singing the third verse of the twelfth Chapter of Isaiah and from thence it should seeme that the Lord took this occasion of speaking of these spirituall waters V. 38. Haith said these words formally are not set downe in Scripture but seeme to be gathered from divers places as Isay 35. 15. and 44. 3. in which under the figure of waters are promised the abundance of the gifts of the holy Ghost which should be powred upon the Church by the Messias whereby there should be as it were a living spring of all manner of good works framed in each beleever V. 39. The holy Ghost namely this rich abundance of the graces of the spirit as well those which were common to every beleever under the Gospell in regeneration illumination c. as the particular ones to certaine persons in the Church in power of doing miracles in prophecying in speaking of strange languages c. See Acts 19. 2. Because that See upon Iohn 16. 7. V. 40. Many namely by a certaine confused and obscure inspiration from God to judge of Christ as of a divine person V. 42. David was where the residence of his fathers houshold was V. 52. Of Galilee of whence they judged Christ and his Disciples to be by reason of their ordinary abode in that place CHAP. VIII VER 6. TEmpting him to overtake him howsoever he had answered For if according to his wonted clemency in pardoning penitent beleevers their sins he had spared the woman they would have accused him for sparing malefactors and doing things contrary to the law And if he had condemned her they would have taxed him with contradicting his own doctrine and his ordinary practise Or that he usurped the publike authority Wrote he seemes to do it as it were in signe of contemning those things which they alledged unlesse there be some more secret sense in it As for to shew that sinne which is written before God Isay 65. 6. and graven as it were with a steele Ier. 17. 1. is pardoned and blotted out by Christ by means of faith and repentance even as easily as a writing slightly made in the dust V. 7. He that is Christ here makes no law for the Judges and witnesses that they should not prosecute malefactors unlesse they be altogether guiltlesse But leaving the law of God in iâ—s force the execution of which did not belong to him hee contents himselfe with doing his office in convincing these hipocrits severe censurers of others and in the meane time they themselves spotted with many sins and wicked tempters of Christ and in correcting this woman Cast a stone according to the law Deut. 17. 7. V. 11. Neither do I namely for the externall and corporall judgement which did not belong unto him Insisting only upon the inward condemnation of the conscience to bring her to repentance wherein he fulfilled the worke of the law and of the Gospell together V. 13 Is not cannot be held valuable and certaine V. 14. â—oâ— I know and a witnesse must speake of certaine knowledge But ye your resusing to receive my witnesse proceeds from that you malitiously suppresse the notice which I have given you of my divine calling and of the full accomplishment thereof by my future glorification And thus ought to be reconciled Iohns saying 7. 28 with this V. 15. Yee judge yee taske me with false or not sufficient witnesse and I have more and better reason to reprove you for your false and perverse judgements of things belonging to God without any light or guide of his spirit but only out of your own fleshly understanding but I doe forbeare as he saith afterwards I judge in mine office of Mediatour I doe not proceed against you nor against any one else as arigorous and criminall judge as mine authority would well extend unto it mine end is to save by instruction exhortation conversion and not to lose by judgement and condemnation See Iohn 3. 17. V. 16. Alone that is to say separate from God my Father Which ought to be understood as well in regard of the unitie of the essence as of the perfect union of the will of the Father in his glory and of the Son in his quality of Mediator V. 17. Is true that is to say sufficient to be believed in judgement V. 18. Beareth witnesse namely by his Prophets but especially by his divine power wherewith hee hath endowed my person and accompanieth my ministery as well in words as in deeds V. 19. Yee neither know yee neither have nor will receave any light nor knowledge of my person office and doctrine by which only you might gaine the saving knowledge of God and therefore it is in vaine to speake to you of my Father Verse 20. In the Treasury See upon Marke 12. 41. V. 22. Will be kill that is to say will hee goe out of the world as Iohn 7. 35. they had said wil he goe into a farre Country V. 23. Yee are from being worldly by birth by nature and affection you are uncapable of raising your selves up to heaven from whence I am and whither I go directing all my beleevers thither V. 25. That I said that is to say even from the beginning of my vocation I told you that which I tell you still that I am the Sonne of God the Messias the Saviour V. 26 I have I could by many reasons convince your malice and prove the truth of my word but because you are unworthy of it by reason of your hardnesse I will content my selfe with the witnesse my Father beareth of mee and mine owne proper knowledge Ver. 28. When yee that is to say after yee have crucified mee I shall make you finde by the effect what my person and power is Rom. 1 4. V. 29. And hee hitherto my Father heareth witnesse sufficiently of the office which hee committed to mee and of my faithfullâ— executing of it V. 30. Believed with a transitory faith and for a time without any lively roote as appeares by the Lords ensuing discourses See Matthew 13. 20 21. V. 32. Yee shall know yee shall be enlighthed by the Holy Ghost in the lively knowledge of the truth of the Gospell by which you shall bee freed from the bondage of sin the devill and death See Rom. 8. 2. V. 33. Were never wee are of the blessed progeny to whom liberty and domination is promised Gen. 25. 23. and therefore nobody hath any right to bee Lord over us but only God The subjection wee now are in and have bin in at other times hath alwayes been by oppression and violence and not by any just title V. 34. Is the servant you thinke upon nothing but onely upon the right of temporall liberty but I speake to you of the spirituall liberty whereof man depriveth himselfe giving himselfe over to sinne which makes him his slave and takes away from him the title of Sonne of God and excludes him oâ—â— of Gods house and inheritance aâ— it is seene in you
the great fruitfulnesse of it This is the same place where afterwards grew the dead sea or the lake Asfaltis The gorden A proverbiall saying as who should say A right earthly Paradice See Isa. 51. 3. Ezekiel 28. 13. and 31. 8. Of Egypt which is likewise all watered by channels and streams taken out of Nilus unto Zoar This city is so called by anticipation for then it was called Bela. Gen. 14. 2. and 19. 22. V. 15. For ever I doe now give thee right to it and to thy posterity will I give the possession of it untill the comming of the Messias where doe â—nd the temporall promises of the old Testament Christ bringing in with him a new age V. 18. The Plaine Or the Groves or thickets of Oaks CHAP. XIV VERS 1. SHinar See Gen. 10. 10. All these other Countryes were towards Chaldea and Assyria Of nations the Italian hath it Of Goi It was certainly some nation made up of divers nations V. 3. Of Siddiâ— Or of the fields that is to say arable grounds which are verie fruitfull The salt Sea That is to say a great sulphurous lake into which were reduced the wicked Cities with their inhabitants called Sale for a distinction betweene it and other great fresh water lakes that are in Palestina V. 5. The Rephaims All these are set downe in the Scripture and noted for mighty Nations of Giants on the east side of Palestina V. 7. Amalekites The inhabitants of the Countrie which was afterwards inhabited by the Amalekites which as yet were not there See Genesis 38. 12. V. 10. Fell Their men were hindred in their flight by those pits by which a great number perished V. 13. The Hebrew That is to say of the progeny of Eber. See Gen. 10. 21. according to some it signifieth one that is beyond the River as Abraham was come out of Mespotamia from beyond Euphrates V. 14. Brother His neerest kinsoman armed or led out to warre trayned servants That is to say the sonnes of his servants which he had fed brought up and trayned Dan This is a place on the Northerne confines of Palestina so named by anticipation for it was then called Lesem Jos. 19. 47. or Lais Jud. 18. 7. V. 15. Against them He divided his men into divers bands to assault them V. 17. Dale It was so called afterwards 2 Sam. â—8 18. V. 18. Salem Which was afterwards called Jerusalem See Psal. 76. 2. for it is very likely that it is the same and not the place called Salim Joh. 8. 23. now all the hidden mysteries of this person and of this action are expounded unto us Heb. 7. 1. Brought forth it doth not appear that this was done to any other end but to refresh Abraham and his men and in this feast of congratulation if there was any Sacrifice it was of prayse and thankes-giving as the occasion of Abrahams victory required for in a Sacrifice of expiation there would have bin the shedding of bloud required Hebr. 9. 22. Of the high God This sheweth that amongst those nations there was yet some seed of true piety left V. 19. Possessor Supream Lord. V. 20. Tithes Which part even at that time was due by divine right by some expression from God See Gen. 28. 22. and afterwards confirmed by Moses law like unto many other V. 22. I have 〈…〉 t up The gesture of one that sweareth whereby it is shewed us that God is called for a witnesse of truth and a judge against falshood Deut. 32. 4. V. 23. That I will not Aswell to free himself from suspition of avarice as also to shew how he detested that wicked King and his people CHAP. XV. VERS 1. REward that is the good which through my grace thou shalt have according to thy faith wherewith I will requite thy faithfull service Others have it I am thy shield and thy great reward That is as much as to say in mee and in my grace consisteth all the good which thou canst expect or look for V. 2. Seeing This is sayd because that God in all his promises to Abraham made mention of his posterity in regard of which they were chiefely made and therefore it seemed that his want of issue would make them frustrate The Steward For want of children I am constrained to put all my goods into the hands of a servant who is a stranger who is the second person in my house See Gen. 24. 2. V. 6. Beleeved This faith in that particular promise was an Essay or proofe of Abrahams generall faith in the promises of Gods grace upon which this particular faith was also grounded So that Gods approving of it for an act of Justice is drawne by the Apostle and applyed to the justification by faith in Christ by reason of the agreement that is between them For first as Abraham is here justified for having believed in the promises of God so is the faithfull man justified before God for his lively faith in his Redeemer in whom is all his justice Secondly as in this particular faith Abraham groundeth himselfe onely upon Gods power goodnesse and truth all naturall meanes being wa 〈…〉 ng Rom. 4. 18 19. So justifying faith acknowledgeth it selfe to be void of all vertue and justice and utterly renounceth them relying onely upon the grace of God for the obtayning of salvation and life V. 8. Whereby he asketh this question not out of incredulity contrary to that faith which is before commended but out of an humble desire to be strengthned against the infirmities of the flesh See Jud. 6. 17. 37. and a King 20. 8. Isaiah 7. 11. Luke 1. 18. 34. V. 9. An heifer Here are implyed all kindes of Beasts fitting for sacrifices See Lev. 1. 3. 10. 14. Now this ceremony of passing through between the parts of the sacrifice which was afterwards observed in the confirmation of solemne Covenants Jer. 34. 18. is here brought in by the Lord for the same end in the 17. V. of three yeares Some have it three of each kind V. 10. Divided them All this was done by Gods appoyntment to whom it belongeth to appoynt all signes that are confirmatives of his grace divided he not This ceremony of not cutting the Fowles in pieces which were offered in Sacrifice was afterwards confirmed by Moses Lev. 1. 15 17. V. 11. The Fowles It seemeth to signifie the Disturbances which evill spirits doe offer to the Elect by wandring thoughts or otherwise V. 12. A deep Abraham was ravished in an extasie during which God sheweth himselfe unto him in Majesty imprinting in his soule the knowledge and certainty of those things whereof hee laid the signes before him A horrour Ordinary tokens of Gods presence V. 13. Foure hundred In which are comprehended all the Pilgrimages of Abraham and his posterity from the birth of Isack untill the comming forth of Egypt and the number of foure hundred is set down from four hundred and five according to the exact number V. 15. To thy
obey Gods will and be the messenger of his wrath V. 14. Have healed they have dallied with the great and deep wounds of my peoples sinnes and have not cauterized them according to necessary severity whereby their souls being lulled asleep with vain hopes of Gods patience are become incurable V. 16. Stand ye consider with deliberation and take time to know and sinde out whether ye be truly in the right way of salvation or no inform your selves by my word which is the onely high way that the faithful have continually travelled in V. 17. Watchmen namely Prophets to declare unto you things to come Isa. 21. 11. Ezech. 3. 17. Hab. 2. 1. V. 18. Ye nations all you nations as if you were all gathered together to one place come and be witnesses of my peoples sinnes and spectators of my judgements V. 19. The fruit namely a just recompence for their deeds and for their conspiring against my will Prov. 1. 31. V. 21. Stumbling blocks that is to say occasions preparations and means to ruine them V. 27. I have set thee Gods words to the Prophet The meaning is I have appointed thee to be a Prophet and to oppose thy selfe freely against my peoples rebellions thou shalt feel their malice but I will grant thee strength for to resist them Jer. 1. 19. V. 28. With slanders slandering or accusing thee and mine other servants Jer. 18. 18. and 20. 10. Brasse that is to say in stead they should have been pure and refined gold and silver but they are not onely mixed but altogether changed into other base and false mettals V. 29. The bellows tearms taken from such as melt and refine mettals who use lead for to separate them to signifie that all the art and labour which was imployed for to amend this people was lost Ezek. 24. 6 12 13. V. 30. Reprobate or refused or false silver that iâ— of no worth CHAP. VII Vers. 4. THe temple that is to say God dwelleth in this Temple and hath no other habitation in the world wherefore he will never depart from hence and this Temple shall be a secure pledge of his grace to us Mic. 3. 11. V. 9. Whom ye namely new strange godâ— whose godheads and powers you never tried as you have done me V. 10. And say namely that you have avoided my judgements as your false prophets doe perswade you and so return to your accustomed wickednesses more then ever you did before V. 12. At the first even since Joshuah's time who placed the tabernacle of the Covenant in Shiloh Josh. 18. 1. which was the first place of iâ—s setled abode V. 15. The whole namely the whole ten tribes which were often called by the name of the chiefe and predominant tribe which was Ephraim which ten tribes had been already led into captivity by the Assyrians V. 18. The children that is to say all of all ages and sexes do run to idolatry To the Queen that is to say to the Sun called in Hebrew by a name which is of the feminine gender Others translate it to the frame of Heaven that is to say to all the celestiall bodies Jer. 8. 2. and 44. 17. V. 19. Doe they provoke that is to say to whom doth the evil and dammage of this outragious wickednesse redound to me or to them V. 21. Put your multiply your sacrifices as long as you will I doe not accept of them being offered with hypocrisie and impiety as you offer them And eat that is to say thinke not to be sanctified by that part which you take according to the Law of my sacrifices of thanksgiving for seeing they are not acceptable to me those portions which you eat are but onely ordinary and profane food see Hos. 8. 13. V. 22. Ispake not I did not appoint holy ceremonies to be the whole substance of my service as you hypocrites beleeve but onely to bee sacred signes of faith in my promises and obedience to my commandments without which they are nothing V. 24. Imagination the Italian stubbornnesse or imagination And went like to resty beasts V. 28. Truth is perished there is nothing now but falshood and hypocrisie in all their words and professions of pietie V. 29. Cut off in token of great mourning Job 1. 20. Isa. 15. 2. On high places see upon Jer 3. 21. Of his wrath namely the generation which is as it were the object and provocation of his wrath V. 31. The high places namely the Altars Chappels c. set up to idols in that valley neer to Jerusalem 2 King 23. 10. V. 32. Of slaughter by reason of the great slaughter which the Chaldeans made there who shall also bury dead bodies in heaps there that all opinion of holinesse may be blotted out CHAP. VIII Vers. 〈◊〉 TO his course to an unbridled licence of doing all manner of evil V. 7. In the heaven that is to say in the air The judgement that is to say their punishments which hovered over their heads of which he gave them expresse warnings and evident tokens V. 8. We are wise and yet doe not regard these things which are so plaine and needfull Of the scribes namely of the Doctors and interpreters of the Lâ—w according to whose opinions publike judgements were ordered and they oftentimes perverted through their prevarication Psal. 94. 20. Isa. 10. 1. V. 9. The wise men that is to say those great Doctors puft up with the conceit of their owne wisedome shall not thereby escape my judgements V. 13. There shall be no that is to say I will send them scarcity and famine and that little which they gather shall be taken away by their enemies V. 14. Why do ye a representation of the Jews generall terrour upon the Chaldeans comming determining to forsake the field and retire into strong holds without any further resistance hoping that way to avoid this inundation but all in vain for all shall be taken and laid waste vers 16. V. 16. The snorting of his namely of the Chaldeans Armie From Dan which was the border of the countrey north-ward from whence the Chaldeans came They are come according to the manner of Prophets things to come are set downe as if they had already been V. 17. Serpents that is to say mortall enemies against which there is no defence nor help V. 18. When I the Italian O my comfort the Prophets words being wounded with sorrow by reason of these calamities as if he should say Where shall I have any comfort Or O God I turn to thee who art mine onely comfort in this mine affliction V. 19. Behold that is to say I doe now set before mine eyes the complaints and outcries of the people that shall be led away into the first Babylonian captivity when they shall feele the continuation and fulnesse of those miseries at the last siege of the City under Zedekiah Is not the Lord that is to say How is it possible that this extream ruine should sall upon
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
