blinde affection contrary to Gods Covenant they have been discom 〈…〉 d and could not releeve thee V. 21. From thy even from thy first beginning V. 22. The winde that is to say thy Kings and Printes together with all their power counsels and enterprises shall be dispersed and brought to nothing Lovers namely the Egyptians thy confederates or the false Prophets and Priests to whom the people were joyned in love and affection against God and his Prophets V. 23. Inhabitant thou livest in greatnesse height and security as if thou stoodest upon the top of Lebanon see upon vers 6. How gracious he mocketh the Jews who in their prosperity were like to a pleasant and dainty woman but they should quickly lose that flower being brought into extream distresse like a woman that travelleth V. 24. Câ—niah it is the same as Ichoiakim 2 Kin. 24. 6. and Ieconiah 1 Chron. 3. 16. The signet that is to say though he had been heretofore neere and dear unto me as a signet is very carefully carried and kept see Cant. 8. 6. Hag. 2. 23. Pluck thee I would forsake thee and put thee away see 2 Kings 24. 14 15. V. 28. This man whence comes it that he is so despised like some old idol that falls in pieces or like some foul broken vessel that is of no value Ier. 48. 38. Hos. 8. 8. is it not for his sins CHAP. XXIII Vers. 1. PAstors that is to say Governours as well Politick as Ecclesiasticall namely Kings Magistrates and Priests V. 3. Gather this in part and by figure may be referâ—ed to the return from the captivity of Babylon but the perfect spirituall accomplishment is in the gathering together of all the Elect into the Christian Church by Christ the supream Pastor who hath to that purpose imployed the Apostles Evangelists Prophets c. Eph. 4. 11. see Ioâ— 10. 16. V. 5. Unto David namely according to the flesh and in his stead Branch a title which is often given to Christ in the Prophets as well in regard of David whose right branch he was as also in regard of the Church of whose life and subsistence he is the root V. 6. Iudah that is to say the true Israel according to the Spirit which comprehends all the Elect and beleevers Name namely Christ who shall bee acknowledged to bee the true everlasting God who in the humane nature which he hath taken upon him shall fulfill all manner of righteousnesse for his Church and by vertue of his own righteousnesse shall obtain of God justification and absolution of sins for all beleevers V. 7. Therefore that is to say This glorious and admirable everlasting salvation figured by the deliverance out of Babylon will dim the lustre and almost blot out the memory of all ancient temporall deliverances V. 9. Mine heart that is to say I Ieremiah am grieved to the very heart to see this poore people made even incorrigible and their evils past cure by the seducement of false Prophets A drunken that is to say troubled partly with wrath to see Gods Word so contemned and gainsaid and partly with fear by reason of Gods threatnings V. 10. Of swearing namely false oaths or perjuries c. Or Gods curse for their execrable sins Their course they run to evil and study to their uttermost power for to doe it Ier. 2. 24 25. and 8. 6. V. 12. Their way that is to say all their actions and whatsoever they undertake wanting the light and guide of good advice shall bee occasions to make them fall into utter ruine which there shall bee no way to deliver them from Psal. 35. 6. V. 14. The hands flattering them in their sins and deceiving them with their prophecies and making themselves examples and heads of rebellion against my true Prophets V. 18. For these may be Gods word in this sense they are false prophets for none of them have had any prophetick revelation from me vers 22. Others will have them to be the false Prophets words for to encourage the affrighted people against Ieremiahs threatnings as if he and such as he was could not certainly know nor declare things to come and therefore that they ought to feed themselves with good hopes V. 20. In the that is to say when it is come to passe you shall conceive the truth firmnesse and weight of my threatnings which are now despised by you as vain terrors because the execution of them is put off for a while V. 23. Aâ—â— thinke yee that the far distance of places can hinder my knowledge or my strength V. 25. Dreamed that is to say I have a prophetick revelation in a dream V. 26. Is it in the heart of the that is to say I do appeal to their owne consciences if they doe not know that they do falsly alleadge Gods revelations Or have they concluded in their hearts to make a continuall trade of false prophecying V. 27. Forget that is to say to lose all knowledge and right understanding of my truth and all respect due to me V. 28. The chaffe why should mens lies and inventions which are things of no value be mixed with the true food of the soul which is my Word V. 29. Is not that is to say the true marke and triall of my word is that through the power of my Spirit which accompanieth it it purifieth the Consciences of beleevers and doth lively animate them and inflame them with holy zeale and love and doth also on the other side tame and terrifie obdurate Consciences whereby it is an easie matter to discerne true Prophets which produce these good and divine effects from false ones which doe nothing at all but are barren and unprofitable V. 30. Steal that do fraudulently take upon them to preach my Word which doth not belong unto them but to the true Prophets whom I have called and from whom they take away all authoritie and credit Or which borrowing some termes and parcels of true Prophecies doe cover and paint out their false ones therewith V. 31. That take their tongues and say that doe undertake of their own heads to speak in my name Others that doe frame their tongues and doe artificially counterfeit the Prophets V. 33. People a sharpe reprehension of the peoples prophane malignity who in scoffe or despight did reprove the Prophets telling them that they had nothing in their mouthes but the Lords burdens namely his threatnings and curses Isa. 13. 1. as if they should say Have you yet any more mournfull prophesies for us after so many as you have already related to us Will you never speak any thing else to us Say unto them a word of indignation and refusall V. 35. Thus shall that is to say enquire of Gods Word with reverence and purenesse of heart V. 36. Word the prophane scorning and sleighting of my Prophets shall be the cause of their being accursed and of their ruine which shall as surely befall them as if it had beene foretold them by
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
and heard his doctrine see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11. V. 15. Shall confesse with his mouth beleeving it verily in his heart Romans 10. 9. That Iesus under this head of Christian faith which was contrary to the heresics of those dayes are comprehended all the rest which are inseparable in their own nature for if he be the Son of God all his Doctrine is everlasting truth V. 16. And we namely we Apostles have not onely been enlightned in the foresaid knowledge but likewise have by faith received a lively feeling of Gods grace towards us which is firme and perpetuall through the gift of love created in us and therefore we exhort all beleevers to faith and love vers 6 7. V. 17. Made perfect it is to come to its height of perfection seeing we receive not onely the effects but also a lively impression and likenesse of it That we may that is to say which is a most certaine and sensible proofe unto us of Gods grace and of the liuely application of it whereby our consciences are emboldned against the terrors of the judgement to come Matth. 25. 35. As he is namely in holinesse and righteousnesse love c. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4. V. 18. No feare namely no terrible feare of an unavoydable evill which causeth trouble of the mind and weakning of the strength Perfect love namely true lively and sincere love which hath all its essentiall parts towards God and men 1 Joh 3. 18 19. Casteth out that is to say it is towards God not for feare of his terrible Majesty and judgement but through a sweet humble and reverend apprehension of his grace and goodnesse by which he hath made and declared himselfe most loving to the soule whereby is ingendered hope and confidence As likewise love towards ones neighbour doth confirme the heart in the certainty of Gods love it being the worke of the Holy Ghost and the holy Ghost the Seale of Grace see 2 Tim. 1. 7. Hath torment and love contrariwise is nothing but joy comfort and mildnesse V 19. Because he because he by his love hath not onely bound and induced us to love him for love bringeth forth love but hath also given us the power and facultie to doe it enlighten our minds in the lively knowledge of him and moving our hearts to love him V. 20. He is a lyer because these two commandements are inseparable Matth. 22. 38 39. and the brother is the Sonne of God bearing the Fathers Image 1 Pet. 5. 1. and the true love of God consists in obeying him John 14. 21. 1 John 5. 3. Whâ—râ— he hath he hath a relation to that love springeth from the sight and knowledge The meaning is if man by the sences which doe apprehend the communion and similitude of nature and any thing that is good and comely in another man is not moved to love him it is impossible that he should be moved to love God who is invisible and incomprehensible seeing he hath no naturall love and so long as he is such he is not capable of supernaturall love which the Holy Ghost inserts in the other as in his owne subject and vessell and by it sanctifies and sublimes it see 1 Tim. 5. 8. CHAP. V. Vers. 1. BEleeveth with a true and firme assent and with a lively application to himselfe That Jesus under this is comprehended the whole substance of Christian Religion Every one that whosoever truely loves the father loves the children likewise for love of the father whose they are and who is by them and in them represented V. 2. That we love namely that the love of our neighbour is true and holy in us and that it is regulated as it ought to be When we namely when our conscience witnesseth unto us that we love God above all things and then our neighbours under him in him and for the love of him V. 3. Are not because that the Holy Ghost gives beleevers the power and will to execute them and to overcome all oppositions of the flesh Rom 8. 2 4. Phil. 2. 12 13. V. 4. The World namely all the temptations assaults and deceipts of the divell working in the world by his instruments The victory namely the onely meanes by which we have already obtained the beginning and chiefe part of the victory against the divell and his kingdome and by which also we are assured to overcome the residue Our faith by which we apprehend and apply unto our selves the victory of Christ our head Iohn 16. 33. 1 Cor. 15. 57. Rev. 12. 11. and by which also he works in us and beats down the divell under our feet Rom. 16. 20. 1 Pet. 5. 9. V. 6. That came who being true glorious God in Heaven hath taken upon him humane nature on earth to bring these two benefits to men namely satisfaction for sinne by his death to disannull the guilt and curse of it which is meant by the name of blood And next of purification from the inward corruption by the spirit of sanctification which is meant by water Not by water that is to say it was convenient that before he sanctified man in himselfe he should justifie him before God for God doth not give his Spirit of grace but onely to those whom he hath received into grace by meanes of the satisfaction and reconciliation made by Christ. That beareth outwardly by the word and inwardly in the heart of every beleever Because the the Holy Ghost alone doth this because that he onely is able and sufficient to doe it being he is the Spirit of truth and witnesse by sight and who is of a most intimate communion in Gods secrets Iohn 14 17. 1â— 26. 16. 13. 1 Cor. 〈◊〉 10 11. V. 7. That beare witnesse of the same truth by glorious effects proper to each of the three persons of the holy Trinity See Iohn 5. 32. 8. 18. Are one namely in essence and most perfect union of operation especially in regard of this witnessing V. 8. And there are three there are likewise three things which confirme this truth in the heart of be leevers in this world spoken of vers 6. namely the presence and effects of the Holy Ghost in them in life strength and light c. Secondly the lively feeling of the continuall forgivenesse of their sins see Heb. 11. 24. Thirdly the worke of their sanctification which continueth and goeth forward in them which benefits being all divine not brought forth by any humane art or industry doe testifie that all proceeds from Christs benefit and vertue Unlesse the Apostle would applie these three witnessings to the three persons of the Trinity The water that is to say the grace to the Father the blood that is to say the redemption to the Sonne the Spirit that is to say the light and spirituall vertue to the Holy Ghost In one namely to prove the
that is due to Gods Majesty and how all rash curiosity ought to be avoyded See Exo. 19. 12. 21. Put off A figure of the cleansing from the filth of sinne required of everyone that drawes neare to God Heb. 10. 22. sinne wherewith the faithfull man is yet spotted through the contagion of the world being compared to the dirt upon ones feet or shoes Joh. 13. 10. Wherefore the Jewes though without any expresse commandement did not come into the Temple but bare-foot and washed Holy ground Through my presence and so long as I shall appeare in it not for any inherent or perpetuall quality V. 6. Hee was afraid See upon the sixetenth Chapter of Genesis and the thirteenth verse and the sixth Chapter of Isaiah and the second Verse V. 7. I know The Italian hath it have taken notice as Exo. 2 25. V. 8. I am come downe See Gen. 11. 7. 18. 21. Unto the place and into their habitation V. 11. Who am I What meanes have I to doe this being in that misery and exiled as I now find my selfe Moses knew when hee was in Egypt that hee was ordained thereunto See Exodus chapter the second verse the twelfth But it seemeth that hee then beleeved hee should free the people through the favour and power which he had in Egypt and having lâ—st that he might now think that he was loosed from his bond Seeing hee wanted meanes to accomplish it V. 12. Shall be a token unto thee As in this place I tell thee thy calling so hereafter in the same place I will give thee an expresse remembrance and assurance of it for thou shalt here receive my Law concerning my service and here thou shalt aâ—so begin to exercise thy calling So in Scripture oftentimes signes are taken from future things when God will assure the continuance of the thing promised which is not yet to come in long time See the first booke of Samuel the second Chapter and the foure and thirtieth Verse And the second book of Kings the nineteenth Chapter and the nine and twentieth Verse And the seventh Chapter of Isaiah and the fourteenth Verse And the second Chapter of John the eighteenth and nineteenth verses V. 13. What is Not that the people was altogether ignorant of the true God or of the sacred names under which hee had revealed himselfe to the ancient Fathers but because Gods common names had beene transferred to the Creatures and given to Idolls and also because the Nations weâ—e divided into severall Religions and superstitious and had particular names for their owne proper Deities Moses therefore desireth God to reveale some particular and incommunicable name unto him by which the people may distinguish him from the false Gods of Egypt and they themselves may be distinguished in their religion from all prophane nations V. 14. I am I am the onely true God truely subsisting and not onely through the opinion of men as Idolls are that have an everlasting being unchangeable subsisting of it selfe not depending from others infinite most simple the author of all things Not borrowed changeable finite dependent and compounded as all other creatures are Of this mine essence will I give thee the highest expressest and most generall name he that is which hath remained in uâ—e amongst the Hebrewes and was then first revealed by God Exodus chapt 6. vers 3. V. 15. The Lord God In the Hebrew the Text there 's the same aforesayd name framed in the third person He that is in stead of the first I am what I am which following the reverent custom of the ancient Jewes and the Apostles themselves wee interpret with the word Lord. Memoriall whereas Idolaters doe faine divers representations and remembrances this my glorious and speciall name shal serve to put you in mind at all times who is your God See Isa. 57. 8. Hos. 12. 9. V. 16. The Elders The heads of the people who either by reason of their age or being the first borne or through election had the government of it and it is likely they were seventy in number according to the seventy soules which came into Egypt See Exod. 24. 9. Numbers 11. 16. Visited See Gen. 50. 24. V. 18. Hath met us Hath appeared unto us unrequested Thus will God have his grace acknowledged which pveventeth all humane motion and endeavour and also that through his authority they might be blamelesse before Pharaoh Let us goe God would indeed quite deliver his people and doth not command this dissimulation but will have Pharaoh's malice tyranny discovered throgh this so just request thereby to draw Gods judgements upon him because that when the inferiour power differeth from the supreame man is freed from the inferiour and is bound to follow the supream one V. 19. By a mighty See Ex. 6. 1. and 13. 3. and Ps. 136. 12. V. 21 Favour That they shall freely lend them whatsoever they shall desire See Gen. 39. 21. Palme 106. 46. Prov. 16. 7. Dan. 1. 9. V. 22. Shall borrow According to the Egyptians intent Ex. 12. 36. Though Gods command be absolute to borrow without saying to what purpose Now howsoever it be the Egyptians presently after this moved warre against the Israelites and did unjustly assault them So that by right their spoyles belonged to the victors who were assaulted which was brought to passe by Gods secret providence to recompence his people for the slavery which they had endured in Egypt See Gen. 31. 9. CHAP. IV. VERS 3. IT became So God would confirme to Moses and others the truth of his word which was to be apprehended through faith in spirit by the omnipotency of his working which might be perceived by sence both powers being inseparable in God Now the end of this particular transmutation of the rod into a serpent seemeth to be to shew that Moses should be healthfull to the Israelites to guide and governe them which was signified by the rod And that he should bee deadly to the Egyptians which was agreeable to the serpent V. 6 Put now It seemeth that this second signe hath the same sence as the other his hand being sound and powerfull for the children of Israel but a sore one against the Aegyptians V. 8 Thy voice To the voice of thy first signe the Hebrew hath it V. 10 Nor since It seemeth he hath a regard to that first calling Exo. 2. 11 12. Acts 7. 25. since which time were fourty yeares being expired and his impediment of speech not being amended by any miraculous help from God he thought and argued from thence that God would have eased him of that commission which was incompatible with that defect Slow of speech Faltering stuttering stammering in speech V. 13 Send I pray Through this mine inabilitie I am perswaded to believe that thou hast not indeed chosen me for this great work but that thou usest these speech 〈…〉 to me to prove me or for some other hidden 〈◊〉 give him then the charge thereof whom thou
have not only sinned but am also wicked of nature see Iob 14. 4. Iohn 3. 6. Rom. 5. 12. Ephes. 2. 3. Conceive the Hebrew warme me a tetme taken from birds that hatch their egges V. 6. Thou desirest the Italian it hath pleased thee to teach me that is to say to regenerate me with thy Spirit creating a new spirituall light in mine underderstanding and wisdome in mine heart see Isa. 54. 13. Ier. 31. 34. Ioh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it thou delightest in truth in the inward parts and hast taught mee wisdome inwardly that is to say thou hast made mee by thy Spirit such as thou requirest man to bee in sincerity and uprightnesse but alas I have not employed this talent in resisting of temptation but have spoiled this good work of grace even as that of nature was already corrupted in mee Yet those small reliques which remaine in me doe yet revive some hope of pardon and restorement in me In the hidden the Italian in the inward Hebrew in the secret see Rom. 2. 29. 1 Pet. 3. 4. V. 7. With hysop working in me that effect which is figured by hysop in ceremoniall purifications Lev. 14. 4. 49. 51. 52. Num. 19. 18. Heb. 9. 19. which is that God doth not onely cleanse the filthinesse of sinne but doth also cure the malady doth onely take away the stink of it but conferreth also upon man the sweet savour of his sonnes justice by in puting it unto him V. 8. Make me as thou hast humbled and bruised me by Nathans message so let me either by thy Spirit inwardly or by some minister outwardly receave the sweet ambassage of peace and reconciliation to comfort me after so much terror see Job 33. 24. V. 10. Right spirit or a constant spirit and well settled in a resolution to serve and obey thee or to doe well V. 12. Thy free Spirit the Italian thy voluntary Spirit or free that is to say the Spirit of grace which is the author of true spirituall liberty in the faithfull Rom. 8. 2. And freeth them from sin and death and causeth them to serve him willingly Others translate it the principall or reall spirit which is ruler and governour of the soule and all the thoughts and motions of it as the soule is of the body see Iob 30. 15. V. 14. From blood guiltinesse namely from Vriahs murther or generally the capitall punishment which I have deserved Thy righteousnesse not that of the law which condemneth irre-missibly but that of the Gospel which observes the promises of grace and according to them doth grant pardon Rom. 3. 26. V. 15. Open thou that is to say give me cause and together with that a will and holy motion to give thee thanks for thy forgivenesse V. 16. For thou the meaning is the corporall sacrifices are not of any value in respect of the Elects true spirituall sacrifices yea the first without these are abominable Now there are two sorts of these spirituall sacrifices the one for to obtaine grace such as your acts of repentance and contrition were the other after that wee have obtained it such as the sacrifices of thanksgiving were I doe now present the first unto thee give mee occasion hereafter to yeeld thee the second see Psal. 50. 14. 23. V. 17. Broken Spirit that is to say extreamly afflicted and humbled with griefe for sinne yet without dispaire but offering up such a heart unto God by a faithfull calling upon him in his sonnes name see Isa. 57. 15. 61. 1. 66. 2. 18. Build maintaine strengthen and defend thy Church It seemes that he hath a regard to that that Princes sinnes doe take away Gods safe-guard from the people Exod. 32. 25. and they oft-times are punished for them 2 Sam. 24. 17. V. 19. Then namely when thou hast purged my sinne by which the whole body of the people is defiled through me who am their head thou shalt look upon us in favour to accept of our service Of righteousnesse done rightly according to thine appointment Psalme 4. 5. Burnt offerings see Levit. 6. 22. 23. PSAL. LII VER 1. WHy boastest thou why dost thou triumph in thy wickednesse and cruelty which thou findest to be favoured and recompenced by Saul O mighty man see 1 Sam. 21. 7. the goodnesse Gods grace towards his elect is not changed or annihilated through thy persecutions and cruelties but it will arise against thee in their behalfe V. 5. Of the living see Psal. 27. 13. V. 6. And feare namely they shall reverence God for his judgements V. 9. On thy name that is to say on thy selfe revealed as by a proper name to thy Church or upon thy grace and savour Before thy Saints the Italian and it is good c. that is to say thy Saints doe alwayes look after it by faith and calling upon it and it is also continually nigh unto them in all their necessities and whensoever they pray or call upon it Psal. 16. 8. PSAL. LIII THE title Mahalah it is thought to bee the name of a musicall instrument see the same subject as that of this Psalme Psal. 14. V. 5. Where no feare the Italian where no cause of feare without any apparant cause of feare by panick terrours sent by the Lord and by a certaine secret remorse and trouble of conscience see Lev. 26. 17. 36. or when they shall be in carnall peace and security 1 Thes. 5. 3. Put them to shame for God condemneth their present enterprises and reproves their persons hee hath given thee power to overcome and beat them back shamefully PSAL. LIV. THE title Neginoth see Psalme 4. in the Title V. 1. By thy name that is to say by thy selfe shewing by thy power that thou art indeed such as thou art termed to be V. 3. Strangers he calleth Saul and his followers so and the Ziphims because they proceeded agaâ—nst him like barbarous people without any humanity see Psal. 144 7. My soule that is to say they seek to take away my life V. 4. With them namely as their head and conductor whose power supplyeth their little number and their weaknesse V. 5. In thy truth pronouncing a just judgement against them or according to thy truth that is to say thy true promises made to thine elect V. 7. Delivered me I assure my selfe by saith that he will doe it therefore I hold it as done Others when he hath delivered me PSAL. LV. VER 2. MAke a noise wiâ—h laments fervent prayer and groanes V. 3 Of the vo ce the Italian of the cry it seemes that he would describe the warre like cries which they make at onsets They cast a terme taken from siedges where they use to roule down dart and throw down anything as they can upon the besiedgers for to endammage them V. 8. Windy storme namely the fury and violence of mine enemies V. 9. Divide their dis-unite them and dissipate their councels hee seemeth to have a
be thy lawfull wives which are called after their husbands name Take away for it was a disâ—onourable thing especially in those dayes for a young woman to be unmarried Psal. 78. 63. 1. Cor. 7. 36. V. 2. In that day after God shall have executed his foresaid judgements upon the Jews The branch the Italian the bud the promised Messias so called Jer. 23. 5. and 33. 15. Zach. 3. 8. and 6. 1â— because that in him is the beginning spring life and subsistency of the Church and was then contained within Gods promises as a bud hidden in the ground untill such time as it grew forth The meaning is Christ shall restore the remainder of his spirituall Israel to glory and honour by his salvation and grace The fruit namely the body of the Church which is as the plant that groweth out of that bud meaning that the small remainder of that corporall Israel shall be magnified by the Spir 〈…〉 ll â—tate to which it shall be transported by Christ under the Gospell Others doâ— apply this name also to Christ as if he were called the Lords bud in respect of his Godhead and fruit of the earth in respect of his humanitie see Isai. 11. 1. and 53. 2. V. 3. That he that is that is to say all the members of the mysticall Church shall be sanctified by Christs Spirit see Isa. 35. 8. 1 Cor. 1. 2. Every one that is to say all Gods Elect shall be called regenerated and incorporated into the spirituall Jerusalem Psal. 87. 5 6. Gal. 4. 26. Heb. 12. 22. Written a phrase taken from Registers and muster-Rolls Exod. 32. 32. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Revel 20. 12. that is to say those who by Gods will and his immutable decree are chosen and predestinated to eternall life wherein Gods will stands in stead of writing and his minde in stead of a book V. 4. When after hee shall have purged his Church by the foresaid judgements Of the daughters that is to say of the members of the Church in this world The blood that is to say the abominable uncleannesse as Psal. 51. 14. for in the Law the touch of mans blood that was spilt did defile By the Spirit namely by divine power of separating good from evill which is an act of judgement and to exterminating of evill which is proper to the fire see Matth. 3. 12. V. 5. Will creare a description of Gods protection of his Church by a similitude taken from the cloudy and fi 〈…〉 pillar in the desert Exod. 13. 21. A defence the Italian a covering as formerly in the wildernesse God having filled the inside of the Tabernacle with signes of his glorie covered the outside of it with a thicke cloud Exod. 40. 34. Numb 9. 15. so will he repaire his Church which is his glorious habitation by his grace and Spirit V. 6. A tabernacle the Italian a tens he hath reference to the outward tent which covered the whole body of the holy tabernacle Exod. 26. 7. to signifie the same protection that hath been spoken of before CHAP. V. Vers. 1. WIll I sing that is taken from the songs of mirth which were used in the vineyards in the time of vintage Isa. 16. 10. and 27. 2. the meaning is Even as friends do use to rejoyce with one another if they have had an abundant vintage so it is fitting for me Isaiah who am a servant and as it were a friend of the bridegrooms to sing a mournfull song by reason of the ingratitude of Gods vineyard and the losse of his labours and hopes Unlesse they be God the Pathers words to his beloved Sonne who is the Lord of and Heire to the Vineyard which is his Church A vineyard an ordinary expression signifying the Church by reason of the excellency of the Vineyard above other fields of her lowly and feeble condition in respect of fruit-trees of the continuall neede shee hath of being watched and dressed of the great value of her fruit and of the little worth of her stemme if it beat no fruit and other such like considerations V. 2. Wilde grapes a figure of hypocrisie which makes shew of piety in the outward service without any inward vertue goodnesse or truth of the Spirit V. 7. Oppression the Italian Leprosie that is to say malignant inveterate habituall generall and incurable times which are the properties of a Leprosie And the Prophet made choice of this word in the Hebrew to make an opposite word to Judgement or righteousnesse A cry namely of tumult or violence or of complaining by reason of the oppression of others wherein there iâ— such an allusion as the former V. 9. In mine eare namely by secret inspiration V. 10. One bath a small measure of liquid things which was as understanding men say a perfect square of half a cubit every way An Ephah a measure of drie things of the same quantitie the bath was being the tenth part of an Omer Ezek. 45. 11. the meaning is the earth shall yeeld but the tenth part of what was sown the seasons shall be so unâ—â—uitfull V. 12. The work namely his judgements and the preparations and wayes made to them V. 14. Hell the Italian the grave a poeticall description of a great mortalitie That rejoyceth namely that drown all their seares and cares in carnall pleasures vers 11. 12. V. 16. Sanctified that is to say religiously acknowledged approved of and worshipped as an enemie to sinne and an upright Judge because of his most just judgements V. 17. The lambs in the midst of this generall desolation God shall preserve some small number of his Elect who by reason of their mildenesse and humilitie are likened to Lambs for whom he shall provide necessary sustenance Strangers the Italian pilgrims that is to say that poore remainder which lieth scattered and wandring up and down shall be fed by the Lord in the midst of the ruines of the countrey where the rich and mighty lived heretofore in all manner of ease and plenty V. 18. That draw that is to say That doe through their impenitency draw the punishment justly due for their sinnes upon them being still enticed by vain hopes false delights and foolish presumption Iniquity or the punishment of it V. 19. Let him make speed words of prophane contempt and insensible security The counsell namely the judgements by him determined and pronounced against us V. 20. That call the Italian That say concerning evill it is good either through unjust judgement or through flattery or by way of calumnie or meerly out of delight in telling of lies V. 24. Their root a proverbiall kinde of speech as Job 18. 16. and 29. 19. Amos 2. 9. that is to say Their counsels and manner of government which are as it were the root being vicious and wicked cannot bring forth any good effects which are as the increase and fruits thereof Or they shall be deprived of the grace of God in all things they
