to Thee it belongs to use mercie and forgivenesse for thou alone hast power to doe it v. 18. V. 13. Understand Endevouring to to repent truly according to thy Word by meanes of which we may be made partakers of the fruit of thy holy promises V. 14. Watched upon the evill His providence hath been attentive to bring it in the prefixed time and instant see Jer. 1. 12. and 31. 28. and 44. 27. 2 Pet. 2. 3. V. 16 Thy righteousnesse namely Thy goodnesse and loyalty in thy promises and fatherly equitie towards thy poore children cruelly tormented by their enemies upon unjust causes See Psal. 31. V. 17. To shine Shew thy Grace and Favour in effects which like a 〈…〉 lfying and cheaâ—ing sunne may disperse all these mists of extreme desolations Numb 6. 25. Psal. 8. 3. 7. 19. For the Lords sake For thine owne sake or as some will have it for the promised Messias and Mediators sake V. 19. Thy Name They are and professe themselves to be thine and doe beare the bages and markes of it V. 21. Touched me In token of encouragement to heare these mysteries and of infusion of new divine vertue to understand and remember them and of comfort in these promises V. 23. The commandement the Italian The Word God hath revealed to us Angels and to me especially the secrets of his Councell concerning the restauration of Jerusalem and how long it shall last afterward untill the Messias and hath sent me to declare it unto thee See Dan. 10. 12. Beloved Singularly beloved of God and favoured with his graces Dan. 10. 11 19. V. 24. Seventie weekes Thou hast prayed to God concerning the seventy yeeres of the peoples captivity which the Lord hath appointed And I will tell thee moreover That after the accomplishment of those yeeres there be seventie times seven yeeres which are the weeke of yeeres that is to lay foure hundred and ninty yeeres appointed for the lasting of the people and of the city of Jerusalem in which time the Messias shall come shall fulfill the Prophecies shall satisfie for the sins of the world by his death and shall establish the true righteousnesse of the Gospell which shall remain for ever through Which all believers shall be absolved and justified and shall by his spirit be regenerate to a new and godly life and hee shall be consecrated and made an everlasting King at the right hand of God his Father having obtained the fulnesse of gods-Gods-spirit as head of his Church And after all this the City and the Nation shall be destroyed by the Romans The most holy Heb The Holinesse of Holinsse that is to say He that is Holinesse it self and in Whom consists all the Churches holinesse who is in Spirit and truth that which the Arke the Propitiatory the Altar and the Sanctuary which were called most holy things and were consecrated by unction Exod. 30. 36. were but in shadow and figurative V. 25. From the going forth He sheweth when the beginning of these seventie weekes shall be namely After that by Darius his decree Ezr. 4. 24. and 6. 1. 15. The Temple was re-edified and consequently the City also after Darius had given way for that which the enemies would have hindred namely the restauration of the City Ezra 4. 12 13 24. Unto the Messiah Untill the Son of God made manifest in the flesh and consecrated everlasting King of the Church v. 2â— doe by a secred conduct make Himselfe as it were Captaine of the Romans v. 26. Matth. 22. 7. and utterly destroy Jerusalem Seven weekes Of yeeres which are nine and forty yeeres from Darius his decree untill such time as the walls of Jerusalem were finished by Nehemiah Threescore and two Which are foure hundred foure and thirty yeeres namely from the restauration of Jerusalem untill the time of the last ruine of it by the Romans Built againe that is to say Jerusalem shall subsist being continually built and beautified with new buildings within side and fortified on the outside notwithstanding the grievous oppressions which it shall suffer under the Empires of Persia Greece and Rome V. 26. And after Joyned to the seven precedent weekes which make in all threescore and nine weeks that is to say In the last of the seventie Be cut off By the Jewes and in their opinion quite destroyed without any residue or hope of restauration Isa. 53. 8. But not for the Italian And shall have nothing left Being brought to nothing by death having no life strength nor dignitie in shew left him See Psa. 22. 6. Isa. 53. 2 3. Phil. 2. 3. Others there being nothing in him namely no cause nor fault Isa. 53. 9. Or there being nothing therein for him that is to say All being done for the good and redemption of mankind The people of namely The Romans Shall be with It shall be sudden irreparable and violent like to a destruction caused by a deluge of waters Desolations are After the warre with the Romans is once begun it shall never cease untill Jerusalem be quite destroyed according to Gods decree V. 27. And he namely Christ being come and comming in the world shall in one of those weekes by the Gospel renew the Covenant with the Jewes which shall believe which he had made with their forefathers and shall ratifie it by new sacraments Of the weeke Of that weeke which remaines after the foresaid sixty nine to make up the number of seventy for indeed the revolts and troubles of the Jewes lasted three yeeres and a halfe or foure yeeres after the threescore and nine weeks Shall cause Through the desolation of the Temple by the Romans the Jewish service and sacrifices shall cease And for the the Italian The destroyer shall come upon the abominable wings that is to say The Roman army led by Titus shall come with great speed as if it were carryed flying upon Eagles wings which were the ensignes of the Roman legions called abominable because the Romans did worship them as God-heads of armies and did place them in the Temple of God for to prophane it Mat. 24. 15. Mar. 13. 14. Luke 21. 20. Uâ—tiâ— See Isa. 10. 23. The consummation the Italian The inundation Whereof see v. 26. CAAP. X. Vers. 1. THe third After hee had seized upon the Babylonian Empire and had established the second Monarchie The time appointed the Italian The army was great namely Of the Angells which appeared in this vision Others The time appointed was long that is to say Though the things fore-told are not to be fulfilled of a long time yet is the Prophecie true V. 2. Was mourning For the enemies of our Nation hindered the re-establishment of Jerusalem and of the Temple which Cyrus had given way to Ezra 4. 5. V. 3. I eate no I abstained from all meales wherein one might rejoyce either at the qualitie of the food or at the company that was at them or that I tooke any delight in I fasted with bread and
And thereupon he sets downe how that the just and beleevers are oftentimes grievously afflicted in this world chorow Gods providence who reserveth their reward for them in the life everlasting and that contrariwise the wicked do triumph tyrannize and afflict the righteous but that their unhappy end and their everlasting damnation shall manifest the vanity of their thoughts and the perversenesse of their deeds And that notwithstanding oftentimes God doth even in this world take in hand the defence of his Church and freeing it from her enemies causeth his judgements to fall upon the wicked as he formerly did in Aegypt by the hands of Moses by prodigies and workes memorable in all ages described here in a most high and illustrious manner with an intent to pierce the Egyptians of his time who did imitate their forefathers in persecuting the lewes And he enterlaceth his discourses with grave admonitions to the Kings and Princes of the world for to feare Gods judgements and be obedient to his justice and wisdome which also seemes to be directed to the Roman Emperour and Covernours who did seeme to nourish and soment the hatred and thorow their connivance did kindle the Egyptians rage against the Iewes And by a solemne prayer he desires of God the gift of wisdome for all beleevers Doctrines and discourses which are indeed very rare and profitable and laid open with a singular eloquence But yet are such as doe not goe beyond the measure of humane un derstanding enlightned by Gods law and do not reach to the high pitch of the light and vertue of the Spirit and of his word immediately inspired And therefore this booke in the best ages of the Christian Church was likewise held for Apocry pha First in regard of the author who was neither Prophet nor inspired by the holy Ghost which doth also more plainely appeare if it were Philo who after the Messias his comming remained in the Jewish incredulity and blindnesse without Faith in Christ without which the Spirit of grace and much lesse that of speciall revelation was never conferred upon any one And because that he hath falsly taken upon him Solomons name contrary to the holy Ghosts simple truth in his true instruments and that he doth every where shamefully flatter his owne nation extenuating and almost annihilating their most grievous sinnes set downe in Scripture In the second place in regard of the matter it selfe wherein without any ground of truth many things are added and mixed for to please with the plaine narration of holy Scripture by descriptions and beautifyings altogether Poeticall In the third place in regard of the style which savours too much of affectation and of the vanity of secular wisdome art and eloquence to be attributed to the Spirit of God whose Majesty and holinesse doth in all the holy Scripture beare characters much differing from these And finally by reason of the Greek tongue in which this book was undoubtedly written and endited and yet that language was never made use of in the times of the ancient Prophets to write any holy or divine book The Book of Ecclesiasticus of Jesus the Sonne of Sirach THis Book without contradiction is the most excellent and most profitable amongst all the Apocrypha And therefore also according to the opinion of some the name of Ecclesiasticall which was common to all the Apocryphall bookes which were accepted of to be read publickly in the Church was attributed to it for excellency as containing a rich treasure of sentence precepts advices corrections and exhortations to all manner of vertues befitting all manner of living and condition of persons written in the ancient stile of short and popular sentences seasoned with much understanding and height of grace with much sweetnesse and very piercing drawing as neer as humane spirit can doe to the Spirit of God and to Solomons divine sentences But yet the author having been no Prophet nor inspired by God by that supernaturall vertue and light of the infallible Spirit and â—uving in so great a mulâ—â—â—de and variety 〈◊〉 many things contrary to the authenticall truth of holy books too low and unworthy of the Majesty of Gods Spirit this his book was not receaved by the ancient Jewish Châ—â—ch and in the best ages of the Christian Church was alwayes taken sor Apocrypha The Booke of Baruch AS it hath already beene observed in some other Apocryphall bookes that it is likely they were written after Christs comming by some Christian Jewes under the name of holy ancient writers to cause some doctrines and comforts to penetrate into the mindes of their obstinate and suspicious nation the like may be said of this For by Chap. 3. 38. it plainly appeares that it was written by some good Jew which was a Christian upon the subject of the Jewes desolation by the Romans In which booke after he hath given glory to God for his most just judgements and desired pardon and deliverance at his hands and described their extreme inisery he returneth to comfort the people and exhort them to a lively repentance and to denounce unto them their restauration in grace knowledge and salvation of God according to the prophesies revealed to the Christian Church from the Apostles time and to foretell the ruine of the Roman Empire according to the same revelations And though the end were good and holy and the doctrine sound and godly and the termes excellent and effectuall yet seeing there was no certainty of the authors vocation to write a book of divine authority and that he hides himselfe under a feigned name contrary to the custome of all sacred writers And that even in the very beginning he speaks of one Joachim high Priest and of the sacred vessels brought back from Babylon and of the burning of Jerusalem as of things happened under King Jechoniah contrary to the truth of sacred History it hath by very good reason been repated Apocrypha The addition to the Book of Esther THese parts joyned to the authenticall book of Esthâ—r are indeed ancient seeing Iâ—sephus a Jewish Historian hath inserted some of them in his writings though it can not certainly be knowne that it was he that did first frame them of his owne minde according to the liberty he hath taken to vary in this kinde in other parts of the sacred History Yet by the conferring of them with the Canonical History it plainly appeares that by very good reason they have beene taken out of the Catalogue of holy Scripture Which is also the more confirmed because that the author by a poâ—ipous and affected stile and by seeking out of circumstances seemeth to have taken delight in beautifying and painting of the simplicity of the true narration The Song of the Three Children THis Song was also in the first beginnings of the Christian Church held for Apocrypha though it was read as a formulary of pious conceipts confessions and prayers in the middest of the most extreame calamities and deadly dangers
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
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
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
which is hidden to flesh and blood and which God alone can reveale Matth. 16. 17. and in the exercising of which consisteth the highest and perfectest service of God V. 11. Their wives namely Bishops and Deacons wives V. 13. Purchase to themselves they make themselves fitting and worthy to be promoted to higher degrees in the Churches service Boldnesse the Italian Liberty for a pure life freeth one from the fear of reproaches and gaineth authority and credit with the hearers and generally a good conscience is alwayes bold In the faith namely in the preaching of Christian Doctrine V. 15. The pillar by whose ministery the authority dignity knowledge vertue and use of the truth of the Gospell ought to be preserved in the world and maintained against all errours contradictions and corruptions whereunto nothing is more adverse or prejudiciall then the vitious life of those that preach it V. 16. And without as in the mysteries and most sacred actions under the law and also in the false mysteries of the Gentiles there was a most exact purification required before they could be admitted to them much more is it necessary in the Gospell which is the onely holy and Soveraigne mysterie Of godlinesse not onely of ceremonies as Moses his Law nor of prophane superstitions as the Gentiles mysteries but a most holy and truely religious mysterie by which God is served in Spirit and truth God namely the everlasting Sonne of God true God with his Father hath taken upon him human nature and in it hath manifested himselfe unto the world for to be the true Messias and promised Redeemer who untill that time was hidden in Gods counsell and under his promises Justified fullie approved of before Gods judgement Seate as having perfectly fulfilled all righteousnesse especially in what belonged to his office of Redeemer and by that meanes was delivered from death and from all paines and crowned with deserved glorie Esay 53. 8. and besides plainely declared what he is against all the false judgements contradictions and calumnies of the World by his glorious resurrection Matth. 11. 19. Luke 7. 35 Rom. 1. 4. In the Spirit in the power of his Godhead by which he hath fulfilled his office Heb. 9. 14. the truth whereof he hath caused to appeare by his resurrection Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels being risen he caused the Angels first to behold the accomplishment of Gods promises and of the Worlds salvation which they fervently expected and desired Matth. 28. 2. Marke 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12. CHAP. IV. Vers. 1. THe Spirit the holy Ghost hath revealed this to the Apostles and Prophets under the Gospell In latter times namely in the time of Christianity which is the last age of the World after which followeth the everlasting estate of the Church Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World Seducing Spirits to false Doctors who shall boast of being inspired and sent by God See 1 John 4. 