Vers. 1. BUt now namely in the dayes of the Gospell I will redeem my Church from sinne and free her from all her evils That created thee in respect of thy first creation but chiefly in regard of the second namely the spirituall regeneration Isa. 29. 23. I have called I have given thee all that being thou hast and have chosen thee amongst all the rest Exod. 33. 17. V. 2. When thou passest a description of extream calamities Psal. 66. 12. from which God alwayes delivereth his Church V. 3. I gave I have delivered thee out of all thy calamities and have put other Nations which were strangers to mee and thine enemies in thy stead to be thy ransom see Prov. 11. 8. and 21. 18. V. 7. That is called even as children are called by their fathers name Yea I have this redoubling of words signifieth that all the Churches deliverance from the beginning to the end is Gods worke and grace Phil. 1. 6. Heb. 13. 21. V. 8. The blinde within this particular taxation of the children of Israel with wilfull blindenesse Isa. 42. 19. are contained all other men in their naturall state deprived of all spirituall light and obedience to God though they abound in carnall understanding V. 9. Be gathered as in a solemn judgement either to defend and maintaine their idolatries and superstitions or to see themselves condemned for them as Isa. 41. 1 21 22. Among them namely among their false gods Declare thiâ— namely this admirable restauration of the Church by the Messias Be justified bee acknowledged for true Gods Isa. 41. 26. And say let them confesse this truth which is so powerfully preached by the Gospell namely that there is but one true eternall God to whom belongeth all glory and worship V. 10. Ye namely all nations shall be convinced by this truth and shall bear witnesse of it to all men jointly with the people of Israel here called Gods servants and chosen by prerogative Isa. 42. 19. That ye may the end of all that I say to you is for to bring you to this beleefe and confession That I am he namely the true eternall God subsisting of himself and being still the same all which acknowledgements are comprehended in the Hebrew word V. 12. I have declared I have caused my Prophets to foretell the salvation which I will accomplish in my sons person and will afterwards have it preached to all men by the Gospell No strange god namely that hath done these things with me V. 13. Ye before I was before time began to run on and therefore was eternall Let it or call it back V. 14. For your sake a prophesie of the deliverance from the captivity of Babylon set forth as though it were come already according to the Prophets stile I have sent namely by the Persians and the Medes Brought down I have caused the Babylonians being affrighted with the unlooked for surprising of their City to flie to save themselves upon the river Euphrates V. 16. Which maketh Exod 14. 21. V. 17. Bringing forth by hardning of Pharaohs heart causing him to puâ—sue the people with his army Exod. 14. 4 V. 18. Remember ye not that is to say the deliverance out of Egypt shall be so much inferiour to the deliverance out of Babylon that it shall in some sort not deserve to be remembred for the glory of the one shall quite darken the other V. 19. Now it shall that is to say within a short time namely in respect of the many yeers which are past since the comming out of Egypt or in respect of God with whom the furthermost times are as hard by and present Make a way that is to say I will bring backe my people by a miraculous means as I did formerly bring them thorow the desaâ—â— in which I caused streams of water to run continually along with them Exod. 17. 6. Numb 20. 11. Psalm 78. 16. see Isa. 35. 6. and 41. 18. V. 20 The beasts a figurative exaggeration as if the wilde beasts participating also of this unwonted abundance of waters as peradventure they really did in the wildernesse had also on their behalfe praised the Lord who was the author of this miraculoâ—s benefit V. 21. Have I formed to whom I will give as it were a new being through my deliverance and a new heart to know and serve me contrary to that ungratefull and rebellious people which was in Isaiahs time of whom hee speaks afterwards see Psal. 102. 18. V. 23. Thou hast not but hast done these things to thine idols Or I doe not regard the externall service thou doest to mee it being done without piety or repentance Amos 5. 25. V. 24. Made me that is to say thou hast tried my long patience in seeing and suffering thy sinnes to my great annoyance Isa. 1. 13. V. 25. For mine own out of mine own free motion and meer good will to exercise and shew my mercy that all the praise may be given to me Ezek. 36. 22. V. 26. Put me in hast thou any thing to alledge or reply to these mine accusations V. 27. Thy first father namely Adam his meaning is Thou are corrupt and evill even in thy first naturall beginning Isa 48. 8. namely in Adam in whom all men have sinned Rom. 5. 12. Teachers namely those men which thou imployest as mediators towards me as the priests Therefore neither in thy selfe nor in any others for thee is there any means of restauration to salvation but in me onely Have they are guilty of grievous sins which makes them abominable to God and consequently their prayers sacrifices and intercessions will be altogether unprofitable V. 28. I have prophaned not regarding the false names they bear of sacred persons The princes namely the Priests and chiefe of the Ecclesiasticall order and ministers of the Temple CHAP XLIV Vers. 3. WAter namely abundance of my grace for the purging and remitting of sins and of the gift of my Spirit for sanctification Upon him that is that is to say upon my poor Elect whose consciences will finde and feel the extream want of it V. 5. One shall say all manner of persons and Nations shall joyne with my Church and shall make open profession of my faith and service see Psalm 87. 4. V. 7. And who God here reiterates the proofe of his eternall God-head whereof he had spoken Chap. 41. 22. and 43. 9. against idols and idolaters Shall call this word seemeth to have a relation to Gods first decree and councell by which he gives the first form and being to all things for Gods calling in Scripture signifies creating and producing by his word and this declaring which followeth is the prediction of things determined and setting in order is the execution thereof in the appointed time It namely the salvation and redemption of the Church by the Messias Since I namely since or from the beginning of the world Gen. 3. 15. Unto them namely to them that follow and worship them V.
of former sinnes That I would not namely that I would not reprove nor suffer my true Church to perish which consists of mine Elect and beleevers with whom God is never angry so far as to curse or overthrow them but doth onely punish and correct them see Jer. 31. 35 36. V. 11. I will lay a figurative description of the Churches spirituall excellency which is like a building comosed of precious stones which are the faithfull upon an exquisite foundation which is Christ 1 Cor. 3. 12. Rev. 21. 18. With faire colours the Italian upon fine marble the Hebrew word is of a doubtfull signification V. 14. In righteousnesse that is to say in a well and right ordered manner Or by Gods grace and bounty for the word Righteousnesse is oftentimes taken for Gods property which is to doe good to those that are his V. 15. They shall the enemies shall often conspire against thee but as I will not be the author of it so will I cause the issue of it to prove to their ruine V. 16. I have that is to say Weapons and Souldiers have no power nor cannot bring any thing to passe but onely so far as I will give them leave by my permission and pleasure V. 17. And their that is to say the fruit and reward of their faith and loyaltie in my service Or this is the inheritance which I will bestow upon them as my servants and children CHAP. LV. Vers. 1. THat thirsteth that are in want and necessity of Gods grace and have a lively feeling thereof Come ye namely to mee Christ who am the welspring of grace signified by the water and of life signified by the wine and milke which are nourishment for the body That hath that hath no means to gaine this good of your selves Buy and that is to say take as a gift that which shall be made yours in like manner as if you had paid the just price of it Or give that is to say forsake and renounce all other worldly goods for this Matth. 13. 44. Rev. 3. 18. V. 2. Do ye spend that is to say Why doe you bestow all you have in superstitions idolatries works of the Law and other wayes to purchase eternall life which none can give you but I V. 4. I have given him words of the Father confirming his Sonne in his vocation in whom descending from David according to the flesh were to be verified the promises made to David and to all the other Fathers A witnesse namely to declare and confirme the Fathers will and counsell at which being his eternall wisdom he had been present He toucheth Christs two Offices namely of Prophet and King after he had accomplished his priesthood upon earth V. 5. A nation namely the poore Gentiles who were strangers to Gods Covenant and void of all true knowledge of him Ephes. 2. 11 12. Because of because that God the Father shall accompany thy Gospel with his divine vertue by which mens hearts shall be effectually converted Or because God shall have plainly manifested himselfe to be thy God and thy Father by thy resurrection and glorious ascension Rom. 1. 4. V. 6. While he while he offers himselfe to men by the Gospel out of which he cannot bee found Psal. 32. 6. John 7. 34. and 8. 21. V. 8. My thoughts I am infinitely mercifull and ready to forgive and not hard and implacable as men are neither am I inconstant and wavering in my promises as they are V. 11. So shall so likewise will I never recall the promise of my grace but will fully performe it Shall proper shall happily accomplish it without any obstacle or let V. 12. Ye shall goe out namely out of your spirituall bondage from which Christ shall free you V. 13. In slead God shall fill the world with true beleevers noble plants in stead of harmfull bastard and wilde plants such as man is in the state of his corrupt nature Mic. 7. 4. And it shall be this miraculous change shall be as an eternall monument of Gods glorie and he shall be everlastingly praised for it in his Church CHAP. LVI Vers. 1. FOr my salvation since I do proffer my salvation to the world by the Messias it is fitting that all men should turn to me their Benefactor And it is also needfull for them to do so for to make themselves capable of receiving it Mat. 32. and 4. 17. Rom. 13. 11 12. My righteousnesse namely mine Evangelicall righteousnesse which onely is the cause of salvation Rom. 1. 17. and 3. 21 22. V. 2. The Sabbath namely all the true and spirituall service of God especially in the keeping of the first Table of which the Sabbath was anciently the figure and summe V. 3. Neither let that is to say by the Messias shall be abolished and disannulled all manner of distinction and difference of Nations and persons and none shall be excluded out of the assembly of beleevers as formerly those that are here specified were Deut. 23. 1 2 3. V. 5. A name that is to say an honour and dignity far more excellent then theirs who are called Fathers amongst my people namely they shall have the right and priviledge to be called my children John 1. 12. That shall not which I will never take away from them recalling mine election and of which they shall alwayes have an inward impression by the Spirit of adoption Rom. 8. 16. Revel 2. 17. V. 7. Will I bring I will graft them into my Church and make them partakers of all my good and comfort and will accept of the service which they shall do me in Spirit and truth V. 8. Yet will I I will also gather the Gentiles into my Church as I have done the Jews to make of two Nations one John 10. 16. Ephes. 2 14 15. To him namely into the congregation of the Church which is the true Israel according to the Spirit V. 9. Come another prophetick speech by which Isaiah declares that the chiefe cause of the despersion and destruction of the Lords flock by their enemies was the disloyaltie and negligence of the Shepherds as well Bcclesiasticall as politick who are called watchmen according to the ordinary stile of Scripture V. 11. They all look every one hath given himselfe to following of his own disordered lusts V. 12. And to morrow that is to say Let us not take care for anything if to day we take our deligh's we may also continue to morrow at our own leisure words of a prophane securenesse and dissoluâ—enelle see Prov. 23. 35. Isa. 22. 13. CHAP. LVII Vers. 1. THe righteous it is likely that in the time of these Prophecies God did take out of the world divers persons noted for piety and vertue which was a presage of great approaching evils from which God would exempt those his faithfull servants see 2 Kings 22. 20. V. 2. In their beds as the death of the faithfull is called a sleep so is their grave like unto a
