is to say I will sanctifie them by my Spirit and will give them a heart and will agreeable to my Law from whence shall ensue their voluntary obedience see Psal. 40. 8. Rom. 6. 17. V. 34. Teach no more that is to say all the true members of Christs Church shall be lively illuminated by Gods Spirit so that all humane instruction and perswasion after that divine and internall shall be of small vertue as without it it hath no force at all but is altogether unprofitable Or he speaks of the infusion of the supernaturall light and of the motion of the heart which are the true beginnings of faith created by the Spirit and not framed by any humane precepts or authority For I will that is to say I will give them my Spirit for I shall have received them into favour As by the sinne of man Gods gifts had been taken away from him see Rom. 11. 27. V. 36. If thâ—se ordinances that is to say as I have established the order of nature and chiefly for the heavens so that it is unvariable untill the end of the world Psal. 72. 5. 17. and â—9 2 36. and 119. 89. So I have also decreed that my Church shall never totally fail Psal. 102. 28. and also that the Israelitish nation shall never be utterly abolished Ps. 83. 4. untill I do re-establish it at iâ—s last conversion V. 38. The city under the figure of Jerusalems restauration after the captivity must be understood the Churches eternall re-establishment by Christ see Zach. 14. 10. The tower see concerning these places 2 King 14. 13. 2 Chron. 26. 9. Nehem. 3. 1. Zech. 14. 10. the space here mentioned was the North side of Jerusalem V. 39. Gareb Goath these places are not mentioned elsewhere It is thought that Gareb was a little hill on the north-west side of the City the word signifying North in the Caldaick tongue and Goath is thought to be the same as Golgotha by which is meant the western side of Jerusalem V. 40. Valley this was as it is thought a certain bottom neer to mount Calvarie which served for a place to cast out ordures in and also the bodies of executed malefactors Of the ashes this seems to be some place neer to the said valley where they did use to carry the ashes of the brazen altar Levit. 4. 12. and 6. 11. these places also were on the west side The fields hereby is meant the south side where there were without the City divers closes called fields as the fullers field Isa. 7. 3. the potters field Matth. 27. 7. The horsegate of which see 2 King 11. 16. Neh. 3. 28. now this gate and brook were on the east side of the City whose whole compasse is here described by the four winds Holy that is to say unviolable protected by the Lord even as his own dwelling which by a figure must be understood of the spirituall safeguard of the Church CHAP. XXXII Vers. 5. IUisa him namely untill I take him out of the world by a naturall death Jer. 34. 4 5. V. 7. Thine uncle the Hebrew word doth also signifie cousin and in this signification it should be referred to Hanameel and not to Shallum Buy it was decreed by the Law that the next of kin might redeem the Land which was sold Levit. 25. 25. and therefore to avoid suits and contentions and for the speedier course in such sales the custom was to make an offer thereof unto the neerest of kin to the end that if he refused it it might freely be passed over to another Ruth 3. 12 13. And so doth Hanameel here Field seeing that Jeremiah was of the priestly stock Jer. 1. 1. he could not enjoy any field that was for tillage Numb 18. 20 24. So that by the word Field ought to bee understood some part of those suburbs which were appointed to the Priests for Gardens Orchards Pasâ—urâ—s c. see Numb 35. 2. And it is likely that the Law Levit. 25. 34. by which such lands could not be alienated was by processe of time altered V. 8. I knew that is to say I was perswaded by the precedent vision that what Hanameel did was by divine motion whereupon I resolved to consent unto it V. 10. Subscribed for in those dayes there were no publike notaries nor scriveners for that purpose V. 11. Sealed by this it appeareth that they did make two copies of these contracts or Instruments the one open which contained onely the sale for a remembrance and confirmation of the act the other closed and sealed which did moreover containe all the clauses of conditions assurances and private agreements ratified by the Law as it was expounded by the Doctors that one might have recourse thereunto in case of suit and for the preventing of any others that might lay any claim or have any pretence thereunto V. 12. To Baruch who was Nehemiahs houshold servant and being at liberty might do his masters businesses who was a prisoner V. 14. An earthen vessel which questionlesse was to be hidden in some secret place to serve after the return from Babylon not onely to prove the purchase but especially to make good Gods promise concerning the peoples re-establishment V. 15. Shall be that is to say this bargaine which was made in a time of the extream desolation of this country and of the peoples approaching captivitie is a token that I am assured that the people shall be re-established in their ancient possession and that the commerces of buying and selling and all other acts of civill society shall be used here again V. 18. The bosome that is to say in full measure Psal. 79. 12. V. 19. The fruit that is to say as he hath deserved V. 24. The mounts which were not onely like to your trenches in these dayes but like Galleries and Terraces of earth to fill up the ditches and to be raised up as high as the walls to fight as it were upon even ground with the besieged V. 39. I will give them that is to say I will regenerate them by my Spirit which operating in the whole body of my Church shall make them all joyntly to serve and obey me A prophesie directed to the spirituall Israel V. 41. Assuredly Heb. in truth which may also be thus understood faithfully performing and constantly maintaining what I had begun CHAP. XXXIII Vers. 2. THereof namely of the deliverance and re-establishment promised in the prcedent Chapter which in this Chapter is further confirmed V. 3. Mighty the Italian reserved things as it were in secure secresie to my selfe V. 4. By the namely which are made to withstand the enemies or to make empty places for courts of guard see Isa. 22. 10. V. 5. Of men which were slain when the City was assaulted by the enemies V. 6. Reveale that is to say causing this to happen unlookt for and beyond all hope V. 9. A name that is to say It shall be a glory to me and a common
from that which useth to be done to little children newly borne to shew that the people had no humane help nor assistance but were utterly forsaken in their misery Salted the Italian rubbed with salt salt being used about these little creatures to bathe and rub them to drie up cleanse and strengthen the body of the childe V. 6. I passed Hereby seemes to be shewne that God did not deliver his people presently but let them lie a long time in misery in Aegypt amidst sundry bloudy persecutions preserving them still alive and not suffering them to be destroyed which is signified by these reiterated words live in thy bloud V. 7. Thy breasts He continues the same figure of a maid that is now come to age to have a husband to signifie the time appointed by God to set his people at liberty and honour them with the title of being his Church and to make his covenant with them in Horeb as Cant. 8. 8. See Hos. 2. 15. Naked without any honour or defence being yet in misery and captivity in Aegypt V. 8. Spread An ancient ceremony wherein the husband in signe of the right of property which he obtained in his wife and for a pledge of his interchangeable duty of protection and love did when hee married her cover her with the skirt of his garment Deut. 22. 30. Ruth 3. 9. which was a figure of the righteousnesse innocency and merit of Christ which hideth all the blemishes of his Church from Gods sight and by this meanes gets the title of being her head Lord and husband which hath at all times been the foundation and summe of the covenant of grace I sware I made a solemne covenant with thee that I would take thee to be my people See concerning the time of the peoples marriage Ier. 2. 2. V. 9. Washed Corporally I tooke away from thee all signes and tokens of misery and of thy former oppression and enriched thee with my gifts and benefits And spiritually I purged thee from thy sinnes which are the uncleannesse of the soule in which man is borne and endowed thee with the graces of my spirit signified by the anointing which was commonly done after they had washed Ruth 3. 3. Luke 7. 44. V. 10. Badgers skin which were some way neatly dressed for to make handsome shooes Covered thee with a curious vaile which maidens bore over thy head V. 12. Thy forehead the Italian thy nose See touching this kinde of ornament Gen. 24. 47. Isa. 3. 21. V. 13. Didst prosper So high that thou becamest a great and glorious kingdome V. 15. Thou didst Thou art become presumptuous and bold by reason of the gifts which thou hast received from me and wouldest be no longer subject to me nor containe thy selfe within the chastity of my service and obedience but didst chuse to live a loose life Playedst the harlot Thou hast joyned thy selfe by unlawfull covenants and by imitation of idolatry to prophane people which thou hast drawne to thee by the greatnesse of thy state and the preheminence which thou hadst above other Nations Poured out Thou hast indifferently and impudently prostituted thy selfe See Ier. 3. 13. Ezek. 16. 36. His it was He might satisfie his lust as he would for thou gavest him free liberty to doe it V. 16. High place namely the Altars Chappels and Temples of thine Idols garnished with ornaments and rich tapestries which I had bestowed upon thee for thine owne use V. 17. Of men namely idols which were as adulterers to the idolatrous soules though there were many female idols also V. 19. Sweet savour burning those offerings as it were to appease the idols as God had appointed they should doe to him Thus it was All these things were notoriously knowne and verified and they are not to be denyed nor excused V. 20. Whom thou hast Who at their birth were mine by vertue of my covenant whereby the whole body of the Nation were as a wife to me and the particular persons as children wherefore thou shouldest have consecrated them to me V. 21. For them namely for the images of the foresaid idols V. 22. In all Thine unbridled idolatry hath been accompanied with an infamous ingratitude and presumptuous confidence that you could no more fall into your former miseries V. 24. Thou hast Like to an unchaste woman who after she hath used dishonesty privately with some particular men doth afterwards prostitute her selfe publickely in a brothell house whereby is meant idolatry that is commonly practised and allowed by publicke authority See Isa. 3. 9. V. 26. Committed fornication He hath a relation to the frequent treaties and covenants between the Aegyptians and them together with the acceptation and imitation of their idolatries See Ezek. 8. 10 14 and 23. 19. Great of flesh A figurative terme taken from the shamelesse desires of lascivious unchaste women Ezek. 23 20. to signifie that the power and wealth of Aegypt did entice the people to desire to adhere and be linked unto them V. 27. Diminished I have diminished thine estate and have taken away the abundance of my blessings from thee The daughters namely to the Cities and people See 2 Chron. 28. 18. Ashamed They detest and abhorre thine unconstant and wavering idolatry they holding themselves constant to their ancient idolatry which was at first established See Ier. 2. 10 11 33. V. 30. Weake Weakened and melted in spirituall lust which worketh the same offect in the soules as bodily lust doth in the bodies extinguishing all manner of vertue in them and effeminating them to a base and sensuall esteem of God and his service and weakening the true worship of him in spirit and truth Imperious that is to say licentious unbridled and incorrigible that taketh liberty to doe what she pleaseth V. 31. Thou scomest the Italian For thou despisest as much as to say thou hast not been sought after nor solicited nor rewarded nor paid but thou thy selfe hast solicited and paid thine adulterers which in a woman is the extreame of impudency See 2 King 16 7 8. 2 Chron. 28. 21 Isa. 36. Hos. 8. 9. V. 34. In that No body hath desired nor solicited thee so is the sinne of the people aggravated who without any bodies inducement of their owne proper motion were run into idolatry See Ier. 31. 32. V. 36. Thy filthinesse Heb. thy poison that is to say the infamous fluxes of whores The meaning is thou hast sinned without shame and I will punish thee with infamy and disgrace even by them with whom thou hast sinned V. 37. Loved most constantly and to the end like to the Aegyptians hated namely the Babylonians against whom the Jewes tooke part with the Aegyptians Ezek. 23. 22 28. V. 38. That shed that doe murther the children which they bring forth v. 36. give thee the Italian punish thee or I will make thee all bloud V. 39. Eminent place the Italian thy brothell namely the City of Ierusalem it selfe or the whole state where idolatry had