1. V. 2. Seared that shall have left all manner of feeling and motion of conscience as a cautery applied to some part of the body deads it and causeth it to fall See Rom. 1. 28. Ephes. 4. 19. Jude 〈◊〉 V. 3. Forbidding not absolutely to all persons but onely to some under pretence of greater holinesse See Col. 2. 22 23. From meats namely from certaine kinds of meats Which beleeve who onely have as they are Gods children right to make use of his goods and creatures whereas the wicked before God are onely usurpers of them V. 4. For every he gives a reason why he hath said this forbidding of meats to be a divellish thing Is good that is to say the use thereof in it selfe is pure and lawfull as touching the conscience before God V. 5. It is God by his Word and Ordinance hath declared the use thereof to be lawfull especially for believers who in Christ have gotten a new right to the creatures Psal. 8. 6. Rom. 4. 13. and besides the said use is actually sanctified by them by the religious acknowledgement which they make thereof to God by calling upon his Name V. 6. Thou shalt be thou shalt in effect shew thy selfe to be such a one Attained or which thou hast carefully followed V. 7. Fables vaine humane imaginations as if in outward austeritie in abstinences fasts which he cals disciplines and exercises of the bodie did consist true holinesse before God V. 8. Little seeing all the good that it can doe is but to tame the members of the body and their externall motions and actions 1 Cor. 9. 27. without sanctifying the heart and the inward part of man as lively faith and the love and feare of God doth See Rom. 8. 13. V. 10. For therefore of this infallible vertue of Gods promises made to true pietie the afflictions which I and all true believers doe voluntarily suffer are a verie good proofe for it were a greatfolly to suffer so much without any certaine hope The Saviour the preserver of mens naturall and temporall being in generall and especially of the everlasting and spirituall being of his children V. 12. Despise doe not thou give any occasion of having it despised but make it venerable by thy vertuous carriage in thine office In Spirit in holy zeale and in spirituall and heroicke motions and actions V. 13. To reading to the study and meditation of the holy Scripture To exhortation under this part and the following is comprehended the whole Evangelicall ministery V. 14. Neglect not exercise carefully thy calling of Evangelist revive manure and strengthen the gifts which thou hast received thereby Which was given thee God having declared thy vocation not by votes of humane or ordinary election but by propheticke revelation and expresse oracle signified to the Church by the Prophets See Acts 13. 1 2. 1 Tim. 1. 18. With the laying on not to adde by mans meanes any weight to the divine calling but onely for a signe of consecration and blessing Of the Presbyterie the Italian Of the Elders namely of the pastors and other guides of the Church V. 15. To all or in all things V. 16. Both save thy selfe thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of soules Ezek. 33. 9. and shalt hold on a secure way in thy calling to attaine unto eternall happinesse Phil. 2. 12. and shalt be an instrument of salvation to thy hearers Rom. 15 14. 1 Cor. 9. 22. CHAP. V. Vers. 3. HOnour have an especiall care of them as well to relieve such as are in want as v. 17. as also to employ such as are vertuous in the Deaconship That are that have the true qualities of the soule and vertues befitting Christian widdows and such as have no other helpe nor assistance vers 5 16. V. 4. But if I free the Church from this duty of maintaining widdows that have kindred able
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
obedience which I have commanded and brought forth in them that are mine by my Spirit John 6. 29. 1 John 3. 23. Will I give I will make him partaker of my Kingdomes glory and of the fruit of my victories over all mine enemies V. 28. I will give him namely when that great day of eternity shall appeare 2. Pet. 1. 19. I will make him partaker of the light of glory happinesse and full knowledge which resides in me and of which I am the distributer Rev. â—2 16. CHAP. III. Vers. 1. THat hath that is to say he that possesseth the fulnesse of the gifts and graces of the Holy Ghost Johâ— 3. 34. to distribute them to the whole Church Thou livest the Italian Thou art sayd to live namely a spirituall life consisting in faith and all manner of workes of piety V. 2. Perfect that is to say entire and correspondent to the duty of thine office according to Gods order and judgement though they seem otherwise to men V. 4. Which have not that have kept themselves pure from the contagion of sinners see Jude 23. or that have kept the confession of faith in a pure conscience by which they have put on Christ Gal. 3. 27. Ephes. 4. 24. Revel 16. 15. Shall walke that is to say shall live with me in my Kingdome in perfect light joy glory and innocency all which things are signified by white garments Werthie that is to say they are â—ittingly disposed thereunto according to Gods order see Matth. 10. 11. V. 5. Blot out that is to say I will keep and preserve him eternally in the number of my Fathers Elect and will make it appeare in effect that he is of that blessed society See Exod. 32. 32. Psam 69. 28. V. 7. That hath the key namely Christ the Sove â—aâ—gne Lord and Governour of his Church anciently figured by Eliaâ—him Steward under Hezekiah Isa 22. 22. That â—penâ—th that is to say whose power is Soveraigne and absolute not Subject to any contradiction opposition or prohibition see Job 12. 14. V. 8. I have seâ— I have maintained the preaching of the Gospell and the gift of faith in thee that thou mightest in it have accesse to the Throne of grace and likewise all other meanes of salvation and hope see Matth. 25. 10. Thou hast that is to say thou hast not altogether â—ainted but doest yet beare up so that thou maiest use some meanes for unto him that hath nothing nothing is given Matth. 25. 29. V. 9 And worship that is to say they shall humble themselves unto thee and shall aske thee forgivenesse for the wrongs and outrages which they have committed against thee and they shall yeeld thee that acknowledgement and honour which belongeth unto thee Isa. 49. 23. 60. 14. V. 10. The word namely the Gospel alwaies accompanied with afflictions to the imitation of me Or my command to suffer for my name Will keepe thee either by delivering thee or by strengthening thee that thou mayest not be overcome Of temptation of triall and exercise of great afflictions 2 Pet. 2. 9. V. 11. I come namely in judgement Which thou hast namely my grace and truth the gift of faith and practise of these gifts with perseverance That no man that thou mayst not finde thy selfe frustrate of the reward of everlasting glory and see it obtained by others who shall have kept the faith unto the end of the race A manner of speaking taken from races and other games wherein men did strive for superiority see 1 Cor. 9. 25. 2 Tim. 4. 8. Jam. 1. 12. 1 Pet 5. 4. V. 12. Will I make I will establish him eternall and glorious in the triumphant Church I will write that is to say I will glorifie him to the full and make him clearely appeare what he is namely a true child of God a Citizen of Heaven and member of Christ made like unto him in glory See Isa. 4 3. 44. 5. Phil. 3. 20. 1 John 3. 2. Rev. 14. 1. My new namely the lively impression of my glory which I have obtained after I went up into Heaven Phil. 2. 9. Rev. 19. 12. V. 14. The Amen namely Christ who is not onely truth it selfe John 14. 6. but in whom also all Gods promises aâ—e yea and Amen that is to sâ—yâ— are ratified and firme 2 Cor. 1. 20. The beginning namely he from whom all creatures have their beginning John 1. 3. Col. â—1 16. Oâ— the beginning of the creation that is to say he that is as one may say the foundation of all this new fabricke of the Church Col. 1. 18. V. 15. Neither cold that is to say thou hast indeed some knowledge and â—eeling of piety but without any â—ervencie of affection to the workes of it and without zeale in abhorring and rejecting the contrary ones I would thou wert that is to say it were better for thee that thou haddest never participated of my truth and grace then to use it thus carelessely for thy knowledge makes thee inexcusable and as by it thâ—u art the more bound so thy 〈◊〉 is the more aggravated by thy contempt and ingratitude see Luke 12. 47 48. V. 16 Spâ—e thâ—e out that is to say I will cast thee out of my spiritual communion and out of my love A terme taken from lukewarme drinks which doe provoke one to vomit V. 17. I am rich namely in temporall goods or peradventure in spirituall gifts but not accompanied nor animated by the principall gift which is that of the vigour and servencie of Spirit V. 18. To buy that is to say to obtaine of me by convenient meanes which are humility faith repentance zeale and by meanes of renouncing all confidence in thy selfe all those gifts which are needfull for thee See of this buying without any price Isa. 55. 1. Matth. 13. 44. 25. 9. Gold he seems to meane the gift of a pure and lively faith by meanes of which all the rest may be obtained Matth. 21. 22. White rayment this is the gift of free justification by the application of Christs innocency righteousnesse and satisfaction alwaies accompanied with the gift of the sanctification of the Spirit see 2 Cor. 5. 3. Gal. 3. 27. Rev. 7. 14. Eye-salve a figure of the meditation and study of holy things and of all other meanes which are apt to enlighten and strengthen the understanding in the knowledge of divine truth V. 20. I stand that is to say I exhort admonish and solicite see Cant. 5. 2. fot it is not here spoken of the first act of conversion but of the consequences of it in which man who being dead hath been made alive ought to cooperate with Gods grace Rom. 6. 13. Gal. 5. 25. Open that is to say gives way to my exhortations and word and opens his heart thereunto by docility lively apprehension and obedience to faith Will come into him figurative termes to signifie an intimate communication in grace and comfort CHAP. IV. Vers. 1. I Looked
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
did present those things to the Prophets who supplied a great part of their charge and office twenty it is likely that the loaves were very small or else it would have been no miracle V. 43. And shall leave as Matth. 14. 10. and 15. 37. CHAP. V. VERS I. GReat man in dignity wealth power and favâ—ur V. 3. In Samaria not that his ordinary abode and dwelling were there but because hee was often there Vnlesse that by the head city the whole Kingdome be meant V. 7. Heerent detesting such an impious opinion as that hee shou'd have the power of God and for feare least under this so impertinent a demand there should bee some plot or traine hidden V. 10. Wash see upon 2. Kings 4. 41. V. 16. Hee refused prophets did use to accept of some small presents which came from aa honâ—st kinde of liberality or of things necessary for â—â—stenance See upon 1 Sam 9. 7. but here there were great reasons to disswade him from it as not to let the pagan conceive that he was avaâ—itious to not seeme to sell the gift of God Mat. 10. 8 Acts 8. 18. and to not make himselfe beholding to any great worldly man c. V. 17. Of earth of this countrey earth which countrey is consecrated to the Lord that I may offer sacrifices thereon and keepe it as a pawne of my communion with his people A demand which had a shew of good zeale but it was without knowledge for the holinesse of the service was not annexed to the materiall earth but to the observing of Gods command which was for worship by sacrifice in that place only V. 18. I bow though it bee without any intent of idolatrizing but only for a ceremony of honour to the King my Lords presence and devotion So hee acknowledgeth that he did sin in that through the remorse or doubt hee hath of it Rimmon an Idol of the Syrians V. 19. Goe in peace the Prophet doth not approve of this dissimulation or division of the heart and the act of the body but it seemes that the Lord having given him no commission nor revealed unto him that hee should instruct him any further in the true religion or incorporate him into the body of his people hee only takes his leave of him without otherwise answering his question As saying content thy selfe with the benifit which thou hast already received a little way the Italian a mile or a stadium see upon Gen. 35. 16. V. 24. Tower the Italian the rock it might bee some Fort standing upon the high-way or peradventure the place it selfe where Elisha dwelt V. 26. Mine heart hath not God revealed the act unto mee in spirit as well as if I had been there bodily present is it a time was this a proper occasion to shew thine avarice taking a present to enrich thy selfe couldest thou not perceive by my resusing of it that the thing was unlawfull Or at this time wherein true Prophets ought to glorify God and justifie their function by vortue which is contrary to false prophets vices wouldest thou staine my house and mine office Or in these times of the Churches desolation wouldest thou think upon thy private dishonest gaines V. 27. VVhite see Exod. 4. 6. Num. 12. 10. CHAP. VI. VERS I. THe place out Schoole or Colledge V. 2. May dwell others where wee may sit that is to say keep our Colledge and doe our exercises V. 6. Cast it see upon 2 Kings 2. 21. V. 8. My camp I will there lie in wait V. 10. Sent to know the truth of it V. 11. VVhich of us or who is it that holds with Israel or taketh their paâ—t V. 13. Dothan a City neare to Shâ—â—hem Gen. 37. 17. V. 15. The servant if it be still Gehazi as may be gathered by 2 Kings 8. 4. 5. wee must beleeve that his leprosie 2 Kings 5. 27. was not of that kinde as that it should hinder his conversation with other men the whitenesse being generall over all the holy Levit 13. 13. V. 17. Open make him see and know by some corporall and apparant vision the true and reall though invisible protection of thy holy Angels see Psalm 34. 8. V. 17. Came down that is to say assaulted the City or came into it V. 19. This is not see of the converting of a narrative truth without offence of conscience for the good even of them who are perswaded to this falshood upon Exod. 1. 19. 20. Open free them from this blindnesse which indeed did not quite take away their sight but did only hinder them from plainly seeing that which was before their eyes V. 22. Those whom how much lesse then oughtest thou to slay them who are faln into thine hands by Gods meere miracle who by mee forbids thee to hurt them V. 23. No more to robbe or make inrodes only for they did come againe with whole armies V. 25. A cab it was a measure of dry things containing as it is thought so much corne as a man could eat in a day doves dung by meanes of which there is alwayes some small corne sound cut of which one may gather some nourishment or salt in extream want Others understand the Hebrew word for the maw where there might bee peradventure found some corne not digested V. 27. If the Lord the Italian hath it let not the Lord save thee words of anger as if hee should say the Lord confound thee thou wicked woman how wouldest thou have mee to helpe thee with bread or wine which I have not V. 30. Upon the wall where there was much people to guard and defend the City sack cloth which might bee seene after hee had rent his garment Now hee were it in signe of griefe and in a superstiticus way of humblenesse yet without any true repentance as first Kings 21. 27. V. 31. If the head hee imputed all these evills to Elisha as having cursed the people and threatned them with these mischances or for refusing to pray for them or to work some miracle for their deliverance imagining it was in his power to doe it when hee would V. 32. The Elders some godly magistrates of the City who were comforting and encouraging one another with the Prophet being come to him to desire and intreat Gods assistance by meanes of his prayers this sonne of namâ—ly Ioram the sonne of Ahab who had murthered Naboth and so many Prophets shut the doore to keep out Iâ—ram who is comming to see mee put to death in his presence hold him namely Ioram who commeth after the messenger V. 33 Hee said as from the King meaning to keepe the Prophet in talke untill the King came which was presently after as it appeares by 2 Kings 7. 2. this evill all thy talk tends to having us put our trust in the Lord and to returne to him by prayer but all is in vaine for the Lord will have us overthrown words of a prophane desperate man CHAP. VII VERS I. SAid to