〈…〉 s. V. 7. In faith this may be understood of 〈◊〉 common faith of those who beleeve in God and in his truth and grace or of the faith of working of miracles Rom 12. 3. 1 Cor. 12. 9. In all Namely in holy zeale and fervencie and in all other parts of the duty of Christians V. 8. By occasion rather than absolutely to command you your duty in this I have chosen to make use of the Macedonians example to induce you to give a reall proofe of your true charitie towards the members of Christ in acknowledgement of the benefits receaved from him who is the head V. 9. Rich in the possession of a perfect happinesse and glory in his divine nature He became he hath taken upon him our nature with all the miseries wants and obligements Philip. 2. 7. for â—o gaine for you the treasures of Gods grace righteousnesse and eternall life V. 10 I give was concerning a thing which is not only of duty but also for your profit by reason of the large reward which is promised to charitie To bee forward the Italian To will namely the constant will to continue in doing these almes being once begun as it appeares by 2 Cor. 9. 2. for it is likely that they were gathered by little and little untill the sum grew to bee such that is was worthy to be carried to those Churches which were i◠〈◊〉 See 1 Cor. 16. 2. V. 11. Which you according to your power V. 12. To that a man the meaning is The quantitie of the gift is not that which maketh the giver acceptable but the good will accompanied with the effect according to the means and abilitie See Luke 21. 2 3. V. 13. For I in this contribution the inâ—eat is not to impoveâ—ish the one to enrich the other but onely to make a just temperature and communication amongst beleevers those that doe 〈◊〉 gi 〈…〉 to them that are in necessitie at the same time 〈◊〉 at another time the like may be done to them V. 16. The same earnest care as I have used in this businesse V. 17. The exhortation whereof ver 6. V. 18. The brother namely Saint Luke as it appeâ—es by the end of this Epistle In the Gospell namely in the gift and office of preaching it unlesse hee also meane the Gospell which was written by Saint Luke V. 19 To travell namely to Ierusalem to carry those almes which were gathered for the beleevers of Iudea Declaraâ—ion by delivering of it to them for whom you had gathered it V. 20. Should blame us should have occasion to suspect any disloyaltie in me if I alone should have the managing of the businesse V. 22. With them namely with Titus and with the forenamed brother Our brother who was a third man Which I have namely that you will be willing to be bountifull in your almes not shame those who gather them nor frustrate their hopes through scarcitie V. 23. Messengers the Italian Apostles that is to say more generall Pastors of some Country as the Evangelists were See Rom. 16. 7. Others sent or deputed by the Churches for this commission The 〈◊〉 namely such in pietie holinesse and other gi 〈…〉 of Gods Spirit that Christ whom they represent as his servants is glorified thereby CHAP. IX VIR 1. AS touching I doe insist more in recommending these brethren unto you then in recommending the contibution it selfe for I know that you are sufficiently inclined thereunto of your selves V. 2. Achaiah a province of Peloponnesus or â—orea whereof Corinth was the chiefe Citie Your zeale the Italian Your jealousie that is to say your example hath stirred up a great emulation in many wo do not desire to be out gone in well doing Ver. 4. They of Macedonia who accompanied Saint Paul in this voyage See Acts 20. 4. V. 5. Bountie the Italian Blessing that is to say almes and bountie As a matter namely as may deserve the title of liberalitie both in abundance and speedie performance not savouring of scarcity neither in the quantitie nor in the manner of doing it Ver. 6. But this in this case is verified the common saying according to the Scripture namely that Gods reward both in this life and in the other shall be according to the measure of the bounty so that there bee in them all upright will and intention though the effect be in different degree V. 7. Everyman this which I say is not to impose a Law or to force any one but to stirre up your wills without which nothing can bee pleasing â—o God in this action V. 10. He that as God blesseth the increase of the earth so largely that it sufficeth both for the nourishment of man and also to sow againe So I beseech him to supply all your wants and besides grant you meanes to use liberalitie and that he will bee pleased to reward it abundantly with his grace Righteousnesse namely your almes and bountie See M 〈…〉 h. 6. 1. Ver. 11. Bountifulnesse Greeke simplicitie as 2 Cor. 8. 2. Through us namely being by us dealt amongst true beleevers Or being accompanied with our exhortation to acknowledge it all from God and from the working of his spirit in their brethren for the maintaining of the communion of Saints V. 12. Service almes being a part of the spirituall service under the Gospell See Phil. 4. 18. Heb. 13. 16. Unto God namely to his honour and glory V. 13. Subjection because you have voluntarily submitted your selves to the faith and to the sincere profession of the Gospell and to all the duties of loyall Christians and especially to communicate to your brethrens necessities CHAP. X. VER 1. BY the meekenesse as you desire to bee partakers of the Evangelicall elemencie of which Châ—ist hath made me steward Rom. â—2 1. Among you according to the vaine opinion and saying of the false Apostles mine adversaries aâ—d slanderers who misconster the humblenesse and modestie of my presence to bee an abjectnesse of minde and on the other side the severitie and vehemenciâ— of my letters to bee a proud and insufferable kinde of command V. 2. I may not namely that I may not be bound to exercise mine Apostolicall power in punishing those that contemne my ministerie without any humane respect or feare 1 Cor. 4 21. 2 Cor. 13. 2. Confidence undaunted firmenesse of mind We walked that wee proceeded in our Apostleship by humane and ordinary meanes without any divine and miraculous power and assistance V. 3. We walke for though we are men and live so farre as concernes this life as other men do with much weakenesse and basenesse Yet in our publicke office and especially against rebellious persons and enemies of the Gospell we have a divine and invincible power to repreâ—â—e all presumption beate down all rebellion and discover and confound all manner of deceipt and machiâ—ation All which seems to have a relation to those judgments of God executed upon the Apostles words Act. 5. 5. 13.
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
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
and heard his doctrine see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11. V. 15. Shall confesse with his mouth beleeving it verily in his heart Romans 10. 9. That Iesus under this head of Christian faith which was contrary to the heresics of those dayes are comprehended all the rest which are inseparable in their own nature for if he be the Son of God all his Doctrine is everlasting truth V. 16. And we namely we Apostles have not onely been enlightned in the foresaid knowledge but likewise have by faith received a lively feeling of Gods grace towards us which is firme and perpetuall through the gift of love created in us and therefore we exhort all beleevers to faith and love vers 6 7. V. 17. Made perfect it is to come to its height of perfection seeing we receive not onely the effects but also a lively impression and likenesse of it That we may that is to say which is a most certaine and sensible proofe unto us of Gods grace and of the liuely application of it whereby our consciences are emboldned against the terrors of the judgement to come Matth. 25. 35. As he is namely in holinesse and righteousnesse love c. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4. V. 18. No feare namely no terrible feare of an unavoydable evill which causeth trouble of the mind and weakning of the strength Perfect love namely true lively and sincere love which hath all its essentiall parts towards God and men 1 Joh 3. 18 19. Casteth out that is to say it is towards God not for feare of his terrible Majesty and judgement but through a sweet humble and reverend apprehension of his grace and goodnesse by which he hath made and declared himselfe most loving to the soule whereby is ingendered hope and confidence As likewise love towards ones neighbour doth confirme the heart in the certainty of Gods love it being the worke of the Holy Ghost and the holy Ghost the Seale of Grace see 2 Tim. 1. 7. Hath torment and love contrariwise is nothing but joy comfort and mildnesse V 19. Because he because he by his love hath not onely bound and induced us to love him for love bringeth forth love but hath also given us the power and facultie to doe it enlighten our minds in the lively knowledge of him and moving our hearts to love him V. 20. He is a lyer because these two commandements are inseparable Matth. 22. 38 39. and the brother is the Sonne of God bearing the Fathers Image 1 Pet. 5. 1. and the true love of God consists in obeying him John 14. 21. 1 John 5. 3. Whâ—râ— he hath he hath a relation to that love springeth from the sight and knowledge The meaning is if man by the sences which doe apprehend the communion and similitude of nature and any thing that is good and comely in another man is not moved to love him it is impossible that he should be moved to love God who is invisible and incomprehensible seeing he hath no naturall love and so long as he is such he is not capable of supernaturall love which the Holy Ghost inserts in the other as in his owne subject and vessell and by it sanctifies and sublimes it see 1 Tim. 5. 8. CHAP. V. Vers. 1. BEleeveth with a true and firme assent and with a lively application to himselfe That Jesus under this is comprehended the whole substance of Christian Religion Every one that whosoever truely loves the father loves the children likewise for love of the father whose they are and who is by them and in them represented V. 2. That we love namely that the love of our neighbour is true and holy in us and that it is regulated as it ought to be When we namely when our conscience witnesseth unto us that we love God above all things and then our neighbours under him in him and for the love of him V. 3. Are not because that the Holy Ghost gives beleevers the power and will to execute them and to overcome all oppositions of the flesh Rom 8. 2 4. Phil. 2. 12 13. V. 4. The World namely all the temptations assaults and deceipts of the divell working in the world by his instruments The victory namely the onely meanes by which we have already obtained the beginning and chiefe part of the victory against the divell and his kingdome and by which also we are assured to overcome the residue Our faith by which we apprehend and apply unto our selves the victory of Christ our head Iohn 16. 33. 1 Cor. 15. 57. Rev. 12. 11. and by which also he works in us and beats down the divell under our feet Rom. 16. 20. 1 Pet. 5. 9. V. 6. That came who being true glorious God in Heaven hath taken upon him humane nature on earth to bring these two benefits to men namely satisfaction for sinne by his death to disannull the guilt and curse of it which is meant by the name of blood And next of purification from the inward corruption by the spirit of sanctification which is meant by water Not by water that is to say it was convenient that before he sanctified man in himselfe he should justifie him before God for God doth not give his Spirit of grace but onely to those whom he hath received into grace by meanes of the satisfaction and reconciliation made by Christ. That beareth outwardly by the word and inwardly in the heart of every beleever Because the the Holy Ghost alone doth this because that he onely is able and sufficient to doe it being he is the Spirit of truth and witnesse by sight and who is of a most intimate communion in Gods secrets Iohn 14 17. 1â— 26. 16. 13. 1 Cor. 〈◊〉 10 11. V. 7. That beare witnesse of the same truth by glorious effects proper to each of the three persons of the holy Trinity See Iohn 5. 32. 8. 18. Are one namely in essence and most perfect union of operation especially in regard of this witnessing V. 8. And there are three there are likewise three things which confirme this truth in the heart of be leevers in this world spoken of vers 6. namely the presence and effects of the Holy Ghost in them in life strength and light c. Secondly the lively feeling of the continuall forgivenesse of their sins see Heb. 11. 24. Thirdly the worke of their sanctification which continueth and goeth forward in them which benefits being all divine not brought forth by any humane art or industry doe testifie that all proceeds from Christs benefit and vertue Unlesse the Apostle would applie these three witnessings to the three persons of the Trinity The water that is to say the grace to the Father the blood that is to say the redemption to the Sonne the Spirit that is to say the light and spirituall vertue to the Holy Ghost In one namely to prove the
despised a proâ—erbiall kinde of speech as much as to say a thing of nought and of no value like a piece of a bâ—rnt stâ—â—k or like a smoaking snuffe see Isa. 7. 4. and 42. 3. of him of you my friendâ— that have not the feeling and experience of my evills and therefore cannot rightly judge of them nor have any fellow feeling of them V. 6. Prosper very often and almost ordinarily Iâ—b opposeth tâ—is to his friends maxime who said that adversity alwayes followed the wicked V. 7. The beasts the thing is so plaine that in a manner the vâ—ry beasts doe know it and publish it V. 11. Try think you that I will without any examination or distinction allow of your discourse I who by reason of mine â—ge have obtained wisedome and experience see Iob 15. 10. and 32. 6. V. 13. With him I doe with you acknowledge Gods wisdome â—ustice and soveraign power but that is nothing touching this present case wherein the question is how his fatherly favour which I am certainly perswaded of can agree with this sâ—me extreame rigour which hee now useth towards mee V. 15. With-holdeth if hee doth not let it raine the waters of the earth doe drie up V. 16. And wisedome namely the rule and order of the right guiding of the world are his as hee is Soveraign Lord over all even of the Devills and of all their instruments of deceit so doth he goveâ—n their actions as also the actions of seduâ—ed men though they be wicked so that nothing happeneth withoâ—t his permission and without being restrained within certaine boundâ— and reduced unto the very point of his most just will see 1 Kings 22. 22. Prov. 16. 4. Ezech. 14 9 2 Thes. 2. 11. V. 17. Hee leadeth in triumph like prisoners taken in the warres after he hath overcome them in their combats against his Kingdom Councellers the wise Princes and Conductors of the world 1 Cor. 2. 6 8. spoiled of all honour power and dignity V. 18. Looseth that is to say he degradeth them taking away all command and authority from them which is the bond which bindeth the people to obedience and subjection Iob 30. 11. Isa. 45. 1. 5. girdeth hee causeth them to bring themselves into bondage see Psal. 66. 11. Ier. 27. 2. 2 Kings 25. 7. V. 20. The trusty the Italian the eloquent or confident speakers V. 21. Weakneth the strength the Italian â—â—ackneth the girdle hee makes them faint-hearted and weak a phrase taken from girdles which bind a mans garments and buckle his armour close to him which makes him more steddy and nimble see Dan. 5. 6. V. 22. Shaddow namely most hidden things which seemed to bee buried in perpetuall ignorance V. 24. To wander amazed irresolute without direction or councell in their businessâ—s CHAP. XIII VER 3. SVrely I would that Majesty which is sâ— terrible to his enemies shall not hinder me but I will dare and desire to maintaine the right of my faith and good consciencâ— before him He answereth Zophers saying Iob 11. 5. V. 4. Forgers the Italian botchers you gather up without any order and to no purpose whatsoever commeth in your way to strengthen and maintaine your false accusation against me V. 7. Speak wickedly condemn me through a manifest prevarication without knowledge or against your own conscience onely to insinuate your selves into Gods favour as defendoâ—â— of his honour or advocates in his cause V. 9. Search you out namely to know whether you did it in true zeale or only in flattery and dissimulation dâ—e yee so mock him the Italian would or could yee so mock him by or with a feigned affectation of words void of truth V. 11. His excellincie namely the Maiesty of that great God the authour and terrible defender of truth V. 12. Are like unto they seeme indeed to bee of some value or greatnesse but they have neither soundnesse of truth in them nor worth of wisdome V. 13. Let come one me let what please God befall me I must seek some ease in my complaints and in my instances towards God V. 14. Wherefore what may be the reason of these extreme torments which bring mee into such distresse that me thinks I should teare my selfe with my teeth Iobâ—8 â—8 4. Put my life the Italian hold my soule that is to say why am I perpetually in present danger of death see 1 Sam. 28. 21. Psal. 119. 109. V. 16. For an this mine assured confidence ought to bee a certaine argument for you that I am no such hypocrite as you accuse me to be for such a one dares not appeare nor cannot subfist before God V. 18. Justified namely approved of by God as a true believer observing the Lawes of the duty of a true child see Job 9. 20. V. 19. If I hold my tongue the Italian I will hold my tougue and give up the meaning is I have but a short time to live therefore I beseech thee give me leave besore I die that I may pleade my cause unto thee see Iob. 16. 21. 22. V. 22. Call take which part you please in this cause be either plantiffe or defendant I am ready every way V. 26. To possesse to beare the punishment of my faults committed in mine age of ignorance and imprudencie For since I came to knowledge I have forborne to doe any such thing Iob 20. 11. Psal. 25. 7. V. 27. In the stocks see Job 7. 12. and 42. 10. settest a print thou followest me close and upon the track like a hunter Iob 10. 16. CHAP. XIIII VER 1. BOrne of a woman whose issue is defiled and subject to Gods curse by his sentence given against her Gen. 3. 6. Iob 1â— 14. V. 3. Open thou enquirest diligently into his whole course of life for to punish him therein although he be otherwise sufficiently wretched see Iob 7. 17. V. 4. Bring canst thou in thy rigorous judgement finde me to be pure and perfectly just being even from my birth stained with originall sinne which can never be blotted out in this life V. 5. Seeing his let that great misery which he is fallen in through sinne suffice thee namely that he cannot escape deatly at that prefixed time which thou hast appointed and doe not aggravate it by extraordinary torments which may drive him to impatience or despight see Psal. 78. 40. and 89. 48. and 103. 14. with thee that is to say determined within thy councell V. 10. Where is he namely his body and his corporall life for Iob did firmly believe the immortality of the soule and the resurrection of the â—â—esh verse 12. Ioh 29. 26. V. 11. Faile from doe resolve and evaporate V. 12. Till the so long as the world shall last in this present estate untill the change and restauration which thou shalt make of it in the last day Psal. 102. 26. Isa 51. 6. and 65. 11. and 66. 22. Acts 3. 21. Rom. 8. 20. 2 Pet. 3. 7. 10. 11. not awake namely at the
