person and kingdome V. 35. By my holinesse namely by my selfe who am holinesse it selfe laying my holinesse for a pledge and gage of my saying That I will not lie the Italian if I lie a concise manner of swearing often used in Scripture V. 37. As a faithfull the Italian there is a namely my selfe see Iob 16. 19. V. 38. Annointed namely a King of thy people consecrated and being one of Davids posterity V. 40. To ruine or to feare that is to say having caused those which stood in defence to be overtaken with great feare the strong hold hath been easily taken by the enemies see Deut. 32. 25. V. 42. Set up thou hast given them courage and made them Conquerours V. 43. Turned thou hast turned the edge of it so that it could not cut as 2 Sam. 1. 22. V. 47. How short see Psal. 39. 5. his meaning is doe not by any extraordinarie afflictions seek the mine of thy poore creature which is so fraile and unsteddy of it self save us with speed for otherwise wee shall be overthrown and shall no more enjoy thy benefits see Ioh 7. 7. 21. 14. 14. Invaine making them neither the subject of thy benefits nor instruments of thy service but onely to cause them to perish V. 48. What man that is to say seeing that wee as well as all other men must once die doe not make this our condition heavier with new and strange evils let thy justice suffice thee and out of thy mercie take pitie upon our inevitable misery see Job 10. 20. 13. 25. 14. 5. Shall not see that is to say taste of it and feele it V. 50. I doe beare wherewith my heart is burthened and swelled V. 51. The foot-steps namely all the marks and monuments that remaine of thy peoples ancient Kingdome or they follow him upon the track with injuries and reproaches Others they doe scoffe at the foot-steps of thy Christ that is to say they make a jeast at the comming of the promised Messias who is to re-establish the Kingdome And for all this is his comming yet delaid PSAL. XC THE title Man of that is to say Prophet V. 1. A dwelling place all the while that we and our fathers have bin travellers in strange countreys Gen. 15. 13. thou hast been a place of safety and dwelling to us Ezech. 11. 16. V. 2. Before the a Scripture phrase to describe eternitie which is opposite to time and to whatsoever is most firme and lasting in it Thou art and therefore we wretched mortalls doe flie unto thee everlasting Lord as to the spring of our life and cause of our escaping from death which is the chiefe subject of this Psalm see Psal. 102. 11. 12. 27. 28. Lam. 5. 19. 20. V. 3. Return thou dost irrevocably put in execution upon all men the sentence pronounced Gen. 3. 19. concerning their returning to the earth from whence they were taken at the first creation V. 4. For all their stay in this world though oftentimes it be very long is no way contrary to this sentence for the longest time that is is nothing being compared to eternity which belongeth only to thee When it is this is added because that a man judgeth
have not only sinned but am also wicked of nature see Iob 14. 4. Iohn 3. 6. Rom. 5. 12. Ephes. 2. 3. Conceive the Hebrew warme me a tetme taken from birds that hatch their egges V. 6. Thou desirest the Italian it hath pleased thee to teach me that is to say to regenerate me with thy Spirit creating a new spirituall light in mine underderstanding and wisdome in mine heart see Isa. 54. 13. Ier. 31. 34. Ioh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it thou delightest in truth in the inward parts and hast taught mee wisdome inwardly that is to say thou hast made mee by thy Spirit such as thou requirest man to bee in sincerity and uprightnesse but alas I have not employed this talent in resisting of temptation but have spoiled this good work of grace even as that of nature was already corrupted in mee Yet those small reliques which remaine in me doe yet revive some hope of pardon and restorement in me In the hidden the Italian in the inward Hebrew in the secret see Rom. 2. 29. 1 Pet. 3. 4. V. 7. With hysop working in me that effect which is figured by hysop in ceremoniall purifications Lev. 14. 4. 49. 51. 52. Num. 19. 18. Heb. 9. 19. which is that God doth not onely cleanse the filthinesse of sinne but doth also cure the malady doth onely take away the stink of it but conferreth also upon man the sweet savour of his sonnes justice by in puting it unto him V. 8. Make me as thou hast humbled and bruised me by Nathans message so let me either by thy Spirit inwardly or by some minister outwardly receave the sweet ambassage of peace and reconciliation to comfort me after so much terror see Job 33. 24. V. 10. Right spirit or a constant spirit and well settled in a resolution to serve and obey thee or to doe well V. 12. Thy free Spirit the Italian thy voluntary Spirit or free that is to say the Spirit of grace which is the author of true spirituall liberty in the faithfull Rom. 8. 2. And freeth them from sin and death and causeth them to serve him willingly Others translate it the principall or reall spirit which is ruler and governour of the soule and all the thoughts and motions of it as the soule is of the body see Iob 30. 15. V. 14. From blood guiltinesse namely from Vriahs murther or generally the capitall punishment which I have deserved Thy righteousnesse not that of the law which condemneth irre-missibly but that of the Gospel which observes the promises of grace and according to them doth grant pardon Rom. 3. 26. V. 15. Open thou that is to say give me cause and together with that a will and holy motion to give thee thanks for thy forgivenesse V. 16. For thou the meaning is the corporall sacrifices are not of any value in respect of the Elects true spirituall sacrifices yea the first without these are abominable Now there are two sorts of these spirituall sacrifices the one for to obtaine grace such as your acts of repentance and contrition were the other after that wee have obtained it such as the sacrifices of thanksgiving were I doe now present the first unto thee give mee occasion hereafter to yeeld thee the second see Psal. 50. 14. 23. V. 17. Broken Spirit that is to say extreamly afflicted and humbled with griefe for sinne yet without dispaire but offering up such a heart unto God by a faithfull calling upon him in his sonnes name see Isa. 57. 15. 61. 1. 66. 2. 18. Build maintaine strengthen and defend thy Church It seemes that he hath a regard to that that Princes sinnes doe take away Gods safe-guard from the people Exod. 32. 25. and they oft-times are punished for them 2 Sam. 24. 17. V. 19. Then namely when thou hast purged my sinne by which the whole body of the people is defiled through me who am their head thou shalt look upon us in favour to accept of our service Of righteousnesse done rightly according to thine appointment Psalme 4. 5. Burnt offerings see Levit. 6. 22. 23. PSAL. LII VER 1. WHy boastest thou why dost thou triumph in thy wickednesse and cruelty which thou findest to be favoured and recompenced by Saul O mighty man see 1 Sam. 21. 7. the goodnesse Gods grace towards his elect is not changed or annihilated through thy persecutions and cruelties but it will arise against thee in their behalfe V. 5. Of the living see Psal. 27. 13. V. 6. And feare namely they shall reverence God for his judgements V. 9. On thy name that is to say on thy selfe revealed as by a proper name to thy Church or upon thy grace and savour Before thy Saints the Italian and it is good c. that is to say thy Saints doe alwayes look after it by faith and calling upon it and it is also continually nigh unto them in all their necessities and whensoever they pray or call upon it Psal. 16. 8. PSAL. LIII THE title Mahalah it is thought to bee the name of a musicall instrument see the same subject as that of this Psalme Psal. 14. V. 5. Where no feare the Italian where no cause of feare without any apparant cause of feare by panick terrours sent by the Lord and by a certaine secret remorse and trouble of conscience see Lev. 26. 17. 36. or when they shall be in carnall peace and security 1 Thes. 5. 3. Put them to shame for God condemneth their present enterprises and reproves their persons hee hath given thee power to overcome and beat them back shamefully PSAL. LIV. THE title Neginoth see Psalme 4. in the Title V. 1. By thy name that is to say by thy selfe shewing by thy power that thou art indeed such as thou art termed to be V. 3. Strangers he calleth Saul and his followers so and the Ziphims because they proceeded agaâ—nst him like barbarous people without any humanity see Psal. 144 7. My soule that is to say they seek to take away my life V. 4. With them namely as their head and conductor whose power supplyeth their little number and their weaknesse V. 5. In thy truth pronouncing a just judgement against them or according to thy truth that is to say thy true promises made to thine elect V. 7. Delivered me I assure my selfe by saith that he will doe it therefore I hold it as done Others when he hath delivered me PSAL. LV. VER 2. MAke a noise wiâ—h laments fervent prayer and groanes V. 3 Of the vo ce the Italian of the cry it seemes that he would describe the warre like cries which they make at onsets They cast a terme taken from siedges where they use to roule down dart and throw down anything as they can upon the besiedgers for to endammage them V. 8. Windy storme namely the fury and violence of mine enemies V. 9. Divide their dis-unite them and dissipate their councels hee seemeth to have a
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
And thereupon he sets downe how that the just and beleevers are oftentimes grievously afflicted in this world chorow Gods providence who reserveth their reward for them in the life everlasting and that contrariwise the wicked do triumph tyrannize and afflict the righteous but that their unhappy end and their everlasting damnation shall manifest the vanity of their thoughts and the perversenesse of their deeds And that notwithstanding oftentimes God doth even in this world take in hand the defence of his Church and freeing it from her enemies causeth his judgements to fall upon the wicked as he formerly did in Aegypt by the hands of Moses by prodigies and workes memorable in all ages described here in a most high and illustrious manner with an intent to pierce the Egyptians of his time who did imitate their forefathers in persecuting the lewes And he enterlaceth his discourses with grave admonitions to the Kings and Princes of the world for to feare Gods judgements and be obedient to his justice and wisdome which also seemes to be directed to the Roman Emperour and Covernours who did seeme to nourish and soment the hatred and thorow their connivance did kindle the Egyptians rage against the Iewes And by a solemne prayer he desires of God the gift of wisdome for all beleevers Doctrines and discourses which are indeed very rare and profitable and laid open with a singular eloquence But yet are such as doe not goe beyond the measure of humane un derstanding enlightned by Gods law and do not reach to the high pitch of the light and vertue of the Spirit and of his word immediately inspired And therefore this booke in the best ages of the Christian Church was likewise held for Apocry pha First in regard of the author who was neither Prophet nor inspired by the holy Ghost which doth also more plainely appeare if it were Philo who after the Messias his comming remained in the Jewish incredulity and blindnesse without Faith in Christ without which the Spirit of grace and much lesse that of speciall revelation was never conferred upon any one And because that he hath falsly taken upon him Solomons name contrary to the holy Ghosts simple truth in his true instruments and that he doth every where shamefully flatter his owne nation extenuating and almost annihilating their most grievous sinnes set downe in Scripture In the second place in regard of the matter it selfe wherein without any ground of truth many things are added and mixed for to please with the plaine narration of holy Scripture by descriptions and beautifyings altogether Poeticall In the third place in regard of the style which savours too much of affectation and of the vanity of secular wisdome art and eloquence to be attributed to the Spirit of God whose Majesty and holinesse doth in all the holy Scripture beare characters much differing from these And finally by reason of the Greek tongue in which this book was undoubtedly written and endited and yet that language was never made use of in the times of the ancient Prophets to write any holy or divine book The Book of Ecclesiasticus of Jesus the Sonne of Sirach THis Book without contradiction is the most excellent and most profitable amongst all the Apocrypha And therefore also according to the opinion of some the name of Ecclesiasticall which was common to all the Apocryphall bookes which were accepted of to be read publickly in the Church was attributed to it for excellency as containing a rich treasure of sentence precepts advices corrections and exhortations to all manner of vertues befitting all manner of living and condition of persons written in the ancient stile of short and popular sentences seasoned with much understanding and height of grace with much sweetnesse and very piercing drawing as neer as humane spirit can doe to the Spirit of God and to Solomons divine sentences But yet the author having been no Prophet nor inspired by God by that supernaturall vertue and light of the infallible Spirit and â—uving in so great a mulâ—â—â—de and variety 〈◊〉 many things contrary to the authenticall truth of holy books too low and unworthy of the Majesty of Gods Spirit this his book was not receaved by the ancient Jewish Châ—â—ch and in the best ages of the Christian Church was alwayes taken sor Apocrypha The Booke of Baruch AS it hath already beene observed in some other Apocryphall bookes that it is likely they were written after Christs comming by some Christian Jewes under the name of holy ancient writers to cause some doctrines and comforts to penetrate into the mindes of their obstinate and suspicious nation the like may be said of this For by Chap. 3. 38. it plainly appeares that it was written by some good Jew which was a Christian upon the subject of the Jewes desolation by the Romans In which booke after he hath given glory to God for his most just judgements and desired pardon and deliverance at his hands and described their extreme inisery he returneth to comfort the people and exhort them to a lively repentance and to denounce unto them their restauration in grace knowledge and salvation of God according to the prophesies revealed to the Christian Church from the Apostles time and to foretell the ruine of the Roman Empire according to the same revelations And though the end were good and holy and the doctrine sound and godly and the termes excellent and effectuall yet seeing there was no certainty of the authors vocation to write a book of divine authority and that he hides himselfe under a feigned name contrary to the custome of all sacred writers And that even in the very beginning he speaks of one Joachim high Priest and of the sacred vessels brought back from Babylon and of the burning of Jerusalem as of things happened under King Jechoniah contrary to the truth of sacred History it hath by very good reason been repated Apocrypha The addition to the Book of Esther THese parts joyned to the authenticall book of Esthâ—r are indeed ancient seeing Iâ—sephus a Jewish Historian hath inserted some of them in his writings though it can not certainly be knowne that it was he that did first frame them of his owne minde according to the liberty he hath taken to vary in this kinde in other parts of the sacred History Yet by the conferring of them with the Canonical History it plainly appeares that by very good reason they have beene taken out of the Catalogue of holy Scripture Which is also the more confirmed because that the author by a poâ—ipous and affected stile and by seeking out of circumstances seemeth to have taken delight in beautifying and painting of the simplicity of the true narration The Song of the Three Children THis Song was also in the first beginnings of the Christian Church held for Apocrypha though it was read as a formulary of pious conceipts confessions and prayers in the middest of the most extreame calamities and deadly dangers
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
hypocrites conscience cannot rest upon this boast Thou hast that is to say thou boastest much of thy knowledge and assent to Gods Truth but shew me that there can be any justifying and saving Faith separate from good Workes as I will prove unto thee by all the maximes of Scripture that he who truly doth good Workes hath a lively Faith which is the root and spring of it even as whosoever hath Christs Spirit is of Christ Rom 8. 9 10. V. 19. That there is one that is to say thou art no idolater nor heathen to believe a pluralitie of Gods And tremble they have not the true Faith which imprints in the heart the feeling and certaintie of Gods grace in joy peace and comfort Rom. 5. 1. but with all their knowledge of Truth they are in a perpetuall terrour and fear of God as of a judge and an enemie 1 John 4. 17 18. V. 20. Without workes namely that Faith which doth not produce this effect which is proper perpetuall and inseparable to a true and lively Faith Is dead Having no power to produce the effect of righteousnesse and life it is but a shadow of Faith and as it were a root dead in the ground V. 21. Was not Seeing that the same Spirit hath spoken by Saint Paul and by Saint James and that Saint Paul attributes Abrahams justification and the justification of all believers to Faith without Workes Rom. 3 20 28. and 4. 2 5 6. Gal 2. 16. and 3. 11. We must of necessitie distinguish the meaning of this word Justifie used by Saint Paul for absolving a man as he is in his naturall state bound to the Law of God and subject to damnation for his sin which God doth by a rigid act of justâ—ce which requireth full satisfaction which seeing he could not get of man Rom 8. 2. he hath received it at Christs hand who was the Suretie imputed to man by Gods grace and apprehended by a lively Faith Whereas Saint James takes this word for the approving of man in a benigne and fatherly judgement as he is considered in the qualitie of Son of God and living in the covenant of grace as having the two essential parts of that covenant joyned together Faith to receive the grace and benefit of Christ and Workes to yield him the service and acknowledgement due therefore and this justication is opposite not to the condemnation of a sinner in general but to the particular condemnation of an hypocrite who rending asunder these two inseparable parts sheweth that he hath neither the one nor the other V. 22. How Faith namely that he had the two essential parts which make up a true believer which are the benefit of the Son and the worke of the holy Ghost which are as inseparable as these two persons of the holy Trinitie Rom 8 9. Made perfect obtained its end and brought forth its true fruit or effect which is voluntary obedience V. 23. Was fulfilled as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son a signe of Gods grace in Christ so Gen 22. 9. it did finish up its full act of yielding it to him a figure of all the good Workes by which a believer yields to God by obedience all that which he had received of him by Faith V. 25. Justified approved of by God as a true member of his people not onely because she believed Gods promises which he had made to his people to be true but also because she put that growing Faith in practise by an act of charitie and loyaltie towards the spies Now it seemes that Saint James doth joyne this example of Rahab with that of Abraham to shew that there is no degree of Faith neither high as Abraham's was nor low and weak as Rahab's was which ought not and may not produce its fruits of good Workes V. 26. So Faiâ—h namely that knowledge separate from the Spirit of Regeneration which onely can animate and vivifie it to take hold on Christ and his benefit and withall to produce the effects thereof in good Workes CHAP. III. Vers. 1. BE not Let there not be many amongst you that attribute unto themselves the authoritie of teaching reproving and censuring of others as thinking themselves more wise more holy and more sufficient That we shall In case we be found blemished with such defects as we condemne in other men or as are contrary to our doctrine and admonition whereby it appeares that we do not sin by ignorance and that there is hypocrisie in our proceedings which are two points that do aggravate sin and condemnation V. 2. If anyman Suppose that some man might say he were free from other outward sinnes as those censurers did yet no man can avoid nor deny the sinnes of the tongue V. 5. A little as a bridle or bit is in comparison of the body of the horse or the rudder in respect of a ship Boasteth The tongue emboldeneth man to undertake great things in evill through cunning and deceits or by it man wil bragge that he can performe and bring to passe great designes V. 6. The tongue namely a false and perverse tongue A fire that is to say a powerfull meanes to kindle divisions warres troubles c. and to induce men to evill actions and seduce them c. A world as who should say a general masse of all sinnes there being no sin to which the tongue doth not serve for an instrument The whole bodie that is to say man in all his parts Setteth on fire is the cause of infinite evils and confusions in the whole course of mans life Is set on fire that is to say is stirred up to evill by the devils suggestions V. 7. For every He proves that it is the evill Spirit which stirres up the tongue to excesses because that no humane art or power could ever finde a remedie against the poyson and offence of it nor a curbe for the unbridled violence of it no way to tame the fiercenesse and wâ—ldnesse of it seeâ—ng man thereby exceeds beasts in crueltie and harmefulnesse V. 9. Therewith The wickednesse of the tongue is a most various monster composed of hypocrisie in blessing God the Father and Creator of all men and of maâ—iciousnesse in cursing and wronging of men that bear his Image which by this offence is injured V. 12. The fig-tree the meaning is in this contrarietie of actions in the Tongue it is most certain that evill words are signes and effects of an evill heart and seeing it is impossible for the heart to be both good and evill or that contrary effects should proceed from one and the selfe same heart we must believe that blessing of God which comes from the mouth proceeds not from the heart and that is but a meer vanitie and hypocrisie see Mattâ— 12. 34 35. V. â—3 Who is He returnes to the discourse of the first verse the meaning is if indeed there be any one amongst you that is
that is due to Gods Majesty and how all rash curiosity ought to be avoyded See Exo. 19. 12. 21. Put off A figure of the cleansing from the filth of sinne required of everyone that drawes neare to God Heb. 10. 22. sinne wherewith the faithfull man is yet spotted through the contagion of the world being compared to the dirt upon ones feet or shoes Joh. 13. 10. Wherefore the Jewes though without any expresse commandement did not come into the Temple but bare-foot and washed Holy ground Through my presence and so long as I shall appeare in it not for any inherent or perpetuall quality V. 6. Hee was afraid See upon the sixetenth Chapter of Genesis and the thirteenth verse and the sixth Chapter of Isaiah and the second Verse V. 7. I know The Italian hath it have taken notice as Exo. 2 25. V. 8. I am come downe See Gen. 11. 7. 18. 21. Unto the place and into their habitation V. 11. Who am I What meanes have I to doe this being in that misery and exiled as I now find my selfe Moses knew when hee was in Egypt that hee was ordained thereunto See Exodus chapter the second verse the twelfth But it seemeth that hee then beleeved hee should free the people through the favour and power which he had in Egypt and having lâ—st that he might now think that he was loosed from his bond Seeing hee wanted meanes to accomplish it V. 12. Shall be a token unto thee As in this place I tell thee thy calling so hereafter in the same place I will give thee an expresse remembrance and assurance of it for thou shalt here receive my Law concerning my service and here thou shalt aâ—so begin to exercise thy calling So in Scripture oftentimes signes are taken from future things when God will assure the continuance of the thing promised which is not yet to come in long time See the first booke of Samuel the second Chapter and the foure and thirtieth Verse And the second book of Kings the nineteenth Chapter and the nine and twentieth Verse And the seventh Chapter of Isaiah and the fourteenth Verse And the second Chapter of John the eighteenth and nineteenth verses V. 13. What is Not that the people was altogether ignorant of the true God or of the sacred names under which hee had revealed himselfe to the ancient Fathers but because Gods common names had beene transferred to the Creatures and given to Idolls and also because the Nations weâ—e divided into severall Religions and superstitious and had particular names for their owne proper Deities Moses therefore desireth God to reveale some particular and incommunicable name unto him by which the people may distinguish him from the false Gods of Egypt and they themselves may be distinguished in their religion from all prophane nations V. 14. I am I am the onely true God truely subsisting and not onely through the opinion of men as Idolls are that have an everlasting being unchangeable subsisting of it selfe not depending from others infinite most simple the author of all things Not borrowed changeable finite dependent and compounded as all other creatures are Of this mine essence will I give thee the highest expressest and most generall name he that is which hath remained in uâ—e amongst the Hebrewes and was then first revealed by God Exodus chapt 6. vers 3. V. 15. The Lord God In the Hebrew the Text there 's the same aforesayd name framed in the third person He that is in stead of the first I am what I am which following the reverent custom of the ancient Jewes and the Apostles themselves wee interpret with the word Lord. Memoriall whereas Idolaters doe faine divers representations and remembrances this my glorious and speciall name shal serve to put you in mind at all times who is your God See Isa. 57. 8. Hos. 12. 9. V. 16. The Elders The heads of the people who either by reason of their age or being the first borne or through election had the government of it and it is likely they were seventy in number according to the seventy soules which came into Egypt See Exod. 24. 9. Numbers 11. 16. Visited See Gen. 50. 24. V. 18. Hath met us Hath appeared unto us unrequested Thus will God have his grace acknowledged which pveventeth all humane motion and endeavour and also that through his authority they might be blamelesse before Pharaoh Let us goe God would indeed quite deliver his people and doth not command this dissimulation but will have Pharaoh's malice tyranny discovered throgh this so just request thereby to draw Gods judgements upon him because that when the inferiour power differeth from the supreame man is freed from the inferiour and is bound to follow the supream one V. 19. By a mighty See Ex. 6. 1. and 13. 3. and Ps. 136. 12. V. 21 Favour That they shall freely lend them whatsoever they shall desire See Gen. 39. 21. Palme 106. 46. Prov. 16. 7. Dan. 1. 9. V. 22. Shall borrow According to the Egyptians intent Ex. 12. 36. Though Gods command be absolute to borrow without saying to what purpose Now howsoever it be the Egyptians presently after this moved warre against the Israelites and did unjustly assault them So that by right their spoyles belonged to the victors who were assaulted which was brought to passe by Gods secret providence to recompence his people for the slavery which they had endured in Egypt See Gen. 31. 9. CHAP. IV. VERS 3. IT became So God would confirme to Moses and others the truth of his word which was to be apprehended through faith in spirit by the omnipotency of his working which might be perceived by sence both powers being inseparable in God Now the end of this particular transmutation of the rod into a serpent seemeth to be to shew that Moses should be healthfull to the Israelites to guide and governe them which was signified by the rod And that he should bee deadly to the Egyptians which was agreeable to the serpent V. 6 Put now It seemeth that this second signe hath the same sence as the other his hand being sound and powerfull for the children of Israel but a sore one against the Aegyptians V. 8 Thy voice To the voice of thy first signe the Hebrew hath it V. 10 Nor since It seemeth he hath a regard to that first calling Exo. 2. 11 12. Acts 7. 25. since which time were fourty yeares being expired and his impediment of speech not being amended by any miraculous help from God he thought and argued from thence that God would have eased him of that commission which was incompatible with that defect Slow of speech Faltering stuttering stammering in speech V. 13 Send I pray Through this mine inabilitie I am perswaded to believe that thou hast not indeed chosen me for this great work but that thou usest these speech 〈…〉 to me to prove me or for some other hidden 〈◊〉 give him then the charge thereof whom thou
It is the City of Laish at other times called plainly Dâ—n Jos. 19. 47. V. 7 To all the cities In which those people remained mixed with the Israelites Judg. chap. 1. ver 31 32. V. 10. Snote him By a remorse occasioned in him by the holy Ghost See 1 Samuel chapter 24. verse 5. Take away See a Samuel chapter 12 verse 13. V. 13 Seven yeares Because that 1 Chronic chapter 21. verse 12. There are but three yeares spoken of it is thought that David committed this fault the yeare after the three years famine 2 Sam. 21. 1. was stayed Whereupon if hee had made choyce of this scourge with three other successive yeares of famine the number of seven would have been compleat V. 14 Into the hand That is to say his hand immediately for when men are imployed in these punishments they mixe their owne passions and oftentimes exceed the measure not of the secret providence but of Gods manifested intention which aimes at correction and not at destruction See Isa. chapter 47. verse 6. Zac. chapter 1. verse 15. V. 15 Time appoynted That is to say of three dayes verse 13. Others take the Hebrew word for the ordinary houre of the evening sacrifice of the same day and so they believe that God shortened the terme of three dayes out of his superabundant mercy V. 16 Repented him See upon Genesis chapter 6. verse 6. Araunah who is also called Araniah verse the eighteenth and Ornan in the Chronicles The Jebusite That is to say a Proselite of that nation V. 17 When be saw Because hee appeared unto him in a visible forme 1 Chronicles Chapter 21. ver 16. V. 18 Rerâ— This was the same place that Abraham had led his sonne to for to offer him and where the Temple was built afterwards 2 Chron. 3. 1. which place was consecrated by this Altar upon which was made the first essay for a publike atonement V. 22 Here be Oxen See 1 Kings Chapter 19. verse 21. V. 23 As a King The Italian King Araunah It is likely that he had been a King or of the bloud royall while the Jebusites were in possession of Jerusalem and afterwards being converted to the true religion he remained in Jerusalem in some degree of honour Accept thee Namely in this sacrifice which thou art going to offer for the deliverance from this scourge V. 24 Bought The threshing floore for sixe hundred shekels of gold 1 Chronicles chapter 21. verse 25. and the oxen and instruments for fifty shekels of silver others doe reconcile this place with that of the Chronicles in this manner that in this place by silver ought to bee understood not the mettall in kind but the value of fifty shekels of Gold and that in the Chronicles the six hundred shekels were of silver but disbursed and layd out in fifty shekels of gold which according to the proportion of the common value of twelve shekels of silver for one golden one comes to the foresaid six hundred shekels THE FIRST BOOK OF THE KINGS The ARGUMENT THe holy Ghost continuing the sacred History setteth down in this Book made by one or more Prophets how that by Gods expresse order and Davids appointment whilst he was yet living Salomon was chosen and consecrated King over Gods People notwithstanding the eldership of his brother Adonijah and the power of his faction and consequently hâ—â— after Davids death hee began his reign by executing his Fathers last commands And how God appeared to him in a dreame and according to his holy and well guided request did endow him with divine and incomparable wisdome to govern his people wisely and happily to know and understand the secrets of nature and to conceive and utter sentences and notable sayings for the Churches instruction By which he got the voluntary love respect and obedience of his people the good will and esteeme of Kings and Princes farre and neare peace and inviolable securenesse in his state and established an excellent order in his house and all his affaires But above all things hee was moved to undertake and had meanes gloriously to accomplish the structure of the Temple of God the seat of the manifestation of his grace truth vertue and spirit and a place peculiarly and alone consecrated to yeeld unto him holy and acceptable service by him required and commanded So that Salomons reigne accomplished with a politick and religious happinesse represented the triumphant Church in heaven as Davids reign had been a figure of the Church Militant upon earth And all by vertue of Gods promises made to David by meanes of his perseverance in pietie which God had required for them by necessary conditions To which Salomon was also lively exhorted and confirmed in by the Lord by a second appearing to him But according to the manner of all temporall things and by the meanes of mens ordinarie corruption who can never for any continuance of time guide and rule themselves in a happy estate the heigth whereunto Salomons reigne was come began quickly to decline through his own fault who should have beene the man that should have made it firme to leave it so established and perpetuall to his posterity For having entangled himselfe in the love of an exorbitant number of women which were heathens and idolatrous in his old age he grew slack suffering their Idelatries and the open exercise of their abominations neare unto Ierusalem as one might say under the very eyes of God Whereupon even in his life time the threat of the rending of his kingdom was denounced unto him which happened soone after his death by the meanes of Rehoboam his sonnes pride and evill governed understanding who having alienated his peoples love from him did drive them to chuse Ieroboam King over the ten Tribes under the name of Israel the other two of Iudah and Benjamin only remaining under the obedience of the house of David which never had any more permission nor power from God to bring those other Tribes unto their former obedience This revolt or division of state was followed and seconded by a heavie and mortall scisme in Religion Ieroboam forbidding his subjects to frequent the Temple at Ierusalem and setting them up two Calves to the likenesse of the old one in the Wildernesse for to have them worship the Lord in those similitudes and yeeld him in them all manner of worship due unto him and did also at his pleasure alter the Ceremonies and Servants Which things quickly drew the wrath of God upon his house which was wholly rooted out Neither did his Successors of other Families any way amend themselves but grew still worse and worse even to the publike bringing up of the Gentiles Idolatries accompanied with all manner of wickednesses as well in their private conversations and lives as in their publike government As for Solomons posterity it varied much for sometimes there were very wicked Kings and sometimes again the Lord did raise pious and religious ones who re-established
the onely cause and foundation of all their honour and glory V. 6. A worme a most vile and contemptible person as Isa. 41. 14. V. 9. That took mee see Psal. 71. 6. Isa. 46. 3. V. 10. I was cast thou tookest me into thy care and tuition and tookest me up as a mid-wife or nurse taketh an infant when it first comes into the world V. 12. Bulls namely strong and fierce enemies Bashan a place abundant in fat pastures and great cattell Deut. 32. 14. V. 15. Hast brought me thou haste made mee even ready to bee laid downe in the graye see Psal. 7. 5. V. 17. They look feeding their eyes and passions with my misery as with a pleasant spectacle see Luke 23. 35. V. 20. My darling the Italian my onely one an epithet of the soule as Psal. 35. 17. for man having but one life that is so much the dearer to him Vnlesse he meane the solitude hee was in being destitute of all humane reliefe Psal. 25. 16. which was also verified in Christ Iohn 16. 32. V. 22. My Brethren all the faithfull adopted by the Father through grace and regenerate by his spirit and made brothers and co-heires with Christ Iohn 20. 17. Kom 8. 29. V. 26. The meeke an ordinary title of the faithfull Shalt eat shall spiritually be fed with the Lords flesh and blood who died and did rise againe for them and in him shall have the full fruition of all good things V. 27. All the ends a prophecie of the calling of the Gentiles shall remember the 〈◊〉 and lively knowledge of the sufferances and glory of Christ shall be given to and preserved amongst all Nations by the preaching of the Gospel and especially by the Sacrament of his body therefore called a remembrance Luke 22. 19. V. 28. The Kingdome namely the spirituall Kingdom over the Church and the universall one over all the world belongeth unto Christ true eternall God V. 29. All they that be all the true elect and faithfull rich and poore of what condition soever shall participate of these spirituall goods without vainely slopping vainely at the worldly and corruptible ones That goe down that are weak and halfe dead through hunger and misery V. 30. Shall bee accounted shall bee put into the number of the children of God Psal. 87. 6. V. 31. His righteousnesse by this word is meant Gods grace under the Gospel which was acquired unto men by Christ the everlasting Gods righteousnesse according to the truth of his promises and covenant see Rom. 3. 21. 22. PSAL. XXIII VER 3. HE restoreth or bringeth it againe into the rightway when it goeth astray Ofrighteousnesse according to others straight and plaine paths V. 4 I walk and though I were in the terrors of present death thy rod namely thy providence and conduct or thy spirit which is the internall guide and comfort of the faithfull V. 5. Thou annointest that is to say besides my necessary occasions thou dost fill me with joy and glory Your odiriferous oyles being used at banquets and upon other festivall occasions and to consecrate Kings and Princes see Psal. 92. 10. and 104. 15. V. 6. In the house namely in his Church in this world and in the everlasting Kingdome of heaven afterwards PSAL. XXIV VER 2. VPon the Seas that is to say upon the the great abisse of waters which is under the earth enclosed in great hollow places whence the heads of rivers doe spring and bubble out upon the earth see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. V. 3. Into the Hill that is to say into the Lords Temple set upon the hill Moriah in Jerusalem where David carried the Arke 2 Sam. 6. 17. 2 Chron. 3. 1. And afterwards into the Kingdome of heaven figured by that hill V. 4. Lift up who giveth no heed nor puts no confidence in the vaine and foolish designes of the world nor in the fraudulent enticements of the Devill V. 5. Righteousnesse the effects of the loyaltie of Gods promises and covenant and of the righteousnesse which his sonne hath acquired to the Church Psal. 22. 31. and the free reward of that righteousnesse which the faithfull doe practice through the Spirit of regeneration V. 6. Jacob the Italian hath it◠such is Iacob that seeketh thy face O God namely the true Israel according to the Spirit Rom. 4. 16. Gal. 6 16. Others translate it that seeke thy face in Iacob Others that seek thy face O Jacob that is to say which seek out the true Church to be incorporated into it by a lively faith under the onely head of the Church which is Christ see Isa. 44. 5. Rev. 3. 2. V. 7. O yee gates a prophetick representation of Christs glorious entrance into heaven under the figure of the Arke brought into the place prepared by David as Psal. 47. 15. and 68. 25. to shew the onely cause of the Churches gathering together and of the bringing of it up into heaven namely Christs ascention see Iohn 12. 32. Acts 2. 33. Ephes. 4. 8. 10. Lift up a phrase or terme taken from triumphall arches or great porticoes set up or beautified and adorned for the comming in of great victorious and triumphant Captaines V. 8. Who is the Angels admirations at the comming in of Christs humanitie into heaven see Ephes 3. 10. PSAL. XXV WIthout cause through meere and wilfull malice no way merited nor provoked by any offence of mine V. 6. Remember that is to say use them effectually towards me according as thou wert wont to doe for they seeing that from all eternity thou hast made use of those thy loving kindnesses in decreeing my salvation to thy selfe let not them now be interrupted staied nor limited any way V. 8. Therefore because God is good therefore he will give his children his Spirit for their direction and because he is upright it must of necessity bee a good and most certaine direction V. 10. The pathes that is to say the works and councels by which hee commeth and communicateth himselfe to his and by which he also bringeth them back to himselfe guiding them by the tracks of his owne vertues V. 11. For it is great therefore the expiation of that iniquity must be a work of thine infinite mercy whereunto thou art moved most when thou seest the greatest misery and necessity and the offender grieving most for it Rom. 5. 20. V. 14. The secret namely his decree and fixed will concerning their salvation and all the meanes appointed for it see Iohn 15. 15. Acts 10. 27. V. 21. Mine integrity let mine innocencie and sincerity be a sufficient defence and safeguard against all mine enemies ambushes and violence drawing thy protection upon mee Or let these vertues alwayes keep me from doing evill and let them never depart from me PSAL. XXVI VER 2. MY reines see Psalm 7. 9. and 16. 7. V. 3. Is before thy grace goeth alwayes along with my faith and I have sincerely obeyed the truth of thy
to surprise David V. 7. With their mouth the Italian belch out words insulting as though they had already taken me or outragious and flanderous words or furious and threatning words V. 9. Because of his strength the Italian I will beware of their strength Others As for their strength I will look upon thee that is to say I will hope in thy help to free me from it V. 11. Scatter them it should seeme he hath a relation to Caines punishment whom God would not have kild but would have him to bee a wanderer all the dayes of his life for a spectacle and an example of Gods judgements Gen. 4. 12. Otherstranslate it Shake them namely their degree of honour and dignitie V. 12. For the sinne others the words of their lips are the sinne of their mouth meaning that all they doe say or utter is bad and wicked Be taken let them bee suddenly punished and overthrown for their impudent presumption in cursing and slandering me V 15. Let them wander now they wander up and down to catch me but the time shall come that they shall wander through hunger and want to seek food and reliefe V. 16. In the morning it should seeme this hath a relation to the watching of Sauls servants for him who thought to catch him and kill him in the morning 1 Sam. 19. 11. meaning at that time when these people imagine to have me in their hands I shall bee in safety and shall have cause to praise and blesse thee for my deliverance PSAL. LX. THE title Shushan Edith the words signifie the Lillie of ornament and it is not certainly known whether it were the name of some musicall instrument or the beginning of some ordinary song Psal 80. in the Title To teach that is to say given to the Colledge of sacred Musitians for a forme of a song of victory to have their Schollars learne it and peradventure all the people to honour Davids triumphant returne in stead of ordinary songs which were used upon such occasions see 1 Sam. 18. 6. Psal. 68. 12. 26. twelve thousand in Samuel and the Chronicles there is mention made of eighteen thousand peradventure these twelve thousand were kild in a pitcht battell and the other six thousand in some other skirmishes V. 1. Cast us off this must bee understood of the grieveous calamities which the people suffered under the Iudges and under Sauls raign V. 2. To tremble thou hast shaken the land of Israel and caused them to suffer many adversities V. 3. Made us to drink thou hast amazed and astonished us with afflictions like unto a man that had drank some drink to astonish and make him beside himselfe according to the threatning in Deut. 28. 28. 34. V. 4. Displayed in signe of victory Because of not for any desert of ours but only to ratifie the truth of thy promises of grace V. 6. Hath spoken that is to say he hath sworn by himselfe who is the most holy one Others hee hath spoken in his sanctury that is to say in heaven or in the Temple where he uttered his Oracles I will rejoyce that is to say I shall enjoy my victory peaccably possessing the Kingdome of Israel even over those parts which did longest and most obstinately follow Sauls side as those places had done which are here named V. 7. The strength namely that Tribe in which by reason of the great number and valour of them consisteth the chiefe strength of my Kingdome see Deut 3â— 17. Psal. 78. 9. My Law-giver that is to say Jerusalem the chiefe citie of Judah and of all Israel the great councell of the seventy Iudges Num. 11. 16. and my soveragne court of Iustice Psal. â—22 5. V. 8. My wash pot that is a people brought into a most abject slavery as your scullions and dish-washers in Kitchins Psal. 68. 13. or a countrey grown in famous and of a â—oâ—did condition as your water-carriers are unlesse hee meanes the great slaughters which David made in those places having flaine two parts of the Moabites whereupon the countrey became as a great panne or boule full of blood 2 Sam. 8. 2 will I cast out in contemâ—â— and to despise them Triumph thou that is to lay acknowledge me to be thy King with joyfull acclamations as who should say with a long live the King honour thou my triumph now that thou art subdued 2 Sam. 8. 1. 12. V. 9. Who will bring me who will put the enemies strong holds into my possession after that I have overcome them in battell May bee he meanes Rabbaâ— particularly the chiefe city of the Ammonites which David besiedged after all these victories 2 Sâ—m 11. 1. V. 11. From trouble or to bee freed from our enemies V. 12. Through God with his help and assistance and through his power Psal. 56. 4. 10. PSAL. LXI THE title Neginah see Psalme 4. in the Title V. 2. From the end it seemes that David made this Psalme at that time as he fled from before Absolom to the confines of the Land of Israel 2 Sam. 17. 22. Others say it was when hee fled from Saul as Psal. 42. 6. 〈…〉 ead me it doth represent a man climing to get up into a place of safety but wanting strength to get to it the meaning is doe thou save me for of my selfe I caâ—nâ—t doe it by any meanes V. 3. For thou hast been this verse may be joyned to the former in this manner I pray thee relieve mee as thou usest to doe or with the following verse 3 upon the assurance of thine ordinary deliverances I hope to be brought back againe to thy Temple there to remaine for ever V. 4. In the Covert a phrase taken from birds as Psal. 91. 4. V. 5. The heritage namely these present and eternall goods which properly belong to thy children wherein the world hath no part at all V. 6. Prolong the Italian adde or thou wilt adde that is to say cause thou me to live and reign under the protection of thy grace and constant love all that time as thou hast apointed mee without any interruption and let the Kingdome of thy Church become everlasting under the Messias who is to descend from me PSAL. LXII THE title to Jeduthâ—n the Italian over the children of Iâ—duthun that is to say over that company or squadron of sacred Musiâ—ions which was of the progenie of Ieduthun 1 Chron. 25. 1. 3. V. 1. My soul or let it bee how it will my soule hopeth in c. V. 3. How long David speaks to his enemies and persecutors Will yee imagine mischiefe the Italian how long will yee set upon a man or will yee contrive and imagine mischiefe a tottering that is ready to fall being shaken or through age Fence that is dry and hath no morter to strengthen it such as your walls that are made about lands or fields V. 4. To cast him the Italian to cast this man namely me against whom they lay all these plots