onely gather all Nations indifferently into my Church but this shall last untill such time as all mine elect be gathered together V. 12. For the Nation they shall all come to thee because that cut of the Church there is no salvation That will not namely that will noâ— submit themselves to Christs Kingdome established in thee and administred by thâ—e by meanes of his Word V. 13. The glory the faire Cedars of Lebanon and other Trees of value shall be made use of in the building and beautifying of my Temple that is to say whatsoever is good in the World either in understanding vertue or doctrine shall be sanctifyed and employed for the building up of the Church see Isa. 41. 19. Of my feet namely of mine ordinary residence in grace He hath a relation to that the Arke was called the Lords foot-stoole 1 Chro. 28. 2. Psal. 132. 7. V. 15. Thou hast been that is to say thou Church whilsâ— thou wert restrained within the compasse of the Jewish Nation onely which suffered so many evils and reproaches from the World V. 16. Thou shalt the Princes and Nations which are converted to Christ shall maintaine thee with their substance and wealth V. 17. I will bring my graces under the Gospel shall be farre more excellent and precious then they were under the Law Also make whereas heretofore thou wert tyrannized over by those that were thy Governours I will now have thy government be in peace and justice V. 18. Thou shalt call thou shalt be every way defended by my protection And thy gates the meaning seemes to be that God will continually come to thee with new benefits and thou shalt goe forth to meet him with thankesgiving Psa. 89. 16. V. 19. Shall be no more thy true light shall be Gods grace in this world and his glory in Heaven both which are firme and without variation V. 21. Thy people all the true members of the Church shall be justified through faith in Christ and sanctified by his Spirit Isa. 35. 8. 52. 1. The Land the world in the estate renewed by Christ and the good things thereof as well in this life as in the life everlasting V. 22. A little one that is as much as to say the Church shall increase wonderfully CHAP. LXI Vers. 1. IS upon me Christs words Anointed me in my humane nature God the Father hath endowed me with the gifts of his Spirit above measure John 3. 34. and in my whole person hath consecrated me to be King Prophet and Priest of his Church for the ancient holy unction was applied to these three offices Good tidings namely the Gospel of grace which hath a reference to his Office of Prophet Unto the meeke the ordinary title of true beleevers for this quality is required in true faith and is a true token of the Spirit of regeneration To bind up to heale those soules that are afflicted by the feeling of their sinnes and contrite through repentance which belongeth to the Office of Priest Liberty from the bondage of the divell sinne and death John 8. 36. Which belongeth to the Kingdome and Kingly Office of Christ. V. 2. The acceptable yeere namely the new and happy age of Gods grace answerable to the ancient yeere of Jubile where in all bondages and morgages of Lands were freed see Isa. 49. 8. and Tit. 3. 4. Of vengeance upon the Churches enemies This seemes to be added to shew that the spirituall jubile hath a great advantage of benefit over the ancient ceremoniall jubile for in the old jubile a man had no way to complaine or have right of a master that had abused his servant during the time of his bondage But here Christ punisheth the divell and all his ministers V. 3. For ashes which they were wonted to cast upon their heads in time of mourning Job 2. 12. Lam. 2. 10. The Oyle according to the fashion of the times wherein they used to anoint their faces with Oile in the time of rejoycing The garment namely festivall garments which were worne onely in those daies that they offered Sacrifices of praise and solemne thankesgiving Psal 30. 11. 132. 16. Eccl. 9. 8. Be called they shall be like unto faire great Trees well rooted by faith in Christ firme and abounding in fruits of good workes V. 5. And strangers namely those that shall joyne themselves to the Church only by an outward profession and shall not be incorporate into it in Spirit and truth like unto the Gibeonites Jos. 9. 21. and they shall also doe service in Gods Church in secular businesses V. 6. Ye shall be all true beleevers shall attend upon the spirituall service Offering up through Jesus Christ their owne bodies and persons their goods praises and thankesgivings c. Ro. 12. 5. Heb. 13. 15. 1 Pet 2. 5. V. 7. Double that is to say extreame as Isa. 40. 2. Jer. 17. 18. Or full of misery within themselves and subject to contempt from others Their portion namely the beleevers The double that is to say the fulnesse of goods and glory Zech. 9. 12. V. 8. For I that is to say I will doe all beleevers this good because I will have them by reason that they shall be truely converted to me renouncing all manner of hypocrifie for which they were heretofore abominable unto me Robbery for that is to say all outward profession and exercise of religion which is not joyned with inward righteousnesse and justice Matth. 23. 25. V. 9. Shall be knowne by its vertue and good workes and also by Gods singular blessings upon them V. 10. I will the Churches words acknowleding Gods benefits Hath clâ—athed me he hath compassed me round about with glory by the deliverance which he hath sent me and by the effects of his righteousnesse and grace see Psa. 132. 9 16. Decketh himselfe c. the Italian decked with a Crown the Hebrew word signifieth a Priestly garment for peradventure a bridegrooms head ornaments had some resemblance to the Priests ornaments V. 11. Cause righteousnesse namely the effects of his grace and bounty followed by the Churches acknowledgements and thankesgivings CHAP. LXII Vers. 1. FOr Zions sake the Prophets words in the name of all the other Prophets ver 6 7. by which he protesteth that because of his zeale for the good and safety of the Church he wil continue in declaring of Gods promises concerning the Messias and in praying him to fulfill them The righteousnesse that is to say the defence of the Churches right against her enemies and the communication of Gods in benefits to her V. 2. Thou shalt be called thou shalt be set into a new estate which the Lord himselfe shall create V. 3. Thou shalt also be that is to say he shall keep thee as a most precions thing or thou shalt be the subject of his glory V. 4. Forsaken namely by Gods grace and presence like unto a woman that her husband had put away see Isa. 54. 6 7. Beulah the
them In conclusion they may be read and good instructions may be gathered out of them observing notwithstanding those necessary pre-cautions set downe in the particular advertisements upon every Booke and applying alwayes the rule of Gods authenticall Word thereunto and the light of His Spirit to discerne truth from falshood and good from evill and to retaine the one and reject the other According to the liberty which Beleevers have in all works and writings which are meerly hâ—mane The first Booke of the Apocripha called Esdra being called the third of Esdra THis Book is but onely a summary repetition of some holy and canonicall writings namely of the two last Chapters of the second Book of Chronicles and of the Book of the true Ezra and of Nehemia Which besides its being neither necessary nor profitable doth also containe diverse things and circumstances directly contrary to those foresaid bookes that are of authenticall truth As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard contending for the reward of the best sentence propounded by every one of them though it be also related by Iosephus an ancient Hebrew Historian which besides that it hath no signe of divine majesty and holinesse is also plainly convicted of falsehood for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity and of the re-undertaking of the building of the Temple under Darius by Zorobabel pretended to be one of the said young men Whereas the true Ezra sets downe that Zorobabel was conductor of the first company of Jewes which returned under Cyrus many yeares before Darius And therefore by very good reason this book hath been by unanimous consent rejected amongst the baâ—est and falsest sort of Apocrypha The second Book of the Apocrypha called the fourth Book of Esdra THis Book which is extant bùt onely in Latine was written by one who was by nation a Jew and by profession a Christian a little while after the death of Domitian the Emperour Of whom as also of his predecessors hee speakes so plainely that there is no doubt to be made of it The end as it seemeth of it was to comfort his nation in the last desolation which was newly befallen them by the Romans whose power fearing to provoke as much as he feared to kindle the Jewes hatred against Christianity he keepes himselfe hidden under the name of the old Ezra And under diverse termes and narrations taken from what had befallen the Jewes in the taking of their City by the Babylonians and during their ancient captivity He endeavours to strengthen his nation in the expectation of deliverance and redemption thorow Christ so they turned to him and to the faith of his Gospell As for the rest either to insinuate with the Jewes by framing himselfe to their opinions or because he was indeed infected with their fables he mixes many of them amongst his rare grave and Evangelicall sentences doctrines and predictions whereof many are taken out of our Lord Jesus own speeches and out of his Apostles prophecies inserted by the Author in this Book wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn But the great number of fables vanities and Jewish bables of which it is full hath caused it all times to be held for Apocrypha of lowest esteeme and of no authority The Book of Tobia THis Book was never acknowledged for Prophetick and divine and peradventure was never seene by the ancient Jewish Church which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Testament shut and sealed up The Christian Church also in the first ages though with too much facility it had admitted it to be read both privately and publickly for the use of some instruction of manners and teaching of vertue yet it alwayes held it as meere Apocrypha and of no authority to rule and binde the Churches Faith Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light nor infallible guide of Gods Spirit and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture As those of the love of a Devill to a chaste and holy maiden of the death of her Spouses of the manner of her driving him away of the binding of him to a certaine place of the long conversing of a holy Angell with men things which do all savour of a Jewish fable composed for delight to give some instruction of vertue and morality according to the manner of that nation Which seemes to be confirmed by reason that neither in Josephus nor any other jewish Author there is any track of this History Besides though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine yet reason plainly sheweth us that the Greek Text from which we have taken this translation is the true originall In which language notwithstanding there was not any sacred book of the Old Testament written the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased The Booke of Iudith THere are two principall questions concerning this booke The first whether it doe containe a true history or rather an allegoricall and morall fiction The other whether the narration being not grounded upon historicall truths it may be held for Divine and Canonicall As for the first there are many pregnant reasons which seeme to prove that this cannot be a true history For first it seemes very strange and without example that so memorable an accident followed by such a miraculous deliverance of the Church and so long a rest after it should not so much as be any way mentioned in holy Scripture which hath so diligently gathered and set downe actions and occurrences without any comparison of lesser moment then this And that Josephus a Jewish historian and a most curious searcher out of Jewish antiquities nor any other Jew after him should leave the least incling of it in writing But the reason of the times the true eye of history and touch stone of truth comeâ— yeâ— neerer For these things happened either be fore the captivity of Babylon or after if before aâ— the most common opinion is it was in the time of King Manasses carried prisoner to Babylon 2 Cro. 33. 11. Now herein are found indissoluble difficulties for then there was no Nebuchadnezzar King of Assyria Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still And therefore no Nebuchadnezzar which is the name of a Babylonian and not of an Asiyrian King could have his Imperiall seat in Nineveh Likewise there was not at that time any high Priest in Jerusalem called Ioachim as appeareth
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
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
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
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
8. I will heare the Psalmists words preparing himselfe and the whole Church to hearken unto the promise of Gods grace which was revealed unto him by divine inspiration but let not the Italian but will not let hee will convert and sanctifie them to himselfe giving them the spirit of true wisdome to keep them from rashly offending God V. 9. His salvation in the corporall deliverance of his Church but chiefely in the universall redemption of the world by the Messias to whom the ensuing words are plainly referred that glory wee shall againe have the glorious presence of God in our land in the signes of his grace and power as it was in the Arke and then it will powerfully and gloriously dwell in his Church in his sonnes person being made manifest in the flesh see Hos. 2. 7. 9. V. 10. Mercy this cannot perfectly agree with any but the Messias his reign The meaning is Gods grace shall be so largely spread abroad that it shall in truth bee answerable to those large promises which were formerly made Or the blessings of God shall be accompanied with his constant truth to make them firme and perpetuall see Isa. 55. 3. righteousnesse Gods righteous and just government by his word shall produce true peace and happinesse and shall have it inseparably joyned with it see Psal. 72. 3. Isa. 32. 17. V. 11. Truth men shall bee true subjects and God shall be a just King which are the two relative qualities that keep every state in perfect harmony see Isa 45. 8. V. 12. Good namely the true and only good of man which consists in Gods grace joyned with corporall goods as farre as is fitting in his wisdome V. 13. Shall set us the Italian set it that is to say hee shall establish them wheresoever he comes by the preaching of his Gospell PSAL. LXXXVI VER 5. REady to forgive or inclinaâ—le and easie to be drawn to forgive V. 7. Thou wilt that is to say thou usest to answer or heare mee V. 11. I will walke the Italian cause mee to walk governe thou my whole life and actions according to thy holy word and in such sincerity as thou requirest and such as thou doest beget in thy children by thy holy spirit unite let my heart cleave close unto it without varying or going from it or being drawn away to contrary things V. 13. My soule that is to say my person from mortall dangers V. 14. Not set thee who doe not feare thee nor looke after thy judgements or commandements PSAL. LXXXVII VER 1. HIs foundation that is to say the firme place of his abode opposite to the moveable Tabernacle which was made by Moses mountaines figuratively in Ierusalem which had two hills within the precinct of it Sion and Moriah and in reall spirituality in the universal Church which is the heavenly Ierusalem Gal. 4. 26. Heb. 12. 22. V. 4. I will make mention making as one should say a survey of my people I will adde the Gentiles unto them calling them to the knowledge of mee by my Gospell and regenerating them in my Church holding them in the same degree with the Israelites as true children of my covenant Rahab a frequent name for Egypt by reason of its pride and haughtinesse V. 5. This and that indifferently of all nations and persons in a very great number V. 7. The singers Gods words to his Church meaning I will give thee full cause of rejoyceing through my blessings which shall flow upon thee as it were from all their springs PSAL. LXXXVIII THE title Heman it seemes to be the same as is named 1 Kings 4. 31. Ezrahite of the off-spring of Zarah the sonne of Iudah 1 Chron. 2. 