vers 37. Or thou hast in the invariable nature and order of the heavens given a document and assurance of the eternity of all the heavenly and supernaturall works councels promises and orders of thy grace V. 4. Thâ— seed this is fulfilled in Christ descended from David according to the flesh who hath changed Davids temporall Kingdome into an everlasting and spirituall Kingdom Built up I will raise thy Kingdome to the highest degree of perfection V. 5. The heavens the holy Angels shall joyn with me in thy prayses as partakers of the joy for the establishment of thy Church by thy grace and truth Or the celestiall Orbes to which by an ordinary figure the Scripture doth attribute the doing of such things Of the Saints namely the Angels V. 6. The Sonnes namely the Angelicall Spirits see Psal. 78. 25. and 103. 20. an Hebrew phrase which signifieth nothing but creatures to whose nature is proper the quality of a power beyond the measure of all humane power V. 7. In the assembly the Italian the counsell that is to say the assembly of his Angels amongst which he sitteth as a King in councell V. 8. Thy faithfulnesse thou causest the most true revelations and declarations of thy truth wisdome and promises to break out on every side like unto so many bright beames V. 10. Rahab the name of Egypt Iob 26. 10. Psal. 87. 4. V. 12. Tabor that is to say these hills doe in a manner glory of their height fruitfulnesse c. in thee acknowledging it commeth all from thee their Creator V. 15. That know who in effect taste of the true spirituall joy which thy grace and fatherly favour brings with it and can give thanks for it with exaltation of heart and rapture of spirit V. 16. In thy righteousnesse namely in thy righteous and just government or in thy loyalty in keeping and observing thy covenant and promises V. 17. Our horne wee are conquerours tryumphant and glorious see Psal. 75. 10. V. 18. Our defence he is our protector and defendor and all glory therefore is due to him Is our King the Italian our King is the holy one of Israel that is to say it is hee that hath given him and established him and that worketh by him as by a chosen instrument V. 19. Invision namely in prophetick revelation to Nathan Samuel and others To thy holy One the Italian touching thy holy One or religious one that is to say touching David consecrated by thee Who hath also faithfully feared and served thee Psal. 4. 3. and is the figure of Christ the true and great holy One of God Psal. 16 10. I have laid that is to say I doe environ him with my help and protection to whom I have committed the power over my people V. 20. I have found it seemes to be a humane kinde of speach as if hee said after I had tried many servants which have governed my people I have fixed my selfe upon David Annointed sacramentally with materiall oyle 1 Sam. 16. 13. 2 Sam. 5. 3. and spiritually with the gifts of my Spirit V. 21. My hand mine aide shall never forsake him V. 24. In my name by my power which he shall obtaine by calling upon my name V. 25. I will set he shall conquer and possesse all that land which I promised to my people throughout all the borders of it Exod. 23. 31. Numb 34. 3. V. 27. My first borne the chiefe and most eminent as King of my people to whom belongeth the right of first-borne above other nations Gen. 25. 23. 31. and is the figure of Christ who is the true first-borne above all other creatures Colos. 1. 15. 18. V. 29. For ever this is spoken chiefly in respect of Christ who is eternall both in his person and kingdome V. 35. By my holinesse namely by my selfe who am holinesse it selfe laying my holinesse for a pledge and gage of my saying That I will not lie the Italian if I lie a concise manner of swearing often used in Scripture V. 37. As a faithfull the Italian there is a namely my selfe see Iob 16. 19. V. 38. Annointed namely a King of thy people consecrated and being one of Davids posterity V. 40. To ruine or to feare that is to say having caused those which stood in defence to be overtaken with great feare the strong hold hath been easily taken by the enemies see Deut. 32. 25. V. 42. Set up thou hast given them courage and made them Conquerours V. 43. Turned thou hast turned the edge of it so that it could not cut as 2 Sam. 1. 22. V. 47. How short see Psal. 39. 5. his meaning is doe not by any extraordinarie afflictions seek the mine of thy poore creature which is so fraile and unsteddy of it self save us with speed for otherwise wee shall be overthrown and shall no more enjoy thy benefits see Ioh 7. 7. 21. 14. 14. Invaine making them neither the subject of thy benefits nor instruments of thy service but onely to cause them to perish V. 48. What man that is to say seeing that wee as well as all other men must once die doe not make this our condition heavier with new and strange evils let thy justice suffice thee and out of thy mercie take pitie upon our inevitable misery see Job 10. 20. 13. 25. 14. 5. Shall not see that is to say taste of it and feele it V. 50. I doe beare wherewith my heart is burthened and swelled V. 51. The foot-steps namely all the marks and monuments that remaine of thy peoples ancient Kingdome or they follow him upon the track with injuries and reproaches Others they doe scoffe at the foot-steps of thy Christ that is to say they make a jeast at the comming of the promised Messias who is to re-establish the Kingdome And for all this is his comming yet delaid PSAL. XC THE title Man of that is to say Prophet V. 1. A dwelling place all the while that we and our fathers have bin travellers in strange countreys Gen. 15. 13. thou hast been a place of safety and dwelling to us Ezech. 11. 16. V. 2. Before the a Scripture phrase to describe eternitie which is opposite to time and to whatsoever is most firme and lasting in it Thou art and therefore we wretched mortalls doe flie unto thee everlasting Lord as to the spring of our life and cause of our escaping from death which is the chiefe subject of this Psalm see Psal. 102. 11. 12. 27. 28. Lam. 5. 19. 20. V. 3. Return thou dost irrevocably put in execution upon all men the sentence pronounced Gen. 3. 19. concerning their returning to the earth from whence they were taken at the first creation V. 4. For all their stay in this world though oftentimes it be very long is no way contrary to this sentence for the longest time that is is nothing being compared to eternity which belongeth only to thee When it is this is added because that a man judgeth
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
of it over cannot keep it from ruining as strong plaister will for a time keep up an old ruinous wall V. 11. Overflowing shower Hereby are meant Gods extreame judgements V. 12. Shall it not be said You will beare the just reproofes for your flattering predictions V. 14. In the midst You shall be infolded in the ruines of it V. 15. The wall is I will presently destroy both the wall and the dawbers V 18. The women They were certaine false prophetesses that did use these signes and ceremonies after the manner of the Prophets And it should seeme that the pillowes were a signe of peace and ease for the one and the vailes of mourning and calamity for the other according to the custome of covering their faces in the like cases 2 Sam. 15. 30. and 19. 4. Est. 6. 12. and 7. 8. Job 9. 24. And to this seemes to have a relation that which is spoken v. 19. and 22. Allarme-holes indifferently to whom they please without regarding either Gods will or the worth or unworthinesse of men Every stature the Italian Of persons of all statures namely of all conditions and qualities great and small young and old to hunt to ensnare them in errour and consequently in perdition at your pleasures V. 19. Pol'ute me making me the authour and maintainer of your lyes and deceits without any respect to my most holy name For handâ—uls that is to say for any sleight reward Mic. 3. 5. To slay denouncing death and unhappy chances to good men and raising persecution against them amongst the people And contrariwise promising life and prosperity to wicked men and defending them against the justice of men V. 20. Behold I will quickly cause you and your false ceremonies to perish V. 23. Ye shall see I will root you out that you may no more seduce my people with your deceits CHAP. XIV Ver. 1. OF the Elders namely of the heads of the people which were in Babylon V. 3. Set up that is to say they are Idolaters in thought and affection though peradventure they are not so in any outward action as if their heart were the temple of their idols and put they doe seeke out objects and baites fitting to nourish and kindle that wicked inclination to idolatry and seeke occasion to fulfill it See Zeph. 1. 3. Or they themselves by their sinnes will be the causers of their owne ruine Ezech. 18. 30. Should I being such is it not a meere hypocrisie and scoffe in them to come to me to aske for help and counsell in their disasters seeing their hearts are separate from me and being the only causers of the evils which they suffer Others translate it shall I answer them when they seeke to me V. 4. According to His Idols shall not shut up nor close my mouth but they shall rather cause me open it to denounce the sentence of punishment against them V. 5. That I may that is to say mine answers shall be like to many snares to consciences convinced by my word and therby will I keep him as it were shut up in expectation and feare of mine unavoydable judgements V. 7. Separateth Like unto a harlot that forsaketh her husband See Hos. 4. 14. and 9. 10. My selfe not according to his desire that asketh the question nor according to the Prophets mind but according to my most holy truth and Justice V. 8. A signe namely for a spectacle of my judgements of whom every body shall speake V. 9. If the Prophet that is to say if this Prophet to whom these idolaters doe come he any way possessed with the spirit of errour and answereth them flatteringly to please them yet their condition shall be never the better For I in my judgement shall have given way to it to the end that being seduced they may perish past recovery See 1 King 22. 20. Job 12. 16. Jer. 4. 10. 2 Thes. 2. 11. Hath spoken namely some false Prophet shall have uttered any thing without commission I will stretch though he doth but what I by my secret providence have suffered him to doe yet will I punish him because he sinneth against my Law which is the rule of humane actions V. 13. The Land the meaning is when I have resolved to punish a land with some kinde of scourge I will not forbeare to doe it for any manner of intercession how much lesse then can I be appeased now that I have decreed a generall punishment of all manner of evils to fall upon Jerusalem for its extreame sinnes Jer. 7. 16. and 11. 14. and 14. 11. V 14. Noah These three persons are set down for patternes of singular piety escaped out of extreame desolations Daniel carried into captivity before Ezekiel under Jehoiachim Dan. 1. 1. who already had given manifest proofes of his holinesse and vertue See Ezek. 28. 3. V. 19. In bloud that is to say with great slaughter V. 21. For thus that is to say I doe alleadge all these examples of particular scourges to conclude that I shall much lesse be intreated when I shall resolve to joyne them all together for a deluge of evils which are brought up to their height V. 22. Come forth Within a very short time they shall be brought hither to Babylon in captivity like you Shall be comforted when ye shall know their grievous sinnes you will have cause to acknowledge Gods justice and strengthen your selves against the scandall of this destruction and give glory to God CHAP. XV. Ver. 2. WHat is The meaning is as your Vine trees pulled up or the vine branches cut off are good for nothing but the fire Iohn 15. 5 6. especially when they have been in the fire which hath dried up all the moisture of them whereby they cannot be set againe nor grow Even so my people which once was my vine being cut off and cast away by me is of no value nor good for any thing especially being more hardened and seared through my judgements More then A vine that is planted and liveth is of more value and excellency then other trees but being pulled up the wood thereof is worse to burne then any other wood CHAP. XVI Ver. 2. CAuse Ierusalem namely the remnant of the Jewes which are in Ierusalem which represent the whole body of the Nation and State V. 3. Thy nativity Though you be of Abrahams race yet you are so degenerate that you deserve rather to be called Amorites and Hittites which were two accursed and execrable Nations See Isa. 1. 10. Hos. 12. 7. Iohn 8. 33 37 40. Rom. 2. 28. and 9. 7 8. V. 4. For thy nativity An Allegory continued in all this Chapter wherein the peoples estate is represented by a wretched maid married exalted and enriched through meere grace Now the peoples birth seemes to be referred to the time as being come to some forme and perfection of a body of a Nation in Aegypt they began to be persecuted there See Exod. 1. 7 8. Thy navell termes taken
he hath already executed upon other Nations to call his people to repentance See 2 Chron. 36. 15 and 11. 7. and 2â— 3. V. 6. â—heir towers Heb. Corners See Zeph. 1. 16 The Hebrew word may also be taken for Princes and Lords V. 7. Howsoever Though I brought them into great miseries by reason of their sins yet will I save Jerusalem from finall ruine if so be shee will be converted But they rose They have studied nothing but evill doing or as fast as I called them to repentance every morning they returned to their evill doings V. 8. Waite yee O yee remainder of true Believers comfort your selves still with the hope of my vengeance upon your enemies and of the deliverance which I shall send you in the Messias his time for then will I gather all the nations together to serve me as heretofore I have gathered them together to punish them V. 9. For them He gives a reason of the former reason for under the Messias the face of the earth shall be changed by the conversion of the Gentiles and by their sanctification of hearts and tongues See Isa. 19. 18. With one consent Heb. With one shoulder A phrase taken from oxen which are yoaked together See Zech. 7. 11. V. 10. From beyond Even by the furthermost countries which have least knowledge of Me and of my Grace will I be served and worshipped See Isa. 18. 7. Acts 8. 27. My dispersed Mine Elect dispersed through out the world V. 11. Shalt thou not O my Church I will take away that ignominy from thee wherewith I had heretofore punished thee for thy sinnes and especially for the pride which thou wert growne to by reason of the great prerogatives which I had bestowed upon thee of my presence and abode with thee V. 12. I will also leave Out of the carnall and reproved Israâ—l and out of lost man-kind will I deliver mine Elect and Believers which are poore and wretched in the worlds esteeme See Isa. 14. 32. Zech. 11. 11. and 13. 9. V. 13. The remnant The true Believers chosen out of all the world being regenerated by the Holy Ghost shall live in purity sincerity and innocence like Christs true people fed by the Word of truth and kept safe under his protection and not by any devices or cunnings V. 15. Judgements namely Punishments and visitations The King namely Jesus Christ the true everlasting God shall alwayes be with â—hee in the power and grace of his Spirit V. 16. Let not Be not discouraged strengthen thy selfe in faith and in perseverance in all the duties of thy calling not fearing any ha 〈…〉 as may happen to thee V. 17. Rejoyce His delight shall be in thee in loving thee and doing thee good Jer. 32. 41. Ezek. 20. 40. V. 18. That are namely The poore Jewes led into captivity and afflicted chiefly by the cessation of Gods service whereby whereas God at first was honoured by offerings and sacrifices he was dishonoured and blasphemed by his enemies A figure of the Elects being gathered together in the Church and of which there is no true service of God V. 20. Bring you againe Into your countrey which is the figure of the Church The Booke of the Prophet HAGGAI ARGUMENT AFter the Babilonian Captivitie God yet for a time raised other Prophets amongst his people and amongst the rest Haggai and Zechariah for to exhort them to re-edifie the Temple and re-establish Gods pure service which was interrupted through their negligence in restoring and re-edifying of the Temple and was divers wayes pollutèd by their vices and evill customes for which things the Prophet grievously reproveth them calling them to repentance through the consideration of Gods former judgements and strengthening them with the promises of his Grace when they freely and couragously performed both those duties Then he falleth to comforting of the Elect who were grieved to see this second Temple farre lesse stately then the first assuring them that for this second was reserved the incomparable glory of Christs comming in the flesh who was appointed by the Father to be the universall King of the World who should overthrow all Powers contrary to His and should perfectly glorifie his Church which was figured by that materiall building CHAP. I. Vers. 1. DArius called by Historians the bastard Eâ—dr 4. 