mee saying all I did was in vaine and to no purpose V. 11. Sack-câ—oath see Psa. 30. 11. V. 12. They that namely the governours and counsellors of the people who did anciently keep their courts of justice neere the gates of the city Gen. 23. â—0 the mâ—aning is people that are in authority doe condemne mee and the vulgar sort doe flout and 〈◊〉 mee Psa. 22. 7. V. 13. An acceptable time that is to say thou hast prefixed a time for the end of mine afflictions after which thou wilt lay open thy grace Psal. 30. 5. Isa. 26. 20. In the truth the Italian for the that is to say according to thy saving promises which are invariable Or by thy saving truth which is the cause of the salvation of thine Elect who have no other ground therefore but thine immutable will and decree V. 15. The pit a terme taken from the steep going down of a well which maketh it impossible to be gotten out of see Psal 55. 23. V. 18. Because of because they may not triumph over mee in contempt of thy Majesty V. 19. Are all to feede their eyes with the sight of mine afflictions and of my death Mat. 27. 39. 41. Luke 23. 35. V. 20. To take pitty the Italian to condole with mee a representation of the disciples flight and forsaking of Christ at his death Mat. 26. 〈◊〉 40. Iohn 16. 32. and how that no humane strength nor assistance hath any way contributed any thing to the work of redemption Isa. 63. 3. 5. V. 21. Gall the Italian poyson or gall that is to say some most bitter thing V. 22. Let their propheticall imprecations or a denuntiation of Gods sentence against the Iewes for the rejection and death of Christ Rom. 11. 9. the meaning is let all their good and delight bee changed into ruine and perdition It may also bee that the holy Ghost had some relation to the last passeover which was kept in Ierusalem when it was besiedged by the Romans who took the opportunity of the time when there was an infinite number of people in the City which came to the feast which was the chiefe cause of its finall desolation V. 23. Let their eyes let them lose their understanding and as for their eternall salvation let them have a vaile of ignorance before their eyes and let them bee given over to a reprobate sense Iohn 12. 39. 40. Rom. 11. 8. 10. 2 Cor. 3. 14. and make let them bee oppressed with perpetuall and insufferable bondage V. 25. Let their let their Cities and Temple be destroyed and laid waste Mat. 24. 2. Luke 19. 44. V. 26. For they for their will and intention was evill concerning Christs death though it proceeded from the hand and counsell of God Isa. 53. 3. 4. 10. Acts 4. 27. 28. V. 27. Adde let them accumulate the measure of their sinnes that the punishment thereof may fall fully upon them Mat. 23. 32. 1 Thes. 2. 16. let them not let them have no share of that justice which thou shalt manifest in thy Gospell in grace and justification of sinners Rom. 3. 25. 26. and 10. 3. V. 28. Let them bee let them neither have right to it nor beare the marke of being thy people reprove them and take away thy vocation from them and let them not be included in thine externall covenant which is the first degree of election to life eternall and beareth the portraiture of it before men though in many vocation may be without election to life Mat. 20. 16. Rom. 9. 6. and election in its highest sense and meaning is immutable Rom. 9. 29. 30. and â—0 6. 11. see Ezech. 13. 9. and Exod. 32. 31. Rev. 3. 5. and 22. 19. V. 29. Sâ—t mee up bring mee up out of the state of humiliation and suffering to celestiall glory after my resurrection to goe up into heaven Isa. 53. 8. Acts 〈◊〉 31. Phil. 2. 9. V. 30. I will praise I will cause mine elect in my Church to yeeld perpetuall thanks unto the Lord and that shall bee the spirituall sacrifice by which all ancient corporall and figurative sacrifices shall be abolished V. 32. The humble an ordinary title given to the true elect to whom only the Gospell is preached to life and salvation V. 33. His prisoners namely his elect enthralled in the bonds of sinne and death Isa. 41. 7. and 49. 9. V. 34. Praise him the whole world which hath suffered it part of punishment for mens sinne Rom. 8. 20. shall also participate of the glory of his restauration through Christ Psal. 98. 7. Isa. 44. 23. and 49. 13. Rev. 18. 20. V. 35. Sion that is to say the universall Church the cities namely the particular Churches that they namely the humble v. 33. or his servants v. 36. PSAL. LXX VER 2. BE turned backward that is to say let whatsoever they undertake come to nothing PSAL. LXXI VER 3. HAbitation or strong hold thou hast given see Psal. 42. 8. and 44. 4. and 68. 28. V. 7. As a wonder the Italian as a monster that is to say they have been afraid of mee because that such strange things have befallen mee and have scorned mee and had mee in abomination by reason of my extream miseries V. 9. Of old age as v. 18. and hence may bee gathered that this Psalme hath a relation to Davids troubles by reason of Absaloms conspiracy which happened in his old age V. 15. Thy righthousnesse thy bounty and loyalty in all thy promises according to the frequent meaning of scripture V. 16. I will goe in that is to say I will endeavour and trie to extoll it Others I will walke trusting in the Lord. V. 17. Taught mee through knowledge and experience V. 18. Gray headed namely in the time of my decrepit old age which is the most dangerous time of man and then is thine aide most needfull for him untill I give mee leave to celebrate this deliverance also as well as I have done the rest V. 19. Thy righteousnesse others now thy righteousnesse is exalted to the height Psal. 36. 6. and 57. 1â— who hast the Italian thou hast namely heretofore for mee Or thou wilt have done them when thou hast heard and delivered mee PSAL. LXXII THE title For Solomon that is to say penned by David to tecommend Solomon his son and successor to God and to set before himselfe the true modell of Christs most perfect Kingdome of whom hee was a figure that imitating his vertues hee might draw upon him the aforenamed blessings of his Kingdome V. 1. Thy judgements that is to say put thy lawes which are the rule of well governing in his minde that hee may know them and in his heart and will that hee may execute them Now in respect of Christ this is a prophecy of the fullness of the gifts of the holy Ghost which were conferred upon his humane nature Isa. 11. 2. 3. 4. V. 3 The mountaines figurative termes as much as to say there shall every
the world 1 Cor. 11. 32. but may bee gathered to eternall rest and even in this world be delivered from his evils V. 15. Iudgement the world shall be put into an actuall way of exercising justice and righteousnesse by which the good shall be saved and the wicked destroyed Shall follow it the Italian shall be after him that is to say God shall gather together his poore elect who were before dispersed and they shall follow him and cleave close unto him V. 17. In silence or under earth in the quiet and tenebrous clâ—isters of death where they doe not sing thy praises a poeticall terme as Psal. 115. 17. V. 20. The throne canst thou approve of or favour these tyrants that doe abuse their publike authority by using of extortion V. 22. My refuge the Italian my confidence or with whom I shall be safe PSAL. XCV VER 3. ABove all above any thing which is called God either through abuse and mens false conceit or through any resemblance of dignitie and glory V. 9. And saw I made them also feele the punishments of my justice and the efficacie of my power according to their deserts Or although they had seen my works and had so many times had experience of my grace truth and power V. 10. Have not known they have no knowledge to understand nor no affection to obey my commandements to suffer themselves to bee peacefully and in faith guided by my providence V. 11. Rest namely into the countrey where I have promised to settle them in quietnesse and where I will my selfe settle mine Ark as in a firme and settled habitation 2 Chr. 6. 41. Psal. 132. 8. which is a figure and pledge of mine everlasting rest in my glory Heb. 4. 9. PSAL. XCVI VER 6. MAjesty as beames sent forth from his eternall Deity Strength hee exerciseth his glorious power in his Church V. 7. And strength that is to say honour and acknowledgement of his infinite power V. 11. Rejoyce as participating according to their degree and nature of the glory and happinesse of Christs Kingdome see Psal. 69. 32. Rom. 8. 21. V. 13. To judge that is to say to govern it by way of justice PSAL. XCVII VER 1. THe multitude of the Italian the great Isles or the Isles in great number By Islands are meant the great and generall parts of the world divided and encompassed with the Sea V. 2. Clouds a figurative description of the Messias his appearing taken from that which is often repeated of the darknesse wherewith God did hide the brightnesse of his presence when hee appeared as when hee gave his Law Exod. 19. 16. and at other times 1 King 8. 12. Psal. 18. 11. V. 7. All yee Gods the Apostle Heb. 1. 6. referreth this to the Angels but according to the propertie of the word it may bee also more generally extended to all those who are called gods on earth as Kings and Princes And also to all creatures employed to Idolatrous uses whereof the first ought to submit themselves by a religious worship and obedience unto Christs Soveraigne Kingdome And the latter through the preaching of the Gospel bee spoiled of their false honour and freed from the Idolaters abuses to let God alone he acknowledged and worshipped in the person of his Sonne V. 8. Sion that is to â—say the Church in generall The daughters the particular Churches Ierusalem being as a mother and the other cities as daughters Thy judgements that is to say the executions of thy justice to destroy every power and dominion which shall oppose thine and to establish thy Sonnes Kingdome V. 11. Light eternall happinesse as is even in this world prepared for the righteous which have the seed thereof quick within themselves through Gods promises and by the gift of the holy Ghost Or it is spread abroad and laid open for them in Christs Kingdome PSAL. XCVIII VER 1. HAth gotten him that is to say Christ by his own power and by vertue of his most perfect righteousnesse hath obtained for his own humane nature and for his whole Church the victory over all his enemies and eternall glory V. 2. Made known namely by preaching of his Gospell his righteousnesse namely his loyalty in his promises his goodnesse and mercy the word righteousnesse being often used in this sense unlesse Evangelicall righteousnesse be meant here which is a pure gift of God by which hee is pleased to justifie sinfull man in vertue and by the merit of his sonnes most perfect righteousnesse embraced by a lively faith Dan. 9. 24. Rom. 1. 17. and 3. 21. V. 3. The house namely according to the spirit it being the true Church V. 6. The King namely Christ Iesus true and everlasting God in his owne nature and established by his father universall King in the qualitie of a mediator PSAL. XCIX VER 1. BE moved the Italian tremble namely with feare and reverence V. 2. In Sion namely the Church which is as the seat of this universall Empire Isa. 2. 2. 3. V. 4. Strength that is to say this King temperethâ— is power with justice contrary to the custome of tyrants of the world see Iob. 36. 5. V. 5. At his the Italian before his a phrase taken from the thrones of earthly Kings Or from the Arke of the covenant called footstoole 1 Chro. 28. 2. towards which all ceremonia'l kinde of worship was to be done either from neere or from farre off V. 8. Of their inventions the Italian of their actions namely of the faults of his servants as Exod. 32. 2 Num. 20. 2. 24. Deut. 9. 20. Or of the peoples sins Others translate it thou tookest vengeance for their actions that is to say thou wert a defender of their ministry by grievously punishing the rebellious PSAL. C. THE title Of traise that is to say made to give God thanks peradventure publickly in the Temple when the sacrifices of thanksgiving were offered Levit. 7 12. V. 3. Made us as well in regard of the first naturall creation as of the spirituall regeneration Psal. 149. 2. Ephes. 2. 10. PSAL. CI. VER 1. I will sing I will in this Psalme make a vow to God and a publick protestation to all the Church of the good will which I will shew to good men and the severe justice which I will exercise against guilty men whensoever I shall attaine unto the Kingdome which the Lord hath promised mee V. 2. I will behave my selfe wisely in a c. the Italian I will compose an instructing song concerning the perfect way the Hebrew terme hath a relation to a certaine kind of sacred hymne called Masch 〈…〉 the titles of the Psalmes which is as much as to say a song of great instruction Others translate it I will give instructions concerning the perfect way Or I will proceed wisely in the prefect way when th 〈…〉 is to say when wilt thou fullfill that which thou hast decreed and thy promise making mee King over thy people V. 3. I
which thou hast set down of thine own free wil by which rule thou dost not deny the gift of thy holy spirit to them that ask it of thee Luk. 11. 13. V. 150. Draw nigh namely to doe me hurt V. 151. Thy commandments namely the promises and threatnings which thou hast set down in thy law through which I am confident thou wilt save me and destroy mine enemies V. 156. Great or many in number According to thy as verse 149. V. 160. Thy word the Italian the sum of thy all thy whole word put together is nothing but pure truth or the principall quality of thy word is to be true V. 161. Of thy word namely for feare of transgressing and to not incur the penalties denounced in it V. 164. Seven times or many and divers times judgements or lawes and ordinances V. 165. Nothing shall offend them the Italian they shall have no stumbling block or they shall have no mischance nor evill encounter V. 168. All my wayes I am before thee in all mine actions and enterprises to the end that thou may est govern them according to thy will or because I know thou seest every thing I therefore study to doe such things as thou shalt approve of V. 169. According to namely according to thy promise or give mee an understanding which may be directed and enlightned by thy truth V. 173. Chosen that is to say I have voluntarily set my self to follow them or chosen them above all other things for my soveraign good and treasure with which I am very well satisfied and contented V. 175. Let my soule live that is to say doe thou keep me alive or preserve in me the life of thy Spirit Help me that is to say employ these meanes which thou hast appointed for thine elects salvation in my behalfe V. 176. I have gone the Italian I goe that is to say in this wtetched life I am like to a distressed sheep that is strayed out of her sheepfold and is ready to perish take thou care of me thou who art my true shepheard Or I am by mine enemies driven out of thy Church bring me in again for out of it I am in continuall danger of running to perditition PSAL. CXX THe Title of degrees the Italian of Maaâ—ot that is to say of goings up or of movings This title which is set before these fifteene following Psalmes is of very doubtfull significationâ— Yet the likeliest opinion is that these Psalmes were either newly penned or chosen out from amongst the old ones to bee sung by the people in their return from Babylon in their severall dayes journeyes or stages as they travelled either one or more or all at every removing And to this subject they may all be referred either in part or in whole V. 3. What shall be given he turneth his speech to the head or chiese of his enemies as if he should say what profit shalt thou reap thereby Peradventure the people would fore-arme themselves by Davids ancient example when he was persecuted by scoffes and slanders against the like injuries which were offered unto them at their return from Babylon Ez. 4. 6. Neh. 2. 19. and 4. 2. 3. V. 4. Of Juniper which being a fat kind of Wood makes a very scorching fire and quick coales V. 5. Woe is me it seemeth that these words were first spoken by David in his flight amongst the Philistines and other strange Nations and were afterward applied to the peoples banishment Mesech Mesech is Moscovie and Kedar is Arabia not that David ever was in those countryes but hee called those Nations so amongst which he was by reason of their fierce barbarousnesse And this part of this Psalme is it which may most properly bee referred to the returne from Babylon PSAL. CXXI VER 1. LIft up I doe bend my thoughts every way yet conclude at last that in all my evills my reliefe and deliverance must come from God alone V. 3. He will not the Psalmist speaks to himselfe in spirit as Psal 91. 3. V. 5. Thy shade thy protector and defence V. 6. By day hee hath a relation to the pillar of cloud by day and of fire in the night which God employed in the bringing of the people forth of Aegypt and to defend them from the harmefull aire that it might not hurt them see Isa. 49. 10. Rev. 7. 16. And this may also be applied to the return from Babylon under Gods protection V. 8. Thy going out that is to say any thing as thou shalt undertake Or especially thy comming out of Babylon and thy comming into Iudea PSAL. CXXII THe title Of David that is to say penned at the first by David when he had taken Ierusalem and settled the Ark in it 2 Sam. 6. 17. and afterwards made use of at the peoples return from Babylon V. 2. Our feet that is to say we shall no more need to runne here and there to doe Gods service as we did at other times when the Arke removed from place to place now that it stands still in Ierusalem we shall not need to goe any where else Deut. 12. 5. 14. V. 3. That is compact he seemes to have a relation to the times which were beâ—ore David at which time the lebusites remained in the rock of Sion after the remnant of the City of Ierusalem was taken by the Tribe of Iudah Ios. 15 63. Iudg. 1. 8. the City being divided by walls and also in government and religion but David having taken in Sion did perfectly re-unite it V. 4. Vnto the testimony namely to present themselves before the tabernacle where the Ark was within which were the Tables of the law called the testimonie Exod. 16. 34. 2â— 21. 22. Num. 17. 7. Or which is a testimony that is to say a commandement made to Israel with Gods expresse protestation Deut. 12. 5. 14. V. 5. Are set there also is the soveraign court of justice settled by Gods appointment In which Court David sits as Iudge and his Officers under him doe execute justice Deut. 17. 8. 2 Sam. 15. 〈◊〉 2 Chron. 19. 8. 10. Psal. 60. 1. and 108. 8. PSAL. CXXIII VER 2. VNto the hand to bee defended by them if they be wronged or to receive some benefit from them V. 4. That are at ease that is to say that are rich and powerfull in the world see Zach. 1. 15. PSAL. CXXIV THe title Of David see upon Psal. 122. in the Title V. 1. On our side or with us V. 4. The waters that is to say our enemies troops gathered together like a fulnesse of waters Over our soul they would have overwhelmed and drownd us so that we should have lost our lives see Ps. 69. 2. V. 8. In the name that is to say in the Lord himselfe who hath revealed himselfe to his Church by his own proper name or in his power and grace PSAL. CXXV V. 3. THe vod the persecution of the wicked and of Tyrants shall not alwayes last
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
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
snares and deceits of the wicked not onely by reason of Gods safeguard and protection but also because God shall change and alter their evill natures and transforme them into contrary qualities V. 9. For the earth God shall poure out his Spirit abundantly upon all the Elect which are in the world by whose lively light and power their wills and affections shall bee changed and amended from their naturall vices see Rom. 12. 2. Eph. 4. 23. The sea namely the bottome and concavity of it V. 10. Of the people all Nations without any difference shall come under Christs Kingdome who having till then been like a root hidden under ground shall be raised up in glory and set up like a banner to gather all Nations unto him His rest that is to say the place of his ordinary abode and residence namely his Church like to the Tabernacle in the wildernesse where God did shew evident tokens of his Majestie and glory Exod. 40 34. Levit 9. 23. Shall be shall be full of the signes and effects of his presence and divine power in light of heavenly truth in power of his Spirit to bee a safegard and defence V. 11. Set his hand again namely after the first notable deliverance out of Egypt The remnant this may be understood generally of all the Elect which shall be gathered out of all parts of the world into Christs Kingdome or particularly of the Jewes who at last shall be recalled and restored to the body of the Church see Rom. 11. 25. 26. From Pathros see of these names of Nations Gen. 10. 10 14 18 22. V. 12. The dispersed see John 7. 35. Jam. 1. 1. 1 Pet. 1. 1. V. 13. The envie also that is to say all the Church shall be united in perfect concord against the enemies of Christs Kingdome He hath a relation to Ephraims almost continuall envie to Judah for the Soverainty from whence proceeded the separation of the ten Tribes and the civill wars amongst the people which caused great calamities V. 14. Them of the East the Italian the children of the East namely the Easterne people Arabians Chaldeans c. V. 15. The tongue namely the gulfe of the red Sea which comes out of the Ocean Sea and runs almost to the head of Egypt see Zach. 10. 11. Shake his hand he alludes to Moses his dividing of the Sea by striking it with his rod see Exod. 14. 16 21. Over the river namely the river Nilus which divides it selfe into seven branches and runs many severall wayes into the Sea Now all this is spoken figuratively to shew that nothing shall hinder the deliverance and gathering together of the Church CHAP. XII Vers. 1. THou shaltsay namely thou Israel according to the Spirit or thou Church of God V. 3. Shall ye draw namely by a lively faith and with spirituall comfort shall yee bee partakers of the salvation which Christ hath purchased and whereof he is the spring John 4. 10 14. V. 6. Great he sheweth himselfe to be such by his glorious deeds and works which he doth CHAP. XIII Vers. 1. THe burden this word amongst the Prophets doth often signifie a prophecie of threatnings and curses which are like unto an unsufferable burden to them upon whom they are denounced see 2 King 9. 25. Jer. 23. 33. V. 2. Lift ye up a representation of the Persians and Medes enterprise against Babylon As if he should say Let the Army be gathered together and let a signall bee given for the assault Unto them namely to the Medes Into the gates of Babylon which is the Imperiall seat and royall Residence the City wherein dwell the great Officers of the Kingdome who were so many Princes Isa. 10. 8. V. 3. I have commanded namely by a secret inspiration and motion of my providence and not by any expresse command see 2 Sam. 16. 10. Isa. 36. 10. Even them that rejoyce the Italian that triumph namely those brave Souldiers belonging to my glorious Majestie whom I make victorious and triumphant through my power which accompanieth them V. 5. Of heaven a popular and vulgar kinde of speech because that to the eye the hemisphere of Heaven seemeth to rest upon the plain of the earth and to be bounded by it see Neh. 1. 9. Mat. 24. 31. The whole land namely the Babylonian Empire which through excesse of ambition termed it selfe the universall Empire of the whole world see Dan. 2. 38. V. 7. Therefore because this shall bee Gods worke no humane power nor strength shall be able to oppose it V. 8. Their faces they shall look dimme and full of horrour through fear and through the disasters of war see Lam. 4. 8. and 5. 10. Ezech. 21. 3. V. 10. For the Starres a figurative description of an extreme horror and ruine all manner of direction order counsell conduct and reliefe from God being quite taken away as if the world had no light at all from above see Ezech. 32. 7. Joel 2. 31. and 3. 15. V. 11. Of the terrible the Italian of the violent or of tyrants V. 12. A man that is to say they shall all be slaine and no man shall redeeme his life with money V. 13. Therefore namely for the sinnes mentioned vers 11. I will shake a figurative description very freqent in Scripture V. 14. And it shall be the Italian and they shall be that is to say all his hired Souldiers and such as come to aid him shall disband themselves and shall be dispersed see Jer. 50. 16. and 51. 9. V. 15. Unto them namely to the Babylonians V. 17. The Medes under which name are also comprehended the Persians because that these two Nations were united under Cyrus his Empire but by reason that the Medes were more ancient and worthy the State takes its name from them see Isa. 21. 2. Jer. 51. 11. Dan. 8. 20. Shall not regard they shall kill all without taking any ransome vers 12. V. 20. It shall never the City of Babylon did stand a great while after it was taken by Cyrus in great splendor and power but it then lost the Empire and command whereupon began the decay of the City and some ages after followed her totall ruine The Arabian that is to say the place shall be accursed and desolate by overflowing of waters or some other meanes so that even those kinde of people that lead a wandring kinde of life living upon thefts or upon grazing of cattell shall not be able for to live there for want of all manner of commodities V. 21. Satyrs the Italian devils in borrowed shapes and hideous apparitions your unclean spirits having their residences here in the world in such solitary and terrible places see Isa. 34. 14. Mat. 12. 43. CHAP. XIV Vers. 1. WIll have mercy this prophecy was partly fulfilled at such time as the people returned from the captivity of Babylon but was fully accomplished by the Churches spirituall deliverance by the Messias Chuse that is to say after he hath
that for our sinnes thou hast withdrawn thy grace and Spirit from us we have had no motion to call upon thee nor have had no lively attraction of faith Because of making our sins to be the punishment of them and us sinners the executioners in so much as thou hast forsaken us to our sinnes to heap up the measure of them and to draw thy punishments upon us and also to give an occasion for mens vengeance to come upon us see Job 8. 4. V. 8. But now a representation of what the faithfull will say in the time of their conversion and after Gods punishments V. 11. Our holy namely thy Temple which was our onely honour above all other Nations as having with us Gods holy seat upon earth by whose presence also we were sanctified V. 12. Refrain thy selfe namely from being moved to mercy towards us and to just wrath against our enemies CHAP. LXV Vers. 1. IAm sought that is to say I am called upon by the Gentiles which are converted by my grace whereas before they were altogether strangers unto me Ephes. 2. 12. Others expound it I have caused my selfe to be found or I have proffered my selfe V. 2. I have that is to say the Jews have hardned themselves against the Gospel preached by the Prophets and Apostles and by Christ himself V. 3. In gardens according to the custome and manner of idolaters Now these impieties which reigned in Isaiahs time are here set downe for an example of the peoples revolt in Christs time for otherwise at Christs comming and afterwards they were very free from any outward idolatrie Upon altars of brick the Italian upon bricks he seems to meane the house tops which were made like terraces paved with bricks upon which the idolaters did use to burne incense to the host of Heaven Jer. 19. 13. setting up little altars of brick for that purpose 2 Kings 23. 12. Zeph. 1. 5. V. 4. Which remain which use necromancy and raising up of the spirits of dead men and other devilish arts Deut. 18. 11. Isa. 8. 19. In the monuments the Italian in remote places that is to say in solitary and unhabited places where the Devil useth to appeare to his ministers Swines flesh which was forbidden by the Law as unclean Lev. 11. 7. Deut. 14. 8. V. 5. Which say which use prophane Ceremonies and Devotions that are taught by the Devil to purifie themselves above the common sort of people Isa. 66. 17. Smoak that is to say the cause and object of mine anger signified by the smoak and by the fire of the nostrils V. 6. It is written that is to say I doe remember it Deuter. 32. 34. Mal. 3. 16. Into their bosome that is to say abundantly and fully see Psal. 79. 12. V. 7. Your iniquities that is to say since you will imitate your idolatrous fathers and heap up their measure I will make as it were a bundle of your sinnes and theirs to send a generall and finall punishment upon the whole body of the people for them see Mat. 23. 32. V. 8. As the new wine that is to say I will neverthelesse moderate my judgements towards you for mine Elects sake who will bear good fruits of justice and holinesse as if one had resolved to pull up a barren vineyard quite yet should neverthelesse refraine in part by reason of some good fruitfull vine-plants that were in it see Jer. 8. 13. V. 9. I will a description of the return from Babylon and the re-inhabing of the land under the figure of which is understood the last conversion of the Jews to Christ Rom. 11. 25. 26. V. 10. Sharon names of Countries that were exceeding fruitfull Isa. 35. 2. Hos. 2. 15. the meaning is I will feed my Church abundantly with my graces Psal. 23. 1. V. 11. Prepare according to the custom of idolaters who set tables furnished with food before idols or in honour of them made great feasts with the flesh of their sacrifices Others will have this to have a speciall relation to a certain custome which was in Egypt where on the last day of the yeere the Idolaters did use to set tables furnished in that manner with meat before their idols to thank them for the plenty of the yeer that was past and to pray unto them for the fruitfulnesse of the next yeere For that troup the Italian for the planet Gad many thinke it means the planet called Jupiter held to be happy and fortunate Number the Italian Meni this they hold to signifie Mercury which is held to bee favourable to Merchants and men that keepe accompts with which opinions the signification of the Hebrew words doe seeme to concur V. 12. Number you to the end that none of you may escape he makes an allusion to Meni the planet of numbers V. 15. Ye shall leave that is to say after your death your memory shall be accursed and of your name shall be made a formulary of curse and execration which is to this day seen in the name of Jew And call instead of Jews according to the flesh he shall call his Elect the children of God in Christ or Christians V. 16. That he all true content and peace of Spirit and Conscience shall be grounded upon God and the truth of the promises of his grace Or men shall direct their prayers onely to the true God The former troubles I shall pour out my graces by the Messias to the remission of sins and delivering of men from all evils V. 17. I create in Christ I will re-establish the world in a new state not in respect of the materiall substance of it but in regard of the qualities order and government of the intellectuall world which is the Church as well in this life as in the eternall life whereunto shall be added the change of the forme of the universe at Christs last comming Psal. 102. 26. Rom. 8. 21. 2 Pet. 3. 10. V. 18. I create through Christ I will cause my Church to enjoy perfect and eternall happinesse V. 20. There shall figurative sayings whereof the meaning is That true beleevers members of the Church shall grow on in their spirituall life untill they come to the age of perfect man Ephes. 4. 13. in which state without decaying or varying they shall continue for ever Shall die a continuation of the same sence namely of the eternity of spirituall life described by the figure of long life amongst men as if so be that humane age were so long that he that died at a hundred yeers of age should be accounted as a childe or had provoked Gods curse by some grievous sin see Zech 8. 4. V. 22. They shall not a spirituall promise opposite to the temporall curse of the Law Levit. 26. 16. Deut. 28. 30. Of a tree namely of such trees as live long as oaks and the like this reason hath a relation to vers 20. Sha'l long enjoy the Italian Shall caâ—se to grow aged that is to say
stoodest in the plaine field High places namely all mountaines hils and cliffs are filled with idols temples chappels and altars V. 4. For ever namely for a long time continually untill the determined end V. 5. Cursed this is added because of them that trusted to mens helpe against the Prophets threatnings Flesh namely mortall man so called by contempt in respect of God who is an everlasting Spirit Isa. 31. 3. Hâ—◠〈…〉 e namely his prop and strength V. 6. Heath a bastard kinde of plant which is good for nothing but onely for the fire that is to say he shall have no part in the grace of regeneration he shall not be manured nor dressed by Gods Word in his Church he shall beare no fruits of good works and his end shall be everlasting perdition V. 9. The heart he seems to touch another false support which men trust to namely carnall wisdom and cunâ—ing contrary to faith simplicity and sincerity Wicked the Italian incurable as diseases impostâ—umes and hidden ulcers are hee means that mens hypocrisie and falshood makes it impossible for any one save onely God to cure their souls Others translate it perverse or obstinate and desperate or unsearchable V. 11. The p 〈…〉 ridge of which it is written that she gathereth other Partridges and other birds eggs and hatcheth them as her own but the young ones being once hatched flie away to the right dam so soon as they hear her voyce Others expound it like the Partridge which gathereth together many eggs but doth not hatch them for the cock Partridge findeth them out and breaketh them So wealth evil gotten either returneth to the right owner or is quite lost That getteth mans third false confidence namely in riches V. 12. Throne that is to say the glorious seat of Gods presence amongst men which is also inaccessible and imprâ—gâ—â—ble to men The place mans fourth false confidence namely in the materiall Temple Jer. 7. 4. V. 13. They that namely turâ—ing to other false and vain hopes Written that is to say condemned to perish with the earth in which they have put all their trust heart and hope and shall have no part nor right to eternall life which is proper for the Elect whose names are written in Heaven Luke 10. 20. see Psal. 17. 14. V. 14. Heal me Jeremiahs words as much as to say Comfort and strengthen me in my vocation amidst so many dangers and combats My praise namely the Lord in whose support and grace I doe onely glorifie my selfe Or who is the onely subject of my praises V. 15. They say namely the prophane which are amongst the people making a scoffe of my predictions and threatnings V. 16. I have not the meaning seems to be thus Mine adversaries doe accuse me that by my prayers to thee I doe purchase their ruine thou knowest that therein I never went beyond the zeale of a true Pastor and a faithfull Prophet Others I have not hastened nor intruded my selfe after thee more then was befitting a true Pastor that is to say I have followed thy Commandments step by step as thy servant and have attempted nothing by any rash boldnesse V. 17. Be not that is to say Doe not suffer me to be in continuall danger and terrour by reason of doing thy service V. 18. Double namely a most heavy doubled and entire destruction V. 19. The gate he seems to meane that gate which was called the water-gate Neh. 3. 26. neer unto which was a great market place called the Eastern-place at the end of which was the Kings Palace built by Solomon and therefore it was the ordinary gate at which the Kings went out and came in and where the people did use to come together because it was neer the Court and therefore it is here called the gate of the children of the people see 2 Chron. 29. 3 4. and 32. 6. Neh. 8. 1. 16. V. 21. Selves even as you tender the salvation of your souls upon pain of incurring Gods judgements in your persons Deut. 4. 15. Jos. 23. 11. V. 25. Enter that is to say The City and Kingdom and people shall be kept in their estates V. 26. About the land of Judah is ofâ—â—imes divided into these parts as are here specified CHAP. XVIII Vers. 2. THere that is to say I will there send thee a new propheticall revelation by vision or by internall revelation onely V. 7. What instant that is to say Unlooky for when men shall least think upon it V. 13. Uirgin namely the people of Israel who having hitherto been kept and maintained in their ancient state and liberty in my house as it were in their Fathers house were therefore bound to keep their honesty and virginall chastity towards me in the purenesse of my service V. 14. Of Lebanon the Italian the snâ—wie Lebanon for a stone of the field that is to say There is no more equalitie between Idols and me who am the rocke and strength of all ages Deut. 32. 4. Isa. 26. 4. then there is between the stone of a field and mount Lebanon wherefore my people did very ill to forsake me to follow them Waters namely that are brought a great way from some pure and fresh spring whereunto must be supplied for the water of some pond or standing pool V. 15. To vanity namely to idols Caused them that is to say They have been seduced by false teachers and induced by evil examples to stray from Gods true service which is the great road which hath formerly beene laid out and travelled in Mal. 2. 8. V. 16. Hissing that is to say a subject of detestation and scorn Isai. 37. 22. V. 17. Easâ—wind which was the most tempestuous winde in those countries see Psal. 48. 7. V. 18. For the the meaning is Jeremiah is a false prophet seeing that all those who are in authority in the Church as the Priests ancients of the people and the colledge of Prophets doe all contradict him they being the oracles of truth who have the understanding of the Law and the Spirit of good counsell Deut. 17. 9. and 18. 15. Smite him let us lay false accusations against him and overcome him with slanders see Jeâ— 6. 28. and 20. 10. V. 20. To speak that is to say to pray for them V. 21. Deliver up prophetick imprecations inspired by Gods Spirit and not proceeding fâ—om any carnall passion as Psalm 69. 22. and 109. 6. 7. Hos. 9. 14. CHAP. XIX Vers. 2. EAst-g 〈…〉 the Italian the po 〈…〉 ers gate some translate it The gate of the sunne V. 〈◊〉 Estranged Hebr. made strange that is to say they have done so that I doe not accept of it nor acknowledge it any more for a place consecrated to me nor for my temple Of innocents namely of little children whom they offered to Molech Psal. 106. 38. who was worshipped in this valley of Hinnom at the comming out of this Potâ—ers or East gate V. 7. The councell that is I say All their
10. In the chamber this Gemariah might be a Priest or of some other order of the sacred officers wherefore ministring in his turn he had his lodging appointed in the Temple see Jer. 35. 4. unlesse that he was a scribe that is to say a Doctor of the Law Ezra 7. 6. who had his ordinary abode in the Temple there to exercise his office The higher court there were three courts in the Temple that of the Gentiles or the common court the peoples court which was divided into severall great places and the Priests court Here it should seem he means the peoples court in which Baruch did read out at the said chamber window V. 12. Princes that is to say the chief officers the Princes of the blood royall the governours of the places c. V. 17. How diddest thou that is to say hast thou gathered them from time to time as he hath preached them to the people and as thy memory hath served thee or hast thou received them from his own mouth all at once or did he dictate them to thoe word by word or did he make a continued discourse unto thee which thou hast set down in writing as thou hast pleased By this question it seems that they had a desire to be certified whether they were all the Prophets words and consequently Gods V. 19. Hide thee for fear of the Kings fury who could not indure the Prophets Jer. 26 21. 36. 26. V. 20. Into the court of the royall palace V. 22. Winter house according to the custom of great ones who have severall rooms according to the diversity of the seasons Judg. 3. 20. Amos 3. 15. The ninth see upon vers 9. V. 23. Leaves for those rolls were divided into severall spaces written from the top to the bottom V. 26. The scribe namely Jeremiahs ordinary scribe or clerk or the Doctor of the Law Hid them that is to say after they had hid themselves God would not suffer them to be found V. 29. Thou shalt say write these words in this new roll and direct them to Jehâ—iakim V. 30. Shall have none for that three moneths time as Jehoachin his son reigned 〈◊〉 King 24. 8. is esteemed as nothing CHAP. XXXVII Vers. 5. COme forth out namely to relieve Jerusalem V. 12. The people which came out of Jerusalem thinking that the siege had been raised V. 20. Be accepted the Italian fall that is to say accept of my humble request CHAP. XXXVIII Vers. 1. UNto all namely all those which came to him in the court of the prison from whence his speeches were carried abroad into the whole City V. 2. His life the Italian his soul see upon Jer. 21. 9 V. 5. Can doe any thing against you or with you namely by commanding you no nor to induce or perswade you to any thing V. 7. The gate it is likely to be the same as Jer. 20. 2. and that the King sate then upon his judgement seat for they then did use to sit in judgement in the gates V. 9. Is like to die as much as to say it is needlesse to hasten his death which he cannot avoid although he remained in the court of the prison at large V. 14. The third entry the Italian the chiefe entry he seemes to meane the southerne entrance which was the ordinary way that the King came into the temple out of his own palace see a Kin. 16. 18. V. 19. They mock me by some shamefull outrages which were more insufferable from his owne subjects then from his enemies V. 21. Hath shewed me namely in a prophetick vision V. 22. Are lest namely after Zedekiahs flight Ier. 39. 4. Thy friends thus shall the said women reprove the King for beleeving those that flattered him rather then Ieremiah Thy feet that is to say thou hast plunged thy selfe into an inavoidable ruine by following of their advices Or according to the letter it may be understood that Zedekiah in his slight did run into some pond where he was taken V. 27. Told them concealing part of the foresaid speeches which he was not bound to reveale unto them yet relating a part of the truth unto them Ier. 37. 20. CHAP. XXXIX Vers. 2. THe city was broken up the Italian the Chaldeans came into the city namely they came into it by force through the Fish gate Zeph. 1. 10. V. 3. The middle gate this was a gate in an inward compasse of wall which inclosed one part of the City called Bezeta and this same is also called the second gate Zeph. 1. 10. to make a difference between it and the first gate which was on the same side and was called the Fish gate see upon Zech. 14. 10. Rabsari it seemes to be some name concerning his office that is to say The chiefe of the Eunuches as Rabmag might be the chiefe of the Magicians see upon 2 King 18. 17. V. 4. The two namely the outward wall which did encompasse the whole City and the inward wall which encompassed onely that part which was called Bezera see upon Isa. 22. 11. Plaine which lay southward towards Egypt whither it was likely that Zedekiah meant to flie V. 5. Hamath part of the Antiochian Syria V. 14. Gedaliah who was made governour of that small remnant of people by Nebuchadnezzar 2 King 25. 22. Ier. 40. 5. Home namely to Anathoth a city of Benjamin of which city he was Ier. 1. 2 CHAP. XL. Vers. 1. THe word this title doth not so truly belong to this Chapter as to the 42. and 43. to which these two serve for a Preface Being bound this might happen by some oversight against the King and his Captaines expresse commands Ier. 39. 12 13. before that Ieremiah was known to be the man V. 5. Gedaliah to whose care Ieremiah was committed Ier. 39. 14. and to whom Nebuzaradan would have him again recommended V. 10. To serve the the Italian to present my self before the to oppose my selfe against all their violent attempts by vertue of my commission to give them thanks for this our government and to be a mediatour towards them for our common safety Wine he makes mention only of wine and fruits of the trees that is to say Oâ—le for harvest was past Ier. 39. 2. Taken everyone as he pleased they being abandoned and left void CHAP. XLI Vers. 1. OF the seed and therefore pretending to have the command of the people from Gedaltah V. 4. Knew it it was not known out of Mizpah in the country V. 5. Shaven in token of mourning and sorrow for Jerusalems the Temples and the peoples desolation though these Pagan fashions of shaving their beards and cutting themselves were forbidden by the Law Lev. 19. 27 28. Deut. 14. 1. Offerings for it is likely that amidst the ruines of the Temple there remained some signe of an Altar and amongst the people there remained some Priest V. 6. Weeping faigning the like sorrow to take away all manner of mistrust or suspition V. 7.