6. V. 3. Vnto the grave Heb. to hell because that according to the first degree of Gods justice the first death is inseparable from the second and the name of hell is common to both And though by the second degree which is grace by vertue of the Messias his redemption corporall death to Gods children beno more a passage to everlasting death yet the name of hell hath still kept its ordinary signification of both to shew that not by the nature of death but by Gods grace these two deaths are severed one from the other in the elect V. 5. Free among Others translate it I am severed from the living whom over which in respect of the body and this present life thou doeest no more shew thy providence in governing and relieving them and in bestowing other benefits upon them V. 8. Shut up namely by evills and dangers without any way to getout without any comfort or reliefe V. 9. I have stretched out see upon Iob 11. 13. V. 10. Wilt thou shew the Italian wilt thou work the meaning is if thou doest leave me in this case long I cannot chuse but fall and die then can thy glory appeare no more in my miraculous deliverance see Job 7. 7. The dead Heb. the gyants that is to say those that are abissed and sunk in death as the gyants were in the generall deluge Sometimes this name is taken for the damned as Iob 26. 5. and sometimes plainly for the dead Isa. 26. 19. by reason of what was said upon verse 3. Arise he doth not meane the generall resurrection nor any particular one which happened by miracle but of the common course according to which the dead returne no more into the world to enjoy any new benefits of God V. 11. In destruction that is to say in hell see v. 3. Iob. 28. 22. V. 12. In the land namely in death in which the dead forget the living and the state of this present life Iob 14. 21. Eccles. 9. 5. 6. and likewise the living doe forget the dead Iob 24. 20. and all commerce is taken away and annihilated betweene them V. 15. Ready to die the Italian addeth with roaring with my lamentable crying out as Psal. 22. 1. V. 18. In darknesse the Italian are hidden in darknesse I can see nor descry none of them or they hide themselves from mee thorough horrour and being ashamed of mine afflictions PSAL. LXXXIX THE title Ethan of whom see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he out-lived Solomon and saw the destraction of the Kingdome under Iereboam by the separation of the ten Tribes and by the spoyle of the countrey by Shishack King of Egypt 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely bee the subjects of this Psalme Ezrahite descended from Zarah the son of Iudah 1 Chron 2. 6. V. 2. I have said I hold it for certaine and have fully concluded it in my minde Built up a phrase taken from sound and well sounded buildings contrary to moveable and waisairing habitations of Tents and Cabins Sbalt thou the Italian thou hast that is to say the effects of thy covenant and promises are certaine being grounded upon thine everlasting decrees made in heaven from whence they have their beginning
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death â—yet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the â—â—are from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
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
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
blinde affection contrary to Gods Covenant they have been discom 〈…〉 d and could not releeve thee V. 21. From thy even from thy first beginning V. 22. The winde that is to say thy Kings and Printes together with all their power counsels and enterprises shall be dispersed and brought to nothing Lovers namely the Egyptians thy confederates or the false Prophets and Priests to whom the people were joyned in love and affection against God and his Prophets V. 23. Inhabitant thou livest in greatnesse height and security as if thou stoodest upon the top of Lebanon see upon vers 6. How gracious he mocketh the Jews who in their prosperity were like to a pleasant and dainty woman but they should quickly lose that flower being brought into extream distresse like a woman that travelleth V. 24. Câ—niah it is the same as Ichoiakim 2 Kin. 24. 6. and Ieconiah 1 Chron. 3. 16. The signet that is to say though he had been heretofore neere and dear unto me as a signet is very carefully carried and kept see Cant. 8. 6. Hag. 2. 23. Pluck thee I would forsake thee and put thee away see 2 Kings 24. 14 15. V. 28. This man whence comes it that he is so despised like some old idol that falls in pieces or like some foul broken vessel that is of no value Ier. 48. 38. Hos. 8. 8. is it not for his sins CHAP. XXIII Vers. 1. PAstors that is to say Governours as well Politick as Ecclesiasticall namely Kings Magistrates and Priests V. 3. Gather this in part and by figure may be referâ—ed to the return from the captivity of Babylon but the perfect spirituall accomplishment is in the gathering together of all the Elect into the Christian Church by Christ the supream Pastor who hath to that purpose imployed the Apostles Evangelists Prophets c. Eph. 4. 11. see Ioâ— 10. 16. V. 5. Unto David namely according to the flesh and in his stead Branch a title which is often given to Christ in the Prophets as well in regard of David whose right branch he was as also in regard of the Church of whose life and subsistence he is the root V. 6. Iudah that is to say the true Israel according to the Spirit which comprehends all the Elect and beleevers Name namely Christ who shall bee acknowledged to bee the true everlasting God who in the humane nature which he hath taken upon him shall fulfill all manner of righteousnesse for his Church and by vertue of his own righteousnesse shall obtain of God justification and absolution of sins for all beleevers V. 7. Therefore that is to say This glorious and admirable everlasting salvation figured by the deliverance out of Babylon will dim the lustre and almost blot out the memory of all ancient temporall deliverances V. 9. Mine heart that is to say I Ieremiah am grieved to the very heart to see this poore people made even incorrigible and their evils past cure by the seducement of false Prophets A drunken that is to say troubled partly with wrath to see Gods Word so contemned and gainsaid and partly with fear by reason of Gods threatnings V. 10. Of swearing namely false oaths or perjuries c. Or Gods curse for their execrable sins Their course they run to evil and study to their uttermost power for to doe it Ier. 2. 24 25. and 8. 6. V. 12. Their way that is to say all their actions and whatsoever they undertake wanting the light and guide of good advice shall bee occasions to make them fall into utter ruine which there shall bee no way to deliver them from Psal. 35. 6. V. 14. The hands flattering them in their sins and deceiving them with their prophecies and making themselves examples and heads of rebellion against my true Prophets V. 18. For these may be Gods word in this sense they are false prophets for none of them have had any prophetick revelation from me vers 22. Others will have them to be the false Prophets words for to encourage the affrighted people against Ieremiahs threatnings as if he and such as he was could not certainly know nor declare things to come and therefore that they ought to feed themselves with good hopes V. 20. In the that is to say when it is come to passe you shall conceive the truth firmnesse and weight of my threatnings which are now despised by you as vain terrors because the execution of them is put off for a while V. 23. Aâ—â— thinke yee that the far distance of places can hinder my knowledge or my strength V. 25. Dreamed that is to say I have a prophetick revelation in a dream V. 26. Is it in the heart of the that is to say I do appeal to their owne consciences if they doe not know that they do falsly alleadge Gods revelations Or have they concluded in their hearts to make a continuall trade of false prophecying V. 27. Forget that is to say to lose all knowledge and right understanding of my truth and all respect due to me V. 28. The chaffe why should mens lies and inventions which are things of no value be mixed with the true food of the soul which is my Word V. 29. Is not that is to say the true marke and triall of my word is that through the power of my Spirit which accompanieth it it purifieth the Consciences of beleevers and doth lively animate them and inflame them with holy zeale and love and doth also on the other side tame and terrifie obdurate Consciences whereby it is an easie matter to discerne true Prophets which produce these good and divine effects from false ones which doe nothing at all but are barren and unprofitable V. 30. Steal that do fraudulently take upon them to preach my Word which doth not belong unto them but to the true Prophets whom I have called and from whom they take away all authoritie and credit Or which borrowing some termes and parcels of true Prophecies doe cover and paint out their false ones therewith V. 31. That take their tongues and say that doe undertake of their own heads to speak in my name Others that doe frame their tongues and doe artificially counterfeit the Prophets V. 33. People a sharpe reprehension of the peoples prophane malignity who in scoffe or despight did reprove the Prophets telling them that they had nothing in their mouthes but the Lords burdens namely his threatnings and curses Isa. 13. 1. as if they should say Have you yet any more mournfull prophesies for us after so many as you have already related to us Will you never speak any thing else to us Say unto them a word of indignation and refusall V. 35. Thus shall that is to say enquire of Gods Word with reverence and purenesse of heart V. 36. Word the prophane scorning and sleighting of my Prophets shall be the cause of their being accursed and of their ruine which shall as surely befall them as if it had beene foretold them by
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
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
divine authority And so hath been made and scaled up the number of sacred books whereof the first part goeth under the generall name of the Old Testamcnt or of the Law and the Prophets and this second under the name of New Testament or of Gospell A Greek word which signifieth good and happie tydings used to signifie the relation or aâ—â—untiation of the Sonne of Gods comming in the flesh and of his accomplishing all that had been commanded figured foretold and promised by the Law and by the Prophets And whereunto were alwayes lified up the hopes extended the desires and suspended the expectations of all belecvers Now though all these bookes containe one and the same substance yet are they in forme and particular subject divided into Historicall Doctrinall and Prophetical And the name of Gospell hath been especially appropriated to the first foure historicall written by two Apostles S. Matthew and S Iohn and two Disciples or Evangelists S. Marke and S. Luke authorized all by their drvine vocation accompanied with the true and infallible assistance and conduct of the holy Ghost who hath also from time to time imprinted the certaintie and perswasion thereof in the heart of eâ—ch beâ—eever and in the whole Church which by vertue of this seale hath â—estified published desended and expounded this truth to induce men to the obedience of this faith Now in these soure Evangelists there are some parts which are common wherein they all agree and some that are particular to each one of them Divine wisdome having in this kind tempered this body that in the essentiall parts wherein they all agree the churches faith might be sounded and streng hâ—ed by a relation which was every way agreeing and that by some diverse and singular narrations their studie and meditation might be stirred up and by the suppâ—eâ—ents and amplifications of the one more then of the other the historie might be compleat and the doctrine better made up in all its parts And finally because it might appeare that they had all withoâ—t any fraâ—d or collusion faithfully related that which had to each one been severally inspired The substance wheâ—eof is that the everlasting Sonne of God in his appointed and fore old time tooke humane flesh from the sâ—cred uâ—gin by the miraculous operation of the holy Ghost by whom also his said humane nature was peâ—fcetâ—y sanctified even from his first conception and accumulated with all manner of graces be being â—he sacâ—cd Priest the â—mmaculate Offering the acceptable Mediator and the most righteous head of his Church to redeeme it from death obtaine Gods grace and peace for it and right to everlasting life And â—hat having spent many yeers in a private life â—e was by God his father when he was baptized by Iohn the Baptist his sorerunner installed in the publike exercâ—sc of his of â—ice of Messias of which he persorned the parts of Prophet and Priest upon earth and then he wâ—nt up 〈◊〉 heaven to take possession of the third namely his everlasting Kingdome Now the bistory of the Gospell insists more particularly upon discribing his coâ—â— ersation in the world comprchended in these three parts of Actiâ—ns Doctrine and Sussâ—â—anâ—â—s As for his Actions â—e sets d wne of all so is Naturall Civill Ecclesiasticall Spirituall Miraculous and Divine ones In the one he hath shewed the truth of his humane nature in other his exceeding charitie and mildnesse in other his voluntary obediâ—nce and humility in other his holinesse righteousnesse and most perfect innocency in other his d'vine and infinite power And as by the one he hath not onely given all true beleevers a most perfect paterne for them to imitate but hath principally satisfied the justice of the law and hath as a surety obtained right to eternall life for them so by the other he hath given them most certaine prooses of his powers sufficiency to save and deliver them As for his Doctrine he imployed it first in re-establishing of the true sense of the law which had beene falsified by the Iewish Doctors maniâ—old traditions and superstitions and next inshewing that he alone could fulfill what the Law of God commanded and promised man for his salvation and that he communicated this benefit to all those which were his by faith in justification of life and by his Spirit of regeneration in sanctâ—fication and new obedience Whereof he hath also appâ—in ed new signes and sacred seales in the two holy Sacraments of the Christian Church Baptisme and the holy Supper And consequently to give his beleevers all manner of divine and spirituall instructions for the guide of their beleefe and life which hath beene the seed of Evangelicall doctrine afterwards sowne abroad and manured by his Apostles As for his sufferings the history seâ—s downe how that his life hath beene nothing but a perpetuall course of miseries and infirmities assaults and temptations of the Devill contempt persecutions injuries and reproaches of the world and especially of the wicked Iewish nation and their corrupt Governours even unto the very death of the Crosse by which he having accomplished the chiefe act of his Priesthood fulfilled Gods dâ—cree obtained eternall redemption destroyed the kingdome of Sinne the Dovâ—ll and Death and annihilated all ancient shadowes and ceremonies God hath raised him from the dead and hath most soveraignely exalted him by his ascent into heaven to take possession of his kingdome of which going out of this world he committed the ministery to his Apostles and all their true successors to gather his elect together out of all Nations distribute his grace and gooeâ—â—â— his Church by the preaching of his Gospell accompanied with the porpetuall power of his spirit which he hath certainly promised them CHAP. I. VER 1. THe book A register or muster roll of Christ his lineall descent according to the flesh Luke 3. 23. V. 5. Of Rachab It is uncertaine whether it be meant of that Rachab Ios. 21. V. 8. Joram three successive Kings are left out here Achazia Joas and Amazia 2 King 8. 29. and 11. 2. and 12. 21. and 14. 21. whereof the reason is unknowne as also of many other particularities in these generalogies V. 11. Jechonias the Greeks have confused both these names of Jehoiakim the son of Josias and of Iehoiâ—kiâ— the son of Iehoiakim into one name of Iechoniah and therefore here must be understood the son of Iosias and in v 12. the grandchild who was also properly called Iechonia 1. Chro. 3. 16. about the that is to say under whom at divers times the people were carried away captive to Babylon 2 King 24. 15. V. 12. After they after they were led into captivity begaâ— by Ier. 22. 30. Luke 3. 27. it appears that Salathiel was not the Sonne of Iechonâ—a in whom the line of David by Solomon failed but onely the next successor in the governement of the people Ezra 1. 8. and 5. 14. and 6. 7. See the like examples 1 Cro. 3. 16. 17. See upon