24. The Sonne that is to say The Nephew 1 Chro. 3. 17. Governour Made Governour of the Jewes by the Kings of Persia after the returne out of captivity See Ez. 1 8. and 2. 63. V. 2. The time Feigned excuses of the Jewes who were negligent in the re-edifying of the Temple As if by those lets which had been a hinderance to them God had shewen that hee would have the worke put off till another time whereas the true reason of their intermission was the contempt of Gods service and their carnall affection to their owne eases V. 4. Seiled houses Re-edifyed with seilings and timber-worke put to the ancient walls V. 5. Your wayes Your carelesnesse whereby you have provoked my judgements V. 6. He that You have not reaped any proâ—tor benefit of all your labours See Zech. 8. 10. V. 8. Will be glorified I will shew my glorious power in blessing and defending you and will give You cause to honour and serve me and mine enemies to feare me V. 9. Yee looked You hoped for a great harv 〈…〉 by reason of the great likelihood there was of it but your hopes were in vain Yee runne Every one is most carefull of building up his own house and looking to his owne particular businesses V. 12. Obeyed thee And went freely about the re-edifying of the Temple Ez. 5. 2. CHAP. II. Verse 1. THe seventh moneth Of the second yeere of Darius his raigne Hag. 1. 1. V. 3. Who is left See Ez. 3. 12. The meaning is If any of you have lived ever since the destruction of the first Temple till now which was impossible it being one hundred and seventy yeeres since V. 5. My spirit Of grace light vertue and holinesse see Isa 63. 11. V. 6. I will shake as formerly when I gave my law I appeared in terrible majestie so in the Messias his time I will unfold the Almighty power of my Spirit by the preaching of the Gospell from whence shall follow great commotions to the ruine of the Devils kingdome and the confirming of Christs by the calling and gathering together all mine Elect. See Joel 3 16. Heb. 12. 26 27. V. 7. The desire the Italian The choice Heb. The desire namely those that are deere and pretious to me which are my true Elect. This house this re-edified Temple shall be honoured with Christs bodily presence And the spirituall Temple which is the Church shall be honoured by my presence in spirit the abundance of my graces the light of my word and power of my Spirit V. 8. The silver if I pleased it were a 〈…〉 matter for me to beautifie this Temple with pretious ornaments equall
them In conclusion they may be read and good instructions may be gathered out of them observing notwithstanding those necessary pre-cautions set downe in the particular advertisements upon every Booke and applying alwayes the rule of Gods authenticall Word thereunto and the light of His Spirit to discerne truth from falshood and good from evill and to retaine the one and reject the other According to the liberty which Beleevers have in all works and writings which are meerly hâ—mane The first Booke of the Apocripha called Esdra being called the third of Esdra THis Book is but onely a summary repetition of some holy and canonicall writings namely of the two last Chapters of the second Book of Chronicles and of the Book of the true Ezra and of Nehemia Which besides its being neither necessary nor profitable doth also containe diverse things and circumstances directly contrary to those foresaid bookes that are of authenticall truth As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard contending for the reward of the best sentence propounded by every one of them though it be also related by Iosephus an ancient Hebrew Historian which besides that it hath no signe of divine majesty and holinesse is also plainly convicted of falsehood for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity and of the re-undertaking of the building of the Temple under Darius by Zorobabel pretended to be one of the said young men Whereas the true Ezra sets downe that Zorobabel was conductor of the first company of Jewes which returned under Cyrus many yeares before Darius And therefore by very good reason this book hath been by unanimous consent rejected amongst the baâ—est and falsest sort of Apocrypha The second Book of the Apocrypha called the fourth Book of Esdra THis Book which is extant bùt onely in Latine was written by one who was by nation a Jew and by profession a Christian a little while after the death of Domitian the Emperour Of whom as also of his predecessors hee speakes so plainely that there is no doubt to be made of it The end as it seemeth of it was to comfort his nation in the last desolation which was newly befallen them by the Romans whose power fearing to provoke as much as he feared to kindle the Jewes hatred against Christianity he keepes himselfe hidden under the name of the old Ezra And under diverse termes and narrations taken from what had befallen the Jewes in the taking of their City by the Babylonians and during their ancient captivity He endeavours to strengthen his nation in the expectation of deliverance and redemption thorow Christ so they turned to him and to the faith of his Gospell As for the rest either to insinuate with the Jewes by framing himselfe to their opinions or because he was indeed infected with their fables he mixes many of them amongst his rare grave and Evangelicall sentences doctrines and predictions whereof many are taken out of our Lord Jesus own speeches and out of his Apostles prophecies inserted by the Author in this Book wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn But the great number of fables vanities and Jewish bables of which it is full hath caused it all times to be held for Apocrypha of lowest esteeme and of no authority The Book of Tobia THis Book was never acknowledged for Prophetick and divine and peradventure was never seene by the ancient Jewish Church which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Testament shut and sealed up The Christian Church also in the first ages though with too much facility it had admitted it to be read both privately and publickly for the use of some instruction of manners and teaching of vertue yet it alwayes held it as meere Apocrypha and of no authority to rule and binde the Churches Faith Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light nor infallible guide of Gods Spirit and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture As those of the love of a Devill to a chaste and holy maiden of the death of her Spouses of the manner of her driving him away of the binding of him to a certaine place of the long conversing of a holy Angell with men things which do all savour of a Jewish fable composed for delight to give some instruction of vertue and morality according to the manner of that nation Which seemes to be confirmed by reason that neither in Josephus nor any other jewish Author there is any track of this History Besides though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine yet reason plainly sheweth us that the Greek Text from which we have taken this translation is the true originall In which language notwithstanding there was not any sacred book of the Old Testament written the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased The Booke of Iudith THere are two principall questions concerning this booke The first whether it doe containe a true history or rather an allegoricall and morall fiction The other whether the narration being not grounded upon historicall truths it may be held for Divine and Canonicall As for the first there are many pregnant reasons which seeme to prove that this cannot be a true history For first it seemes very strange and without example that so memorable an accident followed by such a miraculous deliverance of the Church and so long a rest after it should not so much as be any way mentioned in holy Scripture which hath so diligently gathered and set downe actions and occurrences without any comparison of lesser moment then this And that Josephus a Jewish historian and a most curious searcher out of Jewish antiquities nor any other Jew after him should leave the least incling of it in writing But the reason of the times the true eye of history and touch stone of truth comeâ— yeâ— neerer For these things happened either be fore the captivity of Babylon or after if before aâ— the most common opinion is it was in the time of King Manasses carried prisoner to Babylon 2 Cro. 33. 11. Now herein are found indissoluble difficulties for then there was no Nebuchadnezzar King of Assyria Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still And therefore no Nebuchadnezzar which is the name of a Babylonian and not of an Asiyrian King could have his Imperiall seat in Nineveh Likewise there was not at that time any high Priest in Jerusalem called Ioachim as appeareth
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
this world and to obtaine the fulnesse of the assurance thereof in the Kingdome of heaven 1 Tim. 6. 19. 1 Pet. 1. 4. V. 22. The light Even as the eye is the light and the guide of the whole body So that if it bee pure and cleere the whole body is well directed and contrary wise if that be dimme and perished the body is as it were in darknesse So if mans understanding which is the light of the soule in all its motions be enlightened by Gods spirit all his actions are well guided But if it want that light be darkened with carnall careâ— the whole man lieth and goeth wandring in the darknesse of ignorance and sin and at the last falleth into eternall perdition V. 23. That darknesse Namely the uncleannest beastliest and most disordinate passions and affections of thy soule V. 24. Can serve A proverbiall kind of speech which must be understood according to the subject whereunto it is applyed namely to that kind of service which requireth the whole endeavour strength and heart of man to bee applyed to it and in which masters are contrary as God and the world Iac. 4. 4 1 Iob. 2. 15. Mammon a Syriack word which signifieth riches mony lucre as Luk. 16. 9. V. 25. Is not the life God out of his power and goodnesse having granted unto man his being which is the greater shall be deny him the lesser which is the preservation thereof His wisdome certainely shewing us that he made nothing casually to forsake it after he had made it See Rom. 5. 8. 9. V. 32. Seeke With an anxious care because they doe not know God nor believe in him V. 33. Seeke yee Desire and seeke before all other things to have parr in the Sonne of Gods kingdome as well in regard of the happinesse thereof in grace by the Application of his righteousnesse in this life and in glory in the life everlasting As in regard of the dutie of beleevers and subjects of this Kingdome in holinesse and spirituall uprightnesse V. 34. The morrow You ought to expect how God will disposè of you which if it bee to your reliefe contrary to your expectation it were great folly in you to trouble your selves in caring for that evill as will not come to passe and if it bee to your affliction and punishment what good will it do you to anticipate the sorrow of it before the time Sufficient you must distinguish your cares by severall spaces of times as God sendeth you your evills he doth not heape them upon you all in a moment nor you ought not to overcome your selves in an instant thorough the care and feare for future times CHAP. VII VER 1. IUdge not he meanes particular evill judgments which men judge of their neighbours without any uprightnesse charity truth or authority thorow curiositie pride rashnesse suspition malice hypocrisie c. Be not by God revenger of this usurpation of power which belongeth to him onely And oftentimes also by men by the same vice seeing God often suffereth one mans sinne to be punished by the sin of another V. 3. Beholdest thou A Proverb used amongst the Iewes V. 6. Give not Take heed of rash judgments But likewise use discretion and holy spirituall judgment in not presenting the holy and precious celestiall truth to men that are prophane and openly rebellious least you provoke them to blasphemie and contempt or aggravate their rage against you See 1 Pet. 4. 15. V. 7. It shall bee given If you aske it of him who should give it as you should and what is fitting to be given V. 9. What man to shew that we ought to aske of God only such things as are truely good And if God refuse to grant us that which we desire judge that it is not good for him that asketh it V. 11. Being evill Whose naturall affections are much corrupted thorow the ignorance and malice which sinne hath brought in whereby often times you doe not know what is good for your children And sometimes also thorow anger hardnesse or some other vice you deny them that which they aske of you But you never come to that unnaturall excesse as to give them hurtfull or deadly things in stead of good ones V. 12. Therefore To the end that you may obtaine what you aske doe unto others as you desire should be done to you by God and men The Law the true uprightnesse which is required by the Law expounded and confirmed by the Prophets Which seemes to be said to oppose it to the Pharisees vaine ceremonies and observations and to shew how Christs doctrine was agreeable with the Law being taken in a right sence V. 13. At the straite For to come to eternall happinesse doe not follow the way of pleasures and ease of the flesh and follow not the great number and multitude of men but make choice of the hard and laborious profession of the Gospell with its Crosse and joyne thy selfe to the small sanctified flocke of the Church by faith and imitation of good men who are alwayes the smallest number in the world V. 14. Of false In regard of their erroneous and false doctrine or of their disloyall and fraudulent intention when they doe utter a truth V. 16. Their fruits By their doctrine manner of teaching spirituall efficacy in their hearers their life customes and intentions seeing that by some of these wayes hypocrisie will give it selfe the lie and at the last shew it selfe V. 22. In that day Namely of the last judgement In thy Name as thy servants by thine authoritie and commission by calling upon thy grace and power Wonderfull this Title is in the Gospell specially given to the greatest and most glorious miracles V. 23. Know you I did never accept of you as my true servants V. 24. Therefore Seeing the onely externall profession of the Gospell profiteth not to everlasting salvation learne whereupon you may build your assured hope namly in the inward power of it receaved by a lively faith and bringing forth fruits of regeneration and new obedience which are the twofold end and effect thereof from whence followes the certainnesse of eternall happinesse notwithstanding and in the middest of all the temptations combates and difficulties V. 29. As one With a divine and Soveraigne Majestie with a serious severenesse and a spirituall power penetrating the soule by perswasion conversion or in conviction As the Scribes the substance of whose doctrine was more concerning frivolous and unprofitable questions and their manner of teaching more remisse affected and framed for ostentation of themselves and to please the auditors CHAP. VIII VER 4. SEE thou See the like manner of forbiddings Matth. 9. 30. and 12. 16. the cause whereof seemed to be that Christ would have men looke after his doctrine rather then after his miracles And also because that those miracles producing for the most pâ—rt nothing but vaine effects of admiration worldly honour and desire of participating of those