V. 3. For now Within a very short time What then should Though we had one yet he could not free us or defend us V. 4. Swâ—aring To God and promising him conversion and service Or to their King â—inding themselves to be faithfull to him Or to the King of Assyria being subject to him 2 King 17. 3 4. Thus judgement Gods punishments shall multiply like Cicuta or other poysonous herbes which grow in abundance in the fields V. 5 Because of Seeing their Idols taken and carried away by the enemies The 〈…〉 thâ— Iâ—alian The 〈…〉 ves He calleth those 〈…〉 so in contempt Of Bethâ—avâ—n See Hos. 4 15. 〈…〉 of the Italian Of the Câ—lfe A people that deserves no more to be called Gods people but â—he Câ—lfe their Idols people See Numb 21. 29. Fâ—r the glory Because it shall be no more worshipped nor reverenced as a God V. 6. It shall be namely That Calfe according to the custome of carrying away the Idols of those Nations which were conquered by warre see Isa. 46. 2. To King Iarâ—b the Italian To the King â—rotector namely The King of Assyria whom the Iraelites have chosen for their Protector and Defendor Hos. 5. 13. Ephraim Or shame shal overtake Ephraim Of his namely Of that which he hath undertaken of his owne mind beyond and against the will of God Psal. 106. 43. Hos. 11. 6. V. 7. The some the Italian A bubble Which is suddenly framed upon the water when it raines or when the water boyles and passeth away also in an instant V. 8. Of Aven Which is the same as Beth-aven The sinne The object and instruments of Idolatry Deut. 9. 21. Cover us Words of such persons as desire death for feare of evils that are greater than death and of such as are in despaire V. 9. From the dayes that is to say The horrible sinnes of Gibeah Judg. 19. 22. which were then so severly punished doe still continue and increase in thee They stood Though their fathers were no better then they of Gibeah against whom they warred because of their infamous wickednesses yet the Lord delivered them out of those bloody battels V. 10. Chastice them Now that they have heaped up their measure I will satisfie my wrath with their just punishment Two furrowes This hath a relation to the two invasions of the King of Assyria 2 Kings 15. 29. and 17. 3. And because the Assyrians had beene as the lovers of the children of Israel Hos. 8. 9 10. the Prophet useth a word which signifieth an appointment of some unchaste meeting V. 11. And Ephraim As a lusty Heyfer which is used to thresh corne upon the floore loues that trade partly because she is free from the yoake and doth not take much paines partly because she hath good food even so my people would enjoy my blessings but would not be subject to the yoake of mine obedience and discipline But I passed I will tame her and bring her into subjection V. 12. Sowe to your selves Endevour your selves to doe good workes and the Lord shall be propitious to you prepare your hearts which are like a waste ground by true repentance to receive Gods grace which is like a shâ—wâ—e of raine In righteâ—usnesse namely In his grace and blessing according to the truth of his promises Others doe understand this to be spoken by Christ who brought the true righteousnesse into the world Dan 9. 24. To receive which the preparation of the heart is necessarily required V. 13. Have plowed By Art and Endevour you have stâ—rred up and practised your native malice to cause it to produce many evill acts Wickednesse namely The just punishment thereof Have eaten You have in effect tried what vanity there was in your hopes grounded upon your wickednesses and upon humane strength V. 14. Sâ—alman This history is mentioned no where else some hold this to be the same as Shalmaneser 2 Kin. 17. 3. and Betharbel to be the name of some city taken and destroyed by him 1 Mac. 9. 2. There is mention made of Arbela which may be the same as this The mother A proverbiall kind of speech to describe a totall destruction See Gen. 32. 11. V. 15. So shall Your Idolatry which you run headlong into the chiefe place whereof is Bethel shall be the cause of your destruction in the same kind In a morning As soone as the day prefixed for Gods judgements to light upon him shall appeare CHAP. XI Vers. 1. WHen Israel In its first beginnings namely When it first began to be a Nation in Egypt Jerem. 2. 2. Ezek. 16. 22. V. 2. Called them namely My Prophets exhorted them to repentance and to my true service which was the chiefe end for which they were called out of Egypt Exod. 4. 23. V. 3. I taught I have been as a nurse to him Deut. 32. 10 11. Healed them that is to say Delivered them from all evill Exod. 15. 26. and 23. 25. V. 4. I drew them A phrase taken from cattell bred up to carry or draw which by a good Master are used gently and brought to their labour without any violence The yoake By which must be understood the musroll for otherwise a yoake doth not use to be laid upon the jawes V. 5. Returne The body of this nation shall not goe for fafety into Egypt which a friends conntrey but they shall goe into captivity to Assyria an enemies countrey and herein will I enforce them to obey my command Deut. 17. 16. V. 6. His branches All his forces and defences as wel those which consist in strong towns as those which consist in the valor of men Counsels Their actions and enterprizes which they have undertaken by their own advice Psal. 106. 43. Hos. 10. 6. V. 7. Are bent They desire and expect that I should turne in favour to them and relieve them whereas they should turne to me by repentance which they will not doe V. 8. Give thee up Though thou deservest to be irrevocably destroyed as those wicked cities were Gen. 19. 24. Deut. 29. 23. yet my mercy will not suffer it and therefore I promise thee re-establishment by meanes of the Messias Are kindled together the Italian Are moved or Are heated see Gen. 43. 30. Lam. 1. 20. V. 9. I will not With extremity of rigor and without remission I will not returne to save the remnant of mine elect amongst the people I will not consume them wholly by a redoubling of evils I am God And therefore most true and invariable in all my promises Numb 23. 19. The holy one I will be in the midst of thee in grace and spirit as thy true God-head object of all thy Devotion Religion and worship and the wel-spring and author of all thy holinesse and I will not be there any more as thine enemy V. 10. After the Lord Who shall manifest himselfe to them in grace and salvation in Christ. Roare He shall cause the powerfull voyce of his Gospel to sound all the
he hath already executed upon other Nations to call his people to repentance See 2 Chron. 36. 15 and 11. 7. and 2â— 3. V. 6. â—heir towers Heb. Corners See Zeph. 1. 16 The Hebrew word may also be taken for Princes and Lords V. 7. Howsoever Though I brought them into great miseries by reason of their sins yet will I save Jerusalem from finall ruine if so be shee will be converted But they rose They have studied nothing but evill doing or as fast as I called them to repentance every morning they returned to their evill doings V. 8. Waite yee O yee remainder of true Believers comfort your selves still with the hope of my vengeance upon your enemies and of the deliverance which I shall send you in the Messias his time for then will I gather all the nations together to serve me as heretofore I have gathered them together to punish them V. 9. For them He gives a reason of the former reason for under the Messias the face of the earth shall be changed by the conversion of the Gentiles and by their sanctification of hearts and tongues See Isa. 19. 18. With one consent Heb. With one shoulder A phrase taken from oxen which are yoaked together See Zech. 7. 11. V. 10. From beyond Even by the furthermost countries which have least knowledge of Me and of my Grace will I be served and worshipped See Isa. 18. 7. Acts 8. 27. My dispersed Mine Elect dispersed through out the world V. 11. Shalt thou not O my Church I will take away that ignominy from thee wherewith I had heretofore punished thee for thy sinnes and especially for the pride which thou wert growne to by reason of the great prerogatives which I had bestowed upon thee of my presence and abode with thee V. 12. I will also leave Out of the carnall and reproved Israâ—l and out of lost man-kind will I deliver mine Elect and Believers which are poore and wretched in the worlds esteeme See Isa. 14. 32. Zech. 11. 11. and 13. 9. V. 13. The remnant The true Believers chosen out of all the world being regenerated by the Holy Ghost shall live in purity sincerity and innocence like Christs true people fed by the Word of truth and kept safe under his protection and not by any devices or cunnings V. 15. Judgements namely Punishments and visitations The King namely Jesus Christ the true everlasting God shall alwayes be with â—hee in the power and grace of his Spirit V. 16. Let not Be not discouraged strengthen thy selfe in faith and in perseverance in all the duties of thy calling not fearing any ha 〈…〉 as may happen to thee V. 17. Rejoyce His delight shall be in thee in loving thee and doing thee good Jer. 32. 41. Ezek. 20. 40. V. 18. That are namely The poore Jewes led into captivity and afflicted chiefly by the cessation of Gods service whereby whereas God at first was honoured by offerings and sacrifices he was dishonoured and blasphemed by his enemies A figure of the Elects being gathered together in the Church and of which there is no true service of God V. 20. Bring you againe Into your countrey which is the figure of the Church The Booke of the Prophet HAGGAI ARGUMENT AFter the Babilonian Captivitie God yet for a time raised other Prophets amongst his people and amongst the rest Haggai and Zechariah for to exhort them to re-edifie the Temple and re-establish Gods pure service which was interrupted through their negligence in restoring and re-edifying of the Temple and was divers wayes pollutèd by their vices and evill customes for which things the Prophet grievously reproveth them calling them to repentance through the consideration of Gods former judgements and strengthening them with the promises of his Grace when they freely and couragously performed both those duties Then he falleth to comforting of the Elect who were grieved to see this second Temple farre lesse stately then the first assuring them that for this second was reserved the incomparable glory of Christs comming in the flesh who was appointed by the Father to be the universall King of the World who should overthrow all Powers contrary to His and should perfectly glorifie his Church which was figured by that materiall building CHAP. I. Vers. 1. DArius called by Historians the bastard Eâ—dr 4. 24. The Sonne that is to say The Nephew 1 Chro. 3. 17. Governour Made Governour of the Jewes by the Kings of Persia after the returne out of captivity See Ez. 1 8. and 2. 63. V. 2. The time Feigned excuses of the Jewes who were negligent in the re-edifying of the Temple As if by those lets which had been a hinderance to them God had shewen that hee would have the worke put off till another time whereas the true reason of their intermission was the contempt of Gods service and their carnall affection to their owne eases V. 4. Seiled houses Re-edifyed with seilings and timber-worke put to the ancient walls V. 5. Your wayes Your carelesnesse whereby you have provoked my judgements V. 6. He that You have not reaped any proâ—tor benefit of all your labours See Zech. 8. 10. V. 8. Will be glorified I will shew my glorious power in blessing and defending you and will give You cause to honour and serve me and mine enemies to feare me V. 9. Yee looked You hoped for a great harv 〈…〉 by reason of the great likelihood there was of it but your hopes were in vain Yee runne Every one is most carefull of building up his own house and looking to his owne particular businesses V. 12. Obeyed thee And went freely about the re-edifying of the Temple Ez. 5. 2. CHAP. II. Verse 1. THe seventh moneth Of the second yeere of Darius his raigne Hag. 1. 1. V. 3. Who is left See Ez. 3. 12. The meaning is If any of you have lived ever since the destruction of the first Temple till now which was impossible it being one hundred and seventy yeeres since V. 5. My spirit Of grace light vertue and holinesse see Isa 63. 11. V. 6. I will shake as formerly when I gave my law I appeared in terrible majestie so in the Messias his time I will unfold the Almighty power of my Spirit by the preaching of the Gospell from whence shall follow great commotions to the ruine of the Devils kingdome and the confirming of Christs by the calling and gathering together all mine Elect. See Joel 3 16. Heb. 12. 26 27. V. 7. The desire the Italian The choice Heb. The desire namely those that are deere and pretious to me which are my true Elect. This house this re-edified Temple shall be honoured with Christs bodily presence And the spirituall Temple which is the Church shall be honoured by my presence in spirit the abundance of my graces the light of my word and power of my Spirit V. 8. The silver if I pleased it were a 〈…〉 matter for me to beautifie this Temple with pretious ornaments equall
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
these lewish Exorcists mentioned also in other histories did operate by any gift of God and calling upon his name or by some unlawfull art Christ also doth not approve of them nor reprove theÌ„ but is content with confuting his adversaries by the example of these V. 28. But if I if you do plainly perceave that I dispossesse the Devill of the tyrannie which he hath usurped over soules and bodies Acknowledge that I am that great and onely King of the Church who onely have power to subdue mine enemie and take away his prey from him which otherwayes and to every other man would be impossible V. 29. Or else if the kingdome of God were not come the devill could not be overcome and consequently could not be spoiled Enter words taken out of Isay 49. 24. V. 30. He that here Christ begins another discourse The meaning is all those that are not joyned to me are mine enemies there is no mean between these two waies yet some sin through ignorance and those may be pardoned 1 Tim. 1. 13. others through hatred and malice against the light motion of the H. Ghost and in such the sin is irremissible Gathereth not he that doth not concurre with me in my work doth spoile and undoe it as far as in him lieth Or he that seekes his salvation any where but in me shall lose it everlastingly V. 31. Wherefore because that in this contrariety between you me you may fall in an extream degree which is irremissible I will give you notice of what nature this sin is that you may take heed of it Forgiven may be pardoned by true conversion in faith and repentance Against the that is to say against his action and proper operation which is to enlighten inwardly and to seale Gods truth within the heart giving it some relish there of and exciting some motion of Gods grace in it See Heb. 6. 4. 10 29. Shall not the cause whereof is Gods will who hath not appointed two regenerations or spirituall resurrections Nor hath not promised to begin again the work of his grace which was brought so farre as the gift of the Spirit when it is once destroyed by a generall apostacy and utter extinguishing of the gift V. 32. Speaketh shall out of his ignorance without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son not only against his person and his offices but chiefly against that which iâ— his proper operation namely his word which he doth outwardly reveal and teach as being the word and wisdome of God But whosoever that hath loosened the reines to the extreame wickednesse of his heart in words of blasphemy and outrage against God and his truth of which he hath had the seale and knowledge in his heart by Gods Spirit which is the extreame sinne of the devill and the damned and the very height of the wickeds malice Neither in this world that is to say never as S. Mark saith Or in this world by the effectuall application of the ministery of the Gospell and by finding the peace of conscience nor in the other by Christ his sentence at the last judgement See Acts 3. 19. 1 Thess 3. 13. U. 33. Make the that is to say put the case or grant that the tree be good or bad the fruits will be like it therefore seeing you are perverse you can neither thinke nor speak but perversely of me and of my workes V. 36. Idle word vaine and unprofitable word which serveth neither for the glory of God nor for the edifying of ones neighbour how much more then of blasphemous words V. 37. By thy this seemes to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions But the Lord doth extend it to a more generall sense namely that in Gods judgement man shall be judged by his words as the neerest and most ordinary effects and signes of what is in his heart V. 38. We would see a demand for curiosity or for a prophane cloak for their incredulity As much as to say worke some miracle as may be beyond all exception doubt or contradiction V. 39. Adulterous that is to say disloyall in Gods service Isay 57. 3. or a bastard and degenerate generation But the signe instead of the miracle which you desire I will give you an instruction by the figure of Ionah For as he after he had beene three dayes in the fishes belly went out to preach the will of God to the Ninivites so three dayes after my death I will rise againe Or by my resurrection Rom. 1. 4. I will convince all that shall contradict me and it shall be an undoubted evidence of the truth of my word V. 40. In the heart that is to say in the earth a popular kinde of speech for Christs sepulcher being hewne out of a rock was rather above then under ground V. 41. Shall condemne it that is to say their example shall serve to aggravate this peoples rebellion See Ier. 3. 11. Ezek. 16. 51. Rom. 2 27. V. 43. When the after Christ had confuted his malignant adversaries upon the occasion of the possessed mans deliverance he instructeth the people wishing them to beware that the devill have not any occasion to returne by Gods just judgement upon any new sinne for in that case the precedent benefit will aggravate the new ingratitude And under this figure he teacheth all them who have been delivered from the devils spirituall tyranny to beware left they fall into it againe for that he being driven out of his old habitation will endeavour to come into it againe with greater fury and ruine Now this threatning set forth to terrifie all men takes effect in none but only in such whose faith is but only for a time not lively nor soundly rooted as the elects is in whom Christ dwelleth and never departeth from them Dry places receptacles of evill spirits which are driven out of heaven and are not yet shut up in the infernall cloisters See Isay 13. 21. and 34. 19. Rev. 18. 2. and wandring in this lower part of the world to tempt seduce and hurt men taking no delight nor rest but in doing evill See 1 Pet. 5. 8. V 44. Empty Of Christ and of his Spirit to whoÌ„ as to the stronger he had yeelded the place Swept figurative tearmes as much as to say made ready to receive him all vertues which are hinderances and odious to the devill being rooted out and vices established thereâ—n instead of them V. 45. Seven that is to say a great number many spirits often possessing one body See Mark 5. 9. and 16. 9. V. 46. His brethren according to some they were his neerest kinsmen But yet some ancient write 〈◊〉 have beleeved they were some of Iosephs children which he had by a former wise and so commonly held to be Iesus his brethren seeing that Ioseph was held to be his
III VER 2. ANd they namely the Scribes and Pharisees which were there present V. 3. Stand forth to the end that the miracle should be manifest V. 10. Plagues that is to say any corporall infirmitie or discommodity sent by God for a punishment or correction Verse 11. Uncleane spirits which were in the possessed V. 17. Boanerges to represent the power of the Gospell which they preached it being a voyce from heaven able to affright and terrifie mens consciences for the salvation of the elect and condemnation of unbeleevers See Ioel 3. 16. Heb. 12. 26. V. 21. His friends this is diversly understood some hold that these were some of Iesus his kins-folkes which did not beleeve in him Iohn 〈◊〉 ver 3. 4 5. and that here they sought to take him either because they imagined really that those divine motions which they saw in him and his extraordinary manner of proceeding were effects of some distraction in his minde Or that they made shew of beleeving him for to rescue him from the Pharisees persecution Others hold that they were some of his good friends come to take him out of the throng and presse he was in which was ready to make him faint and to this sense they referre the words he is beside himselfe But the ensuing calumny of the Iewes seems to confirme the first sense V. 26. And be others he is divided and cannot subsist V. 30. They said contrary to the internall feeling of their conscience which was inlightned and convinced by the holy Ghost which they out of meer malice opposed V. 31. His brethren this seemes to be a continuation and taking againe of what was spoken v. 2â— and it may be that there were diverse opinions and severall intentions amongst these friends of his CHAP. IV. VER 2. IN his that is to say in his discourse or in his manner of teaching V. 10. They that were these were some that followed Christ besides his ordinary Disciples V. 11. But unto them namely to those who are strangers to my Church 1 Cor. 5. 12. Coloss. 4. 5. a Thess. 4. 12. 1 Tim 3. 7. V. 12. They may see for a punishment of their wilfull blindnesse and hardnesse Mat 13. 15. the doctrine of the Gospell is obscurely propounded to them to convince and condemne them and not to enlighten them to salvation whereof they have shewed themselves unworthy and uncapable V. 22. For there he gives a reason for what was meant by the precedent similitude that is to say that one ought to make the gift of faith and knowledge of the Gospell to shine forth brightly by a free profession and by good works for though it were yet clouded and darkned through the ignorance hatred and false judgements of the world it would notwithstanding very shortly appeare manifestly even as old ancient prophesies had been cleered by him V. 26. The kingdome that is to say the preaching of the Gospell by which the Church is gathered together and governed in Spirit under Gods obedience doth produce its effects by a secret power of God in the hearts of his beleevers by little and little that the very servants of God know neither the moments nor the meanes Let them therefore faithfully do their office and leave the increase and blessing to God 1 Cor. 3. 6. 7. V. 27. Should sleepe should go and come and do his businesses according to his course of life V. 33. As they were that is to say accommodating himselfe to the small capacity of the hearers he used these familiar similitudes to infuse the truth the more easily into humble and weakemen and to hide it from the adversaries and hardened persons V. 36. As he was at that present having taken neither food nor rest but had beene teaching all the day and now there being no provision nor preparation made ready for him CHAP. V. VER 2. A man S. Matthew saith two but peradventure one was more noted and fiercer then the other V. 7. I adjure thee an impudent boldnesse of the devi'l in using the name of God who is his judge and irteconcileable enemy to have him be a meanes and a mediator toward Christ whereas intercession is alwayes made by some friend V. 9. What is a question grounded upon the custome of evill spirits to take upon them proper names when they doe enter into mens bodies or when they become their masters or ministers by wicked covenants Now Christ asketh his name to make the greatnesse of this mans misery apparent and to shew the wonder of his deliverance Legion a Roman name for a great company of armed men though it is very unlikely that there should be just as many spirits as there were souldiers in a legion V. 20. Decapolis See upon Mat. 4. 25. V. 23. At the point S Matthew saith that she was dead but it may be that at his first arrivall he told him that she lay at the point of death and afterwards having further advice by his servants Verse 35. he might adde she was deceased V. 43. Charged them see the reason upon Mat. 8. 4. CHAP. VI. VER 3. THe Carpenter hence seemes may be gathered that Christ before he was baptized used Iosephs trade who was a Carpenter Mat. 13. 55. The brother see upon Mat. 13. 55. Offended see upon Mat. 11. 6. V. 5. He could no for any want of power in him but for want to disposition in the people who were faithlesse which disposition of faith according to Gods appointment is requisite in him that draweth neere unto God to receive any benefit at his hands as the seed ought to be sowne before the harvest be reaped Besides that miracles being the seale of the doctrine there was no reason to shew them where there was no faith in the Gospell See Marke 9. 23. V. 9. Sandals the Italian Soles a Greek word and it was a kinde of â—â—odes made with soles only laced or buckled over the foot V. 13. Anointed certainly this ceremony had been appointed them by Christ for a token of his grace and supernaturall vertue to do these cures for the body only having therein no particular relation to the soule nor the salvation of it See Iames 5. 14. V. 27. An executioner the Italian A Serjeant or one of his guard others a souldier according to to the custome of the Romans that oftentimes employed souldiers in capitall executions commanded by soveraigne Lords out of the course of justice V. 48. And would he did as though he would have passed by them without staying with them to excite in them a greater wonder and desire V. 51. Beyond measure more then they were when they saw him walke upon the water V. 52. Considered not that is to say these miracles seemed new and strange unto them because they had not well considered the former ones V. 56. They might touch it is likely that this was because they had seene a miracle already done in this manner Mat. 9. 20. See Acts 19. 12. CHAP. VII
spoken of the Passeover in regard of Mary who came thither of free devotion Others hold that the command of comming to the three feasts was restrained to the Passeover onely after the people were multiplyed and scattered into farre Countries Ver. 49. Businesse namely to doe such things as he had commanded me and performe his service beginning at doctrine Others translate it to look to my fathers house V. 52. In savour That is to say Gods gifts and graces and his favour to Christ did daily appeare more evident and abundant ver 40. whereupon hee also obtained by a secret vertue the love and good will of men See 1 Sam. 2. 26. Prov. 3. 4. Acts 2. 47. Rom. 14. 18. CHAP. III. VER 1. BEing Governour as a Proctor or overâ—â—â—r of the Emperours businesses 〈◊〉 there were some provinces reserved for Caesar distinct from them which belonged to the people of Rome whose Governours were chosen by the people Herod Sonne to Herod the great from whose other sonne called Archelaus the Romans tooke away Iudea reducing it into a province Tetrarch See upon Matthew 14. 1. Iturea these provinces were Countries of the ancient Palestine which lay beyond Iordan bordering upon Siria Abilene this was also a small Country beyond Iordan V. 2. Annas according to the Law there could be but one high Priest namely the first of Aarons lineage But this order was perverted in those dayes by the Iewes practises and the Romans tyrannie who had deposed Annas see Caiphas who was his Son in Law in his place though peradventure they had leâ—t Annas the title for honours sake Act. 4. 6. or peradventure he was his great deputie Numb 3. 32. 2 King 25. 18. The word that is to say he had an especiall command and revelation for to begin to exercise his office See Luke 1. 80. In the wildernesse see upon Mat. 3. 1. V. 6. The salvation namely Iesus Christ in whom consisteth the salvation of the world shall be manifested not onely to the Iewes as hee was formerly but to all Natiens indifferently V. 10. Shall we doe to bring forth such fruits as thou requirest of us ver 8. and to flee from the wrath to come V. 11. Let him impart shewing his pietie by acts of pure charity towards his neighbours V. 14. Falsly vexing him by cunning or malice and accusing him for false crimes c. V. 15. Were in expectation concerning the comming and the manifestation of the Messias that firme beliese being rooted in the mindes of them who lived in those dayes that the time of it was come as well in regard of the prophecies and the accomplishment of times as by reason of some secret inspiration of God V. 23. About the meaning seemes to be that he was newly entred into his one and thirtieth yeare Thirtie at which age the Priests began to enter into service Num. 4. 3. 35 39 43 47. which it seems our Lord did imitate who was the great spirituall Priest The Sonne of Heli the great difference that is betweene the two Genealogies of our Lord in Saint Matthew and in Saint Luke as well in the names as in the number of the heads sheweth plainely that they are two severallones In that of Saint Matthew Ioseph is mentioned in his owne proper name as issued by naturall generation from those who are there set downe In that of Saint Luke he represents other persons and especially that of the Virgin Mary whose true pedigree is set downe by St. Luke For in the Iewish genealogies women made no heads but if they were not heires the brothers only were named in them and if they were as the holy Virgin was they passed under their Husbands names who ought to bee of the same Nation And thereupon wee must note that the Ancients by originall tradition have written thaâ— Davids line by Salomon failing in Ieconiah the branch of Zorobabel issued of David by Nathan Mat. 1. 12. succeeded in the governement of the people And that out of Zorobabell of Abiud set down by S. Matthew and of Rhesa set downe by Saint Luke And that is happened that Matthan the Grandfather of Ioseph issued of Abiud Matth 1. 15. married a woman called Estha and of her had Iacob and that after the death of Matthan Melchi descended of the branch of Rhesa married this woman and had by her this Heli who is named by Saint Luke So that Iacob and Heli were brothers by the mother And so Heli being married and dying without issue Iacob married the widdow according to the Law Deut. 25. 5. and by her had Ioseph So that in Saint Matthew Ioseph is the proper sonne of Iacob But 〈◊〉 Saint Luke he is reputed the surrogate sonne of Heli in whose name hee was ingendred according to the Law Then that all the branch of Rhesa being reduced only into the person of the blessed Virgin Ioseph as being her neerest kinsman was betrothed 〈◊〉 to her according to the Law Num. 36. 8. So that Ioseph is inserted into the line of Rhesa by two titles as engendred to raise issue to Heli brother by the mothers side to Iacob and as Husband to Mâ—â— heire to all that line Whereupon the ancients doe say two notable things The first that this Hill was the Sonne of Melchi immediately without coâ—â—ting Matthat or Levi which Saint Luke puts in betweene Heli and Melchi The second that there are but seventy two generations in our Saviours geâ—â—â—logie set downe by Saint Luke and yet adding thereunto the foresaid Matthat and Levi there would 〈◊〉 seventy foure Whereupon may be inferred that 〈…〉 hat was the father of the Virgin Mary and that 〈◊〉 was the Sonne of Levi who was the brother of Hell both issued from Melchi So that these 〈◊〉 heads Matthat and Levi were in the Register 〈…〉 terally joyned to Helâ— with whom in respect of Ioseph they were reputed but as one generation Onely to shew that as Ioseph was come into this genealogiâ— by surrogation in the name of Heli so he had goâ—â—en also a second right by â—â—pousing Mary who was the heire And though Ioseph had no part in the generation of our Lord Iesus yet the Evangelists 〈◊〉 beene pleased to set downe these genealogies as they found them in the Iewish records in which questionlesse Iesus was set downe 〈◊〉 the sonne of Ioseph and Mary according to the common opinion corrected by the relation of the hidden truth concerning his miraculous birth V. 36. Of Aâ—phaxâ—d in your common Texâ—â— Câ—inan is set down betweene Sala and Aâ—phaxâ—d but that being contrary to Moses his History and being rejected by the best antiquity as a Sâ—riveneâ—s error caused by some Copies of the Greekish translation this Cainan hath bin here eâ—â— out Verse 38. Of God that is to say created by him CHAP. IIII VER 6. DElivered so the Devill is constrained to confesse that he hath no power over the world but only by Gods permission which hee â—â—alâ—â—ie termeth a gift
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he
not so much for any desire they had to advance his doctrine as because they did not as yet so firmely beleeve in him To contemne all dangers and accidents for the love of him and of his Gospell V. 6. My time as much as to say you may goe when you please But I have certaine moments for all mine actions which are determined by my Fathers will and mine which are not regulated by any humane will example or custome See Iohn 2. 4 V. 7. The world you need not be afraid of the world seeing you doe not fight against it nor condemne it as I doe according to mine office from whence grow up all these worldly persecutions against me V. 10. As it were namely at the first to kindle the desire of hearing and seeing him so much the more Or to discover first whither there were any number disposed by his first preachings for to receive him to the end he might not shew himselfe in value V. 14. Of the least which lasted eight dayes Lev. 23. 34. 36. V. 15. Having never for it was a thing knowne that Iesus had not frequented the Schooles at Ierusalem but had been brought up amongst mechanick people See Mark 6. 3. V. 16. Is not mine he would say two things the one My doctrine is not a humane science which I have needed to learne by teaching according as you take me to be simply man It is a perfect knowledge of Gods mysteries which as I am his Sonne I have by eternall generation from the Father and as Mediator in shape of man by voluntary communication The other is I doe most faithfully relate it there being nothing diverse much lesse contrary betweene the Father and me V. 17. If any man the divinity and faithful Ye of my doctrine is so evident that it can no way â—e contradicted but onely by a wicked rebellion against God but every soule that is well disposed by the Spirit to the true obedience of faith and to voluntary humility may very easily judge of it 1 Cor. 2. 14 15. Phil. 1. 17. V. 18. Of himselfe without any vocation or not conforming his words to his commission Seeketh is moved thorow ambition to bring men to his opinions and will wherein consisteth the false glory He that seeketh contrariwise the signe of a faithfull minister is to purchase audience and obedience for God only which is his true glory V. 19. Moses the meaning is You do yet beare me malice since that time as I healed the impotent man and caused him to carry away his bed on the Sabbath day Iohn 5. 8. as if I had violated the holinesse of the day But if we ought to take that Commandement so strictly how many wayes doe you transgresse it either by vitious and sinfull actions as also by common and indifferent actions Luke 13. 15. 14. 5. or in religious actions commanded by the law Mat. 12. 5. Iohn 7. 22. V. 20. The people who knew not what the chiefe intended Thou hast not for to devine but be frantick and speak senselesly as a man possessed with the Devill V. 21. One worke namely the foresaid healing Marvell to see me so freely break the Sabbath V. 22. Gave unto you as much as to say If the law of the Sabbath be not violated by circumcision which is administred on that day when the eighth day from the birth of the childe fals thereon Gen. 17. 12. no more is it not by any other action of piety and vertue such as mine was in healing the man that was sick of the palsie and the commandement to do good at all times limits the generall law of the Sabbath as well as that of the Circumcision Not because that is to say though circumcision was appointed and used before Moses by the ancient 〈…〉 riarchs Which seemes to be added to correct the Iewes superstitious veneration of the name and person of Moses V. 24. According by a precipitate and superficiall judgement without exact enquiry as it were outwardly and by acceptation of persons looking more upon some externall qualities as that I am a Galilean without degreee without title little followed rejected by the chiefe then to the grounds of my doctrine and the truth which you heare from me which are the two principall vices of a judge who contrariwise ought to shut his eyes and open his eares V. 26. The Rulers of the Iewish nation who sought to put Iesus to death by cunning and secretly Or to take him to put him into the hands of the Romans to whom was reserved the execution of capitall punishments V. 27. But when a false opinion grounded upon that the Iewes expected then as they doe now the Messias to come suddenly and unlooked for as comming from heaven according as his comming in the flesh is often described by the Prophets as Isay 60. 2. Mal. 3. 1. and 4. 2. though for all that they have set downe his descent according to the flesh and the time and place and manner of his birth c. V. 28. Ye both that is to say you have sufficient proofes for to know me and indeed you are convinced in your owne consciences that I am of divine originall and that my vocation is from God Iohn 9. 41. but you resist me out of pure malice Or though you know whence I am according to my corporall originall yet neverthelesse I am the true Messias approved by the Father He that sent me the proofes which my Father hath given of my sending Iohn 5. 32. are most certaine and infallible but you being carnall and wilfully putting out all light that is within you cannot wholesomely judge of them nor know them to be perswaded thereby See Iohn 8. 14. V. 29. But I know him I have a cleer knowledge of him and a most firme approbation within my selfe which I oppose to all your contradictions V. 34. Shall seek me namely after ye have so rejected me as you do ye shall go seeking the Messias and the Saviour and shall finde none there being none other but I. And as for me I being gathered up into heaven you will not know where to finde me because you know not what it is to seeke me in spirit and that your incredulity excludes you from accesse to my Father and even from life everlasting V. 35. Vnto the to the Iewes and Israelites who were formerly gone amongst the Gentiles and regenerated in religion language and customes Iac. 1. 1. 1 Pet. 1. 1. V 37. That great day this was the eight day of the feast of Tabernacles a day of solemn assembly Lev. 23. 36. So called by the Iews as also the most solemn dayes of other feasts Ioh. 19. 31. Saâ—ing the Iewes relate in their writings that 〈◊〉 this last day of the Tabernacles the people by an ancient tradition weâ— and fetched water from the fountaine of Siloâ— in certaine great vessels and brought it into the Temple to the Priests who powred it upon the Altar