hath in his humane nature and in regard of his office of Mediatour receaved the fulnesse of the Spirit knowledge and all other gifts Iohn 1. 14 16. Col. 1. 19. and 2. 9. and not as each beleever in a cortaine limited portion and measure Romans 12. 3 6. 1 Cor. 12. 7. 11. 2 Cor. 10. 13. Ephes. â—7 Verse 35. The Sonne in the qualitie of Mediatour CHAP. IV. VER 3. HE left to not derogate out of time as it is likely from Iohns authority by his presence Or to not give any cause or matter of making comparison or opposition betweene two baptismes to the prejudico of both Oâ— to shunne the occasion of vaine ambition and popular applause V. 5. Syâ—har it is thought to bee the same place which is elsewhere called Sichem V. 6. Well it was some noted well of springing water which did beare Iâ—cobs name Yet the Scripture doth no where else make mention of it Saâ—â— thus like to a man that was weary without seeming to stay there a purpose though in the secret of his divine providence he had an intent to convert the people of that place The sixt houâ—e namely about noone Ver. 7. Of Samaria a Samaritan by nation and prosâ—ssion Or who was borne in Samaria though shedwelt in Syehar V. 9. The â—ewes for the Samaâ—icans were but a mixture of Pagan Nations 2 King 17. ver 24. who after the Captivity had built themselves a Tempâ—e upon mount G 〈…〉 zim and together with some apostaâ—ed lewes had there established a false worship to imitate that of Ierusalem Neh 13. 28. wherefore they were excommunicated by the Iewes and did hate one ano her exceedingly V. 10 The gift namely the Saving grace which God presents to men by me Living water he calleth the grace of God so and the gift of the Holy Ghost which are of a continuall lastingnesse and power for to quench the burning of the conscience scorched by Gods curse To satisfie them that thirst after eternall goods and warer the barrennesse of the soule and make it fruitfull in good works V. 12. Art thou as much as to say seeing thou câ—nst not give me any of the water of this well having nothing to draw it and take it up withall I doe Imagine that thou puttest mee in hope of some other water more pure and excellent then this but how can that be seeing that Iacob with whom thou art not to be compared was content with this Our father Jacob for these nations did yet beare though falsly the name of Israelites by reason of some remainder of the ten Tribes and some mixture of the Iewes which were amongst them V. 14. Never thirst with that thirst of the soule which is an entire privation of Gods grace and of the comfort of his spirit with a burning and desperate feeling thereof Isa. 66. 13. Hos 2. 3. Luk. 16. 24. Not of the thirst of feeling his own wants nor of the servent desire of enjoying that grace which the beleever ought to have continually so long as he is in this world where he is never satisfied nor appaied Isa. 55. 1. Mat. 5. 6. Revel 21. 6. and 22. 17. But the water that is to say that spirituall gift is not like a draught of water which being dranke up passeth away sodainely and the effect thereof is not long lasting but it is a grace residing in the believer like a provision or slore which he hath lying by him to goe unto whensoever he needeth to preserve in himselfe the spirituall life till such time as it bee compleated in the eternall Ver. 16. Goe call Christs end was not onely to make this woman know that he was true God who knew her evill life but also to awaken her conscience to acknowledge her sinne and desire pardon from GOD thorow saith and Repentance which is the true refreshing and watering of the soule V. 20. Our fathers namely the ancient Patriarchs as lacob Gen. 33. 20. Now being convinced in her conscience and finding that Christ was a Prophet she imagineth that Christ being a Iew would desire nothing of her but that she should become a Iewesse and thereupon she frameth this objection Mountaine namely of Garizim Yee say according to Gods order who had restrained that ancient libertie of serving him in other places V. 21. When yee shall neither that all distinction of places shall be annihilated as well as the difference of nations by the preaching of the Gospell you Samaritans being receaved into the covenant of grace and admitted into his service as well as the native Iewes Mal. 1. 11. V. 22. Ye worship that is to say for the present your Samaritan worship is altogether false being contrary to Gods law notwithstanding all your intentions of serving the true God whom you do not know seeing you do not follow the light of his word and doe not serv him according to his wil. Contrariwise the Iews onely have the true God and his externall service established and approved by him in which outward service notwithstanding true piety consists not but in the internall and spiritual service of faith invocation conversion c. which I will shortly establish in the world we know namely the Iewes whereof I am one Salvation that is to say the saving doctrine of the covenant of grace is preserved amongst the Iewes and must be sought out amongst them Rom. 9 4. V. 23. In spirit spiritually by actions and motions of the soule regenerated by the Holy Ghost which is the substance and the true body of the shadowes and figures of ceremoniall worship the use of which shall be disannulled by me to establish the other see Rom. 14. 18. Vnlesse Christ by the Spirit do meane the spirituall forme which God had ordained and by truth the sincerity and uprightnesse of heart to observe it V. 24. Must worship to yeeld him a service befitting his nature V. 25. I know from hence it appeares that the Samaritans themselves expected the Messias which was promised to the Fathers who they beleeved should fully reveale the will of God and the doctrine of salvation Christ in the Greek tongue which was in those dayes commonly used in Palestine V. 27. That he talked a thing which they thought was to meane and unfitting for him V. 34. My meate namely mine only delight is to do mine office as at this time to convert this woman and these people U. 35. Say not yee earthly harvest indeed is'not ready as yet but the spirituall harvest of the conversion of Nations by the Gospell is which is as it were ripe fruit of the seed sowne by the Prophets as you shall soone see by the example of these Samaritans Foure moneths these speeches being spoken presently after the Passeover Ioh 2. 13. and the harvest being in Iudea at Pentecost called therfore the feast of harvest Exod. 23. 16. it seems that by harvest here ought to bee understod the heart of summer which is all the world over
perish and that we cannot faile of eternall life From the Loâ—d from his presence and full communication in his life and glory V. 7. For we he proves that we are yet absent because that all our spirituall life consists in saith which he presupposeth that the fruition of the promised good is as yet farre off Heb. 11. 1. V. 8. Wee are faith notwstanding createth in us a certaintie of our glorious end which makes us defire the heavenly life and likewise to leave the time and meanes thereof to God referâ—ing unto our selves only a care that we may both living and dying be in his grace Verse 10. In his body Namely in this bodily life V. 11. Knowing that is to say knowing how terrible Gods judgement is Heb. 10. 31. I doe labour in my vocation to induce men to receave Gods grace by faith and to flâ—e the judgement to come Matth. 3. 7. 1 Thes. 1. 10. and God is the Iudge and you the witnesses of this my zeale Ver. 12. For wee hee gives a reason why hee comes againe to speake of his ministerie namely not vainely to glorifie himselfe noâ— to gaine favour or reputation amongst them but even for their owne profits that being assured of his fidelitie â—hey may acknowledge how happie they are to have him for their Pastor and Apostle to cleave constantly unto him and to his doctrine against false Apostles who bragged of their zeale holinesse and fidelitie 2 Corinthians 11. 12 13 15. though their Consciences did convince them of contrary vices V. 13. For whither though that which I speak in commendation of mine Apostleship may bee thought folly and vanitie by mine adversaries yet â—ill I not leave speaking the truth of it for Gods service and for your profit for as in my wise and discreet speech according to the judgment of the world it selfe I seeke nothing but the good of the Church so doe not I care for being held to beâ— a maâ—d man for Gods service to whom I referre my selfe for any thing that I say or speake and care not for mens judgments 1 Cor. 4. 3. V. 14. For the he gives a â—tason why hee had thus utterly renounced himselfe to dedicate himselfe wholly to the service of God and of his Church namely by reason of a lively apprehension of the infinite love of Christ who died for believers which enterchangeablie bindeth them to love him perfectly consecrating unto him their whole life which they hold by his benefit That if one namely Christ For all namely for his whole Church for all Gods Elect Iohn 11. ver 51 52. Rom. 5. 18. V. 15. Which live spiritually in the fruition of Gods grace and the communication of his spirit Gal. 2. 20. Should not henceforth may renounce themselves and consecrate all their actions and their life to Christ who hath acquired them to himselfe and hath bound them to eternall gratitudeâ— Ver. 16. Know wee no man that is to say I and we Apostles beare no more affection nor carnall and worldlie respect to any man living nor to our owne selves but desire to please Christ alone to wards whom we no longer beare an affection meerly humane civill and naturall as they did who conversed with him in the world but a divine and spirituall affection befitting the state of glory to which he hath been exalted See Iohn 20. 