Palestine and Syria was for the most part inhabited by the reliques of the ancient Canaanites who in those dayes used the Greeke tongue and rites which were brought into that Countrey by Alexander and his successors Kings of Syria V. 23. Answered her not to try and sharpen her faith the more Send her away granting her request V. 24. I am not sent my fathers will is that whilest I am in this world I should direct my ministery and distribute my favours only upon the Israelites Rom. 15. 8. V. 26. To dogges To prophane and uncleane persons such as the Pagans were in their false religion and customes in respect of the people of God which were adopted and sanctified by him V. 27. Truth Lord a confession of her unworthinesse not to be quite put off without any hope as the wicked are when they be convinced but to come on with a more fervent invocation joyned with a deepe humility V. 29. Vnto the sea namely unto the lake of Genazereth V. 32. Three dayes in which time it is likely they had spent all their provision which they had brought with them V. 36. Gave thanks by this word is meant the same as by the word blessing Matth. 14. 19. namely the act of piety which was used before meales as an acknowledgement and praise to God for his benefits CHAP. XVI VER 1. TEmpting not with an upright intention to be instructed and conformed but with a temerary essay to try Christs power whose ordinary miracles they did vilifie and cavill at and for to have a pretence for their incredulity if hee denied their request as hee had formerly done Matthew 12. 39. as if it had beene for want of power V. 3. Ye can though the conjecture of the future temper of the aire be of it selfe very uncertaine yet men by long custome have observed certaine naturall signes which doe seldome faile Why doe not you then use the same industry to gather the signes of the Messias his comming which signes are given by the Prophets by the succession and termination of times and in Saint Iohn Baptists preaching by the properties and circumstances of my person and of my workes and doctrines if so bee you doe sincerely desire to bee cleered of it But all that you doe is nothing but meere hypocrisie V. 5. They had They found they had forgotten Verse 7. They reasoned as wondering at it Or they argued as laying the blame upon one another by a double errour First because they thought Christ had forbidden them to make use of the same bread as the Pharisees did Secondly because that they mistrusted they should want food because they had not then provided any V. 13. Philippi this 〈◊〉 set downe to make a distinctio between two Cities oâ— one name whereof one hath bin built by Heroâ— the Great and the other by Philip the Tetrarch his â—on neere unto Lebanon V. 14. Iohn risen againe from the dead V. 17. For slesh that is to say no humane light understanding or vertue which is in thee or any man else Thus often times is called all that is in man and that proceedeth from him through his own pure naturall beginnings which without the work of regeneration and oâ— Gods Spirit are in regard of spirituall things like unto a body without light understanding and motion V. 18. I say also in exchange of that thou hast confessed me I tell thee that as I have given thee this sirname of Peter Iohn 1. 42. for a signe of the stedfastnesse of faith which I will grant thee Luke 22. 32. and of the office of Apostle accompanied with the infallible light and guide of the holy Ghost I will cause the doctrine of this selfesame faith to be the foundation of my Church authenticall truth worthy to be beleeved without any further proofe as immediately inspired by God and the rule oâ— every ones doctrine Now as Pet 〈…〉 hâ—d spoken in the name of all the Apostles for a signe and proofe of their unity of faith So Christs answer belongeth to them all in regâ—rd of their common doctrine and equall Apostleship See Rom. 15. 20. 1 Cor. 3 10. Ephel 2. 20. Rev. 21. 14. The gates that is to say according to the phrase of Scripture the Devils Citty opposite to the City of God spoken of before and 〈◊〉 the gates thereof spoken of hereafter and thereby is meant his kingdome his endeavours his deceipts his plots and the devices of his whole faction V. 19. I will give unto thee I will make thee the steward of my Gospell and of the spirituall goods of my house an office signified by carrying the keyes Isay 22. 22. Rev. 3. 7. So is the doctrine of faith called he key of the kingdome of heaven â—uke 11. 52. and the Ministers of the Gospell the Steward 's Luke 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 1 Pet. 4. 10. Bâ—nde a similitude taken from masters of great houses who had authority over their â—lâ—ves to punish them with imprisonment stockes or any other way to shew the authority of the ministery of the word Mat. 18. 〈◊〉 Iohn 20. 23. over the members of the Church for to exercise a reasonable discipline over them to tye and captivate their consciences by censures and denunciations of Gods judgements and exclude them from the externall communion of the Church by excommunication for their errours or to restore them and set them free upon their conversion and repentance and all this ministerially and declaratively by power of and according to the rule of their commission not absolutely and out of a full liberty and power Others understand the word binding for to declare a thing to be unlawfull and by the word loosing to suffer a thing that is lawfull the conscience being bound by the forbidding and loosened by the permission V. 20. Charged he it should seeme he did it because hee would remaine unknowne for that little space of time untill his death and to make as it were a pause in manifesting himselfe to the world to give way to the execution of Gods councell concerning his rejection and suffering by the Iewes V. 22. To rebuke him driven thereunto by his love to Christ more carnall than spirituall and thorow his naturall â—ervencie which savoured of rashnesse and presumption and the false hope â—ee conceaved of Christs worldly kingdom and being fearfull of the Crosse. V. 23. Satan a proverbiall kind of speech used when one would reject an evill and pernicious councellour who either wittingly or ignorantly made himselfe and instrument of the Devil See 2 Sam. 19. 22. An offence a disturber and hinderance as fat as in thee lieth of my vocation Thou savourest not thy judgement and affections are yet but carnall both groveling as yet upon the earth and not enlightned by the Spirit of God in divine and heavenly things V. 24. Deny that is to say let him lay aside all manner of presuming upon his owne understanding and for sake all
the Holy Ghost See Iudg. 6. 34. THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT IOHN Argument SAint Iohn holds the last placâ— amongst the Evangelists for having lived longer then any of the rest and longer then any of the Apostles he â—et the lâ—st hand o this divine structure of th Gospells adding many heads of doctrine and History necessary for the accomplishment of the worke and for the fâ—ll instruction of th Church not standing to epâ—aâ— such things as were sufficiently sâ—t downe by the other The ancient and common beli fe hath b ene t a he writh Gospell chiefly upon occasion of certaine Heretickes K 〈…〉 nthians â—bionites and the like who even at that time â—id d ny the God-Head of the everlasting Sonne of God Whereupon he also more cleerely and powerfully then the rest hath taught and established this doctrine which is the first ground and foundation of the Christian faith and Church And thereupon he makes his first entrance with a sublime declaration of the eternall generation of the Sonne of God whereas others have begun with hâ— humane conception and birth And in the sequell hee observes such a stile that whereas the others doe set downe a great number of our Saviours deeds and actions by way of Narration hee chuseth out a lesser number of the most noted ones adding thereunto almost in every place divine Sermons of Christs upon severall heads of faith which have a mysticall correspondency with the said actions And whereas others have gathered together the most common doctrines of our Saviour Saint Iohn hath undertaken to unfold the highest and the most mysterious ones And therefore hee hath beene in comparison of the rest called by antiquity the great flying-Eagle Among these mysteries hee sâ—tts downe foure principall ones The first is that of the most holy Trinity of the unity of the divine essence and of the distinction of the persons of the order property and operation of each one of them especially in the worke of redemption The second is that of the Sonne of Gods Incarnation and assumption of humane nature established in this union of the two natures head of the Church and author of the salvation of it which hee having fulfilled in his owne person hee applies and communicates it really unto the said Church by his word and by the sending of the Holy Ghost unto it to remaine with it for ever The third is that of the mysticall union and communion of all his beleevers with him to bee regenerated by his Spirit and to live subsist grow and bee nourished and bring forth fruit in him as lively members of his body The fourth is that of the blessed resurrection of the bodies of the elect by vertue of the foresaid union and to the likenesse of Christs resurrection to live with him for ever in celestiall glory and happinesse a title which he hath gained for them and is gone to take possession thereof for them In the proposing of these doctrines our Saviour hath alwayes met on the one side with the Jewes malignant and obstinate contradictions And on the other side with great ignorance grossenesse and incredulities of his owne Disciples But as he hath severely redargued and convinced the first So he hath lovingly endured and charitable instructed the other strengthening them by diverse exhortations and promises especially by the promise of sending the Holy Ghost unto them who would reduce into their memories his doctrine and enlighten them in all truth of which they were not as yet capable and should sâ—ale it in their hearts and make them preachers and faithfull witnesses thereof over all the world To all these parts Saint Iohn hath added as it were for a conclusion the most servent and effectuall prayer of Christ to God his Father for the accomplishment of the Apostles and all the Churches salvation in his person and for the safeguard preservation sanctification and perfect union of it in him untill the end of the world A true portraiture and summary of the perpetuall intercession which he makes for it in heaven Finally one may say that this Gospell is as it were the soule and the spirit infused into the body of the history gathered by the others CHAP. I. VII 1. IN the beginning namely before the foundation of the world when there was neither time nor temporall things but onely eternity the Sonne of God had then his eternall being The word a terme proper to S. John Iohn 1. 14. 1 Iohn 1. 1. and 5. 7. Rev. 19. 13. to signifie the Sonne of God either in regard of his being wherein being one in essence with the Father and distinct from him in his person he doth outwardly represent him perfectly as the word expresseth the thoughts and conception of the soule Or be it in regard of his personall property of operating as it were by way of word laying open the counsell of God Psal. 2. 1. and putting it into execution by his almighty word that is to say by the power of his will set forth outwardly And that as well in the creation of the world as in the law and in the Gospell whereas the Father operates by way of hidden councell far from the worke And the holy Ghost by way of internall vertue and resident in the worke Or be it in regard of his office being his Fathers interpreter and messenger by the Gospell Iohn 1. 18. Heb. 1. 1. whatsoever it be it appeares that S. Iohn hath taken this name from the custome of the Hebrewes who by the word of God did meane God himselfe manifesting himselfe and comming as it were out of the places where his glory lay hidden by some notable operation Was with hereby is noted the distinction of the sonnes person from the fathers person Was God that is to say equall with the father in essence and in glory V. 2. The same that is to say the Son of God before the creation of the world did retaine himselfe as it were within the center of his glory and Blessednesse which he hath common with the Father Iohn 17. 5. without producing himself by works or words V. 3. By him nor only as by a joynt cause co-operating with the Father but also according to his personall property operating by the next and immediate application of his action Without him this seems to be added to shew that the Son creating the world hath made it in the unity of the essence and in the communion of the will councell and vertue of God the Father who must alwayes be acknowledged to be the well-spring and beginning of every thing operating in his Son and by him V. 4. In him that is to say he hath not onely created all things but doth also maintaine and preserve them in their being See Acts 17. 28. Col. 1. 17. Heb. 1. 3. And the life that is to say the same that is the spring of the being and life in other creatures had conser'd a
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
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
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâ—sallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and 〈◊〉 fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of 〈◊〉 obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ— A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâ—late because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ— but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine 〈◊〉 clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which â—asted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
resplendent in all vertue and blessing of Gâ—d notwithstanding the hatreds restraints and persecutions of that rebellious nation which being iâ— lerrage gone so farre astray as to kill S. Stephen God from thence raised the first occasion of preaching his Gospell to the Samaritans and afterwards did also begin to communicate the light thereof to some beginnings of the Gentiles such as Queene Candaces Eunuch and Cornelâ—us the Centurion were by the ministery of Philip and S. Peter But S. Paul being pre-ordained to this speciall office of the generall conversion of the Gentiles S. Luke sets downe how of a zealous Pharisee and cruell fervent persecutor that he was at the first God miraculously converted him enlightned him by visions sanctified him by his Spirit called him to the office of Apostle and endowed him with all gifts thereunto belonging equall to any of the other Apostles by whom he was acknowledged and approved of And imployed him in carrying the Gospell to the Gentiles which was most obstinately rejected by the Iewâ—s Wherein he had such a marvellous assistance and blessing of God that in few yeares he founded an innumerable company of Churches and did appoint the state and governement of them by the miraculous gifts of the Spirit which by Apostolicall priviledge he did obtaine at Gods hands through his prayers for certaine persons who in an instant were framed in all parts fitting for the holy ministery in knowledge gift of tongues authority and wisdome Which was by him especially done amongst the Gentiles For they having no precedent light of knowledge of the divine truth as the Iewes had could not in a long time have attained to a sufficient degree of capacity and authority by way of humane and ordinary instruction and preparation Besides that these divine vocations joyned to the other miraculous operations served for a great confirmation to the weaknesse of the then springing faith of the Gentiles Shewing likewise in all the course of his ministery a divine zeale and indefatigable care an unbounded charity and an invincible constancy not onely in enduring perpetuall labours wants and journies but likewise in combats as well with false brethren and hereticks halfe Iewes who falsified the purity of the Gospell and troubled the consciences of converted Gentiles by imposing of the necessity of Mosaicall ceremonies as also with the body of his owne nation which did persecute him in all places with calumnies outrages ambushes and attempts overcome by him by a truly heroicall spirit and dissipated by divine protection till at Gods appointed time he was constrained through the Iewes violence to appeale to Caesar whereupon he was carried prisoner to Rome where he lived preaching the Gospell freely writing Epistles to diverse Churches and setting forward the worke of Gods kingdome to the very end of his race where he sealed up his Apostleship by his glorious martyrdome CHAP. 1. VER 1. THe former namely the Gospell according to S. Luke V. 2. Through the holy namely through his powerand divine authority or through the inspiration of the holy Ghost whereof his humane nature was full being a most perfect relator of Gods will Others set downe the words in this sort after he had given commandements to the Apostles whom he had chosen by the holy Ghost V. 4. And being others conversing or taking food together or having assembled them together For the promise namely that soveraigne gift of the sending of the Holy Ghost from his Father which was the summary and accomplishment of all his promises V. 5. Be baptized a manner of speaking taken from the Prophets who doe liken the sending of the Holy Ghost in the Gospell to a great stood of waters Isay 44. 