V. 36. If the Sonne this title of Sonne doth by nature belong to me alone you as all other men are become bondmen by reason of sinne and in mee alone can bee adopted and enjoy the benefit of children V. 37. Seed according to the flesh but not according to the spirit and faith Rom. 4. 16. and 9. 6 7. Gal. 3. 7. V. 38. Which yee have seene Namely which the devill doth and induceth you to doe V. 39. Children Namely true and lawfull imitatours of Abrahams faith Father of all beleevers wherein consists the true meaning of this name of Children of Abraham Romans 4. 16. and 9. 6 7. Gal. 3. 7. V. 41. One Father a namely spirituall Father for they perceaved that Christ did not speak of a carnall father V. 42. If God if ye were regenerate by Gods Spirit you would know me and love me as the substantiall sonne of the same father 1 Iohn 5. 1. and cause of your adoption Gal. 4. 5. V. 43. Why doe you cannot pretend ignorance for your malice onely which the Devill hath excited and ingendred in you thorow your voluntary inclination to follow his suggestions is that which lets you not learn my doctrine V. 44. The Devill it is he that hath ingrafted in you as it were the beginning of all your actions and hath made you like unto himselfe in malice and other vices A murtherer in that thorow his envie and deceipt he seduced man and precipitated him into death and afterwards incited Cain and all his other instruments to cruell and bloudy acts From the beginning not from his creation but from the beginning of the world after the fall of devils In the truth namely in the purity and integrity in which all the Angels were created And the Father namely the first author and introductor of the false-hood 〈◊〉 deeds and sayings which he also soâ—â—eth and 〈…〉 tereth abroad amongst men V. 47. Of God namely regenerate by his Spirit Seeing it is the property of children to know their fathers voice See Iohn 10. 4. V. 48. A Samaritan that is to say apostated from the Iewish religion and their deadly enemy Iohn 4. 9. and transported with a devilish rage V. 49. I honour that is to say through a just jealousie of Gods glory I cannot suffer you to call your selves his children having the Devils stampe upon you and not Gods V. 50. There is on namely the Father glorifying me Iohn 17. 1. 5. shall revenge the contempt and ignominy which you have done me V. 51. Keepe that is to say keepâ— it in his heart by faith and observes it in his workes Death namely everlasting death V. 54. That honoureth that hath given me a glorious office Heb. 5 5. and hath borne honourable witnesse by words and deeds and at last shall crown my obedience with celestiall glory V. 55. Not knowne him by a lively and spirituall light which hath imprinted in you a true and resident image of the heavenly glory to regeneration V. 56. My day namely my comming and manifestation in the flesh He saw it by faith which is a demonstration of things which are not to be seen by the eye Heb. 11. 1. V. 58. I am namely a true and eternall God and Saviour of the world V. 59. Hid himselfe it is very likely that he miraculously became invisible CHAP. IX VER 2. WHo did to avoide the absurdity which at the first sight appeares in this demand seeing none can commit sinne before they be borne we may say that this is spoken iâ— regard of Gods foresight as if they had said what sin had God foreseen in this man unlesse the Disciples were tainted with that phantasticall opinion which reigned amongst the Iewes namely that the soules after death did passe out of one body into another and that in the subsequent body they suffered punishment for the offences committed in the first V. 3. Neither hath this either that God indeed in the afflicting of this man had not had any respect to any particular sin of his father or his mother nor to any foreseene offence of his or that the meaning plainly be Leave this curious and unprofitable inquiry and onely reape the fruit of Gods secret providence who in this blinde man will make you see his wonders to his glory and your edification and confirmation V. 4. While it is while the appointed time lasts for me to lay open my power in working of miracles Iohn 11 9. The night he seemes to meane the time of his approaching passion at which that power should be restrained to give way unto his voluntary sufferings See Luke 22. 53. V. 5. As long as I I doe not measure my actions by the time as men do by the length of the day but the time takes his measure from me For whilest I am in the world I am the Sun which shineth in it in grace and miracles when I am gone out of the world you shall have no light but shall be given over to the darknesse of your own reprobate sense V 6 Made clay as God in his miracles hath often times used actions and matters as he hath pleased beyond all naturall causes and properties whereof there can be no reason given unlesse we say in this place that Christ would try this mans faith encreasing his blindnesse to heale it to teach us that in the spirituall illumination we must renounce the light of sence and reason to receive the heavenly light from God See Acts 9. 17 18. 1 Cor. 3. 18. V. 7. In the poole whereof see Nehem. 3. 15. See upon Iohn 5. 2. V. 16. A sinner a wicked and bad man V. 22. Be put out that is to say excommunicate and interdicted by the Church See Iohn 12. 42. and 16. 2. V. 24. Give God that is to say humble thy selfe before him by a sincere confession of thy dissimulation and collusion See Iohn 7. 19. V. 27. Did not heare that is to say did not give care unto it and beleeve it V. 29. From whence who hath sent him or from whom he hath his charge and authority Iohn 8. 14. V. 31. God brareth not that is to say wicked men are alwayes hatefull to God and their prayers and requests are rejected and refused though sometimes he granteth them some temporall thing to their greater condemnation but in all Christs life and in all his actions there appears Gods perpetuall assistance and favour V. 33. Nâ—thing namely none of these great miracles V. 34. Borne in namely of a most perverse nature Cast him out namely out of the Synagogue v. 22 V. 39. For judgement to governe justly the kingdome which my Father hath given me to the salvation of pooâ—e and humble sinners whom I enlighten with the light of truth and of Gods grace so they do renounce themselves And to the condemnation of the proud who being full of their own understanding reject my Gospell whereby they are deprived of all heavenly light and given over to
beene largely set downe by the other Evangelists is here left out by Saint Iohn Veâ— 14. To wash that is to say to humble your selves to doe all deeds of Charity and the basest and most abject kinds of service to one another V. 18. Chosen not onely to the charge and calling of being Apostles but also to eternall life See Iohn 6. 70. and 15. â—1 6 19. But that the not that Iudas had any intention to fulfill that prophecie nor that he was by it forced to commit his misdeed but this is spoken simplie nor to free the Apostles from their amazement the deed having been foreseene and foretold Ver. 19. Yoe may beleeve yee may be confirmed in beleeving my God head by which I know the secrets of hearts and things to come And by this terrible accident be rather strengthened then shaken in your faith V. 20. Verily having stiled his Apostles Messengers or men sent ver 16. and having instructed them by his example to voluntary humilicy he now authorizeth and confirmeth them against the contempt which humility doth breed V. 21. Hee was troubled as much thorow the lively apprehension of the combates which hee was entring into as thorow indignation and horrour of Iudas his wickednesse V. 23. Was leaning according to the custome of those times in solemne feasts to take their foode lying along and leaning upon their elbow upon a great bed about the table so that the shoulders of one did meete with his next neighbours bosom their feete hanging out of the bed See upon Ezek. 23. 41. And that was specially observed in the Paschal Supper disfering from the first Passeover Exod. 12. 11. where every thing was to be done in hast to signifie the sodaine departure out of Aegypt instead of which afterwards God suffered by this diverse ceremony of eating the Passeover lying the people to have a signe of the peaceable enjoying which hee had granted them of the foresaid benefit Loved to whom according to his will and pleasure hee bore some more tender and intimate humane affection then to the rest Ver. 25 Saith unto him softly speaking in his eare as Christ also answered him V. 26. When bee had dipped in the second part of the Iewish Supper see upon v. 2. V. 27. After the sop Whether It were that seeing himselfe discovered by this act of the Lords hee did shake off all feare of God all curbe of conserence and all respect of men to give himselfe in prey to the Devills instigations by whom he was already troubled ver 2. Or whither the Sonne of God by his supreame power did absolutely give him over into the hands of the Devill taking away from him all manner of stay of his spirit by which he had until that time stayed him Doe quickly that is to say the time of fulfilling thy malice is come I doe represse it no longer as I have heretofore done run now with the reines loose Words not of exhorcation but of a wrathfull grant and abandoning V. 30. Immediately because the sop was given to Iudas in the second part of the Paschall Supper we may gather from hence that hee did not communicate of our Saviours Sacrament V. 31. Now is the I am now entring into my last combates in the victory of which shall appeare the strength of my deity and righteousnesse and so my Fathers glory shall bee fully manifested in the work of Redemption by me his Son which being accomplished he will give me a glorious reward for it in his Kingdome V. 32. In himselfe not with any forraign worldly glory but with his own proper glory to the fruition of which the Sonne of Gods humanitie hath also beene raised by the glorious power of God Rom. 6. 4. 2 Cor. 13. 4. V. 33. As I said Not to exclude his Disciples out of the Kingdome of Heaven as the unbelieving Iewes but only to shew that their entrance was yet put off for a time v. 36. V. 34. A new that is to say a renewed one and re-established into its originall sence by my word and into its efficacy by my spirit And a spirituall and internall Law diverse from ancient Ceremonies CHAP. XIV VER 1. YEE beleeve or beleeve yee the meaning is As in my Father you have all the arguments and grounds of confidence in respect of his power so you have them also in me in respect of the righteousnesse and satisfaction and of your reconciliation with him and of all the worke of Grace and the accomplishment whereof is in mee which are the two objects and foundations of true faith V. 2. In my Fathers that is to say the Kingdome of Heaven is not for me alone but for all beleevers likewise It is a house wherein there is room for many children Heb. 2. 10. I goe I shall shortly die to the end that by my satisfaction I may obtaine you right to life everlasting and then I will rise againe and enter into glory to make intercession for you for ever for to bring you into it actually See Ephes. 2. 6. Heb. 9. 11 12 24 and 10 19 20. V. 3. Receive you Namely my whole Church which you represent V. 4. Yee know I have told you so often and so plainely that you must needs know it The way Namely the true and onely meanes for to attaine unto it V. 6. I am in mee is the onely meanes to get that life and that glory which I my selfe goe unto I doe give the most assured Declaration and direction by my word and by my spirit I doe conferre that life upon men and the power to hold and follow that secure way unto the end Or I am the way in mine owne person the truth in my doctrine and the life in my spirit V. 7. From henceforth if the fault lie not in you you may sufficiently know it in me and by me considering my person my workes and my doctrine which teach you what is needfull to bee knowne of the Father to salvation Namely what he is in himselfe and especially what he will be towards you V. 8. Shew us doe not lead us so far about but reveale unto us fully at once the heavenly Father and that life light and glory which is hidden with him V. 9. Hast thou not Seeing that being as yet earnall as thou art thou hast not beene able to comprehend those mysteries which I have revealed unto thee proportioning them to thy capacitie how wouldest thou be able to comprehend that infinitenesse of glory Content thy selfe at this time with the revelation which the Father makes of himselfe in me so much is sufficient for thee to salvation Hath seene me that hath known me by faith and by the lively light of the spirit V. 10. The words God sheweth himselfe present in my doctrine and in my workes of which he 〈◊〉 the first spring and Author That dwelleth who is inseparably united with me and that doth work continually in me and by me Verse 11.
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâ—sallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and 〈◊〉 fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of 〈◊〉 obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ— A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâ—late because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ— but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine 〈◊〉 clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which â—asted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
as it grew late and in the meanâ— time the Disciples which were gone to Emmaus came home and when they had made their relation unto them the Lord came and stood before them Luke 24. 36. The first speaking after the manner of the Iewes For it was our Sunday which it should seeme the Lord did even from that 〈…〉 me sanctifie appearing on that day and consecrating it to works of inst 〈…〉 vers â—6 Were shut which it is very likely did open by some miracle the Disciples seeing it or otherwise V. 20. Mis hands marked with the marks of his wounds which he had received upon the Crosse which he retained after his resurrection as glorious tokens of his sufferings and combâ—â—â— and to be the proofs of the truth to his Disciples and to them alludeth S. Paul Gal. 6. 17. V. 22. He breathed for an externall signe of the internall inspiration of his Spirit which he made into them See Gen. 2. 7. The holy Ghost namely a new addition of his gifts for their ministery whereof the full abundance was conferred upon them at Pentecost V. 31. His name namely by him and by vertue of his merit and intercession CHAP. XXI VER 1. AT the Sea where the Apostles were gone from Ierusalem Matth. 28. 16. then they returned to Ierusalem where Christ was taken up into heaven Luke 24. 51. V. 3. A fishing according to his first trade which he had not quite given over to imploy himselfe wholly in the work of the Gospell as he did after Pentecost V. 4. Knew not partly because of the distance and partly also it is very likely by some supernaturall impediment of their sight as Iohn 20. 14. V. 5. Any meat the Italian Any fish broiled and readie to be eaten V. 7. It is the Lord whether he conjectured it to be so by reason of the likenesse of this miracle with the other Luke 5. 5 6. or that the Lord cleered his eyes more then the rest V. 9. A fire of coales laid there by miracle as all the rest was V. 1â— Knowing they knew by many signes and circumstances that it was the Lord and yet they had some scruple which they durst not make knowne by questioning V. 14. The third See the other two Iohn 20. 19. 26. To his altogether or to the greatest part of them for otherwise he had appeared diverse times before to the women Mat. 28. 9. Mark 16. 9. Iohn 20. 14. then to the two travellers Luke 24 31 then to Peter Luke 24. 34. 1 Cor. 15. 5. V. 15. Lovest thou me the occasion of this question seemeth to be taken from that which Peter had bragged Mat. 26. 33. Feed do all that belongeth to the office of a good Shepherd toward his sheepe either young and tender oâ— strong and well grown And it seemeth that by this triplicated question Christ maketh Peter gainesay his triplicate deniall And that by this command he doth again confirme him in his Apoâ—â—leship from which 〈◊〉 seemed to be 〈…〉 en V. 18. Verily a prediction of the martirdome which Peter in time should suffer by vertue of the Lord whereas the feare of it had made him deny him when he trusted in his own strength Thou shalt stretchforth it is liâ—ely that Christ had a regard to the Romans custome who were wont to lead their condemned men to the death of the crosse with their armes stretched out tyed to the crosse beame of it which they also carried upon their shoulders Gird thee that is to say shall binde thee Or he hath a speciall regard to that in the death of the Crosse the sufferers were fastened unto it with girts about the loines Thou wouldest not by a meere natural will which flyeth from death and the paines thereof though that should afterwards yeeld to Gods obedience by a spirituall and deliberate will as these two motions were also in Christ Mat. 26. 39 42. V. 19. By what death namely a violent and nâ— a naturall death He should glorifie he should beeâ— glorious witnesse of Gods truth and should shew in himselfe the divine power of his spirit in contemning and overcomming death for Gods cause and should honour God by his voluntary obedience Ver. 21. What shall this man shall hee also die after the same manner V. 22. That he tarrie alive I come to judgement at the last day Follow thou me dispose thy selfe to obey me in all parts and actions of thy vocation V. 23. The brethren namely amongst the Apostlos But is very likely that the holy Ghost did afterwards cleere them in this as well as in any other doubt or error V. 24. We know namely all true beleevers which are enlightned by the holy Ghost V. 25. Even the world a hiperbolicall speech to shew not onely the number but the immensity of the understanding and the benefit of Christs works also THE BOOKE OF THE Acts of the Apostles Argument THe Evangelists 〈…〉 ving given to the Church the history of the life acts sayings and sufferances of our Lord whilest he lived upon carth The holy Ghost inspired S. Luke to put in writing consequently the chief effects of him glorified set at the right hand of God in his sending downe his Spirit upon the Apostles in the establishment of his everlasting kingdome in the gathering together of his Church out of all nations indifferently and in the new forme of conduct and government of it and finally in the light of grace of salvation of truth and of life spread 〈◊〉 â—ver the whole world Now the holy Ghost not aiming at the feeding of mens curiosities by many particular narrations S. Luke hath contented himselfe with laying downe the grounds aâ—d generall modell of this great Fabrick of the Christian Church And to give for a rule 〈◊〉 patternâ— of instruction to all ages certaine tastes of the processe of it by the labour of two gr 〈…〉 Apostles S. Peter and S. Paul First then he relates how the fall of the traitor Iudas being restored by the chusing of Matthias into the number of the Apostles the Lord did miraculously s 〈…〉 downe from heaven upon them all the abundance of the gifts of his Spirit according to the promise which he had so often made unto them And how the Apostles principall members of the body of the Church and first workemen in this divine workâ— having been by hiâ— inspired 〈◊〉 inlightned in an universall most certaine and compleat knowledge of the doctrine of salv 〈…〉 accompanied with an infallible and perpetuall conduct in the propounding and teaching of iâ— and with the miraculous gift of tongues and of working of miracles and with hâ—roicall strength and power and all other qualities and parts necessary for the exercising of their charge thâ— same Spirit did likewise spread it selfe by meanes of their preaching upon many other persons is faith and conversion and in miraculous gifts also Whereupon there was suddenly gâ—thered together amongst the Iewes a body of a Church
the new testament taken out of the greek translation of the Sâ—ptuâ—ginâ—e which was much in use amongst the Grecians in those dayes which for some cause not very well knowne varâ—eth ostentimes from the hebrew but it was sufficient to shew by it that there should be other nations which should be called the Lords Which is the meaning the of Amos layd downe as well in the greek as in the hebrew text V. 18. Unto God this prophecy and other like unto it about the calling of the Gentiles sheweth that this was Gods counsell which hee bringeth to passe in these dayes therefore wee must not finde it strange nor be offended at this novelty V. 19. Wherefore since it pleaseth God to cal them to his grace and Church it is not reasonable that wee should in the behalfe of men lay this stumbling block of the necessity of circumcision which is so much abhorred by them And besides seeing God hath taken away the distinction of nations by the communication of his coâ—enant we must not any more set up the marke of the former division See Ephes. 2. 14. 16. V. 20 They abstaiâ—e this is an Ecclesiasticall ordinance and as they say canonicall not so much to â—ule the conscience and the inward man as the externall actions for the peace comelinesse and order of the Church of those dayes in things which of their own nature were indifferent as the eating of bloodâ— or strangled meat or which the Gentiles by abuâ—â— hâ—â—d to be such as to eat of the flesh which was offere to Idols v. 2â— And committing fornication See 1. Cor 6 12 13. and 10. 20. Rev. 2. 14. 20. V. 21. For Moses this is ordained for the Gentiles for the Iewes are sufficiently instructed by the reading and exposition of the law in their observances and to that we doe remand them untill thorow a greater light and encrease of faith they leave these of that which is now of no vertue V. 22. Chosen men the greek heads or conductors that is to say pastors who bore office in the Church governement V. 24. Subverting stirring them from their faith and quiet and casting them into feare peâ— plexities and scruples V. 26. Have hazzarded to innumerable dangers and travells or have laâ—d aside all care of themselves to dedicate themselve wholly to Christs service V. 28. To â—he holy Ghost because they did treate of Ecclesiastiâ—â—ll orders concerning the quietnesse and order of the Church wherin Ecclesiastical authority hath place the assembly used this terme it seemed good to us which is not used neither in the Articles of â—aith nor in the commandements which meerely concerne the conscience And to shew that authority was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cor. 7. 25. 40. The meaning is as the spirit of God hath dicâ—aâ—ed it to us so we doe ordaine it to you by the authority which God hath given us Necessary for the peace coâ—cord V. 30. The multitude namely the whole body of the Church Ver. 31. For the consolation for this meanes of â—oncord which was given them by the Apostles Others have it exhortation V. 32. Prophets See upon Actâ— 13. 1. V. 33. In peace in good love Or with a blessing Unto the Apostles namely to Ierusalem whither the Apostles went after their voyages and where it is likely some number of them resided continually Verse 38. Thought not good by discourse of reason for if there had beene any expresse revelation from God Barnabas who was also a man inspired would have knowne it and peradventure Paul had espiâ—d some defect in Marke which was concealed from Barnabas Or that hee did not judge it reasonable to make him partaker of the reaping and harvest of the Churches who would not bee with them at the sowing and that for a milde and just punishment Ver. 39. So sharpe thorow humane infirmitie and yet with a good intention in both of them They departed God made use of their separation to cause the Gospell to fructifie more as large in diverse places CHAP. XVI Vâ—â— 1. Dâ—sciple that is to say a Christian Beleeved that had embraced the faith of Christ. A Greeke a Gentile proselite who was not circuâ— ciâ—ed For if he had he would have caused his son to be circumcised likewise See upon Mat 13. 15. Acts 14. 1. V. 3. Circumcised not for a Sacrament of Gods Covenant wherein circumcision availed nothing Holy Bâ—â—tisme having beene substituted for that use but as for indifferent action to cause the Gospell to be the more easily accepted amongst the Iewes who held the uncircumcised in abomination untill greater illumination and confirmation in faith and in the doctrine of Christian libertie V 6. Of the Holy Ghost by an internall revelation from him Ver. 7. They assayed thorow â—ervencie of zeale they endavoured to overcome all difficulties but the Holy Ghost revealed unto them that the will of God was not so for that time as those divine persons were lunâ—ry times moved by discourse of reason to undertake many things from which they were diverted by Revelation See 2 Sam. 7. 3 4. The spirit The Italian addeth Of Jesus which hee only sends and distributes and by which he moves and inspires his beleeveâ—s Rom. 8. 9. and especially his Prophets and Apoâ—â—les to doe his worke 1 Pet 1. 11. V. 9. Come over crossing the Sea out of Asia iâ—to Europe V. 10. Endeavoured by ver 17. it appeares that Luke who writt this booke was then wâ—th Paul and Timothy Ver. 11. Samoâ—hâ—acia an Iland and Citie depending upon Thracia lying betweene Troas and Neapolis which was a Citie and harbour of Mâ—cedonia V. 12. A Colonie of Romans who had sent â—hither a plantation of their own Nation V. 13. Where by Statute and publicke authority to defend the Iewes from popular tumults and likewise to separate them from others Prayer was woâ—t they were certaine oratories where the Iewes mâ—â—â— for their quotidian prayers at the same houres as they offered the daily sacrifices in the Temple And for other exercises of pietie Which places according to some were the same as their Synagogues and stood likely by some running water because of the Iewish purifications V. 14. Worshipped Namely was a devout and religious proselyte Opened he enlightned her by his spirit and did inwardly incline her to believe and submit her selfe to the Gospell U. 16. A spirit it was some devill by which she was possessed or which served her for a familiar spirit speaking within her and revealing secret and future things See upon Lev. 19. 31. Ver. 18. Grieved it not being fitting that Gods truth should receave witnesse from the spirit of lies which would defile it and cause it to bee suspected See Mar. 1. 25 34. Verse 20. To the Magistrates The Italian Tâ— the Praâ—ors who were the chiefe Magiâ—â—ratâ—â— of the Roman Colonies otherwise called Duâ—â—viri V. 21. Which are
To â—orsâ—kâ— an odious and false speech foâ— Paul onely taught to make use of the liberty which Christ had gained and to passe from the shadows and figures of the law to the truth and substance of the Gospel Gal. 5. 1. and to repose all trust and confidence in Christs perfect satisfaction and all hol 〈…〉 in the law of the spirit of life and in new obedience And as for the rest either observing or freely leaving the said ceremonies as things indifferent in wisedomâ— and charity Acts 16. 3 and 18 1â— Gal. 2. 3. V. 22. What is it The Church of Ierusalem foreâ—alled by these sinister relations will surely gather together knowing of thy comming and therefore that there may no scandall arise take away the prejudicaâ—e opinion which they have of thee V. 23. We haâ—e namely there be amongst the beleevers of this Church Which have See Acts 18. 18. of such kinds of vowes It is likely that they had â—n this also some religious intention But Paul desired nothing by his free and harmelesse condescending to these things but onely to gaine the weak and advance the gospell V. 24. Them take the meaning is thou hadst made the same vow at Cenchrea Acts 18 18. Now thou art in Ierusalem seeme to performe it in the Temple by the offering of sacrifices before which prepare thy selfe by external purifications as by abstaining from wine shaving thy beard which things were used in such cases by tradition for some resemblance to the Nazaâ—ite-ship Num. 6. 13. 14. Be at charges in the publike buying of oblations and other offerings With them others have it for them as if they being peradventure poope people could not be at the chaâ—ge of accomplishing their vow And all may that by this act it might publikely appeare that thou art no deadly enemy nor câ—â—temner of Mosaick ceremonies as the lewes lay to thy charge V. 26. To signifie making it openly knowne in the Temple that such a day hee would offer his sacrifice that this cry might free him from the common scandall V. 27 The seaven appointed by tradition without any law but yet to the resemblance of Nazariâ—e-ship Numb 6. 9. U. 28 Into the namely beyond the court of the Gentiles which was not lawfull V. 31. The chiefe Captaine called by the Romanes as Tribune who was as a Collonell with many Cenâ—â—rions under him Of the â—and of the Romane gaâ—â—â—â—n in the rocke called Anâ—onia neere the Temple CHAP. XXII VER 1. BRethreu See Acts 7. 2. V. 3. At the feet as his hearer and diligent disciple See Deut. 33. 3. Luke 20 29. V. 4 This way or religion Acts 9. 2. and 18 2â— V. 5 Vnto the brethren namely to the Iewish Synagogue at Damaâ—cus To be punished not with capital punishment but to be scourged with rodds which was a punishment the Romanes suffered the Iewes to â—â—flict in their Synagogues Matth. 10 17. and 23 34. Acts 〈◊〉 40. 2. Cor. 11. 24. V. 9. Thâ—y heard not See upon Acts 9. 7. V. 1â— The glory namely the divine and supernaturall splendor V. 12. According to this is added to distinguish a native Iew a devout man such a one â—s Ananias was from the proselyte Gentiles oftentimes called religious or devout men V. 14. And see By this passage and by 1. Cor 9. 1. and 15. 8. it is cleare that the Lord appeared to Paul in some manner either by some supernaturall faculty given him to penetrate into the heavens or by some created image or representation as Acts 7. 55. V. 15. Seene not onely in the precedent appaâ—â—â—â—on but especially in the vision described 2. Cor. 12. 2 See upon Acts 9. 9 V. 16. Wash away the holy Ghost â—aâ—â—ifying thine externall baptisme by the inward application of the blood and satisfaction of Christ for the purification of thy soule before God and for regeneration to newnesse of life Callingon that is to say by meanes of calling upon God in faith to obtain from him his effectuall cooperation in the Sacrament V. 18. Saw him the same as had appeared unto me the first time V. 19. They know the meaning is this sâ—daine and miraculous conversion likely will induce them to acknowledg that it is thy work U. 20. Thy Martir a greeke word signifying witnesse and hath bin particularly applyed to those who by punishments or violent death did beare witnesse of the truth of the Gospel U. 23. Cast off a tumultuous act as preparing themselves to come to violence Threw dust with stamping and violent stirring up and downe V. 24. By sâ—ourging it was a kinde of Roman torture or racke upon which they were laid bound with strong cords and then scourged with leather lashes untill they confessed the fact V. 25. A Roman having the priviledge of being a Roman Citizen for Tarsus where Paul was borne was a Colonie and such Cities had ordinarily that priviledge V. 30. Downe namely from the rock See Acts 23. 10. CHAP. XXIII VER 1. I Have lived or I have served God according to my charge V. 2. The high this Ananias is not numbred amongst the High Priests by Iâ—sephus a Iewish Historian and it is likely by that which is written v. 5. that it was some surrogate or that hee was brought in by some sinister practices and corruptions according to the disorders of that time V. 3. Whiâ—ed wall false hypocrite in thy fained zeale under which thou hidest the corruption of thine unjustice and cruelty See Ezek. 13. 10. Matth. 23. 27. V. 5. I wist not as much as to say all men know well enough that hee is no lawfull High Pâ—â—â—st and therefore may be reprehended for his faults without violating Gods command V. 6. Sadduces See upon Acts 4. 1. and 5. 17. I am he speakes this not to insinuate with the Pharisees or to approve of their doctrine in all points but to redargue these false judges in their persecution who fâ—ining to be very zealous for Iudaisme against him did tolerate the Sadduces heresie and did them the honour to sit in their consistory and also to divide them causing their inward partialities and hatreds to burst forth and that not so much for the securing of his owne person as for the Gospells advantage which was suppressed by this conspiracy Of the hope for the Christian doctrine by which only the hope of eternall happines in body and soule contrary to the Sadduces doctrine Matth. 22. 32. is firmely established by Christs Resurrection V. 8. Neither angell seeing the Sadduces admitted of Scripture which speakes directly of Angels it is likely they did not absolutely deny but that there were Angels but they did not beleeve they were snosisting and immortall natures but transitory apparitions created by God to signifie his will to men Or some divine action and motion to produce some speciall and notable effect And the same judgment they gave of the soule of man See upon Matth 22. 23. V. 9. The Scribes that is to say the doctors Mat.
hee wipes of this scandall shewing how that Gods promises were neverthelesse firme towards them to whom they were destined by him at the first in his secret counsell namely to all true Israelites in spirit created and framed by him to bee his true people Aud that therein appeared Gods Soveraigne power to be adored with all humilitie in chusing from everlasting and saving in his due time those which were acceptable unto him from amongst the whole masse of humane generation which was corrupted and lost in Adam Leaving the rest to the rigour of his justice against their sinne brought up to a fulnesse in many by a voluntary and obstinate refusall of the remedy of his grace Whereby the one have no reason to complaine of Gods justice nor the others to extoll themselves thorow pride Seeing that lying in the same perdition they are delivered out of it thorow meere mercy And therefore hee exhorteth the Gentiles who are called in stead of the Iewes to a deepe humilitie perseverance and holy use of Gods grace And on the other side he comforteth the Iewes because that even from that time God verified his promises towards many of them called and converted to the faith and would at his appointed time restore and bring againe the whole body of the Nation together with the Gentiles into the possession of his covenant Then he goeth on to exhort to Christian duties as well towards God as in themselves and towards other men brethren or enemies Princes and Magistrates weake members of the Church in knowledge and faith especially concerning the use of Mosaicall ceremonies concerning which there were great contentions and scandalls in the Church in those dayes And in conclusion he recommends them to the grace of God and himselfe to their prayers CHAP. I. VERSE 3. WHich was made namely in his humane nature which is a meere creature and was assumed by the sonne of God in unity of person see Joh 1. 14. Gal. 4. 4. V. 4. declared as by asolemne and soveraigne sentence Psalm 2. 7. to be the true sonne of God against all false judgments calumnies contradictions and doubts of the world Luke 1. 35. 1 Tim. 3. 16. According to namely according to his divine nature called Spirit 1. Tim. 3. 16. Heb. 9. 14. 1 Pet. 3. 18. which was before covered under the infirmity of the flesh but in his resurrection and after it manifested and shewed in power of divine glorie by effects which we are in altogither to bee admired V. 5. Grace namely this singular gift of beeing his Apostle Or the guifts necessarie for so eminent an office for obedience to cause the Gentiles to Submite unto and receive the Gospell by faith thorow which Gospell Christ raigneth over men all nations namely the heathen ones whose Apostle especially Saint Paul was acts 9. 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name the Italian by his name to cause him to be acknowledged Or by him in his name by his authoriie and comimssion V. 6. Called manifest ye are paraâ—rkers of his covenant and members of his Church by his word directed to us and made effectuall by his spirit V. 8 Through Jesus Christ who is the means of this great good for which I give thankes and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him the whole amongst the church Scattered overall the world V. 9. With my spirit the Italian in my spirit namely in my soul which is as it were the spirituall truth in which God is served by beleevers Or with my spirit that is to say with mine heart and intimate affection V. 13. That I might have that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie and the salvation of his Church V. 14. Debâ—our namely bound by mine office of Apostle to procure the salvation of all men and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power without any destinction of nations or conditions V. 16. The power namely the only most effectuall means to save man so he have faith in Christ who is therein proposed whereas man in his owne nature was not sufficient thereunto Rom. 5. 6. and the law of God it self was weak through the flesh Rom. 8. 3. to the Jew to which nation the Gospell was first to be preached See acts 13. 46. to the Greek under this name are comprehended all the Gentiles whereof the greatest part and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue V. 17. For therein is the he proves that by the Gospell man obtaines life and salvation namly because it presents unto 〈◊〉 the onely meanes and cause of life namely the true righteousnesse which is Christ imputed to man through grace and imbraced by him by a lively faith whereunto Habakuks saying hath a relation who attributing the meanes of obtaining and professing a spirituall life unto faith doth consequently also attribute unto it the meanes of obuining righteousnesse which is the onely cause of the said life Gal. 3. 26. So that faith vivifieth in so much as it justifieth Now this righteousnesse is called Gods righteousnesse because he is the supreame Author of it having appointed his sonne who was true God for to fulfill and acquire it and that hee out of his meere grace bestoweth it upon his elect and accepts of it for their absolution and that it alone can subsist before his judgement Dan. 9. 24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy Rom. 3. 26. From saith that is to say more and more according as the faith increaseth and groweth strong so it doth more and more enjoy the benefit of this righteousnesse Or the revolution of his righteousnesse is receaved by a continuall act of faith which never ought to cease unall it be come to its fulnesse and accomplishment in the life everlasting V. 18. For the he proves that men have need of this imputed righteousnesse for to bee ssved because that of themselves they are all unrighteous as it appeareth by Gods evident judgements upon all mankinde From Heaven as from the throne of his justice Seeing the effects thereof can no way have a relation to inferior causes or evidently as comming down from heaven Ungodlines and unrighteousnesse these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth namely all that light knowledge of God and of his nature judgment and will as hath remained in them after sinne ver 25. See Rom. 2.