17. This is here touched by the Apostle to confute the reason whereby the false Apostles did vilifie his ministerie making it inferiour to that of the other Apostles namely because hee had not conversed with Christ in the flesh Wee have may bee the Apostle would signifie that hee had knowne Christ upon earth or it may as well bee meant by the other Apostles Ver. 17. Therefore if every true Christian engrafted into the body of Christ by his spirit is and ought to be changed in all his sences motions and affections and therefore hee is freed from vanitie and selfe love as the generall state of the Church being renewed by Christ every beleever ought to participate of this newnesse of life V. 18. To us namely Apostles Ver. 19. Committed unto hath committed unto us the ministerie and embassage of the Gospell with full knowledge of his truth and certaine conduct of his spirit V. 20. Bee yee that is to say except by faith the grace which is offered you and persevere in it and abstaine from all manner of offence which may alienate God from you V. 21. Hath made him hath imputed the whole masse of the sins of the world to Christ most just and innocent of himselfe and hath imposed the punishment and the curse of it upon him that all beleevers may bee reputed before God holy and perfect as righteousnesse it selfe by vertue of Christs Righteousnesse which hath beene given them by God and which can onely subsist before his judgement CHAP. VI. VER 1. VVOrkers together or working therin for our part Receive not namly by profession and assent the gift of the Gospell which is the foresaid ambassage of grace witho 〈…〉 producing in you thorow your defect it is true fruit of Righteousnesse life and peace with GOD. V. 2. For he that is to say according to Gods promise in this passage and the like he hath revealed his grace and doth at this present bestow his salvation by the Gospell V. 3. Offence matter of offence and scandalâ— or of hinderance to the advancement of the Gospell and salvation of others Verse 5. Tumults and popular seditions by which the Apostle was often fallen into great dangers Others into troubles and unquietnesses V. 6. By the Holy Ghost that is to say by words and actions of motion and inspiration altogether divine and supernaturall which the Apostles sometimes used And sometimes also they proceeded by humane discourse and motion but sanctified See 1 Cor. 14. 14 15. V. 7. By the power hee meanes that divine power joyned to his ministerie by which he perswaded beleevers and convinced condemned and punished rebellious ones By the 〈…〉 mour by all the meanes which a good and upright conscience useth to oppose it selfe according to God to evill and evill men on which side soever it be assaulted whither it bee by allurements and faire meanes which are the right hand Or by afflictions and persecutions which are the left hand V. 9. Well knowne giving undoubted proofes of what wee are namely true servants of God Wherof beleevers are clearely perswaded and the wicked couvinced V. 10. Making many with spirituall gifts and goods with knowledge and instruction c. 1 Cor. 1. 5. Possessing namely as well contented as if 〈◊〉 were masters of all things Or being by â—aith heires of all Gods goods in Christ. See Rom. 4. 13. 1 Cor. 3. 21. V. 11. Our mouth I utter so many words unto you and cannot stoppe by reason of the boundlesse love which I beare unto you which makes mâ—â— speake thus unto you with an open heart V. 12. Yee are not I lay
Jerusalem seeing that the Lord is there present in his Temple and that there is a King of the seed of David to whom was promised a perpetuall Kingdom Why have they the Lords answer by an admiration on the other side V. 20. The harvest namely the season wherein we hoped for some case and deliverance V. 22. Is there no is it possible that in the Church which is as it were a storehose of all spirituall remedies there should be no means to cure the peoples sins and deliver them from these desolations as in Gilead grew a baâ—some good to make plaisters and salves for all sores and wounds Gen. 37. 25. CHAP. IX Vers. 2. ADulterers both bodily and spiritually V. 3. They are not valiant they doe not care for strengthning and defending themselves against all dangers and chances by righteousnesse and loyaltie but onely by frauds and deceits From evil as who should say doing one kinde of wickednesse at one time and another at another sometimes using violence and sometimes deceit V. 4. With slanders slandering accusing and backbiting V. 6. Thine habitation that is to say O Jeremiah thou dwellest amongst a people that is full of hypocrisie towards me and frauds and deceits and trusting in their own cunning are carelesse of turning to me V. 7. Melt them namely lay grievous afflictions upon them by which the vanity of humane deceit and malices and discovered and the Church purged of them Jer. 6. 29. How shall I doe there is no way to helpe the Church in these extream evils but by applying of extream remedies thereunto V. 10. Will I take up Jeremiahs words The fowl a figurative description of an universall desolation V. 15. I will feed them that is to say I will send them most bitter and deadly afflictions V. 17. Call the ancient custome at burials was to hire certain persons especially women to goe along with the corpse and sing certain mournfull songs with fained cries and â—amentations 2 Chron. 35. 25. Job 3. 8. Amos 5. 16. Now God without approving of this vanity or affectation would say plainly that he would give great cause of weeping and lamenting V. 23. The wise that is to say Let all mans pride and confidence bee cast downe at these my threatnings and on the other side let every man trust in my goodnesse and mercy which I delight to use towards mine Elect. Oâ— let him make a buckler and a defence of a good Conscience grounded upon the true knowledge of me which may produce in him the imitation of these my vertues to which are joyned the promises of my grace V. 25. Circumcised namely all the hypocrites and false Jews who bear circumcision in their bodies which is a mark of my Covenant but have not the truth of itâ— keeping still and nourishing in themselves their naturall wickednesse signified by the fore-skin of the uncircumcised Rom. 2. 25 28. V. 26. Egypt he nameth these nations because that they also were circumcised But circumcision was no way profitable to them they having no part in Gods grace nor Covenant To shew that the Jews which went astray had no more priviledge then these nations had CHAP. X. Vers. 2. DIsmayed that is to say Do not worship the stars through a vain superstition which is but a false and irregular religious fear vers 5. Others refer this to Astrologers prognosticks concerning accidents which are meerly casuall and absolutely depending upon Gods will and can no way be caused nor signified by the celestiall bodies as men have falsly given rules for it to which God doth sometimes give way and suffereth them to fall out right onely to punish their curiositie V. 3. The customs namely their customs and ordinances concerning Religion as may be observed more evidently in the adoration of idols which have no other essence but their corruptible matter nor no otheâ— forme but that which maâ— at his pleasure giveth them V. 5. Upright these idols are framed high and straight V. 8. The stock the idol doth imprint in man false opinions concerning God and concerning his essence and service and vaine passions and hopes through which a man becomes sencelesse and stupâ—d like to his idol V. 9. Uphaz the name of a place whereof there is no certainty V. 11. Thus this verse is written in the Caldaick tongue which seemeth to have been done to put the Jewes in minde and as it were in their mouthes that they should shortly be carried away captives to Babylon A kinde of formulary in detestation of idolatry whereof they should see frequent examples in Babylon V. 13. Rain see upon Psal. 135. 7. V. 14. Every man that is to say Idolatry hath taken such deep root in the minds of men by reason of their admiring the art of carving Is confounded the Italian is become infamous that is to say execrable using his art by the means of idolatry which is a spirituall fornication and infamy Jer. 3. 24. Others translate it ashamed finding himselfe at the lâ—st deluded of the hope which he had fixed upon his idol as Isa. 42. 17. and 44. 11. and 45. 16. V. 15. In the time for when God shall punish the idolatrous Nations their idols shall also perish He hath a relation to victorious Pagans who â—id break or carry into captivity the idols of those Nations which they had conquered Isa. 46. 1. V. 16. The portion namely the true everlasting God who hath given himself to his people particularly having forsaken all other nations see Deut. 29. 26. Psal. 16. 5. and 119. 57. V. 17. Inhabitant a prophesie of the ruine of the Countrey and captivity of the people The meaning is Let the people that are in Jerusalem save themselves and their goods if they can though the place be strong both by nature and art for there commeth an enemie whom no power will be able to withstand Jer. 6. 1. Ezek. 12. 3. V. 19. But I said that is to say I did not think the ruine would have been so extream I presumed that I might have escaped with some small losse V. 20. My tabernacle the Italian my tents that is to say I was heretofore the fruitfull pasture of the Lords flocks with their tents stalls and sheep-coats which were the particular congregations of the Elect now every thing lieth waste through the negligence and fault of the shepherds that is to say The Governours as well Politicke as Ecclesiasticall V. 23 I know the Prophets words in the Churches name the meaning is I know that this enterprise of the Chaldeans as well as all other humane enterprises lieth in thy hands and the issue thereof is as thou pleasest thou canst moderate it limit it and direct it according to thy wisdom and pleasure Wherefore Lord doe not give them the reins to let them execute their wicked wils to the uttermost and give them at last their just punishment to their utter ruine CHAP. XI Vers. 2. HEare ye it seems that Jeremiah had charge from
Obad. 17. V. 9. Like as Governing their dispersion by my providence in such sort that none of mine Elect shall perish in eternall perdition nor the remainder of my Believers be extinguished nor overthrowne V. 11. Will I raise up After I have thus punished my Church I will restore the Kingdome of David by the Messias changing it into a spirituall and everlasting Kingdome V. 12. That they That the true Israel according to the spirit joyned with Christ their Head may participate of the universall Kingdome which he hath gotten over his enemies such as the Idumeans were to the Israelites Others doe bring it in thus That they may professe the remnant of Edom and all Nations that are called by my Name that is to say Mine Elect and those who shall be converted to me by the Gospel Isa. 19. 25. and 44. 5. V. 13. The Plow-man Figurative promises of Gods spirituall graces and blessings to his Church See Lev. 26. 5. Shall drop Into precious liquors of honey milke oyle and must The Prophesie of OBADIAH ARGUMENT OBadiah denounceth to the Idumeans capitall and implaeable enemies of Gods people their finall and inevitable destruction by reason of the evils which they had done to the Church of God to which he contrariwise promiseth eternall Salvation and perfect restauration in Christ and likewise the totall destruction of all her enemies CHAP. I. Verse 1. A Rumour namely God having stirred up the Chaldeans and other Nations to the destruction of the Idumeans which as it appeareth by the other Prophets happened after the ruine and captivity of the Jewes And Obadiah prophesied before either of them V. 3. In the clefts he hath a relation to the strong and mountainous scituation of Idumea V. 7. Have brought thee the Italian Have accompanied thee have joyned their forces to thine to goe and withstand the enemies invasions but just at the instant that thou hadst need of them they have forsaken thee And prevailed he seemes to meane the Egyptians who by powerfull perswasions and by reason of interest of state had brought the Idumeans to declare themselves enemies to the Chaldeans They that eat thy bread c the Italian They have laid thy bread for a snare for thee a terme taken from hunters who with baits draw the boasts into their traps The meaning is the victuall which thou hast had out of Egypt hath been as it were a bait to thee to insnare thee in the league against the Chaldeans which hath beene the cause of thy ruine which with all thy famous wisdome thou couldest not perceave V. 9. Teman the name of a City and Countrey in Idumea V. 10. Thy brother namely the Israelites and Jewes which were descended from Jacob brother of Esau the father of the Idumeans V. 11. That thou stoodest not only like an idle spectator yeelding no assistance nor pittying the Jewes calamities but feeding also thine eyes therewith as with a pleasing object His forces the men of war taken with Zedekiah in his flight Jer. 39. 