the Lord doth enlighten his by the light of his word spirit grace and favour whereby they are made truly happy Or if they doe fall into any evils the Lord returneth at his appointed time and causeth them to behold his countenance in joy and salvation V. 6. Remembrance with men for to bee praised for it and with God to receive the promised reward V. 7. Of evill of evill reports of slanders reproaches or evill newes V. 10. The desire that which they desire shall never come to passe their desires shall bee all in vaine Or that good and happinesse which they have so much desired shall vanish away when they are in the heigth of their pleasures PSAL. CXIII VER 3. PRaised all creatures set forth his honour that is to say doe yeeld abundant matter for to praise him V. 6. To behold hee doth not disdaine from his high seat of glory to provide for all creatures both celestiall and terrestriall PSAL. CXIV VER 2. IVdah namely the whole Nation of Israel divided before the separation of the tenne Tribes into Israel and Iudah by reason of this Tribes preheminency which by reason of their deliverance were a proper peculiar and holy Nation to God Exod. 6. 7. 19. 6. V. 3. Saw it namely the Lord appearing in his power in the cloudy pillar And fled that is to say retired suddenly back as it were to make way for the Lord Poeticaâ—l termes V. 4. The mountaines a description of the shaking of Mount Sinai Exod. 19. 18. Psal. 68. 8. PSAL. CXV VER 1. NOt unto us O Lord accomplish and fulfill our salvation not having any regard unto us or our work nor yet making use of any humane meanes therein whereby any part of glory may bee diverted and taken away from thee to bee imputed or given to us But doe it by thine onely grace and power that thy loving kindnesse towards us wretched sinners and thy truth in thy promises may by thee be used and by men acknowledged and adored V. 8. Are like the Italian Let them be like that is to say let God take away all understanding and use of reason from them seeing they doe so unworthily abuse it to his dishonour Rom. 1. 23. 28. Others translate it they are like unto them that is to say the Idolaters are as stupid and blind in feigning to themselves any godhead in the Idols as the Idols themselves are V. 15. You are or shall be V. 16. The Lords namely to be the seat of his glory Matth. 5. 34. 23. 22. Hath given namely the use of it depending from his providence and supreme dominion nor any absolute proprietie V. 18. But we being redeemed preserved alive and re-established by him PSAL. CXVI VER 1. HAth heard he doth continually heare mee and never faileth me V. 3. The sorrowes Italian the bounds according to others the sorrowes see upon Psal. 18. 5. V. 5. Righteous in delivering his children from unjust oppression V. 7. Dealt bountifully the Italian rewarded thee namely for thy faith and patience Or he hath done thee good V. 9. I will walk with all acknowledgment and gratitude I will consecrate my whole life unto thy service having thee alwayes before mine eyes to depend upon thee by faith and to frame all mine actions according to thy holy will V. 10. Have I spoken Italian I wil speak that is to say I have trusted in Gods promises and therefore having found the effects thereof I will not bee dumb like one that is dismayed having failed in his hopes but I will speak glorifying my selfe in God giving him thanâ—s and making open profession of my trust in him V. 11. I said see upon Psa. 31. 22. Are lyars he seemes to have a relation to Samuel his message that he brought him from the Lord concerning Gods promises to him and finding himself far from the effects of them hee had made some doubt of the Prophets truth Or the meaning may be plainly thus What can I hope for seeing every man betrayeth me and that I can trust no body V. 13. I will talk I will solemnly and joyfully acknowledge him a phrase taken from the custome observed in sacrifices of thanksgiving after which they made a feast wherein the father of the family for the honour of God to stirre up all the assistants to joyne in mirth and praysing of the Lord did take a cup in his hand and used a certaine forme of blessing and having drank caused the cup to passe round to all the rest And from that Christ took the ceremony of the holy communion 1 Cor. 10. 16. V. 15. Precious namely for to defend them from it and to revenge it if it happen by any violence of men and to be pleased with it as with a sacrifice and to remunerate it as a triall and victory of their faith and an accomplishment of their obedience see Psal 72. 14. Of his Saints or of good and godly men PSAL. CXVIII VER 6. ON my side or with me or neare me V. 10. Compassed had begirâ— me round V. 2. Fire of thornes which lasts but for a blast and leave no â—mbers nor coales see Eccles. 7. 6. V. 14. And song he is the author and subject of my mirth and praâ—ses V 18. The Lord or the Lord hath punished mee grievously V. 19. The gates namely of Gods temple where the law of God which is the rule of righteousnesse is preached and taught and where the chiefe part of it namely Gods service is performed and where we ought not to come in without an upright and sanctified soule V. 20. Of the Lord namely of his house through which man draweth neere unto him he being there present in the signes and pledges of his grace The righteous for to such and not to prophane persons it belongeth to enter in there see Isa. 35. 8. Revel 21. 27. and 22. 15. Or the meaning is God will not suffer good men alwayes to bee kept aloofe off from his house as I have beene during Sauls persecutions see Ecâ—les 8. 10. V. 22. The stone figurative termes to shew first and litterally Davids miraculous exaltation to the Kingdom though the chiefe of the people did contemne and reject him Then spiritually and prophetically Christs establishment God making him the foundation of his Church though the Priests and other chief of the people to whom the building of the ancient Church was committed did reject and withstand him V. 25. Save now this is the signification of the Hebrew word Hâ—sanna which was an acclamation they were wont to make to new Kings which was also made to Christ Matth. 21. 9. Send now namely to our King and to us through him V. 26. That commeth whom God sendeth to be King over us being consecrated and elected by him to be as it were his Deputy Acclamations made by the Priests and people when David came into the Temple and likewise to Christ whose figure David was We have we Priests
punish them and shewing favour to the others Ezek. 34. 17. Mat. 25. 32 33. will bring you will constraine you to acknowledge me for your God and King by those punishments the threatenings whereof I have joyned to my covenant by which I will chaine you up like wilde beasts and tame your stubbornnesse V. 38. Bring them forth as v. 35. V. 39. Goe ye I doe cast you off quite and give you over to all manner of wickednesse that my name which you make profession of worshipping may be no more prophaned by your hypocrisie nor be exposed to the scorne of mine enemies with your gifts offered indeed to the true God but defiled by the idolatry which is joyned to it See Isa. 1. 13. and 61. 8. or really presented to idols V. 40. For in mine I doe cast all you apostates off and will only hold the true Israel which truly beleeveth and is truly converted for to be my people and will gather them into my Church to be by them served in spirit and truth whereof the ancient service was but only a Figure An Evangelicall prophecye whereof the returne from Babylon was but only an essay except them an ordinary terme for lawfull sacrifices which were daily performed require shunning them no more as I had done the offerings of idolaters and hypocrites Isa. 1. 13 41. sanctified I will cause my selfe to be reverenced praised and blessed for your sakes and the sacred and inviolable truth of my promises shall be acknowledged and taught by all men V. 46. Towards the South namely toward Judea which lay Southward from Chaldea where the Prophet was drop that is to say speake and preach like a Prophet a terme which seemes to be taken from Deut. 32. 2. See Amos 7. 16. The forrest of the South that is to say Jerusalem and the people which are therein great cities and multitudes of people being oftentimes likened to Forrests Isa. 9. 18. and 10. 18. and 32. 19. Jer. 21. 14. and 46. 23. V. 47. Kindle a fire namely the Chaldean war Every greene tree all manner of people indifferently both good and bad v. 8. many righteous men being also entangled in these temporall judgements See Luke 23. 31. Others say that by these greene trees and justmen are meant those which are not so guilty as others or little children which are free from actuall sinne Faces those that are not consumed therewith shall be brought into extreame miseries See Lam. 4. 8. and 5. 10. From the South from one end of the countrey to the other V. 48. They say of me these prophane people doe scoffe at my prophecyes which thou doest dictate to me in allegoricall and enigmaticall termes as if they were dreames and imaginations CHAP. XXI Ver. 2. SEt thy face seeing it is so prophecye the same things in plaine and proper termes the holy places namely against the Temple and the buildings adjoyning to it which were not to be spared in this generall desolation See Jer. 7. 14. Ezek. 9. 6. V. 3. The righteous See Ezek. 20. 47. V. 5. It shall not untill it have performed all its execution V. 6. With the breaking doing like 〈◊〉 woman that travelleth bowing and wringing her selfe See Isa. 16. 11. and 21. 3. Jer. 4 19. V. 7. For the tydings namely the Babylonians tumult whom I see approaching to Jerusalem It commeth namely the ruine of it which I had foretold V. 9. A sword my judgement is ready to be put in execution V. 10. Gâ—itter that is to say that it may terrifie and affright with the brightnesse of it Should we can one doe any thing but lament as I doe it contemneth c. the Italian O thou I riâ—e of my sonne which contemnest all other wood O thou Nation hardened against all fatherly punishments as an evill childe is against a rod thou shalt now be punished by the sword In the Hebrew Text there is an allusion between rod or staffe and Tribe the meaning whereof is whiles thine affections are moderate as from rod to rod thou doest contemne them but this shall be as from rod or sword which thou shalt not be able to endure nor withstand V. 11. Of the slayer namely of the King of Babylon who is the executioner of Gods judgements V. 12. Smite therefore use all the actions of a grieved and moaning person See Jer. 31 19. V. 13. A triall I am almost forced to come to the extremity of punishment for all punishments as trials to bring them to repentance would be vaine Isa. 1. 5. V. 14. Smite thine hands in token of extreme sorrow Ezech. 6. 11. The third time for Nebuchadnezzar came three times against Jerusalem 2 Chron. 36. 6 10 17. The sword by which there shall be a great slaughter in Jerusalem not only of meane people but also of Princes and great ones and the King himselfe being overcome by the sword shall dye in captivity V. 15. I have set I have caused their cities to be furiously besieged and set upon V. 16. Goe thou the Italian addeth O sword goe c. an expression of the permission which God gave the Chaldeans to root out at their pleasure V. 17. I will also as I have commanded thee Ezekiel to smite thine hands for sorrow v. 19. so will I contrariwise smite mine in signe of joy that I have vented my wrath and satisfied my justice See Deut. 28. 63. Isa. 1. 24. Ezek. 5. 13. and 16. 42. V. 19. Appoint thee the Italian make thee draw out in Propheticke action upon a boord or upon the ground two wayes comming both from one plaine place to represent Nebuchà dnezzars deliberation when he had gathered together his army whether he should goe against Jerusalem or against the land of the Ammonites which were the two wayes to set upon Aegypt which was the Chaldeans chiefest intent Chuse thou a â—lace the Italian levell a place to make a mustering place to muster the army in The head namely at the crossing of a road way such as those high wayes were which led to great cities V. 20. Rabbah The chiefe City of the Ammonites 2 Sam. 11. 1. Jer 49 2. V. 21. To vie divination according to the custome of the Heathens in deliberations of any importance made his arrowes c the Italian he hath scattered his arrowes This was a kind of casting lots with a bundle of loose arrowes cast up into the aire And according as most of the arrow-heads fell one way which was either marked out according to fancy or according to the naturall situation of the places as it was in this passe they did resolve upon most important affaires as by divine augury Looked in This was also another kinde of divination by the shape colour posture c. of the entrailes of sacrificed beasts and especially of the liver V. 22. To open the mouth to take it by assault with shouts and cries used in such actions and with a generall slaughter V. 23. A false divination The Jewes who
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
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
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
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
it were so thou mightest gaine everlasting life by thy works but thou shalt find that it is not so Ro. 8. 3. and that the Law can not serve thee for any thing but onely to discover thy sinne and thy condemnation unto thee Rom. 3. 20. and 7. 7. Galath 3. 21. 22. Make use therefore of the Law to bee by it directed unto mee in whom is the accomplishment of it and justification to life Rom. 5. 18. See the like though not the same History Mat. 19. 17. V. 29. To Justifie Namely to shew that hee had kept the whole Law for if Christ had answered according to the doctrine of the Pharisees Mat. 5. 43. that by the word neighbour are meant friends kins-folkes neighbours by habitation or well deserving persons he would then have replyed that he had fulfilled that Commandement for his presumption was so extreame that hee made no difficulty of observing the first Table And if CHRISTS answer had on the other side beene according to his Doctine Mathew 5. ver 44. hee would have rejected it as contrary to common sence and would thereupon have appealed to the Doctors of the Church Verse 30. A certaine man A Iew. By this parable is shewne that all men even profelled enemies as the Iewes and the Samaritans were Iohn 4. 9 and strangers that knew not one another as this Iew was to this Samaritan are comprehended in the Law under this name of neighbour And besides that true Charitie consists not in any shew and profession of conjunction and affection but in the reall workes of doing good And moreover that the ignorance of many Pagansmoved by a simple naturall affection to doe the workes of the Law did convince the Iewe's great knowledge which was joyned with rebellion and carelesnesse Rom. 2. 27. Verse 31. Passed by without being moved to compassion or taking any care of him but going aloofe off with disdaine See Psalm 38. 11. Verse 36. Was Neighbour that is to say had done that which the Law had commanded judging truely of the meaning of it in what toucheth the loving of a neighbour Verse 41. Thou art carefull Christ reprehendeth two things in Martha One that shee was too busie in receaving and entertaining him too curiously according to the world The other that she had withdrawne her selfe from attentively hearing his word which is the most necessary entertainment that we ought to give Christ. Ver. 42. Hath chosen hath addicted her selfe to the true duty of receaving mee into her heart where I will remaine everlastingly whereas this my conversation in the flesh which thou so much standest upon will at the last bee taken away from thee by my departure out of the world Sec 2 Cor. 5. 16. CHAP. XI VER 1. ALso taught giving them some expresse forme of it Verse 14. And it was it did not onely say nothing within the man who was possessed but made him dumb also Verse 16. From Heaven Which might bee without doubt or contradiction For it is likely they said These miracles which thou dost here upon earth may either be false by illusion or seigned by some collusion with the evill spirit And howsoever it bee they are not to be compared with those high miracles which were wrought by Moses and the Prophets above whom thou exaltest thy selâ—e and thy doctrine V. 20. With the finger by Gods Almighty power see Exod 8. 19. V. 21. Are in pâ—â—câ— that is to say secure against all manner of invasion Ver. 30. Was a signe that is to say a divine warning by meanes of the miracle wrought upon his owne person being come forth of the â—ishes belly againe alive Which questionlesse Ionas had told the Ninivites of and was by them believed whereupon they were moved to Repentance Be to that is to say after my Resurrection I shall fully shew the truth of my person and the power of my word And whosoever shall not then turne to me shall bee inexcusable and condemned without any remission V. 33. No man Christ addeth this to his former discourse to shew that having in his life time proposed the doctrine of salvation he would put it in full evidence and power after his resurrection but that the light of his word outwardly presented could not be saving if it were not receaved by the inward soule which having no insight in heavenly things must bee enlightned and purged from all wicked affections by meanes of the Holy Ghost Ver. 36. If thy when thou shalt be not onely enlightned by Gods word outwardly but regenerated also by the holy Ghost in all the parts of thy soule then shalt thou bee capable of enjoying this divine light to salvation Ver. 38. Washed the Greeke word hath a relation to the Pharisees curious and superstitious kinds of washing for doubtlesse Christ observed all manner of civill honestie V. 39. Now doe yee thus doth the Lord peradventure point at the novelty of their traditions beyond that which was written in Gods Law V. 40. Hee that namely God that created both body and soule requireth also to bee served with the purity of both Observe that of the body according to the Law it is sufficient but be chiefly carefull of that of the Soule which you most impiously are carelesse off for hypocrisie is likely joyned with the prophanenesse of the heart Ver. 41. Give the washing of the dishes is not that which maketh the meate cleane and holy to the conscience of him that useth it but the right use therof especially in the way of charity Ver. 44. Appeare not which are covered at the top whereby the bones and carrions that are within them can not be seene Ver. 45. Of the Lawyers the Italian One of the Doctors of the Law See upon Mat. 22. 35. V. 48. For they this â—proveth not the consent of their imitation but a reproach of the wickednesse of their forefathers Seeing they honoured the Prophets by building them rich Sepulchers whereby they acknowledged that they had bin holy men and wrongfully slaine V. 49. The wisedome namely I my selfe who am the everlasting and subsisting wisdome of the Father Prov. 8. 12. V. 52. Ye have namely by your arts and usurpations ye have appropriated unto your selves the power of expounding the Law of God captivating mens consciences to your opinions and spoyling them of all liberty of judgment and knowledge CHAP. XII VER 〈◊〉 NOthing this generall sentence ought in this place to bee restrained to the publicke preaching of the Gospell which untill that time had been preached but to few in unfrequented and obscure places and that secretly and obscurely V. 4. My friends see Iohn 15. 14 15. Ver. 14. Who made Christ not willing to entermeddle with any part of secular governement doth notwithstanding herein doe his office instructing this man and all his hearers by giving them warning to take heed of covetousnesse which was the beginning of this contention V. 21. That layeth up namely he that heapeth up welth to