to whom the Prophets had denounced their extreame desolation Isay 23. Ezek 26 and 27. and 28. Repented not with a generall internall and spirituall repentance which the working of miracles cannot bring forth but is an effect of Gods Spirit co-operating with his word but only with an exteriour and disciplinary kinde of repentance which is nothing but being displeased and a forsaking of those great grievous sins which do fight against nature and civill and morall justice and do violate common society for which sins the Lord destroyed those nations Now this was sufficient to condemne the Iewes insensible and inflexible rebellion V. 22. But I say we must suppose those nations aâ—e indeed perished for their grâ—evous sins but at the last judgement the malignâ—ty of these rebels shall appear to be more cruâ—l shall be severely punished V. 23. Exalted by that incomparable blessing of having bin the place of aboad and ordinary conversation of the worlds Saviour V. 25. I thanke thee to the glory of thy divine Majestie I acknowledge thy Soveraigne power accompanied with justice wisdome and mercy in so much that thou hast not wrought upon the mindes and hearts of wise worldly men to give them a lively light of the mysteries of eternall salvation but upon soules of a weake understanding in worldly matters upon simple weake ignorant and contemptible people 1 Cor. 1. 27. V 26. Even so I doe not only acknowledge this truth but do also consent unto it and approve of it V. 27. Are delivered he meanes the universall Kingdome which he hath receaved from God his Father in the qualitie of a Mediator and especially over his Church to accomplish the salvation of it according to the Fathers everlasting decree No man knoweth namely the mystery of the sonnes person and consequently of the Holy Trinity As likewise his In carnation and all the properties of his office of Mediator is onely knowne by God by a proper naturall and perfect knowledge And all that men and Angells know thereof they know it but only of his meere good will and that which is revealed is done by the Sonne to whom it onely belongeth to reveale it as knowne to him by knowledge of nature and he onely having that property of being the Word of God Iohn 1. 1. and revealer of his secrets Psa. 2. 7. Iohn 1. 8. 1. V. 28. That labour in your soules and consciences by a lively feeling of your sins by the terrour of Gods judgments and the hardnesse of his scourges and punishments And also by a painefull and fruitlesse enquirie how you might satisfie Gods justice and obtaine his favour by your own proper works Isa. 55. 2 V. 29. Take Yeeld and submit your selves to me by obedience of saith laying aside all pride and rebellion 1 Cor 7. 22. and 9. 21. 1 Pet. 2. 16 Learne imitate my example in these vertues which are fitting and necessary for every Christian. V. 30. Is easie the Italian is pleasing or easie Namely to those that are regenerate whose sanctified will enclined by Gods Spirit doth no more oppose Christs Law which in the corrupt man is the only cause of the lawes severity towards him but rather consents unto it and sets his whole delight therin Rom. 7. 22. and 8. 7. and this yoake of Christs is opposite to the rigorous yoake of the law unsufferable withâ—u Christ Acts 15. 10. to the intolerable yoke of Pharisaicall orders Matth 23 4. and to the cruell and tyrannicall yoake of the Princes of the world Isa. 9. 3. and 10. 27. CHAP. XII VER 1. TO plucke according to the permission of the Law Deut 23. 25. V. 2. Is not the law did forbid them to dresse anâ— food upon the Sabbath day Exod. 16. 23. which the Pharisees did superstitiously extend to these petty actions of plucking and rubbing of eares of corne V. 3. Have ye not the meaning is the rigorous observation of ceremonies must yeeld to necessity when there is no contempt nor profane rebellion as David did without being reproved for it V. 5. Or have ye not Seeing God hâ—th not tied the officers of his Temple to the observation of the Sabbath they doing that day their most painfull and laborious services my servants and officers following me and serving me may also be free from the observation of it seeing that I am true God with my father and that my service sanctifieth these actions as the service of the Temple sanctified those V. 6. Is one namely I my selfe everliving God Lord of the Temple and the Messias who really and in truth am all that was figured by the Temple and the service belonging to it V. 7. If ye had another reason which hath a relation to the Pharisees cruell hypocrisie who thorow an ostentation of externall discipline went against charity not pittying the Apostles distresse who did eat ears of corne for meer necessity V. 8. For the he yeelds a reason for the Apostles innocency for if there were any sin in their act he was to judge of it being the Soveraigne Lord of all exteriour service and of the due observance of it And therefore since he did not finde fault with it they were not to cavill about it V. 10. To heale The Pharisaicall tradition did forbid the use of artificiall and naturall phisick upon the Sabbath day unlesse it were in cases of extreame necessity and now they doe superstitiously and malignantly apply the same to miraculous cures and healings See Luke 13. 14. Iohn 9. 16. V. 15. Them all that had need of being healed V. 16. And charged See upon Mat. 8. 4. V. 19. Not strive he shall not seek after worldly glory whereupon arise great strifes in the world hee shall proceed in all humility in himselfe and mildnesse towards others V. 20. Till he send till he be entred into possession of his everlasting kingdome to overcome and subdue all his enemies Vnto victory or everlastingly according to the phrase of the holy language V. 22. Blinde by the meanes of the devill which possessed him as Mat. 9 32. 17. 15. Luke 13. 11. V. 23. The Son the Ital. addeth the Christ the Son namely the promised Messias of Davids progeny V. 25. Beclzebub See upon Mat. 10. 25. V. 26. If Sathan the ground of this reason is because the Lord did drive devils out of mens souls by his saving doctrine as well as out of their bodies by his Almighty word wherefore one could not imagine that there was any collusion with the evill Spirit as Impostors often times do at whose instance the Devill comes out of a body to gaine any soules by seduction superstition false doctrine c. V 27. If I You shew your malice in judging evill of me because that having exorcists of your own nation which make profession of driving Devils out of men Acts 19. 15 and do not condemn them though you have no more reason to condemn mine actions thentheirs Now it is uncertain whether
father and those followed the holy Virgin as mother of their family after Iosephs death See Mat. 13. 55. Mark 6. 3. Iohn 2. 12. and 73. Acts. 1. 14. 1 Cor. 9. 5. Gal. 1. 19. V. 48. Who is in mine office and order of spirituall life I acknowledge no kindred in the flesh but onely and equally all true beleevers who are the children of God in spirit adopted and regenerate by him and my brethren and allies that shew themselves to be such by their works CHAP. XIII VER 3. IN parables this was a kinde of teaching used amongst the Iewes A mean betweene an enigma which was a disguising or covering of the truth in a briefe way which was therefore the more obscure and a plaine similitude inserted in a proper and naturall discourse and therefore cleere and intelligible But a parable was a fained narration and therefore differing from an allegory which takes its figure from a true history but drawne to a diverse sense Gal. 4 24. to represent morall and spirituall things under the shape of common and corporall ones serving for an insinuation and preparation to know the truth V. 8. So 〈…〉 e the Italian addeth some â—orne V. 10. Vnto them contrary to thâ—t cleere and intelligible way which thou usest to us V. 11. Becausâ— the difference proceedeth from that God will not shew the plaine cleernesse of his word to this people to whom he hath not given the inward light of his Spirit foâ— to receavâ— it For that would no way â—rofit them but dazle their eyes with so much the more contradictions Let it suffice that they have a darke image thereof in these parables which may serve them for a spurre or for a preparation V. 12. Whosoever in spirituall things God gives the externall meanes of his word and other things to them that have receaved the inward gift of internall life by his secret grace and Spirit that they may increase and strengthen themselves therein as if he should say he gives nourishment to them that have life But from them that have not the inwâ—rd gift he taketh away even the externall light of his word and his other gifts That he hatâ— Saint Luke saith that which he seemeth to have for indeed spirituall gifts do not truly belong to a man if they be not rooted in him by faith love and spirit V. 19. The word namely the Gospell which is the doctrine of Christs spirituall kingdom by which also he gathereth together his elect and governeth them See Mat. 3. 24. Vnderstandeâ—h it not doth not recive any lively light thereof in his soule nor doth not receive any deepe impression by vertue of the Spirit to the end that his heart may be bound to the obedience of faith and to a spirituall renewment Rom. 12. 2. Ephes. 4. 23. In his heart which is come to his heart thorow the externall senses but could not take root there by reason of the hearts hardnesse Or plainely in his understanding V. 20. But he those men which receive the word in a hard heart signified by the stony part of the field V. 21. Hath he not the Gospell doth not unite it selfe to his heart by a lively faith and love See Heb. 4. 2. Iames 1. 21. Is offended growne cold unwilling alienated Mat. 11. 6. V. 22. Among the See Ier. 4. 3. V. 23. Beareth fruit in confession good works new obedience and perseverance V. 25. Tares the Italian Zizanie a kinde of bad and hurtfull plant which spoyled the corne in Palestine and was great and grew in branches as appears by verse 30. and is unknown in these dayes V. 31. The kingdome these two ensuing parables are both to one sense namely to shew that Christs spirituall kingdome and the state of his Church groweth up out of small beginnings to a supreame greatnesse and power by the secret vertue of the holy Ghost See Ezek. 47. 15. Dan. 2. 34. 35. V. 32. Becommeth this was a singularity of that countrey V. 35. That it might not that this were an expresse prophesie concerning the Lords mannerâ—o teaching but the meaning is that as the Prophets did anciently preach heavenly things unto us under earthly figures called Enigmas and Parables so did Christ also and to the same ends V. 37. The Sonne who in his proper person first sowed the Gospell and afterwards continueth the sowing of it by his servants working in and by them by his onely power and vertue V. 38. The children namely the faithfull adopted and regenerate by God and made heires of the everlasting kingdome of glory Which are sowne that is to say raised and brought forth in the world by the preaching of the Gospell V. 40. In the end then all scandalous people hypocrites and prophane men shall be separated and rooted out of the Church And that the Lord will not have this done before ought not to be understood of every particular wicked man for by the order of policy and of the Church many wicked men may and ought to be cut off from the one and the other Psal. 101. 8. 1 Cor. 5. 7. but of the generality because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men whereof many belonging to his election are converted at their appointed time which the Lord pointed at V. 29. V. 41. Things that offerâ—d all persons which by their evill example serve for nothing but for offence hinderance corruption and turne of others V. 44. The kingdome the meaning of these two parables is that the heavenly glory and the participation of Christs whole spirituall kingdome is a thing of such incompatable value that for to obtain that all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He hâ—deth not to signifie a malignant suppression of this knowledge but the secret keeping of it in ones heart Luke 2. 51. V. 47. Is like the preaching of the Gospell gathereth together inâ—o the externall body of the Church not onely all the true elect and beleevers but many hypocrites also and wicked men with them who are never quite severed from it but at the end of the world Of every kinde both good and evill See Mat 22. 10. V. 51. Vnto them namely to his Disciples V. 52. Thâ—refore I have performed my charge in teaching you faithfully and in this new manner Now you ought to be faithfull distributers of the Gospell whose doctrine you ought to joyne with the doctrine of the law and the Prophets imitating good fathers of families who having made plentifull provision of the old and new fruits of the earth in their storehouses doe happily feeâ— their famâ—ly therewith See Cant. 7. 13. Scribe that is to say Doctor of the law See Mat 24. Instructed unto to preach it to do it service and further it V. 54. His owne namely to Nazareth where he was brought up Mat. 2. 23.