8. Ver. 19. Because hee proveth that there is yet truth that is to say knowledge of God in man after sinne May be namely by the naturall light of humane understanding without the supernaturall illumination of the Holy Ghost Is manifest is evident enough or plainely knowne Hath shewed it 〈◊〉 into the soule those naturall lights and originall knowledge which are not acquired but borne with man Ioh. 1. 5 9. V. 20. For the he set downe what things appertaining to God may be knowne and how they may bee so As for the first they are not his grace and his other gifts of the Gospell but onely his God Head or nature in it selfe spirituall eternall infinite and his power and other vertues by which hee operates in the order of nature As for the second it is not by revelation of his word nor much lesse of his spirit but by his workes that is to say by a discourse which man makes and a consequence which he draweth from the creature to the creator that he is the Author of them all and that he hath all the good of them in eminencie not being in them as a part nor being defiled with their imperfections or vices From the Creation whereby he sheweth that this gift of naturall light is generall to all men being in them by meanes of the generall creation and not thorow any speciall grace and besides that it remained in man after sin Are clearely seene that is to say they are cleare and evident if man will make use of that gift of light and understanding So that they This light is not sufficient to salvation but God hath left in man that if hee through negligence doe not make use of it or through perversenesse withstand and violate it he may be justly condemned V. 21. When they knew namely in the aforesaid manner Became vaine they have lost all manner of true conceipt soundnesse of judgement and true ayme forsaking the guide of that light especially in matters concerning Gods service and true Religion Foolish having rejected this light instead of it there came in a thicke darknesse of false opinions blind imitations popular and inveterate errors of absolute wills and straying understandings which are the true beginnings of the introduction and maintaining of Idolatry V. 22. Professing themselves though they were puffed up with the conceipt of great worldly wisedome yet they were really fooles and men of no understanding Ver. 23. And changed they have at their pleasures represented that glorious God under base and unworthy shapes of creatures attributing unto them divine worship and honour Now the sinne of Idolatry is here mentioned as common to all Nations V. 24. Wherefore he goeth on in shewing how the second Table hath bin broken by an overflowing of vices to which God hath given over mankind to punish them for the abuse of his service Gave them up as they have dishonoured God by Idolatry so God hath laden them with ignominy leaving them in the power of the uncleane spirit to drive them onto all manner of filthines See Psa. 81. 12. Act. 7. 42. Now he toucheth those grievous sins of abominable lust as being common amongst the Heathens and especially amongst the Greekes and the Romans who in outward appearance had more knowledge and civilitie then other Nations and yet were drouned in Idolatry and such kindes of wickednesse Ver. 25. The truth that true light and naturall knowledge though it were unperfect and had not any saving power verse 18. Romans 2. 8. Into a lye namely into false opinions and voluntarie errors Ver. 27. Error namely of their straying from Gods true worship V. 28 To retaine God in by pure worship and other religious acts To a reprobate namely to a rage of a straying judgement and an unbridled desire and will to doe evill as their will is whom God hath quite given over to the evill spirit V. 30. Backbiters or secret detractors or tale-bearers V. 32. The Judgement Namely his Law according to which hee judgeth man which is partly knowne by naturall understanding and apprehended the conscience which are the two parts that have remained most entire in man since sin Have pleasure that is to say they approve of them and praise them Psalme 10. 3. and 49 18. which is the very fulnesse of sinne and a malice like unto the Devils malice who takes a pleasure in sin as it is sinne and draweth others unto it without the baite of a false seeming goodnesse and pleasure of the sence which transporteth and blindeth man in his owne sinnes CHAP. II. VER 1. THerefore this wickednesse of mankind is universall and therefore though there be many who are outwardly wise and vertuous and reprove others and many Magistrates and Law-givers that punish misdeeds yet they all have the seeds of the same vices in themselves which do oftentimes breake forth whereby all their wisdome and righteousnesse serveth for nothing but onely to condemne them and have as much need as any of the rest to flie unto the only righteousnesse of the Gospell seeing their owne righteousnesse is but a maske and false outward shew Dâ—est the same though peradventure not so violently nor openly but more staidly and circumspectly V. 2. According to truth without any respect of that externall lustre of professing a laudable life but severely examining the heart and the workes which proceed from thence V. 4. Despisest thou that is to say art thou care lesse of employing them to their right use which is to give thee time of repentance but doest thou contrariwise prophane them makikg them an occasion of confirming thee in evil as it thou shouldest never bee published because thou art so long forborne Now being the Apostle speaketh also of men who are under the Law of nature and have no light of Gods Word nor no vertue of the regenerating spirit without which there can bee no true nor saving conversion to God Wee must imagine this repentance to be spoken only of the disciplinarie repentance and externall cessation from the most grievous sinnes and of the change of vicious acts and customes into such as are morally honest and laudable V. 5. Wrath punishment which shall bee fully powred out at the last judgment Ver. 7. Patient continuance with an equall and constant tenure of righteousnesse and holinesse according to Gods Commandement Deut. 27. 26. Which is spoken to taxe those wise and righteous worldly men who oftentimes runne out into great wickednesse Now the Apostles intent is not to say that everlasting glory may be obtained by workes after sin for none doth so persevere in obedience and therefore they are all under the curse Gal. 3. 10. but hee would only set downe what the covenant of the Law is when it is observed or broken V. 8. Contentious Kicking and striving against Gods Iustice Hosca 4. 4. especially by objecting and alleadging of their own righteousnesse and externall discipline which is the propertie of hypocrites of whom the
acknowledged and worshipped for such a one V. 5 But is our an objection put in upon occasion of what he had said that the incredulitie of man serves to illustrate the glory of Gods truth wherefore then doth hee punish that incredulitie As a man according to humane sence and the judgment of the flesh V. 6. For then how how is it possible that any unjustice should bee in Gâ—d who is the Soveraigne Lord and judge of the world whose will is the absolute rule of justice Ver. 7. For 〈◊〉 a continuation of the precedent objection My 〈◊〉 that is to say my dislâ—yaltie More aâ—â—â—dâ—d that is to say haâ—h shewed it selfe firme and constant above all ordinary measure of bond or tye in â—o tracts or covenants in which the breach of one party â—reeâ—h thâ— other V. 8. And not rather the Apostle answereth the foresaid objection in wrath as saying if this might take place those proâ—ane scorners might altogether burst out into their extreame impudencie let him have then as much cause of glory as may bee given him by an unbounded number of â—i deeds But there is â—o soule so desperate as dareth to passâ— so farre for the Conscience even of the most wicked telleth them that they shall be judged according to Gods manifest Law which is the rule of their actions and not according to his secret providence which appointeth sin it selfe for certaine ends quite different from mans ends Wherefore all that induceth one to this extreame impietie ought presently to bee rejected Whose damnation namely of those prophane slanderers of Gods truth who doe thus contend with him Ver. 9 What then to returne to the businesse have the lewes of themselves any prerogative of righteousnesse or dignitie before God above the Gentiles No for all that which were granted them verse 2. is out of grace of their owne nature they are as corrupt as others as it appeares by their aâ—â—iâ—ns V. 10. As it is wâ—iâ—â—eâ— these passages speak of the unregenerate amongst the people who were alwayes in exceeding great number and therefore these reprooses might serve at all times and the Apostle makes use of them to shew that out of Gods grâ—ce and out of the operation of his spirit all are comprehended therein And that amongst Gods people this grace of regeneration was not common to all but that the greatest part of them had made themselves uncapable of it Verse 12. Unpâ—oâ—iâ—â—ble like corrupted Wine or like punished sâ—â—nking flesh whch is the similitude used by DAVID in the passage heere alleadged V. 16. Desâ—â—uction which they bring unto others V 19. What things soever these sharpe and frequeâ—â— reproofes which â—he Lord useth in his word an are dâ—â—ected â—specially to his people the use whereof continueth to all ages doe sufficiently shew that nation to be infected with he same vicâ—s â—hat raigne in the world Who aâ—e namely who are comprehended in that external covâ—nant whereof the Law is as it were the contract and that are of that nation which is under the especiall juâ—isdiction of it That every mouth I doe set forth these things in this kinde because the Iewes being the nation as hath beene most priviledged by God may humble themselves in the confession of their owne grievous sinnes and in acknowledging that all their good consists only in Gods mercy V. 20 There shall nâ— slâ—sh because that man by sin being altogether â—â—â—ble to fulfil either the natural or written law it can no longer bee an argument or meanes of righteousnâ—sse and life unto him aâ—â— is no more in â—orâ—e towards him but onâ—lâ— to diâ—â—over his iniquity an seal his â—o dâ—mnation to him V 21. B 〈…〉 ow namely since Christ comming God hath cleaâ—â—ly revealed the true riâ—hteouâ—neâ—â—e which hee hath â—stablished and given to man for his justifie mâ—n according to the doctâ—ine of all his prophets namely Christs righteouâ—nesse imputed to all those who receave it by a lively faith without any consideration of the workes of the Law either of nature or written or any difference of Nations V. 23 For all this remedy is common to all indifferently for the evill of sinne and privation from eternall glory is likewise commoâ— to all Ver. 24. Justified that is to say absolved from sin and reputed just before God by vertue of the satisfaction which Christ hath made by which all beleevers are redeemed from death as it were by a valuable price V. 25. Wâ—â—m God all this hath beene done by Gods appointment who of his meere will and full power hath from everlasting appointed Christ to be the onely meanes of expiation and reconciliation To declare to make this meanes of righteousnesse appeare which before was hidden Rom 1. 17. or to give a most certaine proofe of his benignitie and truth in keeping his promises and his covenant Fâ—â— the forgiving men their sinneâ— which had till that time kept them in the snares of condemnation without any true meanes of attonement See Heb. 9 15. Througâ— the â—â—rbearaâ—ce of God The Italian 〈◊〉 the time of Gods patience then when God shewed his gooâ—nesse in the meere suâ—peâ—tion of his â—udgements upon the world not causing 〈◊〉 to perish for its sins though he did not as yet open the â—reasures of his grace for an eâ—tire pardon which he reserved for the time of the Gospell Ver. 26. That he might be that is to say that all may learne to acknowledge receave and woâ—ship this new manner of the operation of Gods justice justifying him who of himselfe is a sinner by faith in Christs righteousnesse unlesse just be her taken for true and â—oyall or for absolutely just who would not justifie man without payment and satisfaction which beleeveth which is of their side who renouncing all confidence in their owne workes seeke their life and salvation in CHRIST by faith V. 27. Wheâ—e is who can therefore boast of his owne rightteousnesse 〈◊〉 Coâ— 1. 31. Eâ—hes 2 9 â—â—y for the Law assigneth unto mâ—n the reward of liâ—e for his owne vertue and righteousnesse By the Law Namely by this new order and covâ—nant of God which â—â—kes awâ—y all manner of mans â—wne righteousâ—â—essâ— and dignitie from him to cloth him through graâ—e with Christe righteousnesse V. 29 〈◊〉 〈◊〉 Sâ—eiâ—â— God doth conâ—â—r this his grace of â—uâ—â—â—fication in Christ upâ—n the Gentiles as well â—s upon he â—ewes wee must bâ—leeve that they 〈◊〉 all comprehended in the same covenant and that there is no more â—â—fference betweene circumcised â—nd â—â—circumcised Nations and that circumcision is no longer the meanes to bee incorporated aâ—oâ—â—ll Gods people but that now one attaineth to it by faith only V. 30. The circumcision Namely the Iewes By sâ—ith it should seeme that the â—postle distinguisheth these two kindes of speeches by faith and through faiâ—h attributing the first to the Iewes in whom though they were adorned with many raâ—e qualities above the Gentiles God only regarded faith â—or to receave them into grace And
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are â—ustified out of 〈◊〉 grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that 〈◊〉 dead that have received togither with the remission of our sinnes in Christ the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God and with all mortifieth the life of 〈…〉 so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the â—â—th of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a â—â—â—â—â—ent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â—7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sinâ— ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâ—ng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâ—â—â—a's whilest you lâ—ve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâ—culties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
the creation and in the whole order of nature V. 21. In the wisdome namely in the frame and Table of this world which represents the infinite wisdome of God in its creation and conduct By wâ—sdome namely by the right use of reason and discourse See Iohn 1. 5 10. By the foolishnesse namely by the Gospell which according to the understanding of the flesh is but a shallownesse for the Iewes doe not finde therein the greatnesse of the miracles of heaven and of the clements as there was in the Ministery of Moses Ioshua Elias and others Nor the Gentiles the exquisite and subtile doctrine of Philosophers nor the eloquence of Orators by them highly esteemed and admired V. 23. A stumbling blocke the Italian A Scandall namely a subject of disdaine and of refusall by reason of the discordancie betweene it and their understanding See Mat. 11. 6. V. 24. Christ in whose person office actions word and Kingdome God manifesteth unto men and communicates unto them his Soveraigne wisdom and power opposite to the Grecians worldly wisdom and to the power of miracles required by the Iews V. 25. Because he gives a reason why the Gospell though esteemed by men to be foolishnesse and weakenesse is never the lesse wisdome and power namely because it is Gods whose least things if a man may say so do far exceed the greatest of mens V. 26. For yee see the like proceeding God useth in employing such meanes for salvation as are so contrary to carnall sence may be also perceaved in the calling of men amongst which hee often maketh choice of such as are of least esteeme Matth. 11. 25. as he had likewise done by the Corinthians After the flesh that is to say endowed with fleshly wisdome Ver. 27. To confound the Italian To shame Namely to make it appeare that before him all worldly power and wisedome is of no esteeme and how much it hinders the receaving of Gods grace and therefore to teach us that wee ought altogether to renounce it if wee meane to make ourselves capable of the glory of Gods Kingdom See Mat. 18. 3. V. 28. Which are not thus is shewed the totall annihilation of man before God without worth meâ—its strength or disposition Rom. 4. 17. To bring to nought namely to make us see and feele the vamtie and unprofitablenesse thereof for the end of life everlastâ—ng Things that are namely whatsoever the world holdeth to be greatest and most excellent V. 30. Of him having nothing of your owne God hath given you all in Christ according as hee hath made him to bee the spring and root of all the good things of the Church namely wisdome in the revelation of the mystery of salvation righteousnes in satisfaction and perfect obedience for the justification of man sanctification in the gift of his spirit of regeneration and redemption in the last and glorious resurrection by vertue of the mysticall union with him Luke 21. 28. Rom. 8. 23. V. 31. He that glorieth namely he that thinkes worthily of himselfe and would in truth have reason to doe it and raise him selfe by elevation of the spirit above the common sort of men let him seeke and acknowledge all the cause and matter thereof in God alone â—and in his grace to give him all the honour and glory of it CHAP. II. VER 1. THe testimony namely the Gospell in which God declares and testifies unto men his councell and will concerning their salvation 1 Cor. 1. 6. V. 2. Determined not I did not judge it fitting for me to know that is to say to make profession of any other knowledge or doctrine or to teach it V. 3. In weaknesse namely in misery and in an abject condition befitting the preaching of Christs Crosse. In feare namely of persecution Acts 18. 12. and so the sence would be that he had preached the Crosse bearing it himselfe Now that is the tryall of Gods faithfull servants which also dissâ—pates all worldly vanities and ostentations which ordinarily grow from too much ease rest Others take these words for the vertues of the reverence of God humblenesse and modestie As 2 Cor. 7. 15â— Ephes. 6. 5. Phil. 2. 12. V. 4. Demonstration that is to say in the divine efficacie of the Holy Ghost with which God doâ—â—â—ccompany his word rightly preached to enlighteâ— the mindes and perswade the hearts or at least redargue and convince them See 2 Cor. 6. 6 7. V. 5. In the power namely grounded upon and subsisting in that powerfull and invinsible internall perswasion of Gods Spirit opposite to all fraile reasons of humane art V. 6. How be it we speake the doctrine which I speake is nothing but a true wisdome and a wisdome altogether divine and spirituall Perfect namely true beleevers who only are capable of theâ—e mysteries A terme taken from the Pagans superstitioâ— who admitted none to their most secret ceremonies but only persons well prepared and purified 〈◊〉 many yeares Or it is meant for men of full and 〈◊〉 age See 1 Cor. 14. 20. Phil. 3. 15. Heb. 5. 14. 〈◊〉 if the Princes namely of that false reason of state or politicke wisdom of the great ones of the world which more directly fighteth against Christs kingdome then any else See Matth. 1â— 25. That come whose persons God sendeth into perdition and subâ—eâ—eth their councells so that they are not with all their wisdoms able to maintaine themselves Which is a certaine proofe that it is vaine and weake in respect of the Churches which brings forth everlasting life and glory Ver. 7. In a mystery after a divine manner incomprehensible to the fleshes understanding Before 〈◊〉 which hée from everlasting had ordained to reveale and communicate unto us to direct us thereby to eternall happinesse Ver. 8. Of the Princes namely mecre worldly oâ—es not enlightned nor regenerated by Gods Spirit They would not he sets forth the chiefe of the Iews and the other great oâ—es who joyned with them in condemning of Christ Acts 4. 27. under the example and name of all worldly Princes who by their obdurate ignorance doe make themselves their successors and imitators in persecuting the Gospell and the Church The Lord namely Christ Iesus true 〈◊〉 and likewise true everlasting God and glorious King of the Church Acts 3. 15. V. 9. As it is this passage is alledged more by â—llusion then according to the Prophets exprosse meâ—ning V. 10. For the spirit Namely the Holy Ghost is being true God with the Father and the Sonne 〈…〉 veth Gods most inward secrets and revealeth is much thereof to beleevers as is needfull for their salvation V. 11. For what namely none but the spirit can doe it for as mans soule and understanding only can know mans secret thoughts so none can know Gods secret thoughts but onely his owne spirit who also reveales it and perswades it to whom he pleaseth See Ioh. 1. 18. and 3. 11 32. V. 12. Not the spirit namely the carnall understanding and Judgement
whereof worldly men only 〈◊〉 capable and which they doe so much esteeme of and raigneth so amongst them And hath no proportion but onely with worldly things and cannot teach to divine and heavenly ones Ver. 13. Spirituall things termes and wayes of propounding and teaching divine and spirituall employed both in a spirituall matter and subject V. 14. Naturall man who hath no other light but the naturall light of his soule wanting the gift of the Holy Ghost See Rom. 8. 5 6. Jude 19. Spiritually by a divine light and judgement according to the principles and rules of Gods Spirit V. 15. He that is spirituall namely the man that is enlightned and regenerated by Gods spirit Iudgeth hee understands and discernes Gods truth so much as concernes his salvation his fâ—ith grounded upon Gods word sealed and rooted in his heart by the Holy Ghost no way depending upon humane judgement V. 16. For who seeing that carnall men have no light nor knowledge of Gods secrets how can they judge of or confute that which his spirit â—oth dictare to beleevers to correct it or rectifie it But wee namely all true Christians by meanes of the Holy Ghost have a certaine and undoubted knowledge of what Christ did intend to say and signifie by his word CHAP. III. VER 1. COuld not hee goeth on with an objection which the Corinthians made Seeing that spirituall men are capable of Gods mysteries why hast thou not revealed them all to us and preached them in a high and divine stile but hast given us onely the first rudiments and that in a vulgar and familiar manner Whereupon is growne the contempt of thy person and the affectation to raise them higher by humane wisdome He answers by a kinde way of grant and by an oblique recrimination thus And if it were so lay not the fault upon me but upon your owne incapacitie and to the carnall passions which possesse you Babes opposite to those perfect ones spoken of 1 Cor. 2. 6. In Christ namely in the knowledge and faith of Christ in the state of spirituall life which beleevers enjoy in the communion of him which hath its progresses and encreaseth as mans age doth untill it come to its perfection in life everlasting See Ephes. 4. 13. V. 3. Carnall following for the most part the sence and affections of your vicious nature And walke do not ye walk according to that vice which remaineth in man through sinne and not according to God Ver. 5. Ministers to whom that dependency ought not to be attributed which is due onely to the Lord namely Christ. By whom but not in them as in Christ. Even as the besides that their externall ministery which hath beene the meanes of your saith is not of themselves nor by any vertue of their owne but of the Holy Ghosts meere gift Verse 6 Gave the hath blessed and wrought inwardly to make our preaching lively and effectuall V. 7. Any thing of himselfe nor in respect of God and the height of his Action And absolutely câ—n have no part in the command of the soule and the conscience which belongeth wholly to Christ who is and worketh every thing in all men 1 Cor. 12. 6. Col. 3 〈◊〉 V. 8. Now â—e he points at the Corinthians other error namely to take an occasion of divisions from the number and diversity of the ministers chusing as it were each one to make him head of a faction are one they have the same office from the same Lord and all worke in one and the same externall manner and neither the one nor the other can make any impression upon the soule nor infuse any vertue into it and if their be any difference in the degree of this worke the reward shall likewise be different in heavenly glory Dan. â—2 3. and with this they ought to be contented without desiring any thing of men V. 9. Labouâ—ers namely ministers and instruments in that whereof God is the supreame author V. 10. To the grace namely to the office of Appostle and the gifts which are sitting for it I have layd namely I have taught by the infallible guide of the Holy Ghost the first and most certaine and undoubted truth of the Gospell upon which ought to be built and by which ought to be ruled all the doctrine of those who come after as the foundaâ—ion beares up the building and by its dimensions gives a rule for the setting up and rasing of it and by its soundnesse and firmenesse to the matter or stuffe wherewith it is to be built V. 12. Build that is to say continueth to preach the pure divine sound and precious doctrine of the Gospell in a way conformable to the substance therof and according to mine example Wood. Hay mingling in his preaching termes of humane art rethoricall ornaments philosophicall questions or reasons c. which though peradventure they doe not falsifie the substance of the Gospell yet they disfigure the face of it by an unseemely variation 1 Cor. 1. 17. 1 Pet. 4. 11. 2 Pet. 1. 16. V. 13. Worke though at some times for a time the Church being darkened with ignorance or with perverse affections doth not plainly discerne which is the pure manner of teaching the Gospell yet God doth at his appointed time send againe the cleerenes of the spirit which sheweth beleevers the truth and vanity of things and like fire consumes and brings to nought all what is of human invention Nor can any thing subsist to be continually beleeved by the church unlesse it be truly divine and spirituall V. 14. Abide as the good mettall in the furnace which is not consumed like the drosse or other light stuffe V. 15. Hee shall suffer losse this his labour of preaching the Gospell with that false annexion of worldly doctrines and artifices being not able to stand that triall of the Holy Ghost shall not be accepted of nor rewarded at Gods hands Yet for his owne person if he have kept himselfe to the faith of Châ—ist he shalâ— be saved as by 〈◊〉 yet he must be pâ—rified by the Holy Ghost of that mixture and drosse of worldlinesse wherewith he hath defiled himselfe and his ministery Or like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified minister V. 17. Defile breaking the union of the church or corrupting the purity of its faith as the Corinthiâ—â—s did is holy and therefore ought to be inviolable V. 18. If any man against the affectation of worldly knowledge and the foolish presumption of being wise wherewith the Corinthians were defiled â—ee sheweth that contrariwise to be truly wise and understanding before God one ought for to renounce his owne understanding and all manner of good opinion of himselfe to give way to Gods onely wisdome which is incompatible with worldly wisdome and with fleshly pride Mat 16. â—4 〈…〉 d â—8
not that singular gift from God to preserve themselves in holinesse and purenesse of body and spirit without the remedy of marriage Then to burne with a carâ—all desire which God doth not give every one the gift to quench without marriage whereby man is troubled in minde and hindered in his spirituall actions which require a tranquillity of all passions V. 10. Not I not by a new doctrine or law 〈◊〉 yet by meere councell and advice of wisdome as ver 25 40. but by Christs expresse command Mat. 5. 32. and 19. 6. 9. Depart namely by divorse unlesse it be for the only lawfull cause which is adultry which was very frequent amongst the Grekeâ— and the Romans and from them this abuse did also partly creep in amongst the Iewes though the law of Moses gave the wife no power at al to be divorced from her husband See Marke 10. 12. 〈◊〉 Tiâ— 5. 9. V. 11. Let her remaine this is not to say that this separation without marrying again is lawfull v. 3. 4 5. but if the woman can not be induced or forced to live with her husband or that there be some invincible leâ—â— The Law of God doth absolutely forbid her to marry another V. 12. To the rest spoken of in the letter which you sent to me namely beleevers married with unbeleevers Speake I guided in this mine opinion by the Holy Ghost ver 15. 40. though without Gods expresse command in his word Ver. 13. The woman namely the believing and Christian woman Ver. 14. Is sanctified though the unbelieving partie be uncleane before God yet the use of maâ—â—monie with her is holy unto the believing party thorow the mediation of faith and invocation Tiâ— 1 15 and Gods approâ—ation and blessing no otherwise then if both parties weare holy So he answeareth them who thought themselves to be defiled by these maâ—iâ—ges with infidels contracted before their conversion and by reason of this scruple sought for 〈◊〉 separation Yâ—u Children borne of such unequall marriages Unclâ—ane that is to say they would not from their birth bee comprehended within Gods coâ—â—â—ant made with the fathers and with the sons Geâ— 17. 7. nor endowed with the spirit of sanctification And would by the Church he held as profane â—cap ab le of baptisme untill such timeas being come to age they were admitted thereunto by their owne faith Holy namely members of the Church and partakers of the grace of regeneration which Saint Paul speakes by Apostolicall declaration according to which such little children were admitted to baptisme V. 15. Depart be divorced for hatred to the religion oâ— that shee marrieth another Or that all possible and reasonable remedies having beene used and a convenient time allotted for that purpose the unbelieving party cannot be induced to a due conjunction A brother namely the beleeving party is loosâ—ed from the bond being thus forsaken by the unbelieving party But God but the believers they are 〈◊〉 by Gods command to endeavour to maintain by 〈◊〉 and concord the matrimony which they 〈◊〉 contracted Ver. 16. Thou shalt save whither thou staying with him mayest be the instrument of his conversion 〈◊〉 salvation by word holy conversation example prayers c. V. 17. Buâ— as howsoever it be if the Inâ—idell be 〈◊〉 coâ—verted yet let the believer remaine in the state 〈◊〉 condition which his person is in be it marriage 〈◊〉 otherwise and in that ordinary course of life which God had appointed him before he called him to be a Christian because these things may very well 〈◊〉 together V. 18. Let him not become as some used to doe by Câ—irurgerie to cancell in their bodies all signes of Iâ—daisme which they had renounced 1 Mac. 1. 16. V. 19. Is nothing Namely now under the Gospell it is of no force nor anyway considerable for Gods service or for mans salvation But the keeping the true Christian and spirituall vertues are not only sufficient but do likewise disannull and exclude under the Gospell all ceremonies of the Law Iohn 4. 23. Rom. 14. 17. V. 20 Abide hee may abide therein with a safe Conscience and ought not rashly to change it neither through superstition nor by doing another any wrong but if hee can doe it for any just causes or through any lawfull meanes it is then lawfull for him to dâ—â— it V. 21. Care not for it be not grieved at it nor doe not take it to heart as if it were a condition unworthy of a Christian or pernicious and unlawfull for him If thou mayest by lawfull and honest wayes V. 22 For he hee confirmeth the exhortation made to servants to beare their condition mildely thorow the comfort of their spirituall freeing from siâ—ne the Devill and death by â—esus Christ. In the Lord to the communion of his spirituall body and Church and to the participation of his grace Is Christs servant he is not master of himselfe not of his actions hee is subject to Christ his Lord. So in Christ all servants and distressed persons have matter of comfort and those who are free and live at ease have cause to humble and subject themselves V. 23. Be not yee if yee bee free doe notwilfully make your selves servants but keepe your selves wholly both body and soule for Christs service to which bodily service is a great disturbance in outward actions Or in your servitude remember alwayes that before anyother you are Christs servants therefore doe not doe any mens service which may bee contrary to Christs service Or as concerning your soule and conscience let not living man have any command over you depend upon Christ onely and upon his word See 2 Cor. 11. 20. Galath 2. 4. Col. 2. 18. V. 24. With God in the order and degree of service which he hath appointed for every one Ver. 25. Vergins namely daughters of families concerning whom the Corinthians had also written to the Apostle to know whither their Parents were oblieged to get matches for them or no. I have no God hath not declared any thing expressely concerning it in his word I give my as of a thing which of it selfe is free and indifferent I doe advise by wisdome enspired by the Holy Ghost what is most expedient according to the circumstances See 2 Cor. 8. 〈◊〉 10. That hath obtained being by especiall grace endowed with the infallible guide of the Holy Ghost not onely in truth but also in good and loyall councell See Isaiah 11. 2. 1 Cor. 7. 40. 1 Thes. 4. 8. V. 26. That this this seemes to shew his opinion concerning the Corinthians question namely whither it was good to keepe ones daughter at home without marrying This is good See ver 1. For the namely for the distresses and persecutions which the Church is falling into which are more difficult to be borne then when one is married then when one is not See Ier. 16. 1. and 29 6. I say that because the reason is generall for all manner of persons To be namely
he in the meane timâ— had laboured in other Churches with most happy successe according to Gods miruailous blessing which he doeth not setâ— foorth through any vaine glory but to exalt the Gospell which God made glorious by the admirable proâ—fes of his power as it was evident in their Church above any other whereunto he also contributed all maner of fidelity sincerityz â—ale and humility a midst all maner of trialls and â—xercise of afflictions and pâ—rsecutions made easie by vertue of Ghrist and by faith in him and by a certaine hope of eternall glory to which he continually aspired and taught all beleevers to aspire unto and prepare themselves for reâ—â—uncing all carnall affections to answeare to the grace of reconciliation prâ—ached and presented by the Gospell and he performed this holy duty especially towards the Corinthians exhorting themselves from all manner of communion with infidels and idolaters Thâ—n at the same time as he was writing this Epistle Titus beeing returned from Corinth where he had sent him and having confirmed the report of the good state which that church was putting it self into the Apostle enlargeth himself in testimonialls of joy and comfort and entire affection And sending back Titus unto them with other brethren to make a collâ—ction of almes for the churches of Iudea hâ— exhor th them to contribute liberally and speedily towards it And to prâ—vent that evill which Titus had reported unto him was occasioned amongst them by false Apostles he doth highly extoll his owne Apostlesship especially iâ— those Churches which were founded by him as that of Corinthans shewing that he was 〈◊〉 by a terrible power against all adversaries and that he had made use of it in such a kinde that false Apostles could never take any advantage upon him nor occasion against him and that he could with the glory of his ministery overshadow all their false luster yet that he hâ—d rather in humblesse towards God and modest charity towards them and all other mâ—n to give a proofe of his faithfulnesse So that they did not force him through their rebellion and imp 〈…〉 â—o shew forth his just rigâ—r the power whereof lay in his hand CHAP. 1. VER 1. AChaia a province of Peloponnesus or Morea where Corinth 〈◊〉 V. 4. Comforteth us it appeares that the Apostle finding himself in great streights in the course of his ministery had found great comfort in the fruit which his first epistle to the church of Corinth â—ad brought forth by correcting of many defaults V. 5. Of Christ which wee suffer for his name as his members to be conformable to him our head who participates of them with us and beares us up in them by his power Rom. 8 17. Rev. 1. 9. V. 6. It is â—or namely that in me you may â—â—ve an example that God doth in this world afflict even his most faithâ—ull servants to exercise them that ye may likewise prepaâ—e your selves for 〈…〉 h tâ—ialls and that seeing God never doth forsake them with his comfort and vertue and that at the 〈◊〉 he doeth deliver them in good time you should also dispose your selves to faith and patience by 〈…〉 nes whereof all your afflictions may prove to your salvation and life â—s effectuall sheweth its 〈◊〉 and effect in strengthening and bearing you up in the like troubles V. 8. Which came it may bee hee meanes the persecution of Ephesus acts 19. 23. 1. Cor. 15. 3â— V. 9. We had he was verily perswaded that he should die that we should Gods end in bringing of his into such extremities is to teach them to renounce all manner of presuming upon themselves and to put no manner of confidence in human meanes and to repose all their trust and beleef in God alone to whom no deliverance not even from death is impossible V. 1â— By many namely beleevers having a joynt feeling of my deliverance to give God thanks therefore as they had a feeling of my dangers and prayed unto him for me So he sheweth that his principall end in desiring of thâ—se prayers to be made for him was the glory of God V. 1â— For our he gives a reason of this request namely because his loyaltye towards them in his ministery was worthâ— to be recompensed by them with their prayers for him goodly sencerity not only in a moraâ—l and civil sincerity answereable to the duty and judgment of men but in a spirituall one created in the Apostle by God and approved of bâ— him noâ— with without using any art of human knowledge or eloquence therein but onely the supernatuall gift of God in light of truth and strength of his spirit V. 13. For we write we may boldly boast of these things to you who have discerned the truth thereof and doe know it with an undoubted knowledge V. 14. As alsol I hope you will never enter into any diffidence of my sincerity seeing that hitherto you have esteemed it to be a happinesse and glory unto you that you had me to be your Apostle and founder of your church with such abundance of spirituall gifts for you in part somewhat a terme of modest extenuation or silent reprehension of the Corinths for having wavered in this beleef by the inducement of false Apostles even as and so enterchangeable your Church hath bin as a paragon of blessing upon my ministery and the very heigh of all my labours as I doe also expect to be approved of and crowned by Christ for it at the last judgment V. 15. That you might that as you were by my first comming unto you converted so by my second you might be confirmed and set up right V. 17. Lightnesse having not hitherto accomplished my designe to visite you according to namly without the guide of the spirit according to mine own naturall understanding for worldly respects which varying in themselves or at least in my conceipt maycause me to alter mymind there should be I should say and promise now one thing and afterwards another V. 18. As God a kinde of oath by the interposition of Gods truth who by his spirit did likewise make the Apostles ministery true our woâ—d have a care above all other things that you do no take this change of designe for an argument of instability in my doctrine but beleeve that I have done it for some certaine and sufficient reason V. 19. For the Christ who is the only obiect of our preaching have bin taught by us without any variation or contradiction with a perfect uniformity as well between me and my companions as in all parts of my doctrine among them and the foundation thereof is in Christ himself and the substance of his gospell which is most pure absolute and everlasting truth and in the revelation of his spirit V. 20. For all Gods will being to be glorified and to beacknowledged perfe 〈…〉 true in the accomplishment of all his promises in Christ preached by us hath also given us Apostles an infallible conduct of his
See Luke 2. 34. Iohn 9. 39. 1 Peter 〈◊〉 ver 7. V. 17. For wee he gives a reason for what hee had said ver 15. of the sweete Saviour of his Aposâ—leship Corrupt the Greeke word is taken from higglers Vintners and Wine Merchants who adulterate wines and other wares In the sight taking God continually for a witnesse and judge of our actions In Christ in the power of Christ being alwayes guided by his spirit in whose communion we live and who worketh in us CHAP. III. VER 1. AGaine hee seemes to have a relation to some reproofe of vaine glory given him by his adversaries V. 2. Our Epistle the meaning is The state of your Church such as it is by our working witnesseth our fidelitie and answereth our owne consciences and the judgement of all men Ver. 3. For as much as all those that have any light of God may easily perceave that the Lord hath by his spirit imprinted in your hearts the doctrine of the Gospell which wee have preached unto you whereby hee hath as one may say sealed the loyaltie of our ministery accompanying it with such evident efficacy In tables of as Moses Law was written Flishly that is to say living and sensitive ones V. 4. Such tâ—ust namely to glory as confident in the effect of our ministerie Through Christ from whom proceeds all the vertue of the worke and through whom both our persons and our works are acceptable to God To God-ward who is the only Iudge of consciences V. 6. Not of the letter which consisteth not only in word and in writing without conferring any inward or spirituall vertue to bring to effect in man that which it represents unto him but hath the vertue of the Holy Ghost joyned unto it which worketh in the heart and there ratifieth and lively imprinteth that which it propoundeth and promiseth For the he gives a reason of this introduction of a new covenant namely because that the first covenant of the Law could not saue a sinner yea served onely to denounce confirme and aggravate his condemnation to him Rom. 3. 20. and 4. 15. and 7. 9. whereas the Gospell by vertue of the spirit gives life by faith and nourisheth it by perpetuall comfort and communication of grace V. 7. If the ministration if God by many glorious proofes and especially by the shining of Moses his face Exod. 34. 2â— 30. would authorize the ministerie of the Law which of it selfe had no power but to condemne and not to save it is much more fitting that the ministery of the Gospell which is all spirituall and effectuall to salvation should bee made illustrious and admirable by the evident rayes of divine light as it in in us and by us Apostles v. 2. 3. Was to be that is to say which glory was not to be perpetuall whither it were that the beame of divine Majestie was in Moses but for a certaine time Or that this doing away be meant to have happened by Moses death to oppose it to Christs face in which God had eternally manifested his glory 2 Cor. 4. 6. V. 9. Of righteousnesse Namely of Evangelicall righteousnesse in Christ given by grace and applyed to man by faith to the sinners justification Ier. 33. 16. Daniel 9. 24. Romans 1. 17. and 3. 21. 22. V. 10. For even that that which I speake appeares therby that in comparison of the glory of the Gospell which is full everlasting and immutable that little brightnesse which appeared in Moses his face was as nothing being that all that ministery was to give way to the Gospell Gal. 33. 2 25. Heb. 8. 13. V. 11. Was glorious the Italian Was by glorie and aftarwards in the same verse Is glorious the Italian Shall be in glory the Apostle seemes to point at that difference of transitorie and permanent glory by these two kindes of speech by glory and in glory V. 12. Hope namely a certaine confidence that our ministery is and shall be alwayes authorized by glorious proofes of Gods vertue Plainenesse the Italiau Libertie that is to say holy freedome fully to discover the mysteries of the Gospell though they be scandall and folly to carnall sence V. 13. And not namely that we do not hide that divine light as Moses did whose ministery kept the people under the shadowes of ceremonies without letting them contemplate the mysteries which were figured by them to the bottome which was reserved from the time of the Gospell Heb. 10. 1. wherof was a figure that vaile upon his face to hide the divine splendor which was imprinted in it That the children not that this was in the end of that act of Moses but of that which the Apostle saith may be allegorically understood thereby namely of the obscure dispensation of the Law To the end namly in the accomplishment of those transitory figures See Rom. 10. 4. Gal. 3. 23. V. 14. But their this is an answer to an impliâ—d objection from whence commeth it then that at this present time the Iewish Nation doth not beleeve the revelation of the Law made by the Gospel and seeth nothing therein The Apostle answers the vaile is not upon the Gospell but up on their hearts by a malicious and voluntary hardning Ioh. 9. 39. and 12 40. Rom. 11. 7. 25. as who should say the light shineth but they that should behold it are blind The same they are as blinde and as ignorant as if Christ who hath put away all the shadowes were not yet come V. 16. When it the Italian when Israel when the body of the nation shall be brought to receave the Gospell God shall also cause the accomplishment of ancient figures in Christ to be cleerly seene V. 17. The Lord the Author of this vertue of the Holy Ghost which displaies it selfe in the Gospell ver 8. is the Sonne of God Himselfe who also produceth in us that holy freedome of preaching the Gospell without feare of refusall or conjunction of falsehood and vanitie being assured that he will perswade it to his elect and will therewith convince his adversaries Ver. 18. We all now that God hath given his Church the cleere glasse of his Gospell in stead of the vaile of Mosaicall figures all beleevers do freely by faith contemplate the glorious light of his mercy truth power c. and by meanes of it they are made like unto him in glory of holinesse and newnesse of life by the spirit of regeneration which hath its progresses in this life untill such time as it come to its perfection in the life everlasting CHAP. IV. VER 1. AS wee have namely at the Lords hands who hath called us to this office of Apostles notwithstanding our unworthines We faint not wee strengthen our selves by faith in our ministery though it be contemned by some and hated by others V. 2. The hidden things namely feares faigningâ— and dissimulations which those men use that are ashamed of what they doe daring not to appeare in the cleare light this