Iustified that is to say absolved fróm his sinnes before God and receaved into favour V. 18. Ruler the Italian Of the chiefe it is likely that it was some noted Doctor amongst the Pharisees Luke 14. 1. rather then a Ruler of the people or a head of the Synagogue CHAP. XIX VER 8. I Give for a proofe of my true conversion by faith in thee I doe dispose my selfe to do these acts of charity and righteousnesse If I have seeing that indeed I have done it as I confesse before thee Fourefold according to the law for these Exod. 22. 1. Num. 5. 7. V. 9. For so much for that by his faith in me he hath shewed himselfe to be the true sonne of Abraham in spirit Rom. 4. 12. Gal. 3. 7. I will also make him partaker of the covenant made with Abraham and restore him to his former ancient degree of being a member of the Church from which he hath been separated by his hurtfull profession V. 11. That the kingdome namely that temporall and earthly kingdome which the Apostles dreamed of Now instead of this vaine opinion the Lord instructeth them hovv they ought to prepare themselves for to have part in the everlasting kingdome when it should be revealed namely by the right use of the gifts of the Holy Ghost The Noble man is Christ the journey is his departure out of the world the kingdome is the celestiall glory into which he is gone untill his returne to judgement his servants are all beleevers especially and principally the Pastors of the Church â—â—e Citizens are the Iewes that have rejected him the pounâ—s are the gifts of his Spirit the occupation or traffick is the use of them to the glory of God and salvation of his neighbour V. 13. Pounds a name of a coine of the value of one hundred Drachmes V. 26. For I say Christ his words V. 37. The mighty the great and transcendent miracles V. 38. Peace that is to say now God is appeased and reconciled to men by the Messias for which all the glory is due to him as his alone is the work and bounty And also the Angels which before were enemies to man by reason of sinne shall now be friendly and favourable unto him See Colossians 1. 20. V. 40. I tell you as much as to say my person my doctrine my power and mine actions are now so evident that it is not possible to conceale them any longer V. 42. If thou namely the people that is within thee and the chiefe of thee c. as this poore troope of mine Apostles doth or as these little Cities which have acknowledged and receaved me In this day that is to say at this time in which by an especiall grace of God the accomplishment of his promises is presented unto thee Or in this day of my last comming to Ierusalem after which thy sinne will be accumulated by my death and thy punishment will become irrevocable Thy peace thy security and happinesse both present and future V. 43. For the he gives a reason for his precedent lamentation V. 44. Of thy in which God hath manifested himselfe unto thee in my person to present his grace unto thee V. 47. The chiefe the Elders Magistrates and ordinary Iudges CHAP. XX. VER 5. HIm namely Iohn who did baptize V. 20. Iust men honest men sincere and zealous V. 34. The children namely men in this world V. 35. They whâ—ch he speakes especially of the elect beleevers not but that the wicked shal rise again also but because he would accommodate his answer to the Sadduces question which seemed onely to have a relation to the righteous and happy onely amongst whom they imagined that if there were a resurrection from the dead the order of this life should be re-established and not amongst the damned Ver. 36. Neither can they wherefore there is no more need of marriage to preserve mankind which would otherwise come to nothing And also because that immortality is accompanied with all the other qualities of a celestiall life separate from all the conditions and wants of this present life Equall in glory and spirituall life Are the children their adoption doth then shew it selfe at full and their regeneration is perfect by this last degree of re-establishment of Gods Image in them See Rom. 8. 23. 1 Iohn 3. 2. V. 38. Of the living that is to say all those holy Fathers their soules doe live a celestiall life which hath no other object but God to contemplate love serve and glorifie him and is quite separate from the world and from this animall life See Rom. 6. 10. And as for their bodies they are living in Gods mind to whom their resurrection is present as well by his everlasting decree as because they have had the seed of it in this life in the gift of the H. Ghost CHAP. XXI VER 5. ANd gifts here ought not to bee understood sacrifices and offerings which were consumed but ornaments precious utensils Iewels and such like things dedicated in the Temple by many mens devotions and hanged up and kept in it V. 6. As for these or are these the things which you look after V. 8. I am Christ the Italian I am he namely the promised and expected Messias The time of his manifestation in the world deceitfully imitating Iohn the Baptist his termes Mat. 3. 2. and Christ his termes Mat 4 17. V. 12. For my for the open profession which you shall make of believing in me V. 13. Turne to you from these events you may be able to draw a certaine proofe of the truth of my predictions that by those which concerne sufferings you may bee assured of them which concerne victory and eternall reward Or these worldly persecutions shall be a certaine pledge unto you of the recompence prepared in heaven Phil. 1. 28. 2 Thes. 1. 5. and shall enterchangeably be proofes of your faith and loyalty towards God V. 19. Possesse that is to say enjoy this present life so long as it shall please God exercising your selves in perpetuall patience thereby enduring all these fights V. 21. Midst of it namely of Ierusalem V. 24. Untill the times untill the time prefixed by the Lord for the totall destruction of the Ro 〈…〉 Empire doe come Or that the multitude of the Gentiles being gathered the Iewes be likewise iâ— their turne re-established in the covenant of grace Rom. 11. 25. V. 26. The powers See upon Mat. 24. 29. V. 28. Looke up strengthen your selves in God by faith and by the hope of your approaching introduction into his glory rejoyce in him and prepare your selves to receive him with an extreame desire For your redemption namely the full deliverance from all your evils and enemies and the compleat fruit of the redemption which you have obtained by me See Rom. 8. 22. V. 35. As a snare a similitude taken from hunters and fowlers V. 36. To stand the Italian to appeare that is to say to present
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâ—sallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and 〈◊〉 fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of 〈◊〉 obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ— A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâ—late because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ— but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine 〈◊〉 clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which â—asted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
and truth Ver. 15. As it had beene full grace Majesty and divine splendor CHAP. VII VER 2. BRethren he calleth them so by reason of the degree which they held in the Iewish Church which was yet not altogether reproved by God and by reason of the Communion in the same God nation and covenant The God the intention of Steven is to declare that God chose Abraham out of meere grace seeing hee was an Idolater as the rest of the Caldeans were Ios. 24. 2. â—â—d therefore that neither he nor the Iewes who were descended from him according to the flesh had no advantage of merit before God And that aâ— hee had chosen them So hee might reprove them if they went against his covenant Verse 5. Gave him more this seemes to be spoken to shew the addition of grace which Abrahamâ— posterity had received above him to bind them so much the stricter to God and to aggravate their ingratitude Verse 8. Patriarches See upon Acts 2. 29. Ver. 9. Moved with envie This circumstance seemes to be related to shew the conformitie of the peoples malice that of their ancient fathers in the â—aâ—â—ed and persecution of Gods servants sent for the correcting of vices and the salvation of the Church as Ioseph was V. 14. Threescore and fifteene See upon Gen. 4â— 27. the reason of the diversities of the number herâ— and in that place Ver. 16. Were carried over the Scripture makes no mention but only of Iosephs bones being carried into Sichem Exodus 13. 19. Ios. 24. 32. it may bee it was knowne by tradition that the bones 〈◊〉 the bodies of the rest of Iacobs children were also carried thither and indeed after Christs time there monuments were yet to be seene Abraham Gen. 33 19. it is said that Iacob bought that field were â—oseph was buried and it is likely that this varietie proceeded from the Coppiers it may bee by reason of the like act of Abraham Gen. 23. â—6 Ver. 22. Was mightie that is to say he did and spake great things and was accompanied with a 〈…〉 ine Maiestie height and power See Luke 24. 19. Verse 23. It came into by revelation which GOD had made unto him of his vocation though hee had not as yet declared him the time nor the meanes of exercising it Verse 25. Hee supposed it is likely that God had promised him that hee should bee receaved followed and obeyed by the people yet without any prefixing of time wherein Moses erred See Exodus 3. 18. and 4. 1 5. This History hath also a relation to the ordinary refusall the people had made of the instruments of their salvation V. 30. In a flame Namely in a fiery and flaming bush Verse 35. They refused whom they ahd rejected and with contempt refused to know By the 〈…〉 ds Namely by the power and authoritie and conduct of the Sonne of God See Exodus 33. 14. and 34 10. Isa. 63. 11 12. Hab. 3. 13. 1 Cor. 1â— 9. Hab. 12. 25. Who in all ages hath beene the head and Seviour of his people Ver. 38. In the Church the Italian In the assembly when the people were solemnly assembled for to receave Gods Law With the was a messenger and mediatout betweene the Sonne of God giving his Law and the people Gal. 3. 19. The living Oracles Namely the Law of God Rom. 3. 2. made living by the power of the Spirit in the hearts of men Heb. 4. 12. to produce its effects which were not to give spirituall and everlasting life to man Dead in sinne Romans 8 3. 2 Corin. 3. 7 9. Galath 3. 21. But to waken the Consciences lively to binde the hearts and to represse sinne c. Verse 39. Turned backe againe they went astray imitating the Idolatries of Aegypt in worshipping the Calfe See upon Exodus 32. ver 4. Other againe referre this to the great desire and designe they had to returne into Aegypt Numbers 14. 3 4. V. 42. Turned withdrew his grace love and spirit from them and gave them over to the Devill to bee led by him to Idolatrie without any stay See Psalme 81. 12. Ezekiel 20. 25 26 39. 2 Thes. 2. 11. As it is which Idolatry committed in the desert Amos pointeth at in this passage Verse 43. The Sâ—aâ—re For BAALI represented the Planets and Moloch according to the common opinion was Saturne called here Rephan The reason whereof is not certainely knowne nor the Originall of the name Vnlesse it were the Arabian Name of that Planet used in those dayes for Rephan in the Arabian tongue signifieth most high and elevated which belongeth to Saturne more than to any other planet it being the highest of all the rest Beyond Babylon in Amos it is beyond Damascus but Steven relates the meaning which is that the people should be scattered and dispersed into the uttermost parts of the world V. 44. Of witnesse within which the principall thing that represented Gods Majestie was the Arke wherein were the Tables of the whole Law called the witnesse Exodus 16. verse 34. Now it seemes the meaning is that if the moveable Tabernacle made by a modell receaved from God and with so much preparation might by Gods appointment bee changed into a firme and farre more excellent Temple it was no way beyond reason that God should change that materiall Temple into a spirituall one which is the Church in which is the truth of all those ancient Fabrickes and therefore that hee Steven could not be accused for impietie for foretelling the destruction of the Temple and the abolishing of the ceremoniall worship of it Act. 6. 14. Verse 45. Of David who was the first that designed the Fabricke of the Temple 2 Sam. 1. ver 1 2. V. 46. A Tabernacle The Italian A habitation Namely a settled place for the ordinary signes of his presence in grace and power and for his service and worship Verse 48. Dwelleth not To bee as it were fast bound unto it or shut up in it according to the false opinion of the IEWES Sec Ier. 7. ver 4. Ver. 51. Uncircumcised Namely as prophane and wicked as the Pagans themselves inwardly though they outwardly bore in their bodies circumcision a marke of regeneration and the Seale of Gods covenant The Holy Ghost by which Gods truth is not onely propounded but the truth of it is likewise so effectually demonstrated inwardly that you cannot contradict it but onely by obstinate malice Genesis 6. 3. Matthew 12. ver 31. Heb. 6. 4. V. 53. By the disposition the Italian The Angels publishing of it the Greeke by the out cries and proclamations of Angels Namely they being as it were the Sonne of God the supreame Law-givers publike Criers Galath 3. 19. Heb. 2. 2. Or in the middest of Angel standing round about them in squadrons Deut. 33. 2. either sence is to shew that if they had conâ—emned the Law given with so much Majesty and terror it was no marvaile if the rejected the Gospell propounded unto them in so
meane simple and milde manner Ver. 55. And sow this was a miraculous vision in which Steven by a supernaturall light and vertue did see into Heaven and behâ—ld that splendor and Majestie with which Christ is clothed there Vnlesse one will say that it was but a created image of of it which was represented to Sevens inward and outward sences See Acts 10. 11. V. 58. The witnessé who according to the law Deutrenomie 17. verse 7. were to throw the first stones V. 60. Hee fell a sleepe he quietly and sweetely breathed a Scripture phrase for the assured hope of the blessed Resurrection CHAP. VIII VER 1. ALL scattered namely the body of the Church for the most part V. 5. Philip it is likely it was the Deacon Acts 6. 5. rather than the Apostle who remained in Ierusalem with the rest ver 1. V. 9. Bewitched the Italian Seduced or astonished and besotted V. 10. The great power the greatest instrument of Gods power that can be remembred V. 12. Were bappized renouncing all manner of impietie and superstition especially that of Simon V. 13. Believed made outward profession of the saith Or gave some ascent to the doctrine but hypocritically not giving way to the inward operation of the Holy Ghost to a true conversion and lively regeneration V. 15. The Holy Ghost not only the inward gift thereof in light and grace but also the externall and miraculous ones which in those beginning were conferred upon many after baptisme especially upon those who were by God appointed for the sacred ministerie V. 17. Laid they See upon Acts 6. 6. V. 21. In this matter Namely in this sacred Office of the Gospell in which the laying on of hands is required to obtaine the grace of the Spirit Or in this faith and doctrine Or in this businesse Ver. 22. If perhaps this word sheweth the difficultie of the thing by reason of the grievousnesse of the sinne Without cutting off the hope of grace but rather to serve for a greater spurre to the sinner to bring him to repentance See 2 Tim. 2. 25. That thou art that thou art possessed with a most wicked malice and art a slave to the Devill for to do all manner of wickednesse V. 24. That none that the most unhappie estate of the soule which you describe unto mee may not drive mee into eternall perdition which you threaten me with V. 26. Which is desert this may bee referred to the Citie of Gaza which at that time was desolate and ruined or to the way which was thorow a disinhabited Country V. 27. Queene of for amongst the Aegyptians women might raigne See 1 King 11. 1. For to worship See 1 Kings 8. 4 1. Ioh 12 20. Uer. 29. Said by Revelation or secret inspiration V. 33. In his because hee voluntary humbled himselfe even to the death to which hee was condemned God did deliver him and hath Soveraignly exalted him Phil. 2. 8 9. V. 37. With all thine that is to say sincerely and firmely with all thine heart V. 39. Caught away that is to say carried him away by a swift and sodaine motion See 1 Kings 18. 12. Ezeck 3. 12 14. CHAP. IX V. 2. TO the Synagogues the Romans having taken Iudea suffered the Iewes to live according to their Law and Religion Whereupon the High Priest as head of the great Councell might imprison and judge of the quality of a Iewes crime but had reserved unto themselves the pronunciation of the judiciall sentence and the publike capitall execution Of this way the Italian Of this Sect or profession of Religion V. 5. Whom thou in my members from which I have nothing separate and in my doctrine service and glory It is hard a terme taken from restie Cattell which the more obstinate they are the worse they cause themselves to bee used and yet at the last are forced to obey To signifie unto Saul that for all his fiercenesse he could not withstand Gods motion and calling and that therefore hee ought to yeeld unto it quietly otherwise he should draw great plagues upon him See 1 Cor. 9. 16. V. 7. Hearing See Dan. 10. 7. Now Acts 11. 9. it is said that they saw the light but did not hear the voyce Wherefore we must say that they heard Sauls voyce but not Christs Or some confused sound Or the sound of the Hebrew words which the Lord used Acts 26. 14. but not the meaning as Matth. 27. 47 Ver. 8. Hee saw no man his eyes being dazeled with that heavenly light which by miracle or by condensation of the naturall humour of the eyes produced those scales which are afterwards spoken of to shew that he was altogether blinde in spiritual things and that he must renounce all presumption of of wisdome and become a child and a foole before God for to be made wise by him See upon Iohn 9. 6. 1 Cor. 3. 18. V. 9. Three dayes during which time it is likely hee had his raptures and revelations mentioned 2 Cor. 12 2. V. 11. For behold by verse 17. it appeares that God revealed unto Ananias the subject of Sauls prayer namely to be enlightened in body and in spirit to performe Gods will and that he was sent thither for to fulfill it V. 12. And hath seen God by another vision prepared Saul for the comming of Ananias and for the worke which by his meanes he would do upon him V. 15. To beare to give knowledge of me to preach the doctrine of my person and truth V. 16. For I will We may suppose Which hee shall freely doe notwithstanding all persecutions for I will instruct him and frame him to a most invincible patience V. 22. Proving the Greeke word signifieth to confirme a thing by comparing of reasons and authority and it is like that here is ment the comparing and conferring of prophisits See Acts. 17. 11 and 28. 23. V. 23. Manie namely three yeares Gal. 1. 18. V. 25. The disciples the beleeuers which were afterwards called Christians V. 27. Declared some referre this to Saul himselfe others to Barnabas who might live at Damascus where this act was well knowne or might elsewhere certainely have heard of it V. 28. With them Namely with Peter and Iames. Gal. 1. 18. 19. For the other Apostles were then absent V. 29. The Gracians See upon Acts. 6. 1. V. 31. Edefied Going forward in their spirituall estate with delight and content by interchangable instructions and holy examples which is the frequent sence of this word opposite to scandals and in the or they were filled with comfort c. V. 32. The Saints A common name to all beleevers sanctified by their calling by Faith and by the Spirit of regeneration Lydda a city or great Castle in the tribe of Ephraim called also Diospolis V. 35. Saron another city in the same tribe neere to Lydda V. 36. Joppa a Sea Towne neere to those othertownes in these dayes called Japha V. 37. Washed According to the customes of those dayes
