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
his judgement In him ingrafted in him by faith and united to him by the spirit and as it were all wrapped up and covered with his righteousnesse See Rom. 8. 1. By faith the Greek phrase doth signifie a condition required as Acts 3. 16. V. 10. That I may know that being justified by faith in Christ I may feel and prove the vertue of his Spirit and operation in me in the mortification of my flesh and of sin and in the raising again and vivifying of the new man in holinesse of life by vertue of the conformitie of the death and resurrection of Christ. See Rom. 6. 4 5 6. Others referre this to the last and perfect knowledge and fruition of Christ which believers shall have in Heaven by the resurrection of the members in vertue and to the resemblance of Him who is the Head after we have been partakers of afflictions and death in this world as Rom. 8. 11. 17. 29. 2 Tim. 2. 11 12 V. 11. If by any meanes this terme doth not implie any doubt but a strong endeavour and desire I might if by a continuall mortification I could attain to blessed immortalitie in which I shall be wholly raised up from sin to live to God alone which is as a signe and reward of my spiritual race V. 12. Not as though Let no man believe that I am as a divine man or an Angel and that I am arrived to the end of my race and of my combates See 2 Cor. 12. 6. Either were this other terme is taken from those who amongst the Heathen after many purifyings and preparations made themselves capable of the sight and participation of certain great idolatrous mysteries Am apprehended this other terme is taken from those who run a race who sometimes did drag after them and helpe to run some friends of theirs to make them win the second wager or reward or from the custome of compelling men which they met by the way Mat. 5. 41. the meaning is Christ hath taken me and possesseth me with his Spirit See Cant. 1. 4. John 6. 44. and 12. 32. V. 13. Those things namely the world and the concupiscence thereof and whatsoever is contrary to Gods kingdom and all Pharisaical righteousnesse and such like meanes which I heretofore followed all which I have renounced to presse with all my strength towards the marke of salvation by the race of faith in Christ. V. 14. In Christ Jesus that is to say I strive thus by the power which Christ lends me or Christ being the onely meanes for to attain to this end V. 15. Perfect See upon 1 Cor. 2. 6. Be thus minded to forsake all other meanes and confidence of salvation to cleave unto Christ onely Otherwise minded through weaknesse of faith or unaffected ignorance there being in those beginnings many believers that did bear great devotion and did much reverence to those Jewish ceremonies Reveal will enlighten and strengthen you in the knowledge of the pure truth of the Gospel V. 16. Neverthelesse Let us live peaceably and regulately in a well tuned harmonie notwithstanding this diversitie of mindes in such things agreeing in the rest of the doctrine of which being fully perswaded we have gone together thus forward in it V. 17. Marke them take it for an assured signe of good pastours when they studie to conforme themselves to mine example in all things V. 20. For our He proves that such as set their hearts upon earthly things cannot chuse but fall into eternal perdition and ignominie namely because the propertie and glorie of all believers to whom onely salvation belongeth is to live in this world as if they lived in Heaven where they sit with Christ Ephes. 2. 6. and therefore they do bend all their thoughts and desires that way Matth. 6. 20 21. Others reade it But we live c. CHAP. IIII. Vers. 1. ANd crown your faith and conversion and the happy estate of your Church which was founded by me do give me great cause of ioy and my Ministerie is singularly honoured thereby and I have reason to glorie in the Lord. Stand fast as you do at this present or as I have said before In the Lord namely in all that is conformable to his Truth and will or not in a civil and worldly concord but in a Christian and spiritual one V. 3 True yoak-fellow He speakes to the chief Pastour the Apostles Epistles being directed to them and afterwards read by them in the publike Assemblie Which laboured which have imployed themselves with me in the advancing of the Gospel having been partakers of the combats and difficulties which I have suffered at the hands of the enemies of it V. 5. Moderation the Italian mildnesse or equitie or modestie V. 7. The peace the true spiritual and incomprehensible rest and tranquillitie of minde which God creates in the hearts of his by his Spirit shall keep and free you from all terrour anxietie and disturbance to persevere in peace in Christs communion or shall keep you in Christ that is to say by his power V. 8. Praise namely any praise-worthy action V. 10. In the Lord namely with a spiritual motion and joy whereof Christ is the onely Authour and giveth a cause for it to those that are his Hath flourished again that you have wakened and are grown vigorous others that you have caused your care of me to flourish again V. 12. I know how that is to say I know how to make use of such vertues as befit these different estates V. 13. All things namely that belong to my dutie and calling Through Christ by his power grace and Spirit which he communicates unto me by vertue of my spiritual union with Him V. 15. Now ye you are witnesses unto me how that what I speak is truth Of the Gospell when it began to be first preached in your coasts But ye As much as to say ye onely have alwayes had the credit of being my providers so have you begun and so you persist V. 17. Not because the cause why I rejoyce so much in your liberaltie and that I thus accept of it is not so much in regard of my selfe as in regard of you that ye 〈…〉 nding in the fruits of Gods grace he may double them unto you and give you a large and ample reward according to his holy promises V. 18. An odour namely an act most pleasing to God A terme taken from the ancient Sacrifices See Gen. 8. 21. Exod. 29. 18. V. 19. In glory these words may be annexed to the word riches as saying the riches of Gods glorious grace Rom. 〈◊〉 4. and 9. 23. Or with the word shall supply in glory that is to say powerfully and gloriously Or in everlasting glory By Christ namely by his communion Or by vertue of him V. 21. In Christ Iesus namely those that are members of Christ Or salute them in Christ. That is to say with a spirituall affection Rom. 16. 22. V. 22. Houshold whereof
have not only sinned but am also wicked of nature see Iob 14. 4. Iohn 3. 6. Rom. 5. 12. Ephes. 2. 3. Conceive the Hebrew warme me a tetme taken from birds that hatch their egges V. 6. Thou desirest the Italian it hath pleased thee to teach me that is to say to regenerate me with thy Spirit creating a new spirituall light in mine underderstanding and wisdome in mine heart see Isa. 54. 13. Ier. 31. 34. Ioh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it thou delightest in truth in the inward parts and hast taught mee wisdome inwardly that is to say thou hast made mee by thy Spirit such as thou requirest man to bee in sincerity and uprightnesse but alas I have not employed this talent in resisting of temptation but have spoiled this good work of grace even as that of nature was already corrupted in mee Yet those small reliques which remaine in me doe yet revive some hope of pardon and restorement in me In the hidden the Italian in the inward Hebrew in the secret see Rom. 2. 29. 1 Pet. 3. 4. V. 7. With hysop working in me that effect which is figured by hysop in ceremoniall purifications Lev. 14. 4. 49. 51. 52. Num. 19. 18. Heb. 9. 19. which is that God doth not onely cleanse the filthinesse of sinne but doth also cure the malady doth onely take away the stink of it but conferreth also upon man the sweet savour of his sonnes justice by in puting it unto him V. 8. Make me as thou hast humbled and bruised me by Nathans message so let me either by thy Spirit inwardly or by some minister outwardly receave the sweet ambassage of peace and reconciliation to comfort me after so much terror see Job 33. 24. V. 10. Right spirit or a constant spirit and well settled in a resolution to serve and obey thee or to doe well V. 12. Thy free Spirit the Italian thy voluntary Spirit or free that is to say the Spirit of grace which is the author of true spirituall liberty in the faithfull Rom. 8. 2. And freeth them from sin and death and causeth them to serve him willingly Others translate it the principall or reall spirit which is ruler and governour of the soule and all the thoughts and motions of it as the soule is of the body see Iob 30. 15. V. 14. From blood guiltinesse namely from Vriahs murther or generally the capitall punishment which I have deserved Thy righteousnesse not that of the law which condemneth irre-missibly but that of the Gospel which observes the promises of grace and according to them doth grant pardon Rom. 3. 26. V. 15. Open thou that is to say give me cause and together with that a will and holy motion to give thee thanks for thy forgivenesse V. 16. For thou the meaning is the corporall sacrifices are not of any value in respect of the Elects true spirituall sacrifices yea the first without these are abominable Now there are two sorts of these spirituall sacrifices the one for to obtaine grace such as your acts of repentance and contrition were the other after that wee have obtained it such as the sacrifices of thanksgiving were I doe now present the first unto thee give mee occasion hereafter to yeeld thee the second see Psal. 50. 14. 23. V. 17. Broken Spirit that is to say extreamly afflicted and humbled with griefe for sinne yet without dispaire but offering up such a heart unto God by a faithfull calling upon him in his sonnes name see Isa. 57. 15. 61. 1. 66. 2. 18. Build maintaine strengthen and defend thy Church It seemes that he hath a regard to that that Princes sinnes doe take away Gods safe-guard from the people Exod. 32. 25. and they oft-times are punished for them 2 Sam. 24. 17. V. 19. Then namely when thou hast purged my sinne by which the whole body of the people is defiled through me who am their head thou shalt look upon us in favour to accept of our service Of righteousnesse done rightly according to thine appointment Psalme 4. 5. Burnt offerings see Levit. 6. 22. 23. PSAL. LII VER 1. WHy boastest thou why dost thou triumph in thy wickednesse and cruelty which thou findest to be favoured and recompenced by Saul O mighty man see 1 Sam. 21. 7. the goodnesse Gods grace towards his elect is not changed or annihilated through thy persecutions and cruelties but it will arise against thee in their behalfe V. 5. Of the living see Psal. 27. 13. V. 6. And feare namely they shall reverence God for his judgements V. 9. On thy name that is to say on thy selfe revealed as by a proper name to thy Church or upon thy grace and savour Before thy Saints the Italian and it is good c. that is to say thy Saints doe alwayes look after it by faith and calling upon it and it is also continually nigh unto them in all their necessities and whensoever they pray or call upon it Psal. 16. 8. PSAL. LIII THE title Mahalah it is thought to bee the name of a musicall instrument see the same subject as that of this Psalme Psal. 14. V. 5. Where no feare the Italian where no cause of feare without any apparant cause of feare by panick terrours sent by the Lord and by a certaine secret remorse and trouble of conscience see Lev. 26. 17. 36. or when they shall be in carnall peace and security 1 Thes. 5. 3. Put them to shame for God condemneth their present enterprises and reproves their persons hee hath given thee power to overcome and beat them back shamefully PSAL. LIV. THE title Neginoth see Psalme 4. in the Title V. 1. By thy name that is to say by thy selfe shewing by thy power that thou art indeed such as thou art termed to be V. 3. Strangers he calleth Saul and his followers so and the Ziphims because they proceeded agaâ—nst him like barbarous people without any humanity see Psal. 144 7. My soule that is to say they seek to take away my life V. 4. With them namely as their head and conductor whose power supplyeth their little number and their weaknesse V. 5. In thy truth pronouncing a just judgement against them or according to thy truth that is to say thy true promises made to thine elect V. 7. Delivered me I assure my selfe by saith that he will doe it therefore I hold it as done Others when he hath delivered me PSAL. LV. VER 2. MAke a noise wiâ—h laments fervent prayer and groanes V. 3 Of the vo ce the Italian of the cry it seemes that he would describe the warre like cries which they make at onsets They cast a terme taken from siedges where they use to roule down dart and throw down anything as they can upon the besiedgers for to endammage them V. 8. Windy storme namely the fury and violence of mine enemies V. 9. Divide their dis-unite them and dissipate their councels hee seemeth to have a
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death â—yet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the â—â—are from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
22 Hosca 6. 6. Fooles Namely all such as through ignorance superstition or hypocrisie do erre in Gods service which ought to be in Spirit and truth for to acknowledge his benefits and not to gaine his favour with presents which is a thought abominable to God See Psal. 50. 8. Prov. 15. 8. 21. 27. Isay 1. 11. 16. V. 2. Be not Take a religious care of what thou utterest whether it be in thy prayers to desire of God things convenient and in a convenient manner Rom. 8. 25. Or in thy prayses and thanksgivings to doe it with that devotion and zeale as is required or in making of vowes not to vow any thing that thou hast not a will and firme resolution to fullfil Others doe not speake cursorily that is to say doe not accumulate and heape up multitudes of words as superstitious men doe Matth. 6. 7. For God Seeing that thou who art an earthly creature speakest to the Creator in his glory do it with reverence and trembling See Heb. 12. 25. V. 4. In â—ooles For such are they that vow inconsiderately and then doe seek meanes to go back from their promises Prov. 20. 25. V. 6. The Angell Namely the Sonne of God who in his owne proper person was present in the Temple in grace and power See Isay 6. 5. John 12. 41. And is called Angell by reason of his office of Mediator Exod. 23. 20 21. 33. 14 Isay 63. 9. Mal. 3. 1. And destroy He would curse thee and bring all thine actions to naught by reason of thy perjury V. 8. Marvell not Although there were no providence to governe the woâ—ld nor justice to punish these disorders That is higher Namely God the Soveraigne Lord. Psalme 58. 11. and 82. 1. Then the highest Namely the holy Angels to whom as Executioners of Gods justice and Ministers of his providence is committed the care of the Empires of the world and chiefly of the Church of God See Dan 4. 17. Rom. 8. 38. V. 9. The earth An oeconomicall precept for to make choice amongst other practises and arts which are for the sustaining of the life of man of husbandry as the most innocent necessary and delightfull See Prov. 27. 23. 24. The King There is no man let him bee never so great that can bee without the earth seeing he hath his nourishment from no other place V. 10. He that loveth The covetousnesse and desire of growing rich more suddainly and abundantly often diverts a man to some other kinde of trafficks and exercises more gainfull Yet husbandry hath this advantage that man in effect hath no fruition nor good of his money but so farre as it is converted to purchase the fruits of the earth for his sustenance Abundance Namely of gold and silver Things which of themselves are â—eâ—d and doe noâ— yield any fruit as the earth doth This is Namely this blind love of money V. 11 When goods Ordinarily great wealth is accompanyed with a great family and number of servants which waste and consume it So that the possessor thereof hath no other pleasure or benefit thereby but onely the vaine delight of seeing them before him V. 12 Is sweet Because he is voyd of heart-burning cares and vehement covetousnesse and because that his labour joyned with his sober manner of living causeth him to take a sweet kind of rest The abundance the abundance of wealth causeth a great deale of care and unquietnesse of mind Or the sâ—superfluity of dyet alters the health of the body and fills it full of raw humours V. 13. To their hurt Being occasion of their death or some grievous sinister chance through private treacherie or publike violence V. 14 By evill travaile Namely by some injury or wicked act done unto them by others or by some misfortune of their owne V. 17. In darkenesse basely and wretchedly like one that is a true prisoner and slave to his riches V. 18. Behold A confirmation of the conclusion made Eccl. 2. 12. 22. V. 20. Shall not much Hee shall not be much troubled at the shortnesse and unstablenesse of this life for living in Gods grace whom hee calleth upon he feeles in his heart that GOD answereth him finding the comfort of his spirit which breedes in him that holy and pleasant fruition of the present good which he hath and the assured hope of the eternall CHAP. VI. VERS 1. THere is He declares what he said before that the sweet enjoyment and fruition of goods doth not depend upon them nor upon mans owne will but comes from Gods meere grace V. 3 And his soule If he hath not the fruition of them in his life time with an honest content That he have no Namely if hee dyes some violent or infamous death which deprives him of the honour of buriall Is better in respect of the world and of sence an untimely or abortive birth which never felt good nor evill hath an advantage of him who hath had goods and hath lost them and hath besides endured much griefe and trouble V. 4. For he commeth Namely that untimely birth whose first framing seemes to be unprofitable seeing it never comes to the perfection of being an human creature V. 5 More rest Having never felt any evill V. 6 Yea though hee The happinesse doth not consist simply in the life but in the goods which one enjoyeth in it Wherefore if one have no good during life it is burthensome and troublesome and death once comming makes them which have not been equall with those which have been in regard of the goods of this life V. 7. All the labour man hath no other fruit of all his labours in this world but only the supplying of his wanes and of those things which are usefull for him yet he cannot bound his labours and desires within these termes and his understanding being thus corrupted he can never have any true content of minde unlesse it be granted him by Gods grace V. 8. For what He proves the absurdity of this unreasonable care which man takes For of all the care and industry he useth in preserving his goods if he hath any or to get some if he hath none he hath no other benefit but the maintenance of his life V. 9. Better is The true good a man can have in this life is to enjoy that which he hath in peace and rest and not to wander with straying and unsatisfied desires after that which he hath not This is namely this extreame desire and anxiety to be alwayes getting V. 10. Already The name of Adam that is to say terrestriall which God gave man at his first ereation sufficiently sheweth the imperfection of his being if he be not in Gods favour namely that he hath his heart alwayes fixed upon the earth from which he came wherewith his soule being not satisfied by reason that it is of a divine originall he labours endlessely for new experiences and for to heape up goods of the same nature Neither may
of former sinnes That I would not namely that I would not reprove nor suffer my true Church to perish which consists of mine Elect and beleevers with whom God is never angry so far as to curse or overthrow them but doth onely punish and correct them see Jer. 31. 35 36. V. 11. I will lay a figurative description of the Churches spirituall excellency which is like a building comosed of precious stones which are the faithfull upon an exquisite foundation which is Christ 1 Cor. 3. 12. Rev. 21. 18. With faire colours the Italian upon fine marble the Hebrew word is of a doubtfull signification V. 14. In righteousnesse that is to say in a well and right ordered manner Or by Gods grace and bounty for the word Righteousnesse is oftentimes taken for Gods property which is to doe good to those that are his V. 15. They shall the enemies shall often conspire against thee but as I will not be the author of it so will I cause the issue of it to prove to their ruine V. 16. I have that is to say Weapons and Souldiers have no power nor cannot bring any thing to passe but onely so far as I will give them leave by my permission and pleasure V. 17. And their that is to say the fruit and reward of their faith and loyaltie in my service Or this is the inheritance which I will bestow upon them as my servants and children CHAP. LV. Vers. 1. THat thirsteth that are in want and necessity of Gods grace and have a lively feeling thereof Come ye namely to mee Christ who am the welspring of grace signified by the water and of life signified by the wine and milke which are nourishment for the body That hath that hath no means to gaine this good of your selves Buy and that is to say take as a gift that which shall be made yours in like manner as if you had paid the just price of it Or give that is to say forsake and renounce all other worldly goods for this Matth. 13. 44. Rev. 3. 18. V. 2. Do ye spend that is to say Why doe you bestow all you have in superstitions idolatries works of the Law and other wayes to purchase eternall life which none can give you but I V. 4. I have given him words of the Father confirming his Sonne in his vocation in whom descending from David according to the flesh were to be verified the promises made to David and to all the other Fathers A witnesse namely to declare and confirme the Fathers will and counsell at which being his eternall wisdom he had been present He toucheth Christs two Offices namely of Prophet and King after he had accomplished his priesthood upon earth V. 5. A nation namely the poore Gentiles who were strangers to Gods Covenant and void of all true knowledge of him Ephes. 2. 11 12. Because of because that God the Father shall accompany thy Gospel with his divine vertue by which mens hearts shall be effectually converted Or because God shall have plainly manifested himselfe to be thy God and thy Father by thy resurrection and glorious ascension Rom. 1. 4. V. 6. While he while he offers himselfe to men by the Gospel out of which he cannot bee found Psal. 32. 6. John 7. 34. and 8. 21. V. 8. My thoughts I am infinitely mercifull and ready to forgive and not hard and implacable as men are neither am I inconstant and wavering in my promises as they are V. 11. So shall so likewise will I never recall the promise of my grace but will fully performe it Shall proper shall happily accomplish it without any obstacle or let V. 12. Ye shall goe out namely out of your spirituall bondage from which Christ shall free you V. 13. In slead God shall fill the world with true beleevers noble plants in stead of harmfull bastard and wilde plants such as man is in the state of his corrupt nature Mic. 7. 4. And it shall be this miraculous change shall be as an eternall monument of Gods glorie and he shall be everlastingly praised for it in his Church CHAP. LVI Vers. 1. FOr my salvation since I do proffer my salvation to the world by the Messias it is fitting that all men should turn to me their Benefactor And it is also needfull for them to do so for to make themselves capable of receiving it Mat. 32. and 4. 17. Rom. 13. 11 12. My righteousnesse namely mine Evangelicall righteousnesse which onely is the cause of salvation Rom. 1. 17. and 3. 21 22. V. 2. The Sabbath namely all the true and spirituall service of God especially in the keeping of the first Table of which the Sabbath was anciently the figure and summe V. 3. Neither let that is to say by the Messias shall be abolished and disannulled all manner of distinction and difference of Nations and persons and none shall be excluded out of the assembly of beleevers as formerly those that are here specified were Deut. 23. 1 2 3. V. 5. A name that is to say an honour and dignity far more excellent then theirs who are called Fathers amongst my people namely they shall have the right and priviledge to be called my children John 1. 12. That shall not which I will never take away from them recalling mine election and of which they shall alwayes have an inward impression by the Spirit of adoption Rom. 8. 16. Revel 2. 17. V. 7. Will I bring I will graft them into my Church and make them partakers of all my good and comfort and will accept of the service which they shall do me in Spirit and truth V. 8. Yet will I I will also gather the Gentiles into my Church as I have done the Jews to make of two Nations one John 10. 16. Ephes. 2 14 15. To him namely into the congregation of the Church which is the true Israel according to the Spirit V. 9. Come another prophetick speech by which Isaiah declares that the chiefe cause of the despersion and destruction of the Lords flock by their enemies was the disloyaltie and negligence of the Shepherds as well Bcclesiasticall as politick who are called watchmen according to the ordinary stile of Scripture V. 11. They all look every one hath given himselfe to following of his own disordered lusts V. 12. And to morrow that is to say Let us not take care for anything if to day we take our deligh's we may also continue to morrow at our own leisure words of a prophane securenesse and dissoluâ—enelle see Prov. 23. 35. Isa. 22. 13. CHAP. LVII Vers. 1. THe righteous it is likely that in the time of these Prophecies God did take out of the world divers persons noted for piety and vertue which was a presage of great approaching evils from which God would exempt those his faithfull servants see 2 Kings 22. 20. V. 2. In their beds as the death of the faithfull is called a sleep so is their grave like unto a