4 5. Or plainely the whole multitude carried away captive into Babylon Upon Ierusalem to part both the spoile and persons V. 12. That he becamâ— or in the day of his strange chance See Job 31. 3. Spoken proudly by scoffing them V. 16. For as ye as You my people have drunke of the cup of my judgements so your enemies shall drinke up the very dregs and shall be utterly destroyed thereby See Jer. 25. 29. 49. 12. V. 17 Their possessions which they were dispossessed of by their enemies A figure of the right to the eternall inheritance which the Devill and Sinne had gotten away from the Church to which it was restored by Christ. Others their possessions namely the possessions of those Nations which were their enemies V. 18. Shall be a fire the Church by the power of Chri 〈…〉 and of his Spirit shall consume all her enemies represented under the person of the Idumeans as easily as fire consumeth flaxe Shall kindle as fire doth kindle when it takes hold of some combustible matter V. 19. Possesse the Jewes shall be put into full possession of their Countrey with great addition and enlargement of their ancient bounds as of Idumea on the South side and the Philistines Land on the side of the plaine See of these countries of Judea Jer. 17. 26. and 32. 44. and 33. 13. the meaning is the same as v. 17. V. 20. Of this Host See upon v. 11. Zarep hath it is thought to be a City or Countrey of Caldea V. 21. And Saviours this may according to the Letter and in part be understood of the Maccabecs who subdued the Idumeans 1 Mac. 5. 3. but spiritually and fully it is referred to the Apostles and other of Christs Ministers who were to preach the Gospell for the salvation of the Elect and condemnation of the wicked See 1 Tim. 4. 16. The Kingdome Christ true God shall by his Father be established everlasting King of his Church and of all the World The Booke of the Prophet IONAH ARGUMENT THough the Subject of this Booke be Historicall yet it hath been put in the number of the other Prophets As well by reason of Jonahs person who was a Prophet in Israel as by reason of the principall action of this History which is a prediction of things that shall happen and a preaching of repentance By whicâ— God setting forth a beame of His Grace upon the City of Nimveh Head of that great Empire of the Assyrians sent His Prophet thither Who at the first withstood this Calling and was therefore persecuted and punished by the Lord. And being afterwards miraculously delivered he went to Niâ—iveh and there fulfilled what was commanded him denouncing to them their approaching ruins But this threatening having produced the effect of a publicke humiliation and repentance God did suspend the execution thereof for that time And Jonah discovering as much infirmity of humane Jense in being troubled at the effect of Gods mercy as he had shewed in being unwilling to be the instrument and proclaimer of his justice is by Him reprehended and instructed CHAP. I. Verse 3. To flee See the cause upon Jon. 4. 1. Unto Tarshish the most common opinion is that he meanes the City of Tharsus in Cilicia Others translate it to flee by Sea From the presence namely from the Land of Israel whore God made his abode in grace and vertue and where he appeared to his Prophets Or it is a phrase taken from slaves who by stealth run away from their Masters service to shew that he did run away because he would not fulfill Gods Commandement Joppa A Sea Port of Palestine so called Acts 9. 36. V 7. Let us cast knowing that this tempest was neither naturall nor ordinary They conjecture by Gods secret inspiration that there is some body in the Ship that is guilty of some grievous sinne Wherefore they desire to discover the truth by lots according to the Heathens custome but God overseeth
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 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
and internall observation Alive I held my selfe assured of Gods love and of everlasting life and salvation by means of mine owne righteousnesse which I thought to have fulfilled I found my selfe strong enough to perform the external works of the law and my erring conscience thought it selfe to be in perfect health Without the namely when the law did not wound my conscience and that I did not represent it so lively to my self When the namely when I did deeply meditate upon and applied to my conscience that absolute forbidding of all manner of lust Revived it was not onely found living and not put out in me as I thought it had bin by my pharisaical disciplines but it was rather exasperated and enraged And I died I did contrarywise fed the stings and terrors of condemnation I found my self utterly unable and insufficient to yeeld perfect obedience and to be far from Gods love and from confidence in him wherein consists the life of the soule V. 10. I found namely I did by experience finde out this effect of the law which before was unknowne to mee Which was ordained namely which being kept would bring life and salvation to man according to Gods first ordinance V. 11. For sin through my natural corruption I framed to my selfe this damnable illusion namely that seeing I could not with all my works and cares satisfie the law I would then let loese the raines to all maner of iniquity and then the law gave me the mortall stroke of unavoideable condemnation V. 13. Made death namely the cause of death and perdition That it might that is to say I speak thus of it to shew the malignitie of this naturall vice of man which gathereth strength from its contrarie which is the law most just and most holy but not powerfull nough of it self to change or annihilate that vice that sin by as much as to say to shew that the law in its most powerful operation can produce no other effect in a corruptee man but madnesse for to withstand it V. 12. For we know all these aforesaid effects proceed from the contrarietie which is betweene Gods law and mans corruption Ro. 8. 7. 1. Cor. 2. 14 which contrarietie the Apostle comprehends under these 2. terms of spiritual and carnal by the first according to his custome he means all whatsoever is of God wâ—â— lives in him and is according to his nature and will by the second all whatsoever is not of God and contrary to his life and is odious and repugnant to him Sold subjected as a slave bought for a certaine price 1. Kings 21. 20. V. 15. For that the proofe of this contrariety is seen also in Gods children and in regenerate persons in whom the reliques of that precedent perversity do yet fight against the spirit as I finde it in mine own person even now that I am in Gods grace and out of that former damnable state I allow not I am confounded within my selfe and know not what to judge of my motions and actions so mixed and counterpoised between these two contraries the flesh and the spirit Or I doe not approve of mine owne workes as perfectly correspondent to the inspiration of Gods spirit and to his law See Iob. 9. 21. That doe I not namely I doe not all that good nor in that purity as I should desire according to the motion of the spirit Or likewise many times I sinne through frailty though I doe it with griefe and lamentation V. 16. If then namely by this motion of a regenerate will which agreeth very well with the law and by which I doe resist evill though not alwaies with a full effect I doe learne to know that the evill effect whereof I spake v. 8. 13 doth not proceed from any vicious quality of the law but onely from mans malice who is repugnant to the law and likewise by this conformity to the law which regeneration produceth in the spiritual part of my soule that wicked effect of desperately rebelling against the law is no more in me V. 17. Now then besides that I doe not feare being rejected by God for these defects which remaine in me for God judgeth of his children who are thus divided between the flesh and the spirit by the better and sounder part which is that of the spirit which predominates in them and to which they cleave with heart and will and which hath a subsistancy and root of a durable life and not by the flesh which they renounce and resist as a strange thing which by little little goeth away from them and cometh to nothing That dwelleth that is to say which remaineth yet in me but disarmed of its mortall sting of condemnation by Christ and of its vigour and Kingdome by the holy Ghost and is now but a let to a believing man Heb 12. 1. So that wee must distinguish of these three things the Kingdome the Dwelling and the opposition of sin The first is aninhilated and brought to nothing in believers the other two remaine for their exercise and humiliation V. 18. In mee namely in my nature such as it is by its carnall generation without the gift of regeneration there is no true spirituall good by which I can be capable to obey God For to will the certaine proofe that this evill is yet remaining in mee after my regeneration is that I finde my selfe unable to answere perfectly those holy motions which Gods spirit doth oftentimes raise in me V. 19. For the this ought to bee understood of the errours into which Gods children do oftentimes fal and of the perpetuall defects which are in their good workes not that they alwaies sin or that they never doe any good thing Ver. 21. I finde then I have a triall of this un 〈…〉 dable necessity V. 22. After the namely after mine understanding and mine affections and motions which are regenerated by the spirit who hath possessed the inward part and as one should say the center of my heart from whence hee hath rooted out sinne which being driven out of its hold remaines upon the out-sides and as it were upon the brinkes of the soule from whence hee yet fights against the spirit untill such time as by the death of the body it be utterly destroyed V. 23. Another law namely a strong contrary naturall inclination which transportes me in despight of my self In my membersy namely in my naturall and vicious inclinations and affections of which the members of the body are the instruments And he seems to use this word members to signifie the fore-said expulsion as it were to the superficies of the soul Against the law namely against that strong impression of the knowledge of truth and of the will of God which the holy Ghost hath made in my minde by which he strictly bindes my conscience and fraâ—â—es all mine actions to holinesse for the holy Ghost worketh in the soule of man by an order fitting for the nature thereof
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