divine authority And so hath been made and scaled up the number of sacred books whereof the first part goeth under the generall name of the Old Testamcnt or of the Law and the Prophets and this second under the name of New Testament or of Gospell A Greek word which signifieth good and happie tydings used to signifie the relation or aâ—â—untiation of the Sonne of Gods comming in the flesh and of his accomplishing all that had been commanded figured foretold and promised by the Law and by the Prophets And whereunto were alwayes lified up the hopes extended the desires and suspended the expectations of all belecvers Now though all these bookes containe one and the same substance yet are they in forme and particular subject divided into Historicall Doctrinall and Prophetical And the name of Gospell hath been especially appropriated to the first foure historicall written by two Apostles S. Matthew and S Iohn and two Disciples or Evangelists S. Marke and S. Luke authorized all by their drvine vocation accompanied with the true and infallible assistance and conduct of the holy Ghost who hath also from time to time imprinted the certaintie and perswasion thereof in the heart of eâ—ch beâ—eever and in the whole Church which by vertue of this seale hath â—estified published desended and expounded this truth to induce men to the obedience of this faith Now in these soure Evangelists there are some parts which are common wherein they all agree and some that are particular to each one of them Divine wisdome having in this kind tempered this body that in the essentiall parts wherein they all agree the churches faith might be sounded and streng hâ—ed by a relation which was every way agreeing and that by some diverse and singular narrations their studie and meditation might be stirred up and by the suppâ—eâ—ents and amplifications of the one more then of the other the historie might be compleat and the doctrine better made up in all its parts And finally because it might appeare that they had all withoâ—t any fraâ—d or collusion faithfully related that which had to each one been severally inspired The substance wheâ—eof is that the everlasting Sonne of God in his appointed and fore old time tooke humane flesh from the sâ—cred uâ—gin by the miraculous operation of the holy Ghost by whom also his said humane nature was peâ—fcetâ—y sanctified even from his first conception and accumulated with all manner of graces be being â—he sacâ—cd Priest the â—mmaculate Offering the acceptable Mediator and the most righteous head of his Church to redeeme it from death obtaine Gods grace and peace for it and right to everlasting life And â—hat having spent many yeers in a private life â—e was by God his father when he was baptized by Iohn the Baptist his sorerunner installed in the publike exercâ—sc of his of â—ice of Messias of which he persorned the parts of Prophet and Priest upon earth and then he wâ—nt up 〈◊〉 heaven to take possession of the third namely his everlasting Kingdome Now the bistory of the Gospell insists more particularly upon discribing his coâ—â— ersation in the world comprchended in these three parts of Actiâ—ns Doctrine and Sussâ—â—anâ—â—s As for his Actions â—e sets d wne of all so is Naturall Civill Ecclesiasticall Spirituall Miraculous and Divine ones In the one he hath shewed the truth of his humane nature in other his exceeding charitie and mildnesse in other his voluntary obediâ—nce and humility in other his holinesse righteousnesse and most perfect innocency in other his d'vine and infinite power And as by the one he hath not onely given all true beleevers a most perfect paterne for them to imitate but hath principally satisfied the justice of the law and hath as a surety obtained right to eternall life for them so by the other he hath given them most certaine prooses of his powers sufficiency to save and deliver them As for his Doctrine he imployed it first in re-establishing of the true sense of the law which had beene falsified by the Iewish Doctors maniâ—old traditions and superstitions and next inshewing that he alone could fulfill what the Law of God commanded and promised man for his salvation and that he communicated this benefit to all those which were his by faith in justification of life and by his Spirit of regeneration in sanctâ—fication and new obedience Whereof he hath also appâ—in ed new signes and sacred seales in the two holy Sacraments of the Christian Church Baptisme and the holy Supper And consequently to give his beleevers all manner of divine and spirituall instructions for the guide of their beleefe and life which hath beene the seed of Evangelicall doctrine afterwards sowne abroad and manured by his Apostles As for his sufferings the history seâ—s downe how that his life hath beene nothing but a perpetuall course of miseries and infirmities assaults and temptations of the Devill contempt persecutions injuries and reproaches of the world and especially of the wicked Iewish nation and their corrupt Governours even unto the very death of the Crosse by which he having accomplished the chiefe act of his Priesthood fulfilled Gods dâ—cree obtained eternall redemption destroyed the kingdome of Sinne the Dovâ—ll and Death and annihilated all ancient shadowes and ceremonies God hath raised him from the dead and hath most soveraignely exalted him by his ascent into heaven to take possession of his kingdome of which going out of this world he committed the ministery to his Apostles and all their true successors to gather his elect together out of all Nations distribute his grace and gooeâ—â—â— his Church by the preaching of his Gospell accompanied with the porpetuall power of his spirit which he hath certainly promised them CHAP. I. VER 1. THe book A register or muster roll of Christ his lineall descent according to the flesh Luke 3. 23. V. 5. Of Rachab It is uncertaine whether it be meant of that Rachab Ios. 21. V. 8. Joram three successive Kings are left out here Achazia Joas and Amazia 2 King 8. 29. and 11. 2. and 12. 21. and 14. 21. whereof the reason is unknowne as also of many other particularities in these generalogies V. 11. Jechonias the Greeks have confused both these names of Jehoiakim the son of Josias and of Iehoiâ—kiâ— the son of Iehoiakim into one name of Iechoniah and therefore here must be understood the son of Iosias and in v 12. the grandchild who was also properly called Iechonia 1. Chro. 3. 16. about the that is to say under whom at divers times the people were carried away captive to Babylon 2 King 24. 15. V. 12. After they after they were led into captivity begaâ— by Ier. 22. 30. Luke 3. 27. it appears that Salathiel was not the Sonne of Iechonâ—a in whom the line of David by Solomon failed but onely the next successor in the governement of the people Ezra 1. 8. and 5. 14. and 6. 7. See the like examples 1 Cro. 3. 16. 17. See upon
these lewish Exorcists mentioned also in other histories did operate by any gift of God and calling upon his name or by some unlawfull art Christ also doth not approve of them nor reprove theÌ„ but is content with confuting his adversaries by the example of these V. 28. But if I if you do plainly perceave that I dispossesse the Devill of the tyrannie which he hath usurped over soules and bodies Acknowledge that I am that great and onely King of the Church who onely have power to subdue mine enemie and take away his prey from him which otherwayes and to every other man would be impossible V. 29. Or else if the kingdome of God were not come the devill could not be overcome and consequently could not be spoiled Enter words taken out of Isay 49. 24. V. 30. He that here Christ begins another discourse The meaning is all those that are not joyned to me are mine enemies there is no mean between these two waies yet some sin through ignorance and those may be pardoned 1 Tim. 1. 13. others through hatred and malice against the light motion of the H. Ghost and in such the sin is irremissible Gathereth not he that doth not concurre with me in my work doth spoile and undoe it as far as in him lieth Or he that seekes his salvation any where but in me shall lose it everlastingly V. 31. Wherefore because that in this contrariety between you me you may fall in an extream degree which is irremissible I will give you notice of what nature this sin is that you may take heed of it Forgiven may be pardoned by true conversion in faith and repentance Against the that is to say against his action and proper operation which is to enlighten inwardly and to seale Gods truth within the heart giving it some relish there of and exciting some motion of Gods grace in it See Heb. 6. 4. 10 29. Shall not the cause whereof is Gods will who hath not appointed two regenerations or spirituall resurrections Nor hath not promised to begin again the work of his grace which was brought so farre as the gift of the Spirit when it is once destroyed by a generall apostacy and utter extinguishing of the gift V. 32. Speaketh shall out of his ignorance without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son not only against his person and his offices but chiefly against that which iâ— his proper operation namely his word which he doth outwardly reveal and teach as being the word and wisdome of God But whosoever that hath loosened the reines to the extreame wickednesse of his heart in words of blasphemy and outrage against God and his truth of which he hath had the seale and knowledge in his heart by Gods Spirit which is the extreame sinne of the devill and the damned and the very height of the wickeds malice Neither in this world that is to say never as S. Mark saith Or in this world by the effectuall application of the ministery of the Gospell and by finding the peace of conscience nor in the other by Christ his sentence at the last judgement See Acts 3. 19. 1 Thess 3. 13. U. 33. Make the that is to say put the case or grant that the tree be good or bad the fruits will be like it therefore seeing you are perverse you can neither thinke nor speak but perversely of me and of my workes V. 36. Idle word vaine and unprofitable word which serveth neither for the glory of God nor for the edifying of ones neighbour how much more then of blasphemous words V. 37. By thy this seemes to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions But the Lord doth extend it to a more generall sense namely that in Gods judgement man shall be judged by his words as the neerest and most ordinary effects and signes of what is in his heart V. 38. We would see a demand for curiosity or for a prophane cloak for their incredulity As much as to say worke some miracle as may be beyond all exception doubt or contradiction V. 39. Adulterous that is to say disloyall in Gods service Isay 57. 3. or a bastard and degenerate generation But the signe instead of the miracle which you desire I will give you an instruction by the figure of Ionah For as he after he had beene three dayes in the fishes belly went out to preach the will of God to the Ninivites so three dayes after my death I will rise againe Or by my resurrection Rom. 1. 4. I will convince all that shall contradict me and it shall be an undoubted evidence of the truth of my word V. 40. In the heart that is to say in the earth a popular kinde of speech for Christs sepulcher being hewne out of a rock was rather above then under ground V. 41. Shall condemne it that is to say their example shall serve to aggravate this peoples rebellion See Ier. 3. 11. Ezek. 16. 51. Rom. 2 27. V. 43. When the after Christ had confuted his malignant adversaries upon the occasion of the possessed mans deliverance he instructeth the people wishing them to beware that the devill have not any occasion to returne by Gods just judgement upon any new sinne for in that case the precedent benefit will aggravate the new ingratitude And under this figure he teacheth all them who have been delivered from the devils spirituall tyranny to beware left they fall into it againe for that he being driven out of his old habitation will endeavour to come into it againe with greater fury and ruine Now this threatning set forth to terrifie all men takes effect in none but only in such whose faith is but only for a time not lively nor soundly rooted as the elects is in whom Christ dwelleth and never departeth from them Dry places receptacles of evill spirits which are driven out of heaven and are not yet shut up in the infernall cloisters See Isay 13. 21. and 34. 19. Rev. 18. 2. and wandring in this lower part of the world to tempt seduce and hurt men taking no delight nor rest but in doing evill See 1 Pet. 5. 8. V 44. Empty Of Christ and of his Spirit to whoÌ„ as to the stronger he had yeelded the place Swept figurative tearmes as much as to say made ready to receive him all vertues which are hinderances and odious to the devill being rooted out and vices established thereâ—n instead of them V. 45. Seven that is to say a great number many spirits often possessing one body See Mark 5. 9. and 16. 9. V. 46. His brethren according to some they were his neerest kinsmen But yet some ancient write 〈◊〉 have beleeved they were some of Iosephs children which he had by a former wise and so commonly held to be Iesus his brethren seeing that Ioseph was held to be his
singular gift upon men in the first creation namely the gift of reason of knowledge and of wisdome to know God and serve him V. 5. The light that is to say this first originall light being ecclipsed and almost extinguished by sin the Son of God who was the author of that light did not cease from enlightning men many wayes by workes and by the word to make himselfe known unto them but mans inward darknesse could not comprehend any thing thereby to salvation and life even as the eye which hath not his inward light seeth nothing in the outward light V. 6. There was that is to say that divine light being so extinguished the Sonne of God himselfe came into the world to light it againe by the Gospell whereof Iohn Baptist was the first Preacher V. 7. For a witnesse to give me a certaine knowledge of it and to maintaine it against all doubts and contradictions upon the certainty that one might and ought to have as well of Iohn the Baptist his person as of his vocation and calling as well by the prophecies as by the cleere divine proofes which accompanied him See Heb. 3. 5. Of the light namely of Christ the spring author of this celestiall light Iohn 8. 12 9. 5 12. 46. Might beleeve might be induced and prepared to beleeve the Gospell V. 9. That was here the discourse concerning Iohn is interrupted untill the 15 vers for to set down the differences and preheminences of Christ above him who was but a witnesse and a guide Lighteth that is to say infuseth and preserveth in men some sparkes of that first light by the gift of understanding reason and knowledge Rom. 1. 19. which Iohn could not doe V. 10 He was even from the creation he hath alwayes been present in the world in power and in perpetuall action V. 11. He came he hath even from the beginning alwayes manifested himself unto his Church which is as it were his own house but he hath often times been rejected thorow incredulity and rebellion V. 12. As many another prerogative of Christs who hath conferred upon all beleevers the effect and vertue of the spirituall adoption of which Iohn did onely administer the signe and Sacrament in his baptisme The power or dignity and excellency V. 13. Noâ— of blood they are not such by any natural generation Of the will of man neither have they made themseves such by any act disposition or motion of their owne proper humane will Of God by the power of his Spirit and the image of the heavenly Father V. 14. Waâ— not by any way changing himselfe but by assumption in unity of person See Heb. 2. 16. Made to shew the disterence between his eternall generation as he is the Son of God and of his creation and â—raming in time as he is true man See Rom. 1. 3. Gal. 4. 4 Flesh that is to say a humane creature in the state of an animall and corporall life with all its infirmities wants often intimated by the word flesh 1 Tim. 3. 16 Heb. 2. 14. and 5. 7 And dwelt he conversed in the world and there did accomplish his vocation We beheld namely we Apostles have seen many beames of his majestie and divine power in his workes and miracles and especially in his transfiguration Mat 17. 1 2. 2 Pet. 1. 16 17. Of grace this may bee understood of the gifts of the holy Ghost of which Christ was full as well in the understanding whose perfections are all comprehended under the truth as also in the heart and active part whose endowments go all under the word of grace Luke 2. 40. Or of his effects towards men working in all manner of mercy and benignity and teaching in truth Or also verifying by the accomplishment all the ancient promises of grace V. 15. Cried when Christ presented himselfe before him and he by divine inspiration knew him Applying to this particular person all that which he had alwayes spoken concerning the comming of the Messias He that though I was made manifest to the world before him Yet he is beyond comparison greater then 〈◊〉 in dighity office and power of operation being true eternall God V. 16. Have a'lwe words of the Evangelist in sequell of the fourteenth verse The meaning is he is not onely full of the said gifts in his owne person but hath been as a spring thereof to all beleevers who participate thereof by faith And grace that is to say we are received into Gods grace by the grace and love of the father towards Christ our Mediator Rom. 5. 15. Ephes. 1. 6. by which also having established him head of the Church he distributes to every one of his members a portion of his gilts V. 17. For the law Christ alone can bestow the foresaid benefits for they cannot be obtained but either by the law or by Christ Now Moses and the law doe indeed set downe what the will of God is and the righteousnesse of man but they doe not give the power of fulfilling of it for to obtaine Gods grace and do set forth the figures but they do not produce the effect but Christ hath done both the one and the other V. 18. No man no man of himselfe hath accesse nor communication of knowledge nor of grace with God but onely by his Sonne who in his person is the lively and perfect pourtraiture of the Father Iohn 14. 9. 2 Cor. 44. Colos. 1. 15. Heb. 1. 3. and by his merit and intercession makes him propitious and communicable to man Which is â—n who is intimate with him to know him perfectly And most deere unto him to be a mediator of grace and pardon V. 21. Elias who they did imagine should come in his own proper person by the passage of Mal. 4. 5. evill understood Mat. 17. 10. That Prophet soretold of by Moses Deut. 18. 16 wh 〈…〉 they beleeved to be some other besides the Messias See Iohn 6. 14. and 7. 40 41. V 24 The Phar sees this seemes to be noted to show that like great Doctors they were not satisfied when they had done theiâ— message but they did also fall a questioning with â—ohn that did use baptisme to the contempt and as it were in emulation of so many religious washings appointed and observed by them V. 25. Why by what authority dotst thou bring in this new Sacrament and what vertue can it have being administred by thee who hast not so high a calling as those great persons which are foretold in Scripture that they shall powre out the waters of grace promised by the Prophets V. 26. I baptize I am the Messias his minister who is already come in the world though he be not yet manifested and by his authority I doe that which I do and upon him depends all the spirituall vertue whereof I dâ—pence nothing but the outward signes v 33 V. 28. Bethabara it is thought to be the place mentioned Iudges 7. 24. and it should seeme that
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
apostasie great number of followers and finall destruction he sets down encouraging notwithstanding the Thessalonians against the terrour of this horrible danger by their well-established election and vocation and at the last he reproves some of them who lived disorderly and idlely commanding the Thessalonians to separate them from the communion of Christ in case they shewed themselves disobedient untill such time as they should come to true repentance CHAP. I. Vers. 4. GLorie in you As in an excellent fruit of our ministerie V. 5. Which is that is to say which persecutions for the Name of Christ are assured and certain Arguments unto you that God the just Judge will give you the reward and rest for it in his Kingdom and to your enemies on the other side eternall punishments Worthy that is to say conveniently qualified to enter into the possession thereof according to Gods order that he that must be like unto Christ in his crowne and glory must also be like him first in combats and troubles See Rom. 8. 17. 2 Tim. 2. 11. V. 7. With his mighty Angels the Italian with the Angels of his might namely his Ministers to execute his Almighty power Or. by whom he is encompassed in his glorie and Majestie V. 9. From the presence being condemned by Christ himselfe who shall then appeare in glory and soveraigne power V. 10. To be glorified to manifest the glorious effects of his promises and of his infinite power in bringing of his to his heavenly glory notwithstanding all the oppositions of their enemies to be eternally glorified and praised in them and by them Because we must suppose amongst which number I surely place you by reason of the credit which you have given to my preaching Our testimony namely our preaching whereby we have truely related and confirmed Gods truth V. 11. Of this namelie of this last signe accomplishment and reward of your heavenly calling by meanes of your perseverance V. 12. In your as in a mirrour and subject of the manifestation of his soveraigne power In him as in the cause spring and foundation of all your glory CHAP. II. Vers. 1. BY the comming as you doe assuredly looke for him and as you desire that he may appeare to your glory and that he may gather his whole Church into his Kingdome V. 2. In mind the Italian from the mind namely from your wise and setled judgement and from your quietnesse of spirit either by straying from things revealed in Gods Word or by curious enquiring after those secret times which are not revealed By Spirit namely by any doctrine or opinion raised under a false pretence of inspiration of the holy Ghost 1 Cor. 12. 10. 1 John 4. 1 2. Is at hand believers are indeed warned to watch continually as neither knowing the day nor the houre of Christs comming Matth. 24. 42. 25. 13. Rom. 13. 11 12. Jam. 5. 8. 1 Pet. 4. 7. but the Apostle doth here condemn certain determinations of approaching times by which mens minds were troubled and drawne away from their callings And the Gospel slaundereds when they were disapproved by a contrarie event V. 3. A falling away namely that great and generall revolt of the outward Church from the faith and profession of the pure truth of the Gospell Be revealed namely that untill Antichrist be risen and publiquely appeared and exercised his tyrannie and wickednesse whose sinne is in the highest degree because he is not onely a disloyall servant and open enemie but also an usurper of the Sonne of Gods Empire This Name is taken from the name which the Jewes gave to Antiochus The Sonne of namelie he that is condemned to everlasting perdition Rev. 19. â—0 see John 17. 12. V. 4. Who opposeth the Italian that adversary that great and deadly enemy of Christ and of his truth and Church Above or against This is also spoken of the resemblance between Antichrist and Antiochus Dan. 11. 36. who did not disanull all manner of religion but would onely allow of that which he himselfe had established and Antichrist was to doe the like All that is not onely above the true God but above Kings Potentates and others to whom the name of God is attributed for some resemblance see John 10. 34 35. Sitteth that is to say â—aignes and commands this circumstance is taken from what is spoken of the King of Tire Ezek 28. 2. In the Temple namelie in the middest of that assemblie which hath before been the true spirituall Temple of God namelie his Church and shall yet beare the name and the markes of it but with much corruption See 2 Cor. 6. 16. 1 Tim 3. 15. Shewing having made himselfe absolute Lord of consciences and bringing all things under his obedience and working them to his owne advantages not directing them â—o God alone in Christ by the pure preaching of his truth That he is by usurpation if not of the outward name yet at the least of Gods incommunicable qualities properties rights and preheminences V. 5. I told you by a propheticke spirit and divine revelation V. 6. Ye know by that I told you by word of mouth What Withholdeth namely what hindereth and keepes it backe at this present time untill the time which God hath prefixed According to the opinion of the most ancient Doctors of the Church we must understand it to be the Roman Empire whose subsistencie stayed the manifestation of Antichrist he being to build his tyrannie upon the ruines thereof Revel 13. 1. 11. 17. 9 10 11. and therefore the Christans in former times praied for the lasting of the Roman Empire though it was most cruell because after that they looked for a worse V. 7. For he gives a reason why he said that it was kept backe for even in those daies the Apostle saw in Spirit the first roots and foundations of the kingdome of Antichrist growing up which notwithstanding he doth not specifie peradventure he meanes the excesse of reverence given to the great City even in things belonging to Christianitie which in time would grow on to meere idolatrie and slavery See 1 John 4. 3. The mystery namely that great designe and wicked worke of usurping Christs dignities over his Church under the maske of piety and Christian Religion Rev. 13. 11. and 17. 5. 7. yet quite contrary to the Gospell which is the true mysterie of pietie 1 Tim. 3. 16 Worke it begins to frame and insinuate it selfe into the spirits and minds of men He who namely untill that the Roman Empire successively held by particular persons doe fall to decay It being evident that the degrees of the falling of the one have been the degrees of the exaltation and establishment of the other V. 8. Shall consume by the efficacie of his truth he shall overthrow the falshoods cunnings and practises thereof and shall give it a deadly and incurable wound which seemes to have a relation to what is spoken Rev. 14. 6 7 8. Shall destroy of this
endowed with sufficient wisdom to instruct and reforme others let him observe these two things first that he practise those things which he teacheth and shun that which he reprehends Secondly that he do reprehend with moderation and benignitie befitting true wisdom and not use the imperious roughnesse of Pharisaicall censurers V. 14. Glory not falsly attributing to yourselves the title of Wise and teachers of other men see Rom. 2. 17 23. V. 15. Sensuall not spiritual nor divine but onely such as may proceed from a man that is not regenerated by Gods Spirit and therefore vicious see 1 Cor. 2. 14. Jude 19. V. 17. Pure holy and clean from vice in him that possesseth it and full of benignitie towards ones neighbour Easie to be intreated not head-strong nor wilfull but pliable to other mens wilâ— and understandings in things that are lawfull and honest Without making no difference between person and person to contemne the one and esteem the other for outward respects James 2. or keeping the uprightnesse of judgement according to pietie and vertue onely and an equal love towards all men V. 18. The fruit that is to say God hath prepared and preserved for peaceable men the everlasting reward which he hath promised to good Workes the cause and grounds thereof are already established in Christ and the first seeds are already sown in their hearts with spiritual tranquillitie and comfort see Psal. 97. 11. Heb. 12. 12. CHAP. IV. Vers. 1. OF your lusts from the turbulent desires and passions for the goods and pleasures of this world which do swell and breed a tumult within you against the Spirit of God Gal. 5. 17. yea even against natural reason and against one another Members namely the internal and external parts of the bodie and the soul. V. 2. Ye aske not namely of God with humble and holy prayers of Faith V. 4. Adulterers namely spiritual ones which depart from the true love of God and of Christ the onely Bridegroom of the soul to settle your affection upon the world namely upon the pleasures concupiscences and sinnes which reigne in it see Psal. 73. 27. V. 5. The Scripture this passage as well as some others are not found in the holy Scripture it may peradventure be taken out of some ancient book of pietie though not canonical which may be was in use in those dayes The Spirit the meaning seemes to be that the devil which worketh in the children of rebellion Ephes. 2. 2. doth excite these two violent passions in men the one of unsatiable covetousnesse of worldly goods for himselfe the other of a malicious envie against others but God in such a great corruption of mankinde causeth his grace to abound in pardoning of sinnes Rom. 5. 20. but to be partakers thereof we must humble our selves before him by Repentance and calling upon him V. 6. Wherefore namely to teach men how to make themselves capable of Gods grace Resisteth that which is here spoken of proud men Solomon Prov. 3. 34. speakes it of scorners because that scorn proceedeth from contempt of others and from great pride in ones selfe V. 8. Draw nigh by conversion faith and prayer Zech. 1. 3. Will draw nigh that is to say He will make us finde that he is neer unto us with his favour and blessing V. 12. Speak not namely blame no man nor speak evill of him or curse him He that speaketh that is to say Whosoever speaks evill of his neighbour or condemneth him according to his own will and sense and not according to Gods Law takes upon him a rash superiority not onely over his neighbour but even above the very Law of God But a judge because thou doest indirectly tax it of imperfectnesse and wouldest be wiser and severer then it and so shewest that thou wilt not submit unto it V. 13. Go to now an abrupt kinde of speech which ought to be thus applied What doe ye or what think ye V. 16. But now ye that is to say Though ye be laden with so many sinnes yet you boast that ye are very holy and understanding c. V. 17. Therefore to him in conclusion know ye that knowledge without obedience doth no way free from sinne but doth rather aggravate sinne before God CHAP. V. Vers. 1. WEep he describes Gods judgement upon evill rich men as if it were already come V. 2. Your riches you have rather chosen to let those goods which you had laid up be corrupted and spoiled then to use any liberalitie therewith nor employ them in holy and righteous uses V. 3. Shall be a witnesse shall be an evident proof of your avarice for which you shall be condemned to everlasting punishment Ye have heaped whereas you thought to have laid up a great treasure of goods for the time to come you shall in effect finde that you have laid up Gods wrath against the day of judgement Rom. 2. 5. V. 4. Cryeth requires vengeance at Gods hands of you and calleth upon him for to execute it see Gen. 4. 10. and 18. 20. Exod. 3. 7. V. 5. Of slaughter the Italian of solemn feasting the Greek of sacrifice or slaughter of beasts for in solemn sacrifices of thanksgiving they used to make great feasts with the flesh of them see Prov 7. 17. and 17. 1. V. 7. Be patient seeing the last judgement is at hand when violent men shall bee punished and those that were afflicted relieved and rewarded see 2 Thess. 1. 6. He receive untill the harvest be come to maturity in its proper season and by ordinary means V. 8. Stablish your namely in constancy and perseverance V. 9. Grudge not the Italian sigh not do not you require vengeance at the hands of God that you may obtain pardon from him who hath promised forgivenesse to them which do forgive Matth. 6. 14 15. V. 11. We count them the whole Christian Church with unanimous consent doth acknowledge and celebrate them to be happy before God which is a certain feeling imprinted in our hearts by Gods Spirit to induce us to imitate them V. 12. Other oath namely no unnecessary oath being not required to swear by him that hath power to minister an oath But let your let your affirmation and negation be simple and pure alwayes grounded upon the plain truth rather then strengthned with unlawfull oaths V. 14. The elders namely the pastors and guides Over him this hath a relation to the Ceremonie which was used of holding the hands over the sicke mans head whilest they were praying Mark 16 18. With oil according to Christs own order Mark 6. 13. for a signe of the miraculous grace of healing of bodies which was in those primitive dayes Mark 16. 18. In the name by Christs authority by vertue of his order beleeving his promise and calling upon him to have him operate that by his power which is signified by the outward Ceremonie V. 15. The prayer that is to say God called upon in faith see Acts 3 16.