onely gather all Nations indifferently into my Church but this shall last untill such time as all mine elect be gathered together V. 12. For the Nation they shall all come to thee because that cut of the Church there is no salvation That will not namely that will noâ— submit themselves to Christs Kingdome established in thee and administred by thâ—e by meanes of his Word V. 13. The glory the faire Cedars of Lebanon and other Trees of value shall be made use of in the building and beautifying of my Temple that is to say whatsoever is good in the World either in understanding vertue or doctrine shall be sanctifyed and employed for the building up of the Church see Isa. 41. 19. Of my feet namely of mine ordinary residence in grace He hath a relation to that the Arke was called the Lords foot-stoole 1 Chro. 28. 2. Psal. 132. 7. V. 15. Thou hast been that is to say thou Church whilsâ— thou wert restrained within the compasse of the Jewish Nation onely which suffered so many evils and reproaches from the World V. 16. Thou shalt the Princes and Nations which are converted to Christ shall maintaine thee with their substance and wealth V. 17. I will bring my graces under the Gospel shall be farre more excellent and precious then they were under the Law Also make whereas heretofore thou wert tyrannized over by those that were thy Governours I will now have thy government be in peace and justice V. 18. Thou shalt call thou shalt be every way defended by my protection And thy gates the meaning seemes to be that God will continually come to thee with new benefits and thou shalt goe forth to meet him with thankesgiving Psa. 89. 16. V. 19. Shall be no more thy true light shall be Gods grace in this world and his glory in Heaven both which are firme and without variation V. 21. Thy people all the true members of the Church shall be justified through faith in Christ and sanctified by his Spirit Isa. 35. 8. 52. 1. The Land the world in the estate renewed by Christ and the good things thereof as well in this life as in the life everlasting V. 22. A little one that is as much as to say the Church shall increase wonderfully CHAP. LXI Vers. 1. IS upon me Christs words Anointed me in my humane nature God the Father hath endowed me with the gifts of his Spirit above measure John 3. 34. and in my whole person hath consecrated me to be King Prophet and Priest of his Church for the ancient holy unction was applied to these three offices Good tidings namely the Gospel of grace which hath a reference to his Office of Prophet Unto the meeke the ordinary title of true beleevers for this quality is required in true faith and is a true token of the Spirit of regeneration To bind up to heale those soules that are afflicted by the feeling of their sinnes and contrite through repentance which belongeth to the Office of Priest Liberty from the bondage of the divell sinne and death John 8. 36. Which belongeth to the Kingdome and Kingly Office of Christ. V. 2. The acceptable yeere namely the new and happy age of Gods grace answerable to the ancient yeere of Jubile where in all bondages and morgages of Lands were freed see Isa. 49. 8. and Tit. 3. 4. Of vengeance upon the Churches enemies This seemes to be added to shew that the spirituall jubile hath a great advantage of benefit over the ancient ceremoniall jubile for in the old jubile a man had no way to complaine or have right of a master that had abused his servant during the time of his bondage But here Christ punisheth the divell and all his ministers V. 3. For ashes which they were wonted to cast upon their heads in time of mourning Job 2. 12. Lam. 2. 10. The Oyle according to the fashion of the times wherein they used to anoint their faces with Oile in the time of rejoycing The garment namely festivall garments which were worne onely in those daies that they offered Sacrifices of praise and solemne thankesgiving Psal 30. 11. 132. 16. Eccl. 9. 8. Be called they shall be like unto faire great Trees well rooted by faith in Christ firme and abounding in fruits of good workes V. 5. And strangers namely those that shall joyne themselves to the Church only by an outward profession and shall not be incorporate into it in Spirit and truth like unto the Gibeonites Jos. 9. 21. and they shall also doe service in Gods Church in secular businesses V. 6. Ye shall be all true beleevers shall attend upon the spirituall service Offering up through Jesus Christ their owne bodies and persons their goods praises and thankesgivings c. Ro. 12. 5. Heb. 13. 15. 1 Pet 2. 5. V. 7. Double that is to say extreame as Isa. 40. 2. Jer. 17. 18. Or full of misery within themselves and subject to contempt from others Their portion namely the beleevers The double that is to say the fulnesse of goods and glory Zech. 9. 12. V. 8. For I that is to say I will doe all beleevers this good because I will have them by reason that they shall be truely converted to me renouncing all manner of hypocrifie for which they were heretofore abominable unto me Robbery for that is to say all outward profession and exercise of religion which is not joyned with inward righteousnesse and justice Matth. 23. 25. V. 9. Shall be knowne by its vertue and good workes and also by Gods singular blessings upon them V. 10. I will the Churches words acknowleding Gods benefits Hath clâ—athed me he hath compassed me round about with glory by the deliverance which he hath sent me and by the effects of his righteousnesse and grace see Psa. 132. 9 16. Decketh himselfe c. the Italian decked with a Crown the Hebrew word signifieth a Priestly garment for peradventure a bridegrooms head ornaments had some resemblance to the Priests ornaments V. 11. Cause righteousnesse namely the effects of his grace and bounty followed by the Churches acknowledgements and thankesgivings CHAP. LXII Vers. 1. FOr Zions sake the Prophets words in the name of all the other Prophets ver 6 7. by which he protesteth that because of his zeale for the good and safety of the Church he wil continue in declaring of Gods promises concerning the Messias and in praying him to fulfill them The righteousnesse that is to say the defence of the Churches right against her enemies and the communication of Gods in benefits to her V. 2. Thou shalt be called thou shalt be set into a new estate which the Lord himselfe shall create V. 3. Thou shalt also be that is to say he shall keep thee as a most precions thing or thou shalt be the subject of his glory V. 4. Forsaken namely by Gods grace and presence like unto a woman that her husband had put away see Isa. 54. 6 7. Beulah the
that for our sinnes thou hast withdrawn thy grace and Spirit from us we have had no motion to call upon thee nor have had no lively attraction of faith Because of making our sins to be the punishment of them and us sinners the executioners in so much as thou hast forsaken us to our sinnes to heap up the measure of them and to draw thy punishments upon us and also to give an occasion for mens vengeance to come upon us see Job 8. 4. V. 8. But now a representation of what the faithfull will say in the time of their conversion and after Gods punishments V. 11. Our holy namely thy Temple which was our onely honour above all other Nations as having with us Gods holy seat upon earth by whose presence also we were sanctified V. 12. Refrain thy selfe namely from being moved to mercy towards us and to just wrath against our enemies CHAP. LXV Vers. 1. IAm sought that is to say I am called upon by the Gentiles which are converted by my grace whereas before they were altogether strangers unto me Ephes. 2. 12. Others expound it I have caused my selfe to be found or I have proffered my selfe V. 2. I have that is to say the Jews have hardned themselves against the Gospel preached by the Prophets and Apostles and by Christ himself V. 3. In gardens according to the custome and manner of idolaters Now these impieties which reigned in Isaiahs time are here set downe for an example of the peoples revolt in Christs time for otherwise at Christs comming and afterwards they were very free from any outward idolatrie Upon altars of brick the Italian upon bricks he seems to meane the house tops which were made like terraces paved with bricks upon which the idolaters did use to burne incense to the host of Heaven Jer. 19. 13. setting up little altars of brick for that purpose 2 Kings 23. 12. Zeph. 1. 5. V. 4. Which remain which use necromancy and raising up of the spirits of dead men and other devilish arts Deut. 18. 11. Isa. 8. 19. In the monuments the Italian in remote places that is to say in solitary and unhabited places where the Devil useth to appeare to his ministers Swines flesh which was forbidden by the Law as unclean Lev. 11. 7. Deut. 14. 8. V. 5. Which say which use prophane Ceremonies and Devotions that are taught by the Devil to purifie themselves above the common sort of people Isa. 66. 17. Smoak that is to say the cause and object of mine anger signified by the smoak and by the fire of the nostrils V. 6. It is written that is to say I doe remember it Deuter. 32. 34. Mal. 3. 16. Into their bosome that is to say abundantly and fully see Psal. 79. 12. V. 7. Your iniquities that is to say since you will imitate your idolatrous fathers and heap up their measure I will make as it were a bundle of your sinnes and theirs to send a generall and finall punishment upon the whole body of the people for them see Mat. 23. 32. V. 8. As the new wine that is to say I will neverthelesse moderate my judgements towards you for mine Elects sake who will bear good fruits of justice and holinesse as if one had resolved to pull up a barren vineyard quite yet should neverthelesse refraine in part by reason of some good fruitfull vine-plants that were in it see Jer. 8. 13. V. 9. I will a description of the return from Babylon and the re-inhabing of the land under the figure of which is understood the last conversion of the Jews to Christ Rom. 11. 25. 26. V. 10. Sharon names of Countries that were exceeding fruitfull Isa. 35. 2. Hos. 2. 15. the meaning is I will feed my Church abundantly with my graces Psal. 23. 1. V. 11. Prepare according to the custom of idolaters who set tables furnished with food before idols or in honour of them made great feasts with the flesh of their sacrifices Others will have this to have a speciall relation to a certain custome which was in Egypt where on the last day of the yeere the Idolaters did use to set tables furnished in that manner with meat before their idols to thank them for the plenty of the yeer that was past and to pray unto them for the fruitfulnesse of the next yeere For that troup the Italian for the planet Gad many thinke it means the planet called Jupiter held to be happy and fortunate Number the Italian Meni this they hold to signifie Mercury which is held to bee favourable to Merchants and men that keepe accompts with which opinions the signification of the Hebrew words doe seeme to concur V. 12. Number you to the end that none of you may escape he makes an allusion to Meni the planet of numbers V. 15. Ye shall leave that is to say after your death your memory shall be accursed and of your name shall be made a formulary of curse and execration which is to this day seen in the name of Jew And call instead of Jews according to the flesh he shall call his Elect the children of God in Christ or Christians V. 16. That he all true content and peace of Spirit and Conscience shall be grounded upon God and the truth of the promises of his grace Or men shall direct their prayers onely to the true God The former troubles I shall pour out my graces by the Messias to the remission of sins and delivering of men from all evils V. 17. I create in Christ I will re-establish the world in a new state not in respect of the materiall substance of it but in regard of the qualities order and government of the intellectuall world which is the Church as well in this life as in the eternall life whereunto shall be added the change of the forme of the universe at Christs last comming Psal. 102. 26. Rom. 8. 21. 2 Pet. 3. 10. V. 18. I create through Christ I will cause my Church to enjoy perfect and eternall happinesse V. 20. There shall figurative sayings whereof the meaning is That true beleevers members of the Church shall grow on in their spirituall life untill they come to the age of perfect man Ephes. 4. 13. in which state without decaying or varying they shall continue for ever Shall die a continuation of the same sence namely of the eternity of spirituall life described by the figure of long life amongst men as if so be that humane age were so long that he that died at a hundred yeers of age should be accounted as a childe or had provoked Gods curse by some grievous sin see Zech 8. 4. V. 22. They shall not a spirituall promise opposite to the temporall curse of the Law Levit. 26. 16. Deut. 28. 30. Of a tree namely of such trees as live long as oaks and the like this reason hath a relation to vers 20. Sha'l long enjoy the Italian Shall caâ—se to grow aged that is to say
they shall persevere unto the end of their vocation to bear the true fruits of the spirit Psal 92. 14. for which they shall receive the reward of everlasting life V. 23. They shall not labour this reason hath a relation to vers 21. Trouble namely of children who by chance of war might be slain or taken prisoners Deut. 28. 41. Hos. 9. 12. or for whom the fathers may stand in continuall fear in the time of publike calamities With them the Italian addeth and they shall have their off-spring with them which is opposite to the carrying away of children from their pareâ—ts in the time of war V. 25. Dust that is to say He shall be held to his first condemnation which was to lick the dust Gen. 3. 14. without touching either plants or beasts a figure of the Devil whose power is limited within the world and the children thereof Ephes. 2. 2. and cannot exercise it to the ruine of Gods children who are citizens of Heaven Luke 10. 17 18. 1 John 5. 18. CHAP LXVI Vers. 1. WHere is the house as much as to say Thinke you then O carnall Jews to keep me shut up in your Temple so that I shall not bee able to part from thence for your sinnes V. 2. Mine hand I am the creator and consequently owner and possessor of all my creatures and therefore make no account of hypocrites offerings but doe respect the true repentance and humble faith and devotion of true beleevers V. 3. He that killeth that is to say All your ceremonies and sacrifices are abominable to me and as distastefull as offences by reason of your hypocrisie and internall impiety see Prov. 15. 8. and 21. 27. Isa. 1. 11. Have chosen seeing they have purposely given themselves to follow their owne senses and vicious inclinations forsaking my Law V. 4. I also I will use them according to their deeds see Levit. 26. 28. V. 5. Heare this speech is directed to the remainder of good beleeving Jews under the Gospel who were persecuted by their owne brethren for their faith in Christ 1 Thess. 2. 14. Said in a prophane kinde of scorn as if they did require of Christ some glorious signe of his deitie or making a mocke at those things which he foretold concerning his last comming in glory see Isa. 5. 19. 2 Pet. 3. 3 4. V. 6. A voice of a propheticall description of the last destruction of Jerusalem and the Temple by the Romanes V. 7. She brought forth namely the spirituall Jerusalem which is the Christian Church hath by her preaching in very small time converted an innumerable company of Gentiles to God in the place of the unbeleeving Jewes Of a man-childe namely good and bold Christians strong in faith figurative termes unlesse he means Christ himself who is formed by faith in every beleevers heart Galat. 4. 19. V. 9. Shall I bring that is to say this wonder ought to cease if ye consider mine infinite power whereof there appears small beams in the order of nature V. 11. That ye may suck that ye may be â—ursed and brought up in faith knowledge and other Christian vertues in the militant Church untill you attain to the glory of the triumphant Church in Heaven V. 12. Peace that is to say all manner of happinesse Ye shall be born upon like little tender babes by your mother the Church and by all those that shall be employed in her and your service V. 14. And your bones you shall be revived and strengthened where as before you were dead and like dry bones see Ezek. 27. 1 4 11. V. 15. The Lord will come this may be understood of Gods particular judgements but it is fully and principally meant of the last and generall judgement To render that is to say to pronounce the sentence and execute the condemnation upon the ungodly Rom. 2. 8. V. 17. They that under these idolatrous abominations wherewith the people defiled themselves in the dayes of Isaiah are comprehended all the unbeleeving Jews sinnes and their apostasie as Isaiah 65. 3 4. Behinde one tree the Italian after Ahad that is to say following the idolatry of Ahad which was a Syrian idol that represented the sunne Others expound it behinde Ahad that is to say behinde his Temple In the midst as who should say that do wash openly in all mens sight for your pagan superstitions were often times contrary to naturall honesty Swines slesh that is to say unclean things strictly forbidden in the Law Levit. 11. 7 29. Deutâ— 14. 8. V. 18. For I know seeing my people have defiled themselves to the uttermost I will shortly reprove them and call the Gentiles in their place to whom I will reveal my grace and glorious salvation acquired by the Messias see 2 Cor. 4. 6. V. 19. And I will set that is to say I will save those whom I have chosen amongst the Jews of which he had spoken vers 5. which shall be marked with my mark Ephes. 1. 13. 2 Tim. 2. 19. Rev. 7. 3. and amongst them will I chuse mine Apostles as mine Ambassadors who shall carry my banners that is to say the undoubted proofs of my Spirit Hebr. 2. 4. to go and preach my Gospel to the Gentiles Tarshish namely the great sea Pul is a nation towards the south Lud or Lidia towards the east Gen. 10. 22. Tubal towards the north Gen. 10. 2. and Javan that is to say Greece towards the west and by these is meant the whole world Seen my glory namely my glorious deliverance the revelation of my soveraign mercy the manifestation of my Kingdom in my Sons person and the destruction of all false gods V. 20. They shall bring that is to say they shall gather all the beleevers spirituall brothers to the true Israelites into the universall Church which is the heavenly Jerusalem the Lord lending all means and helps which shall be needfull for this conversion which means are here set down in figurative tearms For an offering see Rom. 15. 16. Phil. 2. 17. V. 21. Take of them I will even amongst the Gentiles chuse Ministers of my Gospel and Pastors of my Church V. 22. Remain that is to say the true beleevers begotten by the incorruptible seed of Gods Word in the Church shall for ever remain in my favour even as the glory and state of happinesse which I have prepared for them is also eternall V. 23. That from one the Italian that from new moon to new c. that is to say all Nations shall continually serve me in my Church in spirit and truth termes taken from the solemne and publike service which was yeelded to God on festivall dayes V. 24. And look upon they shall be spectators of my judgements upon the wicked and especially of the finall and universall judgement Their worm he calls the inward gnawing of the Conscience so accompanied with eternall torments ⧠THE BOOKE OF THE Prophet IEREMIAH ARGUMENT AS the Lord never failed in raising up of great
is to say I will sanctifie them by my Spirit and will give them a heart and will agreeable to my Law from whence shall ensue their voluntary obedience see Psal. 40. 8. Rom. 6. 17. V. 34. Teach no more that is to say all the true members of Christs Church shall be lively illuminated by Gods Spirit so that all humane instruction and perswasion after that divine and internall shall be of small vertue as without it it hath no force at all but is altogether unprofitable Or he speaks of the infusion of the supernaturall light and of the motion of the heart which are the true beginnings of faith created by the Spirit and not framed by any humane precepts or authority For I will that is to say I will give them my Spirit for I shall have received them into favour As by the sinne of man Gods gifts had been taken away from him see Rom. 11. 27. V. 36. If thâ—se ordinances that is to say as I have established the order of nature and chiefly for the heavens so that it is unvariable untill the end of the world Psal. 72. 5. 17. and â—9 2 36. and 119. 89. So I have also decreed that my Church shall never totally fail Psal. 102. 28. and also that the Israelitish nation shall never be utterly abolished Ps. 83. 4. untill I do re-establish it at iâ—s last conversion V. 38. The city under the figure of Jerusalems restauration after the captivity must be understood the Churches eternall re-establishment by Christ see Zach. 14. 10. The tower see concerning these places 2 King 14. 13. 2 Chron. 26. 9. Nehem. 3. 1. Zech. 14. 10. the space here mentioned was the North side of Jerusalem V. 39. Gareb Goath these places are not mentioned elsewhere It is thought that Gareb was a little hill on the north-west side of the City the word signifying North in the Caldaick tongue and Goath is thought to be the same as Golgotha by which is meant the western side of Jerusalem V. 40. Valley this was as it is thought a certain bottom neer to mount Calvarie which served for a place to cast out ordures in and also the bodies of executed malefactors Of the ashes this seems to be some place neer to the said valley where they did use to carry the ashes of the brazen altar Levit. 4. 12. and 6. 11. these places also were on the west side The fields hereby is meant the south side where there were without the City divers closes called fields as the fullers field Isa. 7. 3. the potters field Matth. 27. 7. The horsegate of which see 2 King 11. 16. Neh. 3. 28. now this gate and brook were on the east side of the City whose whole compasse is here described by the four winds Holy that is to say unviolable protected by the Lord even as his own dwelling which by a figure must be understood of the spirituall safeguard of the Church CHAP. XXXII Vers. 5. IUisa him namely untill I take him out of the world by a naturall death Jer. 34. 4 5. V. 7. Thine uncle the Hebrew word doth also signifie cousin and in this signification it should be referred to Hanameel and not to Shallum Buy it was decreed by the Law that the next of kin might redeem the Land which was sold Levit. 25. 25. and therefore to avoid suits and contentions and for the speedier course in such sales the custom was to make an offer thereof unto the neerest of kin to the end that if he refused it it might freely be passed over to another Ruth 3. 12 13. And so doth Hanameel here Field seeing that Jeremiah was of the priestly stock Jer. 1. 1. he could not enjoy any field that was for tillage Numb 18. 20 24. So that by the word Field ought to bee understood some part of those suburbs which were appointed to the Priests for Gardens Orchards Pasâ—urâ—s c. see Numb 35. 2. And it is likely that the Law Levit. 25. 34. by which such lands could not be alienated was by processe of time altered V. 8. I knew that is to say I was perswaded by the precedent vision that what Hanameel did was by divine motion whereupon I resolved to consent unto it V. 10. Subscribed for in those dayes there were no publike notaries nor scriveners for that purpose V. 11. Sealed by this it appeareth that they did make two copies of these contracts or Instruments the one open which contained onely the sale for a remembrance and confirmation of the act the other closed and sealed which did moreover containe all the clauses of conditions assurances and private agreements ratified by the Law as it was expounded by the Doctors that one might have recourse thereunto in case of suit and for the preventing of any others that might lay any claim or have any pretence thereunto V. 12. To Baruch who was Nehemiahs houshold servant and being at liberty might do his masters businesses who was a prisoner V. 14. An earthen vessel which questionlesse was to be hidden in some secret place to serve after the return from Babylon not onely to prove the purchase but especially to make good Gods promise concerning the peoples re-establishment V. 15. Shall be that is to say this bargaine which was made in a time of the extream desolation of this country and of the peoples approaching captivitie is a token that I am assured that the people shall be re-established in their ancient possession and that the commerces of buying and selling and all other acts of civill society shall be used here again V. 18. The bosome that is to say in full measure Psal. 79. 12. V. 19. The fruit that is to say as he hath deserved V. 24. The mounts which were not onely like to your trenches in these dayes but like Galleries and Terraces of earth to fill up the ditches and to be raised up as high as the walls to fight as it were upon even ground with the besieged V. 39. I will give them that is to say I will regenerate them by my Spirit which operating in the whole body of my Church shall make them all joyntly to serve and obey me A prophesie directed to the spirituall Israel V. 41. Assuredly Heb. in truth which may also be thus understood faithfully performing and constantly maintaining what I had begun CHAP. XXXIII Vers. 2. THereof namely of the deliverance and re-establishment promised in the prcedent Chapter which in this Chapter is further confirmed V. 3. Mighty the Italian reserved things as it were in secure secresie to my selfe V. 4. By the namely which are made to withstand the enemies or to make empty places for courts of guard see Isa. 22. 10. V. 5. Of men which were slain when the City was assaulted by the enemies V. 6. Reveale that is to say causing this to happen unlookt for and beyond all hope V. 9. A name that is to say It shall be a glory to me and a common