husbands authority over the wife ought to have the same end and likewise the wife ought to resemble the Church in voluntary obedience and subjection V. 24. In every thing that is lawfull and belongeth to her duty according to God see Col. 3. 20 22. Tit. 2. 9. V. 26. That he might he doth severally touch the three parts of the salvation acquired to the Church by Christ which are the justification or remission of sins signified by the washing the sanctification and regeneration in Spirit and the everlasting glorification vers 27. Cleanse it from all spot of sin which will not suffer God to look graciously and favourably upon man The washing namely the spirituall washing which is nothing but the essectuall application of Christs death and blood for an expiation before God which is called the washing of water as well by reason of the similitude of the action as because of the signe and seale thereof which is appointed in baptisme Iohn 3. 5. Tit. 3. 5. Heb. 10. 22. 1 Iohn 5. 6. By the word the ground of these benefits is Gods free promise or appointment or the outward Baptisme obtaineth the property of a Sacrament of those two foresaid benefits by Gods appointment and is made effectuall to all beleevers by faith in the promise of grace V. 27. Present it namely in the celestiall glory where the regeneration shall be compleat V. 28. As their own because that by the bond of matrimony man and wife become one and the self same flesh Gen. 2. 24. V. 30. Of his 〈…〉 sh figurative termes taken from the making of Eve of one of Adams ribs to the likenesse whereof the Church is regenerate by Christs Spiâ—it and by this means enters into the union of spirituall matrimonie with him which consists in the communitie of spirituall life in communion of goods and in communication of vertue to bring forth the blessed generation of beleevers V. 31. For this cause no more for that cause onely which is alleaged by Moses Gen. 2. 24. but chiefly by reason of the new bond which Christ imposeth upon his by his benefit and example V. 32. Mysterie namely divine doctrine and action holy spirituall and not to be comprehended by humane understanding namely of Christs and his Churches union V. 33. Let every one this mysterie is so high that it cannot be comprehended and it is sufficient that matrimonie is a pourtraiture of it and that by the comparing of the one with the other beleevers are taught by Christ the spirituall husbands great example what are the interchangeable duties of corporall matrimonie CHAP. VI. Vers. 1. IN the Lord namely for the love of him and to obey his commandments whence followeth that this obedience is restrained within the limets of such things as are conformable to Gods will V. 2. With promise namely with a proper and speciall promise V. 4. Of the Lord namely Christian admonition according to the rules given in Christs Gospell V. 5. According to namely your corporeall and worldly masters As unto making account of doing Christ your Soveraigne Lord service who hath set you in that calling and will be served by you in it See upon Ephes. 5. 22. V. 6. Eye-service namely by outward action and seeming onely without any affection or sinceritie of heart or onely whilest you are in your masters presentes V. 9. Threatning all kinde of harsh and inhumane and fierce way of commanding V. 10. In the Lord by the communion which you have with him by faith desiring and drawing from him all such strength as is needfull for you V. 11. Armour namely the whole furniture of Christian vertues all the means which God hath appointed to keep you from the devils temptations To stand namely to be Conquerours the action and posture of a Conquerour being to stand upon his feet whereas the conquered are thrown upon the ground V. 12. Flesh and blood namely against any bodily or humane power Principalities hereby are meant evil angels who in the qualitie of their nature and in the power that God suffereth them to have over the world have also something common with the holy Angels in the eminency of these titles see Rom. 8. 38. Col. 2. 15. The darknesse namely of the state of ignorance of sin of death of confusion which reigneth in the world In high places the Italian in heavenly places this may be understood of that region of the air in which evill spirits do wander which are driven out of Heaven and where they lie in wait and assault the Church Ephes. 2. 2. But it seems that it might better have a relation to that Christ having obtained a great victory over the devill in Heaven Luke 10. 18. Rev. 12. 7. the battell may be called heavenly and the combats of the faithfull are but onely as pursuits and reliques of that battell V. 13. Evil day namely in the time of greatest temptation To stand to be conquerours V. 14. Girt about the girdle which bindes the body and strengthens it is taken in Scripture for a signe of strength and vigour Job 12. 21. Isai. 5. 27. and 22. 21. Dan. 5. 6. And in this sence the Apostle means that truth and loialty is that which maketh a man sound in all his ac 〈…〉 ns whereas there is nothing more base nor remisse in a strong triall then hypocrisie The breast-plate for the onely defence of your heart have an upright conscience V. 15. Your feet shod being by means of meditating upon the Gospell which is the doctrine of our peace with God well prepared and as one should say our legs well armed and our feet strongly shod so that we may be able to passe and trample over all the lets of the world and finish the course of our heavenly vocation without any spirituall hurt V. 16. The fiery darâ—s the most dangerous trials of incredulity diffidence and despair V. 17. And take apply unto your selves by faith and hope the salvation acquired by Christ by vertue of which ye may also be saved and raise up your selves being Conquerours in the battell which you have yet to fight Of the Spirit that is to say The spirituall word which the holy Ghost hath forged and putteth it into beleevers hands and is of a divine strength and temper to pierce and overthrow the enemie see 2 Cor. 10. 4. V. 18. In the Spirit by a divine motion being driven by it Rom. 8. 25. V. 19. That I may opâ—n namely with a holy liberty and boldnesse V. 21. In the Lord namely in the Lords work or who in the communion of Gods Church holds this sacred degree 1 Cor. 4. 17. THE EPISTLE OF St. PAUL THE Apostle to the PHILIPPIANS ARGUMENT SAint Paul founded the Church of Philippi a famous City of Macedonia as Saint Luke saith Acts 16. 12. And according to his care of all the Churches being a prisoner at Rome he writes this Epistle unto them upon this occasion The Philippians according to their continuall
appeared nor the glorious manifestation thereof all that is yet in safe custody with God in Christs person Strive therefore to attaine to that Soveraigne end by a continuall exercise of holinesse Phil. 3. 11. 12. 14. V. 4. Who is our namely in the communion of whose Spirit you subsist in this state of spirituall life whereof Christ is as it were the root and spring which gives and preserves it V. 5. Your members namely all the affections motions and concupiscences of corrupt nature whereof is composed all that masse of vice which is called the body of sinne Rom. 6. 6. Col. 2. 11. Or by members he meanes all the vicious actions of the body Rom. 8. 13. V. 6. The children See upon Eph. 2. 2. 5. 6. V. 7. Walked that is to say which you sometimes practised Ye lived when you see all your heart and delight in them and were wholly given to them as men in whom sin raigneth V. 10. Which is renewed the renewing of which is not fulfilled in an instant but goeth forward by degrees in holinesse according as the lively enlightening of the Holy Ghost encreaseth by meanes whereof all the remainder of the worke of regeneration is accomplished Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23. V. 11. Where there is in which worke of sanctification all these regards conditions and qualities doe neither availe nor hurt And God in producing of it hath no respect unto them But Christ Christ alone apprehended by faith for the remission of sinnes is the onely spring and cause of all good and salvation to all believers and living and working in them by his Spirit to regeneration V. 14. Above all these the Italian instead of all these to the end that you may worke all these particular things Get you a habit of charity which is the root of all these vertues The bond namely the only meanes of a true and perfect union which ought to be between believers aboue all humane conjunctions and which containeth perfectly in it selfe all the duties whereby men are joyned with God and one with the other V. 15. Of God namely that holy tranquillity in your Spirits and that spirituall concord which God requires and creates in his beleevers Rule namely governe and temper all your affections so that they may all yeeld and have a relation thereunto In one body namely in the communion of the Church which is Christs body Thankefull for the benefits received from God and men V. 16. Let the word namely the doctrine of the Gospell have a firme seate in your hearts and in the middest of your Church and as the soule dwels in the body to preserve it alive to cause it to grow and operate by it So let this active truth be in you in abundant fruits of good workes With grace in a godly gracious manner which may allure and edifie the hearers See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts by a lively feeling of the soule and not with the lips onely V. 17. In the name calling upon his holy Name and according to his command and to his honour and service V. 18. In the Lord namely as it is fitting for women that are in Christs communion as members of his Church Or according to his command Or in respect and by vertue of him V. 20. In all things which belong to the right of parents and whereunto children are lawfully bound Ephes. 5. 24. V. 21. Lest they be lest they put off all manner of affection and desire of being thankfull to you Despairing through your immoderate rigor of obtaining your good wils Or lest they lose all joy of heart and so run into precipitate resolutions V. 22. In all things as v. 20. According to the namely your corporall and worldly masters As Eph. 6. 5. Eye service See upon Eph. 6. 6. V. 24. Of the inheritance namely the heavenly inheritance which though beleevers doe obtaine meerely by vertue of their adoption yet it is promised unto them likewise by the name of reward and guerdon for to incite them to doe well The Lord who being the Soveraigne Lord of all giveth and appointeth to every one his vocation and thereby exerciseth his command in the world CHAP. IV. Vers. 1. EQuall that is to say all enterchangeable duties of masters to servants V. 2. Watch being alwaies attentive and ready and fittingly prepared to present them unto him V. 3. Unto us as to other Apostles and Evangelists who are not prisoners as I am A doore namely that he will give us opportunity and occasion to preach his Word being at libertie V. 5. Without namely infidels and those that are strangers to the Church to give them no cause of offence or of hating persecuting and slandering the Church but rather to gaine them to you and edifie you V. 6. With grace with holie and spirituall mildenesse and in a fitting manner With Salt namely with wisedome and discretion or with good understanding which may excite and please the taste of the hearers See Marke 9. 50. V. 7. In the Lord in his worke or in the communion of his mysticall body V. 9. Onesimus some thinke it is the same as is spoken of Philem. 10. V. 11. Of the that are Jewes converted to Christianity These onely are Or mine onely workecompanions In Gods Kingdome which have been c. That is to say those that are with me and are worthie workmen The Kingdome namely in preaching the Gospell by which God gathers together and governes his Church and distributeth his everlasting goods V. 12. Labouring servently the Italian fighting assisting you in your troubles and oppositions with his servent prayers to God Perfect being no longer children but of full age in strength and understanding to know and performe the will of God See Matth. 5. 48. 1 Cor. 14. 20. V. 13. Laodicea these two Cities were neere Colosse Col. 2. 1. 16. From Laodicea it may be understood of some Epistle that the Apostle writ to the Laodiceans which was to be communicated to the Colossians and is now lost like divers more 1 Cor. 5. 9. Phil. 3. 1. yet without any diminution of the perfection of holy Scripture which consists not in a certaine number of bookes but in the full revelation of all the doctrine which is necessary to salvation and questionlesse hath in other places the same doctrines as were contained in those Epistles which are lost V. 17. In the Lord namely in his worke and service Or looke to the degree of service which thou holdest in the communion of his body V. 18. Remember that you may assist me with your prayers to confirme you in the faith by mine example and to give me occasion of comfort by your perseverance and other vertues Grace namely the grace of God in Christ. THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT SAint Paul as Saint Luke reports Acts 17. had by his preaching converted divers Iewes