Whereas indeed it is but only a leaving it to him See Rev. 13. 2 7. V. 13. For a season untill such time as he openly set upon him and assaulted him at the time of his passion See Luk. 22. 53. Iohn 14. 30. V. 14. In the power carryed in this voyage by a divine power and peradventure by a swiâ—t motion As by the same power he had beene maintained in the desert without any food V. 16. And stood up it was the fashion amongst the Iewes that if any one did come to their Ecclesiasticall meeting who was knowne to have the gift of understanding the holy Scripture which was read every Sabbath day Acts 13. 27. and 15. 21. they would inâ—reate him to make them partakers of it for their common edification See Acts 13. 15. 1 Cor. 14. â—9 30 V. 17. He had opened for bookes in those dayes were made of parchment or some such like stuffe rolled up about a stick V. 18. That are bruised with troubles and torments in their slavery and captivity V. 19. The acceptable that is to say the yeare or time of grace and reconcliation in which God hath shewed himselfe propicious and hath layd open his good will to mankinde Ver. 21. Is this this is a summary of the Lords Sermon shewing that those things which had beene spoken by the Prophet were now accomplished by the Gospell which hee had begun to preach unto them V. 22. The gracious divinely pleasing and gracious words attracting soules by a secret perswasion as proceeding from the grace of the Holy Ghost of which hee was full Iohn 1. 14. and words which brought them tydings of Gods grace where of hee was the Mediatour Psal. 45. 2. Cant. 4. 3. Isa 50. 4. Ioh. 7. 46. See Ephes. 4. 29 Col. 3. 16. and 4 5. V. 23. Physician an ordinary proverb meaning respect those that are neere thee more than strangers thou hâ—st wrought many miracles in other places and here thou workest none Whereupon thou art not here so much honoured nor accepted of as thou art elsewhere Which things they spake because hee wrought never a miracle in Nazareth Marke 6. ver 4. V. 25. I tell you these examples are to shew that God oftentimes in the communicating of his graces preferres strangers and such as are far from him before those that are neerer unto him if they prove unworthy V. 30. Passing having miraculously dazled their eyes or restrained their power V. 36. What a word that is to say doctrine accompanied with so many miracles Or this kinde of operative word which is so effectuall that it presently produceth its effects V. 38. They besought namely his Disciples or those of Peters houshold V. 39. He stood that is to say he came and stood nigh her and bowed himselfe over her V. 41. Suffered See upon Mar. 1. 25. To speake or to say what they knew c. CHAP. V. VER 8. DEpart Peter finding in Christ a divine and extraordinary vertue did presently feel within himselfe the naturall terrors of the soule of a sinfull man when he drawes neere to God Which terrors being overcome by faith in his grace are changed into an humble reverence and adoration See 1 King 17. 18. V. 17. The power that is to say God whose actions are free in a superlative degree would shew his power in delivering them there thorow Christ who also told them so See Acts 11. 21. V. 39. No man the meaning is that all manner of change of life though for the better must bee done by little and little and by a deliberate using ones selfe to it By which meanes those things which seemed very harsh doe grow more pleasing to man Even as they use to let Wines settle before they pierce them or make use of them CHAP. VI. VER 1. THe second as it was commanded Lev. 23. 14 15. to count seaven weekes or Sabbaths from the day after the Passeover at which time corne especially the first kind of graine did begin to ripen in those places to Pentecost V. 15. Zeloâ—es See upon Mat. 10. 4. V. 19. There went see Mar. 5. 30. V. 22. Shall separate you the Italian Excommunicate you namely from the externall communion of Gods people as prophane whose names were blotted out of their register This ought to â—ee understood of the Iewish persecutions and those persecutions which were wrought by them who carryed the name of being the Church and the heads thereof See Iohn 16. 2. V. 24. That are rich that is to say worldly that doe set all your delight love confidence and glory in your riches which is the false wealth opposite to poverty in spirit Luk. 12. 21. â—o ye have you shall have no other but temporall happinesse which you have so much affected and desired See Matth 6. 2. V. 26. When all men when you shall have the generall applause and favour of the world which you cannot obtaine without framing your selves to their wicked workes and to the wronging of Gods service Iohn 15. 19. V. 27. Which heare which have the gift of my Spirit to receive my doctrine into your hearts by the internall eare of the faith V. 30. Aske them not namely by unlawfull violent and scandalous wayes Suffer the wrong that is done to thee rather than to transgresse against the lawes of christian charity and equity V. 32. What thanke what approbation or reward from God who doth not hold that to be a good work and done for love of him which is done for carnall and civill respects and thorow a meer naturall motion 35. Hoping for with an intent to lose whatsoever ye lend if your neighbours want do require it and that you cannot get it againe without violating the lawes of charity and giving scandall and offence Or without any respect to your selves to expect a recompence or an equall curtesie for requitall Ye shal be you shall shew your selves to bee such in effect See upon Matthew 5 45. 1 Iohn 2. 29. and 3. 9 10. V. 38. Into your bosome See upon Psal. 79. 12. V. 40. Shall be the Italian Ought to be that is to say must or ought to content himselfe to be so V. 43. For a good or the Tree is not good which bringeth forth evill fruit And this is the reason of the precedent exhortation As if he should say to beare the fruit of judging thy brother uprightly cleanse thy selfe from thine owne vices CHAP. VII VER 3. HE sent Saint Matthew saith that he came himselfe But that which was done in his name was attributed to himselfe V. 5. A Synagogue a place for our meetings for exercises of piety This Centurion was of the third kinde of proselites noted upon Matthew 23. 15. V. 21. And plagues see Mar. 3. 10. V. 29. Justified namely these men acknowledged and defended Gods honour in the truth of his doctrine of grace preached by Iohn and confirmed by Christ against the accusations and reproofes of the Pharisees and Doctors after they
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
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
comming in the flesh so to have the whole sequell of it conceaved by the same spirit the accomplishment thereof in mine ascent and glorious exaltation V. 29. Loe now it should seeme that the Disciples moved by the Lords last words commending their faith presumed they did already understand all things contrary to that which he had said unto them ver 23. without having need any further to expect the Holy Ghost V. 30. Now are we sure it is likelie that Christ having prevented them in the question which they would aske him v. 19. by the divine knowledg hee had of their secret ambiguitie they took from thence a greater occasion of believing in him V. 31. Doe yee now that is to say doe you alreadie presume that you have so much faith V. 32. I am not alone namely I am not quite deprived of all faithfull company of all favour and assistance of every one V. 33. These things my precedent discourses do not tend to the putting you presently into the state of perfection but to comfort and strengthen you in your weaknesses and combates Peace namely rest of spirit and securenesse in mee by faith I have overcome namely I head of the Church have for her overcome what was mortall in the Devills Kingdom your salvation is now out of danger follow on freely the remainder of the victorie Rom. 16. 20. CHAP. XVII VER 1. GLorifie give mee thy power to overcome by perfect obedience all the combates which I enter into then raise me again from the dead gloriously Ro. 1. 4. at the last exalt me into the glory of the kingdome which thou hast bestowed upon me that by the powerful administration of it I may re-establish thy Kingdome in the world destroy thine enemies and save thine elect which is the work of thy Soveraigne glory See Isaiah 55. 5. Phil. 2. 11. Ver. 3. They might know that they may enjoy thee by lively faiâ—h in this world and by a present sight in thy everlasting glory The only to exclude not the Son who is the same God with the Father but Idols and false gods Or to shew that in the granting of salvation in the Father ought to be apprehended the absolute and Soveraigne Majestie of the Deiue and in the Son the voluntary and subalternate office of Mediator See Ioh. 14. 28. V. 4. Glorified thee honoured thee by a perfect obedience and employed my selfe in causing thee to bee acknowledged and worshipped in the truth of thine essence and in the effects of thy mercie V. 5. Glorifie thou set my whole person againe into the manifestation and use of that eternall glory which I have common with thee which by an unspeakeable dispensation I left off in the time of mine abasement And as for my humanitie do thou exalt it to the fruition of celestiall glory above all other creatures V. 6. Thine they were having taken and appropriated them unto thee by thine everlasting election Thou gavest them to belong unto me as subjects of my Kingdom children of my house and members of my body and consequently to defend govern them V. 7. Now I have caused them by my Gospell to know that all the salvation which they have in mee and from me is of thy Soveraigne favour and that all the glory therefore is due to thee as to the first cause and author 1 Cor. 1. 30. And so he declares that besides the honour of obedience hee had also glorified him by the manifestation and direction given to even to yeeld him honour and glory Ver. 9. I pray not mine effectuall intercession in consequence of my reall redemption and reconciliation is but only for my Church and not for the other part whereof the devill is head For they are seeing that by the gift which thou hast made to mee thou hast lost no part of the right of thy former propriety but that it is rather more strictly confirmed to thee by me I do also pray thee that thou wouldst co-operate with me by thy Soveraign power to the accomplishing of their salvation V. 10. And all mine whereupon as thou hast made thine elect members of my body to the end that I should redeeme them so have I made all those which beleeve in mee to bee thy children that thou mightest love governe and perfectly save them And I am I doe not aske it only for their good but likewise for my glory wch is inseparable from thine V. 11. And now I am seeing that according to my vocation my corporal presence must leave them which presence hath hitherto been as a secure safegard for them I do remit them into thine hands that I being exalted to thy glory thou mayest inviolablie preserve them by my divine presence and power which I have wholly from thee Matth. 28. 20. In the world exposed to infinite dangers and temptations and subject to many infirmitier In thy name Namely by thy power Or as such that beare thy Name They may bee they may be inseparably preserved in the mysticall and unspeakeable union with me and with my Church which is the neerest figure of the unitie of essence and the union of will that is betweene thee and I. V. 12. The Sonne the lost man who was destined to damnation See 2 Thes. 2. 3. That the it being impossible that those things which are soretold by the Holy Ghost should not come to passe Not that he perished to fulfill the Scripture but the Scripture did foretell it because that he was to perish thorow his own wickednesse V. 13. I speake I make this prayer unto thee in their presence to give them a certaine and perfect comfort and rest of Spirit because of the certaintie which they may conceive of thy hearing of mee V. 14. Given them communicated it unto them by instructions and by the impression of my spirit and also deposited it into their hands to preach and divulge it Verse 15. From the evill Namely from the Devill Ver. 17. Sanctifie them purge them more and more from the corruption of sinne and the world by thy word accompanied with the power of thy spirit Acts 15. 9. Ephesians 4. 24. and 5. 26. 1 Peter 1. 22. V. 18. Sent them to be my Ministers in the execution of the charge which thou hast imposed upon me Wherefore they have so much the more particularly need of the grace of thy spirit V. 19. For their sakes being perfectly sanctified in my humane nature I doe in it accomplish all manner of righteousnesse and holinesse and doe consecrate my selfe to the sacrifice of the â—rosse to cleanse them from their sins and to gaine the gift of the holy Ghost for them which may regenerate them in 〈…〉 wnesse of life Ver. 21. In us Namely in the Communion of my spirit by which they may bee mistically united to me and by me to thee May beleeve being induced and perswaded thereunto by the vertue of the Holy Ghost working powerfully and evidently in them in
not by the Law of the Romanâ— which did forbid all Romans and Greekes to become professed Iewes Verse 28. But Paul who it is likely wâ—â— iâ— some Chamber with many other prisoners and the doâ—res being opened hee might perceave by the Moone shine or otherwise what the prison Keepes did without but hee having no light could not see within Ver. 29. Sprang in he being secretly inspired to acknowledge that the miracle happened for the Apostles sakes Humbleth himselfe before God in their persons seeking to have part in that salvation whith hee might have heard say that the Apoâ—â—les did teach V. 35. The Magistraâ—eâ— it is uncertaine whence this instinct might come unto them but peradvâ—â—ture the earth-quake and opening of the prison doores was noised abroad in the Citie whereupon they might have some remorse perceâ—ving the Apostles to be divine men and Gods messengers Ver. 37. Being Romans that have by our birth place the right of being Roman Citizens Now by the Roman Lewes a Citizen of Rome could have no bodily punishment or â—orture inflicted upon him by the Magistrates of Provinces Let them come Paul doth not desiâ—ehere any satisfaction for himselfe nor any worldly honour but a publike acknowledgment of his innocencâ—e for the glory of God and advancement of the Gospell V. 39. Besought them or did appeare and miâ—igate them with good words To depart for to avoyd popular tumults V. 40. Comforted or exhorted them CHAP. XVII Vâ—â— 4. DEvout Greekes Prâ—selytes who had embraced the â—ewish Religion all but 〈◊〉 V. 5. Of Iason in whose house Paul and Silas lodged V. 9. Securitie to come and answer whensoever they should be called V. 11. More noble free and loyall Iewes in following the word of their God and endeavouring to obtaine the reward of their faith and the effect of their expectation being not degenerate thorow incredulitie nor gone astray from right judgment thorow the filthy passion of envie Ver. 12. Greekes gentile Proselytes V. 14. As it were and in the meane time going by land to Athens to avoyd the ambushes and provide for their owne safeties V. 19. Aâ—eopaguâ— Namely was Mars his Hi'l for so was the Palace called where the Athenians held their Senate Where Paul was brought either to be examined concerning this new Religion or only to â—eed the curiositie of those people V. 21. For all the this is intermixed to shew the reason why there was such a great concourse of people came thither by reason of Paul V. 22. I perceive this is spoken by the way of a milde insiâ—uation to avoyd offence and obtaine audience though indeed all your Aâ—henian customs and rites were but only superstitions and Idolaâ—â—ies V. 23. An Altar many Authors make mention of this inscription whereof the cause and originall is very uncertaine Peradventure it was to make even the strange Gods propicious to them Paul makes use of it onely to shew them that they had no cause thus absolutely to reject his doctrine and the God which he preached unto them under the pretence of an unknowne Noveltie V. 24. Dwelleth not he is an infinite spirit and â—â—lleth heaven and earth is not circumscribéd shut up in any certaine place as Idols are and is the Author of all good of which he makes men paâ—takers and receaves nothing of them for himselfe Nor requires any thing for all their dutie but that man should acknowledge and worship him in spirit and in truth V. 26. Of one blâ—ud of the same stock and race of Adam that as God is one and all the generation of man is but one all without any distinction of nations may tend to one end namely to know him and serve him Hath determined though hee hath appointed severall times for mens births and appointed them severall places for their abode yet are they all of one generation and therefore ought not to have particular Gods for every nation and province after the Pagan manner but one only universall one Creator of all V. 27. That they the end of man even since thorow sinne hee lost his first light of the knowledge of God ought to be to employ that little naturall light which hee hath remaining to observe and take notice of the markes and trackes of Gods Nature in his workes to serve him according to it and not runne a stray after Idolatry See Rom. 1. 19 20 23. Ver. 28. In Him thorow him and thorow his vertue which hee continually infuseth into his creatures for to maintaine them in their being Col. 1. 17. Heb. 1. 3. As certaine Namely as Aâ—atus a Greeke Poet. See 1 Cor. 15. 32. Tit. 1. 12. to shew that by naturall discourse many heathens had knowne Gods Image in their owne soules Whereby they mightraise themselves to that point to know that hee was an eâ—erlasting and infinite spirit 〈◊〉 and therefore can not bee represented by corporall and corruptible things nor be served in them V. 30. Winked at borne with men looking not after them to destroy them for their horrible Idolatries V. 31. By that man namely by Iesus Christ whom Paul nameth by his humanity peradventure regarding the Gentiles incapacity to apprehend the mystery of the Trinitie and incarnation and not to confirme them in the opinion of the multiplicitie of Gods Ver. 34. Areopâ—gite a Senator or judge of the Areopagus CHAP. XVIII VER 2. IEw who was already converted to the Christian â—aith whereof notwithstanding wee finde no mention made elsewhere In Pontus a province of Asia Claudius the Roman Emperor Ver. 3. Tent makers which in those dayes were made of leather V. 5. Was pressed had an extraordinary and vehement motion of Gods spirit those holy men having many severall times and degrees of divâ—ne inspirations and raptures V. 6. Your bloud let the cause of your perdition be imputed to you alone See Ezek. 18. 13. Ver. 7. Thence Namely out of the Synagogue And entred to preach the Gospell and keepe the assemblies of beleevers without removing his habitation from Aquila his house according to Christs Commandement Matth. 10. 11. Worshipped was a Proselyte and a devoâ—â— man V. 13. To the Law Namely of Moses which is the Law of our Nation according to which Law the Romans permit us to live and governe our selves and to judge those that are of our Nation V. 15. And names he seemes to have a relation to that the Romans beleeved that the Iewes worshipped a meere name Because that having no corporall figures of the Deitie they held the great essentiall Name of God in great reverence which therefore they also kept secret and did forbeare to utter As if Gâ—llio should say you 〈◊〉 worship one name and the Christians another a conceipt and words of an ignorant and prophane man V. 17. The Greekes Namely the Gentiles and it is likely that to favour those of their owne Nation who had haâ—houâ—ed and protected Paul against the Iewes they undertooke to bee revenged upon them with deeds assuring themselves
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.