from that which useth to be done to little children newly borne to shew that the people had no humane help nor assistance but were utterly forsaken in their misery Salted the Italian rubbed with salt salt being used about these little creatures to bathe and rub them to drie up cleanse and strengthen the body of the childe V. 6. I passed Hereby seemes to be shewne that God did not deliver his people presently but let them lie a long time in misery in Aegypt amidst sundry bloudy persecutions preserving them still alive and not suffering them to be destroyed which is signified by these reiterated words live in thy bloud V. 7. Thy breasts He continues the same figure of a maid that is now come to age to have a husband to signifie the time appointed by God to set his people at liberty and honour them with the title of being his Church and to make his covenant with them in Horeb as Cant. 8. 8. See Hos. 2. 15. Naked without any honour or defence being yet in misery and captivity in Aegypt V. 8. Spread An ancient ceremony wherein the husband in signe of the right of property which he obtained in his wife and for a pledge of his interchangeable duty of protection and love did when hee married her cover her with the skirt of his garment Deut. 22. 30. Ruth 3. 9. which was a figure of the righteousnesse innocency and merit of Christ which hideth all the blemishes of his Church from Gods sight and by this meanes gets the title of being her head Lord and husband which hath at all times been the foundation and summe of the covenant of grace I sware I made a solemne covenant with thee that I would take thee to be my people See concerning the time of the peoples marriage Ier. 2. 2. V. 9. Washed Corporally I tooke away from thee all signes and tokens of misery and of thy former oppression and enriched thee with my gifts and benefits And spiritually I purged thee from thy sinnes which are the uncleannesse of the soule in which man is borne and endowed thee with the graces of my spirit signified by the anointing which was commonly done after they had washed Ruth 3. 3. Luke 7. 44. V. 10. Badgers skin which were some way neatly dressed for to make handsome shooes Covered thee with a curious vaile which maidens bore over thy head V. 12. Thy forehead the Italian thy nose See touching this kinde of ornament Gen. 24. 47. Isa. 3. 21. V. 13. Didst prosper So high that thou becamest a great and glorious kingdome V. 15. Thou didst Thou art become presumptuous and bold by reason of the gifts which thou hast received from me and wouldest be no longer subject to me nor containe thy selfe within the chastity of my service and obedience but didst chuse to live a loose life Playedst the harlot Thou hast joyned thy selfe by unlawfull covenants and by imitation of idolatry to prophane people which thou hast drawne to thee by the greatnesse of thy state and the preheminence which thou hadst above other Nations Poured out Thou hast indifferently and impudently prostituted thy selfe See Ier. 3. 13. Ezek. 16. 36. His it was He might satisfie his lust as he would for thou gavest him free liberty to doe it V. 16. High place namely the Altars Chappels and Temples of thine Idols garnished with ornaments and rich tapestries which I had bestowed upon thee for thine owne use V. 17. Of men namely idols which were as adulterers to the idolatrous soules though there were many female idols also V. 19. Sweet savour burning those offerings as it were to appease the idols as God had appointed they should doe to him Thus it was All these things were notoriously knowne and verified and they are not to be denyed nor excused V. 20. Whom thou hast Who at their birth were mine by vertue of my covenant whereby the whole body of the Nation were as a wife to me and the particular persons as children wherefore thou shouldest have consecrated them to me V. 21. For them namely for the images of the foresaid idols V. 22. In all Thine unbridled idolatry hath been accompanied with an infamous ingratitude and presumptuous confidence that you could no more fall into your former miseries V. 24. Thou hast Like to an unchaste woman who after she hath used dishonesty privately with some particular men doth afterwards prostitute her selfe publickely in a brothell house whereby is meant idolatry that is commonly practised and allowed by publicke authority See Isa. 3. 9. V. 26. Committed fornication He hath a relation to the frequent treaties and covenants between the Aegyptians and them together with the acceptation and imitation of their idolatries See Ezek. 8. 10 14 and 23. 19. Great of flesh A figurative terme taken from the shamelesse desires of lascivious unchaste women Ezek. 23 20. to signifie that the power and wealth of Aegypt did entice the people to desire to adhere and be linked unto them V. 27. Diminished I have diminished thine estate and have taken away the abundance of my blessings from thee The daughters namely to the Cities and people See 2 Chron. 28. 18. Ashamed They detest and abhorre thine unconstant and wavering idolatry they holding themselves constant to their ancient idolatry which was at first established See Ier. 2. 10 11 33. V. 30. Weake Weakened and melted in spirituall lust which worketh the same offect in the soules as bodily lust doth in the bodies extinguishing all manner of vertue in them and effeminating them to a base and sensuall esteem of God and his service and weakening the true worship of him in spirit and truth Imperious that is to say licentious unbridled and incorrigible that taketh liberty to doe what she pleaseth V. 31. Thou scomest the Italian For thou despisest as much as to say thou hast not been sought after nor solicited nor rewarded nor paid but thou thy selfe hast solicited and paid thine adulterers which in a woman is the extreame of impudency See 2 King 16 7 8. 2 Chron. 28. 21 Isa. 36. Hos. 8. 9. V. 34. In that No body hath desired nor solicited thee so is the sinne of the people aggravated who without any bodies inducement of their owne proper motion were run into idolatry See Ier. 31. 32. V. 36. Thy filthinesse Heb. thy poison that is to say the infamous fluxes of whores The meaning is thou hast sinned without shame and I will punish thee with infamy and disgrace even by them with whom thou hast sinned V. 37. Loved most constantly and to the end like to the Aegyptians hated namely the Babylonians against whom the Jewes tooke part with the Aegyptians Ezek. 23. 22 28. V. 38. That shed that doe murther the children which they bring forth v. 36. give thee the Italian punish thee or I will make thee all bloud V. 39. Eminent place the Italian thy brothell namely the City of Ierusalem it selfe or the whole state where idolatry had
punish them and shewing favour to the others Ezek. 34. 17. Mat. 25. 32 33. will bring you will constraine you to acknowledge me for your God and King by those punishments the threatenings whereof I have joyned to my covenant by which I will chaine you up like wilde beasts and tame your stubbornnesse V. 38. Bring them forth as v. 35. V. 39. Goe ye I doe cast you off quite and give you over to all manner of wickednesse that my name which you make profession of worshipping may be no more prophaned by your hypocrisie nor be exposed to the scorne of mine enemies with your gifts offered indeed to the true God but defiled by the idolatry which is joyned to it See Isa. 1. 13. and 61. 8. or really presented to idols V. 40. For in mine I doe cast all you apostates off and will only hold the true Israel which truly beleeveth and is truly converted for to be my people and will gather them into my Church to be by them served in spirit and truth whereof the ancient service was but only a Figure An Evangelicall prophecye whereof the returne from Babylon was but only an essay except them an ordinary terme for lawfull sacrifices which were daily performed require shunning them no more as I had done the offerings of idolaters and hypocrites Isa. 1. 13 41. sanctified I will cause my selfe to be reverenced praised and blessed for your sakes and the sacred and inviolable truth of my promises shall be acknowledged and taught by all men V. 46. Towards the South namely toward Judea which lay Southward from Chaldea where the Prophet was drop that is to say speake and preach like a Prophet a terme which seemes to be taken from Deut. 32. 2. See Amos 7. 16. The forrest of the South that is to say Jerusalem and the people which are therein great cities and multitudes of people being oftentimes likened to Forrests Isa. 9. 18. and 10. 18. and 32. 19. Jer. 21. 14. and 46. 23. V. 47. Kindle a fire namely the Chaldean war Every greene tree all manner of people indifferently both good and bad v. 8. many righteous men being also entangled in these temporall judgements See Luke 23. 31. Others say that by these greene trees and justmen are meant those which are not so guilty as others or little children which are free from actuall sinne Faces those that are not consumed therewith shall be brought into extreame miseries See Lam. 4. 8. and 5. 10. From the South from one end of the countrey to the other V. 48. They say of me these prophane people doe scoffe at my prophecyes which thou doest dictate to me in allegoricall and enigmaticall termes as if they were dreames and imaginations CHAP. XXI Ver. 2. SEt thy face seeing it is so prophecye the same things in plaine and proper termes the holy places namely against the Temple and the buildings adjoyning to it which were not to be spared in this generall desolation See Jer. 7. 14. Ezek. 9. 6. V. 3. The righteous See Ezek. 20. 47. V. 5. It shall not untill it have performed all its execution V. 6. With the breaking doing like 〈◊〉 woman that travelleth bowing and wringing her selfe See Isa. 16. 11. and 21. 3. Jer. 4 19. V. 7. For the tydings namely the Babylonians tumult whom I see approaching to Jerusalem It commeth namely the ruine of it which I had foretold V. 9. A sword my judgement is ready to be put in execution V. 10. Gâ—itter that is to say that it may terrifie and affright with the brightnesse of it Should we can one doe any thing but lament as I doe it contemneth c. the Italian O thou I riâ—e of my sonne which contemnest all other wood O thou Nation hardened against all fatherly punishments as an evill childe is against a rod thou shalt now be punished by the sword In the Hebrew Text there is an allusion between rod or staffe and Tribe the meaning whereof is whiles thine affections are moderate as from rod to rod thou doest contemne them but this shall be as from rod or sword which thou shalt not be able to endure nor withstand V. 11. Of the slayer namely of the King of Babylon who is the executioner of Gods judgements V. 12. Smite therefore use all the actions of a grieved and moaning person See Jer. 31 19. V. 13. A triall I am almost forced to come to the extremity of punishment for all punishments as trials to bring them to repentance would be vaine Isa. 1. 5. V. 14. Smite thine hands in token of extreme sorrow Ezech. 6. 11. The third time for Nebuchadnezzar came three times against Jerusalem 2 Chron. 36. 6 10 17. The sword by which there shall be a great slaughter in Jerusalem not only of meane people but also of Princes and great ones and the King himselfe being overcome by the sword shall dye in captivity V. 15. I have set I have caused their cities to be furiously besieged and set upon V. 16. Goe thou the Italian addeth O sword goe c. an expression of the permission which God gave the Chaldeans to root out at their pleasure V. 17. I will also as I have commanded thee Ezekiel to smite thine hands for sorrow v. 19. so will I contrariwise smite mine in signe of joy that I have vented my wrath and satisfied my justice See Deut. 28. 63. Isa. 1. 24. Ezek. 5. 13. and 16. 42. V. 19. Appoint thee the Italian make thee draw out in Propheticke action upon a boord or upon the ground two wayes comming both from one plaine place to represent Nebuchà dnezzars deliberation when he had gathered together his army whether he should goe against Jerusalem or against the land of the Ammonites which were the two wayes to set upon Aegypt which was the Chaldeans chiefest intent Chuse thou a â—lace the Italian levell a place to make a mustering place to muster the army in The head namely at the crossing of a road way such as those high wayes were which led to great cities V. 20. Rabbah The chiefe City of the Ammonites 2 Sam. 11. 1. Jer 49 2. V. 21. To vie divination according to the custome of the Heathens in deliberations of any importance made his arrowes c the Italian he hath scattered his arrowes This was a kind of casting lots with a bundle of loose arrowes cast up into the aire And according as most of the arrow-heads fell one way which was either marked out according to fancy or according to the naturall situation of the places as it was in this passe they did resolve upon most important affaires as by divine augury Looked in This was also another kinde of divination by the shape colour posture c. of the entrailes of sacrificed beasts and especially of the liver V. 22. To open the mouth to take it by assault with shouts and cries used in such actions and with a generall slaughter V. 23. A false divination The Jewes who
goe to the Southerne tower which was opposite to it by the way found this place of a hundred cubites in length and twenty in breadth which was before the Temple Ezek. 41. 14. V. 19. Under being come to the Southerne portico they found the tower with staires every way like to the opposite Northerne tower the comming in of which below was towards the East These chambers namely this Southerne body of building where there were chambers like to the former chambers As one goeth by these words he seemes to signifie that there were in other places also other towers and staires to goe up into these chambers From the namely along the portico which incompassed this court V. 10. In the thicknesse of the wall the Italian in the breadth of the precinct of the court namely in that space of fifty cubites of breadth v. 2. where the porticoes were that encompassed the inward court Toward the East along the Southerne side drawing towards the East by a direct line over against the Temple and the chambers joyning to it there was such an other building of chambers as on the foresaid Northerne side The building See Ezek. 41. 12. V. 11. The way the Italian an entry or gallery See v. 4. V. 12. Toward the South the same ought to be understood of the Northerne ones Before the wall the Italian the closure of the parapett the Hebrew word is of a very doubtfull and obscure signification it may signifie straight and it seemes this closure was made like to some leaning place where one stood upright V. 13. That approach that come neare to the sanctuary where God dwelt in the signes of his grace and vertue whiles the people stood further off V. 14. Enter therein the Italian enter into the holy place into the Priests court where the Altar was and much more in the inner court where the Temple was Not goe out clothed in their sacred garments in which they have done their service But there in the aforesaid chambers V. 15. The inner house namely the Temple porticoes and all the buildings that were inclosed within the outward compasse of the wall measured hereafter and described Ezek. 40. 5. V. 16. The East side the meaning is not that there were five hundred reeds of every side but that on which side soever they did begin they found the same measure in the whole circuit which seemes to shew that the building being of like proportion on all sides every side being of one hundred and five and twenty reeds of which side soever a man stood it appeared that the whole circuit was five hundred V. 20. He measured it the Italian he measured the house namely the inner square in which the porticoes courts and Temple were within which compasse the Israelites only might come which were purified according to the Law and without that to the other inclosure and compasse of five hundred reeds the Gentiles and all were admitted and therefore it is called the Gentiles court Rev. 11. 2. A wall which encompassed the said whole square See upon Ezek. 40. 31. Between the namely that part of the Temple which was appointed for Gods people from the other which was common to strangers and heathens CHAP. XLIII Ver. 1. THe gaâ—e namely the chiefe gate which by a direct line looked towards the Temple and sanctuary See Ezek. 44. 2 3. V. 3. When I came namely in a vision Ezek. 8. 3. To destroy when I assisted in spirit to the destruction of it and for to denounce it and give notice of it to the people Ezek. 9. and 10. V. 6. The man as soone as ever I had heard the voice presently the man which did utter it appeared close by me which was the Sonne of God as it plainly appeareth by the words following V. 7. The place this is the figure of the spirituall Temple of my Church with which I will remaine perpetually being served by her in spirit and truth Whoredome their idolatry The carkasses Idols are so called by way of detestation Lev. 26. 30. Jer. 16. 18. Of their Kings for the publicke idolatry was established and authorised by their Kings See 1 King 12. 28. 2 King 16. 10. and 21. 4. V. 8. Their threshold that is to say they set their idols and performe their service in my Temple in places and Chappels neare to the places which are consecrated to my service See 2 King 16. 14. and 21. 7. Jer. 11 15. Ezek. 8. 3. and 23. 39. and 44. 7. V. 9. Now let them namely all the true elect and especially the Jewes which shall be converted under the Gospell shall serve God in all purity V. 10. That they may be That they may be truly converted to be my spirituall Temple V. 12. Most holy Dedicated in a most especiall manner to God and to his service to make it different from those places which were employed to mens uses for otherwise this place had also its distinction between the sacred and prophane place Ezek. 42. 20. V. 13. Of the Altar Of burnt offerings which was in the Priests court of which the Prophet in vision did see the forme and dimensions The bottome by this word is meant a little channell halfe round which encompassed the foot of the Altar round every where and into that they spilt the blood of the sacrifices which was carried away and cleansed by certaine pipes under ground by which water did runne out into the said channell by certaine spouts A cubite In height The border It was a kind of little border made about the said channell A spanne In height according to others in breadth or both This shall be namely This space which is encompassed with this chanell V. 14. The lower settle It was a cornice or hemme which jetted out beyond the body of the Altar like a basis about it Two namely in height One cubit Outward From the lesser Not for the breadth of the jetting out of the settles which shall be the same in both namely of a cubit but for the height the lowermost settle being but two cubits high and the uppermost settle foure V. 15. The Altar the Italian The Harâ—el This word signifieth the Will of God and by it is meant the upper part of the Altar after the second out-jetting settle The cause of this name is dubious peradventure it was to shew that was the onely place for sacrifices to be lawfully offered in and not upon hills and other places of Idolatrie Foure namely in height From the Altar the Italian From the Ariel it seemes to be the same as Hareel before See concerning this name upon Isa. 29 1. Hornes See upon Exod. 27. 2. V. 17. The settle the Italian The outjetting namely the body of the Altar with its uppermost out-jetting of a cubit round about v. 15. Now you must suppose that from the first lower out-jetting the body of the Altar lessened by a cubit on every side so that if in the second out-jetting it
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
all See Deut. 32. 34. Job 14. 17. V. 13. An unwise Son If this people were not foolish they would imitate little Infants which comming into the World doe help themselves and strive to free themselves out of the straights and dangers of the birth so should they likewise have endeavoured to free themselves out of their mortall dangers and travailes by true repentance V. 14. I will if they would but repent indeed Repentance my goodnesse towards them should never alter V. 15. Be fruitfull namely Ephraim He hath a relation to the signification of the name of Ephraim and to the blessing which Jacob gave him Gen. 41. 52. and 48. 19. His brethren namely the other Tribes East winde an impetuous and inavoydable desolation by the Assyrians who assaulted the Land of Israel towards the Wildernesse See Ezek. 19. 12. His Spring figurative termes whereof the meaning is that every one of Gods blessings which are the well-springs of all good things shall be taken away from them and consequently all manner of happinesse shall faile them He shall namely the Enemy signified by the East-winde CHAP. XIV Ver. 2. TAke with you I desire neither sacrifices nor offerings from you but doe you present before me a sincere Confession of your sinnes fervent Prayers to obtaine forgivenesse and sincere Actions of grace Take away pardon through thy Grace and alter by thy Spirit Receive accept out of thy fatherly favour the true witnesses and effects of our conversion Others grant c. Of our lips in stead of sacrifices of beasts we will yeeld unto thee the true and spirituall ones of praise and thanksgiving See Ps. 50. 14 23. and 69 30 31. and 116. 13 14. V. 3. Ashâ—r we will not put our confidence any longer in any humane meanes or power but in thee only See Hos. 5. 13. and 12 1. Upon horses to seeke reliefe from Egypt Isa. 30. 16. To the worke namely to the Idols The fatherlesse namely every person that wanteth a guide reliefe and sustenance as we doe V. 5. I will be I will water them with my graces and heavenly blessings V. 6. Lebanon A hill full of sweet smelling plants Cant. 4. 11. V. 7. Returne namely from their exiles where they were scattered and shall come together into the Church in Alessius his time and there they shall be safe under Gods protection Revive they shall increase and have children The sent thereof the Italian the remembrance of him namely God Hos. 12. 6. He meanes that the knowledge of Him and His Doctrine shall be alwayes most pleasing to his people like unto excellent wine Cant. 1. 2 3. Or God shall love the memory of his people very dearly V. 8. Ephraim shall c. the Italian O Ephraim what have I any more to doe with thou shalt joyne me no more with Idols as thou hast done heretofore I will alone be served in Spirit and truth 2 Cor. 6. 16. I am like the Italian I will be to thee like c. they shall finde all the good they desire in me As when a Tree bringeth forth good fruit and a pleasant shade Cant. 2. 3. Thy fruit this may be understood of the Elects good works brought forth in Them by the only power of Gods grace and Spirit John 15. 2 4. V. 9. The wayes the whole guide of his providence his works and judgments and also his Word and Doctrine are most holy things and good for men But they become an occasion of ruine and perdition to the wicked which doe abuse them through their incredulity and wickednesse Prov. 10. 29. Luke 2. 34. 2 Cor. 2. 16. 1 Pet. 2. 7. The Booke of the Prophet IOEL ARGUMENT THe holy History doth not specifie neither the time nor the occasion of Joels Prophecie The subject of which is to denounce the people 〈◊〉 generall dearth and famine caused by an extreme drought and by a generall spoile made by anextraordinary mixture of 〈…〉 sects Whereupon he calleth all persons of all age and conditions to mourne and humble themselves before God by Fastings Prayers and repentance Whereby he doth in Gods Name prophecye unto them that they shall obtaine ease and deliverance from that terrible scourge promising them that their afflictions and losses which they had endured for many yeares before should be restored them by a mighty plenty But especially according to the manner of Prophets he promises the Church abundance of the gifts of the Holy-Ghost under the Messias whereof the temporall goods were but only a token and pledge And withall the deliverance from all those evils which should happen in the World as well before Christs comming to judgement as also at the very comming by the finall condemnation of all Gods enemies which he most lively describes by a Propheticke Spirit And lastly perfect redemption sanctification and eternall happinesse in the Kingdome of Heaven CHAP. I. Ver. 2. YE old men who by reason of your old age have seen and heard many things V. 4. The Locust A description of a most great spoile made by these small vermine which joyned with an extreme drought had caused a most cruell dearth V. 6. A Nation A terme unproperly attributed to those insects Prov. 30. 25 26. V. 7. Cast it away having thus made them unprofitable men care not now for dressing them or to looke for any fruit from them V. 8. Lament O thou Jerusalem or Judea A virgin espoused and not yet had home or presently after her espousals V. 9. The meat offering the extreme dearth hinders them from furnishing the sacred offerings with Bread Wine and Oyle c. See Exod. 29. 40. Lev. 2. 1. Mourne partly because Gods service is interrupted partly also because they want their ordinary food which they got from the offerings and sacrifices V. 11. Husbandmen Or the Husbandmen are confounded and the Vine-dressers howle V. 12. Joy is he hath a relation to the feasts and merriments which were in harvest time and in time of vintage Isa. 16. 10 Jer. 48. 33. V. 14. Sanctifie appoint a time for this holy exercise and prepare your selves unto it by â—ll acts of piety and devotion The Elders namely the Magistrates and chiefe of the people V. 17. Is rotten because it could not bud up by reason of the extreme drought v. 19 20. V. 18. Of Sheep which otherwise feed in the most dry and barren places V. 19. The fire the drought hath burnt up the Countrey as if fire had gone through it The Pastures or the heards V. 20. Cry by reason of extreme drought A terme taken from Deere and other beasts CHAP. II. Ver. 1. BLow As it were to give notice of the comming of these insects that every one may prepare themselves to prevent the scourge by repentance and prayer to God to beare it constantly and patiently and to overcome it by faith in his grace V. 2. Of darknesse that is to say of most grievous calamity And may be he hath a relation to the comming