3. Ezek. 47. 1. Ioel 3. 18. whereby is signified his power of sanctifying and cleansing V. 6. The kingdome such an one as they imagined namely the earthly kingdome V. 7. It is not for you Iesus is contented onely with beating back the Apostles curiosity without inferring that this worldly kingdome shall never be established in the manner as they meant iâ— Though peradventure there may be here some track of the establishment of the lewish nation into the favour and covenant of God at the appoinâ—ed time V. 9. Receaved him parting in sunder for to hide him on every side See Luke 9. 34. V. 11. In lâ—ke maâ—ner bodily appearing clearely and comming down by a true exchange of place V. 12. Journey Namely so far as it was lawfull to travaile on a Sabbath day wherein the law had ordered nothing but the Ecclesiasticall constitution had limited to two thousand cubits which are a mile V. 13. Of James Iud. 1. to distinguish him from the traitor Iudas and it is the same as is called Thaddeus or Lebbeus Mat. 10. 3. V. 14. The women Namely those women who had ordinarily conversed with the Lord or according to others the Apostles wives His brethren See upon Mat. 12. 46. Verse 16. This Scripture which is rehearsed vers 20. V. 17. For he in these passages of the Psalmes in ver 20. there are two things which in the secret intent of the Holy Ghost speaking by David had a relation to Iudas The first that he had receaved the sacred office of Apostle which hee was dispossessed of the other that with the price of his Treason hee had bought a field which afterwards was disinhabited and prophaned being put to be a Church-Yard V. 18. Purchased Saint Matthew saith that the Priests did purchase it but it may be that Iudas himselfe had beene barganing about it and before hee had laid downe the money he repented and hanged himselfe and that after his death the Priests concluded the bargaine Others by the word purchasing say is meant that he gave the occasion of purchasing of it Falling head-long that is to say hee was strangled hanging himselfe in some high place Matth. 27. 5. Others hold that the halter did break that hee falling downe upon his face did burst a sunder Ver. 20. For it is Saint Peter by Revelation knew that the Holy Ghost had a secret relation to Iudas in these curses pronounced by David Ver. 21. Wherefore to restore the breach which happened by Iudas his meanes and to fill up the number which was chosen by the Lord. Not that there were any absolute necessitie in this member of twelve which afterwards was encreased by Saint Paul but onely by reason of Gods will revealed to Saint Peter Ver. 22. From the baptisme at which time Iesus began to manifest himselfe in the world A witnesse Namely in the degree of Apostle with the infallible conduct of the Holy Ghost and with the irreprovable and universall authoritie in the Church mâ—ditating the gifts of the Spirit which Saint Peter was divinely cerâ—ified that he that should be chosen should receave as well as the rest Of his Resurrection which was as it were the end of his humiliation and the beginning of his exaltation both comprâ—hended under the resurrection which he particularly
and truth Ver. 15. As it had beene full grace Majesty and divine splendor CHAP. VII VER 2. BRethren he calleth them so by reason of the degree which they held in the Iewish Church which was yet not altogether reproved by God and by reason of the Communion in the same God nation and covenant The God the intention of Steven is to declare that God chose Abraham out of meere grace seeing hee was an Idolater as the rest of the Caldeans were Ios. 24. 2. â—â—d therefore that neither he nor the Iewes who were descended from him according to the flesh had no advantage of merit before God And that aâ— hee had chosen them So hee might reprove them if they went against his covenant Verse 5. Gave him more this seemes to be spoken to shew the addition of grace which Abrahamâ— posterity had received above him to bind them so much the stricter to God and to aggravate their ingratitude Verse 8. Patriarches See upon Acts 2. 29. Ver. 9. Moved with envie This circumstance seemes to be related to shew the conformitie of the peoples malice that of their ancient fathers in the â—aâ—â—ed and persecution of Gods servants sent for the correcting of vices and the salvation of the Church as Ioseph was V. 14. Threescore and fifteene See upon Gen. 4â— 27. the reason of the diversities of the number herâ— and in that place Ver. 16. Were carried over the Scripture makes no mention but only of Iosephs bones being carried into Sichem Exodus 13. 19. Ios. 24. 32. it may bee it was knowne by tradition that the bones 〈◊〉 the bodies of the rest of Iacobs children were also carried thither and indeed after Christs time there monuments were yet to be seene Abraham Gen. 33 19. it is said that Iacob bought that field were â—oseph was buried and it is likely that this varietie proceeded from the Coppiers it may bee by reason of the like act of Abraham Gen. 23. â—6 Ver. 22. Was mightie that is to say he did and spake great things and was accompanied with a 〈…〉 ine Maiestie height and power See Luke 24. 19. Verse 23. It came into by revelation which GOD had made unto him of his vocation though hee had not as yet declared him the time nor the meanes of exercising it Verse 25. Hee supposed it is likely that God had promised him that hee should bee receaved followed and obeyed by the people yet without any prefixing of time wherein Moses erred See Exodus 3. 18. and 4. 1 5. This History hath also a relation to the ordinary refusall the people had made of the instruments of their salvation V. 30. In a flame Namely in a fiery and flaming bush Verse 35. They refused whom they ahd rejected and with contempt refused to know By the 〈…〉 ds Namely by the power and authoritie and conduct of the Sonne of God See Exodus 33. 14. and 34 10. Isa. 63. 11 12. Hab. 3. 13. 1 Cor. 1â— 9. Hab. 12. 25. Who in all ages hath beene the head and Seviour of his people Ver. 38. In the Church the Italian In the assembly when the people were solemnly assembled for to receave Gods Law With the was a messenger and mediatout betweene the Sonne of God giving his Law and the people Gal. 3. 19. The living Oracles Namely the Law of God Rom. 3. 2. made living by the power of the Spirit in the hearts of men Heb. 4. 12. to produce its effects which were not to give spirituall and everlasting life to man Dead in sinne Romans 8 3. 2 Corin. 3. 7 9. Galath 3. 21. But to waken the Consciences lively to binde the hearts and to represse sinne c. Verse 39. Turned backe againe they went astray imitating the Idolatries of Aegypt in worshipping the Calfe See upon Exodus 32. ver 4. Other againe referre this to the great desire and designe they had to returne into Aegypt Numbers 14. 3 4. V. 42. Turned withdrew his grace love and spirit from them and gave them over to the Devill to bee led by him to Idolatrie without any stay See Psalme 81. 12. Ezekiel 20. 25 26 39. 2 Thes. 2. 11. As it is which Idolatry committed in the desert Amos pointeth at in this passage Verse 43. The Sâ—aâ—re For BAALI represented the Planets and Moloch according to the common opinion was Saturne called here Rephan The reason whereof is not certainely knowne nor the Originall of the name Vnlesse it were the Arabian Name of that Planet used in those dayes for Rephan in the Arabian tongue signifieth most high and elevated which belongeth to Saturne more than to any other planet it being the highest of all the rest Beyond Babylon in Amos it is beyond Damascus but Steven relates the meaning which is that the people should be scattered and dispersed into the uttermost parts of the world V. 44. Of witnesse within which the principall thing that represented Gods Majestie was the Arke wherein were the Tables of the whole Law called the witnesse Exodus 16. verse 34. Now it seemes the meaning is that if the moveable Tabernacle made by a modell receaved from God and with so much preparation might by Gods appointment bee changed into a firme and farre more excellent Temple it was no way beyond reason that God should change that materiall Temple into a spirituall one which is the Church in which is the truth of all those ancient Fabrickes and therefore that hee Steven could not be accused for impietie for foretelling the destruction of the Temple and the abolishing of the ceremoniall worship of it Act. 6. 14. Verse 45. Of David who was the first that designed the Fabricke of the Temple 2 Sam. 1. ver 1 2. V. 46. A Tabernacle The Italian A habitation Namely a settled place for the ordinary signes of his presence in grace and power and for his service and worship Verse 48. Dwelleth not To bee as it were fast bound unto it or shut up in it according to the false opinion of the IEWES Sec Ier. 7. ver 4. Ver. 51. Uncircumcised Namely as prophane and wicked as the Pagans themselves inwardly though they outwardly bore in their bodies circumcision a marke of regeneration and the Seale of Gods covenant The Holy Ghost by which Gods truth is not onely propounded but the truth of it is likewise so effectually demonstrated inwardly that you cannot contradict it but onely by obstinate malice Genesis 6. 3. Matthew 12. ver 31. Heb. 6. 4. V. 53. By the disposition the Italian The Angels publishing of it the Greeke by the out cries and proclamations of Angels Namely they being as it were the Sonne of God the supreame Law-givers publike Criers Galath 3. 19. Heb. 2. 2. Or in the middest of Angel standing round about them in squadrons Deut. 33. 2. either sence is to shew that if they had conâ—emned the Law given with so much Majesty and terror it was no marvaile if the rejected the Gospell propounded unto them in so
not that singular gift from God to preserve themselves in holinesse and purenesse of body and spirit without the remedy of marriage Then to burne with a carâ—all desire which God doth not give every one the gift to quench without marriage whereby man is troubled in minde and hindered in his spirituall actions which require a tranquillity of all passions V. 10. Not I not by a new doctrine or law 〈◊〉 yet by meere councell and advice of wisdome as ver 25 40. but by Christs expresse command Mat. 5. 32. and 19. 6. 9. Depart namely by divorse unlesse it be for the only lawfull cause which is adultry which was very frequent amongst the Grekeâ— and the Romans and from them this abuse did also partly creep in amongst the Iewes though the law of Moses gave the wife no power at al to be divorced from her husband See Marke 10. 12. 〈◊〉 Tiâ— 5. 9. V. 11. Let her remaine this is not to say that this separation without marrying again is lawfull v. 3. 4 5. but if the woman can not be induced or forced to live with her husband or that there be some invincible leâ—â— The Law of God doth absolutely forbid her to marry another V. 12. To the rest spoken of in the letter which you sent to me namely beleevers married with unbeleevers Speake I guided in this mine opinion by the Holy Ghost ver 15. 40. though without Gods expresse command in his word Ver. 13. The woman namely the believing and Christian woman Ver. 14. Is sanctified though the unbelieving partie be uncleane before God yet the use of maâ—â—monie with her is holy unto the believing party thorow the mediation of faith and invocation Tiâ— 1 15 and Gods approâ—ation and blessing no otherwise then if both parties weare holy So he answeareth them who thought themselves to be defiled by these maâ—iâ—ges with infidels contracted before their conversion and by reason of this scruple sought for 〈◊〉 separation Yâ—u Children borne of such unequall marriages Unclâ—ane that is to say they would not from their birth bee comprehended within Gods coâ—â—â—ant made with the fathers and with the sons Geâ— 17. 7. nor endowed with the spirit of sanctification And would by the Church he held as profane â—cap ab le of baptisme untill such timeas being come to age they were admitted thereunto by their owne faith Holy namely members of the Church and partakers of the grace of regeneration which Saint Paul speakes by Apostolicall declaration according to which such little children were admitted to baptisme V. 15. Depart be divorced for hatred to the religion oâ— that shee marrieth another Or that all possible and reasonable remedies having beene used and a convenient time allotted for that purpose the unbelieving party cannot be induced to a due conjunction A brother namely the beleeving party is loosâ—ed from the bond being thus forsaken by the unbelieving party But God but the believers they are 〈◊〉 by Gods command to endeavour to maintain by 〈◊〉 and concord the matrimony which they 〈◊〉 contracted Ver. 16. Thou shalt save whither thou staying with him mayest be the instrument of his conversion 〈◊〉 salvation by word holy conversation example prayers c. V. 17. Buâ— as howsoever it be if the Inâ—idell be 〈◊〉 coâ—verted yet let the believer remaine in the state 〈◊〉 condition which his person is in be it marriage 〈◊〉 otherwise and in that ordinary course of life which God had appointed him before he called him to be a Christian because these things may very well 〈◊〉 together V. 18. Let him not become as some used to doe by Câ—irurgerie to cancell in their bodies all signes of Iâ—daisme which they had renounced 1 Mac. 1. 16. V. 19. Is nothing Namely now under the Gospell it is of no force nor anyway considerable for Gods service or for mans salvation But the keeping the true Christian and spirituall vertues are not only sufficient but do likewise disannull and exclude under the Gospell all ceremonies of the Law Iohn 4. 23. Rom. 14. 17. V. 20 Abide hee may abide therein with a safe Conscience and ought not rashly to change it neither through superstition nor by doing another any wrong but if hee can doe it for any just causes or through any lawfull meanes it is then lawfull for him to dâ—â— it V. 21. Care not for it be not grieved at it nor doe not take it to heart as if it were a condition unworthy of a Christian or pernicious and unlawfull for him If thou mayest by lawfull and honest wayes V. 22 For he hee confirmeth the exhortation made to servants to beare their condition mildely thorow the comfort of their spirituall freeing from siâ—ne the Devill and death by â—esus Christ. In the Lord to the communion of his spirituall body and Church and to the participation of his grace Is Christs servant he is not master of himselfe not of his actions hee is subject to Christ his Lord. So in Christ all servants and distressed persons have matter of comfort and those who are free and live at ease have cause to humble and subject themselves V. 23. Be not yee if yee bee free doe notwilfully make your selves servants but keepe your selves wholly both body and soule for Christs service to which bodily service is a great disturbance in outward actions Or in your servitude remember alwayes that before anyother you are Christs servants therefore doe not doe any mens service which may bee contrary to Christs service Or as concerning your soule and conscience let not living man have any command over you depend upon Christ onely and upon his word See 2 Cor. 11. 20. Galath 2. 4. Col. 2. 18. V. 24. With God in the order and degree of service which he hath appointed for every one Ver. 25. Vergins namely daughters of families concerning whom the Corinthians had also written to the Apostle to know whither their Parents were oblieged to get matches for them or no. I have no God hath not declared any thing expressely concerning it in his word I give my as of a thing which of it selfe is free and indifferent I doe advise by wisdome enspired by the Holy Ghost what is most expedient according to the circumstances See 2 Cor. 8. 〈◊〉 10. That hath obtained being by especiall grace endowed with the infallible guide of the Holy Ghost not onely in truth but also in good and loyall councell See Isaiah 11. 2. 1 Cor. 7. 40. 1 Thes. 4. 8. V. 26. That this this seemes to shew his opinion concerning the Corinthians question namely whither it was good to keepe ones daughter at home without marrying This is good See ver 1. For the namely for the distresses and persecutions which the Church is falling into which are more difficult to be borne then when one is married then when one is not See Ier. 16. 1. and 29 6. I say that because the reason is generall for all manner of persons To be namely