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
righteousnesse and life is thorough grace it must bee so absolutely and purely without any intermeddling of mens righteousnesse or the Law for these two meanes cannot agree with one another Romanes 11. 6. Galatians 3. v 12. 18. The promise which in these passages is alwaies taken by the Apostle for the free and Evangelical promise and not the legall V. 15. Because that is to say it is cleere that these two meanes of obtaining life and righteousnesse cannot consist together for the law is altogether rigorous requiring perfect obedience or denouncing death and condemnation to the transgressors whereas contrariwise the promise is but a messenger of grace and reconciliation For where this is proved because that man doth not truly know his sinne nor doth not feele the mortall sting of it but only by meanes of the Law working effectually upon his conscience Verse 16. Therefore because that first means of obtaining righteousnesse by the law which God hath granted unto men hath thorough sinne beene made not onely unprofitable but even quite contrary and deadly wee must of necessity have recourse unto the other which is faith which onely amoÌ„gst other vertues can in this case agree with Gods meere grace seeing that the operation of faith is not to acquire or merit but only to receive what is given to us Iohn 1. 12. Bee sure as grounded upon God and his immutable pleasure and Christs perfect and everlasting righteousnesse and not upon mens variable will and inconstant obedience See Ezek. 16. 61. Rom. 9 11. 11. 19. To all namely to the spirituall seed according to the faith of which God intended to speake in that excellent promise I will bee thy GOD and of thy seed after thee Genesis 17. 7. Not to that onely not onely to the nationall believing Iewes who have been kept under the Pedagogie of the Law and under a directour to Christ without trusting therein for their righteousnesse and salvation Verse 17. Before him with a spirituall and divine paternity which consisteth in example of faith according to which God can make whom he will Abrahams childe Matth. 3. 9. as he of nothing created all things and raiseth the dead and according to his paternity hee judgeth who are Abrahams true children which he approveth of whereas in mens iudgements the Iewes onely ought to bee so According to others the meaning is that as God is not onely father in grace of those which are alreadie but of all such likewise as he shall hereafter create by his omnipoâ—ent word Abraham likewise by some correspondency hath beene reputed father of the Gentileâ— who had neither spirituall life nor quality such as was required for to be his children Ephes. 2 12. And calleth that is to say by his word hee makes them to be and as if one should say to appeare for that end for which he hath appointed them as he did in the creation of all things and in the miraculous resuâ—rections wrought by Christ Let there be light â—azarus come forth c. Vease 18. Who namely Abraham Now hee sheweth by example of Abrahams beliefe touching the particuler promise concerning Isaack what the true faith of al his children should be concerning the general promises of grace Against hope against all causes arguments and appearances of naturall hope In hope that is to say concerning a firme spirituall and supernaturall hope by reason of Gods promises Verse 19. Hee câ—â—si leâ—ed not he stood nor stopped not upon the order of nature â—ccording to which all hope of issue was taken away from him So true â—â—â—th overcomes all apprehension of a mans owne impotency thorough the lively perswasion of Gods promises Verse 20. Giving by acknowledging his Soveraigne truth and infinite power above all inferiour order or contrary difficulty glory being set upon the highest point of emmency above all other things Verse 22. It was God by reason of his faith held him to bee as sufficiently disposed to obtaine the â—ccomplishment of the promises as if he had had all the righteousnesse required by the law to receive Gâ—ds Benefiâ—s Verse 23. For his as if it had been some peculiar act or priviâ—edge of Abrahams whereas it was a dâ—cumenâ— and an example of iustifying faith common to all his spirituall children Verse 24. On him namely in God who in Christs mâ—st glorious resurrection gave an eâ—â—ay of his power to raise spiritually all beleivers and hath in the same resuâ—rection placed all the causes of their resurrections Rom 6. 4. Verse 5 Delivered namely to death by the will of God For our to make an expâ—atioâ— for them by his death For our justification namely to shew unto us how wee were absolved as it were by manner of solemne iudgement CHRIST our surety being returned to life after hee had made an â—nd of satisfying for us for a certaine argument that God was fully reconciled to us and that life was gained for us which could not have beene is hee had remained dead for the continuation of the payment would alwaies have shewed the imperfection of it See 1 Cor 15. 17. CHAP. V. VER 1. WEe have that is to say God is made propitious unto us in Christ who by the faith which hee creates in us causeth us to enjoy this reconciliation by vertue whereof our conscience is so firmely grounded that wee doe it as it were by anticipation in this world by a lively hope that eternall glory which is prepared for the children of God without being moved by any temptations or â—eâ—â—en downe by any terrour or confusion Verse 3 Not onely wee doe not reioyce unspeakablâ— and gloriously 1. Pet. 1. 8. onely by reason of the hope of future glorie but also by reason of our present afflictions which are an assured proofe unto us thereof 2. Co. 4. 17. Phil 〈◊〉 28. That tribuâ—ation that the holy Ghost â—oth thorough tribulation frame us to patience in which God doth from time to time give us assured proofes of his grace and protecâ—â—on whereby we conceive a sound hope in him grounded upon the love which hee â—eâ—reth unto us which he hath given us large cause of feeling and hath lively sealed it in our hearts by his spirit of adoption V. 5. Maketh not ashamed that is to say doth not deceave one nor prove vaine nor proveth not to be as an illusion V. 6. For when the greatnesse of this love of God is shewed therein that he did shew it when we were deprived of all power of rising againe of our selves being wholy dead in sinne In due time in the point of the worlds extreamestâ—eed when the misery and cuâ—â—e thereof was come to the up shot when all people even Gods owne people were altogether corrupted And even just at the time which God had appointed V. 7. For scarcely a redoubling of the same reason because that God loved 〈◊〉 thâ—n whâ—n weâ— wâ—re altogether not onely unable to get salvation but also utterlâ— unâ—o thy of it V 8 Commâ—ndeâ—h
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
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
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
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
sin Restore the Greek word is derived from setting of limbes that are out of joint he meanes by corrections reproofes and inducements to repentance endeavour to settle his conscience again into a good state as well in regard of Gods pardon as of the amendment of the sinner himselfe see Iam. 5. 19 20. V. 2. Bear ye that is to say have you a fellow-feeling of your brethrens faults wherewith their consciences are burthened and take care to ease them Fulfill put the command of charitie in practise which Christ by his word and example hath recommended above all other things V. 3. For if for to performe this you ought not to presume of your selves it being the chief cause of disdain and immoderate rigour towards others V. 4. And then that is to say if he do finde that his conscience approves of his workes as good and loyall then he shall have cause to hold himselfe in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other mens defects see Luke 18. 11. V. 5. Shall bear that is to say shall give an accompt of his actions before Gods judgement seat V. 6. In the word namely Gods Word publikely preached and taught In all good namely all that is necessary for him that receives and that he is able to spare who gives V. 7. Mocked as those do who seek pretences and excuses for their avarice and ingratitude V. 8. He that soweth he that in this life takes no other care but to please himselfe and his own carnal appetites shall at the last reap no fruit thereby but onely perdition and contrariwise he that imployes his whole life studie labour and substance in obeying the motions of the holy Ghost and seeking to obtain and advancing spirituall things in himselfe and others shall receive the reward of everlasting life being that the Spirit in man is the true seed of eternitie and the flesh of perdition V. 9. If we saint not namely if through impatience or carelesnesse we do not leave off studying and persevering in doing good see Heb. 12. 3 5. V. 10. Opportunitie namely so long as God grants us to live in this world which is the time of working and gives us opportunitie and meanes to do it see Iohn 9. 4. 11. 9. and 〈◊〉 35. Of the houshold namely to those who through communion of saith are members of the Church which is Gods houshold V. 12. As many as to know the qualitie of the false Apostles doctrine do but marke and observe their intention which is but onely to obtain the Jewes favours by shewing themselves zealous of their ceremonies and to avoid the hatred and sufferings which the profession of Christs faith brings along with it to the likenesse and communion of his own 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh that is to say falsely viciously and dissemblingly Constrain you that is to say they endeavour to put this necessitie of conscience upon you Gal. 2. 14. V. 13. For neither their hypocrisie appeares in this that shewing so much zeal in matters of ceremonies they are carelesse and do in their life and conversation transgresse the most essentiall commandements of the Law an ordinary sin of the Pharisees Matth. 23. 4. 23. 25. 27. They may glory they may boast of having perswaded and drawn you to Judaisme by bodily circumcision which was held amongst the Jewes to be a most glorious act Matth. 23. 15. V. 14. In the crosse namely in the death and passion of my Saviour by whose spirituall and effectuall communion I have no more affection nor desire to the world nor the lusts thereof no more than to a dead thing neither hath the world any power to worke upon me or to stir me no more than the objects of senses can do to a dead man V. 16. Upon the Israel namely upon all the true Israelites in spirit who through faith are the true blessed seed of Abraham and the people of God Rom. 4. 12. Gal. 3. 9. V. 17. Let no man besides all other reasons I do admonish all believers to regard me and not to afflict my spirit with false doctrines and contradictions 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ whereof I bear the markes by which I have verified the loyaltie of my ministerie 2 Cor. 6. 4. THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS ARGUMENT SAint Paul having founded the Church of Ephesus a famous Citie of the lesser Asia as Saint Luke relateth Acts 19. and having also forewarned the conductours of it with good and wholesome instructions and exhortations Acts 20. 18. he would also performe this most laudable dutie towards that Church namely to write this Epistle to it from Rome whither he had been carried prisoner to confirme it in the truth of the Gospell and exhort it to the true fruits of its vocation The summarie of it is that he gives God thankes for the infinite benefit of eternall salvation and redemption in Christ communicated out of his meer grace and election through faith in the Gospell to the Apostle first and his companions of the Iewish nation then afterwards to the Ephesians who were Gentiles whom to this end he had sealed with the holy Ghost and consequently he prayeth him that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit which gift he extolles by a comparison made of their present with their former state as well the inward which was subject to sin and malediction as the outward by which they professed Paganisme out of which state God had out of his meer grace by his most powerfull vertue saved vivified and gathered them into his Church and incorporated them into the assemblie of believers by the ministerie of Paul appointed by God to preach to the Gentiles the mysterie of their vocation in grace which was before unknown to the world for which cause he suffered great persecutions by his nation and was also a prisoner but howsoever that they ought not from thence to take any occasion of offence or grief Afterwards â—e commeth to exhortations namely to have them make a right use of so great a gift and to live a life befitting the heavenly vocation recommending unto them union above all things and to refer all Gods divers and severall gifts to one end namely the common edification of the bodie of the Church and likewise all other Christian vertues to the continuall advancement of spirituall regeneration And particularly he exhorteth husbands and wives fathers and children masters and servants to performe their interchangeable duties and all in common to fight the good fight of faith and perseverance CHAP. I. VIR 1. IN Christ namely that are ingrafted into his bodie by faith and do live and subsist in their spirituall state by his onely power and by