to feare the foresaid want of raine because of the yearly overflowing of Nilus but therefore instead of that it is threatned wâ—th everlasting burnings V 12. V. 20. Vpon the bels the Italian The â—osses having spoken of the horses overthrow and other cattell of the enemies V. 15. He addeth to make up the measure that all their spoiles even the deckings of their furniture if they were of metall should be consecrated to God to make utensiles for his service wherein he seems to have a relation to that as Gideon did Judges 8. 26. The meaning is God shall convert to his service in his Church all such things as before was imployed against him The pots made of these bosses The meaning is that there shall be frequent sacrifices of thanksgiving of which some parts were dressed in the Temple in the Kitchins belonging to it Ezek. 46. 22. 23. for the sacred feasts 1 Sam. 2. 15. And all this must be understood of the spirituall service which should be in the Christian Church described by the ancient ceremoniall service as Isay 60. 7. and 66. 23. Mal. 1. 11. The bowles which were in very great number for to receive the blood of the sacrifices and to make the sprinklings See 2 Chron. 4. 8. Ezr. 1. 9. V. 21. Every pot he seemes to meane that the spirituall service shall be yeelded to God every where even in the most ordinary actions of a Christian life There shall be no more God shall cleanse his mysticall Church composed of true Beleevers and Elect from the mixture of all profane persons See Isay 35. 8. Joel 3. 17. Canâ—nite or Merchant he seemes to have a speciall relation to the abuse of Merchandizing and selling which was used in the Temple Mat. 21. 12. John 2. 15. The Booke of the Prophet MALACHI ARGUMENT BEcause there is no mention made elsewhere of this Prophet and that this name Malachi signifieth an Angellor a Messenger Some have thought this to be no proper name but a name of Office and that thereby may be meant Ezra or Haggai who is so termed Hag. 1. 13. But howsoever it is likely that he was the last of the ancient Prophets and was imployed as well to correct the present vices of his time as also to direct the faith and hope of beleevers to the promised Messias which is the twofold end of almost all the Prophets Now He prophecying after the restauration of the Temple and after Haggai and Zechariah It seemeth he goeth on to the reformation of what was yet corrupt and defective after the ministry of those other Prophets as well in Gods service as in their life and conversation And first he represents unto the people their free Election the only ground of their subsistency and preservation and doth reprove and threaten them because they did evill performe their parts of the Covenant of grace through their wickednesses contempts and prophanations of Gods service and other iniquities of all sorts as false oathes sacriledges blasphemies disloyalties and mixing themselves in unlawfull marriages injustices and viclences Vices which were predominant not only in the common sort of people but in the Priests and Levites also and calleth them to repentance by meanes of which they should feele Gods grace and blessing which he assuredly promiseth to all beleevers especially at Christs comming which should shortly follow Saint John Baptist being to come before him and should bring salvation and mercy to repentant sinners and judgement and destruction to the wicked with the abolition of all the old Ceremoniall service to give place to the spirituall only which should be dispersed all the world over by the calling of the Gentiles CHAP. I. Ver. 1. THe burden A Commission for a prophecye of reproofes and threatenings See Isa. 13. 1. To Israel that is to say to all the people of severall Tribes which were returned from Babylon V. 2. Was not Esau consider the principall effect of my love in that of my meere grace I have chosen you to be my people in your father Jacob reproving Esau his brother equall in all things to him Whereupon all my benefits have dropped downe upon you namely your preservation deliverance from captivity and re-establishment whereof the Edomites have not been partakers V. 3. I bated I have given him no part in my grace and have left him as a sinner and corrupted under my wrath and judgement which I have also shewed in his irreparable destruction which hath not befallen you nor cannot befall my Church which hath alwayes a remainder and an issue out of her evils Jer. 31. 36. Dragons which have their dwelling in desart and unfrequented places V. 4. We are if they beleeve they shall be restored out of their calamities as you out of your desolations which have befallen you by the Caldeans they shall finde themselves deluded Jer. 49. 7. 17. V. 5. From the border even from his holy Temple the place of his abode from whence he sheweth the glory of his power to the destruction of his enemies V. 7. Pollutâ—â— not lawfull nor acceptable being defective Lev. 22. 20. Deut. 15. 21. Bread the Italian food See Lev. 3. 11. and 21. 6 8. The Table namely the Altar â—zek 41. 22 and 44. 16. The meaning is the Temple and the Altar since the returne from captivity are so wretched and so different from the ancient splendor which they were in that they doe not deserve to have such exact care taken of the beasts which are offered there as formerly in the first Temple See Zech 4. 10. V. 8. Is it not in your prophane conceit Or is it not evill To thy Governour as Zerobabel Nehemiah and others under the Persian Empire who had their provision assigned them upon the people Neh. 5. 14 15. V 9. Pray being prophane contemners of his service as you are thinke you that God will or can heare your prayers V. 10. Who is there my service is so farre contemned by you that you have even neglected to shut the gates of my Temple there being Porters which belonged thereunto Doe ye kindle I doe recompence you largely for your service by tythes first fruits offerings c. V. 11. From the seeing my service is so much despised and growne so degenerate amongst you carnall Jewes I will call the Gentiles under the Messias to my knowledge who shall yeeld me a true worship in Spirit and truth whereof this Ceremoniall worship is a figure as Isa. 66. 23. Zech. 14 16. Mal. 3. 4. See John 4. 21 23. V. 12 Prophaned it dishonoured the name of God bearing no respect nor obedience to what he hath commanded Is polluted the Altar hath bin spoyled by the Caldeans and the sacrifices which are offered upon it are not done with the ancient Majesty and holy pompe The fruit whereby is meant whatsoever is offered upon the Altar V. 13. Ye said and though you doe me but little service and that after an evill manner yet you complaine of
them In conclusion they may be read and good instructions may be gathered out of them observing notwithstanding those necessary pre-cautions set downe in the particular advertisements upon every Booke and applying alwayes the rule of Gods authenticall Word thereunto and the light of His Spirit to discerne truth from falshood and good from evill and to retaine the one and reject the other According to the liberty which Beleevers have in all works and writings which are meerly hâ—mane The first Booke of the Apocripha called Esdra being called the third of Esdra THis Book is but onely a summary repetition of some holy and canonicall writings namely of the two last Chapters of the second Book of Chronicles and of the Book of the true Ezra and of Nehemia Which besides its being neither necessary nor profitable doth also containe diverse things and circumstances directly contrary to those foresaid bookes that are of authenticall truth As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard contending for the reward of the best sentence propounded by every one of them though it be also related by Iosephus an ancient Hebrew Historian which besides that it hath no signe of divine majesty and holinesse is also plainly convicted of falsehood for this Booke taketh from thence the cause of the second returne of the Jewes from the Babylonian captivity and of the re-undertaking of the building of the Temple under Darius by Zorobabel pretended to be one of the said young men Whereas the true Ezra sets downe that Zorobabel was conductor of the first company of Jewes which returned under Cyrus many yeares before Darius And therefore by very good reason this book hath been by unanimous consent rejected amongst the baâ—est and falsest sort of Apocrypha The second Book of the Apocrypha called the fourth Book of Esdra THis Book which is extant bùt onely in Latine was written by one who was by nation a Jew and by profession a Christian a little while after the death of Domitian the Emperour Of whom as also of his predecessors hee speakes so plainely that there is no doubt to be made of it The end as it seemeth of it was to comfort his nation in the last desolation which was newly befallen them by the Romans whose power fearing to provoke as much as he feared to kindle the Jewes hatred against Christianity he keepes himselfe hidden under the name of the old Ezra And under diverse termes and narrations taken from what had befallen the Jewes in the taking of their City by the Babylonians and during their ancient captivity He endeavours to strengthen his nation in the expectation of deliverance and redemption thorow Christ so they turned to him and to the faith of his Gospell As for the rest either to insinuate with the Jewes by framing himselfe to their opinions or because he was indeed infected with their fables he mixes many of them amongst his rare grave and Evangelicall sentences doctrines and predictions whereof many are taken out of our Lord Jesus own speeches and out of his Apostles prophecies inserted by the Author in this Book wherein he hath affected some resemblance and imitation of the Revelation of Saint Iohn But the great number of fables vanities and Jewish bables of which it is full hath caused it all times to be held for Apocrypha of lowest esteeme and of no authority The Book of Tobia THis Book was never acknowledged for Prophetick and divine and peradventure was never seene by the ancient Jewish Church which had receaved from the last Prophets the whole body of the sacred Bookes of the Old Testament shut and sealed up The Christian Church also in the first ages though with too much facility it had admitted it to be read both privately and publickly for the use of some instruction of manners and teaching of vertue yet it alwayes held it as meere Apocrypha and of no authority to rule and binde the Churches Faith Wherein questionlesse the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetick light nor infallible guide of Gods Spirit and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authenticall Scripture As those of the love of a Devill to a chaste and holy maiden of the death of her Spouses of the manner of her driving him away of the binding of him to a certaine place of the long conversing of a holy Angell with men things which do all savour of a Jewish fable composed for delight to give some instruction of vertue and morality according to the manner of that nation Which seemes to be confirmed by reason that neither in Josephus nor any other jewish Author there is any track of this History Besides though Saint Hierome affirmes he hath translated it out of a Chaldaick text into Latine yet reason plainly sheweth us that the Greek Text from which we have taken this translation is the true originall In which language notwithstanding there was not any sacred book of the Old Testament written the use of that language being brought up amongst the Jewes a long time after that the gift of prophecy was ceased The Booke of Iudith THere are two principall questions concerning this booke The first whether it doe containe a true history or rather an allegoricall and morall fiction The other whether the narration being not grounded upon historicall truths it may be held for Divine and Canonicall As for the first there are many pregnant reasons which seeme to prove that this cannot be a true history For first it seemes very strange and without example that so memorable an accident followed by such a miraculous deliverance of the Church and so long a rest after it should not so much as be any way mentioned in holy Scripture which hath so diligently gathered and set downe actions and occurrences without any comparison of lesser moment then this And that Josephus a Jewish historian and a most curious searcher out of Jewish antiquities nor any other Jew after him should leave the least incling of it in writing But the reason of the times the true eye of history and touch stone of truth comeâ— yeâ— neerer For these things happened either be fore the captivity of Babylon or after if before aâ— the most common opinion is it was in the time of King Manasses carried prisoner to Babylon 2 Cro. 33. 11. Now herein are found indissoluble difficulties for then there was no Nebuchadnezzar King of Assyria Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still And therefore no Nebuchadnezzar which is the name of a Babylonian and not of an Asiyrian King could have his Imperiall seat in Nineveh Likewise there was not at that time any high Priest in Jerusalem called Ioachim as appeareth
And thereupon he sets downe how that the just and beleevers are oftentimes grievously afflicted in this world chorow Gods providence who reserveth their reward for them in the life everlasting and that contrariwise the wicked do triumph tyrannize and afflict the righteous but that their unhappy end and their everlasting damnation shall manifest the vanity of their thoughts and the perversenesse of their deeds And that notwithstanding oftentimes God doth even in this world take in hand the defence of his Church and freeing it from her enemies causeth his judgements to fall upon the wicked as he formerly did in Aegypt by the hands of Moses by prodigies and workes memorable in all ages described here in a most high and illustrious manner with an intent to pierce the Egyptians of his time who did imitate their forefathers in persecuting the lewes And he enterlaceth his discourses with grave admonitions to the Kings and Princes of the world for to feare Gods judgements and be obedient to his justice and wisdome which also seemes to be directed to the Roman Emperour and Covernours who did seeme to nourish and soment the hatred and thorow their connivance did kindle the Egyptians rage against the Iewes And by a solemne prayer he desires of God the gift of wisdome for all beleevers Doctrines and discourses which are indeed very rare and profitable and laid open with a singular eloquence But yet are such as doe not goe beyond the measure of humane un derstanding enlightned by Gods law and do not reach to the high pitch of the light and vertue of the Spirit and of his word immediately inspired And therefore this booke in the best ages of the Christian Church was likewise held for Apocry pha First in regard of the author who was neither Prophet nor inspired by the holy Ghost which doth also more plainely appeare if it were Philo who after the Messias his comming remained in the Jewish incredulity and blindnesse without Faith in Christ without which the Spirit of grace and much lesse that of speciall revelation was never conferred upon any one And because that he hath falsly taken upon him Solomons name contrary to the holy Ghosts simple truth in his true instruments and that he doth every where shamefully flatter his owne nation extenuating and almost annihilating their most grievous sinnes set downe in Scripture In the second place in regard of the matter it selfe wherein without any ground of truth many things are added and mixed for to please with the plaine narration of holy Scripture by descriptions and beautifyings altogether Poeticall In the third place in regard of the style which savours too much of affectation and of the vanity of secular wisdome art and eloquence to be attributed to the Spirit of God whose Majesty and holinesse doth in all the holy Scripture beare characters much differing from these And finally by reason of the Greek tongue in which this book was undoubtedly written and endited and yet that language was never made use of in the times of the ancient Prophets to write any holy or divine book The Book of Ecclesiasticus of Jesus the Sonne of Sirach THis Book without contradiction is the most excellent and most profitable amongst all the Apocrypha And therefore also according to the opinion of some the name of Ecclesiasticall which was common to all the Apocryphall bookes which were accepted of to be read publickly in the Church was attributed to it for excellency as containing a rich treasure of sentence precepts advices corrections and exhortations to all manner of vertues befitting all manner of living and condition of persons written in the ancient stile of short and popular sentences seasoned with much understanding and height of grace with much sweetnesse and very piercing drawing as neer as humane spirit can doe to the Spirit of God and to Solomons divine sentences But yet the author having been no Prophet nor inspired by God by that supernaturall vertue and light of the infallible Spirit and â—uving in so great a mulâ—â—â—de and variety 〈◊〉 many things contrary to the authenticall truth of holy books too low and unworthy of the Majesty of Gods Spirit this his book was not receaved by the ancient Jewish Châ—â—ch and in the best ages of the Christian Church was alwayes taken sor Apocrypha The Booke of Baruch AS it hath already beene observed in some other Apocryphall bookes that it is likely they were written after Christs comming by some Christian Jewes under the name of holy ancient writers to cause some doctrines and comforts to penetrate into the mindes of their obstinate and suspicious nation the like may be said of this For by Chap. 3. 38. it plainly appeares that it was written by some good Jew which was a Christian upon the subject of the Jewes desolation by the Romans In which booke after he hath given glory to God for his most just judgements and desired pardon and deliverance at his hands and described their extreme inisery he returneth to comfort the people and exhort them to a lively repentance and to denounce unto them their restauration in grace knowledge and salvation of God according to the prophesies revealed to the Christian Church from the Apostles time and to foretell the ruine of the Roman Empire according to the same revelations And though the end were good and holy and the doctrine sound and godly and the termes excellent and effectuall yet seeing there was no certainty of the authors vocation to write a book of divine authority and that he hides himselfe under a feigned name contrary to the custome of all sacred writers And that even in the very beginning he speaks of one Joachim high Priest and of the sacred vessels brought back from Babylon and of the burning of Jerusalem as of things happened under King Jechoniah contrary to the truth of sacred History it hath by very good reason been repated Apocrypha The addition to the Book of Esther THese parts joyned to the authenticall book of Esthâ—r are indeed ancient seeing Iâ—sephus a Jewish Historian hath inserted some of them in his writings though it can not certainly be knowne that it was he that did first frame them of his owne minde according to the liberty he hath taken to vary in this kinde in other parts of the sacred History Yet by the conferring of them with the Canonical History it plainly appeares that by very good reason they have beene taken out of the Catalogue of holy Scripture Which is also the more confirmed because that the author by a poâ—ipous and affected stile and by seeking out of circumstances seemeth to have taken delight in beautifying and painting of the simplicity of the true narration The Song of the Three Children THis Song was also in the first beginnings of the Christian Church held for Apocrypha though it was read as a formulary of pious conceipts confessions and prayers in the middest of the most extreame calamities and deadly dangers
And by v 10 it seems may be conjectured that it is of the same frame subject and scope as the book of Baruch The History of Susanna THis narration and the next which Saint Hieâ—ome without any respect â—alleth fables were anciently by the Greekes joyned to the booke of Daniel though many powerfull reasons doe take away from them the quality not onely of Divine writings but also of true histories For first there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet seeing that hee is here called childe at which age he was indeed carryed to Babylon but in that small number of yeeres in which that name could be fitting for him the publike and private state of the Jewes in Babylon could not have attained to that peace authority and commodiousnesse as is set downe in this narration Besides that Daniel living in the palace and in the Kings service ordinarily and being afterwards employed in the chiefest affaires of the Kingdome it is not likely that hee could be an ordinary Judge of his people in quality of an Elder as it is here set downe The faining of another Daniel as some doe is also a presumptuous thing which overthrowes the authority of these writings chiefly grounded upon the name of the true Daniel and likewise there is not any proofe else where that the Jewes in Babyion had any absolute power in capitall judgements And finally the allusion of the Greeke names of the trees under which usannâ— is accused to have commited the fact certifie that this is some Greek's invention seeing that the Hebrew and Chaldean tongue in which the true Daniel wriâ— had no such resemblance The History of Bel and the Dragon THis Narration is also of the same make as the former altogether Apocryphall and fabulous as appeareth by that as is spoken in the true history of Danel concerning the reason of the hatred of the great ones of Babylon against him to cause him to be throwne into the Lyons denne altogether different from that which is here set downe The Prayer of Manasseh THis Prayer though pious and holy was never received nor seene by the Jewish Church and truly it is more likely to be a generall formulary of a great Kings Prayers or a repentant sinner a Prince as Manasseh who had beene King of Judah and therefore was taken prisoner and carryed to Babylon rather then a Prayer made by himselfe The first Booke of Maccabees THe title of this Booke is taken from Judas surname whose heroick acts for the deliverance of the Jewish Nation from Antiochus King of Assyris his cruell wicked perfecution is the chief subject of it and it is doubtfull what this word Maccabee signifieth which plainly appeares to be an Hebrew word some thinke it was a warlike title signifying Destroyer or Slayer Others with more likelihood hold that it was framed of foure Hebrew letters which were the first letters of these words Who is like unto thee amongst the Gods O Lord whereof Iuda had made his military motto taken from Exod 15. 11. for otherwise the generall name of that race of Priests whereby God delivered his people miraculously and afterwards governed them untill the time of Christs comming in the flesh drew neer was the Asmoneans of the name of the father or grandfather of Matthias the father of Iudas Maccabeeus and his brethren And because this name Asmonean signifies in Hebrew Baron or great Lord it is likely that they kept it for a signe of a modest honour and domination which notwithstanding grew to the heighth of Soveraignty in Simon one of the foresaid brothers his time and afterwards of royalty joyned with the high Priest-hood in his successors Now concerning the author of the said booke whosoever it was it cannot be justified upon any ground that he was endowed with Propheticall inspiration because that a long time before that gift was ceased amongst the Jewes and therefore the booke cannot be put into number of the canonicall and divine it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other prophecies and also of a grave and pure stile though now in these dayes we have but onely the Greeke translation the Hebrew originall being lost The second booke of Maccabees THis second booke of Maccabees containeth two parts whereof the first is contained in the first Chaptâ—r and in a part of the second the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt to exhort them to celebrate with them at the appointed times the feasts of the Tabernacles and of the purification of the Temple Upon which letters there are so many difficulties in the times and persons that are mentioned therein and there is so little ground for the narrations of the holy fire found after the captivity of the Arke the Tabernacle and of the Altar hidden by Ieremiah that one may suspect them to be meere Jewish fables bearing no character of Scripture divinely inspired The other part which beginneth Chap. 2. v. 20. is the summary of a long story of Iason â—irencan of the persecutions of Antiochus and of the peoples deliverance by Iudas Maccabeus untill the discomfiture and death of Nicanor but amongst these there are divers things which doe not well agree with the first booke which is assuredly the truer and most certaine as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke Chap. 6. besides many other singularities and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture as the commending of Raziah who run himselfe into voluntary death Chap 14. and the false judgement which the author gives concerning Iudas sacrifies and prayers for the expiation of the misdeeds committed by some of his army to turne away Gods wrath from the whole body of it as if that had been done for their benefit who were dead for their owne sins Chap. 12 44 An opinion which hath neither ground nor approbation in holy Scripture wherein there are no sacrifices nor prayers appointed to be used for the dead And therefore with very good reason this booke which is but an â—pitome of a history which is not holy and is penned in a stile no way agreeing with Gods spirit was rejected amongst the Apocrypha of least esteeme FINIS THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT MATTHEW GOD who would have his law which was given by Moses and therest of holy doctrine which he had revealed by his Prophets set downe in writing by them hath also observed the same in the New Testament inspiring his Apostles by the same spirit which had formerly guided them when they preached by word of mouth for to indite bookes thereof by which it might be prescrved and transmitted to all ages in its originall truth and