Sinnes for punishment and reformation whereof the Lord hath punished him with sicknesse V. 20. Shall save that is to say Shall be the instrument of another mans salvation and of grace for himself because that the Lord will reward this his charity by a more expresse and abundant feeling of his pardon towards him who peradventure is laden with many sinnes see Rom. 11. 14. 1 Corimb 9. 22. 1 Tim. 4. 6. ⧠THE FIRST EPISTLE generall of St. PETER the Apostle ARGUMENT THis Epistle containeth three principall heads the first is a large representation which the Apostle makes to the Iews which were turned Christians of the inestimable benefit of redemption and salvation which having been destinated for them from everlasting was acquired and accomplished by Christ and communicated by the Gospell and possessed by them in the hope of everlasting life and glory The second is a strong perswasion to the fruits of faith and holinesse of life as well in the generall calling of all beleevers as in the particular callings of each person and condition The third is a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith and of the Name of Christ. CHAP. I. Vers. 1. TO the namely to the Jews dispersed out of their own countrey into those Provinces and converted to the Christian faith V. 2. Elect separated from the world by Gods effectuall calling which is the execution of the eternall election The foreknowledge the Italian preordination the Greek foreknowledge that is to say A decree made by Gods knowledge and judgement Rom. 8. 29. Through sanctification sanctifying you really by his Spirit to whom it belongs to make Gods vocation firm and effectuall 2 Thess. 2. 23. Unto obedience that by faith making you obedient unto the Gospell you may be partakers of the benefit of the Lords death for the remission of your sinnes Or he declares the two ends of the beleevers vocation which are the justification in the blood of Christ and the new obedience through the sanctification of the Spirit V. 3. Unto a lively hope namely to conceive a lively still growing and operating hope of celestiall goods by meanes of the spirituall regeneration which is the true seed and pledge of eternall glory By the resurrection namely by vertue of Christs resurrection which is the fountain of regeneration Rom. 6. 5 11. Coloss. 2. 12. and likewise the foundation of our future glory 1 Cor. 15. 18 20 21. Ephes. 2. 6. V. 4. To an inheritance to gain us the right unto it and make us capeable thereof as being made the children of God Incorruptible by these titles he sheweth How that as celestiall goods are everlasting and without any impurity of sinne beleevers ought likewise to be such by the gift of the holy Ghost which causeth them to put off these two qualities namely of sinne and finally also the weak conditions of a sensuall life see 1 Cor. 15. 50. V. 5. By the power by his power which onely works effectually in this defence against all assaults and deceits of the enemies John 10. 29. and is lent man by meanes of a true and lively faith Are kept that is to say Preserved against all dangers of losing their salvation John 17. 11 12 15. Jude 1. Unto salvation namely to be made possessours of the chief end and perfect fulnesse of it V. 6. Wherein namely in the certainty of this inviolable safegard of God and in the earnest which he hath given you of the promised salvation by means of your regeneration If need be whereby the necessity of God will must impose upon you the Law of â—â—voluntary obedience Temptations that is to say Trials and exercises of afflictions Iames 1. 2. V. 7. The triall namely your faith well tried and standing to any souch Might be found before God V. 9. Receiving having even in this very world the first fruits of the fruition of salvation after which undoubtedly shall follow the fulnesse thereof V. 10. Have enquired by a fervent desire and expectation That should come the Italian that is come or that was received for you or which was to be communicated unto you V. 11. Of Christ which is that Spirit by which all the Prophets were inspired and have spoken and which proceeds from the Father and from the Son and whose gifts presence and power have at all times been dispensed by Christ head of the Church and supreme Prophet of it see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19. V. 12. That not namely that they foretold and preached the mysteries of the Gospell the full manifestation and fruition of which should not happen in their times but in ours With the holy Ghost that is to say Being inspired by it Which things that is to say Which things are so admirable and excellent that the full knowledge thereof is much desired and is wonderous amiable even to the very Angels who cannot be satisfied with the contemplation and the height thereof with extreme wonder and rejoycing V. 13. Wherefore namely seeing you are come to that holy and so much desired time see Rom. 13. 11. 2 Cor. 6. 2. Gird up being continually free from worldly cares and affections and prepared for the race and voyage of the heavenly vocation a terme taken from travellers of those dayes in which they used to gird up their long garments that they might be the more fitting and ready for travell but particularly it is taken from the Israelites when they came out of Egypt Exod. 12. 11. V. 15. Hath called you to unite you unto him which cannot be done unlesse you be holy as he is Psal. 5. 4. V. 17. Of persons namely of their outward qualities of titles shew or condition but looks onely to the reality of true holinesse and obedience Of your journeying namely this present life which is an absence from our true heavenly countrey In fear with all reverence care and heavenly humilitie V. 18. That ye were not and consequently that so great a gift requires an equall gratitude From your vain from your unfruitfull works of darknesse Ephes. 5. 11. and from all false doctrines and religions V. 19. As of a namely who is the substance and the truth of that figure of the Paschall Lamb by whose blood the Israelites were delivered V. 20. For you namely for your salvation V. 21. By him Christ manifesting the Father unto us by his word and creating faith in us by his Spirit and also he only having made him propitious unto us that we might put all our confidence in him That your he saith so because that by Christs exaltation the Father sheweth that he is pleased with us which would not be if Christ had remained dead 1 Cor. 15. 14 17. and also because that being fulfilled in the head we are certain that it shal likewise be so with the members and because that Christ ascended into Heaven he makes intercession for his beleevers to
same truth of v. 6. V. 9. If we if in humane affaires we doe believe the uniforme and well agreeing testimony of divers witnesses much more ought we to beleeve Gods witnesse in which the three persons doe concurre For this is I speake thus because the whole Trinity hath testified and doth testifie this truth with is spoken of v. 6. V. 10. In himselfe that is to say sounding and imprinted in his heart by the Holy Ghost which dwelleth in him and certifies and puts him out of doubt concerning this truth A lyer because he doth implicitely reprove him of falshood judging him not fit to be believed though he be convinced in his owne conscience that these proofes and arguments cannot proceed from any but God V. 11. This life namely the causes foundation and originall of it V. 12. Hath the Sonne that is to say doth apprehend and possesse him firmely by faith V. 13. That ye have you have a right to it a beginning and first fruit an earnest and assurance of the accomplishment of it That ye may believe that ye may persevere increase and grow strong in faith V. 14. And this is namely if we doe truely believe V. 15. If we know that is to say Gods hearing ones prayer is not in vaine but alwaies accompanied with its effect V. 16. Which is not that is to say which shall not by certaine proofes appeare to be a sinne against the Holy Ghost by which man fals into everlasting death without pardon or remission And he shall give that is to say God shall pardon him and so free him from everlasting death V. 18. That wicked one that is to say he is in a manner defended against all his assaults so that he cannot give him any deadly wounds V. 19. Whole world namely the multitude of those that are out of Christs body and Kingdome Lieth as it were in a deepe puddle Or in a dead sleepe Or under the power and command of the wicked one V. 20. That is true the Italian that is the true namely the true eternall God John 17. 3. We are that is to say all true beleevers are engrafted into Christ by faith and are borne up and live in the union of his body Eternall life that is to say the onely author and fountaine of it and also the onely meanes to obtaine it ⧠THE SECOND EPISTLE OF St. IOHN the Apostle ARGUMENT SAint John writes this Epistle to a Christian woman of great account and very vertuous in which after he hath saluted her and commended her and her childrens piety he exhorteth her to persevere in love and in the sincere truth of the Gospell bewaring of Seducers and hereticks and avoyding all manner of communication with them Vers. 1. THe Elder a common name to all degrees of Pastours in the Church The Elect namely a true and beleeving Christian Or singular for vertue and piety V. 2. For the that is to say the foundation of which love of mine is the common faith lively planted and rooted in us by Gods Spirit V. 3. In truth that is to say producing in it two proper and inseparable effects of faith and love see 1 Tim. 1. 14. 2 Tim. 1. 13. V. 4. Walking namely who doe constantly follow the pure doctrine of faith and doe lead a life befitting the profession of truth in all uprightnesse and sincerity V. 5. And now I the aime and end of this mine Epistle is that you continually joyne true and spirituall love unto faith V. 6. In it namely in truth v. 4. V. 8. That we looke not that our former workes and whatsoever we have done and suffered for the Gospel be not debarred of its reward which is onely promised to them which persevere unto the end V. 9. Transgresseth the Italian revolteth the Greeke word is transgresseth but this general terme ought in this place to be restrained to apostasie from the Christian faith Hath not hath no part in his grace and spirit is not guided by him God is not his God V. 10. Receive him not abhorre and refuse to have any conversation with him for feare of being infected by him And to shew your zeale for the faith of Christ and to reprove the wicked one hold him for an excommunicate and interdicted person V. 11. Is partaker because he doth not condemne and reprove him openly he doth in part and by a collaterall way consent unto him and therein doth confirme the sinner Eph. 5. 11. V. 13. Amen this word closeth and sealeth up not onely the salutation but also all the exhortations of this Epistle ⧠THE THIRD EPISTLE of St. JOHN the Apostle ARGUMENT THe Apostle writes to a certaine man called Gaius whom he salutes and commends his faith and charity exhorts him to persevere and recommends certaine beleevers unto him And contrariwise blames the ambition perversenesse slaunders and inhumanity of Diotrephes and commends Demetrius VER 2. PRospereth that is to say is in a prosperous spiritual state in faith piety and other gifts of the spirit V. 3. That is in thee namely of thine affection zeale faith and loyalty in the profession of heavenly truth V. 4. My children namely my spiritual children begotten by my Gospel converted to the Christian faith by my ministery 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. 10. V. 6. Whom if he meanes some beleevers of other Chuches who going to St. John had been charitably entertained by Gaius and now upon their returne he doth againe recommend them unto him Bring forward under the name of this duty is contained all other kind of reliefe and assistance in their journey After a godly sort the Italian according to God that is to say according to Gods command or according as it ought to be done amongst beleevers and children of God V. 7. For his Names sake to professe his Gospel freely and for his service Taking nothing forsaking all their goods and meanes V. 8. To the truth for the upholding and advancing of the Gospel yeelding all favour and assistance to such as are converted V. 9. Unto the Church namely to that Church whereof Gaius was a member or one of the Pastors And it is likely that Saint John had written to recommend the same brethren or some other such as these were and that his recommendation tooke no effect because of Diotrophes his malice who was one of the Pastors of it V. 10. Casteth them out he excommunicates and banisheth them out of the company of beleevers and out of their assemblies V. 12. That our that the commendations which we give are not in the vaine way of flattering but in truth of approbation V. 14. By name the Italian one by one that is to say not all in generall but every one by name THE GENERALL EPISTLE OF St. JUDE the Apostle ARGUMENT THis Epistle is a summary of the second of Saint Peter as there are many holy bookes which seeme to be taken out of divers other Writers The end of it
is to remove a scandall and danger of certaine heretickes who were ever in those daies sprung up in the Churches who falsified the true doctrine concerning Christs person and did turne Gods grace and the spirituall Evangelicall liberty into a certaine carnall liberty and dissolutenesse free from all law and subjection to politicke government making schismes and divisions in the Churches The Apostle then after he hath propounded examples of most severe judgemens of God which had formerly fallen upon Apostataes dissolute unchaste schismaticke and prophane people he shewes that these were such and bids them looke for the like judgements But comforts beleevers against that scandall and exhorts them to persevere and increase in faith and in their spirituall regeneration and to seeke by all possible and convenient meanes the salvation of those that were gone astray Vers. 1. BY God the Italian in God namely by vertue of his grace by his Word and Spirit which he hath bestowed upon them Preserved that is to say defended protected and safe-guarded out of danger of falling from the salvation which they had acquired In Jesus Christ namely to the communion of his body Or by vertue of their spiritual union with him V. 3. The common namely to me to you and to all beleevers That ye should that ye should imitate the example of all other beleevers that have been before you in maintaining and advancing the truth of the Gospel against all the assaults and endeavours of the divell and his followers and instruments Or to persevere in fighting as they had already happily begun V. 4 Of old that is to say from everlasting Ordained the Italian written or set downe by name by Gods decree likened to a Register to be given over to their naturall corruption and malice which also he hath determined to punish letting them runne to that height of impiety to falsifie his truth and to make themselves the divels instruments and to reject Gods grace smother up his Word and Spirit which should be prostered unto them The grace especially in regard of the Evangelicall and spirituall liberty which they wrest to a most false sense of licentiousnesse to all manner of vices under pretence of the easinesse in obtaining pardon Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation wherein the wicked said the essence of sinne consisted and that without it there was no sinne whatsoever a man did V. 6. Which kept not which did not persevere in the state of integrity and righteousnesse in which they were created But left that is to say were for their Rebellion driven out of Heaven Luke 10. 18. V. 7. After strange the Italian after other flesh a covered circumscription of the abominable lust against nature Rom. 1. 27. Of eternall whereof the materiall fire wherewith they were consumed was a signe V. 8. Likewise also the Italian yet these though these judgements be set before them for an example Dreams that is to say Men blinded and void of understanding through their damnable passions like a man that dreams or raves V. 9. The Archangel the sacred History makes no mention of all this Jude might know it by some divine revelation or by some ancient tradition which he hath authorized by his relation or by some book which now is not to be had and indeed there remains some tract of this in the Jewish books About the bodie which being secretly buried by the Lord Deut. 34. 6. it is like that the Devill did seek to take it up again either to satisfie his rage in abusing of it or to make it an object of idolatry for the people V. 10. They corrupt they defile themselves by excesses and abuse in those things wherein nature and even the bruit beasts shew them the Lawes and limited use of them as of eating drinking and the use of woman V. 11. They have gone they follow Cains wickednesse who was the first head of them who departed from the true Church and the pure service of God as these men did Rangreedily after the Italian Suffered themselves to be carried away that is to say they have been shaken from the firmnesse of faith and have been carried into these errours by the bait of gain and of worldly pleasures as Balaam was And perished imitating Core and his followers in his rebellion against Moses being they rise against the Apostles and true Pastors of the Church and do raise schismes and divisions and have entangled themselves in the like unavoidable perdition as those men did V. 12. Your feasts wherefore see 1 Cor. 11. 21. Feeding prophaning those sacred feasts with their glutonie without any respect to the communion of Saints for the maintaining of which these feasts were appointed and for this cause were ended and sealed up by the celebration of the holy Supper Whose fruit withereth which have neither life nor sap to bring forth any good fruit even like trees after Autumne Twice dead he hath a relation to those mens falling again into the state of sinne and death after they had begun in some sort to live by the light and grace of the Gospell Plucked up quite cut off from the spirituall union with Christ who is the true foundation of life and grace V. 13. Raging waves unsetled turbulent and proud spirits which boldly belch out their abominable opinions and doctrines Wandring starres he seemes to meane those false glancing or falling Starres which fall from Heaven because they were never fixed there and are but meteors and transitory impressions in the air V. 14. Prophesied the Scripture makes no mention of this Prophesie of Enoch threatning the wickednesse of his times with the future deluge Saint Iude may have had it by tradition confirmed by revelation of the holy Ghost as the Jews have yet at this time some reliques of it in their writings Commeth the Italian is come that is as much as to say He shall certainly come With ten thousands the Italian With his holy thousands namely of Angels V. 15. Hard speeches the Italian Cruell things see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13. V. 16. Complainers which is a signe of an ill composed impatient contentious and insatiable spirit In admiration falsly and flatteringly for to reap profit by them V. 19. Separate themselves that is to say They do willingly cut themselves off from the true and spirituall communion of the Church whereby they are deprived of life grace and Spirit see Iohn 15. 6. V. 20. Building up confirming and advancing your selves in your spirituall state of grace and regeneration like a building upon the onely foundation of faith in Christ. In the the Italian by the that is to say By his motion and inspiration V. 21. Keep your selves that is to say Persevere constantly to love God in truth or take heed you fall not away from his love Others keep one another for the love of God that
this manner printed in our language that ever came forth and contrived wholly for all those who intend both to read and practise Neither is it a small benefit accrues to the Reader in that the Authour both in his Translation and Notes hath not gone to the broken Cisternes but to the Fountaines themselves His whole recourse hath been to the Originalls the Hebrew and the Greeke and for better satisfaction sometimes to the Syriake having given a learned and punctuall signification for every word and in his Annotations made a full and faithfull interpretation of the same That the Booke shall not arise to too great a Volume and price whereby many the Notes in themselves being so large might have beene deterred from buying of it and so consequently they and their Families have been deprived of the great benefits therein contained Here is no more of the Bible printed than what is commented upon the words of the Text are printed in a different letter from the Notes and severed in manner of a Parenthesis thus that the Reader may the better know them Before every Book also here are full and pithy Arguments opening the scope thereof and also a generall Argument upon the Apocrypha and likewise one before every Book thereof no Notes indeed are by the Author written upon these latter but by this meanes he sheweth the generall received opinion of the Church throughout all ages concerning these Bookes and his owne judgement thereon which I conceive in these times will be very satisfactory to All. In the reading of these Annotations in no case sleightly passe over those places of Scripture which are here cited by the Author by way of proofe For by thus doing with Gods blessing such comfort may be reaped by a right understanding and knowledge of Scripture that thou wilt blesse God for the Author of this worke The Translator hath spent neere two yeares labour and paines in this work and hath proved himselfe an able man in the Italian tongue and faithfull in the Translation and yet with modesty confessed his disability in following the Gracefull eloquence and beauty of the Authors phrase and stile but if the Reader receive any benefit thereby and God the glory both the Author and himselfe have their ends their intentions Now stand and admire our carefull mother the Church of England and then in a just relation practise thy filiall obedience She doth not deale with her children as the Church of Rome with hers by witholding any part or parcell of sacred Scripture from any member thereof whereby ignorance too often becomes the mother of their devotion Now ours is the true mother Solomon mentions who neither stifles them in the womb nor denyes them the sincere milke of the word while the children hang upon her breasts but with the milk of the Word affords them the strong meat also together with the best helps the learned can afford by way of interpretation So that we have now no lisping Ephraimites amongst us every man may or can pronounce Schibboleth The dew of Heaven lies not onely upon Gedeons fleece upon some particular persons 't is dispersed the Kingdome over Every man may take Saint Augustines Counsell Tolle lege tolle lege take and read The Jew cannot say Lognazim Ye are barbarous Every man amongst us may be a Rabbi learned in the Lawes conversant in the Scriptures and speaking the language of Canaan Here is nothing with-held God hath revealed for the benefit of the meanest Away then with the seducing Romanists Let us be obedient to our Mother the Church of England while she bespeaks us in the Bride-grooms Language Let the dead burie the dead come thou and follow me Yet by way of Caution I cannot but insert thus much for our selves that although we enjoy a great blessing in hearing God speak to us in our owne tongue and for the better understanding of him and enjoy learned Annotations of most famous Divines to instruct the meanest capacity yet that Lay-men will not presume to be invested with Aarons Ephod although they may be endowed with Aarons knowledge that the Urim and Thummim affixed to his breast those lights and perfections whereby Divines are able to make knowne the will of God as the High Priest under the Law did by the colour of those stones should not bee assumed by every Common man without a due and a lawfull calling that Divinity may not be unravelled at the Loome the Clew of Predestination wound up in every shop and private Conventicle Let no man thus far presume unlesse called of GOD Let it bee both by an outward and inward calling For this bold intrusion is contrary to Gods command the practise pernicious the effect dangerous to the first such men should be obedient the second they should religiously avoyd the third they should with terrour fore-see otherwise they may too late repent as may evidently be perceived by the examples of Uzzah Oziah King Saul and the sonnes of Sceva Above all remember this that as Damaratus of Corinth advised a great King before he would take off the dissentions among the Grerians he would compose his owne domestique broyles for 〈◊〉 that time his Queen and his son and heire were at deadly Feud with him So likewise doe I advise every man who intends to read this booke before he adventures by these and the like helpes to beat downe Hercsies and Factions to encounter with such adversaries first to amend his owne life to settle and compose the differences and distractions at home residing in his owne conscience within himselfe In fine here are choyse Meditations more to be valued than refined gold Aureâ— mentis verba bracteata and the choysest subject the world over afforded being Jesus Christ and him crucified who is the Way the Truth and the Life The Way by whom we walke unto God the Truth by whom wee attaine unto him who is All Truth The life in whom we live for ever The Way in his exampls the truth in his promises and life in his rewards Good God grant to every Reader readinesse of will to meditate on this word wisedome to understand it grace to season this knowledge and piety to practise it that a spotlesse innocency may be this Kingdomes glory a just authority to enforce this innocency the Churches priviledge and loyalty to the same the peoples safeguard To the obstinate and refractory give a feeling heart and a tender conscience strengthen the weak one and confirme the strong informe some reforme others conforme all to thy Divine Will giving Grace and Peace through Iesus Christ our Lord and Saviour AMEN THE FIRST BOOK OF MOSES called Genesis THE ARGVMENT MOSES who was the first Divine Writer described and set down the beginnings of the world and Church in this book which therefore by the graecians was called Genesis that is birth or beginning As for that of the world though questionlesse it was revealed to Adam and â—o passed
every high Priest for himself and all the Priests in common V. 29 Of the Lord The Italian addeth whole The tenth part exactly compleat without any diminution V. 31 In every place Indifferently in any of your dwellings not in holy places onely where the Priests alone did eate the most holy things v. 10. V. 32 Shall ye pollute You shall not through negligence or malice cause my dues to be paid unto mee that the remnant of the tithes may become your prophane goods held and enjoyed with an evill conscience in which there shall be no signe or token of my grace nor power of my blessing CHAP. XIX VERS 3. THe Priest Who was the next to the high Priest and as it were his chief deputy Numb 3. 32. whence one may gather that in ensuing times also this office of preparing this water for purification was given to the second person for the high Priest could not be ceremonially polluted Lev. 21. 12. as this man was who was chief in this action of the heifer vers 7. Without the camp Which was singular in this sacrifice to shew that Christ was to die without the City Heb. 13. 11 12. V. 4 Shall take After he hath carried it into the camp in some vessell V. 5 And one shall The Priest being returned from without the campe as it appeareth by v. 7. Her bloud The remainder which hath not been used in the former sprinkling V. 6 Cedar wood See Lev. 4. 4. V. 7 Uncleane Shall be severed from common conversation especially in holy places and shall pollute by touching and comming neere any A figure of Christ to shew that he for to cleanse us hath burthened himselfe with the guilt of our pollutions in the sight of God Isa. 53. 12 2 Cor. 5. 21. V. 9 That is cleane Not defiled by any ceremoniall pollution A cleane place Not a receptacle of filth sweepings offals and other uncleane things see upon Lev. 4. 12 For a water the Italian hath it To make a water Mixing of those ashes with running water v. 17. Of separation the Italian hath it Of purification From diverse legall and deadly impurities A figure of Christs bloud which purifieth the consciences of the faithfull from dead works Heb. 9. 14. and 10. 22. A purification The Italian hath it A sacrifice This slaying and burning of the heifer is a kind of sacrifice for sinne and therefore those ceremonies ought to be observed herein as were accustomed in the like sacrifices excepting the ashes see Lev. 4. 11. 〈◊〉 V. 10 Unto the stranger that is a proselite Othershold that all strangers which dwelt among the people were comprehended herein by reason of the frequent unavoidable contaminations of the one with the other V. 12 Purisie himself With the sprinkling of that water v. 18. The third day a document for the faithfull to begin and continue purifying of themselvs whilest they are in this world for to be so in the everlasting Sabbath see 2 Cor. 5. 3. V. 13 Defileth Comming neere it rashly whilest he was yet uncleane for by the Law holy things were polluted by the touch of uncleane ones Hag. 2. 13. see upon Levit. 15. 31. and 1616. Cut off See Gen. 17. 14. His uncleannesse Having contemptuously been carelesse of the meanes of cleansing himselfe he shall not now be admitted thereunto Yea as uncleane he shall be cut off from the communion of the Church and be put to death if the thing be known or if it be unknowne to men God will punish it V. 17 Of the burnt heifer c. The Italian hath it Of that sacrifice c. See v. 9. Running water Of some spring or running streame as Lev. 14. 5. V. 21 That sprinkleth To shew that as it is in bodily uncleannesses he that maketh another cleane defileth himselfe so the Ministers of Gods grace draw much impurity upon themselves from the infection of sinners Isa. 6. 5. That toucheth Either by sprinkling of it or being sprinkled therewith Another document to teach us that the faithfull man even after he hath received the gift of forgiventsse of sins hath yet many reliques thereof remaining and that his perfect purification is fulfilled at his death see Joh. 13. 10. CHAP. XX. VERS 1. OF Zin This Zin is a part of that great desert which bordered upon Palestina on the south-side and differeth from the other Zin which is neare unto Egypt Exo. 16. 1. In the first Of the fourtieth yeare after the comming out of Egypt Num 33. 38. Deut. 2. 13 14. Kadesh This is the City of Kadesh-barnea where now the people were encamped the second time Num. 13. 26. after they had gone back againe and gone about all the desert for the space of eight and thirty yeares Deut. 2. 14. V. 2. There was no water For the water which followed them Exod. 17. 6. 1 Cor. 10. 4. sometimes was dried up as Num. 21. 5 6. or peradventure it failed quite when they came neere Canaan V. 8 The rod That with which Moses wrought the miracles in Egypt Exod. 4. 17. and 17. 5. which is more likely than to understand it of Aarons rod which was blossomed V. 10 Must we fetch you These words which are taxed Psa. 106. 32. and the smiting of the rocke twice without Gods command maketh some shew of the incredulity pointed at v. 12. But God did see at in â—â—s very depth and truth and he shewed it and punished it see Num. 27. 14. Deut. 1. 37. V. 12 Sanctifie me By a plaine and absolute obedience unto my word attributing unto me the glory of a most holy and undoubted truth and of an infinite power and so have given the people a President whereby they might have done the like V. 13 Of Meriba The Italian hath it Of conâ—ention Or of Meriba See this self same name attributed unto other waters Exod. 17 7. Sanctified iâ— them The Lord by this miracle did plainly shew the sacred glory of his power goodnesse patience and truth and thereby did convince the prophane diffidence and reproofes of the people V. 14 Thy brother Because the Idumeans were issited from Bsau Jacobs brother V. 16 An Angel The son of God in his own person Exo. 14 19. and 23. 20. and 33. 14. V. 17 Of the wells Or out of cisternes or other particular waters but only out of common waters as out of rivers and brooks c. Others expound it we will take none without paying for it v. 19. Deut. 2. 6. V. 19 Of thy water Which in those deserts by reason of the great store of cattel which was bred there was one of the most necessary and cleare things they had On my feet The Italian hath it With our company Or on our feet without doing any dammage V. 21 Refused The contrary seemeth to be said Deuter. 2. 29. but in that place are meant other Idâ— means or else these same Idumeans suffered the people to go round about the Country and furnished them with
the publike proclamation whereby all of that age were to appeare for to be mustered V. 10 Together with Korah It appeareth by Num. 16. 32 35 40. that Korah was not swallowed up by the earth but that he dyed by the fire sent from God but he is joyned with the other because hee was a confederate in the same misdeed and was punished by a miraculous death at the same time A signe a document and example of Gods judgements See 2 Pet. 2. 2. 6. V. 12. Of Nemuel Gen. 46. 10. and 1 Chron. 4. 24. and in the following verses there is some difference in these names V. 29 Of the Machirites whereof see Jos. 17. 1. and by that place it appeares that Machir had divers children whereof some took their names from Machir and some from Galaad his sonne And the word famâ—ly here signifieth one of the great branches of this Tribe divided into families See Joshuah 7. 14. V 30 Jezar called also Abiezar Jos 17 2 Jud. 6 11 34. V. 42 Shuham called Fusim Gen. 46. 23. The Families Which were divided into lesser families V. 54 To many As well of the Tribes as of a Familie of the Tribes to some of which Moses assigned their inheritance on this side Jordan and appoynted Joshuah to do the like beyond V. 55 By lot In regard of the countries situation wherein they were to take more or lesse land according to the number of the persâ—ns see Nu. 33. 54. V. 58 The families Namely the lesser Families V. 62 For they The other Tribes were mustered to equall the quantity of the inheritance with the number of thâ—m who being above the age of twenty years were capable of being heads of Families But in mustering of the tribe of Levi this reason took no place wherefore they were mustered from a moneth old at which time both the mothers and the children were purified to shew that they were consecrated to God for his service even from their birth See Numbers 3. 15. and 18. 16. V. 63 Neere Iericho The Italian hath it Of Iericho see Num. 22. 1. V. 65 Caleb It is true that Moses was yet living but he is left out because he was to dye also on that side Jordan without comming into the land of Canaan Num 20 12. and 27 13. CHAP. XXVII VERS 1. THen came They did not appeare in their order in the publike muster amongst the rest of the families of Manasseâ— V. 3 And he was not Our father had not committed any publike misdeed nor was not fallen into any interdict whereby he merited to have his name extingu shed or to lose his right in the land of Canaan whereunto God had condemned Korah's faction causing their families to dye and their goods to be swallowed up Nu. 16. 27. 32. now this would have befaln ' him if being one of the heads of the families of Manasseh we his daughters had not had right to represent that family for his inheritance In his owne sinne The Italian hath it For his sinne Generally belonging to humane nature which also cleaveth to Gods children in this life whereby they are also subject to death or for having been participant of the common sinne of murmuring and sedition Num. 14 yet having committed no sinne of Anathema or a curse which was imputed to all the people and insnared them in the punishment till the whole family of the Malefactor were rooted out see Deuteronomy 13. 15. Joshuah 7. 24. 1 King 16 34. V. 4 Give unto us Give order that in the division of the land of Canaan every one of us may be received by the poll see Jos. 17. 4. V. 12 Abarim It was a long row of mountains amongst which was mount Nebo Deut 32 49. and upon that the top of Pisgah Deut. 3 27 and 34 1 where Moses dyed V. 13 Gathered see Num. 20. 21. V. 14 In Kadesh This is added to distinguish this strife wherein also Moses did offend from the other strife in Rephidim Exod. 17. 7. in which he did not participate of the peoples sinne V. 16 Of the spirits Who onely hast created the soules of men framing them and inspiring them with thy gifts according to thy will for to imploy them in severall vocations V. 17 Which may goe May governe them at home and abroad in peace and in warre V. 18 The spirit A singular gift and inspiration of Gods holy spirit to produce extraordinary motions and heroicall actions in him See Gen 41. 38. Judg 3 10 and 11 29 1 Sam. 16. 13 18. And lay To consecrate him to God and likewise to imprint in him a new increase of spirit proportionable to the new charge which is conferred upon him see Deut. 34. 9. V. 19 Set him To cause him to be acknowledged and accepted of by all V. 20 And thou shalt put This outward ceremony of laying on the hands shall bee accompanyed by me with a new gift of my spirit in heroicall qualities which shall appeare in his carriage look and gestures to gaine him the same authority and respect which thou hast with the people see Nu. 11. 17. 25. 1 Sa. 10. 6. 9. V. 21 Shall stand In all doubtfull and difficult businesses and enterprises see Jos. 9. 14. Judg. 1. 1. and 20. 18. 1 Sam. 23. 9. and 30. 7. After the judgement That is to say by way of oracle seeing that the high Priest having Urim and Thummim about him gave answers in Gods name which were of infallible truth and made a supream determination see Exod. 〈◊〉 15 30. Ezt 2 63. Before the Lord Before the Tabernacle turning his face towards the Arke or presenting himself before him by prayer At his word namely the high Priest CHAP. XXVIII VIRS 4. AT even The Italian hath Between the two evens see Ex. 1â— 6. V 6 whâ—ch was Which was ordained and used for sometime and afterwards was intermitted in the desert as many other ceremonies which had been ordained Amos 5. 25. Acts 7. 42. V. 7. In the holy place In the court neere the comming in of the Tabernacle where the Altar was Exo. 29. 42. V. 15. One kidde of the Goates The Italian A hee Goat See Lev. 42. 23. Num. 15. 24. V. 16. The fourteenth See upon Exo. 12. 6. V. 23. In the morning Under which is also understood that of the evening but this only is named because it was the first from which the solemnitie began V. 26. After your weekes That seven weekes which was from Easter to Pentecost Leviticus 23. 15. 16. CHAP. XXIX VERS 18. AFter the manner As it is set down v. 3 4 9 10. concerning meat-offerings And concerning drink-offerings Num. 28. 7 14. CHAP. XXX VERS 2. TO bind his soule Voluntarily submitting his person to divine punishment if he did faile in his vow and breake his promise Some understand these words for vows of abstinence and mortifying ones selfe for some reasonable and lawful respect towards Gods service See v. 13. 1 Sam. 14. 24. He shall
use to dye V. 24. Clothed you By reason of his victories hee enriched you with the enemies spoiles as Psalme 68. verse 12. Or through the happinesse of his raigne he caused his Countrey to abound in â—iches and pleasures V. 26. Thy love I was joyned to thee with a more strict and render affection then is the husbands affection to his wife CHAP. II. VERS 1. ENquired By Urim and Thummim V. 3. In the cities Of which see Joshua chap. 21. v. 12. V. 6. And truth These two words of kindnesse and truth are often joyned together for to point out a loyall constant and hearty favour and kindnesse V. 8. Ishbosheth Sometimes also called Eshbaal 1 Chronicles Chapter 8. verse 33. and 9. 39. For the Hebrewes in detestation of Idols did expunge the word Baal and did place in the stead of it Bosheth or Besheth that is to say a shamefull and infamous thing as the Idoll it selfe Jeremiah chap. 3. verse 24. Hos. chapter 9. verse 10. So Jerubbaal Judges Chapter 6. verse 22. is called Jerubesheth 2 Samuel 11. 21. and Meribaal 1 Chronicles 8. 34. is the same as Mephibosheth 2 Sam. 4. 4. Mahanaim a place beyond Jordan Genesis 32. 2. belonging to the Tribe of Gad. V. 9. The Ashurites That is to say of the tribe of Asher Jâ—zâ—eel not that of Judah Joshua 15. 56. But that of Isâ—acahr Joshuah chapter 19. verse 18. From which the Countrey round about tooke its name Israel That is to say all the other Tribes saving the Tribe of Judah which even before the separation of the other ten Tribes in the dayes of Jeroboam is often distinguished from the rest 1 Sam. 11. 8. and 15. 4. 2 Sam. 24. 9. V. 10. Two yeares Seeing that David reigned seven years and a halfe in Hebron after the death of Saul we must conclude either that Ishbosheth was not made King presently after his fathers death or that the eleven tribes did not put themselves under Davids obedience presently after the death of Ishbosheth V. 12. To Gibeon In the Country of Benjamin V. 14. Play Let them come to shew both the armies some pastime in a fight according to the custome of armies that lyeâ—ncere one another V. 16. Caught They came together with such fury and violence that at the very first onset they closed and 〈…〉 ust one another through Helkath the field of strong or valiant men or of the points of swords In Gibeon or the territories thereof V. 21. Lay thee hold Vent thy rage upon some plaine ordinary Souldier and do not contend with me for I shall quickly make thee know that thou art not able to deale with mee Words of contempt V. 22. How then Why wilt thou through thy rashnesse cause an implacable hatred to arise between Joab and me V. 23. Under the fifth riâ— In that part of the body which is called Hypocondrion where the halfe ribbs are V. 26. Thesword Is it not time to sound a retreat Thou mayest peradventure repent thy selfe if thou shouldest drive this people to despaire and seeking to prosecute the victory too hotly thou mightest peradventure lose it V. 27. Unlesse thou hadst spoken If thou hadst not challenged and provoked us v 14. CHAP. III. VERS 3. TAlmai Peradventure she was taken prisoner at that time as David warred against the Geshurites 1 Samuel Chapter 27. verse 8. and he married her according to the Law Deuteromomy Chapter 21. verse 10. V. 5. Davids wife The Italian Davids woman That is to say his concubine of a meaner condition than any of his wives V. 7. Wherefore hast thou Words of suspicion as though he should suspect that Abner aimed at thâ— Kingdome for the taking of the deceased King's wife or concubine was a token of taking possession of the Kingdome So David had Sauls concubines 2 Samuel chapter 12. verse 8. Absalom tooke Davids 2 Samuel chapter 16. 21. Adonijah desired to have Abishag given unto him 1 Kings chapter 2. verse 17. V. 10. From Dan See upon Judges chapter 20. verse 1. V. 12. Sent In his own name and not as Ishbosheths officer V. 14. David It is likely he did it by Abners perswasion who was not able to fulfill Davids desire without Ishbosheths consent V. 18. Do it Play the parts of men to bring this businesse to passe V. 10. The whole By 1 Chronicles Chapter 12. verse 29. It is plaine that the greatest part of Benjamin did yet follow Ishbosheth but it is likely that Abner speakes of that part which he had persuaded to be on his side V. 22. From pursuing A troope of the enemies or some high way theeves V. 27. In the gate Or in the entrance of the porch Quietly The Italian Privately or treacherously and deceitfully Under the fifth See upon 2 Sam. 2. 23. V. 29. Let it rest Let this bloud be irremissibly punished in his own person and be continued upon his posterity for example and instruction An issue an opprobrious disease amongst the Jewes see Leviticus 15 2. Leanâ—th that is to say lame or impotent in his limbs V. 30. And Abishai Joab with Abishai's consent or Abishai having a hand in the fact and being present when it was done V. 31. Gird you See Genesis 37 34. Mourne at Abners funerall V. 33. Died Abner That is to say ought he to be shine and his slayer go unpunished as though he had been some â—ewd fellow Or is it possible that hee being such a great Captaine shall dye so unworthily V. 34. Were not bound As a guilty man that is condemned by law to dye that is to say if thou hadst not been treacherously set upon thou mightest well have stood with Joab in a triall of manhood V 39. Weake though ' Hebrew I am set tender as a young plant or graft of a tree Words of humane weaknesse Too hard too high minded and cruell hearted too mighty by reason of the high esteeme they are in with the Souldiers Whereby I cannot represse their insolencie nor punish their misdeeds CHAP. IV. VERS 1. HIs hand Hee fainâ—ed and was quite out of courage V. 2. Was reckoned Though after Saul's overthrow and death the inhabitants of this and other cities had forsaken them and left them to the Philistims who had seated themselves there 1 Sam. 31. 7. V. 3. Gittaim Which was also a city of Benjamin Neh. 11. 33. V. 4. Jonathan This seemeth to be put in here to shew that there being but two left of Sauls posterity namely Ishbosheth and Mephibosheth that could pretend to be Kings for the rest that were borne of concubines 2 Samuel chapter 21. verse 8. Were uncapable of it Ishbosheth being slaine as shall hereafter be said and Mephibosheth being impotent and very young the Israelites were so much the willinger to accept of David for to be King Out of Jezreel Where the battell was given 1 Samuel chapter 29. verse 1. Mephibosheth called also Meribbaal 1 Chronicles chapter 8. verse 34. See upon 2 Samuel chap.