his judgement In him ingrafted in him by faith and united to him by the spirit and as it were all wrapped up and covered with his righteousnesse See Rom. 8. 1. By faith the Greek phrase doth signifie a condition required as Acts 3. 16. V. 10. That I may know that being justified by faith in Christ I may feel and prove the vertue of his Spirit and operation in me in the mortification of my flesh and of sin and in the raising again and vivifying of the new man in holinesse of life by vertue of the conformitie of the death and resurrection of Christ. See Rom. 6. 4 5 6. Others referre this to the last and perfect knowledge and fruition of Christ which believers shall have in Heaven by the resurrection of the members in vertue and to the resemblance of Him who is the Head after we have been partakers of afflictions and death in this world as Rom. 8. 11. 17. 29. 2 Tim. 2. 11 12 V. 11. If by any meanes this terme doth not implie any doubt but a strong endeavour and desire I might if by a continuall mortification I could attain to blessed immortalitie in which I shall be wholly raised up from sin to live to God alone which is as a signe and reward of my spiritual race V. 12. Not as though Let no man believe that I am as a divine man or an Angel and that I am arrived to the end of my race and of my combates See 2 Cor. 12. 6. Either were this other terme is taken from those who amongst the Heathen after many purifyings and preparations made themselves capable of the sight and participation of certain great idolatrous mysteries Am apprehended this other terme is taken from those who run a race who sometimes did drag after them and helpe to run some friends of theirs to make them win the second wager or reward or from the custome of compelling men which they met by the way Mat. 5. 41. the meaning is Christ hath taken me and possesseth me with his Spirit See Cant. 1. 4. John 6. 44. and 12. 32. V. 13. Those things namely the world and the concupiscence thereof and whatsoever is contrary to Gods kingdom and all Pharisaical righteousnesse and such like meanes which I heretofore followed all which I have renounced to presse with all my strength towards the marke of salvation by the race of faith in Christ. V. 14. In Christ Jesus that is to say I strive thus by the power which Christ lends me or Christ being the onely meanes for to attain to this end V. 15. Perfect See upon 1 Cor. 2. 6. Be thus minded to forsake all other meanes and confidence of salvation to cleave unto Christ onely Otherwise minded through weaknesse of faith or unaffected ignorance there being in those beginnings many believers that did bear great devotion and did much reverence to those Jewish ceremonies Reveal will enlighten and strengthen you in the knowledge of the pure truth of the Gospel V. 16. Neverthelesse Let us live peaceably and regulately in a well tuned harmonie notwithstanding this diversitie of mindes in such things agreeing in the rest of the doctrine of which being fully perswaded we have gone together thus forward in it V. 17. Marke them take it for an assured signe of good pastours when they studie to conforme themselves to mine example in all things V. 20. For our He proves that such as set their hearts upon earthly things cannot chuse but fall into eternal perdition and ignominie namely because the propertie and glorie of all believers to whom onely salvation belongeth is to live in this world as if they lived in Heaven where they sit with Christ Ephes. 2. 6. and therefore they do bend all their thoughts and desires that way Matth. 6. 20 21. Others reade it But we live c. CHAP. IIII. Vers. 1. ANd crown your faith and conversion and the happy estate of your Church which was founded by me do give me great cause of ioy and my Ministerie is singularly honoured thereby and I have reason to glorie in the Lord. Stand fast as you do at this present or as I have said before In the Lord namely in all that is conformable to his Truth and will or not in a civil and worldly concord but in a Christian and spiritual one V. 3 True yoak-fellow He speakes to the chief Pastour the Apostles Epistles being directed to them and afterwards read by them in the publike Assemblie Which laboured which have imployed themselves with me in the advancing of the Gospel having been partakers of the combats and difficulties which I have suffered at the hands of the enemies of it V. 5. Moderation the Italian mildnesse or equitie or modestie V. 7. The peace the true spiritual and incomprehensible rest and tranquillitie of minde which God creates in the hearts of his by his Spirit shall keep and free you from all terrour anxietie and disturbance to persevere in peace in Christs communion or shall keep you in Christ that is to say by his power V. 8. Praise namely any praise-worthy action V. 10. In the Lord namely with a spiritual motion and joy whereof Christ is the onely Authour and giveth a cause for it to those that are his Hath flourished again that you have wakened and are grown vigorous others that you have caused your care of me to flourish again V. 12. I know how that is to say I know how to make use of such vertues as befit these different estates V. 13. All things namely that belong to my dutie and calling Through Christ by his power grace and Spirit which he communicates unto me by vertue of my spiritual union with Him V. 15. Now ye you are witnesses unto me how that what I speak is truth Of the Gospell when it began to be first preached in your coasts But ye As much as to say ye onely have alwayes had the credit of being my providers so have you begun and so you persist V. 17. Not because the cause why I rejoyce so much in your liberaltie and that I thus accept of it is not so much in regard of my selfe as in regard of you that ye 〈…〉 nding in the fruits of Gods grace he may double them unto you and give you a large and ample reward according to his holy promises V. 18. An odour namely an act most pleasing to God A terme taken from the ancient Sacrifices See Gen. 8. 21. Exod. 29. 18. V. 19. In glory these words may be annexed to the word riches as saying the riches of Gods glorious grace Rom. 〈◊〉 4. and 9. 23. Or with the word shall supply in glory that is to say powerfully and gloriously Or in everlasting glory By Christ namely by his communion Or by vertue of him V. 21. In Christ Iesus namely those that are members of Christ Or salute them in Christ. That is to say with a spirituall affection Rom. 16. 22. V. 22. Houshold whereof
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
and many Gentiles in Thessalonica a City of Macedonia But by reason of the violent persecution which was there stirred up against him by the Iewes he was constrained suddenly to depart from thence Whereupon having a little while afterwards heard how that poore infant Church was grievously molested through persecutions He had sent Timothie to them from Athens to strengthen it and encourage it to persevere and having heard from him of the happy and laudable state it was in he writes this Epistle to it Wherein at the very first he gives God thankes and praiseth the Thessalonians for their readinesse and alacrity in receiving the Gospell and for their faith charity and patience in the profession of it according as he had taught and preached it to them with all loyalty study efficacy and hearty affection Then he comforteth them in their afflictions by Christs example and by his owne and that of the Churches of Iudea And tels them that being hindered from performing his hearty and fervent desire in visiting them he had sent Timothie unto them by whose relation he had been singularly comforted And againe gives God thanks praying him to encrease their gifts and to confirme them unto the end Then he exhorteth them to holinesse charity and peace and to bestow their times in laudable exercises and to forbeare lamenâ—ing and grieving excessively for the dead And to comfort themselves in the assured hope of a blessed resurrection the manner of which he sets downe teaching how that though the time of Christs comming to judgement be hidden yet it ought hourely to be expected with watchfulnesse and holy preparation and at last after divers holy exhortations he saluteth and blesseth them CHAP. I. VER 1. SIlvanus some hold it was the same as is called Silas in the Acts of the Apostles Which is which through faith in Christ is in Gods grace and covenant and is engrafted amongst his true people V. 3. Your worke namely the fruits and effects of your lively and working faith not of a dead and idle faith Gal. 5. 6. Jam. 2. 17. Labour namely the duties of true charity performed by you not sparing your selves in troublesome and dangerous times and occasions Patience namely your voluntary and constant patience in the crosse which is maintained by the certaine hopes of everlasting goods which are promised for it See 2 Cor. 4. 17 18. In the sight namely every time that we present our selves before God to pray unto him Or I speake truely as in the presence of God 2 Cor. 12. 19. Gal. 1. 20. Or this is added to shew the truth and sincerity of these vertues in the Thessalonians V. 4 Knowing finding and knowing that you are Gods true elect by this certaine proofe namely that the holy Ghost hath imprinted in your hearts the Gospell which I have preached to you â—nd hath engendered a lively faith in you V. 5. In power with a divine efficacy of the holy Ghost V. 8. Sounded out the fame thereof hath by your meanes been spread over all the neighbouring Provinces V. 9. They themselves namely the believers scattered all the world over What manner of how our persons and our ministery have been received by you and how Gods word hath taken place amongst you CHAP. II. Vers. 1. IN vaine unprofitable and fruitlesse as would have been if we had for feare of persecutions forborne to Evangelize unto you V. 2. In our God namely trusting in his assistance and vertue Contention namely oppositions persecutions and cares V. 3. Uncleannesse namely from any infamous or vitious affection as from sordid avarice infamous flattery or dishonest dealing See 2 Cor 6. 6. 7. 1. V. 4. To be put in trust as faithfull Stewards V. 5. A cloake or a pretence that is to say hidden and dissembled waies to worke our owne gaine and profit V. 6. Burthensome taking of you such things as we have need of which we have not done vers 9. 2 Cor. 12. 13. V. 13. Worketh bringing forth in you all manner of Christian vertues and especially constancy in suffering afflictions for the Gospell V. 14. In Christ that is to say Christian and by faith in Christ engrasted into the Church which is his owne body As they have namely the beleeving Jewes V. 16. Fill up the Italian addeth fill up the measure namely so full as Gods patience hath limited it should be filled See Gen. 15. 16 The wrath as Gods judgement hath been extreamely provoked by them so is it fully fallen upon them See Job 36. 17. V. 17. Taking front you as a father from his children The more this short absence hath not one whit lessened mine affection but rather enflamed and encreased it 19. For what have not I cause to love you thus dearly seeing your conversion is such an excellent fruit of my ministerie by which it hath been made glorious and hope besides my present joy to be therfore crowned with everlasting glorie at Christs comming Even ye As well as other Churches which have been founded and taught by me CHAP. III. Vers. 1. FOrbear Endure the discomfort of your absence and the desire I have to see you To be left It is likely that this hath a relation to what is spoken Acts 17. 15. and that after Timothie was come back to the Apostle in Athens he sent him backe to Thessalonica V. 2. Timotheus to supplie in part by him what we could not performe by our presence V. 3. Appointed And placed by Gods vocation to be conformable to Christ as well in afflictions as in glorie Rom. 8. 17. 28. A terme taken from souldiers that are sentinels in their watch-house and to other duties belonging to martial discipline V. 8. We live notwithstanding all our miseries and death which is present before us we are safe and sound and very chearfull if that ye stand firme and sound in your faith in Christ. V. 9. For what this so happeneth unto us because God gives us in you incomparable cause of joy and comfort for which we cannot thanke him sufficiently Before our that is to say spiritually or with a hearty joy of which he is a witnesse or acknowledging the cause thereof to proceed from him onely and giving him thankes therefore V. 10. Perfect Instruct and confirme you more fully in Christian doctrine and finish the establishment of your Church which shortnesse of time would not suffer me to do at my first comming V. 13. Establish that by meanes of the gift of charitie which is the spring of all good workes you may persevere in true holinesse approved by God without any voluntary offence or malice At the comming that you may be known to be such by Christ himselfe at the last judgement or untill his comming With all his this may have a relation either to the establishment in holinesse in the communion of all believers as Ephes. 3. 18. Col. 3 4. or to the last comming of Christ accompanied with his holy Angels Zech. 14. 5. Matth.