father and those followed the holy Virgin as mother of their family after Iosephs death See Mat. 13. 55. Mark 6. 3. Iohn 2. 12. and 73. Acts. 1. 14. 1 Cor. 9. 5. Gal. 1. 19. V. 48. Who is in mine office and order of spirituall life I acknowledge no kindred in the flesh but onely and equally all true beleevers who are the children of God in spirit adopted and regenerate by him and my brethren and allies that shew themselves to be such by their works CHAP. XIII VER 3. IN parables this was a kinde of teaching used amongst the Iewes A mean betweene an enigma which was a disguising or covering of the truth in a briefe way which was therefore the more obscure and a plaine similitude inserted in a proper and naturall discourse and therefore cleere and intelligible But a parable was a fained narration and therefore differing from an allegory which takes its figure from a true history but drawne to a diverse sense Gal. 4 24. to represent morall and spirituall things under the shape of common and corporall ones serving for an insinuation and preparation to know the truth V. 8. So 〈…〉 e the Italian addeth some â—orne V. 10. Vnto them contrary to thâ—t cleere and intelligible way which thou usest to us V. 11. Becausâ— the difference proceedeth from that God will not shew the plaine cleernesse of his word to this people to whom he hath not given the inward light of his Spirit foâ— to receavâ— it For that would no way â—rofit them but dazle their eyes with so much the more contradictions Let it suffice that they have a darke image thereof in these parables which may serve them for a spurre or for a preparation V. 12. Whosoever in spirituall things God gives the externall meanes of his word and other things to them that have receaved the inward gift of internall life by his secret grace and Spirit that they may increase and strengthen themselves therein as if he should say he gives nourishment to them that have life But from them that have not the inwâ—rd gift he taketh away even the externall light of his word and his other gifts That he hatâ— Saint Luke saith that which he seemeth to have for indeed spirituall gifts do not truly belong to a man if they be not rooted in him by faith love and spirit V. 19. The word namely the Gospell which is the doctrine of Christs spirituall kingdom by which also he gathereth together his elect and governeth them See Mat. 3. 24. Vnderstandeâ—h it not doth not recive any lively light thereof in his soule nor doth not receive any deepe impression by vertue of the Spirit to the end that his heart may be bound to the obedience of faith and to a spirituall renewment Rom. 12. 2. Ephes. 4. 23. In his heart which is come to his heart thorow the externall senses but could not take root there by reason of the hearts hardnesse Or plainely in his understanding V. 20. But he those men which receive the word in a hard heart signified by the stony part of the field V. 21. Hath he not the Gospell doth not unite it selfe to his heart by a lively faith and love See Heb. 4. 2. Iames 1. 21. Is offended growne cold unwilling alienated Mat. 11. 6. V. 22. Among the See Ier. 4. 3. V. 23. Beareth fruit in confession good works new obedience and perseverance V. 25. Tares the Italian Zizanie a kinde of bad and hurtfull plant which spoyled the corne in Palestine and was great and grew in branches as appears by verse 30. and is unknown in these dayes V. 31. The kingdome these two ensuing parables are both to one sense namely to shew that Christs spirituall kingdome and the state of his Church groweth up out of small beginnings to a supreame greatnesse and power by the secret vertue of the holy Ghost See Ezek. 47. 15. Dan. 2. 34. 35. V. 32. Becommeth this was a singularity of that countrey V. 35. That it might not that this were an expresse prophesie concerning the Lords mannerâ—o teaching but the meaning is that as the Prophets did anciently preach heavenly things unto us under earthly figures called Enigmas and Parables so did Christ also and to the same ends V. 37. The Sonne who in his proper person first sowed the Gospell and afterwards continueth the sowing of it by his servants working in and by them by his onely power and vertue V. 38. The children namely the faithfull adopted and regenerate by God and made heires of the everlasting kingdome of glory Which are sowne that is to say raised and brought forth in the world by the preaching of the Gospell V. 40. In the end then all scandalous people hypocrites and prophane men shall be separated and rooted out of the Church And that the Lord will not have this done before ought not to be understood of every particular wicked man for by the order of policy and of the Church many wicked men may and ought to be cut off from the one and the other Psal. 101. 8. 1 Cor. 5. 7. but of the generality because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men whereof many belonging to his election are converted at their appointed time which the Lord pointed at V. 29. V. 41. Things that offerâ—d all persons which by their evill example serve for nothing but for offence hinderance corruption and turne of others V. 44. The kingdome the meaning of these two parables is that the heavenly glory and the participation of Christs whole spirituall kingdome is a thing of such incompatable value that for to obtain that all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He hâ—deth not to signifie a malignant suppression of this knowledge but the secret keeping of it in ones heart Luke 2. 51. V. 47. Is like the preaching of the Gospell gathereth together inâ—o the externall body of the Church not onely all the true elect and beleevers but many hypocrites also and wicked men with them who are never quite severed from it but at the end of the world Of every kinde both good and evill See Mat 22. 10. V. 51. Vnto them namely to his Disciples V. 52. Thâ—refore I have performed my charge in teaching you faithfully and in this new manner Now you ought to be faithfull distributers of the Gospell whose doctrine you ought to joyne with the doctrine of the law and the Prophets imitating good fathers of families who having made plentifull provision of the old and new fruits of the earth in their storehouses doe happily feeâ— their famâ—ly therewith See Cant. 7. 13. Scribe that is to say Doctor of the law See Mat 24. Instructed unto to preach it to do it service and further it V. 54. His owne namely to Nazareth where he was brought up Mat. 2. 23.
enough a secret reprehension of the â—isciples ignorance who did understand Christs words according to the letter The meaning is in this warfare that I speak of a small number of bodily weapons will serve as well as a great number my spirit shall hereafter teach you what weapons I meane V. 39. Came out namely out of Ierusalem towards the evening See Luke 21. 37. V. 40. At the place which he was accustomed to come to called Gethsemane Mat. 26. 36. Ver. 41. Withdrawne that is to say thorow the vehemency of this agony he was drawne as it were forcibly from his Apostls companies in whom he did take some comfort and joy to goe and present himselfe alone before God his Father to make satisfaction for all the sins of the world V. 43. An Angell an incomprehensible degree of humiliation in Christ receaving comfort in his combates from an Angell that was his servant not by any communication of power but by a lively representation made to his humanity from which in that moment the God-head did hide it selfe and did â—â—spend its influence of joy and light of the certainty of the approaching victory and the glories which should follow And all to shew that he had made himselfe lower then the Angels Heb. 2. 7. Ver. 44. Great drops a singular or at the least a very rare example in nature being the effect of an extreame anguish V. 52. And Captaines see ver 4. V. 53. Your house 〈◊〉 which God suffereth you to practice your rage against me And the Devill who is the Prince of darknesse to doe all his endeavours thorow you to seeke to destroy and put out mee who am the light of the world and the sun of righteousnesse V. 66. Their councell See upon Mat. 26. 3. V. 69. Of the power that is to say of God in the glory of his heavenly kingdome Heb. 1. 3. and 8. 1. V. 70. Ye say a vulgar kind of speech to consent to what another saith CHAP. XXIII VER 2. FOrbidding a false calumnie our Saviour having taught the contrary Mat. 17. 27. and 22. 21. But they drew that by a Malignant consequence from that hee said he was King of the Iewes of Davids progeny V. 11. Gorgeous the Italian White the Greeke bright and resplendent that is to say which came newly from fulling For white as well as scarlet or purple Mar. 15. 17. was a colour for Kings and great Lords See Luke 16. 19. Others translate it magnificent or splendid Ver. 16. Chastise him with a scourge Matthew 27. 26. Ver. 17. One namely of the condemned malefactors V. 31. If they doe a proverbiall kinde of speech the meaning whereof is that if they bee suffered to proceed thus against me that am righteous and against these my innocent men What shall Gods horrible judgement bee against themselves who are extreamely wicked and are the very fuell for the sin of Gods wrath See Ezech. 21. 3. 1 Pet. 4. 17. V. 36. Vineger See upon Mat. 27. 34. V. 40. Doest thou not if shame doth not hindâ—â— thee from wronging of Iesus by reason of his punishment which thou sufferest as well as he yet the feare of God should keepe thee from doing it Or hast thou no feare of God seeing thou sufferest the same punishment as much as to say thou art moâ—â— to be blamed then these people in scoâ—â—ing of Iesus as they doe because thou art a sufferer Ver. 42. Remember me namely when thou commest to judgment to fulfill thy heavenly kingdome accept of me by thy grace into the number of thine to give me a share in it A motion and word inspired by the Holy Ghost Ver. 43. Shall thou be namely thy soule shall Paradice this word signifies in Hebrew and is greeke a garden and by a figure taken from the garden into which Adam was put when hee was in his estate of innocency it signifies the place of eternall happinesse See 1 Cor. 12. 4. Rev. 2. 7. Ver. 47. Glorified that is to say confessed thâ—â— which God shewed by externall proofes and 〈◊〉 of he did inwardly convince him to be very true and did yeeld and submit himselfe to God CHAP. XXIIII VER 4. Two men namely Angels in the shape of men V. 10. And Mary the it is thought it was the blessed virgin See upon Matthew 12. 46. Mâ—â—e 16. ver 1. V. 13. Of them namely of the Disciples Fâ—longs whereof eight were a mile V. 16. Were holdeâ—â— were dazeled by divine power and kept from their naturall action See Iohn 20. 14. and 21. 4. V. 19. In deed namely in miracles and in divine and supernaturall doctrine see Acts 7. 22 Before approved by God for such a one who hath given evident proofes thereof and by men also in their own consciences Luke 2. 52. 2 Cor. 8. 21. Ver. 30. Hee tooke according to the manner of the Iewes which was that the father of the familie or the chiefe man of the company sitting downe at the Table did blesse it by prayer and distributed bread to all those which eate there Blessed it see upon Mat. 14. 19. Now it is likely that Christ used some accustomed forme or some action by which these men knew him V. 31. Their eyes the free and entire use of their internall and externall sences was restored unto them See Genesis 21. 19. 2 King 6. 17. 20. Vanished by some miraculous manner hee sodainely withdrew himselfe out of their sights V. 32. Burne was it not stirred up and moved with the servency of Gods Spirit in a divine zeale and motion a signe of the Soveraigne power of Gods word V. 38. Thoughts strange and perplexed ones doubting of the truth and suspecting it to bee some illusion V. 43. Did eate not for any necessitie or good that it did him for his body had cast off all conditions of an animall life but onely to give the Disciples some greater confirmation by diverse sences of nature V. 44. These are my death buriall resurrection c. were foretold you by me and by the Scriptures here to fore and therefore you ought not to thinke them so new and strange While I was whilest I conversed with you in a terrestriall and temporall life The Psalmes the Hebrewes divide the bookes of the old Testament into these three parts The Law the Prophets and Hagiographes that is to say holy writings and amongst the last the Psalmes doe hold the first degree and place V. 45. Opened he as Acts 16. 14. Ver. 47. In his Name that is to say by his commission and authority as for the act of preaching and by his worke and bounty as for the substance thereof which is the remission of sinnes Ver. 49. The promise Namely the Holy Ghost which I promised you from my Father Iohn 14. 16. and 15. 26. wherein also consists the accomplishment and summary of all the promise of grace Acts 1. 4. Endued adorned and replenished therewith and likewise possessed and governed by the divine power of
hath in his humane nature and in regard of his office of Mediatour receaved the fulnesse of the Spirit knowledge and all other gifts Iohn 1. 14 16. Col. 1. 19. and 2. 9. and not as each beleever in a cortaine limited portion and measure Romans 12. 3 6. 1 Cor. 12. 7. 11. 2 Cor. 10. 13. Ephes. â—7 Verse 35. The Sonne in the qualitie of Mediatour CHAP. IV. VER 3. HE left to not derogate out of time as it is likely from Iohns authority by his presence Or to not give any cause or matter of making comparison or opposition betweene two baptismes to the prejudico of both Oâ— to shunne the occasion of vaine ambition and popular applause V. 5. Syâ—har it is thought to bee the same place which is elsewhere called Sichem V. 6. Well it was some noted well of springing water which did beare Iâ—cobs name Yet the Scripture doth no where else make mention of it Saâ—â— thus like to a man that was weary without seeming to stay there a purpose though in the secret of his divine providence he had an intent to convert the people of that place The sixt houâ—e namely about noone Ver. 7. Of Samaria a Samaritan by nation and prosâ—ssion Or who was borne in Samaria though shedwelt in Syehar V. 9. The â—ewes for the Samaâ—icans were but a mixture of Pagan Nations 2 King 17. ver 24. who after the Captivity had built themselves a Tempâ—e upon mount G 〈…〉 zim and together with some apostaâ—ed lewes had there established a false worship to imitate that of Ierusalem Neh 13. 28. wherefore they were excommunicated by the Iewes and did hate one ano her exceedingly V. 10 The gift namely the Saving grace which God presents to men by me Living water he calleth the grace of God so and the gift of the Holy Ghost which are of a continuall lastingnesse and power for to quench the burning of the conscience scorched by Gods curse To satisfie them that thirst after eternall goods and warer the barrennesse of the soule and make it fruitfull in good works V. 12. Art thou as much as to say seeing thou câ—nst not give me any of the water of this well having nothing to draw it and take it up withall I doe Imagine that thou puttest mee in hope of some other water more pure and excellent then this but how can that be seeing that Iacob with whom thou art not to be compared was content with this Our father Jacob for these nations did yet beare though falsly the name of Israelites by reason of some remainder of the ten Tribes and some mixture of the Iewes which were amongst them V. 14. Never thirst with that thirst of the soule which is an entire privation of Gods grace and of the comfort of his spirit with a burning and desperate feeling thereof Isa. 66. 13. Hos 2. 3. Luk. 16. 24. Not of the thirst of feeling his own wants nor of the servent desire of enjoying that grace which the beleever ought to have continually so long as he is in this world where he is never satisfied nor appaied Isa. 55. 1. Mat. 5. 6. Revel 21. 6. and 22. 17. But the water that is to say that spirituall gift is not like a draught of water which being dranke up passeth away sodainely and the effect thereof is not long lasting but it is a grace residing in the believer like a provision or slore which he hath lying by him to goe unto whensoever he needeth to preserve in himselfe the spirituall life till such time as it bee compleated in the eternall Ver. 16. Goe call Christs end was not onely to make this woman know that he was true God who knew her evill life but also to awaken her conscience to acknowledge her sinne and desire pardon from GOD thorow saith and Repentance which is the true refreshing and watering of the soule V. 20. Our fathers namely the ancient Patriarchs as lacob Gen. 33. 20. Now being convinced in her conscience and finding that Christ was a Prophet she imagineth that Christ being a Iew would desire nothing of her but that she should become a Iewesse and thereupon she frameth this objection Mountaine namely of Garizim Yee say according to Gods order who had restrained that ancient libertie of serving him in other places V. 21. When yee shall neither that all distinction of places shall be annihilated as well as the difference of nations by the preaching of the Gospell you Samaritans being receaved into the covenant of grace and admitted into his service as well as the native Iewes Mal. 1. 11. V. 22. Ye worship that is to say for the present your Samaritan worship is altogether false being contrary to Gods law notwithstanding all your intentions of serving the true God whom you do not know seeing you do not follow the light of his word and doe not serv him according to his wil. Contrariwise the Iews onely have the true God and his externall service established and approved by him in which outward service notwithstanding true piety consists not but in the internall and spiritual service of faith invocation conversion c. which I will shortly establish in the world we know namely the Iewes whereof I am one Salvation that is to say the saving doctrine of the covenant of grace is preserved amongst the Iewes and must be sought out amongst them Rom. 9 4. V. 23. In spirit spiritually by actions and motions of the soule regenerated by the Holy Ghost which is the substance and the true body of the shadowes and figures of ceremoniall worship the use of which shall be disannulled by me to establish the other see Rom. 14. 18. Vnlesse Christ by the Spirit do meane the spirituall forme which God had ordained and by truth the sincerity and uprightnesse of heart to observe it V. 24. Must worship to yeeld him a service befitting his nature V. 25. I know from hence it appeares that the Samaritans themselves expected the Messias which was promised to the Fathers who they beleeved should fully reveale the will of God and the doctrine of salvation Christ in the Greek tongue which was in those dayes commonly used in Palestine V. 27. That he talked a thing which they thought was to meane and unfitting for him V. 34. My meate namely mine only delight is to do mine office as at this time to convert this woman and these people U. 35. Say not yee earthly harvest indeed is'not ready as yet but the spirituall harvest of the conversion of Nations by the Gospell is which is as it were ripe fruit of the seed sowne by the Prophets as you shall soone see by the example of these Samaritans Foure moneths these speeches being spoken presently after the Passeover Ioh 2. 13. and the harvest being in Iudea at Pentecost called therfore the feast of harvest Exod. 23. 16. it seems that by harvest here ought to bee understod the heart of summer which is all the world over
beene largely set downe by the other Evangelists is here left out by Saint Iohn Veâ— 14. To wash that is to say to humble your selves to doe all deeds of Charity and the basest and most abject kinds of service to one another V. 18. Chosen not onely to the charge and calling of being Apostles but also to eternall life See Iohn 6. 70. and 15. â—1 6 19. But that the not that Iudas had any intention to fulfill that prophecie nor that he was by it forced to commit his misdeed but this is spoken simplie nor to free the Apostles from their amazement the deed having been foreseene and foretold Ver. 19. Yoe may beleeve yee may be confirmed in beleeving my God head by which I know the secrets of hearts and things to come And by this terrible accident be rather strengthened then shaken in your faith V. 20. Verily having stiled his Apostles Messengers or men sent ver 16. and having instructed them by his example to voluntary humilicy he now authorizeth and confirmeth them against the contempt which humility doth breed V. 21. Hee was troubled as much thorow the lively apprehension of the combates which hee was entring into as thorow indignation and horrour of Iudas his wickednesse V. 23. Was leaning according to the custome of those times in solemne feasts to take their foode lying along and leaning upon their elbow upon a great bed about the table so that the shoulders of one did meete with his next neighbours bosom their feete hanging out of the bed See upon Ezek. 23. 41. And that was specially observed in the Paschal Supper disfering from the first Passeover Exod. 12. 11. where every thing was to be done in hast to signifie the sodaine departure out of Aegypt instead of which afterwards God suffered by this diverse ceremony of eating the Passeover lying the people to have a signe of the peaceable enjoying which hee had granted them of the foresaid benefit Loved to whom according to his will and pleasure hee bore some more tender and intimate humane affection then to the rest Ver. 25 Saith unto him softly speaking in his eare as Christ also answered him V. 26. When bee had dipped in the second part of the Iewish Supper see upon v. 2. V. 27. After the sop Whether It were that seeing himselfe discovered by this act of the Lords hee did shake off all feare of God all curbe of conserence and all respect of men to give himselfe in prey to the Devills instigations by whom he was already troubled ver 2. Or whither the Sonne of God by his supreame power did absolutely give him over into the hands of the Devill taking away from him all manner of stay of his spirit by which he had until that time stayed him Doe quickly that is to say the time of fulfilling thy malice is come I doe represse it no longer as I have heretofore done run now with the reines loose Words not of exhorcation but of a wrathfull grant and abandoning V. 30. Immediately because the sop was given to Iudas in the second part of the Paschall Supper we may gather from hence that hee did not communicate of our Saviours Sacrament V. 31. Now is the I am now entring into my last combates in the victory of which shall appeare the strength of my deity and righteousnesse and so my Fathers glory shall bee fully manifested in the work of Redemption by me his Son which being accomplished he will give me a glorious reward for it in his Kingdome V. 32. In himselfe not with any forraign worldly glory but with his own proper glory to the fruition of which the Sonne of Gods humanitie hath also beene raised by the glorious power of God Rom. 6. 4. 2 Cor. 13. 4. V. 33. As I said Not to exclude his Disciples out of the Kingdome of Heaven as the unbelieving Iewes but only to shew that their entrance was yet put off for a time v. 36. V. 34. A new that is to say a renewed one and re-established into its originall sence by my word and into its efficacy by my spirit And a spirituall and internall Law diverse from ancient Ceremonies CHAP. XIV VER 1. YEE beleeve or beleeve yee the meaning is As in my Father you have all the arguments and grounds of confidence in respect of his power so you have them also in me in respect of the righteousnesse and satisfaction and of your reconciliation with him and of all the worke of Grace and the accomplishment whereof is in mee which are the two objects and foundations of true faith V. 2. In my Fathers that is to say the Kingdome of Heaven is not for me alone but for all beleevers likewise It is a house wherein there is room for many children Heb. 2. 10. I goe I shall shortly die to the end that by my satisfaction I may obtaine you right to life everlasting and then I will rise againe and enter into glory to make intercession for you for ever for to bring you into it actually See Ephes. 2. 6. Heb. 9. 11 12 24 and 10 19 20. V. 3. Receive you Namely my whole Church which you represent V. 4. Yee know I have told you so often and so plainely that you must needs know it The way Namely the true and onely meanes for to attaine unto it V. 6. I am in mee is the onely meanes to get that life and that glory which I my selfe goe unto I doe give the most assured Declaration and direction by my word and by my spirit I doe conferre that life upon men and the power to hold and follow that secure way unto the end Or I am the way in mine owne person the truth in my doctrine and the life in my spirit V. 7. From henceforth if the fault lie not in you you may sufficiently know it in me and by me considering my person my workes and my doctrine which teach you what is needfull to bee knowne of the Father to salvation Namely what he is in himselfe and especially what he will be towards you V. 8. Shew us doe not lead us so far about but reveale unto us fully at once the heavenly Father and that life light and glory which is hidden with him V. 9. Hast thou not Seeing that being as yet earnall as thou art thou hast not beene able to comprehend those mysteries which I have revealed unto thee proportioning them to thy capacitie how wouldest thou be able to comprehend that infinitenesse of glory Content thy selfe at this time with the revelation which the Father makes of himselfe in me so much is sufficient for thee to salvation Hath seene me that hath known me by faith and by the lively light of the spirit V. 10. The words God sheweth himselfe present in my doctrine and in my workes of which he 〈◊〉 the first spring and Author That dwelleth who is inseparably united with me and that doth work continually in me and by me Verse 11.