word V. 6. I will wash I doe endeavour to bee pure in all my actions because that the service which I doe thee may not bee defiled with an evill conscience A phrase taken from those washings which were appointed for the Priests to use when they came neere to the Altar Exod. 30. 19. 20. I compasse a ceremony used at solemne thanksgivings whilst they offered sacrifices of prayse or after they were offered see Psalme 43. 4. 1 Kings 18. 26. V. 8. Where thine honour dwelleth the Italian of the Tabernacle of thy glory namely the seat of the glorious signes of thy presence on earth in grace and power which was the Arke called also the glory of God 1 Sam. 4. 21. Psal 78. 61. V. 9. Gather not doe not ensold mee in the same ruine and curse see the contrary 1 Sam. 35. 29. V. 10. Of bribeâ— the Italian of presents that is to say of injustice corruption and prevarication V. 12. Standeth the Italian standeth firme by saith I doe already hold my selfe victorious over mine enemies freed from all dangers and difficulties and settled in secure happinesse PSAL. XXVII VER 1. MY light all my councell guide and direction my joy and comfort hee that dissolveth all my inward clouds of trouble and confusion and externall oneâ— of dangers and calamities V. 3. IN this namely that the Lord is my light salvation and strength V. 4. May dwell that I may perpetually both upon earth and in heaven live in the happy communion of his Church Psal. 91. 1. The beauty the excellencie and 〈…〉 esnesse of his grace truth and other perfections which hee maketh manifest in his Church by his word And besides that his glory which hee shall fully reveale in heaven things which were represented by the magnificence of Gods Tabernacle and farre more afterwards by the glory of Solomons Temple V. 5. Shall hide mee namely in this communion with the Church shall I bee safe and secure upon a rock into a place and condition most secure V. 6. Mine head that is to say I shall have a glorious victory Psal. 3. 3. Of joy the Italian with joy with voices of joy used in sacrifices of thanks-giving together with the sound of holy trumpets Num. 10. 10. Psal. 26. 7. and 43. 4. V. 8. When thou saidst seek yee my face my heart said c. the Italian hath it my heart saith from thee seeke yee my face seek yee thou and all the faithfull direct your selves to 〈…〉 e in my Temple where I doe reveale my selfe in grace and power and seeke to have me alwayes present with you faith and in spirit and aspire to the full manifestation of my glory in heaven My heart moved and inspired by thy spirit V. 11. Teach me inspire and strengthen me constantly to follow thy holy will in patience and faith so that mine enemies may not cause me to goe astray but that by this secure way I may escape their ambushes V. 13. Vnlesse I had the Italian oh unlesse I had we should adde I had beene overcome in my troubles and combats or woe is me or I should have fainted unlesse c. see Psal. 119. 91. to see that is to say to be before my death re-establiâ—hed in the fruition of Gods benefits in his Church which are a certaine pledge of the eternall happinesses V. 14. Waite Davids words to himselfe and all the faithfull CHAP. XXVIII VER 1. MY rock see Deut. 32. 4. V. 2. Oracle this was the most inward and secret place of the Tabernacle and Temple in which the Ark was and out of which the Lord answered being enquired of by Vrim and Thummim see Num. 27. 21. 1 Kings 6. 5. V. 3. Draw me not doe not cause me to die the death of the wicked which is alwayes forced and violent in regard of their worldly affections and being an execution of punishment on Gods behalfe Whereas the death of Gods children is a sweet gathering up and voluntary departure 1 Sam. 25. 29. Psal. 52. 5. 125. 5. V. 5. Regard not through contemnt and prophanenesse they reject all meanes of conversion as can be offered unto them by the Lords works And not build that is to say their ruine shall be eternall and irreparable Others let him destroy them and never build them up againe V. 8. Their strength namely the strength of his people and inheritance V. 9. His annointed namely me David who was consecrated by him PSAL. XXIX VER 1. O Yee mightie the Italian yee sonnes of the mightie let there bee no greatnesse nor heighth in the world that doth not humble it selfe before the great and terrible God V. 3. Vpon the waters upon the clouds where the thunder is engendered Ezech. 10. 5. or upon the sea over which the thunder maketh a noise and runneth for a long time V. 6. To skip that is to say hee hath made the splinterâ— and broken peeces of trees that have been strucken with thunder to flie up into the ayre Or when they have been shaken by the wind or stormes or by earth-quakes Sirion a hill neer unto Lebanon Deut. 2. 9. V. 7. Flames namely lightning and thunder V. 8. Kadesh this is the great wildernesse between Egypt and Palestine V. 9. In his Temple God indeed makes manifest unto all the world the effects of his power and majesty but hee is no where acknowledged nor worshipped but in his Church Or these things which make God terrible to all the world are arguments and inducements to his Church to prayse and blesse him V. 10. Upon the flood that is to say in these terrible tempests which seeme to turne the earth upside down God is a peaceable Commander of the universe governing all these accidents through his providence and by his Soveraigne power some think that he meaneth the generall deluge PSAL. XXX THE title and song the Italian Canticle it is thought that when these two words of Psalme and Canticle or Song are both put in the titles of Psalmes it is meant that the sound of instruments was to be joyned with the voyce when they were sung in the Temple and that the voyce went before when it is said Canticle and Psalme and did come afer when it is Psalme and Canticle Dedication see of these dedications of houses Deut. 20. 5. here is meant the purification of Davids house when he came to dwell in it againe after the death of Absolom who had defiled it with incests and other wickednesse see 2 Sam. 20. 4. V. 1 Lifted me up farre from any assault or danger Psal. 20. 2. V. 2. Healed me freed me from all evils restored and re-established me V. 5. His anger namely his fatherly anger and saving correction which hee giveth his children Psal. 103. 9. A moment namely with his grace which never faileth And also because that all temporall things and accidents are but as a small moment in comparison of eternity 〈…〉 se the Italian lasteth a whole life an
after the new benefit of the redemption in Christ which reneweth all things see Psal. 40. 3. and 96. 1. Rev. 5. 9. and 14. 3. V. 4. In truth with loyalty without any guile with perseverance without any inconstancy which are the two maine vices and corruptions which defile and corrupt all goodnesse which proceeds from man V. 6. By the word namely by the manifestation of his word and 〈…〉 tious decree or by his subsisting word which is the son as by a conjunct cause equall and cooperant Pro. 8. 27. Iohn 1. 3. 10. Colos. 1. 16. Heb. 1. 2. by the breath namely by his word and command Or by the subsisting spirit which is the third person in Trinity inseperable from the other two as well in essence as in operation see Gen. 1. 2. 26. Ioh 33. 4. PSAL. XXXIV THE title Changed his behaviour the Italian counterfeited that is to say feigned himselfe mad or changed his carriage and behaviour Abimelech in Samuel it is Achish but it should seeme that Achish was the name of the person and Abimelech the name of the Royall dignity common to all the Kings of the Philistines as Pharaoh in Egypt and Caesar in Rome c. V. 2. The humble or the meek the ordinary title of all beleevers V. 5. Looked through faith hope and prayer lightened comforted cheered and directed in their necessities and calamities V. 6. This poore man David speaks this of himselfe or brings in the elect speaking of him V. 8. Taste cleere your judgements that you may rightly know Gods goodnesse examine the trials and proofes which hee gives you of it and take pleasure and delight in it V. 12. That hee may see that is to say that hee may enjoy those good things as if they were in his present possession V. 18. Broken heart bruised and beaten downe with afflictions and troubles Or contrite and mortified by humility and patience Psa. 51. 17. Isa. 57. 15. and 61. 1. PSAL. XXXV VER 6. LEt their way let them have no light for their actions and enterprises nor bee guided by any good counsels nor have any firme subsistence V. 7. They hid for mee a phrase taken from hunters V. 10. All my bones that is to say I my selfe with all my strength and power Or I who am at this present quite consumed and extenuated as if I had nothing left mee but skin and bones V. 11. They laid the Italian they asked mee they laid faults unto mee and accused mee for faults whereof I am not only innocent but also ignorant V. 12. Spoiling the Italian discomfort the Hebrew word signifieth a privation from all help comfort joy and assistance V. 13. Sick that is to say afflicted with any kinde of calamity my clothing I pittied their afflictions and did humble my selfe in prayer before God to mediate fop them returned a phrase taken from the manner of praying which they anciently used namely bâ—wing their head downe to their breast And so is represented the continuance and assiduity of prayer proceeding from the heart and by this gesture returning as one should say back to its spring againe so to make a continuall revolution V. 14. I behaved my selfe the Italian I went about a description of an extream care and unquiet passion of the minde V. 15. But in mine adversity the Italian in my balting that is to say when I have been thrust out of my precedent happinesse and have been shaken by adversity teare mee with scoffes and calumnies V. 17. Destruction their ambushes and snares whereby they seek to make mee fall into perdition my darling the Italian my only one see Psa. 22. 20. V. 19. Winke a gesture of a malitious scoffer Prov 6. 13. and 10. 10. V. 22. Keep not silence doe not forbeare operating by thine almighty word V. 24. To thy righteousnesse righteous I am and innocent in this cause yet not any way meriting towards God nor perfect of my selfe see Psa. 31. 2. V. 25. Ah a terme of mi 〈…〉 as of a man that would incite himselfe to the full fruition of the pleasure which is shewed him V. 27. Which hath pleasure in the the Italian who will have the who causeth it and makes him enjoy it and granteth it him for the love hee beareth him PSAL. XXXVI VER 1. THe transgression through the experience I have of his wicked life I doe discourse and conclude within my selfe that he hath forsaken all manner of piety and feare of God V. 2. Flattereth himselfe hee doth incite and entice himselfe to sin by discoursing falsely of Gods patience of his owne wealth and prosperity of the delight and profit that hee reaps thereby anâ— otherslike baites of iniquiey Or hee covereth and cloaketh his sin see Iob 20. 12. V. 4. Vpon his hee bestowe this time of rest when hee is retired from other emploiments to plot those wickednesses which in the day time hee puts inexecution V. 5. Thy mercy it should seeme that these two vertues mercie and truth are for the faithfull and the other two of righteournesse and judgements for the wicked reacheth that is to say it is infinite and incomprehensible V. 6. Great mountaines that is to say it is eminent and governes all things Or it is firme and immovable Heb. the mountaines of God according as the Hebrews doe adde the name of God to many things to extoll the greatnesse of them see Psal. 80. 11. Ion 3. 3. a great deep the Italian abisse as well for his incomprehensible providence as also because that through his judgements the pomp and greatnesse of the world is abâ—ssed and sunk beyond recoverie V. 8. Satisfied this ought to be chiefely referred to Gods children who in this life have the grace of God in abundance in his Church and afterwards doe passe to the perfect possession of hiâ— glory and happinesse Psaâ— 16. 11. V. 9. In thy light the Italian by thy light that is to say in this world wee are vivified and enlightned in a lively faith and saving knowledge by thy spirit of grace and in the celestiall life the light of thy glory shall fill us and transforme us and make us capable of contemplating thee face to face and to enjoy thy presence for ever see Isa. 60. 19. 2 Cor. 3. 18. Rev. 21. 23. V. 10. And thy righteousnesse in defending and protecting their right against their enemies V. 11. Remove mee let it not make mee goe wandring out of thy house where liech the good of all faâ—thfull soules It seemes hee meanes his flights from Sauls persecutions 1 Sam. 26. 29. Psal. 11. 1. and 42. 6. PSAL. XXXVII VER 3. SHalt be fed like a sheep under the conduct and keeping of a good sheepheard V. 5. Commit by prayer recommend thy way unto the Lord and by faith assure thy selfe that hee undertaketh the care and conduct of it thy way thy businesses actions and all the passages of thy life V. 6. Shall bring forth shall make the truth of it
8. I will heare the Psalmists words preparing himselfe and the whole Church to hearken unto the promise of Gods grace which was revealed unto him by divine inspiration but let not the Italian but will not let hee will convert and sanctifie them to himselfe giving them the spirit of true wisdome to keep them from rashly offending God V. 9. His salvation in the corporall deliverance of his Church but chiefely in the universall redemption of the world by the Messias to whom the ensuing words are plainly referred that glory wee shall againe have the glorious presence of God in our land in the signes of his grace and power as it was in the Arke and then it will powerfully and gloriously dwell in his Church in his sonnes person being made manifest in the flesh see Hos. 2. 7. 9. V. 10. Mercy this cannot perfectly agree with any but the Messias his reign The meaning is Gods grace shall be so largely spread abroad that it shall in truth bee answerable to those large promises which were formerly made Or the blessings of God shall be accompanied with his constant truth to make them firme and perpetuall see Isa. 55. 3. righteousnesse Gods righteous and just government by his word shall produce true peace and happinesse and shall have it inseparably joyned with it see Psal. 72. 3. Isa. 32. 17. V. 11. Truth men shall bee true subjects and God shall be a just King which are the two relative qualities that keep every state in perfect harmony see Isa 45. 8. V. 12. Good namely the true and only good of man which consists in Gods grace joyned with corporall goods as farre as is fitting in his wisdome V. 13. Shall set us the Italian set it that is to say hee shall establish them wheresoever he comes by the preaching of his Gospell PSAL. LXXXVI VER 5. REady to forgive or inclinaâ—le and easie to be drawn to forgive V. 7. Thou wilt that is to say thou usest to answer or heare mee V. 11. I will walke the Italian cause mee to walk governe thou my whole life and actions according to thy holy word and in such sincerity as thou requirest and such as thou doest beget in thy children by thy holy spirit unite let my heart cleave close unto it without varying or going from it or being drawn away to contrary things V. 13. My soule that is to say my person from mortall dangers V. 14. Not set thee who doe not feare thee nor looke after thy judgements or commandements PSAL. LXXXVII VER 1. HIs foundation that is to say the firme place of his abode opposite to the moveable Tabernacle which was made by Moses mountaines figuratively in Ierusalem which had two hills within the precinct of it Sion and Moriah and in reall spirituality in the universal Church which is the heavenly Ierusalem Gal. 4. 26. Heb. 12. 22. V. 4. I will make mention making as one should say a survey of my people I will adde the Gentiles unto them calling them to the knowledge of mee by my Gospell and regenerating them in my Church holding them in the same degree with the Israelites as true children of my covenant Rahab a frequent name for Egypt by reason of its pride and haughtinesse V. 5. This and that indifferently of all nations and persons in a very great number V. 7. The singers Gods words to his Church meaning I will give thee full cause of rejoyceing through my blessings which shall flow upon thee as it were from all their springs PSAL. LXXXVIII THE title Heman it seemes to be the same as is named 1 Kings 4. 31. Ezrahite of the off-spring of Zarah the sonne of Iudah 1 Chron. 2. 6. V. 3. Vnto the grave Heb. to hell because that according to the first degree of Gods justice the first death is inseparable from the second and the name of hell is common to both And though by the second degree which is grace by vertue of the Messias his redemption corporall death to Gods children beno more a passage to everlasting death yet the name of hell hath still kept its ordinary signification of both to shew that not by the nature of death but by Gods grace these two deaths are severed one from the other in the elect V. 5. Free among Others translate it I am severed from the living whom over which in respect of the body and this present life thou doeest no more shew thy providence in governing and relieving them and in bestowing other benefits upon them V. 8. Shut up namely by evills and dangers without any way to getout without any comfort or reliefe V. 9. I have stretched out see upon Iob 11. 13. V. 10. Wilt thou shew the Italian wilt thou work the meaning is if thou doest leave me in this case long I cannot chuse but fall and die then can thy glory appeare no more in my miraculous deliverance see Job 7. 7. The dead Heb. the gyants that is to say those that are abissed and sunk in death as the gyants were in the generall deluge Sometimes this name is taken for the damned as Iob 26. 5. and sometimes plainly for the dead Isa. 26. 19. by reason of what was said upon verse 3. Arise he doth not meane the generall resurrection nor any particular one which happened by miracle but of the common course according to which the dead returne no more into the world to enjoy any new benefits of God V. 11. In destruction that is to say in hell see v. 3. Iob. 28. 22. V. 12. In the land namely in death in which the dead forget the living and the state of this present life Iob 14. 21. Eccles. 9. 5. 6. and likewise the living doe forget the dead Iob 24. 20. and all commerce is taken away and annihilated betweene them V. 15. Ready to die the Italian addeth with roaring with my lamentable crying out as Psal. 22. 1. V. 18. In darknesse the Italian are hidden in darknesse I can see nor descry none of them or they hide themselves from mee thorough horrour and being ashamed of mine afflictions PSAL. LXXXIX THE title Ethan of whom see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he out-lived Solomon and saw the destraction of the Kingdome under Iereboam by the separation of the ten Tribes and by the spoyle of the countrey by Shishack King of Egypt 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely bee the subjects of this Psalme Ezrahite descended from Zarah the son of Iudah 1 Chron 2. 6. V. 2. I have said I hold it for certaine and have fully concluded it in my minde Built up a phrase taken from sound and well sounded buildings contrary to moveable and waisairing habitations of Tents and Cabins Sbalt thou the Italian thou hast that is to say the effects of thy covenant and promises are certaine being grounded upon thine everlasting decrees made in heaven from whence they have their beginning
34. 2. and 64. 10. V. 75. Right the Italian righteousnesse namely just severitie in punishing of mens sinnes and a loyall love towards thy children in correcting them by afflictions V. 77. Come unto me have pity upon me that I may be restored from my former calamities and by that meanes I may serve thee effectually according to my desire V. 78. Dealt perversly the Italian subvert me that is to say they strive to overthrow me V. 79. Tâ—rne unto m 〈…〉 for to joyne with me who am the chiefe of the good side forsaking the wicked or to behold in me an example of thy grace to bee thereby comforted and strengthened ver 74. V. 81. Faâ—teth through a fervent extream desire V. 83. Like a bottle withered scorched and black with extreame misery as Iob 30. 30. Lam. 5. 10. V. 84. The dayes namely of my evils and calamities as Psal. 39. 4. Or of my life and so the sense would be My life is of it selfe already so short and frail that I would desire thee to take pity upon me not suffer it to be oppressed by mine enemies V. 85. Have digged have laid snares A terme taken from hunters V. 86. All thy seeing that thy Law is just and righteous favouring innocency and contrary to wrong and injury defend me according to that from mine enemies which do unjustly oppresse me V. 88. Quicken me that is to say restore me to life or preserve me alive V. 89. In heaven that is to say before thee in thy minde and will though according to the chances and appearances of the world it seemes to suffer many changes lets and diminutions Or it sheweth it selfe to bee settled in the heavens by the being and order of them seeing that through the power of thy word they have lasted without any change ever since the creation V. 90. Thou hast the same is also to beâ— seene in the masse of this lower world V. 92. Unlesse thy law unlesse I had been strengthned and comforted by the most sweet meditation of thy word I had beene overcome by my calamities see Psal. 〈◊〉 13. V. 93. Quikened me restored rejoyced eased me V. 96. Is exceeding broad it doth last eternally in its strength and authority and also bringeth forth the fruit of life and everlasting blessing to them that keep it see Matth. 5. 19. and 24 35. V. 97. Meditation or that which I talk of V. 98. With me the Italian mine as they are rooted in my heart and are not as an outward law to mee to force my will by constraint but by an internall conformitie of all mine inward senses and motions see Jer. 31. 33. Rom. 6. 17. V. 104. Therefore namely because I have learned by thy law to judge uprightly or because I am possessed with true and sound wisedome I doe hate fraud which hath but a false outside V. 108. The freewill offerings the blessings and thanks which I yeeld unto thee with a willing heart for all thy blessings Psal. 50. 14. and 69. 30. 31. Hos. 13. 2. Heb. 13. 15. V. 109. In my hand the Italian in the palm of my hand that is to say I am in continuall dangers of death A Scripture phrase taken from them things which one carrieth in the palme of his hand which are subject and easie to fall or to be taken away see Iudg. 12. 3. Iob 13. 14. V. 111. An heritage namely my true soveraigne and peculiar good which I hold from thee as a child of thy grace V. 113. Vaine thoughts the Italian discourses namely vaine and deceitfull ones which â—avour of carnall wisedome contrary to the simplicity of faith and to that obedience which is due unto thee see Eccles. 7. 29. Rom. 1. 21. 1 Cor 3. 20. V. 115. I will that being â—râ—ed from your disturbances persecutions I may peaceably attend upon Gods service or that you may give me no scandal V. 117. Have respect or will take pleasure in them Or will attend upon them V. 118. Their deceit namely their devices and wily councels in which they trust do deceive them at last not being able thereby to avoid thy judgement Or they are abominable unto thee because that in all their actions there is nothing but fraud and thou art the author and lover of truth V. 119. Like drosse which consumes away in the fining of metals Therefore namely to avoid these terrible punishments Or the more I behold the punishments which thou iuflictest upon the wicked the dearer is thy grace unto me which is revealed to me by thy word V. 122. Be surety a phrase taken from men who when they are sureties for a debter do free him â—ut of the hands of a cruell creditor The meaning is doe thou stand between me and mine oppressors to rescue me from them see Isa 38. 14. V. 123. Of thy righteousnesse which is most loyall and holy V. 126. It is time mens malice is grown to the heigth good men are put to the uttermost of their patience and Gods glory is abused beyond measure For they namely the worldly and wicked Made void taking away the honour and authority due to it through their wickednesse and rebellion V. 127. Therefore the more I see them violated by the wicked the more am I confirmed through holy love zeal against their scandals see Iob 17. 9. V. 129. Are wonderfull as well by reason of the mysteries of heavenly wisedome as also by reason of the promises of the everlasting happinesses to come Therefore as well by reason of the humble respect I beare to their divine substance as also by reason of my desire to enjoy those happinesses which are promised by them V. 130. The entrance though thy word doe abound in mysteries yet thou declarest and revealest them by thy spirit to thine elect who forsaking the sence of the flesh doe in all simplicity yeeld unto and believe what is taught them Matth. 11. 25. V. 131. I opened the action of those that runne after any thing or that are wondrous thirsty which setteth forth his zeale to Gods law V. 132. As thou usest to doe the Italian as it is â—itting to doe or according to thy custome to those c. V. 133. Order the Italian establish or direct Iniquity vice or evill inclination to sinne Rom. 6. 12. V. 144. And I shall live being guided by thy Spirit I shall beware of sinne and be afraid to quench that spirituall life which thou hast created within me but shall seek to increase it daily by practice V. 147. I prevented I have been the first that hath prayed unto thee Or I have come to meet thee and present my selfe unto thee V. 148. My eyes I have awaked of my selfe in the night before I have been called upon by the watch men who call in the night to tell folks the seasons or watches of the night V. 149. According to thy namely according to that rule by which thou dost proceed with thy children and
which thou hast set down of thine own free wil by which rule thou dost not deny the gift of thy holy spirit to them that ask it of thee Luk. 11. 13. V. 150. Draw nigh namely to doe me hurt V. 151. Thy commandments namely the promises and threatnings which thou hast set down in thy law through which I am confident thou wilt save me and destroy mine enemies V. 156. Great or many in number According to thy as verse 149. V. 160. Thy word the Italian the sum of thy all thy whole word put together is nothing but pure truth or the principall quality of thy word is to be true V. 161. Of thy word namely for feare of transgressing and to not incur the penalties denounced in it V. 164. Seven times or many and divers times judgements or lawes and ordinances V. 165. Nothing shall offend them the Italian they shall have no stumbling block or they shall have no mischance nor evill encounter V. 168. All my wayes I am before thee in all mine actions and enterprises to the end that thou may est govern them according to thy will or because I know thou seest every thing I therefore study to doe such things as thou shalt approve of V. 169. According to namely according to thy promise or give mee an understanding which may be directed and enlightned by thy truth V. 173. Chosen that is to say I have voluntarily set my self to follow them or chosen them above all other things for my soveraign good and treasure with which I am very well satisfied and contented V. 175. Let my soule live that is to say doe thou keep me alive or preserve in me the life of thy Spirit Help me that is to say employ these meanes which thou hast appointed for thine elects salvation in my behalfe V. 176. I have gone the Italian I goe that is to say in this wtetched life I am like to a distressed sheep that is strayed out of her sheepfold and is ready to perish take thou care of me thou who art my true shepheard Or I am by mine enemies driven out of thy Church bring me in again for out of it I am in continuall danger of running to perditition PSAL. CXX THe Title of degrees the Italian of Maaâ—ot that is to say of goings up or of movings This title which is set before these fifteene following Psalmes is of very doubtfull significationâ— Yet the likeliest opinion is that these Psalmes were either newly penned or chosen out from amongst the old ones to bee sung by the people in their return from Babylon in their severall dayes journeyes or stages as they travelled either one or more or all at every removing And to this subject they may all be referred either in part or in whole V. 3. What shall be given he turneth his speech to the head or chiese of his enemies as if he should say what profit shalt thou reap thereby Peradventure the people would fore-arme themselves by Davids ancient example when he was persecuted by scoffes and slanders against the like injuries which were offered unto them at their return from Babylon Ez. 4. 6. Neh. 2. 19. and 4. 2. 3. V. 4. Of Juniper which being a fat kind of Wood makes a very scorching fire and quick coales V. 5. Woe is me it seemeth that these words were first spoken by David in his flight amongst the Philistines and other strange Nations and were afterward applied to the peoples banishment Mesech Mesech is Moscovie and Kedar is Arabia not that David ever was in those countryes but hee called those Nations so amongst which he was by reason of their fierce barbarousnesse And this part of this Psalme is it which may most properly bee referred to the returne from Babylon PSAL. CXXI VER 1. LIft up I doe bend my thoughts every way yet conclude at last that in all my evills my reliefe and deliverance must come from God alone V. 3. He will not the Psalmist speaks to himselfe in spirit as Psal 91. 3. V. 5. Thy shade thy protector and defence V. 6. By day hee hath a relation to the pillar of cloud by day and of fire in the night which God employed in the bringing of the people forth of Aegypt and to defend them from the harmefull aire that it might not hurt them see Isa. 49. 10. Rev. 7. 16. And this may also be applied to the return from Babylon under Gods protection V. 8. Thy going out that is to say any thing as thou shalt undertake Or especially thy comming out of Babylon and thy comming into Iudea PSAL. CXXII THe title Of David that is to say penned at the first by David when he had taken Ierusalem and settled the Ark in it 2 Sam. 6. 17. and afterwards made use of at the peoples return from Babylon V. 2. Our feet that is to say we shall no more need to runne here and there to doe Gods service as we did at other times when the Arke removed from place to place now that it stands still in Ierusalem we shall not need to goe any where else Deut. 12. 5. 14. V. 3. That is compact he seemes to have a relation to the times which were beâ—ore David at which time the lebusites remained in the rock of Sion after the remnant of the City of Ierusalem was taken by the Tribe of Iudah Ios. 15 63. Iudg. 1. 8. the City being divided by walls and also in government and religion but David having taken in Sion did perfectly re-unite it V. 4. Vnto the testimony namely to present themselves before the tabernacle where the Ark was within which were the Tables of the law called the testimonie Exod. 16. 34. 2â— 21. 22. Num. 17. 7. Or which is a testimony that is to say a commandement made to Israel with Gods expresse protestation Deut. 12. 5. 14. V. 5. Are set there also is the soveraign court of justice settled by Gods appointment In which Court David sits as Iudge and his Officers under him doe execute justice Deut. 17. 8. 2 Sam. 15. 〈◊〉 2 Chron. 19. 8. 10. Psal. 60. 1. and 108. 8. PSAL. CXXIII VER 2. VNto the hand to bee defended by them if they be wronged or to receive some benefit from them V. 4. That are at ease that is to say that are rich and powerfull in the world see Zach. 1. 15. PSAL. CXXIV THe title Of David see upon Psal. 122. in the Title V. 1. On our side or with us V. 4. The waters that is to say our enemies troops gathered together like a fulnesse of waters Over our soul they would have overwhelmed and drownd us so that we should have lost our lives see Ps. 69. 2. V. 8. In the name that is to say in the Lord himselfe who hath revealed himselfe to his Church by his own proper name or in his power and grace PSAL. CXXV V. 3. THe vod the persecution of the wicked and of Tyrants shall not alwayes last
as to say O thou Nation O thou State O thou Kingdome see upon Psal. 9. 14. Tho art to be namely according to the Prophecies Isa. 13. 1. 47. 1. Ier. 25 12. 50. 2. Happy as well for the honour which it will be to him to be executioner of Gods judgements upon his enemies as for the blessing and recompence which he shall receive therefore see Isa. 43. 113. 13. PSAL. CXXXVIII VER 1. BEfore the Gods the Italian before the Angels which are present in the Church Eccl. 5. 6. 1 Cor. 11. 10 and were set out under the pictures of the Cherubins which were in the Temple Others understand the Hebrew word Of the Kings and Potentates of the world see Psal. 107. 40. and 119. 46. V. 2. For thou hast that is to say Over and above the glory and praise which is due unto thee for thy other perfections thou art also extolled in the effects of the truth of thy promises towards me Or thou hast magnified thy name above all things through thy word namely it being considered either in its infallible truth or in its most powerfull vertue and operation V. 4. When or because they heare The words namely how that by thine appointment and according to thy promises I have miraculously been made King Others understand this of the hearing of the preaching of the Gospel as Psal. 102. 15. 22. V. 5. Shall sing that is to say shall preach his admirable providence his councells and works V. 6. The lowly the Italian things below namely what is done upon earth Or him that is of a poore and abject condition or him that is lowly in heart through humility Isa 57. 15. V. 7. Thou shalt stretchforth as Psal. 3. 8. PSAL. CXXXIX VER 2. MY down sitting or my down lying that is to say all mine actions and enterprises 2 Kings â—9 27. A sarre off before it be effected or framed Or from heaven V. 3. Compâ—ssest termâ—s borrowed from huntsmen V. 5. And laid thou stayest and takest mee even as a wilde beast that hath been long pursued and at the last is catcht in the nets V. 〈◊〉 Too wonderfull the Italian so wonderfull that I cannot avoid it Hebrew it is wonderfull above me which some expound it goeth beyond all my capacity understanding as Iob 42 3. Psal 4â— 5. I cannot that is to say to hide me from it or to attain unto it V. 9. If I take Poeticall termes to shew an exceeding swiftnesse even as the dawning of the day doth presently shew it selfe over all the horizon Of the Sea or of the West V. 10. Lead me shall alwayes take hold on me to cause me to goe where it will showing thereby that divine providence is not a knowledge that lyeth idle but an active and effectuall conduct V. 11. Shall cover me the Italian shall make mee lie a squat the Hebrew phrase is taken from beasts which lye a squat like dogs and huntsmen The night that is to say thou shalt see me as plaine as if it were day V. 13. Possessed as much as to say thou knowest and guidest all my thoughts and most inward and hidden affections being my Creator see Psal. 33. 15. V. 15. The lowest parts namely in this low world V. 16. Were written or designed A phrase taken from limners designes and drafts the meaning is thou hast already in a manner designed the idea of them according to which afterwards the work was framed V. 17. How precious that is to say I reverence and adore thy holy providence V. 18. When I awake every morning when I awake I am to come to a new account with thee forthy great benefits the meaning is I can neither comprehend them nor make satisfaction for them V. 19. Surely I am so certainly perswaded of thine infinite knowledge of every secret thing and of thy judgement that it causeth me to abhorre all manner of communication with the wicked Psal. 26. 5. and 119. 115. V. â—0 Speak against thee wickedly the Italian have named thee in wickednesse namely in perjuries and execrations and other accursed abuses of the name of God V. 24. Wicked way Hebrew way of paine or griefe namely by which I doe any man wrong PSAL. CXL VER 3. SHarpned in cunning calumnies artificiall slanders and false reports V. 7. Thou hast thou hast guarded and defended me in dangers of warre V. 9. Compasse me a terme taken from huntsmen as much as to say which come neare and beset me on every side â—et the let the evill which they have plotted with their slanders fall upon their own head V. 11. Evill as hee hath persecuted me who was innocent so let his sinne drive him that is to say let the wrath of God and the punishment which he bath deserved persecute him untill such time as like unto a beast forced to some precipice hee fall and perish V. 13. Shall dwell they shall live in rest and security under the eâ—e of thy favour and providence Or in the middest of hy Church where thou makest thy selfe known in a speciall manner Or eternally in heaven PSAL. CXLI VER 2. AS incense namely the holy incense which was offered upon the Altar A figure of the Saints prayers under Christs intercession Rev. 5. 8. 8. 3. V. 3. Set a watch grant mee the guide and bridle of thy Spirit that I may not sin in word nor deed in this my hard tryall V. 4. Let me not let mee not be allured by their ease and pleasure which they enjoy in such ample manner for to joyn with them Or let not me take a delight in that which they take a delight V. 5. Smite mee let him reprove me and chide me with a good intention and through his pure zeale to goodnesse see Iob 19. 2. V. 6. Their Iudges I'doe not only love just corrections but doe also patiently suffer unjust persecutions as I made it manifest in Sauls person who was the chiefe of mine enemies when hee was left alone in the cave 1 Sam. 24. 9. to whom I offered no violence but onely related unto him the wrongs which he did me with all respect modesty V. 7. Our bones Saul and his men doe kill my followers and through extreame inhumanity leave their bodies unburied upon the ground V. 10. Escape the Italian passe over that is to say escape safely out of their snares PSAL. CXLII VER 3. MY path by which I may escape V. 5. My refuge or my hope V. 7. Out of prison namely out of this cave where I lie hidden and am watched for and round beset with mine enemies Compasse mee to congratulate with me and to joyne with me in thanksgiving to thee Deale bountifully the Italian reward me namely when thou shalt change my state according to justice and mine innocency Or when thou shalt bestow this benefit upon me PSAL. CXLIII VER 1. RIghteousnesse and equity in righting the oppressed according to the just performance of thy covenant and