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
10 11. 1 Tim. 1. 20. others understand it of the efficacy of the Apostolicall word in denouncing and sealing condemnation to the wicked and in imprinting a feeling thereof in their Consciences which was followed by notable judgments Acts 8. 20 21. and 24 25. 2 Cor. 13. 3. Ver. 4. The weapons namely the meanes which we employ in defending Gods cause and in fighting against Satan and his instruments Through God the Italian To God who is the great warrior that handleth them and the author of all strength and motion V. 5. Against the namely every thing that would hinder God from being knowne or worshipped and from raigning by his Gospell Bringing into captivitie keeping in Christs obedience by meanes of this terror all those over whom this power is exercised which are they that are within and not without the Church 1 Cor. 5. 12 13. V. 6. When your I do not as yet ordinarily make use of this power but use all meekenesse and clemency to establish the kingdome of Christ well amongst you which done all rebellious persons shall be used with all manner of rigor V. 7. Doe yee looke doe you judge of me and of the power of mine Apostleship by mine externall humble weake and vile condition Christs namely his Apostle guided by his spirit Of himselfe without any other notice given him hee may know the truth of mine Apostleship notwithstanding my poore externall condition 1 Iohn 4. 6. He speakes this to convince those false Apostles who did not acknowledge S. Paul for what he was and therfore shewed that they had not the spirit of Christ which judgeth of others by its own proper motions V. 8. For though Iam in such sort Christs Apostle that if I should extoll the power of mine office farre more than I have yet done ver 4. 5 6. I should doe it in all truth wiâ—hout any feare of being disproved for it For your destruction that is to say I will never use this power in any excessive severitie against you Seeing God gave it me chiefly for the salvation of the Church and the punishment of the wicked And so he heartneth beleevers against the terror of that Apostolicall power V. 9. Terrifie you by terribly representing this my power unto you in wrighting and not daring to use it when I am present V. 10. Say they he meanes some of his adversaries thâ—t talked in this kinde in prejudice of his Apostleship V. 12. For I may deale so with you because I am your Apostle without boasting falsly as those false Docters do We dare not an ironicall kind of speech Measuring themsâ—lves namely being full of pride and presumption of themselves without well examining and knowing themselves by comparing themselves to others Are not they discover their want of understanding V. 13. Will not boast namely of the power of mine Apostolicall office which though it were not limitted to any certaine places yet for order and peace sake every Apostle was contented to exercise it over the Churches which hee had founded himselfe According to God having assigned mee my part of labour in such and such places I may freely say that you are part of them and that therefore I have the right of an Apostle over you without â—tttributing any right unto my selfe over Churches founded by others V. 14. We stretch not I doe not usurpe not intrude upon other mens rights when I attribute unto my selfe this power over you as I should indeed doe if your Church were not of my founding Ver. 15. Not boasting not taking upon mee an universall authoritie over all Churches even over them that have beene founded by other Apostles Having hope I content my selfe with the honour of Apostleship which I have amongst those Churches it hath pleased God to found by me and especially yours which I hope will yeeld me that honour entire in good esteeme beliefe and obedience if that your faith now a little moved by false Apostles be reconfirmed V. 16. To preach that by the re-establishment of your Church I shall have meanes to passe on forward to preach the Gospell in other places and not meddle with any place where other Apostles have laboured already as God hath directed them V. 17. But he that in all this let every one beware of attributing any thing unto himselfe or to refer anything to himselfe And if God hath given any degree let us all acknowledge it to bee of his grace and let us use it to his glory and service V. 18. For not hee for all manner of glory out of GODS grace is vaine and false as not being approved by him who is the only Iudge of men And if it be grounded upon his grace it must be all yeelded unto him CHAP. XI VER 1. YOu could that you would suffer me to set forth mine owne praises without being offended therewith or contemning mee for a vaine glorious foole 2 Cor. 5. 13. seeing that I doe it out of necessitie to maintaine the authoritie of mine Apostleship 2 Corinthians 12. 6. yet howsoever you take it I will doe it chiefely for your good V. 2. For I am that which I doe is not through desire of glory for my selfe but for a jealous care of you that you may not be misled in your faith by the contempt which false Apostles lay upon my person and ministery Godly a holy jealousie according to God Or for Gods love and glory Gal. 4. 17 18. For I have he gives a reason for his jealousie and why he called it godly namely because he had bin as it were a meanes of their spirituall marriage with Christ by enterchangeable promises and bonds and therefore he endeavoured to have them on their side keepe spirituall puritie and chastitie that is to say a pure sincere faith Others translate it I have wedded you to a husband namely to Christ for to present a chaste Virgin unto him Ver. 3. Simplicitie namely the pure and sincere faith Ver. 4. For if the meaning is You know that there is but one Gospell one Christ and one spirit which you have learned beleeved and receaved by my ministery which in gifts light and power hath beene equall to that of other Apostles and therefore you have no reason to depart from me to goe after other Docters in hope of learning of them any other saving truth or more than you have learned of me He that he seemes to meane some one of the chiefe of those false Apostles as a Cor. 10. 10 Another Iesus namely if there could bee any other A condition altogether impossible and abominable even to thinke upon Gal. 1. 7 8. V. 5. Very chiefest there were some of the Apostles which were endowed with more eminent gifts then the rest though they were all equall in degree of office Vnlesse hee meanes the twelve in comparison of other inferiour Ministers who were also called Apostles Rom. 16. 7. 2 Cor. 8. 33. Gal. 1. 19. Phil. 2. 25. V. 6. Rude without any
rethoricall art as a vulger and illiterate man This was the odious terme with which the adversaries defamed his plaine but most divine incomparable and most effectuall eloquence for which hee was held by the Pagans as a Mercurie Acts 14. 12. Made manifest all my conversation hath witnessed the gifts which I have received of God be fitting mine office of Apostle V. 7. Have I have you any reason to blame me for what I have done having even submitted my self to work with mine own hands whilest I have taught you the Gospell Exalted above other Churches of which I have taken freely to supply my wants to shew you the singular esteeme in which I hold your salvation and edification having laid aside all mine ease and part of my worldly honour to prevent malignant mens calumnies and the scandall of the weake that they might not say or imagine that I preached for my belly or for gaine V. 8. I have robbed a pleasing kinde of speech The meaning is I have taken reliefe of others when I have served you and not them V. 9. From Macedonia namely the Philippians Phil. 4. 10 15. but not the Thâ—ssalonians who were in the same province 1 Thes. 2. 9. and 2 Thes. 3. 8 9 V. 10. The truth as true as I am Christs faithfull Minister in his Gospell and that in every thing I endeavour to speake truth being guided by the spirit No man shall though I should alter my minde and manner of proceeding and should take a reward yet should not that stopp my mouth but that I would glory against mine adversaries for they abstain from taking rewards dissimulately and cunningly and I doe it sincerely Achaâ—a a province of Greece in which Corinth was V. 11. Because I and therefore disdaine to take any thing of you V. 12. Occasion namely the occasion which the false Apostles sought after for to calumniate mee Wherein for some of them refrained to take their reliefe from the Churches to get credit entrance V. 14. Of light that is to say good and holy partaker of the splendor of celestiall glory living and dwelling in it whereas evill angels are confined into everlasting darknesse 2 Pet. 2. 4. Iude 6. V. 25. Of righteousnesse that is to say loyall and good ministers V. 16. Againe See v. 1. The mâ—aning is I have already sufficiently protested that it is not for any vaine glory that I publish my praises yet you may believe what you please onely heare mee first and then judge of it V. 17. I spea kt not I doe not speak this as a publike person as an Apostle who ought not to praise himselfe nor seek his own glory but Christs glory only I do here produce my selfe as a private person imitating mine adversaries vanity in exalting my selfe but they doe it to blind and seduce you and I to refell their art and to take away the vaile of admiration from before your eyes that they may have no advantage above mhe in any laudable qualitie to exalt themselves by my depression V. 18. After the flesh that is to say of outward and worldly qualities or peradventure also of Gods gifts and offices belonging to his service onely to gain credit honour to their own persons which is opposite to the glory in spirit which is a joyfull and upraised profession of Gods grace to his glory only V. 19. For yee an ironicall kinde of biting sentence against their presuming of their own wisdom as if hee said I hope you will beare with this defect in me which is very innocent and harmelesse seeing that for all you are so wise you do beare with greater faults in mine adversaries who are blemished with these following vices V. 20. Bring you that is to say tyrannizeth over you and oppresseth you under pretence of Ecclesiasticall power Take of you by way of presents pretending to take nothing by way of recompence Ver. 2â— I speake that which I speake in mine owne praise is to your shame and reproach you having not knowne or at the least not been willing to know the expresse signes of Gods power working in me to hold mee in such esteem and degree as is due unto me wherupon I must in despight of my selfe beg this small prop and stay of my qualities against mine adversaries whom you favour St. Paul doth not here speake of the whole body of the Church of which hee had witnessed otherwise but onely of some part which might be of the false Apostles followers Weake base and wanting courage to beare up the dignitie of our ministery Wherein-soever whatsoever these men can alledge to put themselves forward and gaine authority I can say as much or more and with better reason Ver. 22. Are they hence it appeares that those Doctors were of the Iewish Nation and did insinuate into the Churches as if they were sent by the Apostles at Ierusalem to sow a mixture of Iudaisâ—e with Christianitie which was condemned by St. Paul in other Epistles V. 23. Are they doe they professe themselves to bee ministers of the Gospell I speake if it bee a foily to exalt ones selfe in these holy offices in which the chiefe vertue is humilitie I shall seeme more foolish unto you in boasting my selfe not of dignities and greatnesses but of miseries and sufferings which I produce for honourable marks of mine Apostleship In deaths namely deadly accidents and dangers V. 24. Save one for the Iewes by tradition not to exceed the number of forty appointed by the law Deut. 25. 3. gave one stripe lesse to those whom they did beate in their Synagogues by the Romans permission Mat. 23. 34. Acts 5. 40. V. 25. With rods they were small rods or wands with which the Romans used to beate malefactors for here the Apostle seemes to intimate some such punishment of the Romans as the former was of the Iewes Thrice these ship wrackes of the Apostles are not mentioned in the history for that of Acts 27. 42. can be none of these seeing it happened afterwards Night and day he seems to meane some shipwrack where he saved himselfe upon some parcell of the wrack In the deepe the Italian In the deepe Sea the Greeke in the depth which by some is understood to be some cave or dungeon into which the Apostle was let downe as Acts. 16. 24. V. 28. That are without it should seeme that the Apostle likeneth himselfe to some Chiefetaine of War in a besiedged Citie who is in perpetuall danger of the enemies assault abroad and of some conspiracie or treason within And by the things without he meanes either corporall evills or enemies which are strangers to the Church to which he opposeth inward evills V. 29. That which commeth namely that which keepes me in perpetuall jealousie and feare like a secret and inward plot V. 29. Weake that is to say wavering in faith constancie and patience and such like vertues And I namely that I doe not tremble for him and for the
assertion of what he saith that in all this he spake in Christ namely by a motion of his spirit as Rom. 9. 1. and not through any fleshly selfe conceipt or selfe love Or hee declares that presentinâ— himselfe before Gods terrible Majestie he puts farre from him all regard of himselfe Ver. 20. Such as I namely corrected having 〈◊〉 mended all those defects that were in you Such 〈◊〉 you namely a severe punisher Swellings of pride or discord of minds and enterchangeable disdaines V. 21. Humble me that is to say afflict me wiâ—h shame and griefe for your doings who are my children and should be the glory of my ministery and the joy of my person Bewaile that is to say least I do with a great deale of griefe and bitternesse exercise the severitie of Christian discipline against them See 1 Cor. 5. 2. CHAP. XIII VER 1. I Am comming namely that I send you word that I am comming to you 2 Cor. 12. 14. Some beleeve that by these commings hee meanes the Epistles which he had written to them whereof the first is that which is mentioned 1 Cor. 5. 9. and is not now extant the other two are those which doe yet remaine Established the meaning is These three warnings of my comming shall bee as so many witnesses by which if you do not amend you shall bee sufficiently convinced of incorrigible rebellion to proceed to a sentence already penned 2 Cor. 10 6. Now this is spoken not to the whole body of the Church of which he had testified better but to some corrupt part thereof Ver. 2. I told you namely in this selfe same Epistle 2 Cor. 10. 2. Which heretofore and have not beene corrected by mine admonitions And to all other namely to the whole Church if it connive at other mens sinnes 1 Cor. 5. 2. V. 3. Yee seeke that is to say by reason of your obstinacie you will trie whither Christ whose instrument and Minister I am in words and deeds shall have power to ratifie my threatnings by his judgemâ—nts See 1 Cor. 10. 9. Which to you ward as he hath powerfully established his spiritual kingdome amongst you so can he by vertue of that execute judgment amongst you V. 4. Through weaknesse because that in the humane nature which he had taken upon him hee had subjected himselfe to all kind of miseries and even to death it selfe Hee liveth that is to say hee hath bin raised by the glorious power of God the Father Rom. 6. 4. which is the same power as his own Ioh. 10. 18. and now hee lives in heavenly glory and sheweth that hee lives by divine and miraculous effects For wee also that is to say you may see the example of what I say to you concerning Christ in us the Ministers of his kingdom it is true that wee in our persons doe participate of that first state of misery and death of Christ but in our ministery towards you we can if need bee shew the similitude of his life and strength in effects of divine and celestiall power See 2 Cor. 10. 3 4. In him namely in the communion which we have with him in all his states See Rom. 6. 3. V. 5. Whether you bee for proofe of what I say consider your selves and take notice if so bee you have not quenched the gift of Gods Spirit and are quite forsaken by him what the life and power of Christ dwelling in your hearts by faith is in producing the admirable effects of spirituall life in you Ver. 6. But I trust this examing of your selves may bring you againe to judge riâ—htly of us namely that Christ hath not rejected us to be no more i◠〈◊〉 and not to accomplish by us what hee hath begun Or also that we are no false Apostles nor disloyal servants V. 7. Not that we I doe not in this seeke miâ—â— own credit but only Gods glory to your salvation Which being assured let me if any one will behelâ— a false Apostle I care not for it V. 8. For we he gives a reason for this his prayer v. 7. as if hee said in so doing you have no reason to feare the power which God hath given me v. 3. 4 for I do not make use of it against the lovers of the Gospel which do voluntarily submit themsâ—lves unto it but for their edification and profit 2 Cor. 10. 〈◊〉 V. 9. For we are he proves that hee did no abuse his power for hee did not imitate the tyrants of the world who doe keepe their people low and in feare for to use their absolute power alwayes for hee contrariwise delighted in nothing more than to see beleevers strong and vigorous in the actions of spirituall life for to have cause to proceed towards them in benignitie and mildnesse as disarmed of that terrible power This also besides what he had desired for them V. 7. Your persection namely that all 〈◊〉 be set in a good and orderly state amongst you Or your reunion namely that there may bee no more parties and sects amongst you but that you may all perfectly consent in Christ and in his truth V. 10. To edification namely to a more proper and principall end See upon v. 8. V. 11. Of love the Italian Of charitie namely the Author and approver of it Ver. 14. The communion namely the gift of the spirit common to all the Church whereby all the members thereof are united to Christ their heâ—â— and one with the other as the members of the body are by the soule THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE GALATIANS THE ARGUMENT AFter Saint Paul had founded the Churches of Galatia a Province of the lesser Asia it happened that certain false Doctours had troubled them and had caused many to waver by meanes of a false doctrine namely that to be justified before God it was necessary together with faith in Christ strictly to observe Mosaicall Ceremonies as a part of mans righteousnesse appointed by the Law and to introduce their errour the easilier they had vilified the person and Ministerie of Saint Paul as not having the degree and authoritie of Apostle equall with the rest seeing he had not been called nor chosen by Christ himselfe as the twelve were whose calling was therefore authenticall and undoubted and yet they did still retain the use of those same ceremonies amongst the Iewes though indeed it was by toleration and for a time as things indifferent having lost their ancient sacred character and to an end altogether different from that as those false Apostles did teach Saint Paul therefore watching perpetually for the preservation and advancement of Gods worke which he had begun writes to the Galatians for to set them again into the right way and to confirme them in the truth and at the very first blaming their inconstancie he sheweth that the Gospell cannot varie in its substance which he had preached unto them by divine revelation and by a full Apostolicall authoritie received from God
and acknowledged by the chiefest Apostles by vertue of which he had reprehended Saint Peter himselfe failing in the same subject which is spoken of in this Epistle which he doth summarily propound in two Heads whereof the first is that â—an is justified before God by faith in Christ only without the works of the Law The other that every man who is justified ought to live a new life in holines and righteousnesse as a living member of Christ. He confirmeth the first by the proof of the evident gifts of the holy Ghost conferred upon the Galatians upon the preaching of this pure truth unto them and for the seale of it and afterwards by Scripture which by the example of Abraham and by the promises of the covenant of grace which were made unto Him doth declare that man by faith onely obtaineth the true righteousnesse and blessing acquired to beleevers by Christ who submitted himselfe to the curse of the Law for them and that the Gentiles should have part therein together with the Iewes being incorporated together no more by the meanes of Circumcision and other Ceremonies but by faith in one onely Christ. Then he declares to what end the Law of Moses was added after the Covenant of grace made with Abraham namely to bridle sin and to excite and preserve a true feeling thereof in mens consciences and in this manner keep them alwayes attentive to the comming of the promised Messias and restrained under a childish and servile discipline which at Christs comming hath given way to the spirituall libertie of Gods children come to a riper age by the abundant powring forth of the Holy Ghost And he doth severely reprehend the Galatians for having suffered themselves to be thus led away from this libertie and warneth them to come into it again so soon as they can and persevere constantly in it shewing them by an excellent allegorie the difference between the Iewes who were servants and true Christians who were free children and heires unlesse they would altogether renounce Christs benefit Afterwards he comes to the second Head which is of sanctification and newnesse of life to which he doth fervently exhort them wishing them not to transforme the holy libertie of the Gospell into a prophane carnall licentiousnesse but to endeavour to bear abundant fruites of the Spirit especially in true and sincere charitie CHAP. I. VER 1. NOt of men namely of whose calling no man was the author nor meanes nor instrument and therfore it was not only lawfull but also wholly divine and equall to that of other Apostles contrary to the calumnie of those false Apostles who vilified S. Pauls ministery in respect of the other Apostles ministerie to bring in the necessitie of Mosaicall ceremonies which were yet used by the other Apostles amongst the novice Jewes and were abolished by Saint Paul amongst the Gentiles V. 4. Who gave that is to say offered himselfe for a sacrifice and voluntarily exposed himselfe to death for the payment of our sinnes and ransome of our souls Deliver us separate us from the societie of the corrupt world and bring us into the communion of the Church and of Christs kingdom which is called the new world and the future age because of the renewment thereof in grace and righteousnesse and of the everlastingnesse of it Is 65. 17. Hebr. 2. 5 6. 5. To the will namely according to his â—tenall election V. 6. Into this grace namely by his grace to be partakers of the grace of remission of sinnes and deliverance from the yoak of the Law V. 7. Another namely true and saying one of equall holinesse and truth with him that I have preached unto you 2 Cor. 11. 4. but is onely a depravation of the onely true One V. 8. Thâ—â—ugh we an impossible case added onely 〈…〉 on to shew that the Gospell doth not depend upon the will of any creature Then that adding out of his own understanding something unto the substance of the doctrine some article of faith some sacrament or some command touching Gods service binding mens consciences thereunto V. 10. For do I He gives a reason for what he had said that it was not lawfull to alter any thing in his Gospell namely because it is a doctrine wholly divine set forth by him in all puritie Pleased men as I did when I was a Pharisee my whole care being then to conforme my selfe to the traditions and opinions of men who were my doctors and to purchase the glorie and esteem of the world V. 11. After man namely of humane art or invention V. 14. Profited I did strive with all care and fervencie to make my selfe excellent therein Traditions see upon Matth. 15. 2. V. 16. In me by an inward inspiration and illumination without any humane meanes See Hos. 1. 2. Among the heathen because the Apostle was especially destinated to them by God Acts 9. 15. With flesh that is to say with any living man according to the meaning of the Hebrew phrase See Ephes. 6. 12. V. 17. To them to receive any power or authoritie from them or any doctrine or instruction Again namely besides the first time that he had been there presently after his conversion Acts 9. 2. V. 19. Brother See upâ—n Matth. 12. 46. and it seemes to be the same as Acts 12. 17. and was Bishop of Jerusalem V. 21. Which were which made 〈◊〉 of Châ—istianitie See Romans 16. verse 7. V. 24. Iâ— me because of me CHAP. II. VER 1. I went up it is uncertain to which of the Apostles voyages this ought to be referred many beleeve that it must be to that of Acts 15. 2. V. 2. By revelation namely by Gods expresse command given me in a dream or in a vision or by an Angel or by meer inspiration To them namely to the most renowned amongst the Apostles v. 9. which the false Apostles used as a buckler against S. Paul but falsly V. 3. Neither Titus we ought to suppose the Apostles did not ònely approve of my Gospell and manner of proceeding with the Gentiles to free them from the Jewish ceremonies but even in Jerusalem they did not constrain Titus to be circumcised before they accepted him to be their brother V. 4. Because of namely not to give certain false Jewdaizing Christians occasion to say that I durst not in the presence of the other Apostles thus free men from circumcision and other ceremonies and thereupon to frame an argument to presse the necessitie of them to salvation as part of mans righteousnesse before God Brought in by unconverted Jewes to spie whether Paul observed ceremonies or no and from thence take an occasion to persecute him for it seemes their hatred was not so great towards the other Apostles because they did not as yet depart from the Mosaicall observations so openly as Saint Paul did Our libertie with which Christ had freed his Church from the yoak of Moses his Law see Acts 15. 10. A libertie which was most used
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
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
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
care to provide for the Apostles wants had sent Epaphroditus their Pastor to Rome to visit him and present unto him from them some honourable assistance whereby Saint Paul having by him understood the state of their Church thanks God for their faith and holy perseverance and declares unto them a hearty feeling of it with prayers unto God that the blessing may be firm and perpetuall to them as he doth firmely hope by reason of their former trials Then he telleth them of his sufferances and captivity and the great fruit which proceeded from thence for the advancement of the Gospel And his onely griefe for the perversnesse of some small preachers who took occasion through his imprisonment to falsifie the doctrine of the Gospell and to withdraw the Churches affections from the Apostle declaring notwithstanding what his faith constancy joy and firme disposition was against all events having neverthelesse some hope to see them again to take away from them all matter of offence to comfort assure and prepare them against the time of the like afflictions Then he exhorteth them to holinesse of life and especially to peace and concord modesty and humility by the most perfect example of Christ and staying untill such time as he could send Timothie unto them he sends back Epaphroditus to them adorned with deserved praises and recommendations Afterwards he warneth them to beware of false Apostles who imposed the necessity of Mosaicall Ceremonies upon them to gain favour and renown amongst the Iews and sheweth by his own example how much every beleever ought to contemn those carnall and externall observations to cleave to Christ onely aiming at the mark of the heavenly vocation in the communion of his life and resurrection And at the last having again exhorted them to concord and to the laudable imitating of him and to all Christian vertues thanking them for the relief they had sent him he blesseth and saluteth them CHAP. I. Vers. 1. THe Bishops it seemes that by this name ought to be understood such of the sacred Ministers whereof the Ecclesiasticall Senate was composed which had the government of the Church the censure of manners c. see Acts 20. 17 28. Rom. 12. 8. 1 Cor. 12. 28. 1 Tim 5. 17. And by Deacons not onely those who took care of the poor Acts 6. 2. Rom. 12. 7 8. 1 Tim. 3. 8 12. but also the plain ministers of the Church Deacons or ministers V. 3. Vpon every namely for all the good which I have known in you which I do most pleasingly keep in my memory Others â—every time I think upon you V. 5. Which you for the holy manner wherein you have participated of the doctrine and grace of the Gospel ever since it was preached to you V. 6. Vntill the day untill Christs last comming at which time the salvation of all beleevers shall be accomplished by the blessed resurrection ver 10 1 Thes. 3. 13. and 5. 23. Or he speaks thus because that every beleever ought to be prepared each moment for the comming of the Son of God as if he were thereby to finish the course of his life see 1 Cor. 15. 52. 1 Thes. 4. 15 17. V. 7. Are partakers have through a speciall favour and honour done you by God vers 29 30. suffered the same calamities for the Gospell as I have done and have maintained and sealed it by your faith and constancy or you have joyned with me by open profession and by all manner of Declarations and communications as well in my sufferings as in mine actions and speeches for the maintenance of the truth see Phil 4. 14. Heb 10. 33. V. 8. In the bowels with that intimate and boundlesse spirituall love as Christ engenders by his Spirit in all his members towards him and one towards the other which hath also no other foundation reason nor end but onely Christ himself V. 9. Judgement namely a sound and stedfast spirituall judgement in the truth of the Gospell Heb. 5. 14. or a lively apprehension experience and sensible application thereof V. 10. Without offence namely the offence which it gives to the sinner himselfe and is a trouble and hinderance to others in the course of their heavenly vocation Till the day the Italian for the day that you may then be approved of by the Lord and obtaine the reward promised to those who persevere in faith and holinesse Others untill the day as Ver. 6. V. 11. The fruits namely holy works and deeds by Jesus Christ namely which are brought forth by you and in you by veâ—tuâ— of the mysticall conjunction that you have with him through his Spirit which regenerates the person and guids its actions V. 12. The things which namely mine imprisonment and all that hath followed to this houre V. 13. My bonds the fame of me a prisoner hath spread it selfe abroad not by a popular cry nor by a human celebration or applause but by a cleere manifestation of Christs power which accompanieth me and worketh in me and by me The Pallace The Italian the Praetorium the Roman Emperours Palace see Phil. 4. 22. Or the Praetorian Fort where the cohorts or companies of the Emperours ordinary Guard were lodged as it is likely that the Souldiers which kept Saint Paul Acts 28. 16. did publish many great matters of him of his doctrine acts and miracles V. 14. In the Lord namely of that spirituall brotherhood whereof the common faith in Christ and he himselfe by his Spirit are the only tyes By my bonds namely by the example of me that am a prisoner and by the comfort of the Spirit and by the power of God which sheweth it selfe in me V. 15. Some he meanes some adversaries of his especially amongst the Jewes who were jealous of the degree which he held in the Church and were heads of faction against him who seeing him in prison shewed great zeale in preaching the Gospell to gaine themselves as much credit as Saint Paul had had wronging not onely his authority but even the very truth it selfe which they falsified Phil. 3. 2 18. Of good will with a godly and upright intention without any passion or proper interest Or for good will towards me to comfort me faithfully seconding my labours and joyning themselves with me in the cause for which I suffer V. 16. Not sincerely namely in regard as well of the substance wherein they were of a different opinion from the Apostle as of the perverse affection and intention V. 18. In pretence namely to cover their owne passions of ambition jealousie hatred avarice c. Oâ— upon occasion to make themselves a way of admittance to practice those passions V. 19. This shall namely that by these tryals God will confirme me in faith constancy and perseverance in my vocation to finish the course thereof for my salvation Through your as by a help appointed by God to obtaine the assistance of his Spirit from him whereby I may obtaine the power of persevering In Jesus
25. 31. Jude 14. CHAP. IV. VER 1. BY the Lord the Italian in the Lord in his behalfe in his name for the love of him V. 4. His vessell namely his bodie in which his soul lodgeth and which is the instrument of the operations of it especially in Gods service as a vessell of his Temple And honour See upon Col. 2. 23. V. 6. In any matter the Italian In the affaires of thiâ— life As to contaminate by fornication persons who are allied or belonging to others as wife or daughter c V. 8. Given unto us the Italian put in us Hath endowed us Apostles with the light and conduct of his Spirit in such measure as we do teach Gods truth most purely and certainly V. 9. Are taught not onely inlightened but also inwardly moved and framed thereunto by hiâ— Spirit V. 10. Which are in the charitie which is amongst you appeares sufficiently by that you shew towards other believers who are out of your Citie and Church V. 11. Your own businesse Every one according to his calling without medling with importunitie or curiositie with other mens businesse 1 Pet. 4. 15. With your own under these manual Arts are comprehended all lawfull callings and exercises V. 12. Honestly shunning idlenesse which leades a man to vices or brings him to dishonest beggerie That are without namely unbeleivers and such as are strangers to the Church Of nothing or of any one and that through your own sloath you be not driven to look for relief of other men V. 13. Are asleep that is to say are dead in hope of a blessed Resurrection an ordinary terme in Scripture No hope of everlasting life V. 14. In Jesus the Greek terme signifies the manner of dying well as who should say who by Jesus Christ namely by faith and by calling upon his name have passed to death Will God that is to say we must know and believe that God will bring into that heavenly glorie which his son possesseth those that shall die in his faith V. 15. By the word namely by especiall revelation of God See 1 Kings 13. 17 18. and 20. 35. We which are alive namely those who shall then be alive as we are now who ought each moment to expect Christ. See 1 Cor. 15. 51 52. Shall not that is to say shall have no advantage above them but as one should say the dead shal have advantage above those which are alive being they shall rise from the dead before the qualitie of the others be changed to enter into everlasting life V. 16. A shout the Greek word signifies such kindes of shouts or watch-words as men that row or vintage-men do use to encourage or call upon one another V. 17. Caught up After we have been both in soul and bodie endowed with such qualities as are fitting for everlasting life as amongst the rest with agilitie of bodies See 1 Cor. 15. 51. CHAP. V. VER 1. YE have no need Take heed of presuming to be so bold as to enquire concerning the prefixed time of Christs comming to judgement V. 2. Know namely by the Lords words which have often been spoken over again by the Apostles See Matth. 24. 43. As a thief that is to say unlooked for not but that many signes and tokens shall be seen before his comming Matth. 24. 30 32. but yet none shall be able to set down the prefixed day or moment V. 3. Shall say namely worldly men V. 4. In darknesse of ignorance or blindnesse of sinne V. 6. Let us me sleep through carelesnesse slacking or giving over doing acts of pietie being lulled asleep by worldly desires cares and pleasures V. 9. Appointed us He hath not by his immutable decree excluded us from his grace and given us over to the state of sin and natural corruption to punish it according to the rigour of his justice V. 10. Wake nos these words may be understood either in their own proper sense or figuratively for living or dying V. 11. Comfort your selves or exhort one another V. 12. To know to judge well and worthily of them which is the first degree of honour Which labour in the holy ministerie In the Lord by his commission and authoritie in his Name in the service of his Church keeping within the bounds of his will and of their own vocation V. 18. For this is As God through his grace in Christ turneth all things to be for your good and salvation Rom. 8. 2â— So he will have you give him thankes for all things as benefits bestowed upon you V. 19. Quench not do not you suffer through rebellion impurity ingratitude negligence or contempt the gift of the spirit of grace which worketh in you in light of faith and knowledge and in fire of power to depart or to be abolished in you but preserve it nourish it and make use of it See Matth. 25. 8. A similitude taken from the fire of the Altar which was to be kept continually alive and burning V. 20. Prophesyings the Italian prophesies namely the writings of the Prophets in the old Testament or the ordinary expositions which are made in the Church by a singular gift of the Spirit See Rom. 12. 6. 1 Cor. 14. 1. 6. 29. V. 21. All things namely all the doctrines opinions actions and examples which every believer is bound to examine by the light of the Holy Ghost according to the rule of Gods Word V. 23. Spirit by his Word here differing from the soul he meanes either the gift of Gods Spirit and the spiritual part of a regenerate man or the understanding and minde and by the soul onely the meer animal part V. 24. That câ—â—leth you namely God who hath begun his worke in you calling you effectually to the participation of his Gospel is loyall and constant in keeping of his promises which he hath made to those that answer to his call to bring them to the last period and end of it V. 27. I charge you For these Epistles writtâ—◠〈◊〉 the Apostles were directed to the college 〈…〉 stours by whom they were afterwards read 〈◊〉 publike Assemblies of the Church and expounded by the Prophets or other Pastours being laid up and kept in the Churches treasurie of records THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT THis Epistle is almost of the same subject as the former for the Apostle having not yet had libertie to visit the Thessalonians writes this second Epistle unto them to confirme exhort and correct them and first he commends their faith charitie constancie and patience in persecutions and strengthens them praying to God that he will be pleased to accomplish his worke in them then afterwards upon occasion of a certain opinion which was grown up amongst them that Christs last coÌ„ming was at hand wherupon there grew great discorders in the Church he declares unto them that it was false for before that time Antichrist was to come whose kingdom pestilent doctrine false miracles