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
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
as it grew late and in the meanâ— time the Disciples which were gone to Emmaus came home and when they had made their relation unto them the Lord came and stood before them Luke 24. 36. The first speaking after the manner of the Iewes For it was our Sunday which it should seeme the Lord did even from that 〈…〉 me sanctifie appearing on that day and consecrating it to works of inst 〈…〉 vers â—6 Were shut which it is very likely did open by some miracle the Disciples seeing it or otherwise V. 20. Mis hands marked with the marks of his wounds which he had received upon the Crosse which he retained after his resurrection as glorious tokens of his sufferings and combâ—â—â— and to be the proofs of the truth to his Disciples and to them alludeth S. Paul Gal. 6. 17. V. 22. He breathed for an externall signe of the internall inspiration of his Spirit which he made into them See Gen. 2. 7. The holy Ghost namely a new addition of his gifts for their ministery whereof the full abundance was conferred upon them at Pentecost V. 31. His name namely by him and by vertue of his merit and intercession CHAP. XXI VER 1. AT the Sea where the Apostles were gone from Ierusalem Matth. 28. 16. then they returned to Ierusalem where Christ was taken up into heaven Luke 24. 51. V. 3. A fishing according to his first trade which he had not quite given over to imploy himselfe wholly in the work of the Gospell as he did after Pentecost V. 4. Knew not partly because of the distance and partly also it is very likely by some supernaturall impediment of their sight as Iohn 20. 14. V. 5. Any meat the Italian Any fish broiled and readie to be eaten V. 7. It is the Lord whether he conjectured it to be so by reason of the likenesse of this miracle with the other Luke 5. 5 6. or that the Lord cleered his eyes more then the rest V. 9. A fire of coales laid there by miracle as all the rest was V. 1â— Knowing they knew by many signes and circumstances that it was the Lord and yet they had some scruple which they durst not make knowne by questioning V. 14. The third See the other two Iohn 20. 19. 26. To his altogether or to the greatest part of them for otherwise he had appeared diverse times before to the women Mat. 28. 9. Mark 16. 9. Iohn 20. 14. then to the two travellers Luke 24 31 then to Peter Luke 24. 34. 1 Cor. 15. 5. V. 15. Lovest thou me the occasion of this question seemeth to be taken from that which Peter had bragged Mat. 26. 33. Feed do all that belongeth to the office of a good Shepherd toward his sheepe either young and tender oâ— strong and well grown And it seemeth that by this triplicated question Christ maketh Peter gainesay his triplicate deniall And that by this command he doth again confirme him in his Apoâ—â—leship from which 〈◊〉 seemed to be 〈…〉 en V. 18. Verily a prediction of the martirdome which Peter in time should suffer by vertue of the Lord whereas the feare of it had made him deny him when he trusted in his own strength Thou shalt stretchforth it is liâ—ely that Christ had a regard to the Romans custome who were wont to lead their condemned men to the death of the crosse with their armes stretched out tyed to the crosse beame of it which they also carried upon their shoulders Gird thee that is to say shall binde thee Or he hath a speciall regard to that in the death of the Crosse the sufferers were fastened unto it with girts about the loines Thou wouldest not by a meere natural will which flyeth from death and the paines thereof though that should afterwards yeeld to Gods obedience by a spirituall and deliberate will as these two motions were also in Christ Mat. 26. 39 42. V. 19. By what death namely a violent and nâ— a naturall death He should glorifie he should beeâ— glorious witnesse of Gods truth and should shew in himselfe the divine power of his spirit in contemning and overcomming death for Gods cause and should honour God by his voluntary obedience Ver. 21. What shall this man shall hee also die after the same manner V. 22. That he tarrie alive I come to judgement at the last day Follow thou me dispose thy selfe to obey me in all parts and actions of thy vocation V. 23. The brethren namely amongst the Apostlos But is very likely that the holy Ghost did afterwards cleere them in this as well as in any other doubt or error V. 24. We know namely all true beleevers which are enlightned by the holy Ghost V. 25. Even the world a hiperbolicall speech to shew not onely the number but the immensity of the understanding and the benefit of Christs works also THE BOOKE OF THE Acts of the Apostles Argument THe Evangelists 〈…〉 ving given to the Church the history of the life acts sayings and sufferances of our Lord whilest he lived upon carth The holy Ghost inspired S. Luke to put in writing consequently the chief effects of him glorified set at the right hand of God in his sending downe his Spirit upon the Apostles in the establishment of his everlasting kingdome in the gathering together of his Church out of all nations indifferently and in the new forme of conduct and government of it and finally in the light of grace of salvation of truth and of life spread 〈◊〉 â—ver the whole world Now the holy Ghost not aiming at the feeding of mens curiosities by many particular narrations S. Luke hath contented himselfe with laying downe the grounds aâ—d generall modell of this great Fabrick of the Christian Church And to give for a rule 〈◊〉 patternâ— of instruction to all ages certaine tastes of the processe of it by the labour of two gr 〈…〉 Apostles S. Peter and S. Paul First then he relates how the fall of the traitor Iudas being restored by the chusing of Matthias into the number of the Apostles the Lord did miraculously s 〈…〉 downe from heaven upon them all the abundance of the gifts of his Spirit according to the promise which he had so often made unto them And how the Apostles principall members of the body of the Church and first workemen in this divine workâ— having been by hiâ— inspired 〈◊〉 inlightned in an universall most certaine and compleat knowledge of the doctrine of salv 〈…〉 accompanied with an infallible and perpetuall conduct in the propounding and teaching of iâ— and with the miraculous gift of tongues and of working of miracles and with hâ—roicall strength and power and all other qualities and parts necessary for the exercising of their charge thâ— same Spirit did likewise spread it selfe by meanes of their preaching upon many other persons is faith and conversion and in miraculous gifts also Whereupon there was suddenly gâ—thered together amongst the Iewes a body of a Church
ed appointed and consecrated King of thy Church and likewise fulfilled with the gifts of thy spirit V. 28. For to doe though they had no knowledge of Gods will nor no right intention to conforme themselves unto it Thy hand namely thy Soveraign and efficacious providence by which thou governest and directest all things and all chances that happen V. 3â— They Were by an actuall new and evident mâ—tion V. 33. Great power Efficacie of demonstration and perswasion Oâ— with great courage and freedom Of the Resurrection under which is comprehended aâ—â— the doctrine of the Gospell As Acts 1. 22. Great gracâ— namely the blessing of God and good will of the people CHAP. V. VER 3. PEter to whom the fraude was divinely revealed To lie or to deceave the Spirit because that the consecration might bee by a motion of the spirit and he had not truely obeyed it Or it was dissimulate as proceeding from pure Charity a worke of the Holy Ghost being nothing but hypocrisie and the declaration thereof was made before the Apostles Ministers of the Holy Ghost and enlightned by him to take notice of the fraude and to be judges of the misdeed V. 4. Whiles it remained this possession before it was sold was th 〈…〉 e and after it was sold the price thereof was likewise thine if thou hadst not consecrated it But after the consecration thou hadst no more any right at all to it it was Gods and therefore thou hast committed sacriledge Ver. 6. The young men which were in the companie V. 9. To tempt to make a prophane tryall whither he knew your fraud or no and knowing of it whither he would punish it Are at the doore returning from burying thy husband Ver. 12. They were all had their appointed place there to preach to the people V. 13. Of the rest this as it seemes ought to bee understood of other Doctors who were also very frequently in the Church V. 15. The shadow not that there was any vertue inherent to the Apostles bodies nor much lesse to their shadow or garments but to shew a most fervent saith though very simple and ignorant to which God according as he pleased granted his grace and power though there ought no consequence to be drawne thence See Matth. 9. 21. and 15. 36. Acts 19. 17. V. 17. Of the Sadduees See upon Acts 4. 1. V. 20. Of this life namely of this saving doctrine which bringeth life to them that beleeve V. 28. To bring to cause the people to rise and revenge his death upon us Ver. 32. The Holy Ghost by his gifts and miraculous effects which accompanie our Doctrine V. 36. Theudas a famous impostor who lived it should seeme in the dayes of Herod the great and is not mentioned in the Histories but there is another spoken off of the same name who lived some time after that V. 37. Judas called by Historians Ganlanite that is to say borne at Golan in Bashan but here is called Galilean because hee raised his tumult in Galilee by reason of the second taxation made by Cyrenius after the first made by Augustus himselfâ— Luke 2. 2. V. 38. For if this not that wee ought to judge of a doctrine or Religion by the lastingnesse of it or any other favourably events which God sometimes grants to the worst of them according to his secret judgements But he seemes only to disswade them from the violent and unlawfull ones and remit all things to Gods providence who by many other examples having shewed his judgements upon the false Prophets that were amongst his people it was to bee hoped that in this case also he might doe the like if so be it were disallowed by him V. 40. Beaten them which was a kinde of punishment which the Romans suffered the Iewes to inflict in their Synagogues but not openly See Matthew 10. 17. and 33 34. Acts 22. 5. 2 Cor. 11 24. CHAP. VI. VER 1. THe Grecians it is likely that they were Iewes dwelling amongst the Grecians out of their Country who had taken a habit of the customes language and doctrine of the Grecians in many things differing from those Ierusalem Acts 9. 29. and 11. 20. Their widdowes Namely the Grecians widdowes held by the true Iewes unequall to theirs in honour by reason of the foresaid mixture and by reason of the dignity of the principall Citie of the Nation Neglected either because the were assisted equally with the rest and with equall honour in the distribution of the poores goods Acts 2. 45. and 4. 35. or that they were not admitted into any honourable office of the said distribution according to the custome of employing therein honourable widdowes which was afterwards confirmed and regulated 1 Tim. 5. 9 V. 2. It is not reason the Apostles in the beginning by reason of the small number of beleevers had the charge of the poore Acts 4. 35. But the Church being increased they could not doe that and preach to Whereupon by divine inspiration they made Deacons upon whom they disburthened themselves of this ministration who also had power to provide for these contentions and disorders Tables Namely at those common meales Acts 2. 42 46. under which is comprehended all the foresaid ministration V. 5. A proselyte Namely a Pagan converted to Iudaisme Mat 23. 15. V. 6. They layd a most ancient Ceremonie in consecration in signe that such persons were appropriated to God Exod. 29. 10. and likewise of blessing as if the grace and power of God did settle upon them Gen. 48. 14. Mat. 19. 13. Verse 7. Increased Namely did spread it selfe abroad amongst the people were obedient did voluntarily submit themselves to beleeve the Gospell Verse 8. And power of divine power and effiâ—â—cie in all his words and deeds Or of the power of the Holy Ghost to worke miracles U. 9. Of the Synagogues there being in Ierusalem diverse places of Ecclesiasticall meetings for the reading and expounding of Gods word and for ordinary prayers the Temple not being sufficient for these purposes for all men and at all times but it was for the Priests and for the most Religious actions sacrifices workship c. of the people Of the Libertines it is likely they were Iewes borne of â—â—aves made free by the Romans and that they had some assembly a part being detested by the Iewes as well by reason of their staine of their servile condition as because the tooke part with the Romans and their domination which was abhorred by the Iewes V. 14. Shall destroy Steven might well have denounced this desolation of Ierusalem and the disannulling of Ceremonies by Daniellâ— prophesies 9. 26 27. Or by Christs Matthew 24. 2. but yet these witnesses were false because they witnessed thorow hatred and malice and besides they concealed part of what was spoken As that Ierusalem should be destroyed but in case they were not converted That the ceremonies should be disannulled but to give place to a more excellent kinde of service in spirit
the new testament taken out of the greek translation of the Sâ—ptuâ—ginâ—e which was much in use amongst the Grecians in those dayes which for some cause not very well knowne varâ—eth ostentimes from the hebrew but it was sufficient to shew by it that there should be other nations which should be called the Lords Which is the meaning the of Amos layd downe as well in the greek as in the hebrew text V. 18. Unto God this prophecy and other like unto it about the calling of the Gentiles sheweth that this was Gods counsell which hee bringeth to passe in these dayes therefore wee must not finde it strange nor be offended at this novelty V. 19. Wherefore since it pleaseth God to cal them to his grace and Church it is not reasonable that wee should in the behalfe of men lay this stumbling block of the necessity of circumcision which is so much abhorred by them And besides seeing God hath taken away the distinction of nations by the communication of his coâ—enant we must not any more set up the marke of the former division See Ephes. 2. 14. 16. V. 20 They abstaiâ—e this is an Ecclesiasticall ordinance and as they say canonicall not so much to â—ule the conscience and the inward man as the externall actions for the peace comelinesse and order of the Church of those dayes in things which of their own nature were indifferent as the eating of bloodâ— or strangled meat or which the Gentiles by abuâ—â— hâ—â—d to be such as to eat of the flesh which was offere to Idols v. 2â— And committing fornication See 1. Cor 6 12 13. and 10. 20. Rev. 2. 14. 20. V. 21. For Moses this is ordained for the Gentiles for the Iewes are sufficiently instructed by the reading and exposition of the law in their observances and to that we doe remand them untill thorow a greater light and encrease of faith they leave these of that which is now of no vertue V. 22. Chosen men the greek heads or conductors that is to say pastors who bore office in the Church governement V. 24. Subverting stirring them from their faith and quiet and casting them into feare peâ— plexities and scruples V. 26. Have hazzarded to innumerable dangers and travells or have laâ—d aside all care of themselves to dedicate themselve wholly to Christs service V. 28. To â—he holy Ghost because they did treate of Ecclesiastiâ—â—ll orders concerning the quietnesse and order of the Church wherin Ecclesiastical authority hath place the assembly used this terme it seemed good to us which is not used neither in the Articles of â—aith nor in the commandements which meerely concerne the conscience And to shew that authority was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cor. 7. 25. 40. The meaning is as the spirit of God hath dicâ—aâ—ed it to us so we doe ordaine it to you by the authority which God hath given us Necessary for the peace coâ—cord V. 30. The multitude namely the whole body of the Church Ver. 31. For the consolation for this meanes of â—oncord which was given them by the Apostles Others have it exhortation V. 32. Prophets See upon Actâ— 13. 1. V. 33. In peace in good love Or with a blessing Unto the Apostles namely to Ierusalem whither the Apostles went after their voyages and where it is likely some number of them resided continually Verse 38. Thought not good by discourse of reason for if there had beene any expresse revelation from God Barnabas who was also a man inspired would have knowne it and peradventure Paul had espiâ—d some defect in Marke which was concealed from Barnabas Or that hee did not judge it reasonable to make him partaker of the reaping and harvest of the Churches who would not bee with them at the sowing and that for a milde and just punishment Ver. 39. So sharpe thorow humane infirmitie and yet with a good intention in both of them They departed God made use of their separation to cause the Gospell to fructifie more as large in diverse places CHAP. XVI Vâ—â— 1. Dâ—sciple that is to say a Christian Beleeved that had embraced the faith of Christ. A Greeke a Gentile proselite who was not circuâ— ciâ—ed For if he had he would have caused his son to be circumcised likewise See upon Mat 13. 15. Acts 14. 1. V. 3. Circumcised not for a Sacrament of Gods Covenant wherein circumcision availed nothing Holy Bâ—â—tisme having beene substituted for that use but as for indifferent action to cause the Gospell to be the more easily accepted amongst the Iewes who held the uncircumcised in abomination untill greater illumination and confirmation in faith and in the doctrine of Christian libertie V 6. Of the Holy Ghost by an internall revelation from him Ver. 7. They assayed thorow â—ervencie of zeale they endavoured to overcome all difficulties but the Holy Ghost revealed unto them that the will of God was not so for that time as those divine persons were lunâ—ry times moved by discourse of reason to undertake many things from which they were diverted by Revelation See 2 Sam. 7. 3 4. The spirit The Italian addeth Of Jesus which hee only sends and distributes and by which he moves and inspires his beleeveâ—s Rom. 8. 9. and especially his Prophets and Apoâ—â—les to doe his worke 1 Pet 1. 11. V. 9. Come over crossing the Sea out of Asia iâ—to Europe V. 10. Endeavoured by ver 17. it appeares that Luke who writt this booke was then wâ—th Paul and Timothy Ver. 11. Samoâ—hâ—acia an Iland and Citie depending upon Thracia lying betweene Troas and Neapolis which was a Citie and harbour of Mâ—cedonia V. 12. A Colonie of Romans who had sent â—hither a plantation of their own Nation V. 13. Where by Statute and publicke authority to defend the Iewes from popular tumults and likewise to separate them from others Prayer was woâ—t they were certaine oratories where the Iewes mâ—â—â— for their quotidian prayers at the same houres as they offered the daily sacrifices in the Temple And for other exercises of pietie Which places according to some were the same as their Synagogues and stood likely by some running water because of the Iewish purifications V. 14. Worshipped Namely was a devout and religious proselyte Opened he enlightned her by his spirit and did inwardly incline her to believe and submit her selfe to the Gospell U. 16. A spirit it was some devill by which she was possessed or which served her for a familiar spirit speaking within her and revealing secret and future things See upon Lev. 19. 31. Ver. 18. Grieved it not being fitting that Gods truth should receave witnesse from the spirit of lies which would defile it and cause it to bee suspected See Mar. 1. 25 34. Verse 20. To the Magistrates The Italian Tâ— the Praâ—ors who were the chiefe Magiâ—â—ratâ—â— of the Roman Colonies otherwise called Duâ—â—viri V. 21. Which are