fixed upon any thing but upon God and his grace is but a spirituall adultery and dishonestie V. 16. Whose is O poore simple people that will take such paines to obtaine vertue and wisdome and deprive themselves of the pleasures of this life Which lif 's wisdome consists in the finding and enjoying of them when they offer themselves and all the content of it in the enjoying of them whilest one may Or they are the Holy Ghosts words speaking 〈◊〉 truth in its proper sence and then it should bee translated Who is foolish Let him goe thither Namely where the stumpet calls him V. 17. Stollen waters that is to say your stollen pleasures which are unlawfully taken are more favoury and fuller of voluptuousnesse The lewd words and thoughts of carnall men in their irregular and vicious pleasures contrary to the chaste lawfull and sober pleasures of the faithfull V. 18. The dead The Italian The Giants that is to say the damned See upon Iob 26. 5. Prover 2. 18. CHAP. X. VERS 1. THe Proverbs That is to say short notable sayings and morall documents in the head of which the precedent Chapters have bin set in stead of a preamble or preface V. 2. Of wickednesse That is to say gotten by unlawfull means Righteousnes Uprighenes in all things but chiefly in getting of goods and in liberall and charitable use of them which in the Scripture is called righteousnesse shall cause man to bee preserved from extream povertie and other mortall calamities or from death it selfe in many cases from which no wealth can guard the wicked Psalme 49. 6 7 8. V. 3. The substance According to others the wickednes that is to say all the false practises with which they use for to enrich themselves V. 5. In Summer Namely in the fitting time to gaine and make provision of knowledge experience and all other manner of vertues as the harvest of the fruits of the earth is in summer That causeth namely that disgraceth his father and mother his name and kindred through his carelesnesse and sloth See Prov. 12. 4. and 17. 2. and 19. 26. V. 6. Violence The wicked are accursed infamous and condemned through their unjustice and extortions being that the covering of the mouth was a signe of mourning condemnation and shame Hest. 7. 8. Job 9. 24. and 40. 8. V. 7. Is blessed That is to say is praised and commended by good men Shall rot That is to say it shall become stinking and abominable V. 8. Prating foole The Italian A foole of lipps Namely he that sheweth the foolishnesse of his heart by his unseemly speeches Shall fall or shall be scourged with plagues V. 9. Shall be knowne The Italian Shall bee over-throwne According to some shall be knowne namely by the exemplary punishments which God shall inflict upon them V. 10. He that winketh An action of false and cunning persons Job 15. 12. Proverbs 6. 13. it seenieth that hee couplâ—s wicked deceivers which doe harme to others to those that are foolish and unadvised in their speeches and hurt themselves V. 11. The mouth The good mans mouth is alwayes open in holy freedome and liberty for his just defence for to teach comfort correct others like unto a lively spring which cannot be stopped Whereas the iniquity of the wicked wounding their consciences cloâ—ing their mouthes with feare shame and confusion v. 16. See Job 5. 16 Psal. 107. 42. V. 12 Covereth It regardeth not but pardoneth all offences that are given and concealeth those faults in his neighbour which may be concealed V. 13 Wisedome The wise man sheweth himselfe to be such by his speeches but the foole cannot becom wise but only by meanes of correction V. 14. Lay up they doe keepe those things which they know under the key of wisdome and discretion in speaking but the fooles have no stay to their tongues no more than a building which is falling downe V. 16. To sin That is to say to condemnation and punishment according to the meaning of the word sinne in Scripture V. 17. Is in the way The Italian Is the way That is to say he doth not only walke in the way himselfe but doth also guide others therein V. 18. He that hideth He that hath his heart full of rancour and evill and doth dissemble and hide it with faire speeches is a false and treacherous man and he that uttereth his hatred in injurious evill words is a foolish and unwise man seeing he suffereth himselfe to be transported through passion to a dishonest and undecent act and by this means discovering himselfe he giveth his enemie way to beware of him also to offend him Whereby the wise man inferreth that to avoid both these vices we ought to lay aside all malice and hatred See Prov. 14. 17. V. 20. The heart All their wisdome their conceits thoughts and determinations are of no value nor worth V 21. Feed Good men are not only sufficiently provided for themselves but can also give to others true food for the soule namely wholesome doctrine and holy documents which the foolish wanting doe perish for want of it V. 22. Addeth Namely to any thing which it pleaseth God to bestow upon us Psal 127. 2. Mat. 6 27. V. 23. Hath wisdome Hee delighteth and taketh pleasure therein V 26. So is Displeasing and troublesome V. 28. Shall be gladnesse The Italian Is gladnes That is to say it is accompanied with sweet patience and joyfull hope and crowned with a happie issue V. 29. The way That is to say the lively apprehension of Gods providence makes good men confident and is a terror to the wicked See the like sentence Hos. 14. 9. V. 32. Acceptable Namely to God and man to be spoken and uttered CHAP. XI VERS 2. SHame Some unlooked for chance commeth by which mans pride is abated and scorned through Gods just judgment V. 3. Guide them It is a safe guide in all their life time to bring them to the true end which is eternall happinesse V. 4. Of wrath namely of Gods judgement put in execution with all manner of rigour V. 5. Direct It maketh all his enterprizes easie and causeth a happy issue of whatsoever he undertaketh and guideth him directly to the end namely to blisse V. 6. Deliver them Will cause God to deliver them from all dangers and treacheries V. 9. Hypocrite or profane man Destroyeth the Italian Corrupteth namely infecting and depraving his nature through his evill talke Others he ruineth and destroyeth him by his dissimulation and false shewes of love Through knowledge by the light and direction of the holy Ghost and by the lively knowledge of Gods word which giveth unto the faithfull man wisdome sufficient for his preservation V. 11. By the namely by their holy vowes and prayers By the mouth namely by their blasphemies evill counsels slanders lies seditious speeches c. V. 12. Holdeth his peace He keepeth himselfe from speaking or doing any thing in scorne of another Or
doe him right if hee be a Judge or Magistrate or to defend and maintaine him if he be a private person See Job 29. 16. Regardeth not He knoweth not what right is nor careth for it nor will take any paines for to learne it V. 8. Scorntfull men Prophane contemners of God doe draw his judgements upon a whole Citie and Communaltie V. 9. Contendeth Whether he contend about his owne private affaires or whether he argue about some point of â—â—ut and right Whither he rage The Italian Sometime hee rageth Seeing his presumption and obstinacy Or laugh The Italian Sometime be laugheth At his impertinencies and follies There is no rest The Italian Heâ— hath no rest That is to say talking with a foole he cannot keepe that tranquillity of minde and moderation of words as be 〈…〉 a wise man being driven by impatience V. 12. All his servants The meaning may be this When the Prince hearkeneth to calumnies or false accusations there is none of his servants let him be never so faithfull but is in danger of being held and questioned as guiltie Or this A Prince whith leveth flatteries and is inclined to hearken to calumnies causeth his servants to turne flatterers false accusers c. V. 13. The 〈…〉 full man The Italian The Usurer The rich man who by meanes of his us 〈…〉 y keereth the poore man in subjection Lightneth That gives and maintaines the life of both riches helping the rich man nothing therein Luke 12. 15. nor poverty any way hindering the pocre man V. 16. Are multiplyed The Italian Are increased In power and dignitie V. 18. Where The Italian when The publike preaching of Gods word by the Prophets or others being wanting the Church is dissolved and dispersed like unto a flocke without a Shepheard or like unto a wall without morter See 1 Samuel 3. 1. Amos 8. 11 12. Happie is lee The meaning is True it is that the want of preaching the word is the perdition of the Church Yet it followeth not that all the perfection and happinesse of it consists only in the preaching but in the practice and observation of the same preached truth also V. 19. A servant Namely a perverse and rebellious servant By words But with stripes and punishments Though he understand A signe and proofe of the maliciousnesse of a servant V. 20 In his words Or in his businesses V. 21 Shall have him become Hee will no more know his owne condition but will carry himselfe as if he were a sonne V. 24. Is partner That is his fellow receiver or hath share of the thing stollen See Proverbs 1. 14. Hateh his Is an enemy to his owne salvation Cursing Namely the Oath given him by the Magistrates whether hee knoweth any thing of the thest which was committed Exod. 22 8. Lev. 6. 4. V. 25. The feare Great feare troubleth the mind of man so that hee cannot take any good or wise counsell or doe any thing freely Or it is a snare and a stumbling blocke to him that is to say an occasion to make him take rash and ruining resolutions V. 26. Many Many in time of trouble goe to the Prince with petitions But it were fitter for them to have recourle to God first who inspireth and inclineth the hearts of Princes for to doe justice See Psal. 20. 9 CHAP. XXX VERS 1. AGur This name as well as those names which follow are no where else in Scripture and it is likely that this Agur was some wise man who by some sententious speech which hee was inspired with by God had taught these his two disciples and this Chapter being the sum thereof was added unto Solomâ—â—s proverbs by reason of the likenesse of the subject The prophecie The Italian The prophetick speech Heb the charge prophecies and revelations are often called so which the Prophets had charge to relate and preach to the Church V. 2. Bruitish The Italian An Idiot It is likely that this Agur was a vulgar and unlearned man as Amos. 7. 14. and that he was supernaturally inspired and enlightned by God V. 3. Nor have the knowledge of the holy The Italian But I know the knowledge God hath revealed true and heavenly wisdome and doctrine to me Of the holy That is to say of Angels as Dan. 4. 13 17. and 8. 13. the meaning is That as Angels without any learning or instruction doe know Gods mysteries by a divine light infused into them so I am inspired by God without any humane or naturall meanes V. 4. Who hath ascended That is to say this heavenly wisdome is a pure gift of God which none can gaine of himselfe Who hath gathered Even so impossible is it for man of himselfe to attaine to that heavenly wisedome Proverbiall examples of such things as doe beyond all measure surpasse all humane power as Prov. 27. 16. Eccl. 8. 8. Isay 40. 12. His Sonnes name This hath beene commonly understood of the everlasting Sonne of God Who alone with his Father upholds containes and governes all things Heb. 1. 3. But because it is not evident that this was the wise mans intent this may be taken for a common saying If ever there were any which is not now alive who is there left of his generation in the world V. 5. Every word These inspirations which come from God are not onely of a heavenly and most pure truth but are also granted to men to breed a lively faith in them which maketh their hearts to have confidence in Gods grace V. 6. Adde thou not Nor take away nor alter A Caveat for them that have any such revelations that they should not falsifie 1 Cor. 4. 2. V. 7. Before I die That is to say all the dayes of my life V. 8. Remove farre from me Feed my soule with thy word preserving mee from all seducing error of Idolatry c. and endow my body with temporall gifts as farre as shall be needfull for the salvation of my soule Convenient for mee The Italian Daily bread Heb. of my allowance that is to say as much as I shall daily need according to the order of well governed families See Job 23. 12. Prov. 31. 15. V. 9. Deny thee Withdrawing my confidence from thee to put it in temporall goods Or revolting from mine obedience through pride and boldnesse arising from my fulnesse and plenty Take the name Namely by false oaths the Hebrew word signifieth properly to catch hold without any respect and licentiously and is opposite to the other of taking which is used in oaths to shew the holy and religious use of Gods Name in them V. 10. Accuse not The Italian Speake not evill of To provoke the master against the servant for small occasions or for no cause at all Guilty Before God who is the defender of afflicted persons Exod. 22. 23. V. 15. The Horse-leach The meaning seemes to be There are two passions in a covetous man here called a horse-leach The first an extreame dâ—ffidencie and feare of
is to say discomforted it being the gesture of women in great sorrow 2 Sam. 13. 19. CHAP. III. Vers. 1. THey say the Law of divorce forbiddeth the man who hath put away his wife to take her againe if she be married to another husband Deut. 24 4. and if there be adultery committed she must die Yet I have used no such rigor towards thee O my people for I have not destroyed thee for thine idolatries which are spirituall adulterie of the soule and am yet ready to receive thee into my covenant againe though I have once put thee away and thou hast joyned thy selfe unto other gods V. 2. Hast thou sat a description of such as give themselves over to idolatry under the figure of common strumpets which sat by the high way sides waiting for passengers As the Arabian that is to say a thiese and high way robber V. 4. The guide the title of a wise and loyall husband Prov. 2. 17. under whose conduct a young woman passeth over that dangerous age in honour and safety V. 5. Will he reserve the Prophets words exhorting the people to an holy repentance not in words but in deeds to reconcile themselves to God V. 6. Israel namely the Kingdome of the ten Tribes severed from Judah V. 8. Put her away like to a divorced woman which I had put away from my covenant and taken away from her the title of being my Church by the Assyrians 2 Kin. 17. 6. V. 10. And yet and to all her other sinnes to make up the measure she hath added the sin of impenitencie and hypocrisie V. 11. More then namely lesse guilty and faulty V. 12. Towards the North namely towards that quarter of the world whether the ten Tribes were carried into captivity V. 13. Scattered thy waies the Italian Prostituted thy selfe that is to say hast abandoned thy selfe to unlawfull conjunctions which the Hebrews call waies see Ezek. 16. 15 36. Others thou hast runne out and hast gon wandering without any shame or stay as Jer. 2. 23. V. 14. I am married that is to say I have made a firme covenant with you by vertue of which continually untill the end of the World I will call some converts from amongst you to the participation of my grace in my Church which hath been principally verified under the Messias Others because I have rejected you yet c. as Jer. 31. 32. V. 16. When ye be when the spirituall Israel which is the Church shall be encreased by the calling of the Gentiles and finally by reason of the conversion of the people of Israel the materiall Arke which is called Gods Throne shall be no more in use but God shall by his Word and Spirit dwell and raigne gloriously in his Church A prophecy of the abolishing of ancient ceremonies under the Gospel V. 17. To the name that is to say to God who shall plainly and as it were by his proper name manifest himselfe to his Church Isa. 60. 9. Imagination the Italian hardnesse or thought Num. 15. 39. Isa. 57. 17. V. 18. The house that is to say I will in Christ reunite all mine elect without any distinction of Nations disanulling all former enmities Ephes. 2. 14 15 16. This may also be more particularly understood of the last reduction of the Nation into one which was before divided into Israel and Judah as Isa. 11. 13. Ezek. 37. 16 22. Hof 1. 11. The Lâ—nd a figure of the Church in this World and of the Kingdome of Heaven after this life V. 19. But I said my will indeed is firme for to re establish you but true conversion is the onely means and necessary condition of it V. 21. A voyce a representation of the Israelites conversion as Zech. 12. 10. Upon high places peradventure he hath a relation to the custome which was to goe up to the tops of the houses upon occasion of some great publique mourning Isa. 15. 3. 22. 1. Jer. 7. 29. V. 22. I will heale I will free you from the punishments due therefore I will pardon the offence and amend the defect in your soules V. 23. From the hils namely from idols whose service was performed upon hils or high places Or from any other worldly high power A protestation of the converted Israelites that they will trust onely upon Gods grace V. 24. For shame the Italian for that shame full thing Baat and other idols are so called by way of abomination see upon Jud. 6. 32. Jer. 11. 13. Hos. 9. 10. The meaning is idolatry hath been the cause of our former calamities CHAP. IV. Vers. 1. REturne constantly and sincerely Then shalt thou not the Italian and wilt no more goe wandering that is to say through in constancie to follow sometimes one Idol and sometimes another for want of a firme resolution to stand to the performance of thy duty towards me V. 2. Thou shalt sweare that is to say thou shalt acknowledge and call upon the onely true eternall God an oath being a proofe of the Godhead which one worshippeth Psa. 63. 11. Isa. 19 18. 65. 16. The Nations thou shalt re-obtaine the ancient right and title to be called the stocke or body of the Church into which all Nations shal think themselves happy and honoured to be incorporate according to the promise Gen. 12. 3. 22. 18. V. 3. Breake up that is to say by a true contrition and repentance prepare your hearts to receive the seed of my word V. 4. Circumcise your selves put off your wickednesse and naturall corruption which was the spirituall truth of the Sacrament of the corporall circumcision Deut. 10. 16 30. 6. Col. 2 11 V. 5. Declare a representation of the generall uproare upon the eomming of the Chaldeans V. 6. Set up namely to give the signall V. 7. The Lyon namely Nebuchadnezzar V. 9. The Prophets namely the false Prophets which fed the people with vain predictions of peace Jer. 26. 7 8. 28. 1. Ezek 13. 2. 10. V. 10. Said I Jeremiahs words Surely thou hast that is to say is it possible that thou shouldest suffer this people to be deceived by false Prophets that have in thy name promised them peace and that thou shouldest grant their errour to take so much effect see Jer. 6 14. Ezech. 14 9. V. 11. A dry winde he seemes by this dry winde to meane the Northerly winde from which coast the Chaldeans came which kinde of winde is most violent and durable Job 37. 22. Prov 25. 23. Not to san the Corne in the floore for to that purpose are required moderate windes whereas 〈…〉 is boisterous and doth dissipate and disperse The meaning is this scourge will be to d 〈…〉 tion and not to correction V. 13. He shall come up namely the King of Babylon who is signified by this winde V. 15. For 〈…〉 c. the Italian fâ—r there is a voice that 〈…〉 that 〈…〉 y is greater tâ—â—n in Dan and pro 〈…〉 eth that it is more
obey Gods will and be the messenger of his wrath V. 14. Have healed they have dallied with the great and deep wounds of my peoples sinnes and have not cauterized them according to necessary severity whereby their souls being lulled asleep with vain hopes of Gods patience are become incurable V. 16. Stand ye consider with deliberation and take time to know and sinde out whether ye be truly in the right way of salvation or no inform your selves by my word which is the onely high way that the faithful have continually travelled in V. 17. Watchmen namely Prophets to declare unto you things to come Isa. 21. 11. Ezech. 3. 17. Hab. 2. 1. V. 18. Ye nations all you nations as if you were all gathered together to one place come and be witnesses of my peoples sinnes and spectators of my judgements V. 19. The fruit namely a just recompence for their deeds and for their conspiring against my will Prov. 1. 31. V. 21. Stumbling blocks that is to say occasions preparations and means to ruine them V. 27. I have set thee Gods words to the Prophet The meaning is I have appointed thee to be a Prophet and to oppose thy selfe freely against my peoples rebellions thou shalt feel their malice but I will grant thee strength for to resist them Jer. 1. 19. V. 28. With slanders slandering or accusing thee and mine other servants Jer. 18. 18. and 20. 10. Brasse that is to say in stead they should have been pure and refined gold and silver but they are not onely mixed but altogether changed into other base and false mettals V. 29. The bellows tearms taken from such as melt and refine mettals who use lead for to separate them to signifie that all the art and labour which was imployed for to amend this people was lost Ezek. 24. 6 12 13. V. 30. Reprobate or refused or false silver that iâ— of no worth CHAP. VII Vers. 4. THe temple that is to say God dwelleth in this Temple and hath no other habitation in the world wherefore he will never depart from hence and this Temple shall be a secure pledge of his grace to us Mic. 3. 11. V. 9. Whom ye namely new strange godâ— whose godheads and powers you never tried as you have done me V. 10. And say namely that you have avoided my judgements as your false prophets doe perswade you and so return to your accustomed wickednesses more then ever you did before V. 12. At the first even since Joshuah's time who placed the tabernacle of the Covenant in Shiloh Josh. 18. 1. which was the first place of iâ—s setled abode V. 15. The whole namely the whole ten tribes which were often called by the name of the chiefe and predominant tribe which was Ephraim which ten tribes had been already led into captivity by the Assyrians V. 18. The children that is to say all of all ages and sexes do run to idolatry To the Queen that is to say to the Sun called in Hebrew by a name which is of the feminine gender Others translate it to the frame of Heaven that is to say to all the celestiall bodies Jer. 8. 2. and 44. 17. V. 19. Doe they provoke that is to say to whom doth the evil and dammage of this outragious wickednesse redound to me or to them V. 21. Put your multiply your sacrifices as long as you will I doe not accept of them being offered with hypocrisie and impiety as you offer them And eat that is to say thinke not to be sanctified by that part which you take according to the Law of my sacrifices of thanksgiving for seeing they are not acceptable to me those portions which you eat are but onely ordinary and profane food see Hos. 8. 13. V. 22. Ispake not I did not appoint holy ceremonies to be the whole substance of my service as you hypocrites beleeve but onely to bee sacred signes of faith in my promises and obedience to my commandments without which they are nothing V. 24. Imagination the Italian stubbornnesse or imagination And went like to resty beasts V. 28. Truth is perished there is nothing now but falshood and hypocrisie in all their words and professions of pietie V. 29. Cut off in token of great mourning Job 1. 20. Isa. 15. 2. On high places see upon Jer 3. 21. Of his wrath namely the generation which is as it were the object and provocation of his wrath V. 31. The high places namely the Altars Chappels c. set up to idols in that valley neer to Jerusalem 2 King 23. 10. V. 32. Of slaughter by reason of the great slaughter which the Chaldeans made there who shall also bury dead bodies in heaps there that all opinion of holinesse may be blotted out CHAP. VIII Vers. 〈◊〉 TO his course to an unbridled licence of doing all manner of evil V. 7. In the heaven that is to say in the air The judgement that is to say their punishments which hovered over their heads of which he gave them expresse warnings and evident tokens V. 8. We are wise and yet doe not regard these things which are so plaine and needfull Of the scribes namely of the Doctors and interpreters of the Lâ—w according to whose opinions publike judgements were ordered and they oftentimes perverted through their prevarication Psal. 94. 20. Isa. 10. 1. V. 9. The wise men that is to say those great Doctors puft up with the conceit of their owne wisedome shall not thereby escape my judgements V. 13. There shall be no that is to say I will send them scarcity and famine and that little which they gather shall be taken away by their enemies V. 14. Why do ye a representation of the Jews generall terrour upon the Chaldeans comming determining to forsake the field and retire into strong holds without any further resistance hoping that way to avoid this inundation but all in vain for all shall be taken and laid waste vers 16. V. 16. The snorting of his namely of the Chaldeans Armie From Dan which was the border of the countrey north-ward from whence the Chaldeans came They are come according to the manner of Prophets things to come are set downe as if they had already been V. 17. Serpents that is to say mortall enemies against which there is no defence nor help V. 18. When I the Italian O my comfort the Prophets words being wounded with sorrow by reason of these calamities as if he should say Where shall I have any comfort Or O God I turn to thee who art mine onely comfort in this mine affliction V. 19. Behold that is to say I doe now set before mine eyes the complaints and outcries of the people that shall be led away into the first Babylonian captivity when they shall feele the continuation and fulnesse of those miseries at the last siege of the City under Zedekiah Is not the Lord that is to say How is it possible that this extream ruine should sall upon
V. 3. For now Within a very short time What then should Though we had one yet he could not free us or defend us V. 4. Swâ—aring To God and promising him conversion and service Or to their King â—inding themselves to be faithfull to him Or to the King of Assyria being subject to him 2 King 17. 3 4. Thus judgement Gods punishments shall multiply like Cicuta or other poysonous herbes which grow in abundance in the fields V. 5 Because of Seeing their Idols taken and carried away by the enemies The 〈…〉 thâ— Iâ—alian The 〈…〉 ves He calleth those 〈…〉 so in contempt Of Bethâ—avâ—n See Hos. 4 15. 〈…〉 of the Italian Of the Câ—lfe A people that deserves no more to be called Gods people but â—he Câ—lfe their Idols people See Numb 21. 29. Fâ—r the glory Because it shall be no more worshipped nor reverenced as a God V. 6. It shall be namely That Calfe according to the custome of carrying away the Idols of those Nations which were conquered by warre see Isa. 46. 2. To King Iarâ—b the Italian To the King â—rotector namely The King of Assyria whom the Iraelites have chosen for their Protector and Defendor Hos. 5. 13. Ephraim Or shame shal overtake Ephraim Of his namely Of that which he hath undertaken of his owne mind beyond and against the will of God Psal. 106. 43. Hos. 11. 6. V. 7. The some the Italian A bubble Which is suddenly framed upon the water when it raines or when the water boyles and passeth away also in an instant V. 8. Of Aven Which is the same as Beth-aven The sinne The object and instruments of Idolatry Deut. 9. 21. Cover us Words of such persons as desire death for feare of evils that are greater than death and of such as are in despaire V. 9. From the dayes that is to say The horrible sinnes of Gibeah Judg. 19. 22. which were then so severly punished doe still continue and increase in thee They stood Though their fathers were no better then they of Gibeah against whom they warred because of their infamous wickednesses yet the Lord delivered them out of those bloody battels V. 10. Chastice them Now that they have heaped up their measure I will satisfie my wrath with their just punishment Two furrowes This hath a relation to the two invasions of the King of Assyria 2 Kings 15. 29. and 17. 3. And because the Assyrians had beene as the lovers of the children of Israel Hos. 8. 9 10. the Prophet useth a word which signifieth an appointment of some unchaste meeting V. 11. And Ephraim As a lusty Heyfer which is used to thresh corne upon the floore loues that trade partly because she is free from the yoake and doth not take much paines partly because she hath good food even so my people would enjoy my blessings but would not be subject to the yoake of mine obedience and discipline But I passed I will tame her and bring her into subjection V. 12. Sowe to your selves Endevour your selves to doe good workes and the Lord shall be propitious to you prepare your hearts which are like a waste ground by true repentance to receive Gods grace which is like a shâ—wâ—e of raine In righteâ—usnesse namely In his grace and blessing according to the truth of his promises Others doe understand this to be spoken by Christ who brought the true righteousnesse into the world Dan 9. 24. To receive which the preparation of the heart is necessarily required V. 13. Have plowed By Art and Endevour you have stâ—rred up and practised your native malice to cause it to produce many evill acts Wickednesse namely The just punishment thereof Have eaten You have in effect tried what vanity there was in your hopes grounded upon your wickednesses and upon humane strength V. 14. Sâ—alman This history is mentioned no where else some hold this to be the same as Shalmaneser 2 Kin. 17. 3. and Betharbel to be the name of some city taken and destroyed by him 1 Mac. 9. 2. There is mention made of Arbela which may be the same as this The mother A proverbiall kind of speech to describe a totall destruction See Gen. 32. 11. V. 15. So shall Your Idolatry which you run headlong into the chiefe place whereof is Bethel shall be the cause of your destruction in the same kind In a morning As soone as the day prefixed for Gods judgements to light upon him shall appeare CHAP. XI Vers. 1. WHen Israel In its first beginnings namely When it first began to be a Nation in Egypt Jerem. 2. 2. Ezek. 16. 22. V. 2. Called them namely My Prophets exhorted them to repentance and to my true service which was the chiefe end for which they were called out of Egypt Exod. 4. 23. V. 3. I taught I have been as a nurse to him Deut. 32. 10 11. Healed them that is to say Delivered them from all evill Exod. 15. 26. and 23. 25. V. 4. I drew them A phrase taken from cattell bred up to carry or draw which by a good Master are used gently and brought to their labour without any violence The yoake By which must be understood the musroll for otherwise a yoake doth not use to be laid upon the jawes V. 5. Returne The body of this nation shall not goe for fafety into Egypt which a friends conntrey but they shall goe into captivity to Assyria an enemies countrey and herein will I enforce them to obey my command Deut. 17. 16. V. 6. His branches All his forces and defences as wel those which consist in strong towns as those which consist in the valor of men Counsels Their actions and enterprizes which they have undertaken by their own advice Psal. 106. 43. Hos. 10. 6. V. 7. Are bent They desire and expect that I should turne in favour to them and relieve them whereas they should turne to me by repentance which they will not doe V. 8. Give thee up Though thou deservest to be irrevocably destroyed as those wicked cities were Gen. 19. 24. Deut. 29. 23. yet my mercy will not suffer it and therefore I promise thee re-establishment by meanes of the Messias Are kindled together the Italian Are moved or Are heated see Gen. 43. 30. Lam. 1. 20. V. 9. I will not With extremity of rigor and without remission I will not returne to save the remnant of mine elect amongst the people I will not consume them wholly by a redoubling of evils I am God And therefore most true and invariable in all my promises Numb 23. 19. The holy one I will be in the midst of thee in grace and spirit as thy true God-head object of all thy Devotion Religion and worship and the wel-spring and author of all thy holinesse and I will not be there any more as thine enemy V. 10. After the Lord Who shall manifest himselfe to them in grace and salvation in Christ. Roare He shall cause the powerfull voyce of his Gospel to sound all the
any humane meanes advance his Kingdome Or he shall grow up from under himselfe that is to say by secret wayes without any humane shew as Isa. 11. 1. The Temple namely the universall Church gathered together united and built up by him alone Heb. 3. 3. V. 13. Shall build in the quality of a King even as those temporall Commanders Moses Salomon and Zerubbabel were chosen by God to over-see the building of the Tabernacle and the Temple The glory namely the royall glory Upon his namely in the heavenly glory where he shall eternally execute the other part of his Priesthood in making intercession for his Church Heb. 24. 9. The Councell these two offices and properties shall for ever be united together in Christ and shall perfectly agree one with the other though they seeme to be very different the one having the administration of justice to command and punish the other of mercy to expiate and pardon but Christ shall expiate and pardon that he may be obeyed when he commands Psal. 130. 4. having brought men into Gods favour to make them receive the Spirit which inclineth them to a voluntary obedience V. 14. And the after thou hast thus prophesied of Christ setting these two materiall Crownes upon the head of Joshua lay them up againe in the Temple in their names as an offering offered by them peradventure with some inscription or remembrance of their names to be a sacred memoriall of these my promises Holem Hen It is likely these are the same as were before Helda and Joshua v. 10. V. 15. And they namely the Gentiles who are now far from the knowledge and Covenant of God Isa. 57. 19. Ephes. 2. 17. And build they shall co-operate to the establishment of the Church and advancement of Christs Kingdome See Isa. 60. 10. This shall you shall in effect finde to your owne deliverance the truth and power of Gods promises which I his sonne doe propound unto you by my Prophets CHAP. VII Ver. 1. OF the ninth which is the November Moone V. 2. They namely the Priests and Levites who yet remained in Babylon Before the namely in the Temple which was re-edefied in Jerusalem V. 3. Should I are we in conscience bound to keep the solemne Fast appointed to be in the fifth Moneth by reason of the destruction of the Temple which happened at that time 2 King 25. 8 9. Jer. 52. 12 13 now that it is re-edefied and Gods service restored seeing the keeping of it is not commanded by the Law of God See Mal. 3. 14. Separating from feasts company of women and all other carnall delights See Exod. 19. 14. 1 Sam. 21. 5. V. 5. Seventh this other Fast was appointed for the death of Gedaliah which happened in this Moneth 2 King 25. 8 9. Jer. 41. 1. whereupon followed the totall dispersion of the remainder of the people Seventy during the captivity Zech. 1. 12. Unto me to humble your selves and turne with your hearts to me was it not only through a carnall feeling of your evils Isa. 58. 3. Hos. 7. 14. V. 6. And when yea in your mirth and rejoycing you have not regarded me to yeeld me honour and thanks for my benefits Hos. 8. 13. and 9. 4 Now the answer to the aforesaid question is referred to this point your Fast might be sanctified by piety and devotion but you had better to omit it then prophane it as you doe and in stead of your Ceremonies endeavour your selves to serve God internally by meanes of which I will change these your dolefull dayes into dayes of feasting and giving thanks for new benefits Zech. 8. 19. V. 7. Should ye not hath not God sufficiently declared his will concerning these externall actions and especially concerning a Fast prophaned through wickednesse Isa. 58. 3 4. Was inhabited or a foot or in its former state The South those parts of Judea which had most felt the desolations of war See Jer. 17. 26. and 32. 44. V. 11. The shoulder A terme taken from yoaked Oxen which are unwilling to draw Nch. 9. 29. Hos. 4. 16. Zeph. 3. 9. V. 14. After them after they have been carried away out of it For they laid they have been the cause that their fine and pleasant Country hath been laid waste CHAP. VIII Ver. 1. THe word it appeares by ver 19. that this is a continuation of Gods answer to the question concerning the said Fasts V. 3. Iam or I have turned to Sion Of truth or of loyalty V. 4. There shall yet I will blesse the Inhabitants of Jerusalem with peace health and long life A figure of the spirituall blessings of the Church as Isa. 65. 20 22. V. 6. If it be even after the accomplishment these things shall seeme incredible and impossible but nothing is impossible to an omnipotency Luke 18. 27. V. 8. In truth faithfully performing my promise which I have made to them in my Covenant and enlarging my bounty towards them which is often signified by the word Righteousnesse See Hos. 2 20. V. 9. Of the Prophets Haggai and Zechariah V. 10. There was mens and beasts labour was in vaine by reason of the curse which I laid upon your carelesnesse in restoring my service Hag. 1. 6 10. I set I suffered the Land to be full of robberies and enemies incursions V. 11. But now seeing you have cheerfully gone on to the re-edifying of my Temple V. 12. The Seed I will set downe the true causes and meanes of a true and perfect peace and prosperity and will cause it to increase and multiply See Psal. 72. 3. V. 13. A curse as it were a formulary of execration Psal. 102. 8. V. 14. Repented not I have executed what I had determined and have not revoked it before I had brought it perfectly to passe V. 19. The Fast this is the principall answer to the question which was propounded in the former Chapter containing a promise of changing the estate of the Church Of the fourth appointed for a remembrance of the taking of Jerusalem by the Caldeans which was in this Moneth Jer. 52. 6 7. Of the fifth for the burning of the Temple Jer. 52. 12 13. Zech. 7. 1 5. Of the seventh for the death of Gedaliah Jer. 41. 1. Zech. 7. 5. Of the tenth for the siege laid before Jerusalem Jer. 52. 4. Love if you desire to have these good things come to passe V. 20 It shall yet A Prophecye of the calling of the Gentiles V. 23. Ten men A figurative description of the great number of Gentiles which should come into the Church which in former times was restrained within the Nation of the Jewes CHAP. IX Ver. 1. THe burden A prophecye of threatenings and curses See Isa. 13. 1. Jer. 23. 3â— Of Hadrach it was an Idoll of the Syrians which represented the Sunne The name signifieth the only King to which they added a goddesse called by Authors Atergati which signifieth only Queene and that represented the earth both of them were figured