apostasie great number of followers and finall destruction he sets down encouraging notwithstanding the Thessalonians against the terrour of this horrible danger by their well-established election and vocation and at the last he reproves some of them who lived disorderly and idlely commanding the Thessalonians to separate them from the communion of Christ in case they shewed themselves disobedient untill such time as they should come to true repentance CHAP. I. Vers. 4. GLorie in you As in an excellent fruit of our ministerie V. 5. Which is that is to say which persecutions for the Name of Christ are assured and certain Arguments unto you that God the just Judge will give you the reward and rest for it in his Kingdom and to your enemies on the other side eternall punishments Worthy that is to say conveniently qualified to enter into the possession thereof according to Gods order that he that must be like unto Christ in his crowne and glory must also be like him first in combats and troubles See Rom. 8. 17. 2 Tim. 2. 11. V. 7. With his mighty Angels the Italian with the Angels of his might namely his Ministers to execute his Almighty power Or. by whom he is encompassed in his glorie and Majestie V. 9. From the presence being condemned by Christ himselfe who shall then appeare in glory and soveraigne power V. 10. To be glorified to manifest the glorious effects of his promises and of his infinite power in bringing of his to his heavenly glory notwithstanding all the oppositions of their enemies to be eternally glorified and praised in them and by them Because we must suppose amongst which number I surely place you by reason of the credit which you have given to my preaching Our testimony namely our preaching whereby we have truely related and confirmed Gods truth V. 11. Of this namelie of this last signe accomplishment and reward of your heavenly calling by meanes of your perseverance V. 12. In your as in a mirrour and subject of the manifestation of his soveraigne power In him as in the cause spring and foundation of all your glory CHAP. II. Vers. 1. BY the comming as you doe assuredly looke for him and as you desire that he may appeare to your glory and that he may gather his whole Church into his Kingdome V. 2. In mind the Italian from the mind namely from your wise and setled judgement and from your quietnesse of spirit either by straying from things revealed in Gods Word or by curious enquiring after those secret times which are not revealed By Spirit namely by any doctrine or opinion raised under a false pretence of inspiration of the holy Ghost 1 Cor. 12. 10. 1 John 4. 1 2. Is at hand believers are indeed warned to watch continually as neither knowing the day nor the houre of Christs comming Matth. 24. 42. 25. 13. Rom. 13. 11 12. Jam. 5. 8. 1 Pet. 4. 7. but the Apostle doth here condemn certain determinations of approaching times by which mens minds were troubled and drawne away from their callings And the Gospel slaundereds when they were disapproved by a contrarie event V. 3. A falling away namely that great and generall revolt of the outward Church from the faith and profession of the pure truth of the Gospell Be revealed namely that untill Antichrist be risen and publiquely appeared and exercised his tyrannie and wickednesse whose sinne is in the highest degree because he is not onely a disloyall servant and open enemie but also an usurper of the Sonne of Gods Empire This Name is taken from the name which the Jewes gave to Antiochus The Sonne of namelie he that is condemned to everlasting perdition Rev. 19. â—0 see John 17. 12. V. 4. Who opposeth the Italian that adversary that great and deadly enemy of Christ and of his truth and Church Above or against This is also spoken of the resemblance between Antichrist and Antiochus Dan. 11. 36. who did not disanull all manner of religion but would onely allow of that which he himselfe had established and Antichrist was to doe the like All that is not onely above the true God but above Kings Potentates and others to whom the name of God is attributed for some resemblance see John 10. 34 35. Sitteth that is to say â—aignes and commands this circumstance is taken from what is spoken of the King of Tire Ezek 28. 2. In the Temple namelie in the middest of that assemblie which hath before been the true spirituall Temple of God namelie his Church and shall yet beare the name and the markes of it but with much corruption See 2 Cor. 6. 16. 1 Tim 3. 15. Shewing having made himselfe absolute Lord of consciences and bringing all things under his obedience and working them to his owne advantages not directing them â—o God alone in Christ by the pure preaching of his truth That he is by usurpation if not of the outward name yet at the least of Gods incommunicable qualities properties rights and preheminences V. 5. I told you by a propheticke spirit and divine revelation V. 6. Ye know by that I told you by word of mouth What Withholdeth namely what hindereth and keepes it backe at this present time untill the time which God hath prefixed According to the opinion of the most ancient Doctors of the Church we must understand it to be the Roman Empire whose subsistencie stayed the manifestation of Antichrist he being to build his tyrannie upon the ruines thereof Revel 13. 1. 11. 17. 9 10 11. and therefore the Christans in former times praied for the lasting of the Roman Empire though it was most cruell because after that they looked for a worse V. 7. For he gives a reason why he said that it was kept backe for even in those daies the Apostle saw in Spirit the first roots and foundations of the kingdome of Antichrist growing up which notwithstanding he doth not specifie peradventure he meanes the excesse of reverence given to the great City even in things belonging to Christianitie which in time would grow on to meere idolatrie and slavery See 1 John 4. 3. The mystery namely that great designe and wicked worke of usurping Christs dignities over his Church under the maske of piety and Christian Religion Rev. 13. 11. and 17. 5. 7. yet quite contrary to the Gospell which is the true mysterie of pietie 1 Tim. 3. 16 Worke it begins to frame and insinuate it selfe into the spirits and minds of men He who namely untill that the Roman Empire successively held by particular persons doe fall to decay It being evident that the degrees of the falling of the one have been the degrees of the exaltation and establishment of the other V. 8. Shall consume by the efficacie of his truth he shall overthrow the falshoods cunnings and practises thereof and shall give it a deadly and incurable wound which seemes to have a relation to what is spoken Rev. 14. 6 7 8. Shall destroy of this
all manner of persons even for Kings and Princes Of the decency and modesty of women in their clothing and of their silence in holy Assemblies But especially of qualities required of Bishops and other Ecclesiasticall persons Then he proceedeth to foretell by divine inspiration the horrible corruptions which would befall the Church in insuing ages as well in doctrine as in manners exhorting Timothie to forewarn the Church and cause it to beware of those accidents giving him also divers particular instructions as of sincerity and discretion in pastorall censures of chusing men for severall degrees of Ecclesiasticall Offices of admonishing the rich that they should not trust nor set their hearts upon riches but imploy them in charity and Christian communication to redargue false Doctors and their avarice and to endeavour to persevere in all contrary vertues Finally this Epistle is a gathering together of Precepts necessary for Pastours as well to preserve a good form in the state of the Church in their times as to leave it well established after them and withall to prepare themselves for greater combats and strengthen them against dangerous scandals untill the end of the world CHAP. I. Vers. 2. MY own the Italian my true whom I have intrusted with a fatherly care in the faith of the Gospel and who also conformeth himself to my precepts by a loyall profession and observancy and by an enterchangeable affection and bond towards me see 1 Cor. 4. 17. V. 4. Fables he seems to mean the Jews fabulous histories which at the first were composed for allegories and afterwards were beleeved to be true whereunto that nation hath at all times been much given Endlesse whereof there can be no certain nor finall resolution had as they have no certain foundation and therefore are like Labirinths without any issue Genealogies it is likely that he â—â—xes those curious and scrupulous searchings after Jewish Genealogies and chiefly after those which concern Christs birth about which there were great controversies in the Church for Herod having burnt all the publike Records in which they were preserved to extinguish all manner of proofs of Davids issue many either by tradition or by their particular memories did 〈…〉 e some with much uncertainty And though Saint Matthew and Saint Luke had gathered what was certain thereof yet these curious persons would not content themselves therewith Then edifying rather then instruction confirmation or advancement in the knowledge love and service of God the onely foundation whereof is faith in Christ contrary to all vain and ambiguous questions V. 5. The end against these Jewish disputations which bred controversies and divisions the Apostle sheweth the true use of the Law in beleevers and regenerate men A pure namely sanctified by the holy Ghost by means of a lively faith in Christ. V. 7. To be that is to say to seem so and to be held for such V. 8. Lawfully according to Gods order and intention which is that sinfull man might thereby learn lively to acknowledge his sin and condemnation to flâ—e unto the remedie of grace in Christ Rom. 3. 20. and 7. 7. Gal. 3. 24. And that the regenerate man may take it for a rule of all his actions a curbe to his will and a guide to his life and neither of them to found their righteousnesse or subsistencie before God upon it nor the observation of it which is in Christ alone V. 9. That the Law he sheweth that contrary to the opinion of those false Doctors the Law as it is composed of so many threatnings forbiddings and other rigous doth carry a certain proof with it of mans perversnesse whereby it is evident that he hath no naturall disposition or voluntary inclination to fulfill it for otherwise he would apply himselfe thereunto of his own proper motion as beleevers and those who are regenerate by Gods Spirit do who having the habit of righteousnesse in themselves as an inward and living Law have no need of the terrour thereof and also being justified in Christ are freed from the curse of it seeing that a Soveraigns sentence given in the behalfe of one stayeth and endeth all Actions of the Law which tend to accusing or condemning him Lawlesse he names certain grievous sins not but that the Law condemns all others even the least but onely to reprove those hypocrites who were so zealous of the Law and the righteousnesse thereof and yet were stained with most horrible vices see Rom. 2. 21 22. V. 10. Men ste 〈…〉 rs or plagiaries namely such as stole away or received other mens servants Or bought and sold or held for slâ—ves such as were free men Liersâ— the Italian false witnesses the Greek word indeed signifieth plain liers but because the other sins which are here mentioned are of of a more grievous kinde it seems that it must bee here taken for such as lie in bearing witnesse in swearing and publike actâ— c. To sound namely to the pure doctrine of the Gospel which doth not derogâ—â—e one whit from the rigour of the Law in condemning of sinne but doth rather authorize and confirm it Matth. 5. 19 21. Rom 3. 3. V. 11. The glorious Gospel the Italian To the Gospel of the glory namely the Gospel which is altogether glorious and divine as well in splendor of truth as in power and efficacy of Spirit to discover and condemn sin see 〈◊〉 Cor. 3. 9 18. and 4. 4. The end of the Apostle is to shew that for thiâ—â—se of the Law to condemn wicked men there was no need to recall the Law of 〈…〉 ses and the discipline thereof seeing the Gospell did fully perform that office and he a true Apostle more then the false Doctors his adversaries V. 12. Inable me the Italian strengthned 〈◊〉 that is to say By whose power and vertue the Gospell worketh so powerfully He counted me that is to say Hath honoured me with a charge in which faithfulnesse is required above all things which he knoweth to be in me because he gave it me and preserves it in me by his grace 1 Cor. 7. 25. V. 13. Mercy my sinne hath not been irremissible as theirs that sin against the holy Ghost fighting knowingly and wilfully against divine truth which is known and sealed in the heart Mat. 12. â—1 Heb. 6. 4. and 10. 26. Ignorantly by a false zeal without knowledge see Acts 3. 17. V. 14. With faith he opposeth his faith to his former incredulity and his love to his crueltie see 2 Tim. 1. 13. Which is in this love of mine is spirituall and an effect of my communion with Christ. V. 15. Came into that is to say Hath taken humane flesh upon him V. 16. In me first namely before any of those who beleeved through his ministery or soveraignly and excellently V. 17. Onely wise he seems to have an especiall relation to Gods providence who had so miraculously brought to passe the work of his conversion V. 18. To the prophecies they were speciall
divine revelations inspired in the Prophets of thâ—se times by which God signified unto his Church the calling of such and such persons to his ministery as Acts 13. 1 2. 1 Tim. 4. 14. By them being by God and them assured of thy calling and that his grace and blessing will accompany thee Warre that is to say That like a souldier mustered under Christs banners thou mayest carry thy self faithfully and valiantly in thine office and set upon and destroy the devils kingdom and advance Christs V. 19. Faith namely sufficient knowledge full assurance and sincere profession of the truth of the Gospell Which some because they had a wicked will and heart God hath punished them taking away the Spirit of light from them that in the midst of the coâ—â—se of their vocation they might lose their faith and be drowned in errour and heresie V. 20. Delivered unto see upon 1. Cor. 5. 5 CHAP. II. Vers. 1. THerefore following the exhortation of chap. 〈…〉 of fighting the good spirituall warfare wherein the chiefest action and w 〈…〉 pons are prayer see Col. 4. 12. Supplications publike ones in the Church For all men without distinction of nation estate or condition V. 2. For Kings this seemes to be specified by reason of the 〈◊〉 opinion of some men namely that all civill order was prophane and that Kings were as so many enemies to God 2 Pet. 2. 10. Jude 〈◊〉 V. 4. Who will by as much as appears to us by his will revealed in the Gospell seeing he hath not by name excluded any nation or condition Matth. 28. â—9 though his secret will do make a distinction of his elect Matth. 29. 30. Acts 〈◊〉 48. Rom. 9. 11. and 11. 7. 1 John 2. 19. All men all manner of men of all nations and qualities V. 5. For there is the meaning is not That the cause of this indifferency under the Gospell is the unity of God the creator and preserver of all things and the unity of the Mediatour for the same cause might likewise have been under the Law for that depends upon Gods absolute will But the meaning is plainly That the time is now come wherein as all men do participate of the title of being Gods creatures and of the communion with Christs humane nature so God will have them particpate of his grace and of Christs benefit without any distinction of Nation or any outward qualities V. 6. Testified namely as he hath revealed this his Councell by the Gospell which he will have preached and testified by his servants In due time the Italian reserved by the proper termes that is to say which hath not been revealed in former times but onely now according to Gods decree V. 7. Whereunto namely to witnesse which In faith namely in the preaching of the doctrine of the Gospell and teaching the way to apprehend it which is faith or loyall and true V. 8. I will I do appoint it to be so by Apostolicall authority That men he means only males whom he onely permits to speak in holy Assemblies as well in publike prayers as other actions Every where and no more in the Temple of Jerusalem only as they did formerly Holy hands praying with that Ceremonie as was used of holding up the hands joyned with purity of conscience and works Without wrath see Matth. 5. 23. And doubting the Greek word may be understood either of contentions between men or of doubts and irresolutions of the soule for want of faith whereof the first hinders the exercise of prayer 1 Pet. 3. 7. the other the effect Jam. 1. 6. V. 10. Which becommeth the Italian as becommeth Others but with good works as becommeth men who professe piety V. 11. Learn in Ecclesiasticall assemblies V. 12. Authority no publike charge of Pastour or Doctor Over the man for it might have hapned that the husband might have been of the wives audience if she had spoken in the Church with censures severe admonitions and other acts of the holy ministery V. 13. For Adam the first man was not created for the first woman nor by her but contrariwise and therefore Gods first order must be observed in the Church where God re-establisheth that which hath been confounded and brought out of order by sinne V. 14. Deceived namely immediately by the Devill neither doth the story say that he was deceived by Eve but onely that he received the forbidden fruit from her and did eat of it see Gen. 3. 6. Was in the the Italian was the cause of that is to say Induced Adam to sin whereby for a punishment she was made the more subject to her husband Gen. 3. 16. V. 15. She shall though in the bringing forth of children and in the subjection to the husband God have imprinted the markes of the punishment imposed upon the woman whereby it might seem that amongst women there were no salvation but onely for them that are married yet by Christ all condemnation is taken away and these corporall evils do no way hinder the work of grace If they continue namely women in generall Sobriety the Italian honesty or modestie or temperance CHAP. III. Vers. 1. DEsire namely if he be moved by a holy and sincere affection to consecrate himself to God in the service of the Church and therein imploy those gifts which he hath received from him V. 2. Blamelesse that is to say Not infamous for any publike or offensive blame or vice nor stained with any equall qualitie incompatible with that holy office The husband that is Not married to two wives at once according to the inveterate abuse amongst the Jews nor hath not a concabine and a lawfull wife according to the licenciousnesse of the Gentiles nor hath not married a second woman after he hath put away the first without any lawfull cause V. 3. Not greedy of or not desirous to make any dishonest gain V. 4. Gravity in the father or reverence in the children V. 6. A novice namely one newly come into the Church and not yet sufficiently instructed and confirmed in the Christian faith He fall into he make not himself guilty of that sinne for which the Devill hath been condemned and rejected of God namely of pride for having a sacred office and divine dignity see 2 Pet. 2. 4. Jude 6. V. 7. He must have that those who are not members of the Church may have cause to speak well of him being witnesses of his holy and laudable conversation The snare namely in some occasion of infamy to his own person of prejudice to his ministery and of blemish to the profession of the Gospell through the deceits of the Devill V. 8. Double tongued speaking sometimes one thing and sometimes another or meaning one thing and speaking another a vice contrary to the simplicity required in good Deacons Rom. 12. 8. in whom there ought alwayes to bee a perpetuall agreement of words and of acts of true charity V. 9. The mystery namely the sacred Doctrine of the Gospell
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly
habituated in all active and passive vertues V. 3. In hebavionâ— under this word is comprehended the habit behaviour gestures and all outward actions V. 5. Be not namely by unbeleevers who doe impute the vices of the persons to their doctrine and religion See Rom. 2. 24. 1 Tim. 6. 1. V. 8. Sound not infected with any falshood corruption or perverse affection altogether framed to edifying according to the truth 1 Tim. 6. 3. He that is of the Italian the adversary that is to say every enemy of the Gospel or the divel who is the chiefe of them all V. 9. In all things which belong to the lawful duty of servants See Ephes. 5. 24. Col. 3. 20. V. 10. The doctrine which they professe which profession is honoured by the good effects which it produceth in them V. 11. That bringeth which is to eternall salvation and redemption Others the saving grace of all men hath appeared To all men without distinction of Nations as formerly and of conditions for as wel may the bondman be happy as the Lord and the Lord be religious and pious as wel as the bondman V. 13. Blessed that eternal happinesse which hath so fervently been desired and hoped for of all the Church V. 14. Peculiar that should be as it were his treasure and jewel V. 15. With all authority in Gods name according to his Word and Will CHAP. III. Vers. 3. FOr we he gives a reason why beleevers should be mild and loving namely because the Lord hath shewed abundance of mercy to wards them being most corrupt and most wretched Or generally because that is to the end of their redemption V. 5. By the washing using the meanes of baptisme made effectual by the inward operation of the holy Ghost which applieth the blood of Christ for expiation of sinne to the beleevers soule whereby he is made a new creature in righteousnesse and holinesse V. 6. Through Jesus who hath acquired all those gifts for his Church and hath all the fulnesse of them in himselfe and likewise is the onely dispenser of them as head of the Church V. 7. Being justified that is to say absolved from the guilt and punishment of sinne and reputed righteous through Christs righteousnesse imputed unto us by grace According to or through the hope which makes this fruition of happinesse as present to us Rom. 8. 24. V. 8. Be carefull to maintaine the Greek terme signifieth to employ ones selfe carefully in a thing as if it were his particular worke and charge V. 9. Avoid or suppresse as 2 Tim. 2. 16. About the Law especially the ceremoniall Law V. 10. An hereticke an obstinate maintainer and sower of erroneous doctrines contrary to the ground of saith Admonition this word comprehends instruction the resolving of doubts the necessary confuting of errours charitable exhortation both publique and private Reject take not the paines to dispute with him any more hearken no more to his replies and objections and by vertue of thy publique charge excommunicate him and likewise in ordinary conversation hold him as one that is prophane and cut off from the body of the Church Rom. 16. 17. 1 Cor. 5. 11. Gal. 1. 8 9. 5. 12. 2 Thes. 3. 14. 2 John 10. V. 11. Subverted desperate and utterly perverted in understanding and wil as concerning matters of faith as a building which is ruined from the very foundation Condemned convinced by his own conscience V. 12. Nicopolis there were many Cities of this name in divers Provinces here it is likely is meant that of Epirus or Albany V. 13. Bring provide that they may have company and be fitted with all things necessary when they come away from thee The Lawyer namely of the Jewish law but converted to be a Christian See upon Matth. 22. 25. V. 14. Ours also namely the Christians who ought therein to imitate the Jewes most carefull observers of these duties towards people of note Unfruitfull he cals the workes of charity so they being sweet and profitable effects of faith and of the faithfuls regeneration Phil. 1. 11. 4. 17. V. 15. In the faith namely in the communion of faith in Christ as members of the same body Or loyalty Of Macedonia or of Albania or Epirus which depended also upon Macedonia and was comprehended under it THE EPISTLE OF St. PAUL THE Apostle to PHILEMON ARGUMENT ONesimus servant to Philemon who was as it is likely one of the Pastors of the Church of Colosse was runne away from his Master for some deceit or theft and afterwards upon some unknown occasion came to Saint Paul to Rome by whom he was instructed and converted to the Christian faith and had served him some time And the Apostle sends him backe with this Epistle to his master whom in a most hearty manner he reconciles to Onesimus and intreats him that he may with his leave and good will retaine him to be his houshold servant Vers. 2. IN thy house namely in Philemons house V. 5. Hearing this is the cause of the thankes which he had given him in the former verses as in the sixt verse is contained the end of the request Toward all this hath a relation to his charity V. 6. Communication namely the faith which thou hast common with other members of Christ may be lively and bring forth more and more its true effects whereby thou Philemon and all the rest of you to whom I write may duely acknowledge â—â—d give Christ the honour for all the good things which you professe through his benefit V. 7. The bowels thou hast relieved and assisted the faithfull with such a hearty love that besides the corporall assistance their hearts and spirits have been comforted and rejoyced V. 8. In Christ namely by my apostolicall authority which I have from Christ in his Church V. 9. Such a one namely an Apostle and Superiour to all the Ministers of the Church of inferiour degree The aged in the quality of a meer pastor of the Church in which I acknowledge thee to be my fellow vers 1. and as thou are such I treat with thee by way of intreaty A prisoner which should the rather incline thee to grant my request V. 10. My sonne of whose conversion and regeneration I have been the instrument having first instructed him in Christian doctrine 1 Cor. 4. 15. 1 Tim. 1. 2. V. 11. Unprofitable an epithite of an evil servant Matth. 25. 30. Luke 17. 10. that is to say negligent good for nothing disloyall an evil liver Profitable because that he may by thy consent doe me that service which thou shouldest and wouldest personally do if thou wert present v. 13. V. 12. Mine owne bowels namely my most deare and most tender child V. 13. In thy stead See 1 Cor. 16. 17. Phil. 2. 30. Of the Gospel In which bonds I am bound for preaching of it V. 14. Thy benefit namely of granting me thy servant Of necessity as it would have seemed to have been if I had kept
to God Some referre it to an ancient custome of laying on of hands on them who having beene already baptized in their inâ—ancie made confession of their faith when they were come to the age of discretion in â—igne of confirmation in their baptisme Eternall judgement when the Sonne of God shall give judgement either to eternall death or life V. 3. This will we doe I hope with Gods grace and help we shal all doe so V. 4. For it is he gives a 〈◊〉 of the exhortation of the verâ—â—â— shewing that through the neglect and contempt of putting ones selfe forward in the faith man by little and little wil lose it altogether and will let the gift of the Holy Ghost be altogether extinguished and fall into universall 〈◊〉 which is a sinne to death and 〈…〉 Enlighâ—ned by Gods Word and by some â—eame of the holy Ghost which notwithstanding through their vice hath not peâ—â—â—â—rated so farre as to transforme them and regenerate them wholly to the divine image as the elect are 2 Cor. 3. 18. 2 Pet. 2. 20 21. Have tasted have felt some transitory comfort peace and joy of Gods grace offered by the Gospel and received of them by a certaine shadow of faith for a time Matth. 13. â—1 John 5. 35. Of the holy Ghost of which all those that are lawfully baptized doe receive some gift according to Christs poâ—iâ—e Matth. 3. 11. Acts 2. 38. seeing that no man without it can say Jesus is the Lord 1 Cor. 12. 3. but the Elect onely receive that of true and entire regeneration V. 5. Have â—â—sted have had a sleight and superficiâ—ll participation of it with some delight but have noâ— wholly digested it noâ— are fully nourished and 〈◊〉 with it The good namely the sweet and saving promises of grace in Christ oppoâ—ite to the words of the Law which to a sinfull man are a ministery of death Rom 4. 15. 2 Cor. 3. 7 9. The powers the wonders and the glorious power of Christs spirituall raigne the time of which before his comming was called the World to come Heb. 2. 5. V. 6. Full away not by some particular sin of humane frailty but by an intire volâ—â—tary apostaâ—ie and renouncing of the faith doe returne to the state of spiritual death and totall separation from God as they were before their vocation See Jude 12. Seeing they he shewes the impossibility of such apostata's repentance for they killing Christ maliciously and with an igâ—ominous contempt as oâ—â—e shoulâ— say who began to live in them by his Spirit 〈◊〉 〈◊〉 20. 4. 19. doe make themselves accessary of Judaâ— and the Jewes sinne which crucified Christ which misdeed was by the Lord himselfe declared to be irremissible Matth 26. 24. John 8. 21. 17. 12. To open shame for this spirituall death hath this resemblance with Christs Crosse that as it was accompanied with the dâ—râ—sion and scoâ—ne of his enemies so in the other the apostate doth expose Christ to the divels ignominy as having overcome him and driven him out of his possession V. 7. For the earth as the earth which is well â—aâ—ured and watered with raine is answerable thereunto by 〈◊〉 with good plants and the more it is bettered by art and care the more fruitfull it is made by Gods blessing And contrarywise that whose boldnesse makes the labour which is taken about it to prove vaine and the raine that fals upon it to doe no good is at the last forsaken as â—esperate Land and becomes either a horrid and accursed Wildernesse condemned to perpetuall drought or the plants which grow upon it are consumed by the fire being good for nothing else So man that is manured by Gods Word and watered by the gifts of his Spirit if he doe beare fruits of regeneration receiveth confirmation and encreâ—ses of Gods graces And if he doe the contrary God doth reject him and takes away his gifts from him and doth reserve him for everlasting punishment Matth. 25. 29 30. V. 8. Is rejected is desperate in its malignity â—nd abandoned as of no value V. 9. That accompanie namely by which one doth assuredly come to salvation which make no interruption in the course of meanes thereunto and are as in the linke and seâ—uel thereof V. 10. For God that is to say the hope which I have of you is founded upon God who according to the truth of his promises will reward your first workes with the confirmation and encrease of his grace and vertue to keepe you from this danger and to accomplish your salvation See Phâ—l 〈◊〉 12 13. Your worke namely all your good workes brought forth by the root of a true and lively faith Toward 〈◊〉 name namely towards himselfe in the person of those who call upon his Name and for the love of him see Matth. 10. 41 42. 25. 40. V. 11. Tâ— the full the meaning is that as they have begun so they should pâ—â—severe unto the end that they may be fully assured and confirmed in the hope of eternall goodâ— V. 12. Of them namely of constant beleevers who by faith have been made the children of God and in this quality have obtained the heavenly inheritance by means of perseverance V. 13. For wâ—en he proveth by Abrahams example who was the father of all beleevers and the depositary of the promises of grace that they are indeed most firm but yet that the accomplishment of them is obtained by faith and patience See Rom. 4. 〈◊〉 18. Gal. 3 7 9. V. 15. He obtained namely he is come to the heavenly inheritance by the righteousnesse of faith which is the true blessing of God Gal. 3. 6 8. and God hath endlesly encreased his spiritually progeny Rom. 4. 13 18. of which things the temporall blessings promised him by God were but onely figures V. 16. For men he sheweth that Abrahams faith could not be frustrat of its expectation being grounded upon Gods promises confirmed by an oath to which if there be credit given amongst men because God is called as a witnesse and a Judge how much more ought we to beleeve it when it is made use of by God himselfe from whom depends the vertue of all oathes For confirmation namely an oath being taken for a sufficient proofe in a doubtfull and an unknowne case upon which the Judge groundeth his judgement V. 17. More abundantly besides his Word and promiseâ— Unto the â—eires namely to his spirituall children comprehended in Abrahams holy posterity according to the faith who were also to be heires of the everlasting goods as Abraham was see Rom. 4. 16. Confirmed it bound himselfe and gave assurance thereof by himselfe Or made use of an oath therein V. 18. By two namely by the word and the oath Who have sâ—ed who have â—â—â—ely forsaken the world and the rest of our Nation Actâ— 2 40. to come into the Church as a place of safety as Abraham came out of his Countrey and from his kindred V. 19. As an
Sinnes for punishment and reformation whereof the Lord hath punished him with sicknesse V. 20. Shall save that is to say Shall be the instrument of another mans salvation and of grace for himself because that the Lord will reward this his charity by a more expresse and abundant feeling of his pardon towards him who peradventure is laden with many sinnes see Rom. 11. 14. 1 Corimb 9. 22. 1 Tim. 4. 6. ⧠THE FIRST EPISTLE generall of St. PETER the Apostle ARGUMENT THis Epistle containeth three principall heads the first is a large representation which the Apostle makes to the Iews which were turned Christians of the inestimable benefit of redemption and salvation which having been destinated for them from everlasting was acquired and accomplished by Christ and communicated by the Gospell and possessed by them in the hope of everlasting life and glory The second is a strong perswasion to the fruits of faith and holinesse of life as well in the generall calling of all beleevers as in the particular callings of each person and condition The third is a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith and of the Name of Christ. CHAP. I. Vers. 1. TO the namely to the Jews dispersed out of their own countrey into those Provinces and converted to the Christian faith V. 2. Elect separated from the world by Gods effectuall calling which is the execution of the eternall election The foreknowledge the Italian preordination the Greek foreknowledge that is to say A decree made by Gods knowledge and judgement Rom. 8. 29. Through sanctification sanctifying you really by his Spirit to whom it belongs to make Gods vocation firm and effectuall 2 Thess. 2. 23. Unto obedience that by faith making you obedient unto the Gospell you may be partakers of the benefit of the Lords death for the remission of your sinnes Or he declares the two ends of the beleevers vocation which are the justification in the blood of Christ and the new obedience through the sanctification of the Spirit V. 3. Unto a lively hope namely to conceive a lively still growing and operating hope of celestiall goods by meanes of the spirituall regeneration which is the true seed and pledge of eternall glory By the resurrection namely by vertue of Christs resurrection which is the fountain of regeneration Rom. 6. 5 11. Coloss. 2. 12. and likewise the foundation of our future glory 1 Cor. 15. 18 20 21. Ephes. 2. 6. V. 4. To an inheritance to gain us the right unto it and make us capeable thereof as being made the children of God Incorruptible by these titles he sheweth How that as celestiall goods are everlasting and without any impurity of sinne beleevers ought likewise to be such by the gift of the holy Ghost which causeth them to put off these two qualities namely of sinne and finally also the weak conditions of a sensuall life see 1 Cor. 15. 50. V. 5. By the power by his power which onely works effectually in this defence against all assaults and deceits of the enemies John 10. 29. and is lent man by meanes of a true and lively faith Are kept that is to say Preserved against all dangers of losing their salvation John 17. 11 12 15. Jude 1. Unto salvation namely to be made possessours of the chief end and perfect fulnesse of it V. 6. Wherein namely in the certainty of this inviolable safegard of God and in the earnest which he hath given you of the promised salvation by means of your regeneration If need be whereby the necessity of God will must impose upon you the Law of â—â—voluntary obedience Temptations that is to say Trials and exercises of afflictions Iames 1. 2. V. 7. The triall namely your faith well tried and standing to any souch Might be found before God V. 9. Receiving having even in this very world the first fruits of the fruition of salvation after which undoubtedly shall follow the fulnesse thereof V. 10. Have enquired by a fervent desire and expectation That should come the Italian that is come or that was received for you or which was to be communicated unto you V. 11. Of Christ which is that Spirit by which all the Prophets were inspired and have spoken and which proceeds from the Father and from the Son and whose gifts presence and power have at all times been dispensed by Christ head of the Church and supreme Prophet of it see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19. V. 12. That not namely that they foretold and preached the mysteries of the Gospell the full manifestation and fruition of which should not happen in their times but in ours With the holy Ghost that is to say Being inspired by it Which things that is to say Which things are so admirable and excellent that the full knowledge thereof is much desired and is wonderous amiable even to the very Angels who cannot be satisfied with the contemplation and the height thereof with extreme wonder and rejoycing V. 13. Wherefore namely seeing you are come to that holy and so much desired time see Rom. 13. 11. 2 Cor. 6. 2. Gird up being continually free from worldly cares and affections and prepared for the race and voyage of the heavenly vocation a terme taken from travellers of those dayes in which they used to gird up their long garments that they might be the more fitting and ready for travell but particularly it is taken from the Israelites when they came out of Egypt Exod. 12. 11. V. 15. Hath called you to unite you unto him which cannot be done unlesse you be holy as he is Psal. 5. 4. V. 17. Of persons namely of their outward qualities of titles shew or condition but looks onely to the reality of true holinesse and obedience Of your journeying namely this present life which is an absence from our true heavenly countrey In fear with all reverence care and heavenly humilitie V. 18. That ye were not and consequently that so great a gift requires an equall gratitude From your vain from your unfruitfull works of darknesse Ephes. 5. 11. and from all false doctrines and religions V. 19. As of a namely who is the substance and the truth of that figure of the Paschall Lamb by whose blood the Israelites were delivered V. 20. For you namely for your salvation V. 21. By him Christ manifesting the Father unto us by his word and creating faith in us by his Spirit and also he only having made him propitious unto us that we might put all our confidence in him That your he saith so because that by Christs exaltation the Father sheweth that he is pleased with us which would not be if Christ had remained dead 1 Cor. 15. 14 17. and also because that being fulfilled in the head we are certain that it shal likewise be so with the members and because that Christ ascended into Heaven he makes intercession for his beleevers to
servants see Heb. 10. 29. V. 2. Their pernicious waies the Italian their lasciviousnesse namely their false doctrines and evill examples which loosen the reines to all manner of licentiousnesse of the flesh under the pretence of Christian libety v. 18. Jude 4. Others their perditions that is to say their pestilent doctrines The way namely the profession of the Gospell shall be exposed to shame and to the reproaches of the adversaries see Acts 19. 9 23. V. 3. Through covetousnesse namely under a faigned kind of speech framed to a shew of piety mildnesse and charity they shall endeavour to lay hold on your goods with the ruine of your soules V. 4. Cast them downe the Italian abissed them that is to say having first driven them out of their heavenly habitation into the lowermost parts of the world he keepes them there like prisoners chained up in horrible darknesse without any light of grace joy and happinesse untill that they be at the last day driven into everlasting torments see Matth. 8. 19. Luke 8. 31. Ephes. 6. 12 V. 5. A preacher namely who whiles he was preparing the Arke exhorted and admonished the world to turne to the Lord and desire a free forgivenesse of their sinnes through faith in the promised Messias which was the true righteousnesse by faith by which himselfe was righteousnesse Heb. 11. 7. V. 9. Knoweth how to deliver that is to say shall indeed deliver Out of temptation namely out of all calamities troubles and dangers by which he trieth those that are his Jam. 1. 2. Rev. 3. 10. V. 10. After the flying out into a liberty of committing fornication and all manner of lust as those libertine hereticks which did arise in those daies both did and taught of which heretickes Jude also speakes Government as well the publique government of Magistrates as the private government of Masters as a thing unfitting to be enduced by beleevers who are the children of God guided by his Spirit and by himselfe freed from the Law So did those false Doctors turne spirituall liberty which consisted in the free and willing doing of such things as one ought to doe into a licentiousnesse of doing whatsoever they would without any respect of honesty or regard of government V. 11. Whereas this is spoken because that though the Angels were Gods Ministers on earth to withstand the rage of evill Princes and to execute Gods judgements upon them and be also as Gods assistants and messengers Dan. 4. 13. 17. Zech. 1. 10 11. Yet we never find in Scripture that they did raile against powers or offer them any injury but did still with all respect leave the judging of their actions to God Greater in the excellency of their nature and height of their office above all the Potentates of the Earth Rayling accusation that is to say injurious which is undecent for any grave and holy action of justice which is by such excesses prophaned V. 12. Made to be taken whose ordinary end is to be taken and slaine by Huntsmen Which these false Doctors are like as well in their bruitish sensuality as in their unbridled licenciousnesse and in their unfortunate end Of the things that is to say they take liberty to speake evill of and defame such things as they have neither knowledge nor understanding in especially your unbeleeving Princes and Magistrates being not able to discerne how that in their office they may be Gods Ministers though in their persons and abuse of their offices they be his enemies Corruption namely in their wicked and abominable life and conversation V. 13. That count it that doe put their chiefe good and delight in pleasures of the flesh Spots of the Church and of holy assemblies in the communion of which they professe themselves to be Sporting themselves working in such sort by their frauds and deceipst that they through your bounties doe get meanes to live deliciously being called to your feasts and sitting there in the chiefe seats While they especially in the ordinary feasts of charity called Agape see 1 Cor. 11. 20 21. Jude 12. V. 14. Having shewing by their lascivious looks their inward burning lust That cannot who doe not onely commit some sinfull act through weaknesse or inconsideratenesse but have gotten a habit and make an ordinary practice of it Beguiling drawing people that are not well grounded in faith and piety to be companions in their misdeeds and to assent unto their doctrines With covetous to use all the snares and deceipts of covetousnesse for to gaine wealth V. 16. The madnesse through which blinded with madnesse he did strive to goe on against the will of God but by the miracle of the Asses speaking his presumption was abated and confounded Of the Prophet that is to say of the Soothsayer Num. 23. 23. or he is called a Prophet because sometimes he had true divine revelations Num. 22. 20 38. 23. 5. 24. 2. V. 17. Wels that is so say men who in truth and substance have nothing of that whereof they beare the name and likenesse Carried with there being certaine clouds which yeeld no raine but onely bring forth tempests and stormes So these men carried by the divell and by their owne passions doe not inspire the Church with any pure and saving doctrine but disturbe it with schismes partialities and heresies The midst namely the horror of internall punishments which are opposite to the glorious light in which the Lord dwelleth and of which he makes all those that are his partakers V. 18. When they speake using a lofty and proud kind of stile in their manner of teaching which is neverthelesse voyd of truth and of any vertue of Gods Spirit Through the lusts which they suffer to be committed under the shadow of Christian liberty Those that were namely your novice Christians who were as yet weake in knowledge faith and practice Cleane escaped the Italian a little escaped other coppies have it those which were really and truely c. That is to say true beleevers who may be shaken by such temptations but not over-throwne Or those who by professing the Gospell had taken the true way of saving themselves from the perdition of the world V. 19. Is he brought for according to the ancient custome prisoners in the warres were the Conquerours slaves V. 20. For if after he proves that those who after they have received the light of the Gospell doe againe fall into the former state of sinne are slaves to the divell and sinne without any redemption like unto prisoners taken in the warres because that by the said light and faith they have in some manner and for a time fought against the divell and have at last been overcome by him whereby he hath for ever possessed himselfe of them Matth. 12. 43. whereas they who are under the divels peaceable and quiet possession without any opposition of Gods Spirit and being out of Gods Church Matth. 12. 29. may be delivered from it V. 21. The way namely