him whilst he was not in thine hands But willingly as it will be if thou dost send him back againe to me when he is with thee V. 15. For perhaps he confirms the request made v. 10. referring Onesimus his running away to a secret providence of God who had from thence taken the occasion of converting him whereby he was to be reunited to his master no more in a transitory quality of a servant but in an everlasting quality of a spiritual brother in Christ. V. 16. In the flesh in regard of the bonds and duties of this life which were not disannulled by Onesimus his conversion but were made more loyall and voluntary in him and therefore more pleasing and acceptable to the master See 1 Tim. 6. 2. In the Lord by the spiritual bond of the common faith in Christ. V. 17. A partner in the grace of God and in the office of his service V. 19. I doe not say I might desire thee to remit unto him all this debt or dammage in exchange of the spirituall good which thou hast received by my meanes whereby thou art in some sort bound to me for the salvation of thy soule but I wil give up my right in that and so doe conceive that thou art fully satisfied V. 20. Let me have in the Greeke text there is an allusion to the name of Onesimus which signifieth a man from whom one receiveth pleasure or profit In the Lord that is to say no carnall but a spirituall profit or pleasure Refresh comfort me with a Christian joy V. 22. Be given that is to say be restored to libertie V. 23. In Christ Jesus that is to say my partner in the faith of Christ for which I being a prisoner Ephes. 4. 1. he stayes with me for love of me Or he salutes you with the rest in Christ that is to say with a salutation of Christian charity V. 24. My fellow-labourers all these men are likewise named Col. 4. 10. 14. whence it is presumed that Philemon also was a Collossian See v. 2. THE EPISTLE OF St. PAUL THE Apostle to the HEBREWS ARGUMENT EVen in the first ages of the Christian Church there was some doubt concerning the Authour of this Epistle some attributing of it to Saint Paul which was the most common and most probable opinion others to some other Apostle or Evangelist Yet notwithstanding it hath alwaies been received without any contradiction for divine and altogether Canonicall and is held in high esteeme and reverence by the Church induced thereunto by the light and secret direction of the holy Ghost who hath imprinted in it a most certaine perswasion and a lively knowledge of divine inspiration by which it hath been endited for an expresse and most necessary declaration and confirmation of the highest points of faith The Hebrews to whom it is directed were Iewes converted to Christ and especially those of Judea and Jerusalem who being habituated in the Mosaick ceremonies which were as yet for a while tolerated amongst them by reason of their weaknesse they continued in having great beliefe in them and did beare a great deale of devotion unto them and dia repose in them part of their righteousnesse holinesse and salvation and of the service of God and could not be brought absolutely to cleave to Christ and rest themselves in him alone and to hold with the Evangelicall service And therefore the principall end of this Epistle is to shew that as Christ is the end the foundation the body and the truth of the figures of the Law which of themselves were of no vertue for the soule so having accomplished them in himselfe he hath annihilated the use of them and hath taken away those vailes and those shaddows to give way unto the cleare and naked truth of the purgation of sinnes and of mans full reconciliation with God by the onely Sacrifice perfect obedience and continuall intercession of himselfe So then in the very beginning he sets downe that Christ the everlasting Sonne of God being come into the World hath by his Office of Soveraigne Prophet fully manifested unto men the everlasting will and secret councell of God concerning their salvation And to induce men to beleeve obey and reverence his Gospell the Apostle extols his person as well by the everlasting Essence Power and Glory of his Divine Nature as by the Soveraigne Majesty of the Kingdome which the Father hath bestowed upon him in the quality of Mediator above the Angels themselves beneath the which he had abased himselfe by assuming human nature and by his sufferings and death Then afterwards for confirmation of the same he compareth him with Moses the most Excellent of all the ancient Prophets shewing that Christ is infinitely above him as well in dignity of person as in eminency of office wherefore to avoid farre greater punishments then those which the despisers of Moses runne into and likewise to obtaine everlasting happinesse which he could not give we were to accept of and retaine Christs Words Promises and Benefit by a constant faith whose chiefe ground and foundation is his Priestly Office which he hath perfectly accomplished And consequently he begins very largely to treat of that Office shewing first what similitude there was between the Leviticall Priesthood and Christs to shew that in this there are all the truths and essentiall properties of a true Priest-hood and in the other there were but onely figures and resemblances of this But before he passeth any further he doth sharply reprove the slacknesse and negligence of the Hebrews in advancing themselves to the full knowledge of the faith and mysteries of Christianity shewing them the danger of falling into apostacie to the irrevocable damnation of their soules Against which notwithstanding he doth strengthen them by the firmnesse of Gods promises so that on their parts they will worthily cooperate with his grace Thence he goeth on to shew what difference there was betweene Christs eternall Sacrifice and the mutable and transitory Leviticall Sacrifice between the new Covenant grounded upon the first and the old established upon this latter between the spirituall vertue of Christs onely Sacrifice and that of the ancient Sacrifices which was but figurative and ceremoniall for those Priests being but mortall men and the Sacrifices of nothing but bruit beasts it was impossible that the effects of either should goe any further and all this to teach that by the accomplishment of the figures the use of them is blotted out and made unprofitable to the conscience And that without any dammage yea with great advantage Christ doth from these externall and corporall things bring and retaine unto himselfe nothing but the soule and faith of his beleevers presenting the spirituall reality in himselfe a benefit which is rejected as not accomplished if a man turnes backe to those ancient rudiments and therefore he doth redouble his exhortations to the Hebrews for to persevere in the faith of Christ by which they are so farre from
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
of life and to all the parts and vertues of spirituall regeneration to establish in themselves the certaintie of their vocation and put themselves forward to the end thereof then by the Spirit of God he foretels the horrible corruptions of Doctrine and life which should befall the Church by heretickes and false teachers and by lewd prophane contemners of God and mockers of his Doctrine whose subtiltie meanes followers impieties wickednesses and eternal perdition he sets down shewing also that the seeds of these plagues were already sown in the Church and admonishing believers to beware of them carefully and comforting them with Gods singular grace and protection towards his And finally he exhorteth them to expect in faith patience holy desire and pure conversation the last comming of Christ by which all the corruptible state and forme of this world being brought to nothing and changed they shall be gathered into the Kingdom of glorie and rest everlasting according to Gods promises CHAP. I. Vers. 1. LIke precious namely of the same natureâ— vertue propertie price as that of us Apostles though we have it not all in an equal degree see Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4. Through the the Italian in the whose foundation and object is Christs righteousnesse which comprehends all that he hath done and suffered for his others expound the word Righteousnesse for mercie and goodnesse or for loyaltie in holding to his promises according to the Hebrew terme V. 3. Unto life namely to the happy and everlasting life Of him namely of God who revealeth himselfe in the Gospel to salvation To glorie the Italian or glorie that is to say employing his glorious power to convert us see Ephes. 1. 19. and 3. 16. V. 4. Whereby namely by the foresaid glorie and vertue some copies have By whose love Promises namely the effects of the promises made to our forefathers You might be you may be regenerated to the Image of God in holinesse righteousnesse and other vertues which are originally and essentially in God and the like of which are created in the believer and do increase untill this conformitie do come to its perfection in heaven Having escaped having freed your selves and with-drawn your selves farre from it Acts 2. 40. Heb. 6. 18. 2 Pet. 2. 18 20. Through lust which corruption consists in the concupiscence or lust which reigneth in the world V. 5. Vertue that is to say holy and vertuous customes and an honest life Knowledge namely the progresse and confirmation in the knowledge and mysteries of the Gospel V. 7. Brotherly kindnesse towards believers Charitie that is to say the general and common charitie towards all men see 1 Thess. 3. 12. and 5. 15. V. 8. Unfruitfull namely in fruits of righteousnesse and holinesse which are the end of the knowledge and faith which God plants in the hearts of his V. 9. But he the Italian for he he proves the same by the contrary thus Where these vertues are the knowledge shewes it selfe true and lively in efficacie contrariwise where they are wanting knowledge appears but as a shadow without life and vertue Jam. 2. 17 20 26. Cannot see a far the Italian Dnzeling he seems to set forth the image of false faith by the similitude of a blinde mans eyes which are dazled who can perceive some dim and confused light but cannot thereby be guided in his motions Hath forgotten that is to say Hath rejected Gods grace through which he had felt some small sparke beginning and appearance of being purged and reformed from his sins Heb. 10 29. V. 10. Your calling not in it selfe which hath all its vertue and subsistency from God and from his pleasure Rom. 9. 