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
my Spirit be joyned to your preaching V. 25. The master me that am the Lord and true owner of the Church Heb. 3. 6. Beelzebub it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signifies the god or the Lord of Flies or according to some the driver away of Flies The reason thereof is uncertâ—â—â—e though some other Pagan Idols were so called Now the Iewes attributed it to the Prince of Devills Matth. 12. 24. by reason that all the ancient Baals were called devills Deut. 32. 17. Psalm 1â—6 37. V. 26. Nothing covered doe your offices freely and bee not affrighted for the worlds oppositions because that at the last the light of the Gospell shall breake forth and shall overcome all obstacles V. 27. In darknesse In particular and as it were in secret the house toppes which house toppes in those Countries were made flat like open terraces V. 32. Therefore for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world I say thus much more unto you shall consesse me shall make an open and free profession of beleeving in me See Rom. 10. 9 10. V. 33. Deny put him out of the number of mine V. 34. But a sword not by any naturall propertie of Christ or of his Gospell which contrariwise is the only meanes of peace betwixt God and men but by an accidentall consequence the devill and the world opposing themselves against Christ and his Kingdome and by reason of this deadly hatred violating all naturall and civill duties and respects V. 38. That taketh not that doth not dispose himselfe in a voluntary obedience and patience to beare those afflictions which God shall lay upon him as it were for his owne part in imitation of me who shall be crucified for the Church V. 39. That findeth that shall imagine he hath so well provided for the safety of his life and for his worldly commodities by renouncing the Gospell shall fall into everlasting death V. 41. He that receiveth He that thorow a spirit of Christian charity shall doe good to my servants and those that beleeve in mee by reason that they are such and not for any other civill or naturall or vicious respects shall be rewarded by me according to the diversitie of the persons to which hee hath done good more or lesse profitable to Gods service necessary for the Church and odious to the world A Prophet a minister and speaker of my word of a righteous man of a righteous and holy man and commendable for his spirituall vertues V. 42. Of these 〈◊〉 ones One of the ordinary members of the Church that is not eminent for any publike place noâ— noted for any singular qualitie and therefore contemptible in the worlds eye See Matth. 18. 6. and â—5 40 45. CHAP. XI VER 1. IN their Cities In the Cities of Galile of whence most of the Apostles were V. 2. He sent not for himselfe who was very certaine of the truth concerning Christs person Iohn 1. 29. but to assure his disciples thereof by Christs most effectuall word and presence V. 3. Art thou he namely the Messias which was promised to our fore-fathers V. 5. The blind hee seemes to send them backe to consider upon the prophesies Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his comming V. 6. That shall not that shall not have taken occasion to alienate himselfe from me by reason of my person seeming weake object and wretched in the respect of the world Nor by reason of my doctrine contrary to the fleshes understanding which bringeth tydings beareth along with it the crosse and tribulations 1 Cor. 1. 23. Gal. 5. 11. V. 7. Into the wildernesse where John the Baptist preached A Reed namely a thing of nought The meaning is did you goe by chance or to behold some worldly greatnesse or to heare the word of God from an excellent Prophet of his such a one as you beleeve Iohn was if it be so why doe you not give credit to the witnesse which hee hath boren of me V. 10. Before thy â—ace in Malachy it is my face but the sence is the same for the father hath appeared to the world in his sons person V. 11. A greater in dignitie of office and in clearenesse of doctrine of salvation shewing with his finger Christ already come and preparing the world to receave him Luke 1. 15 16. that is least every plaine beleever or servant of God in the state of the Church renewed by the Messias shall have more advantage then Iohn the Baptist hath had because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit spread abroad in greater abundance and vertue V. 12. The Kingdome Iohn hath begun to stirre up the desire of participating of Gods grace in the Gospell and that encreaseth and shall daily increase 〈…〉 ore and more by vertue of my spirit which brings forth strength of faith and fervency of zeale in mine elect in great number to come thronging into my Church to enrich themselves with the goods of it which in this is like unto a city taken by force where every thing is taken snatched up See Isa. 60. 4â—8 11 V. 13. For all Iohns prerogative above the precedent Prophets is that they have only foretold and described things to come but hee hath declared the present salvation and in him is begun the Evangelicall ministery and the legall and figurative ministery is ceased V. 14. If ye will know that hee is Elias whose comming was foretold unlesse you will refuse to beleeve the truth V. 15. Hee that hath a frequent admonition in the Gospell as Rom. 2. and 3. to stirre up beleevers that have receaved the gift of faith which is the eare of the soule to make use of it in apprehending and making use of those things which were particularly directed to them by revelation V. 16. Unto children He hath a relation to some popular song which was used in those dayes to signifie that neither Iohns preaching of repentance accompanied with great austerity of life nor the annunciation of Gods grace by Christ confirmed with that admirable benignity in conforming himselfe to the ordinary course of life and calling unto him the most grivous sinners could asswage the Iews hardnes V. 18. Neither eating living almost of nothing not caring for his body nor giving it those eases delights which commoÌ„ly men take in their life time They say especially the Scribes and Pharisees See Luke 7. 30. V. 19. Wisdome the beleevers indowed with true spirituall wisdome have acknowledged approved of and maintained against these calumnies as well the celestiall doctrine preached by Iohn and by Christ as also Gods wisdome in appointing each of them their manner of living besitting their manner of preaching V. 21. Tire and Sidon prophane Cities
to whom the Prophets had denounced their extreame desolation Isay 23. Ezek 26 and 27. and 28. Repented not with a generall internall and spirituall repentance which the working of miracles cannot bring forth but is an effect of Gods Spirit co-operating with his word but only with an exteriour and disciplinary kinde of repentance which is nothing but being displeased and a forsaking of those great grievous sins which do fight against nature and civill and morall justice and do violate common society for which sins the Lord destroyed those nations Now this was sufficient to condemne the Iewes insensible and inflexible rebellion V. 22. But I say we must suppose those nations aâ—e indeed perished for their grâ—evous sins but at the last judgement the malignâ—ty of these rebels shall appear to be more cruâ—l shall be severely punished V. 23. Exalted by that incomparable blessing of having bin the place of aboad and ordinary conversation of the worlds Saviour V. 25. I thanke thee to the glory of thy divine Majestie I acknowledge thy Soveraigne power accompanied with justice wisdome and mercy in so much that thou hast not wrought upon the mindes and hearts of wise worldly men to give them a lively light of the mysteries of eternall salvation but upon soules of a weake understanding in worldly matters upon simple weake ignorant and contemptible people 1 Cor. 1. 27. V 26. Even so I doe not only acknowledge this truth but do also consent unto it and approve of it V. 27. Are delivered he meanes the universall Kingdome which he hath receaved from God his Father in the qualitie of a Mediator and especially over his Church to accomplish the salvation of it according to the Fathers everlasting decree No man knoweth namely the mystery of the sonnes person and consequently of the Holy Trinity As likewise his In carnation and all the properties of his office of Mediator is onely knowne by God by a proper naturall and perfect knowledge And all that men and Angells know thereof they know it but only of his meere good will and that which is revealed is done by the Sonne to whom it onely belongeth to reveale it as knowne to him by knowledge of nature and he onely having that property of being the Word of God Iohn 1. 1. and revealer of his secrets Psa. 2. 7. Iohn 1. 8. 1. V. 28. That labour in your soules and consciences by a lively feeling of your sins by the terrour of Gods judgments and the hardnesse of his scourges and punishments And also by a painefull and fruitlesse enquirie how you might satisfie Gods justice and obtaine his favour by your own proper works Isa. 55. 2 V. 29. Take Yeeld and submit your selves to me by obedience of saith laying aside all pride and rebellion 1 Cor 7. 22. and 9. 21. 1 Pet. 2. 16 Learne imitate my example in these vertues which are fitting and necessary for every Christian. V. 30. Is easie the Italian is pleasing or easie Namely to those that are regenerate whose sanctified will enclined by Gods Spirit doth no more oppose Christs Law which in the corrupt man is the only cause of the lawes severity towards him but rather consents unto it and sets his whole delight therin Rom. 7. 22. and 8. 7. and this yoake of Christs is opposite to the rigorous yoake of the law unsufferable withâ—u Christ Acts 15. 10. to the intolerable yoke of Pharisaicall orders Matth 23 4. and to the cruell and tyrannicall yoake of the Princes of the world Isa. 9. 3. and 10. 27. CHAP. XII VER 1. TO plucke according to the permission of the Law Deut 23. 25. V. 2. Is not the law did forbid them to dresse anâ— food upon the Sabbath day Exod. 16. 23. which the Pharisees did superstitiously extend to these petty actions of plucking and rubbing of eares of corne V. 3. Have ye not the meaning is the rigorous observation of ceremonies must yeeld to necessity when there is no contempt nor profane rebellion as David did without being reproved for it V. 5. Or have ye not Seeing God hâ—th not tied the officers of his Temple to the observation of the Sabbath they doing that day their most painfull and laborious services my servants and officers following me and serving me may also be free from the observation of it seeing that I am true God with my father and that my service sanctifieth these actions as the service of the Temple sanctified those V. 6. Is one namely I my selfe everliving God Lord of the Temple and the Messias who really and in truth am all that was figured by the Temple and the service belonging to it V. 7. If ye had another reason which hath a relation to the Pharisees cruell hypocrisie who thorow an ostentation of externall discipline went against charity not pittying the Apostles distresse who did eat ears of corne for meer necessity V. 8. For the he yeelds a reason for the Apostles innocency for if there were any sin in their act he was to judge of it being the Soveraigne Lord of all exteriour service and of the due observance of it And therefore since he did not finde fault with it they were not to cavill about it V. 10. To heale The Pharisaicall tradition did forbid the use of artificiall and naturall phisick upon the Sabbath day unlesse it were in cases of extreame necessity and now they doe superstitiously and malignantly apply the same to miraculous cures and healings See Luke 13. 14. Iohn 9. 16. V. 15. Them all that had need of being healed V. 16. And charged See upon Mat. 8. 4. V. 19. Not strive he shall not seek after worldly glory whereupon arise great strifes in the world hee shall proceed in all humility in himselfe and mildnesse towards others V. 20. Till he send till he be entred into possession of his everlasting kingdome to overcome and subdue all his enemies Vnto victory or everlastingly according to the phrase of the holy language V. 22. Blinde by the meanes of the devill which possessed him as Mat. 9 32. 17. 15. Luke 13. 11. V. 23. The Son the Ital. addeth the Christ the Son namely the promised Messias of Davids progeny V. 25. Beclzebub See upon Mat. 10. 25. V. 26. If Sathan the ground of this reason is because the Lord did drive devils out of mens souls by his saving doctrine as well as out of their bodies by his Almighty word wherefore one could not imagine that there was any collusion with the evill Spirit as Impostors often times do at whose instance the Devill comes out of a body to gaine any soules by seduction superstition false doctrine c. V 27. If I You shew your malice in judging evill of me because that having exorcists of your own nation which make profession of driving Devils out of men Acts 19. 15 and do not condemn them though you have no more reason to condemn mine actions thentheirs Now it is uncertain whether
father and those followed the holy Virgin as mother of their family after Iosephs death See Mat. 13. 55. Mark 6. 3. Iohn 2. 12. and 73. Acts. 1. 14. 1 Cor. 9. 5. Gal. 1. 19. V. 48. Who is in mine office and order of spirituall life I acknowledge no kindred in the flesh but onely and equally all true beleevers who are the children of God in spirit adopted and regenerate by him and my brethren and allies that shew themselves to be such by their works CHAP. XIII VER 3. IN parables this was a kinde of teaching used amongst the Iewes A mean betweene an enigma which was a disguising or covering of the truth in a briefe way which was therefore the more obscure and a plaine similitude inserted in a proper and naturall discourse and therefore cleere and intelligible But a parable was a fained narration and therefore differing from an allegory which takes its figure from a true history but drawne to a diverse sense Gal. 4 24. to represent morall and spirituall things under the shape of common and corporall ones serving for an insinuation and preparation to know the truth V. 8. So 〈…〉 e the Italian addeth some â—orne V. 10. Vnto them contrary to thâ—t cleere and intelligible way which thou usest to us V. 11. Becausâ— the difference proceedeth from that God will not shew the plaine cleernesse of his word to this people to whom he hath not given the inward light of his Spirit foâ— to receavâ— it For that would no way â—rofit them but dazle their eyes with so much the more contradictions Let it suffice that they have a darke image thereof in these parables which may serve them for a spurre or for a preparation V. 12. Whosoever in spirituall things God gives the externall meanes of his word and other things to them that have receaved the inward gift of internall life by his secret grace and Spirit that they may increase and strengthen themselves therein as if he should say he gives nourishment to them that have life But from them that have not the inwâ—rd gift he taketh away even the externall light of his word and his other gifts That he hatâ— Saint Luke saith that which he seemeth to have for indeed spirituall gifts do not truly belong to a man if they be not rooted in him by faith love and spirit V. 19. The word namely the Gospell which is the doctrine of Christs spirituall kingdom by which also he gathereth together his elect and governeth them See Mat. 3. 24. Vnderstandeâ—h it not doth not recive any lively light thereof in his soule nor doth not receive any deepe impression by vertue of the Spirit to the end that his heart may be bound to the obedience of faith and to a spirituall renewment Rom. 12. 2. Ephes. 4. 23. In his heart which is come to his heart thorow the externall senses but could not take root there by reason of the hearts hardnesse Or plainely in his understanding V. 20. But he those men which receive the word in a hard heart signified by the stony part of the field V. 21. Hath he not the Gospell doth not unite it selfe to his heart by a lively faith and love See Heb. 4. 2. Iames 1. 21. Is offended growne cold unwilling alienated Mat. 11. 6. V. 22. Among the See Ier. 4. 3. V. 23. Beareth fruit in confession good works new obedience and perseverance V. 25. Tares the Italian Zizanie a kinde of bad and hurtfull plant which spoyled the corne in Palestine and was great and grew in branches as appears by verse 30. and is unknown in these dayes V. 31. The kingdome these two ensuing parables are both to one sense namely to shew that Christs spirituall kingdome and the state of his Church groweth up out of small beginnings to a supreame greatnesse and power by the secret vertue of the holy Ghost See Ezek. 47. 15. Dan. 2. 34. 35. V. 32. Becommeth this was a singularity of that countrey V. 35. That it might not that this were an expresse prophesie concerning the Lords mannerâ—o teaching but the meaning is that as the Prophets did anciently preach heavenly things unto us under earthly figures called Enigmas and Parables so did Christ also and to the same ends V. 37. The Sonne who in his proper person first sowed the Gospell and afterwards continueth the sowing of it by his servants working in and by them by his onely power and vertue V. 38. The children namely the faithfull adopted and regenerate by God and made heires of the everlasting kingdome of glory Which are sowne that is to say raised and brought forth in the world by the preaching of the Gospell V. 40. In the end then all scandalous people hypocrites and prophane men shall be separated and rooted out of the Church And that the Lord will not have this done before ought not to be understood of every particular wicked man for by the order of policy and of the Church many wicked men may and ought to be cut off from the one and the other Psal. 101. 8. 1 Cor. 5. 7. but of the generality because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men whereof many belonging to his election are converted at their appointed time which the Lord pointed at V. 29. V. 41. Things that offerâ—d all persons which by their evill example serve for nothing but for offence hinderance corruption and turne of others V. 44. The kingdome the meaning of these two parables is that the heavenly glory and the participation of Christs whole spirituall kingdome is a thing of such incompatable value that for to obtain that all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He hâ—deth not to signifie a malignant suppression of this knowledge but the secret keeping of it in ones heart Luke 2. 51. V. 47. Is like the preaching of the Gospell gathereth together inâ—o the externall body of the Church not onely all the true elect and beleevers but many hypocrites also and wicked men with them who are never quite severed from it but at the end of the world Of every kinde both good and evill See Mat 22. 10. V. 51. Vnto them namely to his Disciples V. 52. Thâ—refore I have performed my charge in teaching you faithfully and in this new manner Now you ought to be faithfull distributers of the Gospell whose doctrine you ought to joyne with the doctrine of the law and the Prophets imitating good fathers of families who having made plentifull provision of the old and new fruits of the earth in their storehouses doe happily feeâ— their famâ—ly therewith See Cant. 7. 13. Scribe that is to say Doctor of the law See Mat 24. Instructed unto to preach it to do it service and further it V. 54. His owne namely to Nazareth where he was brought up Mat. 2. 23.
it were so thou mightest gaine everlasting life by thy works but thou shalt find that it is not so Ro. 8. 3. and that the Law can not serve thee for any thing but onely to discover thy sinne and thy condemnation unto thee Rom. 3. 20. and 7. 7. Galath 3. 21. 22. Make use therefore of the Law to bee by it directed unto mee in whom is the accomplishment of it and justification to life Rom. 5. 18. See the like though not the same History Mat. 19. 17. V. 29. To Justifie Namely to shew that hee had kept the whole Law for if Christ had answered according to the doctrine of the Pharisees Mat. 5. 43. that by the word neighbour are meant friends kins-folkes neighbours by habitation or well deserving persons he would then have replyed that he had fulfilled that Commandement for his presumption was so extreame that hee made no difficulty of observing the first Table And if CHRISTS answer had on the other side beene according to his Doctine Mathew 5. ver 44. hee would have rejected it as contrary to common sence and would thereupon have appealed to the Doctors of the Church Verse 30. A certaine man A Iew. By this parable is shewne that all men even profelled enemies as the Iewes and the Samaritans were Iohn 4. 9 and strangers that knew not one another as this Iew was to this Samaritan are comprehended in the Law under this name of neighbour And besides that true Charitie consists not in any shew and profession of conjunction and affection but in the reall workes of doing good And moreover that the ignorance of many Pagansmoved by a simple naturall affection to doe the workes of the Law did convince the Iewe's great knowledge which was joyned with rebellion and carelesnesse Rom. 2. 27. Verse 31. Passed by without being moved to compassion or taking any care of him but going aloofe off with disdaine See Psalm 38. 11. Verse 36. Was Neighbour that is to say had done that which the Law had commanded judging truely of the meaning of it in what toucheth the loving of a neighbour Verse 41. Thou art carefull Christ reprehendeth two things in Martha One that shee was too busie in receaving and entertaining him too curiously according to the world The other that she had withdrawne her selfe from attentively hearing his word which is the most necessary entertainment that we ought to give Christ. Ver. 42. Hath chosen hath addicted her selfe to the true duty of receaving mee into her heart where I will remaine everlastingly whereas this my conversation in the flesh which thou so much standest upon will at the last bee taken away from thee by my departure out of the world Sec 2 Cor. 5. 16. CHAP. XI VER 1. ALso taught giving them some expresse forme of it Verse 14. And it was it did not onely say nothing within the man who was possessed but made him dumb also Verse 16. From Heaven Which might bee without doubt or contradiction For it is likely they said These miracles which thou dost here upon earth may either be false by illusion or seigned by some collusion with the evill spirit And howsoever it bee they are not to be compared with those high miracles which were wrought by Moses and the Prophets above whom thou exaltest thy selâ—e and thy doctrine V. 20. With the finger by Gods Almighty power see Exod 8. 19. V. 21. Are in pâ—â—câ— that is to say secure against all manner of invasion Ver. 30. Was a signe that is to say a divine warning by meanes of the miracle wrought upon his owne person being come forth of the â—ishes belly againe alive Which questionlesse Ionas had told the Ninivites of and was by them believed whereupon they were moved to Repentance Be to that is to say after my Resurrection I shall fully shew the truth of my person and the power of my word And whosoever shall not then turne to me shall bee inexcusable and condemned without any remission V. 33. No man Christ addeth this to his former discourse to shew that having in his life time proposed the doctrine of salvation he would put it in full evidence and power after his resurrection but that the light of his word outwardly presented could not be saving if it were not receaved by the inward soule which having no insight in heavenly things must bee enlightned and purged from all wicked affections by meanes of the Holy Ghost Ver. 36. If thy when thou shalt be not onely enlightned by Gods word outwardly but regenerated also by the holy Ghost in all the parts of thy soule then shalt thou bee capable of enjoying this divine light to salvation Ver. 38. Washed the Greeke word hath a relation to the Pharisees curious and superstitious kinds of washing for doubtlesse Christ observed all manner of civill honestie V. 39. Now doe yee thus doth the Lord peradventure point at the novelty of their traditions beyond that which was written in Gods Law V. 40. Hee that namely God that created both body and soule requireth also to bee served with the purity of both Observe that of the body according to the Law it is sufficient but be chiefly carefull of that of the Soule which you most impiously are carelesse off for hypocrisie is likely joyned with the prophanenesse of the heart Ver. 41. Give the washing of the dishes is not that which maketh the meate cleane and holy to the conscience of him that useth it but the right use therof especially in the way of charity Ver. 44. Appeare not which are covered at the top whereby the bones and carrions that are within them can not be seene Ver. 45. Of the Lawyers the Italian One of the Doctors of the Law See upon Mat. 22. 35. V. 48. For they this â—proveth not the consent of their imitation but a reproach of the wickednesse of their forefathers Seeing they honoured the Prophets by building them rich Sepulchers whereby they acknowledged that they had bin holy men and wrongfully slaine V. 49. The wisedome namely I my selfe who am the everlasting and subsisting wisdome of the Father Prov. 8. 12. V. 52. Ye have namely by your arts and usurpations ye have appropriated unto your selves the power of expounding the Law of God captivating mens consciences to your opinions and spoyling them of all liberty of judgment and knowledge CHAP. XII VER 〈◊〉 NOthing this generall sentence ought in this place to bee restrained to the publicke preaching of the Gospell which untill that time had been preached but to few in unfrequented and obscure places and that secretly and obscurely V. 4. My friends see Iohn 15. 14 15. Ver. 14. Who made Christ not willing to entermeddle with any part of secular governement doth notwithstanding herein doe his office instructing this man and all his hearers by giving them warning to take heed of covetousnesse which was the beginning of this contention V. 21. That layeth up namely he that heapeth up welth to
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
singing the third verse of the twelfth Chapter of Isaiah and from thence it should seeme that the Lord took this occasion of speaking of these spirituall waters V. 38. Haith said these words formally are not set downe in Scripture but seeme to be gathered from divers places as Isay 35. 15. and 44. 3. in which under the figure of waters are promised the abundance of the gifts of the holy Ghost which should be powred upon the Church by the Messias whereby there should be as it were a living spring of all manner of good works framed in each beleever V. 39. The holy Ghost namely this rich abundance of the graces of the spirit as well those which were common to every beleever under the Gospell in regeneration illumination c. as the particular ones to certaine persons in the Church in power of doing miracles in prophecying in speaking of strange languages c. See Acts 19. 2. Because that See upon Iohn 16. 7. V. 40. Many namely by a certaine confused and obscure inspiration from God to judge of Christ as of a divine person V. 42. David was where the residence of his fathers houshold was V. 52. Of Galilee of whence they judged Christ and his Disciples to be by reason of their ordinary abode in that place CHAP. VIII VER 6. TEmpting him to overtake him howsoever he had answered For if according to his wonted clemency in pardoning penitent beleevers their sins he had spared the woman they would have accused him for sparing malefactors and doing things contrary to the law And if he had condemned her they would have taxed him with contradicting his own doctrine and his ordinary practise Or that he usurped the publike authority Wrote he seemes to do it as it were in signe of contemning those things which they alledged unlesse there be some more secret sense in it As for to shew that sinne which is written before God Isay 65. 6. and graven as it were with a steele Ier. 17. 1. is pardoned and blotted out by Christ by means of faith and repentance even as easily as a writing slightly made in the dust V. 7. He that is Christ here makes no law for the Judges and witnesses that they should not prosecute malefactors unlesse they be altogether guiltlesse But leaving the law of God in iâ—s force the execution of which did not belong to him hee contents himselfe with doing his office in convincing these hipocrits severe censurers of others and in the meane time they themselves spotted with many sins and wicked tempters of Christ and in correcting this woman Cast a stone according to the law Deut. 17. 7. V. 11. Neither do I namely for the externall and corporall judgement which did not belong unto him Insisting only upon the inward condemnation of the conscience to bring her to repentance wherein he fulfilled the worke of the law and of the Gospell together V. 13 Is not cannot be held valuable and certaine V. 14. â—oâ— I know and a witnesse must speake of certaine knowledge But ye your resusing to receive my witnesse proceeds from that you malitiously suppresse the notice which I have given you of my divine calling and of the full accomplishment thereof by my future glorification And thus ought to be reconciled Iohns saying 7. 28 with this V. 15. Yee judge yee taske me with false or not sufficient witnesse and I have more and better reason to reprove you for your false and perverse judgements of things belonging to God without any light or guide of his spirit but only out of your own fleshly understanding but I doe forbeare as he saith afterwards I judge in mine office of Mediatour I doe not proceed against you nor against any one else as arigorous and criminall judge as mine authority would well extend unto it mine end is to save by instruction exhortation conversion and not to lose by judgement and condemnation See Iohn 3. 17. V. 16. Alone that is to say separate from God my Father Which ought to be understood as well in regard of the unitie of the essence as of the perfect union of the will of the Father in his glory and of the Son in his quality of Mediator V. 17. Is true that is to say sufficient to be believed in judgement V. 18. Beareth witnesse namely by his Prophets but especially by his divine power wherewith hee hath endowed my person and accompanieth my ministery as well in words as in deeds V. 19. Yee neither know yee neither have nor will receave any light nor knowledge of my person office and doctrine by which only you might gaine the saving knowledge of God and therefore it is in vaine to speake to you of my Father Verse 20. In the Treasury See upon Marke 12. 41. V. 22. Will be kill that is to say will hee goe out of the world as Iohn 7. 35. they had said wil he goe into a farre Country V. 23. Yee are from being worldly by birth by nature and affection you are uncapable of raising your selves up to heaven from whence I am and whither I go directing all my beleevers thither V. 25. That I said that is to say even from the beginning of my vocation I told you that which I tell you still that I am the Sonne of God the Messias the Saviour V. 26 I have I could by many reasons convince your malice and prove the truth of my word but because you are unworthy of it by reason of your hardnesse I will content my selfe with the witnesse my Father beareth of mee and mine owne proper knowledge Ver. 28. When yee that is to say after yee have crucified mee I shall make you finde by the effect what my person and power is Rom. 1 4. V. 29. And hee hitherto my Father heareth witnesse sufficiently of the office which hee committed to mee and of my faithfullâ— executing of it V. 30. Believed with a transitory faith and for a time without any lively roote as appeares by the Lords ensuing discourses See Matthew 13. 20 21. V. 32. Yee shall know yee shall be enlighthed by the Holy Ghost in the lively knowledge of the truth of the Gospell by which you shall bee freed from the bondage of sin the devill and death See Rom. 8. 2. V. 33. Were never wee are of the blessed progeny to whom liberty and domination is promised Gen. 25. 23. and therefore nobody hath any right to bee Lord over us but only God The subjection wee now are in and have bin in at other times hath alwayes been by oppression and violence and not by any just title V. 34. Is the servant you thinke upon nothing but onely upon the right of temporall liberty but I speake to you of the spirituall liberty whereof man depriveth himselfe giving himselfe over to sinne which makes him his slave and takes away from him the title of Sonne of God and excludes him oâ—â— of Gods house and inheritance aâ— it is seene in you