and acknowledged by the chiefest Apostles by vertue of which he had reprehended Saint Peter himselfe failing in the same subject which is spoken of in this Epistle which he doth summarily propound in two Heads whereof the first is that â—an is justified before God by faith in Christ only without the works of the Law The other that every man who is justified ought to live a new life in holines and righteousnesse as a living member of Christ. He confirmeth the first by the proof of the evident gifts of the holy Ghost conferred upon the Galatians upon the preaching of this pure truth unto them and for the seale of it and afterwards by Scripture which by the example of Abraham and by the promises of the covenant of grace which were made unto Him doth declare that man by faith onely obtaineth the true righteousnesse and blessing acquired to beleevers by Christ who submitted himselfe to the curse of the Law for them and that the Gentiles should have part therein together with the Iewes being incorporated together no more by the meanes of Circumcision and other Ceremonies but by faith in one onely Christ. Then he declares to what end the Law of Moses was added after the Covenant of grace made with Abraham namely to bridle sin and to excite and preserve a true feeling thereof in mens consciences and in this manner keep them alwayes attentive to the comming of the promised Messias and restrained under a childish and servile discipline which at Christs comming hath given way to the spirituall libertie of Gods children come to a riper age by the abundant powring forth of the Holy Ghost And he doth severely reprehend the Galatians for having suffered themselves to be thus led away from this libertie and warneth them to come into it again so soon as they can and persevere constantly in it shewing them by an excellent allegorie the difference between the Iewes who were servants and true Christians who were free children and heires unlesse they would altogether renounce Christs benefit Afterwards he comes to the second Head which is of sanctification and newnesse of life to which he doth fervently exhort them wishing them not to transforme the holy libertie of the Gospell into a prophane carnall licentiousnesse but to endeavour to bear abundant fruites of the Spirit especially in true and sincere charitie CHAP. I. VER 1. NOt of men namely of whose calling no man was the author nor meanes nor instrument and therfore it was not only lawfull but also wholly divine and equall to that of other Apostles contrary to the calumnie of those false Apostles who vilified S. Pauls ministery in respect of the other Apostles ministerie to bring in the necessitie of Mosaicall ceremonies which were yet used by the other Apostles amongst the novice Jewes and were abolished by Saint Paul amongst the Gentiles V. 4. Who gave that is to say offered himselfe for a sacrifice and voluntarily exposed himselfe to death for the payment of our sinnes and ransome of our souls Deliver us separate us from the societie of the corrupt world and bring us into the communion of the Church and of Christs kingdom which is called the new world and the future age because of the renewment thereof in grace and righteousnesse and of the everlastingnesse of it Is 65. 17. Hebr. 2. 5 6. 5. To the will namely according to his â—tenall election V. 6. Into this grace namely by his grace to be partakers of the grace of remission of sinnes and deliverance from the yoak of the Law V. 7. Another namely true and saying one of equall holinesse and truth with him that I have preached unto you 2 Cor. 11. 4. but is onely a depravation of the onely true One V. 8. Thâ—â—ugh we an impossible case added onely 〈…〉 on to shew that the Gospell doth not depend upon the will of any creature Then that adding out of his own understanding something unto the substance of the doctrine some article of faith some sacrament or some command touching Gods service binding mens consciences thereunto V. 10. For do I He gives a reason for what he had said that it was not lawfull to alter any thing in his Gospell namely because it is a doctrine wholly divine set forth by him in all puritie Pleased men as I did when I was a Pharisee my whole care being then to conforme my selfe to the traditions and opinions of men who were my doctors and to purchase the glorie and esteem of the world V. 11. After man namely of humane art or invention V. 14. Profited I did strive with all care and fervencie to make my selfe excellent therein Traditions see upon Matth. 15. 2. V. 16. In me by an inward inspiration and illumination without any humane meanes See Hos. 1. 2. Among the heathen because the Apostle was especially destinated to them by God Acts 9. 15. With flesh that is to say with any living man according to the meaning of the Hebrew phrase See Ephes. 6. 12. V. 17. To them to receive any power or authoritie from them or any doctrine or instruction Again namely besides the first time that he had been there presently after his conversion Acts 9. 2. V. 19. Brother See upâ—n Matth. 12. 46. and it seemes to be the same as Acts 12. 17. and was Bishop of Jerusalem V. 21. Which were which made 〈◊〉 of Châ—istianitie See Romans 16. verse 7. V. 24. Iâ— me because of me CHAP. II. VER 1. I went up it is uncertain to which of the Apostles voyages this ought to be referred many beleeve that it must be to that of Acts 15. 2. V. 2. By revelation namely by Gods expresse command given me in a dream or in a vision or by an Angel or by meer inspiration To them namely to the most renowned amongst the Apostles v. 9. which the false Apostles used as a buckler against S. Paul but falsly V. 3. Neither Titus we ought to suppose the Apostles did not ònely approve of my Gospell and manner of proceeding with the Gentiles to free them from the Jewish ceremonies but even in Jerusalem they did not constrain Titus to be circumcised before they accepted him to be their brother V. 4. Because of namely not to give certain false Jewdaizing Christians occasion to say that I durst not in the presence of the other Apostles thus free men from circumcision and other ceremonies and thereupon to frame an argument to presse the necessitie of them to salvation as part of mans righteousnesse before God Brought in by unconverted Jewes to spie whether Paul observed ceremonies or no and from thence take an occasion to persecute him for it seemes their hatred was not so great towards the other Apostles because they did not as yet depart from the Mosaicall observations so openly as Saint Paul did Our libertie with which Christ had freed his Church from the yoak of Moses his Law see Acts 15. 10. A libertie which was most used
all manner of persons even for Kings and Princes Of the decency and modesty of women in their clothing and of their silence in holy Assemblies But especially of qualities required of Bishops and other Ecclesiasticall persons Then he proceedeth to foretell by divine inspiration the horrible corruptions which would befall the Church in insuing ages as well in doctrine as in manners exhorting Timothie to forewarn the Church and cause it to beware of those accidents giving him also divers particular instructions as of sincerity and discretion in pastorall censures of chusing men for severall degrees of Ecclesiasticall Offices of admonishing the rich that they should not trust nor set their hearts upon riches but imploy them in charity and Christian communication to redargue false Doctors and their avarice and to endeavour to persevere in all contrary vertues Finally this Epistle is a gathering together of Precepts necessary for Pastours as well to preserve a good form in the state of the Church in their times as to leave it well established after them and withall to prepare themselves for greater combats and strengthen them against dangerous scandals untill the end of the world CHAP. I. Vers. 2. MY own the Italian my true whom I have intrusted with a fatherly care in the faith of the Gospel and who also conformeth himself to my precepts by a loyall profession and observancy and by an enterchangeable affection and bond towards me see 1 Cor. 4. 17. V. 4. Fables he seems to mean the Jews fabulous histories which at the first were composed for allegories and afterwards were beleeved to be true whereunto that nation hath at all times been much given Endlesse whereof there can be no certain nor finall resolution had as they have no certain foundation and therefore are like Labirinths without any issue Genealogies it is likely that he â—â—xes those curious and scrupulous searchings after Jewish Genealogies and chiefly after those which concern Christs birth about which there were great controversies in the Church for Herod having burnt all the publike Records in which they were preserved to extinguish all manner of proofs of Davids issue many either by tradition or by their particular memories did 〈…〉 e some with much uncertainty And though Saint Matthew and Saint Luke had gathered what was certain thereof yet these curious persons would not content themselves therewith Then edifying rather then instruction confirmation or advancement in the knowledge love and service of God the onely foundation whereof is faith in Christ contrary to all vain and ambiguous questions V. 5. The end against these Jewish disputations which bred controversies and divisions the Apostle sheweth the true use of the Law in beleevers and regenerate men A pure namely sanctified by the holy Ghost by means of a lively faith in Christ. V. 7. To be that is to say to seem so and to be held for such V. 8. Lawfully according to Gods order and intention which is that sinfull man might thereby learn lively to acknowledge his sin and condemnation to flâ—e unto the remedie of grace in Christ Rom. 3. 20. and 7. 7. Gal. 3. 24. And that the regenerate man may take it for a rule of all his actions a curbe to his will and a guide to his life and neither of them to found their righteousnesse or subsistencie before God upon it nor the observation of it which is in Christ alone V. 9. That the Law he sheweth that contrary to the opinion of those false Doctors the Law as it is composed of so many threatnings forbiddings and other rigous doth carry a certain proof with it of mans perversnesse whereby it is evident that he hath no naturall disposition or voluntary inclination to fulfill it for otherwise he would apply himselfe thereunto of his own proper motion as beleevers and those who are regenerate by Gods Spirit do who having the habit of righteousnesse in themselves as an inward and living Law have no need of the terrour thereof and also being justified in Christ are freed from the curse of it seeing that a Soveraigns sentence given in the behalfe of one stayeth and endeth all Actions of the Law which tend to accusing or condemning him Lawlesse he names certain grievous sins not but that the Law condemns all others even the least but onely to reprove those hypocrites who were so zealous of the Law and the righteousnesse thereof and yet were stained with most horrible vices see Rom. 2. 21 22. V. 10. Men ste 〈…〉 rs or plagiaries namely such as stole away or received other mens servants Or bought and sold or held for slâ—ves such as were free men Liersâ— the Italian false witnesses the Greek word indeed signifieth plain liers but because the other sins which are here mentioned are of of a more grievous kinde it seems that it must bee here taken for such as lie in bearing witnesse in swearing and publike actâ— c. To sound namely to the pure doctrine of the Gospel which doth not derogâ—â—e one whit from the rigour of the Law in condemning of sinne but doth rather authorize and confirm it Matth. 5. 19 21. Rom 3. 3. V. 11. The glorious Gospel the Italian To the Gospel of the glory namely the Gospel which is altogether glorious and divine as well in splendor of truth as in power and efficacy of Spirit to discover and condemn sin see 〈◊〉 Cor. 3. 9 18. and 4. 4. The end of the Apostle is to shew that for thiâ—â—se of the Law to condemn wicked men there was no need to recall the Law of 〈…〉 ses and the discipline thereof seeing the Gospell did fully perform that office and he a true Apostle more then the false Doctors his adversaries V. 12. Inable me the Italian strengthned 〈◊〉 that is to say By whose power and vertue the Gospell worketh so powerfully He counted me that is to say Hath honoured me with a charge in which faithfulnesse is required above all things which he knoweth to be in me because he gave it me and preserves it in me by his grace 1 Cor. 7. 25. V. 13. Mercy my sinne hath not been irremissible as theirs that sin against the holy Ghost fighting knowingly and wilfully against divine truth which is known and sealed in the heart Mat. 12. â—1 Heb. 6. 4. and 10. 26. Ignorantly by a false zeal without knowledge see Acts 3. 17. V. 14. With faith he opposeth his faith to his former incredulity and his love to his crueltie see 2 Tim. 1. 13. Which is in this love of mine is spirituall and an effect of my communion with Christ. V. 15. Came into that is to say Hath taken humane flesh upon him V. 16. In me first namely before any of those who beleeved through his ministery or soveraignly and excellently V. 17. Onely wise he seems to have an especiall relation to Gods providence who had so miraculously brought to passe the work of his conversion V. 18. To the prophecies they were speciall
ancre by which in the uncertainty of the Sea of this world ourfloating soules are staied in Christ who is gone up into heaven and 〈…〉 ified Which is the foundation of the hope that we his members have that we shall come likewise there where he is and be like unto him by the indissoluble union which we have with him our head Rom. 6. 5. 1 Cor. 15. 13 30. Which entereth as an Ancre firmely fixed in a sound bottome Within the vailâ— namely of Heaven figured by the most holy place of the ancient Tabeâ—nacle and of the Temple before which the great Vaile or Curtaine was drawne Exod. 26. 31. 1 King 6. 21. and within which the high Priest image of Christ entered once a yeere See Heb. 9. 7. 24. V. 20. Forcrunner namely he that hath first ended the race and that is the head of all those who run the same race or saile in the same Sea Heb. 12. 2. See Acts 26. 23. 1 Cor 15. 20. Col. 1. 18. For us to intercede for us Rom. 8. 34. Heb. 7. 25. 9. 24. and also to take reall possâ—ssion of the heavenly Kingdome for himselfe and all his John 14. 2. 3. CHAP. VII Vers. 1. KIng of the Italian was King having set downe chap. 5. that Christ is a true Priest now he sheweth that he is not of the Leviticall Order but of the Order of Melchisedech which was laid aside from chap. 5. 10. and sets down how this consists in Christs conformity with Melchisedech in these severall heads First in the name of Mechisedech which signifieth King of Righteousnesse and King of Salem that is to say King of peace which Christ is really and spiritual Psâ— 8â— 10. Secondly in the eternity of his person Melchisedech being described by Moses under a certaine shadow of eternity without making any mention either of his father or his mother of his birth linage or death So Christ is truely eternall without any mother as touching his Godhead and without any father as concerning his humanity Thirdly in the union of the two Offices of King and Priest which in spirituall truth belongeth to Christ alone Zech 6. 13. Fourthly in so much that Melchisedech is represented to be greater then Abraham the father of Levi and consequently greater then all the Levites because he blessed Abraham with a solemne and Priestly blessing which doth import superiority which was acknowledged by Abraham himselfe paying him tithe which had alwaies been God and his Ministers right Gen. 14. 20. And so likewise Christ is greater then all the Leviticall Priests and the authour even of Abrahams owne blessing and of all the beleevers who are his true off spring in spirit V. 3. But made being propounded as an image and figure of Christ the everlasting Sonne of God and likewise described by the narration of Scripture as if he lived for ever v. 8. V. 4. The Patriarch See upon Acts 2. 