2. 4. A spirit this word is of a larger signification then the word Angell which followeth after For it may bee applyed to the Spirit of God speaking to Prophets by internall revelations or to some spirit or soule of some deceased person according to the errour of those times See upon Acts 12. 15. V. 10. Get downe out of the Rocke which was higher then the place where they held their consistory Acts 22. 30. V. 11. Stood by him in a vision V. 21. Doe not thou yeeld the Italian Doe not beleeve them or do not give consent unto them or doe not let them perswade thâ—e Looking for or to see what answer thou wilt give them V. 23. Speare then The Italian Sarjeants they might be some of the Governours guard or Officers belonging to the Court of Iustice for securing of the high wayes or otherwise CHAP. XXIV VER 1. DEscended to Cesaren V. 5. Nazarenes the name which the Iewes in those dayes gave the Christians as incontempt they had likewise named Iesus a Nazarite from the Citie of Nazareth And afterwards was specially attributed by the ancient Church to judaizing Christians V. 6. Have judged namely to know the qualitie of his crime which was by the Romans granted to the Iewes but not to proceed to publike sentence and much lesse to execution V 8. His accusers Namely Pauls V. 10. Of many yeares wherefore by experience thou knowest their manner of proceeding and why not easily hee deceaved nor forestalled by their false allegations V. 11. There are yet and therefore there is no likely-hood that in so short a time I could raise so many 〈◊〉 and innovations in Ierusalem as they doe impute unto me V. 15. That there shall this Article is specified not only to wound the Iewes connivend in allowing of the Sadduces and persecuting of Paul See upon Acts 23. 6. but also to shew that his ayme in all his life time was but to attaine unto the blessed Resurrection Phil. 3. 11. and therefore aimed to lead his life in all righteousnesse and innocencie V. 23. Let him have libertie to bee kept out of straight prison or hard bonds and only we are a 〈◊〉 chaine about his wrist according to the Roman castome in their free'st kind of prisons Ver. 25. Of righteousnesse peradventure hee made choice of these heads belonging to the ordinary course of life and of which Felix his understanding was capable as well to not prophane the highest mysteries as to wound Felix his Conscience by laying the judgement to come before him this was publikely stained with vices contrary to these vertues CHAP. XXV VER 11. I appeale it was not rightly an appeale seeing there was yet no judgement given but a declining from a judge who was notoriously forestalled and pre-occupated and therefore refusable Or a having recourse to the Soveraignes protection against a manifest violence V. 13. Agrippa the son of Herod Agrippa Act. 12. 3. Bernice Sister to this Agrippa with whom she lived very familiarly suspected and publikely infamous for incest V. 21. Augustus Namely the Roman Emperour which then was Nero for in memory of the two first Emperours Caesar and Augustus all that successors bore these two names CHAP. XXVI VER I. STretched forth a gesture of such as begin to speake in a publicke way See Pro 1. 24. Isa. 65. 2. V. 2. I thinke my selfe for being a Iew and having knowledge in the Law and Scriptures thou wilt not disdaine to iudge of these things and also because by the grounds I shall be able to prove these things unto thee V. 6. Of the promise concerning the Messias and his benefits and his kingdome V. 7. Over twelve namely the remnant of the tens whereof the body was carried into captivity a King 17. 6. and the three other whole ones of â—u 〈◊〉 Benjamin and Levi. See Eze. 6. 17. and 8. 35. Serving according to the discipline of the Law which was a perpetuall guide to Christ holding their mindes still bent to him V. 8. Shou'd raise he toucheth the thiefe point of the Iewes incredulity namely that Christ was risen againe Whence followed the rejection of his person and the remainder of his doctrine V. 9. Contrary to the name contrary to his doctrine profession glory and authority Verse 17. From the people Namely from the Iewes V. 18. Inheritance namely part in the heavenly inheritance with my faithfull regenerated by my spirit Ephes. 1. 11. Col. 1 12. V. 23. The first namely the head of the Church who being dead for it is also risen againe first to give it spirituall and everlasting life Light namely the Gospell which as it were a light of the new world and the new life into which are re-established all Gods children by vertue of Christs Resurrection Unto the people namely to the Iewes V. 26. Knoweth being a Iew and having alwayes dwelt in Iudea he may know that which is notorious to all men concerning Christ his life and his death and the proofe of his Resurrection and likewise how all these things had beene foretold by the Prophets V. 27. That thou beleevest that thou art perswaded of the truth of their doctrine and givest full assent unto it V. 29. Except these bonds according to the custome of the Romans to fasten a little chaine to the prisoners right wrist the Souldier who was his keeper having the other end made fast to his leâ—t arme Acts 28. 10. 1 Tim. 1. 16. CHAP. XXVII VER 1. BAnd or Roman cohort which had every one their name in the legion whereof it was the tenth part See Acts 10 1. Ver. 2. Aaramyttium which was a Citie and Haven in the Mysian Sea V. 7. Salmone which was the Easterne head of Crete called by the Authors Salmonian or Samonian Ver. 8. Faire Havens a place upon the Sea Coast of Grece which yet keepes its ancient name Lasâ—a this name is not mentioned in any Authors Ver. 9. Toe fast namely the Iewes anniversary which fell on the tenth day of the seaventh month Lev. 23. 27. V. 12. Southwest it was a gulfe which lay open to those two windes whereof the one blew in above it and the other below it V. 16. 〈◊〉 a little Island belonging to the Cretans now called Gauda or Canda To come by namely to draw it up into the Ship for feare least the waves should breake it V. 17. Ungirding with strong ropes or cables for feare least it should splitt V. 24. Hath given thee for thy sake he will save them all with thee V. 26. We must we cannot avoyd it V. 30. Cast Ancres carrying them a good way into the Sea in the boat V. 31. Except these not that Gods will or power or effect of his promises doe depend upon second causes but because he who hath determined the end hath also apprinted the meanes And will not have man rashly tempting him disjoyne that which hee hath joyned together by a bond of inseparable consequence Verse 33. Fasting without
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
faile V. 5. Of patience Namely he who is the onely Author there of in those who are his The meaning is may hee that strengtheneth you against your outward enemies unite you inwardly amongst your selves that you may in both vertues imitate Iesus Christ. Like minded or affected V. 7. To the glory to make us partakers of his glorious grace in this world Rom. 9. 23. and of his heavenly glory in the life everlasting V. 8. Now I say in this common gathering together both of Iewes and Gentiles there is this only difference that is the Iewes gathering together God hath singularly made the loyalty of his promises to appeare and in that of the Gentiles his mercie towards enemies and people which were meere Aliens to him and therefore there is no reason that the Iewes who were honoured with Christs owne ministery and with Gods ancient promises and covenant should bee despised by the Gentiles nor yet that the Gentiles to whom the Lord hath shewed mercy should be dispised by the Iewes Was a minister having taken upon him the shape of a servant to acquite salvation for his Church hee hath had a speciall care of the Iewish nation amongst whom he hath also exercised the ministery in his owne person See Isa. 42. 1â— and 49. 5 6. Matth. 20. 28. Luk 22. 27. Phil. 27. Ver. 9. Might glorifie might make his infinite mercy shine upon all humane unworthinesse such as that of the Gentiles was who were prophane and execrable people As it is written an allusion rather than a proper exposition of the sence of this passage as much as if he said That which David in regard of his corporall victories said hee would doe namely to cause the praises of God to sound all the world over Christ hath perfectly and really effected having by his benefits given the occasion for it and by his spirit the motion and will to celebrate Gods infinite goodnesse throughout the world Ver. 13. Of hope namely the onely Author and foundation of all the Gentiles hope of whom hee had spoken in the former verse In believing the Italian Believing namely in the knowledge and apprehension of the truth of the Gospell This seems to be added because that many abused their stronger and more forward faith in giving the weakest the fore-said scandalls Yee may abound that your peaceable state and the joy of your hearts not troubled with these contentions or scandalls may alwayes bee unto you a new pledge and hope of rest and eternall joyes V. 14. That yee also even as much as I my selfe doe exhort you unto it V. 15. The more boldly namely with greater vehemencie and authoritie He hath a particular relation to the exhortations contained in the three former Chapters Because of the grace by vertue of the charge which I have to bee the Apostle of the Gentiles by Gods appointment and to performe the same V. 16. Ministring the figurative termes taken from sacrifices The meaning is as in sacrifices the oblation ought to be pure and purely offered by the Priest So I the Apostle of you Gentiles labour towards you to the end that the Holy Ghost accompanying my ministery may sanctifie you more more and that as such I may acceptably present and consecrate you to God V. 17. I have therefore namely having receaved this grace of Apostleship and such an abundant blessing of God upon it Through Iesus Christ of whom I hold all that I have of his meere goodnes and grace V. 18. To make the Gentiles to gaine and acquire them to Christ and to reduce them to the obedience of faith V. 19. Of the spirit hee meanes that secret and inward vertue of the spirit which enlightens and enclines and perswades the hearts as the precedent power of miracles was but only to terrifie convince and prepare Illyricum this is the Country which is now called Slavonia I have fully preached the the Italian I have accomplished the service of the this is also a terme touching sacrifices in which there was required a most strict observance of all the ceremonies which were appointed the meaning is I have not omitted any part belonging to mine office See Col. 1. 25. V. 20. So have I making it mine onely glory to plant new Churches not standing to manure those which were already planted by the ministery of others Which he seemes to touch to make his zeale and affection towards the Romans Church to appeare so much the more it having bin setled and gathered together by others and yet he servently desiring to visite it contrary to his ordinary custome towards such Churches V. 23. Having no more having no place where to found any new Churches every place being already filled with the Gospell V. 25. To minister carrying to the beleevers in Ierusalem the collections of the Churches of Macedonia and Achaiah V. 27. Their spirituall he saith this because that the preaching of the Gospell and the Ministers therof were come out of Iudea and also because the Iewes were first possessed of the promises of the Messias and the covenant of God V. 28. This fruit namely the effect of this charitie and of the Communion of faith or this acknowledgement of the receaved benefit See Phil. 1. 11. and 4. 17. I will come this was a designe of the Apostles well befitting his vocation but conceaved only out of zeale and humane sanctified discourse and not by any revelation as the event did shew it being hindered from executing of it by meanes of the Iewes persecution and by his imprisonment V. 29. In the fulnesse bringing you more abundance of knowledge and other spirituall gifts Rom. 1. 11. Or the meaning is I trust that God will largely blesse my ministery amongst you V. 30. Of the spirit namely that love which he engenders in the hearts of beleevers and by which he straightly unites them together Or by the Holy Ghost whose proper effect is love See Col 1. 8. That yee strive namely that with your prayers you helpe me in all my distresses and combates CHAP. XVI VER 1. A Servant the Italian A Deaconnesse it might bee some one of those holy Widdowes which in the Apostolicall Church did consecrate themselves to serve and look to the poore the sicke c. 1 Tim. 5. 9. Or plainely some honourable woman who had no publicke office but was assisting to the faithfull with her wealth and services as Luke 3. 8. V. 2. In the Lord with such charity as all the members of Christ ought to have one towards the other Or with a duty not simply civill but Christian and spirituall A succouâ—er the Italian A proiectrix the Greeke word signifieth one that is appointed to entertaine and harbour strangers in his house and to undertake the care and protection of them See 1 Tim. 5 10. V. 3. In Christ namely in the ministery of his Gospell Ver. 4. Laid downe they have exposed themselves to dangers of death and punishments for to save my life
the creation and in the whole order of nature V. 21. In the wisdome namely in the frame and Table of this world which represents the infinite wisdome of God in its creation and conduct By wâ—sdome namely by the right use of reason and discourse See Iohn 1. 5 10. By the foolishnesse namely by the Gospell which according to the understanding of the flesh is but a shallownesse for the Iewes doe not finde therein the greatnesse of the miracles of heaven and of the clements as there was in the Ministery of Moses Ioshua Elias and others Nor the Gentiles the exquisite and subtile doctrine of Philosophers nor the eloquence of Orators by them highly esteemed and admired V. 23. A stumbling blocke the Italian A Scandall namely a subject of disdaine and of refusall by reason of the discordancie betweene it and their understanding See Mat. 11. 6. V. 24. Christ in whose person office actions word and Kingdome God manifesteth unto men and communicates unto them his Soveraigne wisdom and power opposite to the Grecians worldly wisdom and to the power of miracles required by the Iews V. 25. Because he gives a reason why the Gospell though esteemed by men to be foolishnesse and weakenesse is never the lesse wisdome and power namely because it is Gods whose least things if a man may say so do far exceed the greatest of mens V. 26. For yee see the like proceeding God useth in employing such meanes for salvation as are so contrary to carnall sence may be also perceaved in the calling of men amongst which hee often maketh choice of such as are of least esteeme Matth. 11. 25. as he had likewise done by the Corinthians After the flesh that is to say endowed with fleshly wisdome Ver. 27. To confound the Italian To shame Namely to make it appeare that before him all worldly power and wisedome is of no esteeme and how much it hinders the receaving of Gods grace and therefore to teach us that wee ought altogether to renounce it if wee meane to make ourselves capable of the glory of Gods Kingdom See Mat. 18. 3. V. 28. Which are not thus is shewed the totall annihilation of man before God without worth meâ—its strength or disposition Rom. 4. 17. To bring to nought namely to make us see and feele the vamtie and unprofitablenesse thereof for the end of life everlastâ—ng Things that are namely whatsoever the world holdeth to be greatest and most excellent V. 30. Of him having nothing of your owne God hath given you all in Christ according as hee hath made him to bee the spring and root of all the good things of the Church namely wisdome in the revelation of the mystery of salvation righteousnes in satisfaction and perfect obedience for the justification of man sanctification in the gift of his spirit of regeneration and redemption in the last and glorious resurrection by vertue of the mysticall union with him Luke 21. 28. Rom. 8. 23. V. 31. He that glorieth namely he that thinkes worthily of himselfe and would in truth have reason to doe it and raise him selfe by elevation of the spirit above the common sort of men let him seeke and acknowledge all the cause and matter thereof in God alone â—and in his grace to give him all the honour and glory of it CHAP. II. VER 1. THe testimony namely the Gospell in which God declares and testifies unto men his councell and will concerning their salvation 1 Cor. 1. 6. V. 2. Determined not I did not judge it fitting for me to know that is to say to make profession of any other knowledge or doctrine or to teach it V. 3. In weaknesse namely in misery and in an abject condition befitting the preaching of Christs Crosse. In feare namely of persecution Acts 18. 12. and so the sence would be that he had preached the Crosse bearing it himselfe Now that is the tryall of Gods faithfull servants which also dissâ—pates all worldly vanities and ostentations which ordinarily grow from too much ease rest Others take these words for the vertues of the reverence of God humblenesse and modestie As 2 Cor. 7. 15â— Ephes. 6. 5. Phil. 2. 12. V. 4. Demonstration that is to say in the divine efficacie of the Holy Ghost with which God doâ—â—â—ccompany his word rightly preached to enlighteâ— the mindes and perswade the hearts or at least redargue and convince them See 2 Cor. 6. 6 7. V. 5. In the power namely grounded upon and subsisting in that powerfull and invinsible internall perswasion of Gods Spirit opposite to all fraile reasons of humane art V. 6. How be it we speake the doctrine which I speake is nothing but a true wisdome and a wisdome altogether divine and spirituall Perfect namely true beleevers who only are capable of theâ—e mysteries A terme taken from the Pagans superstitioâ— who admitted none to their most secret ceremonies but only persons well prepared and purified 〈◊〉 many yeares Or it is meant for men of full and 〈◊〉 age See 1 Cor. 14. 20. Phil. 3. 15. Heb. 5. 14. 〈◊〉 if the Princes namely of that false reason of state or politicke wisdom of the great ones of the world which more directly fighteth against Christs kingdome then any else See Matth. 1â— 25. That come whose persons God sendeth into perdition and subâ—eâ—eth their councells so that they are not with all their wisdoms able to maintaine themselves Which is a certaine proofe that it is vaine and weake in respect of the Churches which brings forth everlasting life and glory Ver. 7. In a mystery after a divine manner incomprehensible to the fleshes understanding Before 〈◊〉 which hée from everlasting had ordained to reveale and communicate unto us to direct us thereby to eternall happinesse Ver. 8. Of the Princes namely mecre worldly oâ—es not enlightned nor regenerated by Gods Spirit They would not he sets forth the chiefe of the Iews and the other great oâ—es who joyned with them in condemning of Christ Acts 4. 27. under the example and name of all worldly Princes who by their obdurate ignorance doe make themselves their successors and imitators in persecuting the Gospell and the Church The Lord namely Christ Iesus true 〈◊〉 and likewise true everlasting God and glorious King of the Church Acts 3. 15. V. 9. As it is this passage is alledged more by â—llusion then according to the Prophets exprosse meâ—ning V. 10. For the spirit Namely the Holy Ghost is being true God with the Father and the Sonne 〈…〉 veth Gods most inward secrets and revealeth is much thereof to beleevers as is needfull for their salvation V. 11. For what namely none but the spirit can doe it for as mans soule and understanding only can know mans secret thoughts so none can know Gods secret thoughts but onely his owne spirit who also reveales it and perswades it to whom he pleaseth See Ioh. 1. 18. and 3. 11 32. V. 12. Not the spirit namely the carnall understanding and Judgement