meane simple and milde manner Ver. 55. And sow this was a miraculous vision in which Steven by a supernaturall light and vertue did see into Heaven and behâ—ld that splendor and Majestie with which Christ is clothed there Vnlesse one will say that it was but a created image of of it which was represented to Sevens inward and outward sences See Acts 10. 11. V. 58. The witnessé who according to the law Deutrenomie 17. verse 7. were to throw the first stones V. 60. Hee fell a sleepe he quietly and sweetely breathed a Scripture phrase for the assured hope of the blessed Resurrection CHAP. VIII VER 1. ALL scattered namely the body of the Church for the most part V. 5. Philip it is likely it was the Deacon Acts 6. 5. rather than the Apostle who remained in Ierusalem with the rest ver 1. V. 9. Bewitched the Italian Seduced or astonished and besotted V. 10. The great power the greatest instrument of Gods power that can be remembred V. 12. Were bappized renouncing all manner of impietie and superstition especially that of Simon V. 13. Believed made outward profession of the saith Or gave some ascent to the doctrine but hypocritically not giving way to the inward operation of the Holy Ghost to a true conversion and lively regeneration V. 15. The Holy Ghost not only the inward gift thereof in light and grace but also the externall and miraculous ones which in those beginning were conferred upon many after baptisme especially upon those who were by God appointed for the sacred ministerie V. 17. Laid they See upon Acts 6. 6. V. 21. In this matter Namely in this sacred Office of the Gospell in which the laying on of hands is required to obtaine the grace of the Spirit Or in this faith and doctrine Or in this businesse Ver. 22. If perhaps this word sheweth the difficultie of the thing by reason of the grievousnesse of the sinne Without cutting off the hope of grace but rather to serve for a greater spurre to the sinner to bring him to repentance See 2 Tim. 2. 25. That thou art that thou art possessed with a most wicked malice and art a slave to the Devill for to do all manner of wickednesse V. 24. That none that the most unhappie estate of the soule which you describe unto mee may not drive mee into eternall perdition which you threaten me with V. 26. Which is desert this may bee referred to the Citie of Gaza which at that time was desolate and ruined or to the way which was thorow a disinhabited Country V. 27. Queene of for amongst the Aegyptians women might raigne See 1 King 11. 1. For to worship See 1 Kings 8. 4 1. Ioh 12 20. Uer. 29. Said by Revelation or secret inspiration V. 33. In his because hee voluntary humbled himselfe even to the death to which hee was condemned God did deliver him and hath Soveraignly exalted him Phil. 2. 8 9. V. 37. With all thine that is to say sincerely and firmely with all thine heart V. 39. Caught away that is to say carried him away by a swift and sodaine motion See 1 Kings 18. 12. Ezeck 3. 12 14. CHAP. IX V. 2. TO the Synagogues the Romans having taken Iudea suffered the Iewes to live according to their Law and Religion Whereupon the High Priest as head of the great Councell might imprison and judge of the quality of a Iewes crime but had reserved unto themselves the pronunciation of the judiciall sentence and the publike capitall execution Of this way the Italian Of this Sect or profession of Religion V. 5. Whom thou in my members from which I have nothing separate and in my doctrine service and glory It is hard a terme taken from restie Cattell which the more obstinate they are the worse they cause themselves to bee used and yet at the last are forced to obey To signifie unto Saul that for all his fiercenesse he could not withstand Gods motion and calling and that therefore hee ought to yeeld unto it quietly otherwise he should draw great plagues upon him See 1 Cor. 9. 16. V. 7. Hearing See Dan. 10. 7. Now Acts 11. 9. it is said that they saw the light but did not hear the voyce Wherefore we must say that they heard Sauls voyce but not Christs Or some confused sound Or the sound of the Hebrew words which the Lord used Acts 26. 14. but not the meaning as Matth. 27. 47 Ver. 8. Hee saw no man his eyes being dazeled with that heavenly light which by miracle or by condensation of the naturall humour of the eyes produced those scales which are afterwards spoken of to shew that he was altogether blinde in spiritual things and that he must renounce all presumption of of wisdome and become a child and a foole before God for to be made wise by him See upon Iohn 9. 6. 1 Cor. 3. 18. V. 9. Three dayes during which time it is likely hee had his raptures and revelations mentioned 2 Cor. 12 2. V. 11. For behold by verse 17. it appeares that God revealed unto Ananias the subject of Sauls prayer namely to be enlightened in body and in spirit to performe Gods will and that he was sent thither for to fulfill it V. 12. And hath seen God by another vision prepared Saul for the comming of Ananias and for the worke which by his meanes he would do upon him V. 15. To beare to give knowledge of me to preach the doctrine of my person and truth V. 16. For I will We may suppose Which hee shall freely doe notwithstanding all persecutions for I will instruct him and frame him to a most invincible patience V. 22. Proving the Greeke word signifieth to confirme a thing by comparing of reasons and authority and it is like that here is ment the comparing and conferring of prophisits See Acts. 17. 11 and 28. 23. V. 23. Manie namely three yeares Gal. 1. 18. V. 25. The disciples the beleeuers which were afterwards called Christians V. 27. Declared some referre this to Saul himselfe others to Barnabas who might live at Damascus where this act was well knowne or might elsewhere certainely have heard of it V. 28. With them Namely with Peter and Iames. Gal. 1. 18. 19. For the other Apostles were then absent V. 29. The Gracians See upon Acts. 6. 1. V. 31. Edefied Going forward in their spirituall estate with delight and content by interchangable instructions and holy examples which is the frequent sence of this word opposite to scandals and in the or they were filled with comfort c. V. 32. The Saints A common name to all beleevers sanctified by their calling by Faith and by the Spirit of regeneration Lydda a city or great Castle in the tribe of Ephraim called also Diospolis V. 35. Saron another city in the same tribe neere to Lydda V. 36. Joppa a Sea Towne neere to those othertownes in these dayes called Japha V. 37. Washed According to the customes of those dayes
for this universall terme whosoever which he hath added in the precedent verse to the passage of Isaiah where it is not expressed Lord namely Iesus Christ by his death and Resurrection hath gotten him a title to bee Lord over all men and to bee the head of all his Elect a middest all nations to distribute the graces of his spirit unto them Yet is it not with him as it is with men for hee is no whit empoverished by the multitude of them who have part în his goods neither is there before God any other difference amongst men but onely of those that acknowledge him and call upon him and of those that doe not as it is proved by the ensuing passage V. 14. How then he proves the said indifferencie of nations because that the meanes to attaine to salvation by the true invocation of God hath beene made common to them all and consequenty faith and so from time to time the hearing of Gods Word and preaching and according as the one is occasioned by the other and at last every thing resolves it self into the Soveraigne cause of Gods good will and pleasure Who hath also accompanied these subalternall meanes with his power to produce their lively effect of faith and confession Without a because the Gospell is but a publication of Gods secret will which cannot be knowne unlesse he reveale it himselfe V. 15. And how this preaching being an embassage of grace and peace presupposeth a sending from God well verified and authorized by himselfe As it is these passages of the Prophets may be referred to this sending or mission of the Apostles to preach grace which no man knew of nor had any power to being tydings of it without the expresse declaration and commision of the offended Soveraigne V. 16 Not all as there is indisterency of nations so there is a great deals of difference of persons some believing and some not as Isaiah foretelleth and so making the preaâ—â—ng unprofitable See Heb. 4. 2. V. 17. By hearing that is to say it is not grounded nor doth not resolve it selfe into naturall 〈◊〉 â—â—â—ks nor into discourse of reason noâ— into humane 〈…〉 hority nor into apprehension of the understanding but onely into the declaration which is made thereof to man which also hath neither truth nor power but onely by its faithfull relation and câ—n â—â—mity to Gods originall word V. 18. But I say as for the Iewes that have not beleeved what can bee said of them It is because they have heard nothing of the Gospell No for like the Sunne Psal. 19 4 it hath runne over all the world Col. 〈◊〉 6 23. shall wee then say that the de 〈…〉 was in them who have rejected the light of the â—â—ving knowledge of the Gospell which the Gentiles have accepted he answereth v. 1â— that it cannot be gainesaid seeing that Moses did formerly protest the same V. 20. Very bold and wiâ—h a holy freedome without bearing so much respect to this nation or to the vices of it That sought mee not to shew that all the Gentiles advantage was out of especiall grace and an effect of their free election But that God did exercise the rigor of his justice towards the Iewes upon their hardened rebellion CHAP. XI VER 1. HAth God ought one therefore to say or thinke that God hath taken away his grace or cut off all his people Israel from his covenant and for ever God forbid that can not bee said neither of all the people whereof I am one and others with me chosen by God in whom his covenant is ratified nor of the body of the people for ever for the time will come that they shall bee re-established ver 11. V. 2. Fore knew that is to say chosen and ordained from everlasting to salvation Rom 8. 29. V. 6. And if this seemes to be inserted against those Iewes who being become Christians did notwithstanding repose some part of their righteousnesse and confidence in the workes of the Law which Saint Paul sheweth could by no meanes be done for these two wayes of righteousnesse and salvation are incompatible the one with the other Rom. 4 4 5 Gal. 5. 2. 4. Ver. 7. What then my discourse commeth to this that the body of the Iewish Nation seeking their righteousnesse by the Law have not obtained of God to bâ—e reputed just and to have right to everlasting life Rom. 9. 31. and 10 3. The election namely that small number from amongst them which is chosen by God by vertue of this election hath bin endowed with the spirit of faith in the Gospel which propoundeth Christs only righteousness The rest the common people have taken occaâ—â—on to harden them selves in their tebellion being scandalized at the Gospel which is contrary to then fleshly understanding See Rom. 9 18. V 8. Of slumber the Greeke word signifieth the deadly slumber of those who have beene stung with some venemous beast V. 9. Let their table may all blessings and chiefly the proffer of the Gospel which they have hitherto abused prove an occasion of ruine and perdition to them for a iust punishment of their ingratitude V. 10. Bow doune make them unable to lift up the eyes of the spirit to thee and to thy Gospel or to rectifie themselves by conversion of heart or to doe any thing that is right or good and contrariwise burthen them with thy curse like to a heavie but then or with fetters of bondage with which the Hebrew terme of the Psalme which saieth make their loynes continually to shake a greeth very well V. 11. Isay shall it then be said that the body of this nation hath taken such a fals subiect of scandall against the Gospel that it is therby fallen irreparabâ—ly into a finall apostasie God so bid God hath revealed iâ— otherwise to me namly that he will yet on day call the Iewes againe and restore them to his covenant which in this meane tyme as upon an occasion Acts. 13. 42. he will communicate to the Gentiles that in his appointed time he may make use of this favour bestowed upon the Gentiles as aprick of holy realousy to the Iewes to prick them on to take part in this everlasting benefit V. 12. Now if the fall if God hath made use of the Iewes reiection for an occasion of powering out the riches of his grace thorow out the world and if the number of beleeving Iewes being much deminished a great multitude of Gentils hath bin converted how much more abundant shall Gods grace be and the number of beleevers increased even amongst the Gentiles themselves when the body of the Iewes here called fulnesse being re-established in Christ shall fill the world with wonder shall raise up all mens hearts to God shall induce unbeleevers to believe shall confirme beleevers and shall sett the Gosple in its full lustre and Christ into the fruition of his universall Empire of the world He addes this to induce the Gentiles to desire and
whereof worldly men only 〈◊〉 capable and which they doe so much esteeme of and raigneth so amongst them And hath no proportion but onely with worldly things and cannot teach to divine and heavenly ones Ver. 13. Spirituall things termes and wayes of propounding and teaching divine and spirituall employed both in a spirituall matter and subject V. 14. Naturall man who hath no other light but the naturall light of his soule wanting the gift of the Holy Ghost See Rom. 8. 5 6. Jude 19. Spiritually by a divine light and judgement according to the principles and rules of Gods Spirit V. 15. He that is spirituall namely the man that is enlightned and regenerated by Gods spirit Iudgeth hee understands and discernes Gods truth so much as concernes his salvation his fâ—ith grounded upon Gods word sealed and rooted in his heart by the Holy Ghost no way depending upon humane judgement V. 16. For who seeing that carnall men have no light nor knowledge of Gods secrets how can they judge of or confute that which his spirit â—oth dictare to beleevers to correct it or rectifie it But wee namely all true Christians by meanes of the Holy Ghost have a certaine and undoubted knowledge of what Christ did intend to say and signifie by his word CHAP. III. VER 1. COuld not hee goeth on with an objection which the Corinthians made Seeing that spirituall men are capable of Gods mysteries why hast thou not revealed them all to us and preached them in a high and divine stile but hast given us onely the first rudiments and that in a vulgar and familiar manner Whereupon is growne the contempt of thy person and the affectation to raise them higher by humane wisdome He answers by a kinde way of grant and by an oblique recrimination thus And if it were so lay not the fault upon me but upon your owne incapacitie and to the carnall passions which possesse you Babes opposite to those perfect ones spoken of 1 Cor. 2. 6. In Christ namely in the knowledge and faith of Christ in the state of spirituall life which beleevers enjoy in the communion of him which hath its progresses and encreaseth as mans age doth untill it come to its perfection in life everlasting See Ephes. 4. 13. V. 3. Carnall following for the most part the sence and affections of your vicious nature And walke do not ye walk according to that vice which remaineth in man through sinne and not according to God Ver. 5. Ministers to whom that dependency ought not to be attributed which is due onely to the Lord namely Christ. By whom but not in them as in Christ. Even as the besides that their externall ministery which hath beene the meanes of your saith is not of themselves nor by any vertue of their owne but of the Holy Ghosts meere gift Verse 6 Gave the hath blessed and wrought inwardly to make our preaching lively and effectuall V. 7. Any thing of himselfe nor in respect of God and the height of his Action And absolutely câ—n have no part in the command of the soule and the conscience which belongeth wholly to Christ who is and worketh every thing in all men 1 Cor. 12. 6. Col. 3 〈◊〉 V. 8. Now â—e he points at the Corinthians other error namely to take an occasion of divisions from the number and diversity of the ministers chusing as it were each one to make him head of a faction are one they have the same office from the same Lord and all worke in one and the same externall manner and neither the one nor the other can make any impression upon the soule nor infuse any vertue into it and if their be any difference in the degree of this worke the reward shall likewise be different in heavenly glory Dan. â—2 3. and with this they ought to be contented without desiring any thing of men V. 9. Labouâ—ers namely ministers and instruments in that whereof God is the supreame author V. 10. To the grace namely to the office of Appostle and the gifts which are sitting for it I have layd namely I have taught by the infallible guide of the Holy Ghost the first and most certaine and undoubted truth of the Gospell upon which ought to be built and by which ought to be ruled all the doctrine of those who come after as the foundaâ—ion beares up the building and by its dimensions gives a rule for the setting up and rasing of it and by its soundnesse and firmenesse to the matter or stuffe wherewith it is to be built V. 12. Build that is to say continueth to preach the pure divine sound and precious doctrine of the Gospell in a way conformable to the substance therof and according to mine example Wood. Hay mingling in his preaching termes of humane art rethoricall ornaments philosophicall questions or reasons c. which though peradventure they doe not falsifie the substance of the Gospell yet they disfigure the face of it by an unseemely variation 1 Cor. 1. 17. 1 Pet. 4. 11. 2 Pet. 1. 16. V. 13. Worke though at some times for a time the Church being darkened with ignorance or with perverse affections doth not plainly discerne which is the pure manner of teaching the Gospell yet God doth at his appointed time send againe the cleerenes of the spirit which sheweth beleevers the truth and vanity of things and like fire consumes and brings to nought all what is of human invention Nor can any thing subsist to be continually beleeved by the church unlesse it be truly divine and spirituall V. 14. Abide as the good mettall in the furnace which is not consumed like the drosse or other light stuffe V. 15. Hee shall suffer losse this his labour of preaching the Gospell with that false annexion of worldly doctrines and artifices being not able to stand that triall of the Holy Ghost shall not be accepted of nor rewarded at Gods hands Yet for his owne person if he have kept himselfe to the faith of Châ—ist he shalâ— be saved as by 〈◊〉 yet he must be pâ—rified by the Holy Ghost of that mixture and drosse of worldlinesse wherewith he hath defiled himselfe and his ministery Or like unto them who save themselves naked out of the fire without carrying away any of their goods so his person shall be saved but he shall not have the reward of a well qualified minister V. 17. Defile breaking the union of the church or corrupting the purity of its faith as the Corinthiâ—â—s did is holy and therefore ought to be inviolable V. 18. If any man against the affectation of worldly knowledge and the foolish presumption of being wise wherewith the Corinthians were defiled â—ee sheweth that contrariwise to be truly wise and understanding before God one ought for to renounce his owne understanding and all manner of good opinion of himselfe to give way to Gods onely wisdome which is incompatible with worldly wisdome and with fleshly pride Mat 16. â—4 〈…〉 d â—8
spirit that the truth of our word might be wholly correspondent to the 〈…〉 h of what Christ hath done as he himself in effects hath bin correspondent to Gods promises V. 21 Stab 〈…〉 sh he giveth us grace and power to preach the Gospell without erring or varying and you firmely to beleeve in it 〈…〉 d us consecrated us to this high office of Apostles and endowed us with sitting gifts for it V. 22. Who hath he hath done that in us in regard of our Apostle-ship by vertue of the same spirit as maketh good in us and in all his beleevers his vocation and election by the gift of regeneration marking us for his own as it were with a seale 2 Tim. 2. 19. and as it were by an earnest or gage assuring us of the future perfect enjoyment of his goods V. 23. Upon my soule submitting my person to his judgement if I lie To spare you to give you time for voluntary repentance before my comming to the end that being present I might not be forced to use any severitie Ver. 24. Not for that that which I speake of sparing you is not because that I am Master of your Consciences to give or take away from you the grace of God at my pleasure For in this regard you depend upon Christ onely in believing in whom consists your spirituall life and subsistencie But because the chiefe end of my ministerie is to comfort you and not to grieve you without any urgent necessitie I have stayed my comming that you might prevent my just rigor and that I might freely performe towards you this pleasing office of comforting you CHAP. II. VER 1. I In heavinesse bringing you cause of griefe by my severitie and censures V. 2. For if I for causing this griefe in you I doe conceave it yet greater in my selfe by reason of your errors and there is buâ— one only way to comfort me namely your amendment V. 3. This same namely in the contents of my former Epistle I should have least my griefe for your errors might bee redoubled by your continuance and impenitencie That my joy that the conjunction of our soules is such that you rejoyce at all that which I rejoyce at and likewise are sorry for all I am sorry for V. 4. Affliction for your disorders and for being forced to deale severely with you Not that yee mine ayme hath not beene to afflict you as bearing you a 〈…〉 hatred or evill will but rather to give you a certaine proofe of my charitie by gaining your salvation through repentance V. 5 If any Nameâ—y thâ—t incestuous person particularly 1 Cor. 5. 1. Have caused gâ—iefe have bin the cause of your and my griefe together He haâ—h not I make no reckoning of the griefe which I have receaved thereby in râ—spect of that which my censureâ— have brouâ—ht upon you Whereof hee hath beene the cause But in part this is a mitigation of his speech as if he should say I will â—ot burthen him with all the cause of the displeasure which you have received I doe take part of it upon my selfe Ver. 6. To such a man it appeares that the Church of Corinth had begun to proceed against the incestuous man by grave censures and adraonitions before they went on to excommunication as the Apostle had appointed 1 Cor. 5. 5. And these tryalls having brought forth serious repentance in him it is likely that the Apostle was demanded whither that notwithstanding his said repentance he were to be cut off from the Church and he answereth no. Was inflicted of that is to say publikely in the face of the whole Church which also gave a generall assent and yeelded obedience unto it See Matth. 18. 17 1 Tim. 5. 20. V. 7. Contrariwise so far am I from being willing to have him excommunicate Swallowed up that is to say utterly sunck in dispaire V. 8. Consirme to receave him into the peace and charitie of the Church and seale him his reconciliation by the communion of the Sacrament of the holy Supper by pâ—ayers c. and by all particulas offices of charitie V 9. Did I write in my former Epistle Obedent to the Holy Ghost speaking by mee In all things namely in amending the faults in your manner of living as well as in receaving pure doctrine in seperating your selves from evill livers as in abstayning from evill doing your selves in using severitie against enormious scandalous persons as in shewing clemencie towards those who are weak and penitent V. 10. To whom as his will was that the Corinthians should with him condemne the incestuous man 1 Cor. 5. 4. so he now will have the pardon granted by common advice offering himselfe thorow an humble modestie to subscribe to what they should first judge to bee reasonable If I so gave his meaning seemes to be If in the beginning of your Church before the order of its government was well established I have at any time alone wâ—thout any others receaved some repentant sinner to mercie I have not done it thorow any ambition but in meeâ—e charitie towards you In the person the Italian hath it In the sight that is to say I call the Lord to witnesse for it V. 11. Leâ—st Satan Least we give him occasion by any immoderate rigor of ours to take away or precipitate any member of the Church to make the Gospell and the Ministers thereof odions and to corrupt the holy use of discipline whâ—ch consist in the temperature of charitie and the end whereof is nothing but the saving of sinners Ver. 12. A doore namely an occasion of advancing Gods work by his word and vertue V. 13. Titus whom Paul had sent to Corinth to informe himsolfe truely of the state of that Church and was not as yet returned againe as hee did afterwards 2 Cor. 7. 6. Of them namely of the Church of Trout V. 14. Causeth us to maketh our Ministery glorious by the power of Christ in new conquests and converting of Nations overcomming all oppositiens Now hee seemes to intimate that this voyage into Macedonia which hee undertooke beyond his intent he intending rather to have gone to Corinth if he had beene certified what state they were in had a happie issue and event V. 15. For we are wee doe propound Christs pure doctrine not infected with any false-hood vicious affection or end Unto God that is to say divinely according to God and according to the understanding which hee granteth his beleevers by his spirit Others as God seeth it and judgeth of it Or to his glory and for his service In them that are the Gospell is preached indifferently to all manner of persons whatsoever but it works in them very differently for being receaved by beleevers it bringeth forth life and salvation having all the causes thereof in it selfe and being rejected by unbeleevers and rebellious persons it is to them a cause of greater condemnation and makes their perdition inevitable according to their sentence which is irrevocable
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
must be brought to nothing through death V. 8. A crown namely everlasting glory and happinesse which God of his grace hath promised and gives to his servants for a reasonable reward of their righteous and holy works a terme taken from games and pastimes wherein they strived in severall exercises The righteous judge there being as games certain Judges appointed of every one of their actions and carriages and for to distribute the rewards That love namely that have fixed all their hopes and intentions upon those eternall rewards and for them have carried themselves with all loyaltie and freedom Or who trusting in a good conscience have desired the Lords day and have not been afraid of it as the wicked are V. 10. This present namely the eases commodities and carnall securities thereof V. 11. Onely he onely amongst all the rest of Pauls companions see 2 Tim. 1. 15. V. 13. The cloak according to others the little chest V. 14. Alexander some hold it is the same man as 〈◊〉 Tim. 1. 20. V. 16. Answer in judgement before Neâ—â— or his Officers to justifie my self against the accusations of the Jews V. 17. The preaching namely the Gospell preached by me and the other Apostles Fully known by that efficacie and demonstration of truth which accompanied the Apostles words 1 Cor. 2. 4. Out of the mouth from Nero's rage and crueltie V. 18. From every that I may not offend him by any evill action THE EPISTLE OF St. PAUL THE Apostle to TITUS ARGUMENT TItus as it appears by Gal. 2. 3. having been converted from Paganisme to the Christian faith was by Saint Paul appointed to be an Evangelist and a companion in the work in his voyages and in the preaching of the Gospel and was left by him in Creet for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there and whilest he was there the Apostle writ this Epistle unto him to admonish incite and strengthen him in the exercise of his charge and also to authorize him amongst the Cretians So then at the very beginning he declares what qualities are required in those persons whom he is to chuse for pastors and conductors of the Churches in their life behaviour and domestick government and especially in their Doctrine it being a most necessary part for to oppose the Iewish false errours and doctrines whereof the seed was already scattered amongst those Churches Afterwards he appoints him in stead of vain observations wherein false Doctors reposed great holinesse to teach and recommend the true spirituall sanctification in every ones vocation and especially to Princes and Magistrates according to Gods graces presented in the Gospel and to the regeneration of the Spirit which he for that purpose exceedingly extols and layes open and contrariwise adviseth him to forbid and suppresse all vain disputations and to shun all obstinate hereticks CHAP. I. Vers. 2. ACcording to the end and the substance of mine Apostleship is the preaching of Christian Doctrine which is known and beleeved of all the true Elect and engenders in them a lively hope of eternall good see 2 Tim. 1. 1. Of the truth namely of the Gospel see upon 1 Tim. 3. 16. V. 2. Promised hath out of meere grace made a decree thereof in the behalf of all those that are his Before namely from everlasting before the beginning of succession of times which was divided into ages V. 3. His word namely his foresaid decree V. 4. After the in respect of faith and the spirituall life thereof of the communication whereof I have been an instrument towards thee and which is the same in thee and in me even as a Son is of the same nature with the father see Rom. 1. 12 2 Pet. 1. 1. V. 5. That are wanting namely which I had not established when I was present Elders namely Pastors and Conductors where there is a competent number of beleevers V. 6. Having faithfull as well to avoid scandall as because that in the guiding of children and of a family the Church may have a triall of the piety zeal prudence watchfulnesse and other vertues necessary for a Pastor Now he means that this condition should be considered in those who are to be promoted to the ministerie not to those who are so already to whom such calamities of having evill children may happen without their fault and ought not to be therefore rejected V. 7. Not selfe-willed the Greeke word signifies a proud intractable wilful scornful unasfable man V. 8. Lover of good men or of goodnesse See 1 Tim. 3. 3. Sober or wise and understanding V. 9. The faithfull namely the pure and sincere doctrine which is apt to edifie and holily to instruct V. 10. Unruly the Italian stubborne against the reprehensions admonitions and orders of the Church Vaine talkers all whose discourses availe nothing towards spirituall edification They of the namely the Christianized Jowes who would retain Mosaicall ceremonies together with Christianity as things necessary to salvation V. 11. Must be stopped that is to say they must be confuted and reproved with so much evidence and reason of authority that they may not have any thing to reply with any ground or colour V. 12. One namely the Poet Epimenides who was a Southsayer and false Prophet See upon Acts 17. 28. 1 Cor. 15. 3â— Of themselves namely Cretians or Candiots Such as those Jewes were that were born there or dwelt there though they were of another Nation and originall V. 13. Sharply without any respect or connivencie V. 15. All things namely meats and other of Gods creatures in which false doctors retained the distinction of cleane and uncleane appointed by Moses his ceremoniall Law Which being disannulled by the Gospel the use of them is pure and holy to believers who are purified by Christs blood and sanctified by his Spirit As contrariwise the spiritual uncleannesse of unbeleevers makes even those things which were allowed by Moses to be uncleane unto them Their mind those two parts of man which seem to be most pure after sinne namely the mind which preserves some light of knowledge and the conscience which applies that light to testifie and judge of mans actions Now by that inward corruption of ignorance and perversnesse every thing is made impure to man because the first hinders him from knowing how he should conform himselfe to Gods Wil in what he doth and undertaketh and the second takes away his wil from doing it By the first he tempts by the second he offends God V. 16. They professe namely these seducers Reprobates forsaken of God So that they can neither judge soundly nor rightly in any thing See Rom. 1. 28. 2 Tim. 3. 8. CHAP. II. Vers. 1. SOund See upon 1 Tim. 6. 3 V. 2. Temperate or prudent Sound pure and sincere in their beliefe their understanding being through age confirmed against the vices of vanity curiosity lightnesse in opinions c. and their heart being soundly
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
hypocrites conscience cannot rest upon this boast Thou hast that is to say thou boastest much of thy knowledge and assent to Gods Truth but shew me that there can be any justifying and saving Faith separate from good Workes as I will prove unto thee by all the maximes of Scripture that he who truly doth good Workes hath a lively Faith which is the root and spring of it even as whosoever hath Christs Spirit is of Christ Rom 8. 9 10. V. 19. That there is one that is to say thou art no idolater nor heathen to believe a pluralitie of Gods And tremble they have not the true Faith which imprints in the heart the feeling and certaintie of Gods grace in joy peace and comfort Rom. 5. 1. but with all their knowledge of Truth they are in a perpetuall terrour and fear of God as of a judge and an enemie 1 John 4. 17 18. V. 20. Without workes namely that Faith which doth not produce this effect which is proper perpetuall and inseparable to a true and lively Faith Is dead Having no power to produce the effect of righteousnesse and life it is but a shadow of Faith and as it were a root dead in the ground V. 21. Was not Seeing that the same Spirit hath spoken by Saint Paul and by Saint James and that Saint Paul attributes Abrahams justification and the justification of all believers to Faith without Workes Rom. 3 20 28. and 4. 2 5 6. Gal 2. 16. and 3. 11. We must of necessitie distinguish the meaning of this word Justifie used by Saint Paul for absolving a man as he is in his naturall state bound to the Law of God and subject to damnation for his sin which God doth by a rigid act of justâ—ce which requireth full satisfaction which seeing he could not get of man Rom 8. 2. he hath received it at Christs hand who was the Suretie imputed to man by Gods grace and apprehended by a lively Faith Whereas Saint James takes this word for the approving of man in a benigne and fatherly judgement as he is considered in the qualitie of Son of God and living in the covenant of grace as having the two essential parts of that covenant joyned together Faith to receive the grace and benefit of Christ and Workes to yield him the service and acknowledgement due therefore and this justication is opposite not to the condemnation of a sinner in general but to the particular condemnation of an hypocrite who rending asunder these two inseparable parts sheweth that he hath neither the one nor the other V. 22. How Faith namely that he had the two essential parts which make up a true believer which are the benefit of the Son and the worke of the holy Ghost which are as inseparable as these two persons of the holy Trinitie Rom 8 9. Made perfect obtained its end and brought forth its true fruit or effect which is voluntary obedience V. 23. Was fulfilled as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son a signe of Gods grace in Christ so Gen 22. 9. it did finish up its full act of yielding it to him a figure of all the good Workes by which a believer yields to God by obedience all that which he had received of him by Faith V. 25. Justified approved of by God as a true member of his people not onely because she believed Gods promises which he had made to his people to be true but also because she put that growing Faith in practise by an act of charitie and loyaltie towards the spies Now it seemes that Saint James doth joyne this example of Rahab with that of Abraham to shew that there is no degree of Faith neither high as Abraham's was nor low and weak as Rahab's was which ought not and may not produce its fruits of good Workes V. 26. So Faiâ—h namely that knowledge separate from the Spirit of Regeneration which onely can animate and vivifie it to take hold on Christ and his benefit and withall to produce the effects thereof in good Workes CHAP. III. Vers. 1. BE not Let there not be many amongst you that attribute unto themselves the authoritie of teaching reproving and censuring of others as thinking themselves more wise more holy and more sufficient That we shall In case we be found blemished with such defects as we condemne in other men or as are contrary to our doctrine and admonition whereby it appeares that we do not sin by ignorance and that there is hypocrisie in our proceedings which are two points that do aggravate sin and condemnation V. 2. If anyman Suppose that some man might say he were free from other outward sinnes as those censurers did yet no man can avoid nor deny the sinnes of the tongue V. 5. A little as a bridle or bit is in comparison of the body of the horse or the rudder in respect of a ship Boasteth The tongue emboldeneth man to undertake great things in evill through cunning and deceits or by it man wil bragge that he can performe and bring to passe great designes V. 6. The tongue namely a false and perverse tongue A fire that is to say a powerfull meanes to kindle divisions warres troubles c. and to induce men to evill actions and seduce them c. A world as who should say a general masse of all sinnes there being no sin to which the tongue doth not serve for an instrument The whole bodie that is to say man in all his parts Setteth on fire is the cause of infinite evils and confusions in the whole course of mans life Is set on fire that is to say is stirred up to evill by the devils suggestions V. 7. For every He proves that it is the evill Spirit which stirres up the tongue to excesses because that no humane art or power could ever finde a remedie against the poyson and offence of it nor a curbe for the unbridled violence of it no way to tame the fiercenesse and wâ—ldnesse of it seeâ—ng man thereby exceeds beasts in crueltie and harmefulnesse V. 9. Therewith The wickednesse of the tongue is a most various monster composed of hypocrisie in blessing God the Father and Creator of all men and of maâ—iciousnesse in cursing and wronging of men that bear his Image which by this offence is injured V. 12. The fig-tree the meaning is in this contrarietie of actions in the Tongue it is most certain that evill words are signes and effects of an evill heart and seeing it is impossible for the heart to be both good and evill or that contrary effects should proceed from one and the selfe same heart we must believe that blessing of God which comes from the mouth proceeds not from the heart and that is but a meer vanitie and hypocrisie see Mattâ— 12. 34 35. V. â—3 Who is He returnes to the discourse of the first verse the meaning is if indeed there be any one amongst you that is