11 16. but in the feeling certainty and apprehension which the beleever ought to have of it Ye shall never fall you shall run on the race of your heavenly calling with a sure pace without disturbance or hinderance as in a plain way and finally you shall come to the end of it without falling see 1 Iohn 2. 10. V. 12. Wherefore seeing these things are so necessary for your salvation I will carefully put you in minde of them because that as I have the charge of procuring your salvation I have also the will to do it Though ye See Rom. 15. 14 15. John 2. 21. V. 13. In this Tabernacle that is to say in this bodie as 2 Cor. 5. 1. V. 16. For we These things are worthy of perpetual meditation because they are of a most pure most certain most divine Truth The power it seemes that these two things must have a relation to Christs glorie being ascended into heaven and to his last comming to judgement whereof his Transfiguration was an essay Matth. 17. 1 2. and therein consists the perfection of what he hath done for us and what he accomplisheth in us V 17. From the Excellent namely from God himselfe in his heavenly glorie V. 18. The holy that is to say singularly chosen for this apparition and by the apparition sanctified for that moment see Exo. l. 3. 5. V. 19. More sure than those particular revelations which are not the foundation of Faith but onely props and bearers up thereof or this is spoken in regard of the greater credit which the believing Jewes gave to the doctrine of the Prophets than to that of the Apostles Acts 17. 11. Others have it Most firme In a darke place namely in your understandings and in all the Jewish Church which hath been enlightened by the prophetike word during the night of Christs absence Untill the untill your hearts be fully enlightened by the Spirit of Christ himselfe who is the Sun of righteousnesse and the morning-star of the Church Rev. 2. 2. 28 and 22. 16. without having any more need of the shadowes figures and weak directions of the Law V. 20. Knowing that is to say in this reading of the Prophets we must especially beware of understanding or interpreting them according to every mans minde or understanding but according to the minde of the holy Ghost which revealeth it selfe either by the clear events of the Gospel or by the divine inspirations and expositions of his Apostles or by the comparing of the same Prophets and their continuall consent Acts 17. 11. V. 21. For the because it belongs onely to God who is the onely authour of prophecie to give the true sence of it Of God namely his chosen servants who had a calling altogether divine and the gift of his presence and inspiration in all their ministery CHAP. II. Vers. 1. THe people of Israel Damnable which leading men away from the foundation of faith and everlasting life doe cast them downe into damnation Denying either by a totall apostacie or through want of sincere obedience Tit. 1. 16. That bought them who by the price of his blood which they had professed by bapisme that they would be partakers of had gotten the right and title of Lord and master over them to make them his
is to remove a scandall and danger of certaine heretickes who were ever in those daies sprung up in the Churches who falsified the true doctrine concerning Christs person and did turne Gods grace and the spirituall Evangelicall liberty into a certaine carnall liberty and dissolutenesse free from all law and subjection to politicke government making schismes and divisions in the Churches The Apostle then after he hath propounded examples of most severe judgemens of God which had formerly fallen upon Apostataes dissolute unchaste schismaticke and prophane people he shewes that these were such and bids them looke for the like judgements But comforts beleevers against that scandall and exhorts them to persevere and increase in faith and in their spirituall regeneration and to seeke by all possible and convenient meanes the salvation of those that were gone astray Vers. 1. BY God the Italian in God namely by vertue of his grace by his Word and Spirit which he hath bestowed upon them Preserved that is to say defended protected and safe-guarded out of danger of falling from the salvation which they had acquired In Jesus Christ namely to the communion of his body Or by vertue of their spiritual union with him V. 3. The common namely to me to you and to all beleevers That ye should that ye should imitate the example of all other beleevers that have been before you in maintaining and advancing the truth of the Gospel against all the assaults and endeavours of the divell and his followers and instruments Or to persevere in fighting as they had already happily begun V. 4 Of old that is to say from everlasting Ordained the Italian written or set downe by name by Gods decree likened to a Register to be given over to their naturall corruption and malice which also he hath determined to punish letting them runne to that height of impiety to falsifie his truth and to make themselves the divels instruments and to reject Gods grace smother up his Word and Spirit which should be prostered unto them The grace especially in regard of the Evangelicall and spirituall liberty which they wrest to a most false sense of licentiousnesse to all manner of vices under pretence of the easinesse in obtaining pardon Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation wherein the wicked said the essence of sinne consisted and that without it there was no sinne whatsoever a man did V. 6. Which kept not which did not persevere in the state of integrity and righteousnesse in which they were created But left that is to say were for their Rebellion driven out of Heaven Luke 10. 18. V. 7. After strange the Italian after other flesh a covered circumscription of the abominable lust against nature Rom. 1. 27. Of eternall whereof the materiall fire wherewith they were consumed was a signe V. 8. Likewise also the Italian yet these though these judgements be set before them for an example Dreams that is to say Men blinded and void of understanding through their damnable passions like a man that dreams or raves V. 9. The Archangel the sacred History makes no mention of all this Jude might know it by some divine revelation or by some ancient tradition which he hath authorized by his relation or by some book which now is not to be had and indeed there remains some tract of this in the Jewish books About the bodie which being secretly buried by the Lord Deut. 34. 6. it is like that the Devill did seek to take it up again either to satisfie his rage in abusing of it or to make it an object of idolatry for the people V. 10. They corrupt they defile themselves by excesses and abuse in those things wherein nature and even the bruit beasts shew them the Lawes and limited use of them as of eating drinking and the use of woman V. 11. They have gone they follow Cains wickednesse who was the first head of them who departed from the true Church and the pure service of God as these men did Rangreedily after the Italian Suffered themselves to be carried away that is to say they have been shaken from the firmnesse of faith and have been carried into these errours by the bait of gain and of worldly pleasures as Balaam was And perished imitating Core and his followers in his rebellion against Moses being they rise against the Apostles and true Pastors of the Church and do raise schismes and divisions and have entangled themselves in the like unavoidable perdition as those men did V. 12. Your feasts wherefore see 1 Cor. 11. 21. Feeding prophaning those sacred feasts with their glutonie without any respect to the communion of Saints for the maintaining of which these feasts were appointed and for this cause were ended and sealed up by the celebration of the holy Supper Whose fruit withereth which have neither life nor sap to bring forth any good fruit even like trees after Autumne Twice dead he hath a relation to those mens falling again into the state of sinne and death after they had begun in some sort to live by the light and grace of the Gospell Plucked up quite cut off from the spirituall union with Christ who is the true foundation of life and grace V. 13. Raging waves unsetled turbulent and proud spirits which boldly belch out their abominable opinions and doctrines Wandring starres he seemes to meane those false glancing or falling Starres which fall from Heaven because they were never fixed there and are but meteors and transitory impressions in the air V. 14. Prophesied the Scripture makes no mention of this Prophesie of Enoch threatning the wickednesse of his times with the future deluge Saint Iude may have had it by tradition confirmed by revelation of the holy Ghost as the Jews have yet at this time some reliques of it in their writings Commeth the Italian is come that is as much as to say He shall certainly come With ten thousands the Italian With his holy thousands namely of Angels V. 15. Hard speeches the Italian Cruell things see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13. V. 16. Complainers which is a signe of an ill composed impatient contentious and insatiable spirit In admiration falsly and flatteringly for to reap profit by them V. 19. Separate themselves that is to say They do willingly cut themselves off from the true and spirituall communion of the Church whereby they are deprived of life grace and Spirit see Iohn 15. 6. V. 20. Building up confirming and advancing your selves in your spirituall state of grace and regeneration like a building upon the onely foundation of faith in Christ. In the the Italian by the that is to say By his motion and inspiration V. 21. Keep your selves that is to say Persevere constantly to love God in truth or take heed you fall not away from his love Others keep one another for the love of God that
them Prov. 16. 33. V. 9. I feare my Religion is to serve and worship him only V. 10. Why hast thou alas what a great fault hast thou committed V. 11. Said unto them by Gods inward revelation more then discourse of reason V. 14 Innocent blood For our parts for he never offended us and if he hath offended thee wee are not to take notice non judge of it in that as wee now doe follow that which thou declarest unto us by thy Workes and by thy Word which hee himselfe hath pronounced Hast done Wee doe acknowledge in all this expresse signes of thy power justice and supreame providence to which because we will not displease thee wee submit our senses to performe this execution CHAP. II. Verse 2. ANd said This prayer which containes the Prophets concei 〈…〉 and motions whilest he was in the Fish was set downe in writing by him after his deliverance with the addition of thanks-giving V. 4. Yet I will Words of faith grounded upon an expresse revelation V. 5. Unto the soule Bringing me into danger of present death See Psal. 69. 