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
10 11. 1 Tim. 1. 20. others understand it of the efficacy of the Apostolicall word in denouncing and sealing condemnation to the wicked and in imprinting a feeling thereof in their Consciences which was followed by notable judgments Acts 8. 20 21. and 24 25. 2 Cor. 13. 3. Ver. 4. The weapons namely the meanes which we employ in defending Gods cause and in fighting against Satan and his instruments Through God the Italian To God who is the great warrior that handleth them and the author of all strength and motion V. 5. Against the namely every thing that would hinder God from being knowne or worshipped and from raigning by his Gospell Bringing into captivitie keeping in Christs obedience by meanes of this terror all those over whom this power is exercised which are they that are within and not without the Church 1 Cor. 5. 12 13. V. 6. When your I do not as yet ordinarily make use of this power but use all meekenesse and clemency to establish the kingdome of Christ well amongst you which done all rebellious persons shall be used with all manner of rigor V. 7. Doe yee looke doe you judge of me and of the power of mine Apostleship by mine externall humble weake and vile condition Christs namely his Apostle guided by his spirit Of himselfe without any other notice given him hee may know the truth of mine Apostleship notwithstanding my poore externall condition 1 Iohn 4. 6. He speakes this to convince those false Apostles who did not acknowledge S. Paul for what he was and therfore shewed that they had not the spirit of Christ which judgeth of others by its own proper motions V. 8. For though Iam in such sort Christs Apostle that if I should extoll the power of mine office farre more than I have yet done ver 4. 5 6. I should doe it in all truth wiâ—hout any feare of being disproved for it For your destruction that is to say I will never use this power in any excessive severitie against you Seeing God gave it me chiefly for the salvation of the Church and the punishment of the wicked And so he heartneth beleevers against the terror of that Apostolicall power V. 9. Terrifie you by terribly representing this my power unto you in wrighting and not daring to use it when I am present V. 10. Say they he meanes some of his adversaries thâ—t talked in this kinde in prejudice of his Apostleship V. 12. For I may deale so with you because I am your Apostle without boasting falsly as those false Docters do We dare not an ironicall kind of speech Measuring themsâ—lves namely being full of pride and presumption of themselves without well examining and knowing themselves by comparing themselves to others Are not they discover their want of understanding V. 13. Will not boast namely of the power of mine Apostolicall office which though it were not limitted to any certaine places yet for order and peace sake every Apostle was contented to exercise it over the Churches which hee had founded himselfe According to God having assigned mee my part of labour in such and such places I may freely say that you are part of them and that therefore I have the right of an Apostle over you without â—tttributing any right unto my selfe over Churches founded by others V. 14. We stretch not I doe not usurpe not intrude upon other mens rights when I attribute unto my selfe this power over you as I should indeed doe if your Church were not of my founding Ver. 15. Not boasting not taking upon mee an universall authoritie over all Churches even over them that have beene founded by other Apostles Having hope I content my selfe with the honour of Apostleship which I have amongst those Churches it hath pleased God to found by me and especially yours which I hope will yeeld me that honour entire in good esteeme beliefe and obedience if that your faith now a little moved by false Apostles be reconfirmed V. 16. To preach that by the re-establishment of your Church I shall have meanes to passe on forward to preach the Gospell in other places and not meddle with any place where other Apostles have laboured already as God hath directed them V. 17. But he that in all this let every one beware of attributing any thing unto himselfe or to refer anything to himselfe And if God hath given any degree let us all acknowledge it to bee of his grace and let us use it to his glory and service V. 18. For not hee for all manner of glory out of GODS grace is vaine and false as not being approved by him who is the only Iudge of men And if it be grounded upon his grace it must be all yeelded unto him CHAP. XI VER 1. YOu could that you would suffer me to set forth mine owne praises without being offended therewith or contemning mee for a vaine glorious foole 2 Cor. 5. 13. seeing that I doe it out of necessitie to maintaine the authoritie of mine Apostleship 2 Corinthians 12. 6. yet howsoever you take it I will doe it chiefely for your good V. 2. For I am that which I doe is not through desire of glory for my selfe but for a jealous care of you that you may not be misled in your faith by the contempt which false Apostles lay upon my person and ministery Godly a holy jealousie according to God Or for Gods love and glory Gal. 4. 17 18. For I have he gives a reason for his jealousie and why he called it godly namely because he had bin as it were a meanes of their spirituall marriage with Christ by enterchangeable promises and bonds and therefore he endeavoured to have them on their side keepe spirituall puritie and chastitie that is to say a pure sincere faith Others translate it I have wedded you to a husband namely to Christ for to present a chaste Virgin unto him Ver. 3. Simplicitie namely the pure and sincere faith Ver. 4. For if the meaning is You know that there is but one Gospell one Christ and one spirit which you have learned beleeved and receaved by my ministery which in gifts light and power hath beene equall to that of other Apostles and therefore you have no reason to depart from me to goe after other Docters in hope of learning of them any other saving truth or more than you have learned of me He that he seemes to meane some one of the chiefe of those false Apostles as a Cor. 10. 10 Another Iesus namely if there could bee any other A condition altogether impossible and abominable even to thinke upon Gal. 1. 7 8. V. 5. Very chiefest there were some of the Apostles which were endowed with more eminent gifts then the rest though they were all equall in degree of office Vnlesse hee meanes the twelve in comparison of other inferiour Ministers who were also called Apostles Rom. 16. 7. 2 Cor. 8. 33. Gal. 1. 19. Phil. 2. 25. V. 6. Rude without any
by Saint Paul being the Gentiles Apostle who abhorred circumcision and other ceremonies whereas it was expedient for the other Apostles for a while to accomodate themselves therein to the Jewes who were brought up in them and used to them In Christ namely by his benefit and by faith in him V. 5. By subjection submitting our selves through fear to their perverse intention which was to draw a consequence from thence to force the Gentiles to the foresaid observation contrarie to that for which Paul circumcised Timothie namely through wisdom charitie and compassion upon the infirmitie of weak ones Acts 16. 3. See Rom 15. 1 2. 1 Cor. 9. 19. The truth namely that the substance of Christian doctrine might remain pâ—re and that ye might have no occasion to withdraw your selves from it by reason of this hard bondage V. 6. Whatsoever they though they conversed with Christ in the world and though they were made Apostles before me yet are they not above me in their Apostleship as the false Apostles do suggest for God respecteth not these outward considerations in the conferring of his gifts and his vocation V. 7. The Gospell namely the charge of preaching the Gospell especially to the uncircumcised Gentiles not that I was straightly limited to that but onely in generall and for the most part V. 9. Iames See Gal. 1. 19. Pillars chief in order and esteem amongst the Apostles 2 Cor. 11. 5. and 12. 11. though indeed all the Apostles were equall in that gift of the infallible conduct of the Holie Ghost in regard of which they were the pillars of the strong fabricke of the Christian Church and of the Doctrine of it See Matth. 16. 18. 1 Cor. 3. 10. Ephes. 2. 20. Rev. 21. 14. The grace namely the office of Apostle and the gifts fitting for it Rom. 1. 5. and 12. 3. and 15. 5. Ephes. 3. 8. They gave they did not only assent to our preaching but did also acknowledge us and accept of us for fellowes in office in equall degree and authoritie V. 12. That certain it is likely to be some of those false brethren V. 4. From Iames namely from Jerusalem where Iames the Lords brothers residence was Acts 12. 17. and 15. 13. and 21. 18. Though they were not any way sent or imploied by him Acts 15. 24. Did eat did not hold the Christians which were amongst the Gentiles to be prophane according to the Jewish institution which was to abstain from eating with Heathens Acts 10. 28. and 11. 3. He withdrew fomenting therein the error of those false Doctors namely that without circumcision man could not be held for just and holie nor a member of the Church which on the one side subverted the Doctrine of mans perfect righteousnesse in Christ who hath disanulled all vertue and use of circumcision by baptisme and on the other side troubled the Gentiles consciences who did abhor circumcision Fearing whereby it appeares that in Peters act there was no error of minde but onely some defect of humane affection not in the Doctrine but in outward actions not by any firme and setled purpose but by a suddain weaknesse being overtaken with fear of the hatred slander and persecution of his Nation which was zealous of ceremonies and by some imprudencie in not throughly knowing the qualitie and intention of these false brethren who were not weak for such ought to be pleased in indifferent things but malicious and ignorant who ought to be resisted and in not counterpoising their affected offences with the scandall of the true brethren which were amongst the Gentiles V. 13. And the other namely those which were turned Christians and were sufficiently perswaded concerning Christian libertie and were not superstitious nor scrupulous concerning ceremonies With their or in their V. 14. The truth See V. 5. Before them publikely and before the face of the Church for Saint Peters error was publike and might have been of consequence in respect of many See 1 Tim. 5. 20. If thou if thou in thy conscience doest hold thy selfe to be freed from Jewish ceremonies and doest ordinarily live in this libertie why doest thou upon this occasion wherein thou oughtest to have opposed thy selfe against these false Doctors who seek to impose this necessitie upon the Gentiles authorize their error and confirm their designe by thine example V. 15. We this seemes to be a new discourse directed to the Galatians upon those things which spoken tâ— Peter The meaning is if we Apostles were and other converted Jewes though borne of the holie race to whom the Law was especially given knowing that it cannot justifie us before God have had recourse to Christs onely righteousnesse and satisfaction how much more ought the Gentiles to do it who are laden with faults and are wholly prophane of themselves and by the Law can obtain nothing but damnation and an expresse curse V. 16. Knowing that is to say being instructed by the doctrine of the Gospell and by the feeling of our own consciences after long experience Of Iesus that is to say whereof he is the onely object and foundation V. 17. But if upon occasion of the ordinarie objection and calumnie that the doctrine of righteousnesse by faith doth slacken mens endeavours to good workes and brings man to a licentious kinde of sinning Saint Paul proposeth the second benefit namely of sanctification in spirit which is inseparable from the justification by Christ. While we seek namely whilest we make profession of seeking all our righteousnnsse in Christ by meanes of the faith which unites us to him and applies his satisfaction to us Are found namely that Christians themselves are prophane and given to evill doing Is therefore ought it therefore to be said or thought that the doctrine of Gods grace in Christ serves for a bait and nourishment of sin V. 18. If I if man doth willingly re-establish the kingdom of sin in himselfe which he made shew that he would disanull by having recourse to Christ who doth not onely cancell the Bond but mortifieth the strength and livelihood of it by the spirit of regeneration Rom. 6. 2. 6. 1 Iohn 3. 8. the fault is not in Christ nor in the doctrine of grace but in man who transgresse the Law of the Spirit under which all Christians live V. 19. For I he proves that there is a formall transgression in that which he hath said namely because that through Christs benefit every Christian of whom the Apostle gives an example in himselfe is in a manner freed from the curse and extreme rigor of the Law and passeth under another new Law of the Spirit of life in Christ Rom. 8. 2. 1 Cor. 7. 22. and 9. 21. which the milder it is the faster it bindeth to holinesse of life Am dead to the Law the Italian Am dead to another Law not in regard of the substance which is alwayes the same but in regard of the manner of commanding and of the end of the commandment Of the manner
care to provide for the Apostles wants had sent Epaphroditus their Pastor to Rome to visit him and present unto him from them some honourable assistance whereby Saint Paul having by him understood the state of their Church thanks God for their faith and holy perseverance and declares unto them a hearty feeling of it with prayers unto God that the blessing may be firm and perpetuall to them as he doth firmely hope by reason of their former trials Then he telleth them of his sufferances and captivity and the great fruit which proceeded from thence for the advancement of the Gospel And his onely griefe for the perversnesse of some small preachers who took occasion through his imprisonment to falsifie the doctrine of the Gospell and to withdraw the Churches affections from the Apostle declaring notwithstanding what his faith constancy joy and firme disposition was against all events having neverthelesse some hope to see them again to take away from them all matter of offence to comfort assure and prepare them against the time of the like afflictions Then he exhorteth them to holinesse of life and especially to peace and concord modesty and humility by the most perfect example of Christ and staying untill such time as he could send Timothie unto them he sends back Epaphroditus to them adorned with deserved praises and recommendations Afterwards he warneth them to beware of false Apostles who imposed the necessity of Mosaicall Ceremonies upon them to gain favour and renown amongst the Iews and sheweth by his own example how much every beleever ought to contemn those carnall and externall observations to cleave to Christ onely aiming at the mark of the heavenly vocation in the communion of his life and resurrection And at the last having again exhorted them to concord and to the laudable imitating of him and to all Christian vertues thanking them for the relief they had sent him he blesseth and saluteth them CHAP. I. Vers. 1. THe Bishops it seemes that by this name ought to be understood such of the sacred Ministers whereof the Ecclesiasticall Senate was composed which had the government of the Church the censure of manners c. see Acts 20. 17 28. Rom. 12. 8. 1 Cor. 12. 28. 1 Tim 5. 17. And by Deacons not onely those who took care of the poor Acts 6. 2. Rom. 12. 7 8. 1 Tim. 3. 8 12. but also the plain ministers of the Church Deacons or ministers V. 3. Vpon every namely for all the good which I have known in you which I do most pleasingly keep in my memory Others â—every time I think upon you V. 5. Which you for the holy manner wherein you have participated of the doctrine and grace of the Gospel ever since it was preached to you V. 6. Vntill the day untill Christs last comming at which time the salvation of all beleevers shall be accomplished by the blessed resurrection ver 10 1 Thes. 3. 13. and 5. 23. Or he speaks thus because that every beleever ought to be prepared each moment for the comming of the Son of God as if he were thereby to finish the course of his life see 1 Cor. 15. 52. 1 Thes. 4. 15 17. V. 7. Are partakers have through a speciall favour and honour done you by God vers 29 30. suffered the same calamities for the Gospell as I have done and have maintained and sealed it by your faith and constancy or you have joyned with me by open profession and by all manner of Declarations and communications as well in my sufferings as in mine actions and speeches for the maintenance of the truth see Phil 4. 14. Heb 10. 33. V. 8. In the bowels with that intimate and boundlesse spirituall love as Christ engenders by his Spirit in all his members towards him and one towards the other which hath also no other foundation reason nor end but onely Christ himself V. 9. Judgement namely a sound and stedfast spirituall judgement in the truth of the Gospell Heb. 5. 14. or a lively apprehension experience and sensible application thereof V. 10. Without offence namely the offence which it gives to the sinner himselfe and is a trouble and hinderance to others in the course of their heavenly vocation Till the day the Italian for the day that you may then be approved of by the Lord and obtaine the reward promised to those who persevere in faith and holinesse Others untill the day as Ver. 6. V. 11. The fruits namely holy works and deeds by Jesus Christ namely which are brought forth by you and in you by veâ—tuâ— of the mysticall conjunction that you have with him through his Spirit which regenerates the person and guids its actions V. 12. The things which namely mine imprisonment and all that hath followed to this houre V. 13. My bonds the fame of me a prisoner hath spread it selfe abroad not by a popular cry nor by a human celebration or applause but by a cleere manifestation of Christs power which accompanieth me and worketh in me and by me The Pallace The Italian the Praetorium the Roman Emperours Palace see Phil. 4. 22. Or the Praetorian Fort where the cohorts or companies of the Emperours ordinary Guard were lodged as it is likely that the Souldiers which kept Saint Paul Acts 28. 16. did publish many great matters of him of his doctrine acts and miracles V. 14. In the Lord namely of that spirituall brotherhood whereof the common faith in Christ and he himselfe by his Spirit are the only tyes By my bonds namely by the example of me that am a prisoner and by the comfort of the Spirit and by the power of God which sheweth it selfe in me V. 15. Some he meanes some adversaries of his especially amongst the Jewes who were jealous of the degree which he held in the Church and were heads of faction against him who seeing him in prison shewed great zeale in preaching the Gospell to gaine themselves as much credit as Saint Paul had had wronging not onely his authority but even the very truth it selfe which they falsified Phil. 3. 2 18. Of good will with a godly and upright intention without any passion or proper interest Or for good will towards me to comfort me faithfully seconding my labours and joyning themselves with me in the cause for which I suffer V. 16. Not sincerely namely in regard as well of the substance wherein they were of a different opinion from the Apostle as of the perverse affection and intention V. 18. In pretence namely to cover their owne passions of ambition jealousie hatred avarice c. Oâ— upon occasion to make themselves a way of admittance to practice those passions V. 19. This shall namely that by these tryals God will confirme me in faith constancy and perseverance in my vocation to finish the course thereof for my salvation Through your as by a help appointed by God to obtaine the assistance of his Spirit from him whereby I may obtaine the power of persevering In Jesus