obtain all manner of grace and the holy Ghost for them whereby faith is engendred in them and the conformity of the members with the head is brought forth V. 22. In obeying namely in beleeving the Gospell or conforming your selves to the will of God by a sincere and filiall obedience Through the Spirit namely by the power and grace of the holy Ghost which may have a relation either to the foresaid obedience or to the purification of the souls because that both are the work of the holy Ghost Of the brethren which is the true end and naturall effect of the purification of the soul by faith Ephes. 1. 4. 1 John 3. 18 19. V. 23. By the word which is likened to the seed made actuall and fruitfull by the addition of the holy Ghost Which liveth which is endowed with an effectuall and spirituall power and is established and lasteth for ever whereby it is likewise apt to bring forth the spirituall and everlasting life in beleevers opposite to the mortall and transitory life which they had from their parents by the corporall generation which is described afterwards CHAP. II. Vers. 1. LAying aside or casting away Now this depends from that which is spoken Chap. 1. 23. for the regeneration which is spoken of there consists in renouncing of those and all other vices V. 2. As new born that is to say Being newly made Christians imitate little children in desiring the souls pasture which is Gods word which as it is the seed to give the life of the Spirit it is likewise the food to preserve and increase it The sincere namely the word of God which is the most sincere truth apt to purge man from all the fore-said deceits Or the Word of God not falsified with erroneous doctrines 2 Cor. 2. 7. 4. 2. V. 3. If so be he speakes this to signifie that all our desire proceeds from the rellish which God hath already given us of his grace by faith according to that unto him who hath is given if so be he doe aske it John 4. 10. V. 4. To whom that is to say being united to the Lord Jesus and made his members by a lively faith A living stone namely as to the foundation of the Church which hath an everlasting life and lastingnesse in it and is also soveraignly active by the communication of a spirituall life and vertue to all such as are built upon him by faith which is spoken in comparison or opposition to materiall foundations which though they be solid and sound yet can they not communicate their qualities to the stones which are laid above them V. 5. Lively stones namely participating of that foresaid life of Christ and therefore opposite to the dead stones of the materiall Temple Are built up or be ye built up An holy Priesthood that is to say a multitude and company of Priests By Jesus whose perfect righteousnesse and intercession gaineth all Gods grace to beleevers and to their workes V. 6. Be confounded that is to say he shall not fall from his hopes nor be deluded in his confidence V. 7. He is the Italian it is that precious thing namely that precious foundation whereof Isaiah speakes V. 8. Which stumble namely which striving against the doctrine of the Gospell through incredulity and rebellion are causes of their owne ruine and yet can no way stirre the Gospell Wherunto namely into which ruine God hath from everlasting and immutably determined to let them fall through their owne fault see 1 Thes. 5. 9. Jude 4. V. 9. A royall that is to say a company of Priests who are likewise Kings Exod. 19. 6. Priests to God-ward to whom beleevers doe yeeld spirituall worship v. 5. and Kings over the creatures over which Christ their head hath given them the dominion which they had lost in Adam and hath made them fellows in the glory of his Kingdome Matth. 19. 28. 1 Cor. 6. 2 3. Revel 1. 6. 2. 26 27. 3. 21. 5. 10. 20. 6. A peculiar which he hath purchased with a price and made his by a Soveraigne title to hold them for his owne people V. 10. Not a people namely Gods people for the ten Tribes to which the Apostle writes were formerly fallen away from Gods covenant V. 11. Pilgrimeâ— namely in this world a place of travell for us and not our owne native Countrey whereby the goods and delights thereof are not our owne proper goods and the too much staying and fixing our selves upon them hindereth our endeavour and care which we ought to take in this our voyage to Heaven V. 12. In the day when it shall please God to draw neere unto them communicating his knowledge and grace over them see Luke 19. 44. V. 13. To every namely to Princes Magistrates Governours made by men or amongst men by the civill conversation and guide of humane society For the Lords sake who is the author of governments and of all publique order who commands obedience to Magistrates and binds all mens consciences thereunto and therein is served and honoured Rom. 13. 5. To the King namely to the Roman Emperour sometimes called a King by forraigne Nations V. 16. As free spiritually freed from the bondage of sinne the divell and the world and also from the servile pedagogie of the Law which liberty many did abuse to the licentiousnesse of the flesh and to the shaking off all kind of yoke of worldly dominion V. 18. To the froward namely to such as are rough and cruell V. 19. Thankworthy the Italian pleasing namely to God who esteemes it an act of obedience done to him and of humble patience under his hand For conscience that is to say to obey him according to the duty which his conscience tels him of and bindes him to Being enlightned by his word and by his Spirit V. 20. Buffeted the Italian punished some translations have it buffeted which was an ignominious kind of punishment V. 21. Called in that the end of Gods vocation and election is to be made conformable to Christ as well in his sufferings as in his glory Rom. 8. 29. V. 24. Bore our sinnes to suffer the punishment of them to cancell the bond and annihilate the curse Col. 2. 14. Heb. 9. 28. In his owne body namely in his humane nature On the Tree namely upon the Crosse. V. 25. And Bishop namely Christ the Soveraigne Guardian Rector and spirituall Steward which are the signications of the name of Bishop CHAP. III. Vers. 1. O'Bey not or beleeve not Be won that is to say disposed and induced to thinke well of the Gospell to desire the knowledge of it and be converted unto it see Matth. 18. 15. 1 Cor. 9. 19 20 21 22. V. 2 With feare that is to say in holy modesty reverence and humility V. 4. The hidden man namely the whole state the vertues and qualities of the soule regenerated by the Holy Ghost the forme whereof doth not appeare to the outward sences but
sinne nor fall away from the grace of God and from the light of his Spirit Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sinne through humane infirmitie 1 Iohn 2. 1. but he is preserved from habitude perseverance and from being given over to sinne which cannot befall one but onely by the totall extinction of the Spirit of grace He is born this gift of God is one of those that is without repentance and irrevocable Rom. 11. 29. V. 11. From the beginning namely of the preaching of the Gospell V. 12. Because that is to say Hee slew him partly through hatred occasioned by the contrariety of their behaviours and wills and partly also through envy because God was favourable to Abel by reason of his pietie V. 13. Marvell not seeing the world is still moved by the same Spirit as Cain was and that the same causes of hatred do last still V. 14. Because we love because that true love is the proper effect of a new and spirituall life 1 Iohn 4. 7. V. 15. Is a murtherer that is to say He sinnes against the commandement of not murthering which commandment God hath given not onely to the hands and outward actions but also to thoughts and to the will and besides hatred is alwayes joyned with a desire of taking away the object thereof Hath that is to say Hee hath no lively root nor beginning of it in him V. 16. Because he namely Christ. To lay down that is to say To love our neighbours even to that height if need require and our calling binde us to it V. 17. Shutteth up that is to say Taketh no compassion on him but sheweth himself hard and mercilesse towards him Dwelleth can he say that he hath the love of God rooted in his heart seeing that the love of God and the love of his children are unseparable Matth. 22. 38 39. 1 Iohn 5. 1. V. 19. That we that we are sincere and loyall and not hypocrites Or that we truly professe heavenly truth by which we are regenerated and guided in all our actions Iohn 18. 37. Shall assure we shall make our consciences confident to appear aâ— Gods judgement fearlesse of being convinced of any hypocrisie or of the breach of the condition which is annexed to his grace namely That we should use interchangeable love towards our neighbours being on the other side perswaded of our union with Christ by the effects of his Spirit Rom 8. 9 10. Iam. 2. 13. 2 Pet. 1. 10. V. 20. If our heart If our conscience though blinde erring and insensible in many things doth accuse us how much more shall God condemn us whose knowledge is infinite and penetrates even into the least and secretest motions of the heart and thoughts Iob 34. 22. Psal. 19 12. V. 21. Condemn us not of hypocrisie and contempt of God and of his law and of delighting in evill Have we that is to say We may with confidence present our selves before him being endowed with such qualities as he requires in us namely faith and a good conscience Heb. 10. 12. V. 22. Because this reason is not grounded upon the worth of works but upon the order established and the condition annexed to Gods promises and upon his own nature who cannot favour the wicked see Dan. 9. 18. Iohn 9. 31. V. 23. On the name that is to say In his Son as he hath declared himself in the Gospell V. 24. Dwelleth that is to say As hee holds himself united to Christ by a lively faith and perseverance so Christ never withdrawes his presence from him nor the influence and assistance of his Spirit CHAP. IV. Vers. 1. SPirit that is to say The doctrine propounded under the name of inspiration of the holy Ghost or Doctor that shall say he hath any such revelations But trie namely by the rule of Gods word with all care and diligence see Iohn 5. 39. Acts 17. 11. Rev. 2. 2. V. 2. Every Spirit that is to say every Doctrine or Doctor Confesseth that retains the pure faith and profession of Christs office and person which is particularly spoken in regard of certain hereticks which were sprung up even in those dayes V. 3. Is it insomuch as Christs person was already contradicted by those hereticks as the chief Antichrist was to fight against and usurpe his kingdom and domination V. 4. Of God regenerate and guided by his Spirit Have overcome ye have withstood those Doctors endeavours and actions and have persevered in faith and have convinced and confuted them Greater is he namely the Spirit of God which dwelleth and reigneth in you is more powerfull then the Devils spirit which worketh in the world John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12. V. 5. They as these hereticks are altogether sensuall and worldly without any lively light or Spirit of God 1 Cor. 2. 14. such is their doctrine also And the world namely sensuall men that are like unto them John 15. 19. and 17. 14. V. 6. We are we Apostles are indeed sent by God and instructed and directed by his Spirit and all our doctrines and motions proceed from him That knoweth that is truly enlightned by him in faith and sound judgement in spirituall things see 1 Corinth 14. 37. 2 Cor. 10. 7. Hereby namely by holding with Apostolicall Doctrine for the holy Ghost never varieth but is the same and alwayes agreeth in one thing and hee himself hath given that Doctrine for an everlasting rule to discerne true inspirations from false ones see Isa. 8. 20. V. 7. Is of God is a true and proper vertue belonging to all those that are regenerate and governed by the Spirit That liveth namely in God and according to God Is born that is to say doth shew himself truly to be such by proper perpetuall and infallible effects V. 8. Knoweth not namely that true and lively knowledge which transformeth a man into his image 2 Cor. 3. 18. Is love namely a God highly and infinitely loving and bounteous especially towards his elect and beleevers V. 10. Herein Gods love consists not in that we having loved him first hee hath enterchangeably loved us again with the like love but in that he hath prevented us with his love when we were his enemies V. 12. No man though God be invisible and incomprehensible to man in this life yet is he present and united with his beleevers by means of the Spirit of love which he granteth them whereby he brings forth in them the Soveraigne effect of his love which is to transform them to his own image vers 17. V. 14. And we have this depends upon vers 6. The meaning is we Apostles are faithfull witnesses of this fundamentall truth for wee speak as by sight namely by an undoubted certainty of Gods Spirit in spirituall things And by corporall sight in such things as could be apprehended by the senses having seen Christ in the flesh conversed with him seen his works
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
the onely cause and foundation of all their honour and glory V. 6. A worme a most vile and contemptible person as Isa. 41. 14. V. 9. That took mee see Psal. 71. 6. Isa. 46. 3. V. 10. I was cast thou tookest me into thy care and tuition and tookest me up as a mid-wife or nurse taketh an infant when it first comes into the world V. 12. Bulls namely strong and fierce enemies Bashan a place abundant in fat pastures and great cattell Deut. 32. 14. V. 15. Hast brought me thou haste made mee even ready to bee laid downe in the graye see Psal. 7. 5. V. 17. They look feeding their eyes and passions with my misery as with a pleasant spectacle see Luke 23. 35. V. 20. My darling the Italian my onely one an epithet of the soule as Psal. 35. 17. for man having but one life that is so much the dearer to him Vnlesse he meane the solitude hee was in being destitute of all humane reliefe Psal. 25. 16. which was also verified in Christ Iohn 16. 32. V. 22. My Brethren all the faithfull adopted by the Father through grace and regenerate by his spirit and made brothers and co-heires with Christ Iohn 20. 17. Kom 8. 29. V. 26. The meeke an ordinary title of the faithfull Shalt eat shall spiritually be fed with the Lords flesh and blood who died and did rise againe for them and in him shall have the full fruition of all good things V. 27. All the ends a prophecie of the calling of the Gentiles shall remember the 〈◊〉 and lively knowledge of the sufferances and glory of Christ shall be given to and preserved amongst all Nations by the preaching of the Gospel and especially by the Sacrament of his body therefore called a remembrance Luke 22. 19. V. 28. The Kingdome namely the spirituall Kingdom over the Church and the universall one over all the world belongeth unto Christ true eternall God V. 29. All they that be all the true elect and faithfull rich and poore of what condition soever shall participate of these spirituall goods without vainely slopping vainely at the worldly and corruptible ones That goe down that are weak and halfe dead through hunger and misery V. 30. Shall bee accounted shall bee put into the number of the children of God Psal. 87. 6. V. 31. His righteousnesse by this word is meant Gods grace under the Gospel which was acquired unto men by Christ the everlasting Gods righteousnesse according to the truth of his promises and covenant see Rom. 3. 21. 22. PSAL. XXIII VER 3. HE restoreth or bringeth it againe into the rightway when it goeth astray Ofrighteousnesse according to others straight and plaine paths V. 4 I walk and though I were in the terrors of present death thy rod namely thy providence and conduct or thy spirit which is the internall guide and comfort of the faithfull V. 5. Thou annointest that is to say besides my necessary occasions thou dost fill me with joy and glory Your odiriferous oyles being used at banquets and upon other festivall occasions and to consecrate Kings and Princes see Psal. 92. 10. and 104. 15. V. 6. In the house namely in his Church in this world and in the everlasting Kingdome of heaven afterwards PSAL. XXIV VER 2. VPon the Seas that is to say upon the the great abisse of waters which is under the earth enclosed in great hollow places whence the heads of rivers doe spring and bubble out upon the earth see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. V. 3. Into the Hill that is to say into the Lords Temple set upon the hill Moriah in Jerusalem where David carried the Arke 2 Sam. 6. 17. 2 Chron. 3. 1. And afterwards into the Kingdome of heaven figured by that hill V. 4. Lift up who giveth no heed nor puts no confidence in the vaine and foolish designes of the world nor in the fraudulent enticements of the Devill V. 5. Righteousnesse the effects of the loyaltie of Gods promises and covenant and of the righteousnesse which his sonne hath acquired to the Church Psal. 22. 31. and the free reward of that righteousnesse which the faithfull doe practice through the Spirit of regeneration V. 6. Jacob the Italian hath it◠such is Iacob that seeketh thy face O God namely the true Israel according to the Spirit Rom. 4. 16. Gal. 6 16. Others translate it that seeke thy face in Iacob Others that seek thy face O Jacob that is to say which seek out the true Church to be incorporated into it by a lively faith under the onely head of the Church which is Christ see Isa. 44. 5. Rev. 3. 2. V. 7. O yee gates a prophetick representation of Christs glorious entrance into heaven under the figure of the Arke brought into the place prepared by David as Psal. 47. 15. and 68. 25. to shew the onely cause of the Churches gathering together and of the bringing of it up into heaven namely Christs ascention see Iohn 12. 32. Acts 2. 33. Ephes. 4. 8. 10. Lift up a phrase or terme taken from triumphall arches or great porticoes set up or beautified and adorned for the comming in of great victorious and triumphant Captaines V. 8. Who is the Angels admirations at the comming in of Christs humanitie into heaven see Ephes 3. 10. PSAL. XXV WIthout cause through meere and wilfull malice no way merited nor provoked by any offence of mine V. 6. Remember that is to say use them effectually towards me according as thou wert wont to doe for they seeing that from all eternity thou hast made use of those thy loving kindnesses in decreeing my salvation to thy selfe let not them now be interrupted staied nor limited any way V. 8. Therefore because God is good therefore he will give his children his Spirit for their direction and because he is upright it must of necessity bee a good and most certaine direction V. 10. The pathes that is to say the works and councels by which hee commeth and communicateth himselfe to his and by which he also bringeth them back to himselfe guiding them by the tracks of his owne vertues V. 11. For it is great therefore the expiation of that iniquity must be a work of thine infinite mercy whereunto thou art moved most when thou seest the greatest misery and necessity and the offender grieving most for it Rom. 5. 20. V. 14. The secret namely his decree and fixed will concerning their salvation and all the meanes appointed for it see Iohn 15. 15. Acts 10. 27. V. 21. Mine integrity let mine innocencie and sincerity be a sufficient defence and safeguard against all mine enemies ambushes and violence drawing thy protection upon mee Or let these vertues alwayes keep me from doing evill and let them never depart from me PSAL. XXVI VER 2. MY reines see Psalm 7. 9. and 16. 7. V. 3. Is before thy grace goeth alwayes along with my faith and I have sincerely obeyed the truth of thy
And by v 10 it seems may be conjectured that it is of the same frame subject and scope as the book of Baruch The History of Susanna THis narration and the next which Saint Hieâ—ome without any respect â—alleth fables were anciently by the Greekes joyned to the booke of Daniel though many powerfull reasons doe take away from them the quality not onely of Divine writings but also of true histories For first there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet seeing that hee is here called childe at which age he was indeed carryed to Babylon but in that small number of yeeres in which that name could be fitting for him the publike and private state of the Jewes in Babylon could not have attained to that peace authority and commodiousnesse as is set downe in this narration Besides that Daniel living in the palace and in the Kings service ordinarily and being afterwards employed in the chiefest affaires of the Kingdome it is not likely that hee could be an ordinary Judge of his people in quality of an Elder as it is here set downe The faining of another Daniel as some doe is also a presumptuous thing which overthrowes the authority of these writings chiefly grounded upon the name of the true Daniel and likewise there is not any proofe else where that the Jewes in Babyion had any absolute power in capitall judgements And finally the allusion of the Greeke names of the trees under which usannâ— is accused to have commited the fact certifie that this is some Greek's invention seeing that the Hebrew and Chaldean tongue in which the true Daniel wriâ— had no such resemblance The History of Bel and the Dragon THis Narration is also of the same make as the former altogether Apocryphall and fabulous as appeareth by that as is spoken in the true history of Danel concerning the reason of the hatred of the great ones of Babylon against him to cause him to be throwne into the Lyons denne altogether different from that which is here set downe The Prayer of Manasseh THis Prayer though pious and holy was never received nor seene by the Jewish Church and truly it is more likely to be a generall formulary of a great Kings Prayers or a repentant sinner a Prince as Manasseh who had beene King of Judah and therefore was taken prisoner and carryed to Babylon rather then a Prayer made by himselfe The first Booke of Maccabees THe title of this Booke is taken from Judas surname whose heroick acts for the deliverance of the Jewish Nation from Antiochus King of Assyris his cruell wicked perfecution is the chief subject of it and it is doubtfull what this word Maccabee signifieth which plainly appeares to be an Hebrew word some thinke it was a warlike title signifying Destroyer or Slayer Others with more likelihood hold that it was framed of foure Hebrew letters which were the first letters of these words Who is like unto thee amongst the Gods O Lord whereof Iuda had made his military motto taken from Exod 15. 11. for otherwise the generall name of that race of Priests whereby God delivered his people miraculously and afterwards governed them untill the time of Christs comming in the flesh drew neer was the Asmoneans of the name of the father or grandfather of Matthias the father of Iudas Maccabeeus and his brethren And because this name Asmonean signifies in Hebrew Baron or great Lord it is likely that they kept it for a signe of a modest honour and domination which notwithstanding grew to the heighth of Soveraignty in Simon one of the foresaid brothers his time and afterwards of royalty joyned with the high Priest-hood in his successors Now concerning the author of the said booke whosoever it was it cannot be justified upon any ground that he was endowed with Propheticall inspiration because that a long time before that gift was ceased amongst the Jewes and therefore the booke cannot be put into number of the canonicall and divine it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other prophecies and also of a grave and pure stile though now in these dayes we have but onely the Greeke translation the Hebrew originall being lost The second booke of Maccabees THis second booke of Maccabees containeth two parts whereof the first is contained in the first Chaptâ—r and in a part of the second the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt to exhort them to celebrate with them at the appointed times the feasts of the Tabernacles and of the purification of the Temple Upon which letters there are so many difficulties in the times and persons that are mentioned therein and there is so little ground for the narrations of the holy fire found after the captivity of the Arke the Tabernacle and of the Altar hidden by Ieremiah that one may suspect them to be meere Jewish fables bearing no character of Scripture divinely inspired The other part which beginneth Chap. 2. v. 20. is the summary of a long story of Iason â—irencan of the persecutions of Antiochus and of the peoples deliverance by Iudas Maccabeus untill the discomfiture and death of Nicanor but amongst these there are divers things which doe not well agree with the first booke which is assuredly the truer and most certaine as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke Chap. 6. besides many other singularities and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture as the commending of Raziah who run himselfe into voluntary death Chap 14. and the false judgement which the author gives concerning Iudas sacrifies and prayers for the expiation of the misdeeds committed by some of his army to turne away Gods wrath from the whole body of it as if that had been done for their benefit who were dead for their owne sins Chap. 12 44 An opinion which hath neither ground nor approbation in holy Scripture wherein there are no sacrifices nor prayers appointed to be used for the dead And therefore with very good reason this booke which is but an â—pitome of a history which is not holy and is penned in a stile no way agreeing with Gods spirit was rejected amongst the Apocrypha of least esteeme FINIS THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT MATTHEW GOD who would have his law which was given by Moses and therest of holy doctrine which he had revealed by his Prophets set downe in writing by them hath also observed the same in the New Testament inspiring his Apostles by the same spirit which had formerly guided them when they preached by word of mouth for to indite bookes thereof by which it might be prescrved and transmitted to all ages in its originall truth and
supernatuall revelation either of future and secret things or of the misteries of the heavenly doctrine with the faculie of expounding of them in the church 1. Cor. 14. 1. discerning of this was gift of knowing by the certaine light of the holy Gost impostors false prophets fanaticke spirits driven by the devils spirit conuterfeiting divine inspirations and to distinguish them from true men of God enlightened and moved by his spirit 1 Cor. 14. 29. 1 Iohn 4. The interpratation this was also a miraculous gift bywhich certain persons had the faculty of setting down in the vulgar language that which other men propounded in a strange language by inspiration not but that they whichspokeit understood it themselves 1. Cor. 14. 4 17. but that the miraculous motion of the spirit it which was not perpetuall nore equall at all times ceased in them after they had spoken in a strang languag came upon the other to expound their sayin the vulgar tongue by a divine power and in a divine and supernaturall manner And if no body were presented that had such a gift the other who had the gift of tongues was to hold his peace 1 Cor 14. 27. 28 V. 12. Christ beeing considered as head in the union with his chuâ—ch which is his body V. 13. For by one by the two sacraments of the Christian Church he proves the vnion of beleevers in one and the same misticâ—ll body by vertue of the holy Ghost who alone ratifieth both the sacraments Baptisme to unite them to Christ and all togither in him The lords supper to animate and moue all this body and to work in all the members thereof by diverse gifts and operatiors to the same end and common use made to drinke namely in the cup of the Lords supper under the which ought also to be comprehended the signe of bread but he seemes to make use of that of wine especially in regard of the spirit for in the nourishing of the body the wine is that part which most breedes and reviues the spirits V. 15. If the foot the end is to teach that they who have received inferior gifts must not therefore through envie for beare to employ themselves for the common good of the Church and they that have received more excellent gifts ought not to contemne the inferiors and as this diversity is necessary for the furnishing of the Church entirely so they are all usefull and therefore ought to be honoured in their degree and ought all to aime at the same end V. 22. Much more that is to say the organs of nourishment though they be not so noble yet are they more absolutly necessary then those of the sences for without them man cannot subsist nor live as he may without eyes eares or hands act V. 24. Comely such as the face and hands are temperd hath given man this instinct to divide this ornament of garments by a just kind of proportion V. 25. There should be that all the parts of the body should be united and so exercise their functions for their common and enterchangeable good V. 28. Helpes namely all the Ecclesiasticall offices which belong to the releaving of the poore the sick strangers or phanes etc. goverments namely those offices which governe and guide the church by an Ecclesiasticall senate composed of those pastors who were called Bishops of which there were oftentimes many in one church Acts. 20. 28. Phil. 1. 1. and of Elders joyned with them 1. Tim 5 17. V. 31. Covet in â—â—ead of these strifes and jealousies for those gifts of greater luster and admiration desire you and seek to obtaine at Gods hand the common giâ—t of charity and amongst miraculous gifts those which maâ— be most available for the edification of the church shew I unto you namely to seek chiefly the gift of true charitie Or by meanes of it other gifts which God conferres more liberally upon them who thorow charity are disposed to employ them for the common service CHAP. XIII VII 1. ANd of Angels this is added onely for a high kind of exaggeration used amongst the Iewes See Psa 78. 25. Charity to employ that gift to Gods glory and the edification of the church I am become I am as little pleasing to God and profitable to men as if I did onely beat the aire with a vaine sound V. 2. All faith namely a full measure of faith to do all manner of miracles for this gift of working of miracles was in some persons restrained to certaine operations as it appares by 1. Cor. 12. 9. 3â— See Rom. 12. 6 nothing namely of no esteeme before God to be approved of and rewarded See Matth. 7. 22. V. 3. I bestow through vaine glory or some other vicious affection Matth. 6. 1. 2. or thoroâ— some meere naturall motion without any true spirituall charity of the heart Isa. 58. 10. 2. Cor. 8. 5. Finally his meaning is to shew that charity is necessary in all Ecclesiasticall functions as well pastors as decons and that without it they have no impression of blessing to be burned thorow some feigned act of zeale or of constancie without any upright iâ—â—ention of love to God and to his Church V. 4. Uanteth not or is not insolent and rash or useth no dissimulation puffed up is not proâ—d and arrogant V. 5. Vnseemely doth not disgrace any body V. 7. Beareth all things this universall terme ought to be restrained to all such things as belongeth to the duties of true charity according to God V. 8. Never faileth will never be annihilated neither the essence nor the exercise of it no not iâ— the life everlasting prophecies all these gifts and offices which are conferred upon the church for its edisication in this world shall take no more place nor be of anyuse in the heavenly glory where God in the immediate communication of himself shall be all in all without employing any ministers or secondary causes Knowledge namely the gift of understanding heavenly doctrine by way of study and meditation and to propound and teach it Seeâ— Cor 12. 8. V. 9. For We he gives a reason of the vanishing away of those gifts in the everlasting life namely because they are but small obscuâ—e rude and impâ—rseâ— meanes of illumination in respect of the communition oâ— full light in the celestiaâ—ll life Rev 21. 23. and 22. 5. as at the rising of the sunne all candles and lampes are taken and away 2. Pet 1 19. as the first rudiments are left of when men have goâ—â—en the full habit of Knowledge V. 10. Done away not the substance which is eternall but only the imperfect meanes which are used in this life and all manner of presente distribution of them V. 12. Aglasse namely in Gods word and sacraments and in his workes in whâ—â—h things by reflection is revealed the image of those of which we cannot in this world directly see the originall truth and proper essence 2. Cor. 5. 7. Darkely that is to sâ—y
that eauen in this glasse we can not yet behold this image but couered ouer with manie circumstances of words and corporall significations accomodated to our manner of speaking and to our apprehension this is taken out of numbers 12. 8. Facâ— to face openlie and as it were by direct line we shall have a full light of god and of all his misteries agreeable to our perfect happinesse I Know I my self though an Apostle and so much enlighâ—â—ed shall I Know I shall com to the perfect marke and effect of mine eternall election in acompleate Knowledge of God and full coniunction and communion with him Knowen to be chosen accepted of and marked for his Rom. 8. 29. Gal. 4. 9. 2 〈◊〉 2. 19. V. 13. Now that is to say even in this life these three chief Christian vertues are and doe operâ—â—e in true beleevers at all times whereas miraculous 〈◊〉 were to cease presently after the foundation of 〈◊〉 churches the greatest for faith and hope shall have no more place in the life everlasting Romans 8. 24. 2 Corinthans 5. 7. Heb. 11. 1. 〈◊〉 charity shall ver 8. and besides because charity is 〈◊〉 end of the other two Because man receaves by faith and apprehends by hope that he may enjoy by a perfect love by which he also giveth to the Lord what he hath receaved from him and in this correspondency confisteth the accompâ—â—shment of conjunction with God and of mans beatitude CHAP. 14 Vâ—â— 1. PRophecy that you may receave the miraculous gift of Gods spirit to be able â—â—â—blikely to expound Gods word and apply it to his churches use Num. 11. 25. 29. 1 Sam. 10. 5. 10. which amongst all these other gifts is the most proâ—â—table and edifying Whereas the Corinthians did more desire the gift of tongues as that which caused more admiration noâ— regarding what fruit the Church reaped thereby V. 2. For prophecie is a gift more excellent theâ— that of strange tongues for by it is communicâ—ted light and instruction to the Church to the and with vnderstanding of it which ought to be the proper and of speaking out which speaking is but an â—â—profitabel sound vnto God who onelie vnderstands iâ— Misteries what he propounds of the vnknowne doctrine of saluation in an vnknowne language by this gift of the spirit is a incomprehenciable as iâ— it were a hidden secrets neuer reuealed V. 3. To edification namely things which serve 〈◊〉 the instruction advancement and confirmation of the faith even as the two subsequent vses are referred onely to a mans manner and custome oâ— living V. 4. Edifieth because he only understandeth it See upon 1 Cor. 12. 10. V. 5. I would I say not but that they who have received the gift of tongues may put it in practise so it may be for a holy vsee as to confirme the faith and not for a vaine ostentation the church not vnderstanding it these miraculous gifts beeing often ioyned with personall vices great that is to say he hath a more precious gift because it profiteth more then that of strang tongus which without being understood roduceth nothing but a vaine admiration he interpret for in that case he doth the office of a prophet these two gifts beingsometimes ioyned on with the othâ—r see concerning this gift of interpreting upon 1. Cor. 12. 10. V. 6. Now that which you admire in others would you finde it good in mee who am your Apostle namely that I should come unto you with the gift of tongues onely which gift is so largly conferred upon mee by the holy Ghost v. â—8 would you not rather expect from me an understanding seâ— mon more befitting mine office of Apostle and more profitable for you by revelation namly if I should propose unto you some particular thing belonging â—oyour faith or salvationwhich I had learned of God by some immediate reâ—elation or apprehâ—nded and taken out by discourse and reasoning out of the generall grounds of Gods word by prophecy ng namely by a genrall exposition of Gods truth whither it be by a miraculous gift which is prophecying or by an ordinary faculty which is learning V. 10. Ofvâ—iâ—es that is to say of nations which have differing languages V. 11. Therefore if as the diversity of languages they being not understood breeds a kinde of alienation amongst men and makes them one alien to another hindering their communication so this gift of unknowen tongues wiâ—hout understanding them cannot any way do the Church any service in its true communion V 13 That speaketh namely by a miraculous gift Pray that let him desire oâ— god to grant him the power likewise by such another motion of the holy Ghost to propound that in the vulgar tongue as he had pâ—opounded in an vnknowen tongue see vpon 1. Cor. 12. 10. V. 14 For if the necessitie of this is most expresâ—â—e Knowne in publicke praier wherein according to Christs command common consent is required Math. 18. 19 which cannot be vâ—lessâ— it be vnderstood and therefore if the moâ—on of the spiret driueth on to make a prayeâ— in an vnknown language it is necessarie that it should be inâ—eâ—preâ—ed either by him that made it iâ— he hâ—ve the gâ—â—t or â—y some other My spirit Gods sâ—â—â—â—t frameth 〈◊〉 me by way of supernaturall inspiration the concepsions and words of the prayer and driues me to the uttreing of them but in the meane time the naturall facultie of the mind or vnderstanding by which the naturall and ordinarie speechis produced to communicate it self to others ceaseth in me and yeelds no edification Therefore the conclusion is that one was not to vse this gift of tongues publicklie for a vaine ostentation V. 28. but onlie in a time of need when They were to reproue infidels or conuert nations of an oâ—knowne language and if that gift were made use of in a Church which had not the naturall use of his language that did speake he himself was to interpret it or some bodie else for him that the church understanding it might be instructed and by the miraculous expression confirmed V. 16. Else When the meaning is That the praiers made and praises givan to God publikelie in the Church ought to be made by the same spirit motion and affection in all which is imposible if all doe not understand the mening He that namelie the common sort of people which in the holie assemblies sate in places destinct from the pastors and other Ecclesiasticall persons such as those were who had that gift of tongues Say Amen that is to ay ioyne his vows assents and intentions to a speech which he vnderstandeth not V. 18. Speake more hence it appears that this gift of tongues as well as of other miracles was more largelie bestowed upon one then upon another and that it was generaly bestowed upon all the Apostels who weare to goe ouer all the world V. 19. With mine see upon v. 14. V. 20. Children to feed your selues with and glorie in vaine things