1. V. 6. Barres A terme taken from prisons The meaning is I am in the sea as it were in a strong prison shut up and 〈…〉 rred from the earth on â—ll sides For ever Unlesse thou dost miraculously relieve me V. 7. Temple namely In heaven Gods dwelling in glory the representation whereof was in the Temple of Jerusalem V. 8. They that namely Idolaters and Infidels are sometimes moved when they are in want with some feeling of devotion towards God But because the lively root of Faith of the Spirit is wanting in them that motion is not constant in them But I will fulfill my duties of piety with perseverance and loyalty CHAP. III. Vers. 3. EXceeding great Heb. A great City of God for the Hebrewes doe extoll the greatnesse of things by adding the name of God to their ordinary names Three dayes In circuit V. 4. A dayes journey Not going on continually but by pawses and at times going on from place to place as his charge required V. 5. God his word preached by Jorah V. 6. For word The Fast which the people had voluntarily undertaken to keep was authorised and enjoyned by the Kings command who would also be partaker thereof V. 7. Taste any thing For a certaine limited time which likely was a whole day V. 8. And beast According to the custome of those dayes the beasts they used to ride upon and to employ for carriage were wont to be covered and trapped but in time of mourning they tooke those ornaments off and covered them with haire-cloth and ragged clothing That is in Whereof he is guilty as if his hands were soyled therewith V. 9. Will turne Towards us in grace mercy V. 10. Repented that is to say He revoked his sentence which was but conditionall in 〈…〉 mind and decree 〈…〉 gave Jonah notice thereof See Gen. 6. 〈◊〉 CHAP. IV. Vers. 1. IT displeased Not so much for feare of being thought a false Prophet as for the zeale of Gods glory which he thought was wronged by his change and for affection he bore to Gods people who had then no greater enemy to feare then the Empire of Assyria as by effect it appeared not long after V. 4. Dâ—st thou well O thou hast great cause to be angry an ironicall reproofe V. 6. Prepared Did miraculously cause this plant to spring and grow up to a great height Per adventure this happened when the booth began to dry up and shadow Jonah no more A Goard A plant which is very common in those hot countries and groweth up to a great height and spreadeth out in great breadth called commonly Palma Christi His griefe namely From the heat which increased the greif of his mind or to give him by the meanâ— of this plant some wholsome document and remedy for his passion V. 7. It smote namely Did gnaw the root of it V. 8. A vehement Hebr. A deafe wind that is to say A still hot wind which re-doubled the heat of the sunne others a wind that made one deafe it was so tempestuous V. 9. I doe well Words of a passionate spirit blinded with anger rather then by any expresse rebellion V. 10. Chast had pity that is to say Thou wouldst have spared and dearely preserved V. 11. That cannot Little children that are not yet come to age of understanding The Booke of the Prophet MICAH ARGUMENT MIcah having prophesied at the same time as Isaiah did is also very like him in the subject and in the termes and stile of Prophecies Wherein he discovers and sharply reprooves the Idolatry and other sinnes of Iudah and Israel and denounceth unto them therefore Gods extreme judgements and their approaching dispersion by the Assyrians and Caldeans Then turning himselfe to the residue of true Believers he promiseth them on the one side temporall deliverance from the captivity of Babylon and on the other side the everlasting salvation of the whole Church gathered out of all Nations through Christ whose birth in the flesh and place thereof he describes very particularly joyning thereunto excellent Prophecies concerning his Kingdome the calling of the Gentiles and eternall glory and happinesse of the Church and the destruction of all her enemies CHAP. I. Verse 1. THe Morasthite namely Of some City called Moresheth whereof the Scripture maketh no mention nor cannot be the same as v. 14. Samaria and And the chiefe Cities of the two Kingdomes namely of the ten Tribâ—s and of Judah and their Princes and Heads V. 2. Yee people A figurative manner of calling all creatures as it were to a solemne appearance at the judgement wherein God will judge his people See Deut. 32. 1. Psalm 50. 1 4. Isa 1. 2. Amos 3. 9. Be witnesse that is to say He will convince you of your sinnes O yee of Judah and Israel From hu ho'y Comming forth as one should say out of Heaven or out of the Temple of Jerusalem where he is present in his signes of grace and power V. 3. And tread Hee shall shew himselfe exalted above all worldly greatnesse or hee shall tread under foot all powers as shall offer to resist him Amos 4. 13. V. 5. What is Where is the spring of all these Idolatries and other sins of these two Kingdomes Is it not in these two chiefe cities and in the Kings and Princes and in their courts which are kept within those cities V. 7. The hires thereof that is to say All her riches and goods which shee thought to have gotten by her unlawfull treaties and leagues with prophane Nations and as it were for a reward given her for consenting to Idolatry See Hos. 2. 5 12. and 9. 1. Shall returne A proverbiall kind of speech as much as to say Those goods shall goe away as they came that which hath beene gotten in the brothell shall be lost in the brothell Or the Assyrians who shall make a prey
which were lesse hurtfull As Books of Histories or precepts and sentences profitable for the ordinary manner of living and morality from which the Church hoping to have some fruit for the peoples instruction permitted the use of â—hem first in private and afterwards in the publicke Lectures of the Church also And though the Ancients doe often protest that it was not done to attribute any authority to them for to rule the Faith nor to confirme the opinions of it nor to determine controversies nor to condemne errours Yet the foresight of the abuse induced many most grave Doctors and also some whole Churches especially of the Easterne ones which had more strictly observed Saint Iohns Orders who had spent a great part of His life and exercised His Apostleship amongst them to resist and oppose this introduction as it appeareth by the Synod of Laodicea kept in the yeare of our Lord three hundred sixty foure or thereabouts which confirmed the Catalogue of the Books of either Testament which we have at this time and did forbid the reading of the other in the Church Yet the inveterate custome prevailed especially in the Latine and African Churches and the publicke reading of them was continued with this pre-caution of making a distinction of Canonicall and Apocryphall â—ooks Under the first name were contained all the Books of the New and Old Testament whereof the Authenticall Catalogue was made by Ezra and Saint Iohn And under the name of Apocryphicall these which were not contained in the said Catalogue And by this name which signifieth hidden or obscure was notified their unknowne Origâ—nall and their Faith and Authority doubtfull and suspected And contrariwise the Canonicall ones whose Truth and Authority was unquestioned did shine brightly in the Church and in the uniforme consent of Beleevers through the perswasion of the Holy-Ghost who alwayes produced evidently their divine qualities and the Character which he himselfe had imprinted in them Now though the Apocrypha were alwayes stiled by the Ancients false and supposed Books bastâ—rd and reprovable ones as well by reason of their Authors who had no immediate Calling nor infallible inspiration of the Holy-Ghost as also by reason their matters were besprinkled with many errors falshoods vanities basenesses and other corruptions of the humane Spirit and of the stile which savours almost in all places of the leaven of affectation of worldly wisedome and eloquence rather then of that grave and chaste simplicity and of that divine and spirituall Majesty of Gods pure Word yet there were some chosen out as more sure for to be retained for publicke reading and were called Ecclesiasticall Books 〈◊〉 of which there was also a Register or Canon made to exclude all the rest which were more defective and hurtfull These two Canons or Catalogues in processe of time caused the name of Canonicall to become common both to the truly divine ones and to them which were of the best sort of the Apocrypha But the reall and essentiall difference was alwayes observed untill the foure hundreth yeare of the Lord these of the first Canon being only held as they aâ—e now to be divine and for a certaine rule of Faith and saving Trutb And the Apocrypha excluded from having any Authority in matters of Faith and in the resolutions of doubts and questions therein In this opinion lived and dyed Saint Ierome the most famous and approved Interpreter of Holy Scâ—iptures that was in ancient times Now in processe of time it happened that these Bookes were joyned and bound together Canonicall and Apocrypha one with another in one and the selfe same Volume for the greater ease of the Ecclesiasticall use And under pretence of joyning Historicall with Historicall and Sententiall with Sententiall they were mingled together againe one with another as at this time may be seene in the Greeke Bibles and in the Latine vulgar one which was condemned by Saint Athanasius But still custome prevailed and at last brought forth the abuse of holding them all in one degree and esteeme of divine Books against the consent of the foure best Ages of the Christian Church and against all reason For in effect since these are Apocryphall where we speake Esdras two having at the first-been degraded as the most unworthy doe plainly appeare to have been composed by Jewes and the greatest part of them in the time of the Jewish Church we ought to beleeve that if they were of a divine Originall and had proceeded from the Holy-Ghost working in their Authors by infallible inspiration The same Holy-Ghost would also have revealed and inspired the certainty and have perswaded the Church of that time thereunto as he had done by all the other sacred Books to cause them to be acknowledged received and respected Now this was never so and the Jewish Church never acknowledged them wherein it could not be accused neither of ignorance nor malice Not of ignorance by reason that it had in â—ts due measure the light discretion and direction of the Holy Ghost in these things as well as the Christian Church And besides that it is very likely that Christ and His Apostles would have cleered and corrected this so pernicious ignorance as they had done other matters of â—esâ—â—â— moment Of malice much lesse having never biâ— so much as suspected therefore but contrariwise much commended for most religiously keeping of the divine Oracles with which they had been put in trust Besides that there is nothing in these Books that doth any way condemne the Jewes for to induce them to put them out of their Catalogue 〈◊〉 very thing is in their behalfe and for their credits And if they would have presumed after Christs comming to have committed any such sacriledge against the sacred Books question leâ—â—e they would have endeavoured to doe it upon such passages of the Old Testament which accuse and formally confound their hardnesse and incredulity But besides this reason the internall quality of their matter and the Character of their â—â—le doe plainly shew that the ancient Church as well the Jewish as the Christian did not use any arbitrary or mutable reason in the rejecting of them But that being enlightened and guided by the Holy-Ghost it did know what they were of themselves and that it could not alter the property of them by any humane judgement or authority Whereunto may be added that neither the Lord nor the holy Apostles have ever honoured or authorized them by alleadging any of them as they have done the most part of the other true Authenticall Books And indeed it seemes that they have not been held worthy being not divine to be kept in that religious custody and purity as the true Canonicall ones whereby there is such variety of Copies so many defects so many superfluities and obscurities in them there being no sure nor certaine Originall that it is oftentimes very hard to gatherany cleare or certaine meaning out of them or to make a texture or well composed Body of