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly
ancre by which in the uncertainty of the Sea of this world ourfloating soules are staied in Christ who is gone up into heaven and 〈…〉 ified Which is the foundation of the hope that we his members have that we shall come likewise there where he is and be like unto him by the indissoluble union which we have with him our head Rom. 6. 5. 1 Cor. 15. 13 30. Which entereth as an Ancre firmely fixed in a sound bottome Within the vailâ— namely of Heaven figured by the most holy place of the ancient Tabeâ—nacle and of the Temple before which the great Vaile or Curtaine was drawne Exod. 26. 31. 1 King 6. 21. and within which the high Priest image of Christ entered once a yeere See Heb. 9. 7. 24. V. 20. Forcrunner namely he that hath first ended the race and that is the head of all those who run the same race or saile in the same Sea Heb. 12. 2. See Acts 26. 23. 1 Cor 15. 20. Col. 1. 18. For us to intercede for us Rom. 8. 34. Heb. 7. 25. 9. 24. and also to take reall possâ—ssion of the heavenly Kingdome for himselfe and all his John 14. 2. 3. CHAP. VII Vers. 1. KIng of the Italian was King having set downe chap. 5. that Christ is a true Priest now he sheweth that he is not of the Leviticall Order but of the Order of Melchisedech which was laid aside from chap. 5. 10. and sets down how this consists in Christs conformity with Melchisedech in these severall heads First in the name of Mechisedech which signifieth King of Righteousnesse and King of Salem that is to say King of peace which Christ is really and spiritual Psâ— 8â— 10. Secondly in the eternity of his person Melchisedech being described by Moses under a certaine shadow of eternity without making any mention either of his father or his mother of his birth linage or death So Christ is truely eternall without any mother as touching his Godhead and without any father as concerning his humanity Thirdly in the union of the two Offices of King and Priest which in spirituall truth belongeth to Christ alone Zech 6. 13. Fourthly in so much that Melchisedech is represented to be greater then Abraham the father of Levi and consequently greater then all the Levites because he blessed Abraham with a solemne and Priestly blessing which doth import superiority which was acknowledged by Abraham himselfe paying him tithe which had alwaies been God and his Ministers right Gen. 14. 20. And so likewise Christ is greater then all the Leviticall Priests and the authour even of Abrahams owne blessing and of all the beleevers who are his true off spring in spirit V. 3. But made being propounded as an image and figure of Christ the everlasting Sonne of God and likewise described by the narration of Scripture as if he lived for ever v. 8. V. 4. The Patriarch See upon Acts 2. 29. V. 5. They that are whosoever payeth tythe acknowledgeth himselfe inferiour therein to him to whom he payeth it though in other respects he may be equall to him As the Israelites and the Levites whereupon the Apostle inferreth that Abraham for all his dignities and preheminences paying the tythes to Melchisedech as to Gods Priest did acknowledge him to be his Superiour and that there is as much proportion of difference between Melchisedech tything of Abraham and the Levites tythâ—ng the childen of Israel as there is between Abraham paying titâ—â—e to Melchisedech and his posterity paying to the Levites V. 6. But â—e namely Melchisedech a Priest but not of the see of Levi which doth also serve for the figure of the ministery in Christ who was of another Tribe and yet was a Priest v 13 14. That had with whom God had made the covenant of grace as with the father of all the blessed seed V. 7. Is blessed this must not be understood of every ordinary blessing but of a solemn blessing which is given with an authority received from God by persons consecrated by him to be ministers of his blessing V. 8. And here namely in the present use of the Leviticall Priesthood But there namely in Melchisedechs Priesthood described in the History of Abraham Of whom namely of whom the Scripture speaketh in such a manner as if he lived for ever to represent as by a shadow Christs true eternity verse 3. V. 9. In Abraham that is to say in Abrahams person not onely he but also his posterity the Levites though they were afterwards made Priests were subject to the Priesthood which is according to the Order of Melchisedech more High and more Excellent V. 10. He was namely this Tribe of Levi as also all Abrahams posterity were comprehended within him who represented it all Now though Christ like wise according to the flesh was in Abrahams loynes yet he is not comprehended within this number for he is likewise a Priest as he is the Sonne of God in whom also his humane nature subsists v. 28. Heb. 9. 14. V. 11. Perfection because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech which containeth the properties which were before set downe it appeares contrary to the Jewes opinion that the end of this sacred Office could not be fulfilled by the Leviticall Priesthood which end is to appease God and reconcile men to him blesse them c. For otherwise there was no needâ—of bringing in another Priest-hood different from the first Heb. 8. 7. wherby he wil infer that the Leviticall Priesthood had no power of it self but was only a figure Sacrament of Christs Priesthood and a direction to him in whom consists the whole efficacy and who by his Priesthood hath nullified the other figurative Priesthood Heb. 10. 9. For under it he seems to give a reason why he speakes onely of the Priesthood and not of all the rest of the Ceremoniall Law which is because the Priesthood was the foundation of it all whereupon the one being granted the other must like wise be granted and the one being altered or disâ—nulled the other must likewise be taken away also V. 12. For thâ— the great consequence of the change of all the Divine service which followeth the change of the Priesthood may give us cause to beleeve that the holy Ghost had some very good reason to bring in another Order of Priesthood to shew that the Priesthood and all the ceremoniall worship of the Trâ—be of Levi was in the end to give way to Christs Priesthood in whom is accomplished all the reality and the truth V. 13. For he we must supply Now the Priest-hood is truely changed seeing Christ is no way of the Tribe of Levi. V. 15. And it is yet the difference of these two Priesthoods appeares not onely by the difference of the ministring persons but also and that much more by the diverse nature of the Priesthoods the one being altogether external and ceremoniall and the other
might be re-admitted to the communion of holy things Numb 19. 11 13 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation which is called carnal in opposition to Christs spiritual expiation See verse 10. V. 14. Through the The consideration of his Deitie concurring in his sacrifice 1 Tim. 3. 16. 1 Pet. 3. 18. that by vertue of his persons soveraigne dignitie he might give an efficacie of infinite value to the sacrifice of his Humanitie See Acts 20. 28. Without spot this is the second foundation of the vertue of the sacrifice besides his Deitie namely the innocencie and perfect obedience of Christ being man to which two we must adde the third which is Gods order and vocation which makes Christ relative and communicable to all his believers Purge shall cause you to be absolved from sin by the imputing of his righteousnesse and satsfaction by meanes whereof you shall receive the Spirit of sanctification and shall be able to serve Him in newnesse of life Rom. 6. 3 4 5. V. 15. For this cause seeing that Christ by his death hath fulfilled his Priesthood and that the end of every Priest is to be a Mediatour of peace and covenant between God and men it followeth that He is truely a Mediatour of the nevv covenant Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified but onely by the death of the suretie to give satisfaction to Gods justice is also called a Testament for the Greek word may signifie either Covenant or Testament That by meanes the end of this his Office is the Churches eternal salvation which Church is composed of men effectually called to the participation of Gods grace through the Redemption by Christs bloud Of the transgressions namely of the sinnes of all mankinde who were left without any remedie of true expiation even for Gods people themselves Acts 13. 39. Rom. 3. 25. which must be understood without Christ and faith in Him being promised for by this meanes believers of all ages have been reconciled to God by vertue of his satisfaction which was alwayes as present with God The promise namely the everlasting inheritance which was promised V. 16. For where He proves by the nature of this covenant which hath many things like unto a testamentarie disposition that it was necessary that Christ should diâ— that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testaâ—or is dead for before his death he may alter his wiâ—l at any time so long as he is alive V. 18. Whereupon He proves by the ancâ—â—nt covenant which was a figure of the new that there can be no covenant of God with man but by the meanes of satisfaction for sin by death which was represented by that bloud of beasts Was dedicated namely the first solemne establishment of it V. 19. According to the following Gods expresse command to Moses Exod. 20. 22. and 21. 1. Took the the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie and of the Tabernacle Lev. 16. 14. with the first powring out of the bloud set down Exod. 24. 5 6. With water this is not specified in Moses but may be gathered by similitude and analogie by Lev. 14. 6. 51. The book this likewise is not set down in Moses but the holy Ghost revealed it to the Apostle and hereby seemes to be signified that Gods covenant was not onely founded upon the Law but likewise upon the satisfaction which should be given by Christ and that it was figured by the bloud seeing the book was like the bond and the sprinkling like the acquittance see Col. 2. 14. V. 20. Which God namely which God hath commanded or hath appointed with you V. 21. The Tabernacle He sheweth that the meaning is that by that onely meanes of Christs bloud the Law of God is satisfied and his wrath appeased which was pointed at by the sprinkling of the bloud upon the book and the conscience of the people was purified which was represented by the sprinkling upon the people and so all the service which they did to God after that was acceptable to God the spring of uncleannesse namely sin being taken away which was figured by the sprinkling of the Tabernacle and all the utensils belonging to the outward service of it V. 22. Is no remission the Sacrament and ordinary Signe of all purging of sin and ceremoniall uncleannesses according to the Law is the sprinkling of bloud see Lev. 17. 11. V. 23. Necessary namely by the expresse command of the Law and by the continuall and unavoidable uncleannesses of the people Lev. 16. 16. The heavenly things Heaven though clean from all pollution of sin is said to be purified by Christs bloud because that by vertue thereof it is not onely the most noble part of the world and the treasure of all earthly blessings but is consecrated to be as it were the open Temple of spirituall service whither the Church carrieth its prayers vowes thankes-givings faith and hope With better sacrifices not that there were divers sacrifices as formerly but because Christs onely sacrifice under the New Testament is in stead of the severall ones in the Old Testament V. 24. Of the true namely of the heavenly in which is the truth and realitie of all ancient figures Heb. 8. 2. and 9. 8 12. V. 25. Of others that was none of their own V. 26. For then the meaning is if the reiteration of Christs sacrifice were necessary for future times the same reason would likewise prevail for times past seeing we must suppose that all believers sinnes in all ages have been purged by vertue of Christs onely sacrifice present to God and to their faith and if it was effectual before it was fulfilled much more ought it to be esteemed such after it is fulfilled To put away to blot out the fault and cancell the bond as concerning punishment before Gods judgement and likewise to destroy and mortifie the strength of it in his members V. 27. And as it is Gods ordinary Law is that man should once die after which death followeth his everlasting judgement either to life or to death so Christs sacrifice being accomplished by his death it followeth that he hath once onely offered himselfe and that upon this death God hath pronounced the sentence of absolution for all his elect V. 28. To bear to take their bond and condemnation off from them and lay it upon himselfe and bear it upon the crosse Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that A frequent description of true believers who live in a perpetuall desire and hope of Christs blessed comming Rom. 8. 25. 2 Tim. 4. 8. Without sin being no more loaden with mens sinnes for to satisfie for them as he was at his first comming 2 Cor. 5. 21. but onely to bring believers into the possession of the acquired salvation CHAP. X. Vers. 1. THe Law By the
covenant and true service Deut. 17. 〈◊〉 6. V. 29. Tâ—â—dden under foot that is to say scornfully contemned and through pride defamed him And hath counted shall have made no more account of Christs blood upon which our reconciliation with God is founded then if it were the blood of some ordinary person yea of some wicked and guiltie one He was by an outward calling into the body of the Church by Baptisme 1 Cor. 7. 14. and likewise by some beginnings and motions of inward regeneration which by his own malignity is not come to its perfection Done despite by secret or open blasphemies with thoughts deeds and words against Gods truth which hath been revealed unto him and the certainty whereof hath been sealed in his heart by the holy Ghost Of grace conferred upon beleevers through Gods fatherly grace and whose proper effect is to breed and confirm the lively feeling of Gods grace in the hearts of his children see Zech. 12. 10. V. 32. â—all to remembrance now he doth encourage them to constancy and patience in afflictions which were the cause of many mens apostacie the meaning is Persevere as you have begun And if in the beginning of your conversion you have shewed so much vertue a great shame it would be to fail now after you have gotten so much knowledge and experience and do not now by back sliding lose the fruit of your former labours which is promised to none but such as persevere to the end Gal. 3. 4. 〈◊〉 John 8. Illuminated that is to say Baptized so Baptisme was anciently called Illumination because that with it was conferred the gift of the holy Ghost which in an instant did illuminate the understanding of those who were baptized being of a competent age faith and knowledge Acts 2. 38. and 8. 12 17. V. 33. Whilest ye became joyning your selves by open profession and by all duties of communion with those that were afflicted in their own persons So used namely that were disquieted and troubled in the same kinde V. 35. Your confidence the Italian Your freedom that is to say Your free and couragious profession of the Gospel which is as it were the buckler of the soule Ephes. 6. 16. and it should seem the Apostle hath a relation to the ignominious degradation of the Souldier amongst the Romans that threw away his shield V. 36. The promise namely the everlasting life and glory which hath been promised us V. 37. He that namely Christ. Will not â—â—rry beyond the time which God hath prefixed and beyond the time as shall be necessary for the Church V. 38. The just see upon Heb. 24. Draw back if he departs from his beleef in 〈◊〉 if he becomes carelesse or disloyall in following my vocation The Apostle followeth the Greek translation somewhat different from the Hebrew 〈◊〉 V. 39. To the saving the Italian to make 〈◊〉 of to save our soule with losse of all the rest see Matth. 16. 26. CHAP. XI Vers. 1. IS the he makes things which are hoped for and consequently are absent and 〈◊〉 off Rom. 8. 24. to be by apprehension of faith as already existent and reall The evidence an infallible argument and means of certainty and invariable perswasion V. 2. For by it he gives a reason of the first property of faith to seale Gods promises in mans heart by the example of the Fathers before Christs comming who by faith did apprehend Christ and his ben 〈…〉 as already present and in regard of that are commended in Scripture as beleevers and children of God and righteous and thereby are acknowledged to be worthy to receive the promises wherefore if faith have had this vertue before Christ it doth much more retaine it after his comming in the flesh as well in regard of the things which he hath already done as of those things which he shall hereafter perform for their salvation V. 3. Through faith he touches the other propertie of faith in the firme perswasion of the truth of things whereof neither sense nor discourse of reason can give any sound impression such as the creation of the world is The worlds the Italian the ages that is to say the world see upon Heb. 1. 2. By the word of nothing by the onely omnipotency and will of God Of things of any pre-existent matter or beginning but of nothing which is beyond all naturall understanding V. 4. By faith Abels faith made his sacrifice acceptable to God as want thereof made Cains to be rejected now this sacrifice of Abels had two ends the one to be a Sacrament of expiation promised to Adam in Christ the other to be an act of worship and of acknowledgement towards God Abel by his lively faith in Gods promises made the Sacrament effectuall which otherwise would have been but a dead Ceremonie and by meanes of the same faith being in Gods favour and justified and regenerate his service was also acceptable as the fruit of a good tree He obtained witnesse in so much as it is said in that place that God regarded Abel that is to say accepted and approved of him as holy and righteous not for his own worth and merit as appeared by his Sacrament of propitiation but by vertue of the onely righteousnesse of all ages residing in Christ and apprehended by faith Te 〈…〉 ing being it is also said that God respected his offering By it that is to say Having through faith been the childe of God in his life time God shewed after his death that his favour towards him did yet last being it is said Gen. 4. 10. that Abels blood cried unto the Lord as calling him to be judge which ought not onely be understood for revenge against Cain but also in retribution of life to Abel being that Gods justice sheweth it self to be Almighty and most perfect not onely in punishing the offender as mens justice doth but also in restoring the innocent to life and giving him a reward So in Abel is declared the effect of faith in assuring the beleever of Gods present grace and of his life and glory to come V. 5. By faith Enoch having firmly by faith apprehended Gods promises in the Messias was also set down for an example of the end of faith which is to be translated out of this naturall and corruptible life into the heavenly and immortall life 1 Cor. 15. 51. That he should not that he should not die a naturall death by the dissolution of his body but by a neer and sudden change of qualities 1 Thess. 4. 17. This singularity in Enoch was a signe of the true use of the death of Gods children which is but onely to put off the old earthly qualities and in this manner to dispose them to put on the new heavenly ones 2 Cor. 5. 2. 4 For before he gives a reason why he hath attributed this transportation to faith namely because God having by means of faith adopted him in grace to be his Sonne did likewise give him