not by the Law of the Romanâ— which did forbid all Romans and Greekes to become professed Iewes Verse 28. But Paul who it is likely wâ—â— iâ— some Chamber with many other prisoners and the doâ—res being opened hee might perceave by the Moone shine or otherwise what the prison Keepes did without but hee having no light could not see within Ver. 29. Sprang in he being secretly inspired to acknowledge that the miracle happened for the Apostles sakes Humbleth himselfe before God in their persons seeking to have part in that salvation whith hee might have heard say that the Apoâ—â—les did teach V. 35. The Magistraâ—eâ— it is uncertaine whence this instinct might come unto them but peradvâ—â—ture the earth-quake and opening of the prison doores was noised abroad in the Citie whereupon they might have some remorse perceâ—ving the Apostles to be divine men and Gods messengers Ver. 37. Being Romans that have by our birth place the right of being Roman Citizens Now by the Roman Lewes a Citizen of Rome could have no bodily punishment or â—orture inflicted upon him by the Magistrates of Provinces Let them come Paul doth not desiâ—ehere any satisfaction for himselfe nor any worldly honour but a publike acknowledgment of his innocencâ—e for the glory of God and advancement of the Gospell V. 39. Besought them or did appeare and miâ—igate them with good words To depart for to avoyd popular tumults V. 40. Comforted or exhorted them CHAP. XVII Vâ—â— 4. DEvout Greekes Prâ—selytes who had embraced the â—ewish Religion all but 〈◊〉 V. 5. Of Iason in whose house Paul and Silas lodged V. 9. Securitie to come and answer whensoever they should be called V. 11. More noble free and loyall Iewes in following the word of their God and endeavouring to obtaine the reward of their faith and the effect of their expectation being not degenerate thorow incredulitie nor gone astray from right judgment thorow the filthy passion of envie Ver. 12. Greekes gentile Proselytes V. 14. As it were and in the meane time going by land to Athens to avoyd the ambushes and provide for their owne safeties V. 19. Aâ—eopaguâ— Namely was Mars his Hi'l for so was the Palace called where the Athenians held their Senate Where Paul was brought either to be examined concerning this new Religion or only to â—eed the curiositie of those people V. 21. For all the this is intermixed to shew the reason why there was such a great concourse of people came thither by reason of Paul V. 22. I perceive this is spoken by the way of a milde insiâ—uation to avoyd offence and obtaine audience though indeed all your Aâ—henian customs and rites were but only superstitions and Idolaâ—â—ies V. 23. An Altar many Authors make mention of this inscription whereof the cause and originall is very uncertaine Peradventure it was to make even the strange Gods propicious to them Paul makes use of it onely to shew them that they had no cause thus absolutely to reject his doctrine and the God which he preached unto them under the pretence of an unknowne Noveltie V. 24. Dwelleth not he is an infinite spirit and â—â—lleth heaven and earth is not circumscribéd shut up in any certaine place as Idols are and is the Author of all good of which he makes men paâ—takers and receaves nothing of them for himselfe Nor requires any thing for all their dutie but that man should acknowledge and worship him in spirit and in truth V. 26. Of one blâ—ud of the same stock and race of Adam that as God is one and all the generation of man is but one all without any distinction of nations may tend to one end namely to know him and serve him Hath determined though hee hath appointed severall times for mens births and appointed them severall places for their abode yet are they all of one generation and therefore ought not to have particular Gods for every nation and province after the Pagan manner but one only universall one Creator of all V. 27. That they the end of man even since thorow sinne hee lost his first light of the knowledge of God ought to be to employ that little naturall light which hee hath remaining to observe and take notice of the markes and trackes of Gods Nature in his workes to serve him according to it and not runne a stray after Idolatry See Rom. 1. 19 20 23. Ver. 28. In Him thorow him and thorow his vertue which hee continually infuseth into his creatures for to maintaine them in their being Col. 1. 17. Heb. 1. 3. As certaine Namely as Aâ—atus a Greeke Poet. See 1 Cor. 15. 32. Tit. 1. 12. to shew that by naturall discourse many heathens had knowne Gods Image in their owne soules Whereby they mightraise themselves to that point to know that hee was an eâ—erlasting and infinite spirit 〈◊〉 and therefore can not bee represented by corporall and corruptible things nor be served in them V. 30. Winked at borne with men looking not after them to destroy them for their horrible Idolatries V. 31. By that man namely by Iesus Christ whom Paul nameth by his humanity peradventure regarding the Gentiles incapacity to apprehend the mystery of the Trinitie and incarnation and not to confirme them in the opinion of the multiplicitie of Gods Ver. 34. Areopâ—gite a Senator or judge of the Areopagus CHAP. XVIII VER 2. IEw who was already converted to the Christian â—aith whereof notwithstanding wee finde no mention made elsewhere In Pontus a province of Asia Claudius the Roman Emperor Ver. 3. Tent makers which in those dayes were made of leather V. 5. Was pressed had an extraordinary and vehement motion of Gods spirit those holy men having many severall times and degrees of divâ—ne inspirations and raptures V. 6. Your bloud let the cause of your perdition be imputed to you alone See Ezek. 18. 13. Ver. 7. Thence Namely out of the Synagogue And entred to preach the Gospell and keepe the assemblies of beleevers without removing his habitation from Aquila his house according to Christs Commandement Matth. 10. 11. Worshipped was a Proselyte and a devoâ—â— man V. 13. To the Law Namely of Moses which is the Law of our Nation according to which Law the Romans permit us to live and governe our selves and to judge those that are of our Nation V. 15. And names he seemes to have a relation to that the Romans beleeved that the Iewes worshipped a meere name Because that having no corporall figures of the Deitie they held the great essentiall Name of God in great reverence which therefore they also kept secret and did forbeare to utter As if Gâ—llio should say you 〈◊〉 worship one name and the Christians another a conceipt and words of an ignorant and prophane man V. 17. The Greekes Namely the Gentiles and it is likely that to favour those of their owne Nation who had haâ—houâ—ed and protected Paul against the Iewes they undertooke to bee revenged upon them with deeds assuring themselves
hee wipes of this scandall shewing how that Gods promises were neverthelesse firme towards them to whom they were destined by him at the first in his secret counsell namely to all true Israelites in spirit created and framed by him to bee his true people Aud that therein appeared Gods Soveraigne power to be adored with all humilitie in chusing from everlasting and saving in his due time those which were acceptable unto him from amongst the whole masse of humane generation which was corrupted and lost in Adam Leaving the rest to the rigour of his justice against their sinne brought up to a fulnesse in many by a voluntary and obstinate refusall of the remedy of his grace Whereby the one have no reason to complaine of Gods justice nor the others to extoll themselves thorow pride Seeing that lying in the same perdition they are delivered out of it thorow meere mercy And therefore hee exhorteth the Gentiles who are called in stead of the Iewes to a deepe humilitie perseverance and holy use of Gods grace And on the other side he comforteth the Iewes because that even from that time God verified his promises towards many of them called and converted to the faith and would at his appointed time restore and bring againe the whole body of the Nation together with the Gentiles into the possession of his covenant Then he goeth on to exhort to Christian duties as well towards God as in themselves and towards other men brethren or enemies Princes and Magistrates weake members of the Church in knowledge and faith especially concerning the use of Mosaicall ceremonies concerning which there were great contentions and scandalls in the Church in those dayes And in conclusion he recommends them to the grace of God and himselfe to their prayers CHAP. I. VERSE 3. WHich was made namely in his humane nature which is a meere creature and was assumed by the sonne of God in unity of person see Joh 1. 14. Gal. 4. 4. V. 4. declared as by asolemne and soveraigne sentence Psalm 2. 7. to be the true sonne of God against all false judgments calumnies contradictions and doubts of the world Luke 1. 35. 1 Tim. 3. 16. According to namely according to his divine nature called Spirit 1. Tim. 3. 16. Heb. 9. 14. 1 Pet. 3. 18. which was before covered under the infirmity of the flesh but in his resurrection and after it manifested and shewed in power of divine glorie by effects which we are in altogither to bee admired V. 5. Grace namely this singular gift of beeing his Apostle Or the guifts necessarie for so eminent an office for obedience to cause the Gentiles to Submite unto and receive the Gospell by faith thorow which Gospell Christ raigneth over men all nations namely the heathen ones whose Apostle especially Saint Paul was acts 9. 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name the Italian by his name to cause him to be acknowledged Or by him in his name by his authoriie and comimssion V. 6. Called manifest ye are paraâ—rkers of his covenant and members of his Church by his word directed to us and made effectuall by his spirit V. 8 Through Jesus Christ who is the means of this great good for which I give thankes and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanks-giving if wee mean they shall be acceptable to him the whole amongst the church Scattered overall the world V. 9. With my spirit the Italian in my spirit namely in my soul which is as it were the spirituall truth in which God is served by beleevers Or with my spirit that is to say with mine heart and intimate affection V. 13. That I might have that I might cause my ministerie to bring forth fruit amongst you to the advancement of Christs glorie and the salvation of his Church V. 14. Debâ—our namely bound by mine office of Apostle to procure the salvation of all men and to communicate unto them the talent which for that purpose I have received of God to the uttermost of my power without any destinction of nations or conditions V. 16. The power namely the only most effectuall means to save man so he have faith in Christ who is therein proposed whereas man in his owne nature was not sufficient thereunto Rom. 5. 6. and the law of God it self was weak through the flesh Rom. 8. 3. to the Jew to which nation the Gospell was first to be preached See acts 13. 46. to the Greek under this name are comprehended all the Gentiles whereof the greatest part and nearest and best knowne to the Iews were native Greekes and spake the Greek tongue V. 17. For therein is the he proves that by the Gospell man obtaines life and salvation namly because it presents unto 〈◊〉 the onely meanes and cause of life namely the true righteousnesse which is Christ imputed to man through grace and imbraced by him by a lively faith whereunto Habakuks saying hath a relation who attributing the meanes of obtaining and professing a spirituall life unto faith doth consequently also attribute unto it the meanes of obuining righteousnesse which is the onely cause of the said life Gal. 3. 26. So that faith vivifieth in so much as it justifieth Now this righteousnesse is called Gods righteousnesse because he is the supreame Author of it having appointed his sonne who was true God for to fulfill and acquire it and that hee out of his meere grace bestoweth it upon his elect and accepts of it for their absolution and that it alone can subsist before his judgement Dan. 9. 24. and finally because it is the accomplishment of all his promises Gods righteousnesse being oftentimes taken for his loyalty and mercy Rom. 3. 26. From saith that is to say more and more according as the faith increaseth and groweth strong so it doth more and more enjoy the benefit of this righteousnesse Or the revolution of his righteousnesse is receaved by a continuall act of faith which never ought to cease unall it be come to its fulnesse and accomplishment in the life everlasting V. 18. For the he proves that men have need of this imputed righteousnesse for to bee ssved because that of themselves they are all unrighteous as it appeareth by Gods evident judgements upon all mankinde From Heaven as from the throne of his justice Seeing the effects thereof can no way have a relation to inferior causes or evidently as comming down from heaven Ungodlines and unrighteousnesse these are the two kinds of sin wherof the 〈◊〉 is against the first Table of the Law and the other gainst the second Who hold as being in bondage to their owne perversitie and malice by which they binder the truth from having dominion over their actions The truth namely all that light knowledge of God and of his nature judgment and will as hath remained in them after sinne ver 25. See Rom. 2.
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
on See Mat. 10. â—0 which cannot be whose fervour vehemency and efficacie proceeding from a super naturall motion of the spirit cannot apprehended nor expressed Others without speaking that is to say whose vertue doeth not consist in number or 〈◊〉 i 〈…〉 of words as the hipocrites prayers Matth. 6. â—5 but in lively feelings and eâ—aculations of the spirit V. 27. and he namely God knoweth all these motions of the spirit wondrous well and doth hear them and accept of them according not onely in desiring just and holy things and according to his will 1. Iohn 5. 14 but also in the firmenesse of faith and in the fervencie of zeale which he requires V. 28. And we knew he falleth a speaking of afflitions againe and sheweth that they are not contrary but rather helpfull and cooperant to everlasting saâ—â—o everlasting salvation by diverse holy and profitable properties that all things namely all things that happen unto us in this life are directed by Gods providence to the eternall happinesse of his children and especially afflictions of which he means to speak more expressely to them his meaning is that God and man must concure in this man in overcomming all oppositions and difficulties for the love of God and God the first author of salvation by his eternall election accomplishing of it powerfully by the conduct of his providence who are the called effectually to the participation of his grace in Christ according to his most free and immutable election V. 29. for whome he proves that the order and seqâ—â—le of the salvation of Gods children can no way 〈◊〉 broken by anie accident namely because it it is all the worke of God who is almighty and invariable foreknow that is to say chosen from everlasting and as it were marked and accepted from amongst other men so is the word of knowing taken â—â—o 33. 12. 17. Psal. 1. 6. Ier. 1. 5. Matth. 7. 23. Rom. 11. 2. 1. cor 13. 12. 2. tim 2. 19. 1 pet 1. 2. predestinate that is to say appointed to be conformable in life and telestiall glory to his sonne their head and that by the order and sequele of resembling him in many things in this world but particularly in afflictions 〈◊〉 17. that he because he would have his own sonne have many adoptive brethren whose head he should be as the first borne were in their families See Col. 1. 15. 18. Rom. 1. 5. 5. 3. V. 30. Them he also glorified that is to say he shall certainly and infallibly glorifie them the cause ground and pledge whereof is Christs glorification which is already hapned who is their hard Ephes. 2. 6. Col. 3. 3. 4. V. 32. delivered him beeing his perfect dilection and coniunetion he hath made him ours exposing him to be subject to death and to all our debts for our sakes V. 34. That died for them and in their name and stead whereby they are absolued is risen again See upon Rom 4. 25. maketh intercession by continually representing himself his righteousnes his mercy love before the face of God to preserve us in his favour and difection and also by servently desiring our salvation finaly himself presenting our prayers to God â—antified and â—ade acceptable in him and by him V. 35. Who shall what grief or calamity can make us doubt that Christ hath withdrawne his love from us and make us cease from loving him V. 36. as it is nothing can nor ought to do it yea for love of him wee ought to suffer all manner of extremities according to the faithfulls protestation in that Psalme V. 37. Nay in all we ought in all these chances to persevere in Christs love seeing Christ perseveres in his giving us by his power compleate victorie in all our combates conquerours now the victory consists not in not suffering nor fighting but in overcoming or in keeping that wherefore we fight or in overthrowing our enemie in such sort that he may not hinder our prossession and fruition Now the subject of this warre is Gods grace and glorie which cannot perish nor be taken away from the elect that loved us namely hath loved us an continueth so loving unto the end Iohn 13. 1. V. 38. I am perswaded Saint Paul speaketh in the name of all beleevers and by the common spirit of faith 2. Cor. 4. 13. and not by any speciall and personall revelation neither death this enumeration serves but onely for an exaggeration as if he should say nothing shall separate us let it be never â—o great and powerfull noâ— Angels namly evill ones Vnlesse it be conditionally understood of goodnesse also namely if it were possible that they should undertake it as Gal. 18. Principalities these names are often attributed to Angels either good or bad by reason of the degrees and dignities amongst them or of the glorious estate of the good ones in heaven or by reason of their government over the empires of the world Dan. 10. 13. Others vnderstand this of the princes of the world V. 39. Which is in whereof Christ is the foundation and bond between God and men CHAP. IX VERSE 1. I Say the Apostle having in the former chapter spoken of eternall election in the person of true beleevers Now likewise he comes to speak of reprobation in the person of those Iewes who thorough incredulitie had rejected the gospel which he propounds by way of commiseration in himself and by the way of remedying of scandal in the weake or of instruction to all in Christ by a motion which is no whit carnall nor human but inspired by Christ thorow his spirit Or like one who is a true member of Christ and ought to speake nothing but truth In the the Italian by the beeing enlightened and guided by the holy Ghost to not erre nor lye V. 2. That I have great namely for the Iewes fall and rejection thorow their obstinate incredulitie and thus he obviates the slander which was laid upon him that he was an enemy to his nation V. 3. For I as much as to say the compassion which I feel extendeth so farre that if it might bee I should desire to be as a person condemned to beare upon my self the common punishment of the people to have them freed from it An impossible wish conceaved by the Apostle onely to witnesse his charitie towards his brethren and his zeale of Gods glory which he supposed would be more illustrated by the salvation of a whole nation then by his only were accursed the Italian were anathema that is to say held as accursed and execrable and as such a one cut off from the communion of the church and of the bodie of Christ as they anciently vsed to doe to such persons Num 25. 4. Deut. 21. 23. Ios. 7. 12. 2. Sam. 21. 6. V. 4. To whom namely whom God had chosen and taken for his children of his meere grace the glorie namely Gods glorious presence in his Temple and especially in the Ark. See 1.