29. V. 5. They that are whosoever payeth tythe acknowledgeth himselfe inferiour therein to him to whom he payeth it though in other respects he may be equall to him As the Israelites and the Levites whereupon the Apostle inferreth that Abraham for all his dignities and preheminences paying the tythes to Melchisedech as to Gods Priest did acknowledge him to be his Superiour and that there is as much proportion of difference between Melchisedech tything of Abraham and the Levites tythâ—ng the childen of Israel as there is between Abraham paying titâ—â—e to Melchisedech and his posterity paying to the Levites V. 6. But â—e namely Melchisedech a Priest but not of the see of Levi which doth also serve for the figure of the ministery in Christ who was of another Tribe and yet was a Priest v 13 14. That had with whom God had made the covenant of grace as with the father of all the blessed seed V. 7. Is blessed this must not be understood of every ordinary blessing but of a solemn blessing which is given with an authority received from God by persons consecrated by him to be ministers of his blessing V. 8. And here namely in the present use of the Leviticall Priesthood But there namely in Melchisedechs Priesthood described in the History of Abraham Of whom namely of whom the Scripture speaketh in such a manner as if he lived for ever to represent as by a shadow Christs true eternity verse 3. V. 9. In Abraham that is to say in Abrahams person not onely he but also his posterity the Levites though they were afterwards made Priests were subject to the Priesthood which is according to the Order of Melchisedech more High and more Excellent V. 10. He was namely this Tribe of Levi as also all Abrahams posterity were comprehended within him who represented it all Now though Christ like wise according to the flesh was in Abrahams loynes yet he is not comprehended within this number for he is likewise a Priest as he is the Sonne of God in whom also his humane nature subsists v. 28. Heb. 9. 14. V. 11. Perfection because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech which containeth the properties which were before set downe it appeares contrary to the Jewes opinion that the end of this sacred Office could not be fulfilled by the Leviticall Priesthood which end is to appease God and reconcile men to him blesse them c. For otherwise there was no needâ—of bringing in another Priest-hood different from the first Heb. 8. 7. wherby he wil infer that the Leviticall Priesthood had no power of it self but was only a figure Sacrament of Christs Priesthood and a direction to him in whom consists the whole efficacy and who by his Priesthood hath nullified the other figurative Priesthood Heb. 10. 9. For under it he seems to give a reason why he speakes onely of the Priesthood and not of all the rest of the Ceremoniall Law which is because the Priesthood was the foundation of it all whereupon the one being granted the other must like wise be granted and the one being altered or disâ—nulled the other must likewise be taken away also V. 12. For thâ— the great consequence of the change of all the Divine service which followeth the change of the Priesthood may give us cause to beleeve that the holy Ghost had some very good reason to bring in another Order of Priesthood to shew that the Priesthood and all the ceremoniall worship of the Trâ—be of Levi was in the end to give way to Christs Priesthood in whom is accomplished all the reality and the truth V. 13. For he we must supply Now the Priest-hood is truely changed seeing Christ is no way of the Tribe of Levi. V. 15. And it is yet the difference of these two Priesthoods appeares not onely by the difference of the ministring persons but also and that much more by the diverse nature of the Priesthoods the one being altogether external and ceremoniall and the other
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
Obad. 17. V. 9. Like as Governing their dispersion by my providence in such sort that none of mine Elect shall perish in eternall perdition nor the remainder of my Believers be extinguished nor overthrowne V. 11. Will I raise up After I have thus punished my Church I will restore the Kingdome of David by the Messias changing it into a spirituall and everlasting Kingdome V. 12. That they That the true Israel according to the spirit joyned with Christ their Head may participate of the universall Kingdome which he hath gotten over his enemies such as the Idumeans were to the Israelites Others doe bring it in thus That they may professe the remnant of Edom and all Nations that are called by my Name that is to say Mine Elect and those who shall be converted to me by the Gospel Isa. 19. 25. and 44. 5. V. 13. The Plow-man Figurative promises of Gods spirituall graces and blessings to his Church See Lev. 26. 5. Shall drop Into precious liquors of honey milke oyle and must The Prophesie of OBADIAH ARGUMENT OBadiah denounceth to the Idumeans capitall and implaeable enemies of Gods people their finall and inevitable destruction by reason of the evils which they had done to the Church of God to which he contrariwise promiseth eternall Salvation and perfect restauration in Christ and likewise the totall destruction of all her enemies CHAP. I. Verse 1. A Rumour namely God having stirred up the Chaldeans and other Nations to the destruction of the Idumeans which as it appeareth by the other Prophets happened after the ruine and captivity of the Jewes And Obadiah prophesied before either of them V. 3. In the clefts he hath a relation to the strong and mountainous scituation of Idumea V. 7. Have brought thee the Italian Have accompanied thee have joyned their forces to thine to goe and withstand the enemies invasions but just at the instant that thou hadst need of them they have forsaken thee And prevailed he seemes to meane the Egyptians who by powerfull perswasions and by reason of interest of state had brought the Idumeans to declare themselves enemies to the Chaldeans They that eat thy bread c the Italian They have laid thy bread for a snare for thee a terme taken from hunters who with baits draw the boasts into their traps The meaning is the victuall which thou hast had out of Egypt hath been as it were a bait to thee to insnare thee in the league against the Chaldeans which hath beene the cause of thy ruine which with all thy famous wisdome thou couldest not perceave V. 9. Teman the name of a City and Countrey in Idumea V. 10. Thy brother namely the Israelites and Jewes which were descended from Jacob brother of Esau the father of the Idumeans V. 11. That thou stoodest not only like an idle spectator yeelding no assistance nor pittying the Jewes calamities but feeding also thine eyes therewith as with a pleasing object His forces the men of war taken with Zedekiah in his flight Jer. 39. 4 5. Or plainely the whole multitude carried away captive into Babylon Upon Ierusalem to part both the spoile and persons V. 12. That he becamâ— or in the day of his strange chance See Job 31. 3. Spoken proudly by scoffing them V. 16. For as ye as You my people have drunke of the cup of my judgements so your enemies shall drinke up the very dregs and shall be utterly destroyed thereby See Jer. 25. 29. 49. 12. V. 17 Their possessions which they were dispossessed of by their enemies A figure of the right to the eternall inheritance which the Devill and Sinne had gotten away from the Church to which it was restored by Christ. Others their possessions namely the possessions of those Nations which were their enemies V. 18. Shall be a fire the Church by the power of Chri 〈…〉 and of his Spirit shall consume all her enemies represented under the person of the Idumeans as easily as fire consumeth flaxe Shall kindle as fire doth kindle when it takes hold of some combustible matter V. 19. Possesse the Jewes shall be put into full possession of their Countrey with great addition and enlargement of their ancient bounds as of Idumea on the South side and the Philistines Land on the side of the plaine See of these countries of Judea Jer. 17. 26. and 32. 44. and 33. 13. the meaning is the same as v. 17. V. 20. Of this Host See upon v. 11. Zarep hath it is thought to be a City or Countrey of Caldea V. 21. And Saviours this may according to the Letter and in part be understood of the Maccabecs who subdued the Idumeans 1 Mac. 5. 3. but spiritually and fully it is referred to the Apostles and other of Christs Ministers who were to preach the Gospell for the salvation of the Elect and condemnation of the wicked See 1 Tim. 4. 16. The Kingdome Christ true God shall by his Father be established everlasting King of his Church and of all the World The Booke of the Prophet IONAH ARGUMENT THough the Subject of this Booke be Historicall yet it hath been put in the number of the other Prophets As well by reason of Jonahs person who was a Prophet in Israel as by reason of the principall action of this History which is a prediction of things that shall happen and a preaching of repentance By whicâ— God setting forth a beame of His Grace upon the City of Nimveh Head of that great Empire of the Assyrians sent His Prophet thither Who at the first withstood this Calling and was therefore persecuted and punished by the Lord. And being afterwards miraculously delivered he went to Niâ—iveh and there fulfilled what was commanded him denouncing to them their approaching ruins But this threatening having produced the effect of a publicke humiliation and repentance God did suspend the execution thereof for that time And Jonah discovering as much infirmity of humane Jense in being troubled at the effect of Gods mercy as he had shewed in being unwilling to be the instrument and proclaimer of his justice is by Him reprehended and instructed CHAP. I. Verse 3. To flee See the cause upon Jon. 4. 1. Unto Tarshish the most common opinion is that he meanes the City of Tharsus in Cilicia Others translate it to flee by Sea From the presence namely from the Land of Israel whore God made his abode in grace and vertue and where he appeared to his Prophets Or it is a phrase taken from slaves who by stealth run away from their Masters service to shew that he did run away because he would not fulfill Gods Commandement Joppa A Sea Port of Palestine so called Acts 9. 36. V 7. Let us cast knowing that this tempest was neither naturall nor ordinary They conjecture by Gods secret inspiration that there is some body in the Ship that is guilty of some grievous sinne Wherefore they desire to discover the truth by lots according to the Heathens custome but God overseeth
them Prov. 16. 33. V. 9. I feare my Religion is to serve and worship him only V. 10. Why hast thou alas what a great fault hast thou committed V. 11. Said unto them by Gods inward revelation more then discourse of reason V. 14 Innocent blood For our parts for he never offended us and if he hath offended thee wee are not to take notice non judge of it in that as wee now doe follow that which thou declarest unto us by thy Workes and by thy Word which hee himselfe hath pronounced Hast done Wee doe acknowledge in all this expresse signes of thy power justice and supreame providence to which because we will not displease thee wee submit our senses to performe this execution CHAP. II. Verse 2. ANd said This prayer which containes the Prophets concei 〈…〉 and motions whilest he was in the Fish was set downe in writing by him after his deliverance with the addition of thanks-giving V. 4. Yet I will Words of faith grounded upon an expresse revelation V. 5. Unto the soule Bringing me into danger of present death See Psal. 69. 1. V. 6. Barres A terme taken from prisons The meaning is I am in the sea as it were in a strong prison shut up and 〈…〉 rred from the earth on â—ll sides For ever Unlesse thou dost miraculously relieve me V. 7. Temple namely In heaven Gods dwelling in glory the representation whereof was in the Temple of Jerusalem V. 8. They that namely Idolaters and Infidels are sometimes moved when they are in want with some feeling of devotion towards God But because the lively root of Faith of the Spirit is wanting in them that motion is not constant in them But I will fulfill my duties of piety with perseverance and loyalty CHAP. III. Vers. 3. EXceeding great Heb. A great City of God for the Hebrewes doe extoll the greatnesse of things by adding the name of God to their ordinary names Three dayes In circuit V. 4. A dayes journey Not going on continually but by pawses and at times going on from place to place as his charge required V. 5. God his word preached by Jorah V. 6. For word The Fast which the people had voluntarily undertaken to keep was authorised and enjoyned by the Kings command who would also be partaker thereof V. 7. Taste any thing For a certaine limited time which likely was a whole day V. 8. And beast According to the custome of those dayes the beasts they used to ride upon and to employ for carriage were wont to be covered and trapped but in time of mourning they tooke those ornaments off and covered them with haire-cloth and ragged clothing That is in Whereof he is guilty as if his hands were soyled therewith V. 9. Will turne Towards us in grace mercy V. 10. Repented that is to say He revoked his sentence which was but conditionall in 〈…〉 mind and decree 〈…〉 gave Jonah notice thereof See Gen. 6. 〈◊〉 CHAP. IV. Vers. 1. IT displeased Not so much for feare of being thought a false Prophet as for the zeale of Gods glory which he thought was wronged by his change and for affection he bore to Gods people who had then no greater enemy to feare then the Empire of Assyria as by effect it appeared not long after V. 4. Dâ—st thou well O thou hast great cause to be angry an ironicall reproofe V. 6. Prepared Did miraculously cause this plant to spring and grow up to a great height Per adventure this happened when the booth began to dry up and shadow Jonah no more A Goard A plant which is very common in those hot countries and groweth up to a great height and spreadeth out in great breadth called commonly Palma Christi His griefe namely From the heat which increased the greif of his mind or to give him by the meanâ— of this plant some wholsome document and remedy for his passion V. 7. It smote namely Did gnaw the root of it V. 8. A vehement Hebr. A deafe wind that is to say A still hot wind which re-doubled the heat of the sunne others a wind that made one deafe it was so tempestuous V. 9. I doe well Words of a passionate spirit blinded with anger rather then by any expresse rebellion V. 10. Chast had pity that is to say Thou wouldst have spared and dearely preserved V. 11. That cannot Little children that are not yet come to age of understanding The Booke of the Prophet MICAH ARGUMENT MIcah having prophesied at the same time as Isaiah did is also very like him in the subject and in the termes and stile of Prophecies Wherein he discovers and sharply reprooves the Idolatry and other sinnes of Iudah and Israel and denounceth unto them therefore Gods extreme judgements and their approaching dispersion by the Assyrians and Caldeans Then turning himselfe to the residue of true Believers he promiseth them on the one side temporall deliverance from the captivity of Babylon and on the other side the everlasting salvation of the whole Church gathered out of all Nations through Christ whose birth in the flesh and place thereof he describes very particularly joyning thereunto excellent Prophecies concerning his Kingdome the calling of the Gentiles and eternall glory and happinesse of the Church and the destruction of all her enemies CHAP. I. Verse 1. THe Morasthite namely Of some City called Moresheth whereof the Scripture maketh no mention nor cannot be the same as v. 14. Samaria and And the chiefe Cities of the two Kingdomes namely of the ten Tribâ—s and of Judah and their Princes and Heads V. 2. Yee people A figurative manner of calling all creatures as it were to a solemne appearance at the judgement wherein God will judge his people See Deut. 32. 1. Psalm 50. 1 4. Isa 1. 2. Amos 3. 9. Be witnesse that is to say He will convince you of your sinnes O yee of Judah and Israel From hu ho'y Comming forth as one should say out of Heaven or out of the Temple of Jerusalem where he is present in his signes of grace and power V. 3. And tread Hee shall shew himselfe exalted above all worldly greatnesse or hee shall tread under foot all powers as shall offer to resist him Amos 4. 13. V. 5. What is Where is the spring of all these Idolatries and other sins of these two Kingdomes Is it not in these two chiefe cities and in the Kings and Princes and in their courts which are kept within those cities V. 7. The hires thereof that is to say All her riches and goods which shee thought to have gotten by her unlawfull treaties and leagues with prophane Nations and as it were for a reward given her for consenting to Idolatry See Hos. 2. 5 12. and 9. 1. Shall returne A proverbiall kind of speech as much as to say Those goods shall goe away as they came that which hath beene gotten in the brothell shall be lost in the brothell Or the Assyrians who shall make a prey