which is hidden to flesh and blood and which God alone can reveale Matth. 16. 17. and in the exercising of which consisteth the highest and perfectest service of God V. 11. Their wives namely Bishops and Deacons wives V. 13. Purchase to themselves they make themselves fitting and worthy to be promoted to higher degrees in the Churches service Boldnesse the Italian Liberty for a pure life freeth one from the fear of reproaches and gaineth authority and credit with the hearers and generally a good conscience is alwayes bold In the faith namely in the preaching of Christian Doctrine V. 15. The pillar by whose ministery the authority dignity knowledge vertue and use of the truth of the Gospell ought to be preserved in the world and maintained against all errours contradictions and corruptions whereunto nothing is more adverse or prejudiciall then the vitious life of those that preach it V. 16. And without as in the mysteries and most sacred actions under the law and also in the false mysteries of the Gentiles there was a most exact purification required before they could be admitted to them much more is it necessary in the Gospell which is the onely holy and Soveraigne mysterie Of godlinesse not onely of ceremonies as Moses his Law nor of prophane superstitions as the Gentiles mysteries but a most holy and truely religious mysterie by which God is served in Spirit and truth God namely the everlasting Sonne of God true God with his Father hath taken upon him human nature and in it hath manifested himselfe unto the world for to be the true Messias and promised Redeemer who untill that time was hidden in Gods counsell and under his promises Justified fullie approved of before Gods judgement Seate as having perfectly fulfilled all righteousnesse especially in what belonged to his office of Redeemer and by that meanes was delivered from death and from all paines and crowned with deserved glorie Esay 53. 8. and besides plainely declared what he is against all the false judgements contradictions and calumnies of the World by his glorious resurrection Matth. 11. 19. Luke 7. 35 Rom. 1. 4. In the Spirit in the power of his Godhead by which he hath fulfilled his office Heb. 9. 14. the truth whereof he hath caused to appeare by his resurrection Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels being risen he caused the Angels first to behold the accomplishment of Gods promises and of the Worlds salvation which they fervently expected and desired Matth. 28. 2. Marke 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12. CHAP. IV. Vers. 1. THe Spirit the holy Ghost hath revealed this to the Apostles and Prophets under the Gospell In latter times namely in the time of Christianity which is the last age of the World after which followeth the everlasting estate of the Church Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World Seducing Spirits to false Doctors who shall boast of being inspired and sent by God See 1 John 4. 1. V. 2. Seared that shall have left all manner of feeling and motion of conscience as a cautery applied to some part of the body deads it and causeth it to fall See Rom. 1. 28. Ephes. 4. 19. Jude 〈◊〉 V. 3. Forbidding not absolutely to all persons but onely to some under pretence of greater holinesse See Col. 2. 22 23. From meats namely from certaine kinds of meats Which beleeve who onely have as they are Gods children right to make use of his goods and creatures whereas the wicked before God are onely usurpers of them V. 4. For every he gives a reason why he hath said this forbidding of meats to be a divellish thing Is good that is to say the use thereof in it selfe is pure and lawfull as touching the conscience before God V. 5. It is God by his Word and Ordinance hath declared the use thereof to be lawfull especially for believers who in Christ have gotten a new right to the creatures Psal. 8. 6. Rom. 4. 13. and besides the said use is actually sanctified by them by the religious acknowledgement which they make thereof to God by calling upon his Name V. 6. Thou shalt be thou shalt in effect shew thy selfe to be such a one Attained or which thou hast carefully followed V. 7. Fables vaine humane imaginations as if in outward austeritie in abstinences fasts which he cals disciplines and exercises of the bodie did consist true holinesse before God V. 8. Little seeing all the good that it can doe is but to tame the members of the body and their externall motions and actions 1 Cor. 9. 27. without sanctifying the heart and the inward part of man as lively faith and the love and feare of God doth See Rom. 8. 13. V. 10. For therefore of this infallible vertue of Gods promises made to true pietie the afflictions which I and all true believers doe voluntarily suffer are a verie good proofe for it were a greatfolly to suffer so much without any certaine hope The Saviour the preserver of mens naturall and temporall being in generall and especially of the everlasting and spirituall being of his children V. 12. Despise doe not thou give any occasion of having it despised but make it venerable by thy vertuous carriage in thine office In Spirit in holy zeale and in spirituall and heroicke motions and actions V. 13. To reading to the study and meditation of the holy Scripture To exhortation under this part and the following is comprehended the whole Evangelicall ministery V. 14. Neglect not exercise carefully thy calling of Evangelist revive manure and strengthen the gifts which thou hast received thereby Which was given thee God having declared thy vocation not by votes of humane or ordinary election but by propheticke revelation and expresse oracle signified to the Church by the Prophets See Acts 13. 1 2. 1 Tim. 1. 18. With the laying on not to adde by mans meanes any weight to the divine calling but onely for a signe of consecration and blessing Of the Presbyterie the Italian Of the Elders namely of the pastors and other guides of the Church V. 15. To all or in all things V. 16. Both save thy selfe thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of soules Ezek. 33. 9. and shalt hold on a secure way in thy calling to attaine unto eternall happinesse Phil. 2. 12. and shalt be an instrument of salvation to thy hearers Rom. 15 14. 1 Cor. 9. 22. CHAP. V. Vers. 3. HOnour have an especiall care of them as well to relieve such as are in want as v. 17. as also to employ such as are vertuous in the Deaconship That are that have the true qualities of the soule and vertues befitting Christian widdows and such as have no other helpe nor assistance vers 5 16. V. 4. But if I free the Church from this duty of maintaining widdows that have kindred able
him whilst he was not in thine hands But willingly as it will be if thou dost send him back againe to me when he is with thee V. 15. For perhaps he confirms the request made v. 10. referring Onesimus his running away to a secret providence of God who had from thence taken the occasion of converting him whereby he was to be reunited to his master no more in a transitory quality of a servant but in an everlasting quality of a spiritual brother in Christ. V. 16. In the flesh in regard of the bonds and duties of this life which were not disannulled by Onesimus his conversion but were made more loyall and voluntary in him and therefore more pleasing and acceptable to the master See 1 Tim. 6. 2. In the Lord by the spiritual bond of the common faith in Christ. V. 17. A partner in the grace of God and in the office of his service V. 19. I doe not say I might desire thee to remit unto him all this debt or dammage in exchange of the spirituall good which thou hast received by my meanes whereby thou art in some sort bound to me for the salvation of thy soule but I wil give up my right in that and so doe conceive that thou art fully satisfied V. 20. Let me have in the Greeke text there is an allusion to the name of Onesimus which signifieth a man from whom one receiveth pleasure or profit In the Lord that is to say no carnall but a spirituall profit or pleasure Refresh comfort me with a Christian joy V. 22. Be given that is to say be restored to libertie V. 23. In Christ Jesus that is to say my partner in the faith of Christ for which I being a prisoner Ephes. 4. 1. he stayes with me for love of me Or he salutes you with the rest in Christ that is to say with a salutation of Christian charity V. 24. My fellow-labourers all these men are likewise named Col. 4. 10. 14. whence it is presumed that Philemon also was a Collossian See v. 2. THE EPISTLE OF St. PAUL THE Apostle to the HEBREWS ARGUMENT EVen in the first ages of the Christian Church there was some doubt concerning the Authour of this Epistle some attributing of it to Saint Paul which was the most common and most probable opinion others to some other Apostle or Evangelist Yet notwithstanding it hath alwaies been received without any contradiction for divine and altogether Canonicall and is held in high esteeme and reverence by the Church induced thereunto by the light and secret direction of the holy Ghost who hath imprinted in it a most certaine perswasion and a lively knowledge of divine inspiration by which it hath been endited for an expresse and most necessary declaration and confirmation of the highest points of faith The Hebrews to whom it is directed were Iewes converted to Christ and especially those of Judea and Jerusalem who being habituated in the Mosaick ceremonies which were as yet for a while tolerated amongst them by reason of their weaknesse they continued in having great beliefe in them and did beare a great deale of devotion unto them and dia repose in them part of their righteousnesse holinesse and salvation and of the service of God and could not be brought absolutely to cleave to Christ and rest themselves in him alone and to hold with the Evangelicall service And therefore the principall end of this Epistle is to shew that as Christ is the end the foundation the body and the truth of the figures of the Law which of themselves were of no vertue for the soule so having accomplished them in himselfe he hath annihilated the use of them and hath taken away those vailes and those shaddows to give way unto the cleare and naked truth of the purgation of sinnes and of mans full reconciliation with God by the onely Sacrifice perfect obedience and continuall intercession of himselfe So then in the very beginning he sets downe that Christ the everlasting Sonne of God being come into the World hath by his Office of Soveraigne Prophet fully manifested unto men the everlasting will and secret councell of God concerning their salvation And to induce men to beleeve obey and reverence his Gospell the Apostle extols his person as well by the everlasting Essence Power and Glory of his Divine Nature as by the Soveraigne Majesty of the Kingdome which the Father hath bestowed upon him in the quality of Mediator above the Angels themselves beneath the which he had abased himselfe by assuming human nature and by his sufferings and death Then afterwards for confirmation of the same he compareth him with Moses the most Excellent of all the ancient Prophets shewing that Christ is infinitely above him as well in dignity of person as in eminency of office wherefore to avoid farre greater punishments then those which the despisers of Moses runne into and likewise to obtaine everlasting happinesse which he could not give we were to accept of and retaine Christs Words Promises and Benefit by a constant faith whose chiefe ground and foundation is his Priestly Office which he hath perfectly accomplished And consequently he begins very largely to treat of that Office shewing first what similitude there was between the Leviticall Priesthood and Christs to shew that in this there are all the truths and essentiall properties of a true Priest-hood and in the other there were but onely figures and resemblances of this But before he passeth any further he doth sharply reprove the slacknesse and negligence of the Hebrews in advancing themselves to the full knowledge of the faith and mysteries of Christianity shewing them the danger of falling into apostacie to the irrevocable damnation of their soules Against which notwithstanding he doth strengthen them by the firmnesse of Gods promises so that on their parts they will worthily cooperate with his grace Thence he goeth on to shew what difference there was betweene Christs eternall Sacrifice and the mutable and transitory Leviticall Sacrifice between the new Covenant grounded upon the first and the old established upon this latter between the spirituall vertue of Christs onely Sacrifice and that of the ancient Sacrifices which was but figurative and ceremoniall for those Priests being but mortall men and the Sacrifices of nothing but bruit beasts it was impossible that the effects of either should goe any further and all this to teach that by the accomplishment of the figures the use of them is blotted out and made unprofitable to the conscience And that without any dammage yea with great advantage Christ doth from these externall and corporall things bring and retaine unto himselfe nothing but the soule and faith of his beleevers presenting the spirituall reality in himselfe a benefit which is rejected as not accomplished if a man turnes backe to those ancient rudiments and therefore he doth redouble his exhortations to the Hebrews for to persevere in the faith of Christ by which they are so farre from
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
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
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
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
is to say help one another to preserve your selves from these dangers by a true christian and divine charity V. 22. Of some that is to say Of those that are simple weak and seduced V. 23. Others namely those that are hardned and perverse or the seducers themselves Save be as much as in you lieth instruments of their salvation by a profitable severity Rom. 11 14. 1 Tim. 4. 16. With fear namely of Gods judgements lively represented and darted into the conscience by the severe exercise of ecclesiasticall discipline Pulling them out doing what you can to draw them from perdition without any vain respects or considerations as they draw things out of the fire in any fashion or by what way they can Hating shewing that you extreamly detest the participation of such mens uncleannesse A phrase taken from legall impurities of garments by touching of which men were defiled ⧠THE APOCALYPSE OR REVELATION of St IOHN the Divine ARGUMENT THis Book hath the title of Apocalypse a Greek word which signifieth Revelation because the whole subject of it is of Propheticall Revelations by which to Saint John and by him to all the Church have been revealed the chief events of it after Christs first comming in the flesh to his last comming to judgement wherein this book is very like Daniels Prophecies from which also as well as from many other Prophets many termes and figures have been taken The writer hereof was Saint John the Apostle and Euangelist though he is here set down under the name of Divine which name was anciently attributed unto him for eminency because he had more loftily and expresly then any other Apostle taught and established the truth concerning the person and eternall Godhead of Christ against certain hereticks which were sprung up even in those dayes Now the three first Chapters are spent in describing a vision in which Christ appearing unto him gives him commission to write to the seven principall Churches of the lesser Asia amongst which Saint John had especially spent his Apostleship to instruct confirm praise and exhort and likewise to reprove threaten and correct every one of them as need did require From thence he goeth on to represent other visions concerning the universall state of the Church untill the end of the world wherein it seems one may observe this distinction that from the beginning of the fourth Chapter unto the end of the eleventh the said state is described as it were in the ideas of Gods heavenly decrees and in visions altogether Enigmaticall From the twelfth to the end of the Booke the executions and principall singularities thereof are more distinctly marked out by visions and descriptions which are more plain and neerer matched and fitted to the events In the first one may finde the description of Christs Kingdom in Heaven and the glorious administration of it Gods decrees concerning what should befall the Church in this world whereof Christ onely is the revealer and interpreter and the accomplishment whereof hath its limited times and the end whereof is the destruction of Christs and his Churches enemies and the present protection and everlasting salvation of the Church In the second is first represented the desolution of the Iewish nation by the Romans after it had brought forth Christ iâ— the flesh and withall the miraculous preservation of it for to have it converted in its due time Then the Roman Empire is summarily touched its tyranny and persecution against the Church and afterward its declination and ruine But the state of the Kingdome of Antichrist is yet more largely described his beginning his usurpation under a false vizard of Religion his blasphemies false doctrines deceitfull miracles persecutions violences frauds pride and enormities the blinde consent of Nations and Princes to subject themselves unto him and tocontribute to his exaltation the beginning of his fall by the pure preaching of the Gospell miraculously re-established in the world the everlasting happinesse of beleevers that shall fight with him and overcome him by their faith and patiexce and contrariwise the everlasting torments of his followers amongst whom at the last the Lord should raise most grievous alterations to make them become enemies unto him whereby it should happen that he and the triumphant City of his Kingdom and State should go to ruine and be destroyed by a sudden finall and horrible judgement of God easing the world of so great a plague glorifying his righteousnesse and giving those who are his cause of triumphant joy and enfolding his enemies in everlasting despair and ignominie After this is described a state of the Church upon earth very peaceable holy and happy Christ reigning in it and the Devill being repressed in his endeavours untill a certain time when as by a new kinde of enemies he should renew his assaults but should soon bee overcome and immediately after the end of the world and the last judgement should follow by which the Devill and all the â—hurches enemies being abyssed into hell the Church should be gathered up into heavenly glory to live and reign everlastingly with Christ and to enioy his presence and his goods in all fulnesse Now as amongst these Prophecies there are some so cleer by the event that one cannot be doubtfull nor ignorant of them but onely through a wilfull blindenesse so there are other some that are yet under Gods secret seal the explication whereof is as uncertain as the undertaking to give it is rash and therefore adoring that which as yet lieth hidden and meditating upon that which is manifest the Church hath large matter of instruction and comfort in this book looking for the full accomplishment which shall bring to light all the obscurities CHAP. I. Vers. 1. WHich God namely the Father See how this ought to be understood Iohn 3. 32. and 8. 26. and 12. 49. V. 2. Bare record by his preaching as he was an Apostle see Luke 24. 48. Acts 1. 8. and 26. 16. Of the testimonie namely of what Christ himself hath declared in the behalf of his Father see 1 Cor. 1. 6. V. 3. And keep namely in their minde and memory to compare the events therewith and by this means be confirmed in the faith and defended against all scandals and temptations The time namely of the accomplishment of these things V. 4. Asia namely the lesser called in these dayes Natolia From him namely from God the Father whose eternity is described by these three times according to the capacity of humane apprehension From the seven namely from the holy Ghost whose power is most perfect the number of seven in the Scripture intimating perfection and whose operations are very divers Isai. 11. 2. and Zech. 3. 9. and 4. 10. Rom. 4. 5. and 5. 6. V. 6. Dominion or power 1 Tim. 6. 16. V. 7. Even so Amen that is to say It shall certainly be so or so be it V. 8. Alpha names of the first and last letter of the Greek alphabet for to signifie the