conferred upon them by grace and is not their owne by nature and besides they can never have the full fruition of it in this life but do aspire thereunto by continuall progresse Cleanseth us this cleansing is shewed and felt by us by this undoubted triall of regeneration and sanctification the workes of the Sonne and of the Holy Ghost being inseparable and also by this progresse in holinesse the application of Christs blood is assured unto us for the remission of sinnes untill the end of our life Rev. 22. 11. V. 8. If we say the Gospell also teacheth us that during this life we are never quite without sinne whereby we have alwaies need of Christs blood V. 9. Faithfull for to obtaine the promises of forgivenesse and grace made unto those who with a true heart and lively feeling of their errors doe confesse them and by faith doe flie unto his mercie to aske forgivenesse for them And just that is to say benigne mercifull bountifull or loyall and just in keeping his promises See Rom. 3. 25. V. 10. We make him because that by his Law and word he redargues the whole world of sinne and in regard that his promises are but onely of grace and forgivenesse towards sinners and that they cannot produce their effect without confessing the sin whereby he that doth not confesse it makes them unprofitable as if they were false CHAP. II. Vers. 1. THe righteous whose perfect righteousnesse makes him exceeding acceptable to God to be our intercessor towards him and being imputed to us doth also gaine us his grace see Isa. 53. 11. Zeph. 9. 9. Heb. 7. 26. Eph. 1. 6. V 2. The propitiation namely the onely meanes and reason of it which is the other part of the office of Mediatour and the ground of the intercession Not for ours onely namely ours who beleeve already or those of the present Church Of the whole indifferently of all Nations and sorts of people that shall beleeve the Gospell V. 3. We doe know that is to say we have a certaine proofe that our faith in him is true if we be by his Spirit framed to new holinesse and obedience We know him namely by that lively and effectuall light which is nothing but faith John 17. 3. V. 5. The love that is to say Gods grace comes to its true marke and produceth its soveraigne effect as far as it may be in this world which is mans regeneration though it never be the absolute decree of perfection That we are namely in the spirituall state of our soules we doe subsist in his communion and being united to him by faith we live by his Spirit V. 6. He abideth namely that he is united to him in spirit and is engrafted into his body see John 6. 56. V. 7. No new namely concerning the holinesse of life He seemes to have a regard to that which some prophane and ignorant people did oppose that the first Apostles had more recommended faith and Christian liberty c. and not good workes so much From the beginning namely ever since the Gospell was preached The meaning is there was never any contradiction in the Evangelicall doctrin but according to severall occasions it hath been diversly dispensed against the Pharisees faith hath been exalted and against prophane Christians good workes have been pressed V. 8. A new that is to say though it be eternall in its substance yet it may be called new in respect of Christ who gave it and in respect of you that receive it of Christ in so much as he hath renewed the Law giving it towards his beleevers a new life and force by his Spirit to make use of it of you in that by him you have gotten that new quality of sonnes endowed with the Spirit of adoption to love the father and all the brethren in stead of the old qualitie of servants possessed with terrour without any bond of love neither towards God nor the one towards the other see Rom. 8. 15. 2 Tim. 1. 7. The darknesse there is a new day risen in Christ by whom all things are made new in the light of truth grace and power of the Spirit in stead of the former darknesse of ignorance of sinne of the curse and confusion of the divels Kingdome V. 9. Is in darknesse hath no part in this saving light but lieth still in the darknesse of his naturall corruption V. 10. He that loveth that is to say by true love the beleever keepes himselfe in the fruition and use of this divine light without renouncing it or putting it out in himself whereby he is alwaies securely guided in the course of his vocation without any danger of ruine V. 11. Is in darknesse that is to say he hath forsaken the light and hath againe engulsed himselfe in his former darknesses in which he goeth wandring all his life time after the lusts of it without any upright end or any direction of happinesse V. 12. Little children this is spoken to all beleevers Because your and therefore you are so much the more bound to the gratefulnesse of true obedience and you have the gift and power of being so by meanes of the remission of your sinnes For his Names sake even for the love of Christ himself such as he hath made himself known to be by the Gospel V. 13. Fathers now he distinguisheth the beleevers according to the diversity of their ages applying to each age the spirituall benefits correspondent to their properties in this life as the knowledge of ancient things which are past is befitting old men the strength for warre is sitting for young men Young children should know their fathers and mothers and cleave to them and shunne strangers Him that is namely the true everlasting God O Christ likewise everlasting as well in his essence as in his office and vertue Overcome the by faith which unites you with Christ and so makes you partakers of the benefit of his victory upon the divell John 16. 33. 1 Cor. 15. 57. 1 John 5. 4. and besides you follow the remainders of this victory in your selves Rom. 16. 20. Eph. 6. 11 13. V. 14. Abideth that is to say is strongly rooted in him by a lively faith V. 15. Love not have not your heart setled upon worldly things and doe not take in them the full content of your soule Love having these two properties the one to unite the lover to the thing beloved the other to produce in him a content and delight in the possessing of it make use of them as of instruments and be at all times prepared to leave them Unlesse by the world he meane all things which are contrary to Christs spirituall and heavenly Kingdome The love he cannot say that he loves the father because that Divine love cannot be divided no more then love in matrimony V. 16. Of the flesh he seemes to meane their irregulate desires whose roots and provocations are in the nature of man as gluttony lust
sinne nor fall away from the grace of God and from the light of his Spirit Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sinne through humane infirmitie 1 Iohn 2. 1. but he is preserved from habitude perseverance and from being given over to sinne which cannot befall one but onely by the totall extinction of the Spirit of grace He is born this gift of God is one of those that is without repentance and irrevocable Rom. 11. 29. V. 11. From the beginning namely of the preaching of the Gospell V. 12. Because that is to say Hee slew him partly through hatred occasioned by the contrariety of their behaviours and wills and partly also through envy because God was favourable to Abel by reason of his pietie V. 13. Marvell not seeing the world is still moved by the same Spirit as Cain was and that the same causes of hatred do last still V. 14. Because we love because that true love is the proper effect of a new and spirituall life 1 Iohn 4. 7. V. 15. Is a murtherer that is to say He sinnes against the commandement of not murthering which commandment God hath given not onely to the hands and outward actions but also to thoughts and to the will and besides hatred is alwayes joyned with a desire of taking away the object thereof Hath that is to say Hee hath no lively root nor beginning of it in him V. 16. Because he namely Christ. To lay down that is to say To love our neighbours even to that height if need require and our calling binde us to it V. 17. Shutteth up that is to say Taketh no compassion on him but sheweth himself hard and mercilesse towards him Dwelleth can he say that he hath the love of God rooted in his heart seeing that the love of God and the love of his children are unseparable Matth. 22. 38 39. 1 Iohn 5. 1. V. 19. That we that we are sincere and loyall and not hypocrites Or that we truly professe heavenly truth by which we are regenerated and guided in all our actions Iohn 18. 37. Shall assure we shall make our consciences confident to appear aâ— Gods judgement fearlesse of being convinced of any hypocrisie or of the breach of the condition which is annexed to his grace namely That we should use interchangeable love towards our neighbours being on the other side perswaded of our union with Christ by the effects of his Spirit Rom 8. 9 10. Iam. 2. 13. 2 Pet. 1. 10. V. 20. If our heart If our conscience though blinde erring and insensible in many things doth accuse us how much more shall God condemn us whose knowledge is infinite and penetrates even into the least and secretest motions of the heart and thoughts Iob 34. 22. Psal. 19 12. V. 21. Condemn us not of hypocrisie and contempt of God and of his law and of delighting in evill Have we that is to say We may with confidence present our selves before him being endowed with such qualities as he requires in us namely faith and a good conscience Heb. 10. 12. V. 22. Because this reason is not grounded upon the worth of works but upon the order established and the condition annexed to Gods promises and upon his own nature who cannot favour the wicked see Dan. 9. 18. Iohn 9. 31. V. 23. On the name that is to say In his Son as he hath declared himself in the Gospell V. 24. Dwelleth that is to say As hee holds himself united to Christ by a lively faith and perseverance so Christ never withdrawes his presence from him nor the influence and assistance of his Spirit CHAP. IV. Vers. 1. SPirit that is to say The doctrine propounded under the name of inspiration of the holy Ghost or Doctor that shall say he hath any such revelations But trie namely by the rule of Gods word with all care and diligence see Iohn 5. 39. Acts 17. 11. Rev. 2. 2. V. 2. Every Spirit that is to say every Doctrine or Doctor Confesseth that retains the pure faith and profession of Christs office and person which is particularly spoken in regard of certain hereticks which were sprung up even in those dayes V. 3. Is it insomuch as Christs person was already contradicted by those hereticks as the chief Antichrist was to fight against and usurpe his kingdom and domination V. 4. Of God regenerate and guided by his Spirit Have overcome ye have withstood those Doctors endeavours and actions and have persevered in faith and have convinced and confuted them Greater is he namely the Spirit of God which dwelleth and reigneth in you is more powerfull then the Devils spirit which worketh in the world John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12. V. 5. They as these hereticks are altogether sensuall and worldly without any lively light or Spirit of God 1 Cor. 2. 14. such is their doctrine also And the world namely sensuall men that are like unto them John 15. 19. and 17. 14. V. 6. We are we Apostles are indeed sent by God and instructed and directed by his Spirit and all our doctrines and motions proceed from him That knoweth that is truly enlightned by him in faith and sound judgement in spirituall things see 1 Corinth 14. 37. 2 Cor. 10. 7. Hereby namely by holding with Apostolicall Doctrine for the holy Ghost never varieth but is the same and alwayes agreeth in one thing and hee himself hath given that Doctrine for an everlasting rule to discerne true inspirations from false ones see Isa. 8. 20. V. 7. Is of God is a true and proper vertue belonging to all those that are regenerate and governed by the Spirit That liveth namely in God and according to God Is born that is to say doth shew himself truly to be such by proper perpetuall and infallible effects V. 8. Knoweth not namely that true and lively knowledge which transformeth a man into his image 2 Cor. 3. 18. Is love namely a God highly and infinitely loving and bounteous especially towards his elect and beleevers V. 10. Herein Gods love consists not in that we having loved him first hee hath enterchangeably loved us again with the like love but in that he hath prevented us with his love when we were his enemies V. 12. No man though God be invisible and incomprehensible to man in this life yet is he present and united with his beleevers by means of the Spirit of love which he granteth them whereby he brings forth in them the Soveraigne effect of his love which is to transform them to his own image vers 17. V. 14. And we have this depends upon vers 6. The meaning is we Apostles are faithfull witnesses of this fundamentall truth for wee speak as by sight namely by an undoubted certainty of Gods Spirit in spirituall things And by corporall sight in such things as could be apprehended by the senses having seen Christ in the flesh conversed with him seen his works
same truth of v. 6. V. 9. If we if in humane affaires we doe believe the uniforme and well agreeing testimony of divers witnesses much more ought we to beleeve Gods witnesse in which the three persons doe concurre For this is I speake thus because the whole Trinity hath testified and doth testifie this truth with is spoken of v. 6. V. 10. In himselfe that is to say sounding and imprinted in his heart by the Holy Ghost which dwelleth in him and certifies and puts him out of doubt concerning this truth A lyer because he doth implicitely reprove him of falshood judging him not fit to be believed though he be convinced in his owne conscience that these proofes and arguments cannot proceed from any but God V. 11. This life namely the causes foundation and originall of it V. 12. Hath the Sonne that is to say doth apprehend and possesse him firmely by faith V. 13. That ye have you have a right to it a beginning and first fruit an earnest and assurance of the accomplishment of it That ye may believe that ye may persevere increase and grow strong in faith V. 14. And this is namely if we doe truely believe V. 15. If we know that is to say Gods hearing ones prayer is not in vaine but alwaies accompanied with its effect V. 16. Which is not that is to say which shall not by certaine proofes appeare to be a sinne against the Holy Ghost by which man fals into everlasting death without pardon or remission And he shall give that is to say God shall pardon him and so free him from everlasting death V. 18. That wicked one that is to say he is in a manner defended against all his assaults so that he cannot give him any deadly wounds V. 19. Whole world namely the multitude of those that are out of Christs body and Kingdome Lieth as it were in a deepe puddle Or in a dead sleepe Or under the power and command of the wicked one V. 20. That is true the Italian that is the true namely the true eternall God John 17. 3. We are that is to say all true beleevers are engrafted into Christ by faith and are borne up and live in the union of his body Eternall life that is to say the onely author and fountaine of it and also the onely meanes to obtaine it ⧠THE SECOND EPISTLE OF St. IOHN the Apostle ARGUMENT SAint John writes this Epistle to a Christian woman of great account and very vertuous in which after he hath saluted her and commended her and her childrens piety he exhorteth her to persevere in love and in the sincere truth of the Gospell bewaring of Seducers and hereticks and avoyding all manner of communication with them Vers. 1. THe Elder a common name to all degrees of Pastours in the Church The Elect namely a true and beleeving Christian Or singular for vertue and piety V. 2. For the that is to say the foundation of which love of mine is the common faith lively planted and rooted in us by Gods Spirit V. 3. In truth that is to say producing in it two proper and inseparable effects of faith and love see 1 Tim. 1. 14. 2 Tim. 1. 13. V. 4. Walking namely who doe constantly follow the pure doctrine of faith and doe lead a life befitting the profession of truth in all uprightnesse and sincerity V. 5. And now I the aime and end of this mine Epistle is that you continually joyne true and spirituall love unto faith V. 6. In it namely in truth v. 4. V. 8. That we looke not that our former workes and whatsoever we have done and suffered for the Gospel be not debarred of its reward which is onely promised to them which persevere unto the end V. 9. Transgresseth the Italian revolteth the Greeke word is transgresseth but this general terme ought in this place to be restrained to apostasie from the Christian faith Hath not hath no part in his grace and spirit is not guided by him God is not his God V. 10. Receive him not abhorre and refuse to have any conversation with him for feare of being infected by him And to shew your zeale for the faith of Christ and to reprove the wicked one hold him for an excommunicate and interdicted person V. 11. Is partaker because he doth not condemne and reprove him openly he doth in part and by a collaterall way consent unto him and therein doth confirme the sinner Eph. 5. 11. V. 13. Amen this word closeth and sealeth up not onely the salutation but also all the exhortations of this Epistle ⧠THE THIRD EPISTLE of St. JOHN the Apostle ARGUMENT THe Apostle writes to a certaine man called Gaius whom he salutes and commends his faith and charity exhorts him to persevere and recommends certaine beleevers unto him And contrariwise blames the ambition perversenesse slaunders and inhumanity of Diotrephes and commends Demetrius VER 2. PRospereth that is to say is in a prosperous spiritual state in faith piety and other gifts of the spirit V. 3. That is in thee namely of thine affection zeale faith and loyalty in the profession of heavenly truth V. 4. My children namely my spiritual children begotten by my Gospel converted to the Christian faith by my ministery 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. 10. V. 6. Whom if he meanes some beleevers of other Chuches who going to St. John had been charitably entertained by Gaius and now upon their returne he doth againe recommend them unto him Bring forward under the name of this duty is contained all other kind of reliefe and assistance in their journey After a godly sort the Italian according to God that is to say according to Gods command or according as it ought to be done amongst beleevers and children of God V. 7. For his Names sake to professe his Gospel freely and for his service Taking nothing forsaking all their goods and meanes V. 8. To the truth for the upholding and advancing of the Gospel yeelding all favour and assistance to such as are converted V. 9. Unto the Church namely to that Church whereof Gaius was a member or one of the Pastors And it is likely that Saint John had written to recommend the same brethren or some other such as these were and that his recommendation tooke no effect because of Diotrophes his malice who was one of the Pastors of it V. 10. Casteth them out he excommunicates and banisheth them out of the company of beleevers and out of their assemblies V. 12. That our that the commendations which we give are not in the vaine way of flattering but in truth of approbation V. 14. By name the Italian one by one that is to say not all in generall but every one by name THE GENERALL EPISTLE OF St. JUDE the Apostle ARGUMENT THis Epistle is a summary of the second of Saint Peter as there are many holy bookes which seeme to be taken out of divers other Writers The end of it
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
the Italian I saw that is to say a second vision was presented unto me and at the first appearing of it I was ravished into a Propheticall extasie Now untill the end of the eleventh Chapter these visions seeme to represent the heavenly archetypes of Gods counsels concerning the state and chances of the Christian Church and from the twelfth forward the execution of them upon earth V. 2. One sate by that it is not here said that he had the likenesse of asonne of man and by Revel 5. 6 7. 7. 10. he sheweth that in this place we must understand it to be God the Father V. 3. A Jasper to represent his majesty and glory but without any image or figure V. 4. Foure and twenty an image or representative of the Church brought in here as gathered up into Heaven and made partaker of Christ her heads glory Revel 3. 21. and represented under the forme of the Rectors and heads of the earthly Jerusalem anciently composed as the Jewes relate it of foure and twenty Elders or heads of the foure and twenty quarters or high streets of the City over which was the Governour for the King who made the five and twentieth whereof some tract is seene Ezek. 11. 1 In white a signe of glory and most perfect heavenly purenesse see Rev. 3. 4 5. V. 5. Seven answerable to the seven Lampes in the Golden Candlesticke in the Temple see Exod. 25. 37. Zech. 4. 2. V. 6. A Sea a figure of the Heaven of glory represented by a Sea for its greatnesse and plaine extent and of glasse for its purity and splendor Foure a figure of the Angels see Ezech. 1. 5. Full of to signifie the perfect light of knowledge and perpetuall vigilancy in service in the holy Angels see Dan. 4. 13. 17. V. 8. Within namely under those wings V. 10. And cast in token of acknowledgement that all the glory which they have is Gods meere benefit and that they enjoy it onely to exalt his for ever V. 11. Thou art worthy that is to say to thee it belongeth to set everything under thine obedience as every thing hath its being from thee which is especially verified in Christs spirituall Kingdome Rev. 5. 12. and shall be accomplished in the Fathers everlasting Kingdom 1 Cor. 15. 24. CHAP. V. Vers. 1. A Booke a figure of Gods everlasting and secret decrees concerning the state and condition of his Church which decrees none knoweth but onely the Sonne who hath the full knowledge of them as true God with his Father And likewise it belongeth to none to declare them but onely to him who alone hath charge from the Father to reveale them as Mediator and great Prophet of the Church see Psal. 2. 7. Iohn 1. 18. 3. 32. 5. 19 20. V. 3. In Heaven by this enumeration nothing is meant but all the creatures in generall see Exod. 20. 4. Phil. 2. 10. V. 5. The Lyon namely Jesus Christ descended from Iudah according to the flesh to whom in spirituall truth belongeth the title of Lyon attributed to Judah Genes 49. 9. by reason of his soveraigne strength to overcome and destroy all his enemies Hath prevailed the Italian hath overcome that is to say hath obtained as in a triall more then any other hath overcome all difficulties and brought it to passe Or hath obtained in regard of his humanity this dignity of knowing all the fathers secrets and to unfold them by the combats which he hath undergone V. 6. In the middest namely betweene Gods Throne and the beast and the Elders A Lambe who represented Christ who by his death hath gotten that foresaid glorious title As it had been the Italian which seemed that is to say who bare in his glorious body the markes of his death and Sacrifice See Zech. 12. 10. John 20. 27. Rev. 1. 7. Seven hornes a token of Soveraigne power in Christ as King as the seven eyes are symboles of perfect know ledge in quality of Prophet V. 8. Harpes Instruments of praise which seeme more properly to belong to soules already glorified as the Vials full of odour are better referred to beleevers upon earth where the true place of prayer is as in Heaven is the place of thankesgiving For the whole Church as well Militant as Triumphant is here represented as yeelding her dutys to Christ. Which are that is to say which figure and signifie according to the ancient symbole Exod. 30. 1. V. 9. A new see upon Psal. 33. 3. V. 12. Riches namely the glory according to the use of the Hebrew tongue or all the treasures of wisdome and understanding Col. 2. 3. CHAP. VI. Vers. 2. A White Horse by Rev. 19. 11. it appeares that hereby is meant Christ carried upon the pure word of the Gospell conquering and overcomming the Kingdome of the Word and destroying his enemies Psal. 45. 4 5. Conquering beginning his victories even at his first comming out and prosecuting of them to the end V. 4. Another Horse by this may fittingly be meant the Roman Empire sorrell or red by reason of its continuall exercise in warres coveting the universall Empire of the world V. 5. A blacke Horse by this seemes to be meant the spirituall hunger after the bread of life which is the pure Word of God which after the ruine of the Roman Empire did much afflict the world A paire of Ballances as it were to distribute the bread by weight and proportion as they use to doe in great dearths see Lev. 26. 16. Ezech 4. 10 11. V. 6. A measure the Italian A Chenice the name of a measure which contained about two and twenty Ounces and the penny is the Drachme whereof eight make an ounce And so is signified a great dearth See thou hurt not that is to say this spirituall hunger shall notwithstanding be accompanied with great fleshly commodities and delights represented by Wine and Oyle which are not so absolutely necessary for mans life as Bread V. 8. A pale Horse by this may be meant Antichrist whose Kingdome is the death of the Church caused by violences privation of true practice pestilence of false doctrine persecutions of Potentates signified by the foure bodily scourges whence unavoydably followeth everlasting death Or simply are meant Gods judgements upon the World for the contempt of his word Over the fourth as indeed the kingdome of Antichrist seems to have taken so much part of the world V. 9. The Altar which in this vision appeared in Heaven before the Throne like the Altar of Incenses which was before the most holy place where Gods glory resided upon the Arke Exod. 30. 6. And this representation serves to shew that the soules of beleevers doe not appeare before God but onely by the intercession of Christ figured by those ancient perfumes Which they held having never forsaken it nor renounced it 1 John 5. 10. V. 10. How long a prayer not for any particular vengeance but of zeale to Gods justice and of desire
the fruits of the earth are come to full maturitie CHAP. XV. Vers. 1. THe seven namely the commission of putting them in execution V. 2. Of God that is to say divine harpes resounding the praises of God in a manner altogether heavenly V. 3. The song that which he sung after the utter discomfiture of Pharaoh in the red sea Exod. 15. 1. A figure of the triumphal song for Christs victories over all his enemies Of Saints the Italian Of nations other Texts have it Of ages V. 6. The seven A more particular description of the plagues of the world for the refusing of the Gospell touched in general Rev. 14. 15. CHAP. XVI Vers. 1. TO the seven There is great likelihood that these seven Angels with their vials which represent the reiterated executions of Gods judgements upon great Babylon are correspondent to those seven Rev. 8. 6. who had with their trumpets pronounced the sentence thereof in all these plagues there is a great deal of obscuritie impenetrable to any humane understanding clear it is that part of them are expressed under the figure of the ancient plagues of Aegypt by Moses V. 5. Of the waters namely that had commission to change the water of the rivers into bloud V. 12. The water it seemes that to describe the preparations for the last ruine of the spirituall Babylon he takes this circumstance from the taking of the ancient Babylon by Cyrus who turned away the waters of the river Euphrates and came into the City through the drie channell of it see Jer. 50. 38. and 51. 32. V. 13. Of the false Prophet according to some this may have a relation to Mahomet but most likely it is to be understood of that particular person that shall possesse the throne of the Empire intimated Rev. 13. 11. V. 15. Keepeth that is to say constantly and in a pure conscience retaineth the gift of faith by which he is clothed with my righteousnesse and covered with my Spirit V. 16. Armageddon the meaning of this word is very doubtfull peradventure he meanes that God will suffer his enemies to assemble themselves to make war against him to the end that it might befall them as it befell the Cananeans who were miraculously destroyed neer the waters of Megghiddo Judges 4. 15. and 5. 19 20. by meanes of which accident peradventure that place was anciently called Armageddon that is to say the discomfiture of Megghiddo Or this name was newly framed by the Holy Ghost for the same correspondencie V. 17. Saying that is to say the final sentence is given against the Beast presently shall follow the execution of it V. 21. Of a talent which was the weight of one hundred five and twenty pounds and twelve ounces see upon Exod. 38. 25. CHAP. XVII Vers. 1. THe great whore so is the spiritual Babylon and all her state called not onely for her idolatries and superstitions but also for her arts and practices with the Kings and Nations of the earth onely to satisfie her unsatiable covetousnesse of goods and honours see Isai 23. 15 17. That sitteth that is to say as the ancient Babylon was situated upon the great river Euphrates Jer. 51. 13. so the spiritual Babylon hath dominion over many People and Nations verse 15. V. 3. Into the Wildernesse the Italian into a Wildeinesse so seemes to be meant the state of the Church desolated by the foresaid damnable Dominion A Scarlet coloured beast which signifies the great City or state which is the seat of that great whore Of blasphemy that is to say usurping the titles which belong onely to God and to Christ see 2 Thess. 2. 4. Seven heads see v. 9. 12. V. 4. Filthinesse namely of the spirituall pollutions of Idolatry and adherence to her selfe to which she induceth the world stupifying it as by Witchcraft or by a love-drinke such as strumpets use to compound of abominable ingredients V. 5. Mystery it may be this sheweth that the following names ought to be understood mystically that is to say not in a litterall but in a figurative and spirituall sence see Rev. 11. 8. or that her whole state is a mystery of iniquity 2 Thess. 2. 7. that is to say A form of religious state which hath outward seemings clean contrary to her inward state As Gods mysteries have weake and corporall appearances in their signes but inwardly have their power and being altogether divine spirituall and heavenly this contrariwise hath a religious out-side but the inward being and end is altogether wicked and worldly Babylon named so figuratively for the oppression of the Church for its pride and for its pretence to the universall empire over all the world The mother that is to say The great mistresse of idolatries and arts to captivate and ensnare mens spirits into her love V. 8. Was for the Angel shewed that great City to Saint John in a vision no more as a heathen City but as the head of Apostasie And yet is because that the Roman Empire is in a manner revived by this second beast Revel 13. 11 12. V. 9. Here is that is to say in these things it is necessary to be enlightned by the Spirit of divine wisdom to understand them and to gather the fruit of instruction out of the revelation that is given of them Seven mountains this particular doth sufficiently declare of what place he notoriously speaks V. 10. Kings that is to say Divers forms of government which may be gathered out of Histories One is namely now at this present that I speak unto thee which was the Monarchiâ—all form of government And the other namely that other form pointed at Revel 13. 11 12. V. 11. The eighth the Italian an eighth King that is to say an eighth form in as much that though it be grounded upon the seventh yet it is by reason of its new absolute and infinite usurpation so far different that it is become as it were a new beast And goeth into that is to say I will in this vision readily shew thee her future destruction V. 12. Ten Kings he seems to mean the Kingdoms which are framed in the western parts out of the ruines of the Roman Empire whether he take the number of ten for a certain and definite number or whether he meane it for an indefinite number according to that which is said Dan. 7. 7 24. V. 13. These have that is to say all these kingdoms shall voluntarily submit themselves to the foresaid domination V. 14. Shall make warre namely by persecutions and oppressions of the truth and of the Church of Christ untill the time prefixed for their conversion vers 16 17. Shall overcome namely in the end the obstinate by destruction and others by a sweet spirituall subjection And they that namely his true Church which is as it were his armie by which and with which Christ spiritually fighteth against the powers of the world V. 16. These shall hate the Italian are they that shall hate
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
right according to Law ended controversies and punished exorbitancies V 23. The minstreâ—s they were certaine hired people which did play mournefull tunes at funeralls according to â—he custome of the Iewes 2 Chron. 35. 25. and of other Nations Verse 24. Is not dead In respect of mee and of my Dâ—vine power this death is but as sleepe I will revive her with my meere word as if she were but a sleep See Acts 20. 10. Verse 28. To doe this Namely to restore your eye sight unto you which was all their desire V. 30. See that See upon Matth 8. 4. V. 32. A dumbe either naturally dumbe and besides that possessed with an evill spirit or dumbe onely by the working of the evill spirit which possessed him Verse 34. Through the Prince Namely by Magicke art and by a covenant made with the chiefe of Devills called elsewhere Beelzebub by whose authoritie and power hee driveth out inferiour Devills Verse 36. Moved with compassion Not so much for their corporall labour in following of him as because hee knew them desirous to heare Gods Word which was not preached to them by their ordinary Teachers and Pastors V. 37. The harvest There are many who by the inward operation of the Holy Ghost are as it were already ripe and disposed to receave the Gospell and to be gathered into the Church as it were into the Lords barne V. 38. Send forth the Italian thâ—ust forth a terme which representeth Gods powerfull operation in stirring up and moving men to the painefull worke of the holy ministery See Jer. 20. 7. and also the necessitie which is imposed upon them of preaching the Gospell 1 Cor. 9. 16. and also the promptitude which is required therein CHAP. X. VER 2. APostles A Greeke word which sig 〈…〉 fied sent or deputed to doe some businesse Ambassadours So were the twelve called because they were to have no certaine abode and that their ministery was to be about the world as in a strange Country out of the Church to carry the Ambassage of Gods reconciliation and to gather his Elect together the first not onely in the order of the list as eldest and first called with Andrew Matth. 4. 18. but also as it should seeme in conduct and presidencie by the Lords owne disposing for the time they lived together for when they were separate there is no such thing spoken of and all without any superiority in degree and much lesse in domination is called by a sur-name given him by Christ Himselfe V. 3. Lebbeus Who is the same as is called Iudas the sonne of Iames the sonne of Alpheus Luke 6. 16. whos 's the Epistle is intituled of Saint Iude. It is thought that Lebbeus the Hebrew word and Thaddeus the Syriacke word are of one and the same signification that is to say a man of heart or of breast V 4. The Canaanite which is according to some of the Citie of Cana according to others it is the name of a Religion or Sect Namely of Zelotes or Zelautes as it is set downe Luke 6. 15. Wherewith the Hebrew Word may very well agree Iscariot it is not certainely knowne from whence this surname is taken Some interpret it a mercenarie Apostata Or the man that doth revolt or shall revolt â—or profit or for reward It may be he was so named by way of anticipation for his avarice which did appeare afterward Others a man of Cheriot a City of Juda Ios. 15. 25. V. 5. Goe not This and those things which follow are but onely concerning this mission or time they were senâ— Samaritans it was a mixture of Pagan Nations who after the captivitie of the tenne Tribes were brought in and seeled in their Country where they set up a false worship in the mountaine of Garzim See a King 17. 24 29. Iohn 4. 20 Whereupon it was but as a bastard Nation and held as Pagans V. 6. The lost That are in the way of perdition thorow their ignorance and by meanes of the false doctrines and evill conduct of their teachers Isaiah 53. 6. Ier. 5â— 6. V. 9. Your purses The Italian Girdles wherein anciently they carryed their money as in purses V. 10. Neither shooes In Saint Marke the Lord suffereth them to take shooes and a staffe in their hands Whereby it appeares that the meaning was plainely that they should speedily and freely take their journey without any pâ—eparation for to furnish themselves being sure that God would provide for all their wants being his Ministers V. 11. Is worthy That is to say prepared by Gods inward grace and vertue to receave the preaching of the Gospell with doâ—ilitie humility and a servent desire See 1 Cor. 3. 5. There with such a man yee goe the 〈…〉 namely out of that Citie or Castle V. 13. Returne Those desires and well wishings of yours being unprofitable to the house let them be as a witnesse before God of your zeale and good will V. 14. Shake off in token that you will have no communion with that Nation and also that Gods curse and vengeance shall bee powred downe upon them See Neh. 5. 13. V. 16. Aâ— Serpents See Gen. 3 1. the meaning is mix your simplicity and cleernesse of conscience towards me with warinesse towards men dâ— no man wrong and see that there be none done to you Provoke ye no man and keepe your selves from the worlds indignation by milde wayes retiring your selves and going away Finally beware of offering or suffering any violence which is incompatible with the true profession and preaching of the Gospell and if that both these vertues will not free you then remit your selves absolutely to God Harmelesse or sincere and innocent V. 17. But beware trust not nor associate not your selves with any that are against the Gospell suspect them alwayes for the hatred against the Gospell iâ— above all naturall or civill respects Beware therefore of them so farre as conscience and your vocation will suffer you Councels the Italian Consistories they were the Iewes Courts of judgement to whom it was permitted by the Romans to proceed against those who offended and did contrary to their law so farre as scourging but not to any capitall judgement nor punishment Mat. 23. 34. Acts 5. 40. and 22. 19. V. 18. For a testimony God shall suffer it and so dispose of it to the end that the Iewes who shall give you up and the Gentiles to whom you shall be given up may by your free confession of my name and truth have notice thereof and so be convinced and made inexcusable for their obstinacy V. 23. Flee ye quickly go into another place where you may performe your charge and doe not think it to be a lost labour to runne so up and down from place to place for in a short time I shall make the truth of my comming appeare Till the Sonne till it doth cleerely appeare especially to the elect that the promised Messiasis come in the flesh such sâ—all the power of
my Spirit be joyned to your preaching V. 25. The master me that am the Lord and true owner of the Church Heb. 3. 6. Beelzebub it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signifies the god or the Lord of Flies or according to some the driver away of Flies The reason thereof is uncertâ—â—â—e though some other Pagan Idols were so called Now the Iewes attributed it to the Prince of Devills Matth. 12. 24. by reason that all the ancient Baals were called devills Deut. 32. 17. Psalm 1â—6 37. V. 26. Nothing covered doe your offices freely and bee not affrighted for the worlds oppositions because that at the last the light of the Gospell shall breake forth and shall overcome all obstacles V. 27. In darknesse In particular and as it were in secret the house toppes which house toppes in those Countries were made flat like open terraces V. 32. Therefore for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world I say thus much more unto you shall consesse me shall make an open and free profession of beleeving in me See Rom. 10. 9 10. V. 33. Deny put him out of the number of mine V. 34. But a sword not by any naturall propertie of Christ or of his Gospell which contrariwise is the only meanes of peace betwixt God and men but by an accidentall consequence the devill and the world opposing themselves against Christ and his Kingdome and by reason of this deadly hatred violating all naturall and civill duties and respects V. 38. That taketh not that doth not dispose himselfe in a voluntary obedience and patience to beare those afflictions which God shall lay upon him as it were for his owne part in imitation of me who shall be crucified for the Church V. 39. That findeth that shall imagine he hath so well provided for the safety of his life and for his worldly commodities by renouncing the Gospell shall fall into everlasting death V. 41. He that receiveth He that thorow a spirit of Christian charity shall doe good to my servants and those that beleeve in mee by reason that they are such and not for any other civill or naturall or vicious respects shall be rewarded by me according to the diversitie of the persons to which hee hath done good more or lesse profitable to Gods service necessary for the Church and odious to the world A Prophet a minister and speaker of my word of a righteous man of a righteous and holy man and commendable for his spirituall vertues V. 42. Of these 〈◊〉 ones One of the ordinary members of the Church that is not eminent for any publike place noâ— noted for any singular qualitie and therefore contemptible in the worlds eye See Matth. 18. 6. and â—5 40 45. CHAP. XI VER 1. IN their Cities In the Cities of Galile of whence most of the Apostles were V. 2. He sent not for himselfe who was very certaine of the truth concerning Christs person Iohn 1. 29. but to assure his disciples thereof by Christs most effectuall word and presence V. 3. Art thou he namely the Messias which was promised to our fore-fathers V. 5. The blind hee seemes to send them backe to consider upon the prophesies Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his comming V. 6. That shall not that shall not have taken occasion to alienate himselfe from me by reason of my person seeming weake object and wretched in the respect of the world Nor by reason of my doctrine contrary to the fleshes understanding which bringeth tydings beareth along with it the crosse and tribulations 1 Cor. 1. 23. Gal. 5. 11. V. 7. Into the wildernesse where John the Baptist preached A Reed namely a thing of nought The meaning is did you goe by chance or to behold some worldly greatnesse or to heare the word of God from an excellent Prophet of his such a one as you beleeve Iohn was if it be so why doe you not give credit to the witnesse which hee hath boren of me V. 10. Before thy â—ace in Malachy it is my face but the sence is the same for the father hath appeared to the world in his sons person V. 11. A greater in dignitie of office and in clearenesse of doctrine of salvation shewing with his finger Christ already come and preparing the world to receave him Luke 1. 15 16. that is least every plaine beleever or servant of God in the state of the Church renewed by the Messias shall have more advantage then Iohn the Baptist hath had because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit spread abroad in greater abundance and vertue V. 12. The Kingdome Iohn hath begun to stirre up the desire of participating of Gods grace in the Gospell and that encreaseth and shall daily increase 〈…〉 ore and more by vertue of my spirit which brings forth strength of faith and fervency of zeale in mine elect in great number to come thronging into my Church to enrich themselves with the goods of it which in this is like unto a city taken by force where every thing is taken snatched up See Isa. 60. 4â—8 11 V. 13. For all Iohns prerogative above the precedent Prophets is that they have only foretold and described things to come but hee hath declared the present salvation and in him is begun the Evangelicall ministery and the legall and figurative ministery is ceased V. 14. If ye will know that hee is Elias whose comming was foretold unlesse you will refuse to beleeve the truth V. 15. Hee that hath a frequent admonition in the Gospell as Rom. 2. and 3. to stirre up beleevers that have receaved the gift of faith which is the eare of the soule to make use of it in apprehending and making use of those things which were particularly directed to them by revelation V. 16. Unto children He hath a relation to some popular song which was used in those dayes to signifie that neither Iohns preaching of repentance accompanied with great austerity of life nor the annunciation of Gods grace by Christ confirmed with that admirable benignity in conforming himselfe to the ordinary course of life and calling unto him the most grivous sinners could asswage the Iews hardnes V. 18. Neither eating living almost of nothing not caring for his body nor giving it those eases delights which commoÌ„ly men take in their life time They say especially the Scribes and Pharisees See Luke 7. 30. V. 19. Wisdome the beleevers indowed with true spirituall wisdome have acknowledged approved of and maintained against these calumnies as well the celestiall doctrine preached by Iohn and by Christ as also Gods wisdome in appointing each of them their manner of living besitting their manner of preaching V. 21. Tire and Sidon prophane Cities