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 Italian I saw that is to say a second vision was presented unto me and at the first appearing of it I was ravished into a Propheticall extasie Now untill the end of the eleventh Chapter these visions seeme to represent the heavenly archetypes of Gods counsels concerning the state and chances of the Christian Church and from the twelfth forward the execution of them upon earth V. 2. One sate by that it is not here said that he had the likenesse of asonne of man and by Revel 5. 6 7. 7. 10. he sheweth that in this place we must understand it to be God the Father V. 3. A Jasper to represent his majesty and glory but without any image or figure V. 4. Foure and twenty an image or representative of the Church brought in here as gathered up into Heaven and made partaker of Christ her heads glory Revel 3. 21. and represented under the forme of the Rectors and heads of the earthly Jerusalem anciently composed as the Jewes relate it of foure and twenty Elders or heads of the foure and twenty quarters or high streets of the City over which was the Governour for the King who made the five and twentieth whereof some tract is seene Ezek. 11. 1 In white a signe of glory and most perfect heavenly purenesse see Rev. 3. 4 5. V. 5. Seven answerable to the seven Lampes in the Golden Candlesticke in the Temple see Exod. 25. 37. Zech. 4. 2. V. 6. A Sea a figure of the Heaven of glory represented by a Sea for its greatnesse and plaine extent and of glasse for its purity and splendor Foure a figure of the Angels see Ezech. 1. 5. Full of to signifie the perfect light of knowledge and perpetuall vigilancy in service in the holy Angels see Dan. 4. 13. 17. V. 8. Within namely under those wings V. 10. And cast in token of acknowledgement that all the glory which they have is Gods meere benefit and that they enjoy it onely to exalt his for ever V. 11. Thou art worthy that is to say to thee it belongeth to set everything under thine obedience as every thing hath its being from thee which is especially verified in Christs spirituall Kingdome Rev. 5. 12. and shall be accomplished in the Fathers everlasting Kingdom 1 Cor. 15. 24. CHAP. V. Vers. 1. A Booke a figure of Gods everlasting and secret decrees concerning the state and condition of his Church which decrees none knoweth but onely the Sonne who hath the full knowledge of them as true God with his Father And likewise it belongeth to none to declare them but onely to him who alone hath charge from the Father to reveale them as Mediator and great Prophet of the Church see Psal. 2. 7. Iohn 1. 18. 3. 32. 5. 19 20. V. 3. In Heaven by this enumeration nothing is meant but all the creatures in generall see Exod. 20. 4. Phil. 2. 10. V. 5. The Lyon namely Jesus Christ descended from Iudah according to the flesh to whom in spirituall truth belongeth the title of Lyon attributed to Judah Genes 49. 9. by reason of his soveraigne strength to overcome and destroy all his enemies Hath prevailed the Italian hath overcome that is to say hath obtained as in a triall more then any other hath overcome all difficulties and brought it to passe Or hath obtained in regard of his humanity this dignity of knowing all the fathers secrets and to unfold them by the combats which he hath undergone V. 6. In the middest namely betweene Gods Throne and the beast and the Elders A Lambe who represented Christ who by his death hath gotten that foresaid glorious title As it had been the Italian which seemed that is to say who bare in his glorious body the markes of his death and Sacrifice See Zech. 12. 10. John 20. 27. Rev. 1. 7. Seven hornes a token of Soveraigne power in Christ as King as the seven eyes are symboles of perfect know ledge in quality of Prophet V. 8. Harpes Instruments of praise which seeme more properly to belong to soules already glorified as the Vials full of odour are better referred to beleevers upon earth where the true place of prayer is as in Heaven is the place of thankesgiving For the whole Church as well Militant as Triumphant is here represented as yeelding her dutys to Christ. Which are that is to say which figure and signifie according to the ancient symbole Exod. 30. 1. V. 9. A new see upon Psal. 33. 3. V. 12. Riches namely the glory according to the use of the Hebrew tongue or all the treasures of wisdome and understanding Col. 2. 3. CHAP. VI. Vers. 2. A White Horse by Rev. 19. 11. it appeares that hereby is meant Christ carried upon the pure word of the Gospell conquering and overcomming the Kingdome of the Word and destroying his enemies Psal. 45. 4 5. Conquering beginning his victories even at his first comming out and prosecuting of them to the end V. 4. Another Horse by this may fittingly be meant the Roman Empire sorrell or red by reason of its continuall exercise in warres coveting the universall Empire of the world V. 5. A blacke Horse by this seemes to be meant the spirituall hunger after the bread of life which is the pure Word of God which after the ruine of the Roman Empire did much afflict the world A paire of Ballances as it were to distribute the bread by weight and proportion as they use to doe in great dearths see Lev. 26. 16. Ezech 4. 10 11. V. 6. A measure the Italian A Chenice the name of a measure which contained about two and twenty Ounces and the penny is the Drachme whereof eight make an ounce And so is signified a great dearth See thou hurt not that is to say this spirituall hunger shall notwithstanding be accompanied with great fleshly commodities and delights represented by Wine and Oyle which are not so absolutely necessary for mans life as Bread V. 8. A pale Horse by this may be meant Antichrist whose Kingdome is the death of the Church caused by violences privation of true practice pestilence of false doctrine persecutions of Potentates signified by the foure bodily scourges whence unavoydably followeth everlasting death Or simply are meant Gods judgements upon the World for the contempt of his word Over the fourth as indeed the kingdome of Antichrist seems to have taken so much part of the world V. 9. The Altar which in this vision appeared in Heaven before the Throne like the Altar of Incenses which was before the most holy place where Gods glory resided upon the Arke Exod. 30. 6. And this representation serves to shew that the soules of beleevers doe not appeare before God but onely by the intercession of Christ figured by those ancient perfumes Which they held having never forsaken it nor renounced it 1 John 5. 10. V. 10. How long a prayer not for any particular vengeance but of zeale to Gods justice and of desire
undertake and of his blessing in the issues and successe of what they undertook V. 25. The hills an hyperbolicall description of Gods judgements the meaning is no high or eminent condition of state could keep them from being ruined V. 26. Will life up to call them to execute his judgements upon his people V. 27. The girdle they shall be all ready to march and performe warlike duties Or they shall neither be base nor faint-hearted which is signified by loose reins Dan. 5. 6. nor busie about any other work which is signified by the loose latchet of the shoe V. 30. If one looke all humaue help shall faile and all hope of comfort and aid from the Lord shall be cut off The light namely the day from the very morning Darkned every thing shall be overwhelmed with horrible darknesse of calamites which shall come from God neither shall there appeare any light of hope or comfort CHAP. VI. Vers. 1. THe Lord namely Gods everlasting Sonne a great King of the Church in his own person John 12. 41. V. 2. The Seraphims a name of blessed Angels which signifieth servent and fiery as well in regard of their office as of their substance who are here assistants as Ministers of Gods judgements His face by this covering of the face is meant adoration and deep reverence by the covering of their feet immaculate holinesse and by their flying with two wings promptitude and zeale to obey V. 4. The posts or thresholds namely the upper and lower threshold in which the two axels whereon the doors did turn were fixed With smoak or chick cloud and dark mist a thing which was ordinary when God appeared in glory to hide his majestie and to strike a terrour in mens hearts Exod. 19. 16. and 40. 34. Numb 9. 15. 1 King 8. 10. V. 5. Wo is me the ordinary feare of the faithfull when God appeared to them in glory see Gen. 16. 13. Deut. 5. 24. Jud. 6. 22. and 13. 22. feeling of their own weaknesse and knowing their owne naturall corruption Unclean thereby signifying that sinne which is most frequent amongst and most avoidable for men namely the sinne of the tongue Jam. 3. 2. or because even in his own calling he found himselfe defective many wayes And I dwell that is to say I doe too much participate of the contagion of sin living thus amongst sinners V. 6. A live coale a figure of the gift of the holy Ghost proceeding from Christ who is the true spirituall altar of expiation and intercession for the Church Which Spirit workes in the manner of fire for the purging of sin Matth. 3. 11. V. 7. Laid it upon the Italian brought it neer see Jer. 1. 9. Dan. 10. 16. Thine iniquity not that Isaiah was purged from all remainder of sinne as concerning his person but onely concerning his office of Prophet he received the gift of the infallible conduct of the holy Ghost that he might not erre through ignorance nor prevaricate through malice in the receiving and preaching of his prophecies A promise contrary to that which Isaiah had confessed namely to be of unclean lips V. 8. For us see of this unspeakable manner of consultation held by the sacred Trinitie Gen. 1. 26. and 3. 22. and 11. 7 Here am I an effect of the holy Ghost who after he hath conferred the gift which is necessary for the calling doth also powerfully give the will to cause him employ himselfe therein vigorously and cheerfully V. 9. Understand not that is to say Hereafter I will not send my word unto you for to convert and save you but to convince and condemne you for seeing I have deservedly taken away my Spirit from you which you have so long withstood that you have utterly extinguished it the sound of my word hereafter shall but astonish you and this light shall but dazell and blinde you so much the more V. 10. Make the heart preach my word powerfully to this rebellious and profane people that their wickednesse being thereby provoked they may become more stupid insensible and hardned a signe whereof is the fatnesse of the heart see Psal. 119. 70. see Deuter. 29. 4. Isa. 63. 17. John 8. 43. 2 Thess. 2. 11 12. Be healed namely that they may not be saved delivered from all evil and re-established in a happy state V. 11. How long is there no stay nor no end of this rejection of thy people that it may not come to the uttermost extremity V. 13. A tenth he seemeth to meane that little remnant which was left in the countrey in the generall captivity which was at last likewise destroyed for its rebellion CHAP. VII Vers. 2. THe house namely the King and Princes of the blood royall and chiefe Officers of the Crown and Court Syria the King of Syria hath undertaken to besiege Jerusalem being encouraged thereunto by the league which he had made with the King of the ten Tribes the chiefe of which is the Tribe of Ephraim and as sures himselfe that hee shall overcome by reason of the great assistance he hopes to have from thence V. 3. Shear-Jashub it should appear by Isa. 8. 12. and 10. 21. that this name which signifieth the remnant shall be converted or shall be re-established was given to that childe for a signe of the deliverance of the rest of the people which should bee converted to God Upper poole this was a great poole of water that came from the fountain Gihon called the upper as a King 18. 17. because it was in the high Citie of Sion neer the City of David on the south-side Nehem. 3. 15. and to distingush it from the lower poole Isai. 22. 9. which was in the lower part of the City on the east-side V. 4. The two tails a name of contempt to shew that there was more smoak that is to say pride and outward appearance in them then strength and power V. 6. Vex it the Italian divide it that is to say Let each of us seize upon that part which lieth most conveniently for us and let us see a King over the rest which may be a vassall to us both The Sonne one whose name is not mentioned elsewhere V. 8. Damascus I have bounded these Kingdoms and have set a King over every one of them and I will not suffer them to passe their bounds nor take anothers countrey Within threescore the common opinion is That one must count these yeers not from the time that Isaiah did foretell these things but from the first prophecie of the latter ruine of the ten tribes which might be Amos his Prophesie 7. 8 9 see a Kings 14. 27 about the eighteenth yeere of Jeroboam the son of Joash after whom untill the last captivity of the ten Tribes is just sixty five yeers V. 9. Of Ephraim namely of the ten Tribes whereof Ephraim was chiefe If ye will not beleeve the Italian Doe ye not beleeve it the prophet reproveth the people because of their incredulitie Ye
shall not the Italian it is because you are not certain of it by some signe of the truth or by Gods promise V. 10. Spake again namely 〈…〉 y Isa. ah V. 11. Thy God to whom thou makest a shew of being servant unto as indeed thou oughtest truly to be seeing thou art King over his people Or in the height that is to say on earth or in heaven V. 12. I will not ask this did not proceed from any abundance or strength of saith against which two vertues may be comitted the sinne of tempting God but it did proceed from hypocrisie wherewith he covered the vain contempt of Gods promises to which he gave no faith nor did not desire to be confirmed in them V. 13. Men namely with your tyrannies and unjust dealings and especially the prophets with your persecutions My God namely by the refusall and contempt of his grace when it is profered you see Psal. 78. 40. and 95. 10. Isa 63 10. V. 14. Therefore seeing thou wilt desire none the Lord shall give thee one of his own proper motion A signe Christs birth was not the proper signe of this present deliverance for that is set down v. 16. But because that God would give a little childe for assurance of this deliverance the Prophet upon this occasion saith that another childe that is to say Christ should be the cause and signe of eternall salvation upon which are also grounded all the temporall deliverances of the Church Isa. 8. 10. and besides he sets downe an infallible argument of the preservation of the Jewish nation being that it was in a manner great with childe with Christ and with Gods promises in him Revel 12. 2. and therefore could not perish before Christ were come into the world according to the prophecie Gen. 49. 10. A virgin namely the blessed Virgin mother of the Lord Jesus according to Gods first promise Gen 3. 15. see Mich. 5. 3. Shall conceive not by the work or operation of man but after an unspeakable manner by the power of the holy Ghost Luke 1. 45. Shalt call the Italian thou shalt call the propertie of the holy language sheweth that this speech is directed to the holy Virgin as Luke 1. 31. not onely because the women did ordinarily use to name the children Gen 4. 1 25. and 16. 11. and 29. 32. and 30. 6 8. 1 Sam. 4. 21. but also to shew that she had good reason so to doe being a mother without any father Immanuel that is to say God with us not because Christ made any use of this name but because the substance of the signification of it was in him he being true God and true man he having dwelt with men in the flesh Joh. 1. 14. and remaining amongst them for ever in grace spirit power and glory and finally he being the onely tye and conjunction of God with men V. 15. Shall be eat that is to say though he must be born miraculously and not after the manner of other men yet shall he be true man as it shall appeare by the food he shall take which shall be like to that of other children and by the properties belonging to a very man growing in stature and knowledge Luke 2. 52. V. 16. For that is to say O Ahaz I have set thee downe this argument and foundation of eternall salvation because there is some similitude between that signe and the signe which God will presently give thee of the present temporall deliverance for they are either of them litle children tender and growing up in yeeres Before this is the proper signe of this present deliverance as Isa. 8. 4. The child namely Shearjashub the sonne of Isaiah whom he had brought with him to Ahaz v. 3. see Isa. 8. 18. and likely he was at that time but very young and according to this signe these Kings dyed few yeeres after 2 King 15. 30. and 16. 9 The Land namely the Land of Syria and Israel which are thine open and rofessed enemies shall lose their two Kings Shall be forsaken see such another manner of speech Isa. 17 9. V. 17. The Lord the prophecie of the evils which God would bring upon Ahaz by meanes of the Assyrians whom he called to assist him but all in vaine for they did contrariwise bring him into great distresse 2 Cor. 28. 20 22. and from thenceforth did alwaies infest the Land of Judea V. 18. Shall hisse that is to say he shall cause Armies to come in which shall be like Flies and Bees in number Deut. 1. 44. Psal. 118. 12. from Egypt and Assyria which Kingdomes warring often one against another did lay waste the Land of Judea Which lay between them and did oftentimes take part with one against the other see 2 King 18. 21. 33 29 33 34. 24. 7. Jer. 37. 5. Of the Rivers namely divere branches and channels of the River Nilus V. 19. Desolate valleys amongst the hills and valleys in the Land of Judea spoiled and made desolate by the precedent warres V. 20. Shave that is to say shall spoile and destroy see 5. 1. That is hired this hath a reference to that which Ahaz did when he hired the King of Assyria with a great sum of money to come and ayd him 2 King 16. 7 8. which Assyrians did ever after afflict Judea The River namely Euphrates Of the feet of the lower parts of the body both great and small V. 21. And it shall come to passe a figurative comfort for the remainder of the Church by a promise that Gods grace and blessing should not faile it in these publique calamities and desolations V. 23. Every place that is to say fat and fruitfull places shall be made Wildernesses and Wildernesses shall become fruitfull v. 25. that is to say God shall spare and helpe the weake and lowly and shall destroy the great and mighty ones see Jer. 39. 10. V. 24. With A 〈…〉 to h 〈…〉 wilde 〈◊〉 which shall flie thither for refuge as into a Co 〈…〉 y overgrowne with woods and bushes CHAP. VIII Vers. 1. Roll of Paper or some other thing fit to write upon to set up the ensuing words in some publique place and peradventure upon the gates of the Temple to assure the ruine of these two confederate Kings see Isa. â—0 8. With a mans pen the Italian With a mans stile that is to say with an ordinary manner of writing as Heb. 2. 2. for some times the Lord haâ— his revelations set downe in such manner of writing 〈◊〉 could be understood by none but the Prophet as Dâ—â— 5. 5. 7. Concerning a propheticall and short description of the destrustion of Syria and Israel by the Assyrians V. 2. I tooke I would have these great persons to be present when I did set up this writing in some publique place that they might informe every one that I have done it and what the meaning thereof was which questionlesse the Prophet had explained to them V. 3.