faile V. 5. Of patience Namely he who is the onely Author there of in those who are his The meaning is may hee that strengtheneth you against your outward enemies unite you inwardly amongst your selves that you may in both vertues imitate Iesus Christ. Like minded or affected V. 7. To the glory to make us partakers of his glorious grace in this world Rom. 9. 23. and of his heavenly glory in the life everlasting V. 8. Now I say in this common gathering together both of Iewes and Gentiles there is this only difference that is the Iewes gathering together God hath singularly made the loyalty of his promises to appeare and in that of the Gentiles his mercie towards enemies and people which were meere Aliens to him and therefore there is no reason that the Iewes who were honoured with Christs owne ministery and with Gods ancient promises and covenant should bee despised by the Gentiles nor yet that the Gentiles to whom the Lord hath shewed mercy should be dispised by the Iewes Was a minister having taken upon him the shape of a servant to acquite salvation for his Church hee hath had a speciall care of the Iewish nation amongst whom he hath also exercised the ministery in his owne person See Isa. 42. 1â— and 49. 5 6. Matth. 20. 28. Luk 22. 27. Phil. 27. Ver. 9. Might glorifie might make his infinite mercy shine upon all humane unworthinesse such as that of the Gentiles was who were prophane and execrable people As it is written an allusion rather than a proper exposition of the sence of this passage as much as if he said That which David in regard of his corporall victories said hee would doe namely to cause the praises of God to sound all the world over Christ hath perfectly and really effected having by his benefits given the occasion for it and by his spirit the motion and will to celebrate Gods infinite goodnesse throughout the world Ver. 13. Of hope namely the onely Author and foundation of all the Gentiles hope of whom hee had spoken in the former verse In believing the Italian Believing namely in the knowledge and apprehension of the truth of the Gospell This seems to be added because that many abused their stronger and more forward faith in giving the weakest the fore-said scandalls Yee may abound that your peaceable state and the joy of your hearts not troubled with these contentions or scandalls may alwayes bee unto you a new pledge and hope of rest and eternall joyes V. 14. That yee also even as much as I my selfe doe exhort you unto it V. 15. The more boldly namely with greater vehemencie and authoritie He hath a particular relation to the exhortations contained in the three former Chapters Because of the grace by vertue of the charge which I have to bee the Apostle of the Gentiles by Gods appointment and to performe the same V. 16. Ministring the figurative termes taken from sacrifices The meaning is as in sacrifices the oblation ought to be pure and purely offered by the Priest So I the Apostle of you Gentiles labour towards you to the end that the Holy Ghost accompanying my ministery may sanctifie you more more and that as such I may acceptably present and consecrate you to God V. 17. I have therefore namely having receaved this grace of Apostleship and such an abundant blessing of God upon it Through Iesus Christ of whom I hold all that I have of his meere goodnes and grace V. 18. To make the Gentiles to gaine and acquire them to Christ and to reduce them to the obedience of faith V. 19. Of the spirit hee meanes that secret and inward vertue of the spirit which enlightens and enclines and perswades the hearts as the precedent power of miracles was but only to terrifie convince and prepare Illyricum this is the Country which is now called Slavonia I have fully preached the the Italian I have accomplished the service of the this is also a terme touching sacrifices in which there was required a most strict observance of all the ceremonies which were appointed the meaning is I have not omitted any part belonging to mine office See Col. 1. 25. V. 20. So have I making it mine onely glory to plant new Churches not standing to manure those which were already planted by the ministery of others Which he seemes to touch to make his zeale and affection towards the Romans Church to appeare so much the more it having bin setled and gathered together by others and yet he servently desiring to visite it contrary to his ordinary custome towards such Churches V. 23. Having no more having no place where to found any new Churches every place being already filled with the Gospell V. 25. To minister carrying to the beleevers in Ierusalem the collections of the Churches of Macedonia and Achaiah V. 27. Their spirituall he saith this because that the preaching of the Gospell and the Ministers therof were come out of Iudea and also because the Iewes were first possessed of the promises of the Messias and the covenant of God V. 28. This fruit namely the effect of this charitie and of the Communion of faith or this acknowledgement of the receaved benefit See Phil. 1. 11. and 4. 17. I will come this was a designe of the Apostles well befitting his vocation but conceaved only out of zeale and humane sanctified discourse and not by any revelation as the event did shew it being hindered from executing of it by meanes of the Iewes persecution and by his imprisonment V. 29. In the fulnesse bringing you more abundance of knowledge and other spirituall gifts Rom. 1. 11. Or the meaning is I trust that God will largely blesse my ministery amongst you V. 30. Of the spirit namely that love which he engenders in the hearts of beleevers and by which he straightly unites them together Or by the Holy Ghost whose proper effect is love See Col 1. 8. That yee strive namely that with your prayers you helpe me in all my distresses and combates CHAP. XVI VER 1. A Servant the Italian A Deaconnesse it might bee some one of those holy Widdowes which in the Apostolicall Church did consecrate themselves to serve and look to the poore the sicke c. 1 Tim. 5. 9. Or plainely some honourable woman who had no publicke office but was assisting to the faithfull with her wealth and services as Luke 3. 8. V. 2. In the Lord with such charity as all the members of Christ ought to have one towards the other Or with a duty not simply civill but Christian and spirituall A succouâ—er the Italian A proiectrix the Greeke word signifieth one that is appointed to entertaine and harbour strangers in his house and to undertake the care and protection of them See 1 Tim. 5 10. V. 3. In Christ namely in the ministery of his Gospell Ver. 4. Laid downe they have exposed themselves to dangers of death and punishments for to save my life
the creation and in the whole order of nature V. 21. In the wisdome namely in the frame and Table of this world which represents the infinite wisdome of God in its creation and conduct By wâ—sdome namely by the right use of reason and discourse See Iohn 1. 5 10. By the foolishnesse namely by the Gospell which according to the understanding of the flesh is but a shallownesse for the Iewes doe not finde therein the greatnesse of the miracles of heaven and of the clements as there was in the Ministery of Moses Ioshua Elias and others Nor the Gentiles the exquisite and subtile doctrine of Philosophers nor the eloquence of Orators by them highly esteemed and admired V. 23. A stumbling blocke the Italian A Scandall namely a subject of disdaine and of refusall by reason of the discordancie betweene it and their understanding See Mat. 11. 6. V. 24. Christ in whose person office actions word and Kingdome God manifesteth unto men and communicates unto them his Soveraigne wisdom and power opposite to the Grecians worldly wisdom and to the power of miracles required by the Iews V. 25. Because he gives a reason why the Gospell though esteemed by men to be foolishnesse and weakenesse is never the lesse wisdome and power namely because it is Gods whose least things if a man may say so do far exceed the greatest of mens V. 26. For yee see the like proceeding God useth in employing such meanes for salvation as are so contrary to carnall sence may be also perceaved in the calling of men amongst which hee often maketh choice of such as are of least esteeme Matth. 11. 25. as he had likewise done by the Corinthians After the flesh that is to say endowed with fleshly wisdome Ver. 27. To confound the Italian To shame Namely to make it appeare that before him all worldly power and wisedome is of no esteeme and how much it hinders the receaving of Gods grace and therefore to teach us that wee ought altogether to renounce it if wee meane to make ourselves capable of the glory of Gods Kingdom See Mat. 18. 3. V. 28. Which are not thus is shewed the totall annihilation of man before God without worth meâ—its strength or disposition Rom. 4. 17. To bring to nought namely to make us see and feele the vamtie and unprofitablenesse thereof for the end of life everlastâ—ng Things that are namely whatsoever the world holdeth to be greatest and most excellent V. 30. Of him having nothing of your owne God hath given you all in Christ according as hee hath made him to bee the spring and root of all the good things of the Church namely wisdome in the revelation of the mystery of salvation righteousnes in satisfaction and perfect obedience for the justification of man sanctification in the gift of his spirit of regeneration and redemption in the last and glorious resurrection by vertue of the mysticall union with him Luke 21. 28. Rom. 8. 23. V. 31. He that glorieth namely he that thinkes worthily of himselfe and would in truth have reason to doe it and raise him selfe by elevation of the spirit above the common sort of men let him seeke and acknowledge all the cause and matter thereof in God alone â—and in his grace to give him all the honour and glory of it CHAP. II. VER 1. THe testimony namely the Gospell in which God declares and testifies unto men his councell and will concerning their salvation 1 Cor. 1. 6. V. 2. Determined not I did not judge it fitting for me to know that is to say to make profession of any other knowledge or doctrine or to teach it V. 3. In weaknesse namely in misery and in an abject condition befitting the preaching of Christs Crosse. In feare namely of persecution Acts 18. 12. and so the sence would be that he had preached the Crosse bearing it himselfe Now that is the tryall of Gods faithfull servants which also dissâ—pates all worldly vanities and ostentations which ordinarily grow from too much ease rest Others take these words for the vertues of the reverence of God humblenesse and modestie As 2 Cor. 7. 15â— Ephes. 6. 5. Phil. 2. 12. V. 4. Demonstration that is to say in the divine efficacie of the Holy Ghost with which God doâ—â—â—ccompany his word rightly preached to enlighteâ— the mindes and perswade the hearts or at least redargue and convince them See 2 Cor. 6. 6 7. V. 5. In the power namely grounded upon and subsisting in that powerfull and invinsible internall perswasion of Gods Spirit opposite to all fraile reasons of humane art V. 6. How be it we speake the doctrine which I speake is nothing but a true wisdome and a wisdome altogether divine and spirituall Perfect namely true beleevers who only are capable of theâ—e mysteries A terme taken from the Pagans superstitioâ— who admitted none to their most secret ceremonies but only persons well prepared and purified 〈◊〉 many yeares Or it is meant for men of full and 〈◊〉 age See 1 Cor. 14. 20. Phil. 3. 15. Heb. 5. 14. 〈◊〉 if the Princes namely of that false reason of state or politicke wisdom of the great ones of the world which more directly fighteth against Christs kingdome then any else See Matth. 1â— 25. That come whose persons God sendeth into perdition and subâ—eâ—eth their councells so that they are not with all their wisdoms able to maintaine themselves Which is a certaine proofe that it is vaine and weake in respect of the Churches which brings forth everlasting life and glory Ver. 7. In a mystery after a divine manner incomprehensible to the fleshes understanding Before 〈◊〉 which hée from everlasting had ordained to reveale and communicate unto us to direct us thereby to eternall happinesse Ver. 8. Of the Princes namely mecre worldly oâ—es not enlightned nor regenerated by Gods Spirit They would not he sets forth the chiefe of the Iews and the other great oâ—es who joyned with them in condemning of Christ Acts 4. 27. under the example and name of all worldly Princes who by their obdurate ignorance doe make themselves their successors and imitators in persecuting the Gospell and the Church The Lord namely Christ Iesus true 〈◊〉 and likewise true everlasting God and glorious King of the Church Acts 3. 15. V. 9. As it is this passage is alledged more by â—llusion then according to the Prophets exprosse meâ—ning V. 10. For the spirit Namely the Holy Ghost is being true God with the Father and the Sonne 〈…〉 veth Gods most inward secrets and revealeth is much thereof to beleevers as is needfull for their salvation V. 11. For what namely none but the spirit can doe it for as mans soule and understanding only can know mans secret thoughts so none can know Gods secret thoughts but onely his owne spirit who also reveales it and perswades it to whom he pleaseth See Ioh. 1. 18. and 3. 11 32. V. 12. Not the spirit namely the carnall understanding and Judgement
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
he in the meane timâ— had laboured in other Churches with most happy successe according to Gods miruailous blessing which he doeth not setâ— foorth through any vaine glory but to exalt the Gospell which God made glorious by the admirable proâ—fes of his power as it was evident in their Church above any other whereunto he also contributed all maner of fidelity sincerityz â—ale and humility a midst all maner of trialls and â—xercise of afflictions and pâ—rsecutions made easie by vertue of Ghrist and by faith in him and by a certaine hope of eternall glory to which he continually aspired and taught all beleevers to aspire unto and prepare themselves for reâ—â—uncing all carnall affections to answeare to the grace of reconciliation prâ—ached and presented by the Gospell and he performed this holy duty especially towards the Corinthians exhorting themselves from all manner of communion with infidels and idolaters Thâ—n at the same time as he was writing this Epistle Titus beeing returned from Corinth where he had sent him and having confirmed the report of the good state which that church was putting it self into the Apostle enlargeth himself in testimonialls of joy and comfort and entire affection And sending back Titus unto them with other brethren to make a collâ—ction of almes for the churches of Iudea hâ— exhor th them to contribute liberally and speedily towards it And to prâ—vent that evill which Titus had reported unto him was occasioned amongst them by false Apostles he doth highly extoll his owne Apostlesship especially iâ— those Churches which were founded by him as that of Corinthans shewing that he was 〈◊〉 by a terrible power against all adversaries and that he had made use of it in such a kinde that false Apostles could never take any advantage upon him nor occasion against him and that he could with the glory of his ministery overshadow all their false luster yet that he hâ—d rather in humblesse towards God and modest charity towards them and all other mâ—n to give a proofe of his faithfulnesse So that they did not force him through their rebellion and imp 〈…〉 â—o shew forth his just rigâ—r the power whereof lay in his hand CHAP. 1. VER 1. AChaia a province of Peloponnesus or Morea where Corinth 〈◊〉 V. 4. Comforteth us it appeares that the Apostle finding himself in great streights in the course of his ministery had found great comfort in the fruit which his first epistle to the church of Corinth â—ad brought forth by correcting of many defaults V. 5. Of Christ which wee suffer for his name as his members to be conformable to him our head who participates of them with us and beares us up in them by his power Rom. 8 17. Rev. 1. 9. V. 6. It is â—or namely that in me you may â—â—ve an example that God doth in this world afflict even his most faithâ—ull servants to exercise them that ye may likewise prepaâ—e your selves for 〈…〉 h tâ—ialls and that seeing God never doth forsake them with his comfort and vertue and that at the 〈◊〉 he doeth deliver them in good time you should also dispose your selves to faith and patience by 〈…〉 nes whereof all your afflictions may prove to your salvation and life â—s effectuall sheweth its 〈◊〉 and effect in strengthening and bearing you up in the like troubles V. 8. Which came it may bee hee meanes the persecution of Ephesus acts 19. 23. 1. Cor. 15. 3â— V. 9. We had he was verily perswaded that he should die that we should Gods end in bringing of his into such extremities is to teach them to renounce all manner of presuming upon themselves and to put no manner of confidence in human meanes and to repose all their trust and beleef in God alone to whom no deliverance not even from death is impossible V. 1â— By many namely beleevers having a joynt feeling of my deliverance to give God thanks therefore as they had a feeling of my dangers and prayed unto him for me So he sheweth that his principall end in desiring of thâ—se prayers to be made for him was the glory of God V. 1â— For our he gives a reason of this request namely because his loyaltye towards them in his ministery was worthâ— to be recompensed by them with their prayers for him goodly sencerity not only in a moraâ—l and civil sincerity answereable to the duty and judgment of men but in a spirituall one created in the Apostle by God and approved of bâ— him noâ— with without using any art of human knowledge or eloquence therein but onely the supernatuall gift of God in light of truth and strength of his spirit V. 13. For we write we may boldly boast of these things to you who have discerned the truth thereof and doe know it with an undoubted knowledge V. 14. As alsol I hope you will never enter into any diffidence of my sincerity seeing that hitherto you have esteemed it to be a happinesse and glory unto you that you had me to be your Apostle and founder of your church with such abundance of spirituall gifts for you in part somewhat a terme of modest extenuation or silent reprehension of the Corinths for having wavered in this beleef by the inducement of false Apostles even as and so enterchangeable your Church hath bin as a paragon of blessing upon my ministery and the very heigh of all my labours as I doe also expect to be approved of and crowned by Christ for it at the last judgment V. 15. That you might that as you were by my first comming unto you converted so by my second you might be confirmed and set up right V. 17. Lightnesse having not hitherto accomplished my designe to visite you according to namly without the guide of the spirit according to mine own naturall understanding for worldly respects which varying in themselves or at least in my conceipt maycause me to alter mymind there should be I should say and promise now one thing and afterwards another V. 18. As God a kinde of oath by the interposition of Gods truth who by his spirit did likewise make the Apostles ministery true our woâ—d have a care above all other things that you do no take this change of designe for an argument of instability in my doctrine but beleeve that I have done it for some certaine and sufficient reason V. 19. For the Christ who is the only obiect of our preaching have bin taught by us without any variation or contradiction with a perfect uniformity as well between me and my companions as in all parts of my doctrine among them and the foundation thereof is in Christ himself and the substance of his gospell which is most pure absolute and everlasting truth and in the revelation of his spirit V. 20. For all Gods will being to be glorified and to beacknowledged perfe 〈…〉 true in the accomplishment of all his promises in Christ preached by us hath also given us Apostles an infallible conduct of his
spirit that the truth of our word might be wholly correspondent to the 〈…〉 h of what Christ hath done as he himself in effects hath bin correspondent to Gods promises V. 21 Stab 〈…〉 sh he giveth us grace and power to preach the Gospell without erring or varying and you firmely to beleeve in it 〈…〉 d us consecrated us to this high office of Apostles and endowed us with sitting gifts for it V. 22. Who hath he hath done that in us in regard of our Apostle-ship by vertue of the same spirit as maketh good in us and in all his beleevers his vocation and election by the gift of regeneration marking us for his own as it were with a seale 2 Tim. 2. 19. and as it were by an earnest or gage assuring us of the future perfect enjoyment of his goods V. 23. Upon my soule submitting my person to his judgement if I lie To spare you to give you time for voluntary repentance before my comming to the end that being present I might not be forced to use any severitie Ver. 24. Not for that that which I speake of sparing you is not because that I am Master of your Consciences to give or take away from you the grace of God at my pleasure For in this regard you depend upon Christ onely in believing in whom consists your spirituall life and subsistencie But because the chiefe end of my ministerie is to comfort you and not to grieve you without any urgent necessitie I have stayed my comming that you might prevent my just rigor and that I might freely performe towards you this pleasing office of comforting you CHAP. II. VER 1. I In heavinesse bringing you cause of griefe by my severitie and censures V. 2. For if I for causing this griefe in you I doe conceave it yet greater in my selfe by reason of your errors and there is buâ— one only way to comfort me namely your amendment V. 3. This same namely in the contents of my former Epistle I should have least my griefe for your errors might bee redoubled by your continuance and impenitencie That my joy that the conjunction of our soules is such that you rejoyce at all that which I rejoyce at and likewise are sorry for all I am sorry for V. 4. Affliction for your disorders and for being forced to deale severely with you Not that yee mine ayme hath not beene to afflict you as bearing you a 〈…〉 hatred or evill will but rather to give you a certaine proofe of my charitie by gaining your salvation through repentance V. 5 If any Nameâ—y thâ—t incestuous person particularly 1 Cor. 5. 1. Have caused gâ—iefe have bin the cause of your and my griefe together He haâ—h not I make no reckoning of the griefe which I have receaved thereby in râ—spect of that which my censureâ— have brouâ—ht upon you Whereof hee hath beene the cause But in part this is a mitigation of his speech as if he should say I will â—ot burthen him with all the cause of the displeasure which you have received I doe take part of it upon my selfe Ver. 6. To such a man it appeares that the Church of Corinth had begun to proceed against the incestuous man by grave censures and adraonitions before they went on to excommunication as the Apostle had appointed 1 Cor. 5. 5. And these tryalls having brought forth serious repentance in him it is likely that the Apostle was demanded whither that notwithstanding his said repentance he were to be cut off from the Church and he answereth no. Was inflicted of that is to say publikely in the face of the whole Church which also gave a generall assent and yeelded obedience unto it See Matth. 18. 17 1 Tim. 5. 20. V. 7. Contrariwise so far am I from being willing to have him excommunicate Swallowed up that is to say utterly sunck in dispaire V. 8. Consirme to receave him into the peace and charitie of the Church and seale him his reconciliation by the communion of the Sacrament of the holy Supper by pâ—ayers c. and by all particulas offices of charitie V 9. Did I write in my former Epistle Obedent to the Holy Ghost speaking by mee In all things namely in amending the faults in your manner of living as well as in receaving pure doctrine in seperating your selves from evill livers as in abstayning from evill doing your selves in using severitie against enormious scandalous persons as in shewing clemencie towards those who are weak and penitent V. 10. To whom as his will was that the Corinthians should with him condemne the incestuous man 1 Cor. 5. 4. so he now will have the pardon granted by common advice offering himselfe thorow an humble modestie to subscribe to what they should first judge to bee reasonable If I so gave his meaning seemes to be If in the beginning of your Church before the order of its government was well established I have at any time alone wâ—thout any others receaved some repentant sinner to mercie I have not done it thorow any ambition but in meeâ—e charitie towards you In the person the Italian hath it In the sight that is to say I call the Lord to witnesse for it V. 11. Leâ—st Satan Least we give him occasion by any immoderate rigor of ours to take away or precipitate any member of the Church to make the Gospell and the Ministers thereof odions and to corrupt the holy use of discipline whâ—ch consist in the temperature of charitie and the end whereof is nothing but the saving of sinners Ver. 12. A doore namely an occasion of advancing Gods work by his word and vertue V. 13. Titus whom Paul had sent to Corinth to informe himsolfe truely of the state of that Church and was not as yet returned againe as hee did afterwards 2 Cor. 7. 6. Of them namely of the Church of Trout V. 14. Causeth us to maketh our Ministery glorious by the power of Christ in new conquests and converting of Nations overcomming all oppositiens Now hee seemes to intimate that this voyage into Macedonia which hee undertooke beyond his intent he intending rather to have gone to Corinth if he had beene certified what state they were in had a happie issue and event V. 15. For we are wee doe propound Christs pure doctrine not infected with any false-hood vicious affection or end Unto God that is to say divinely according to God and according to the understanding which hee granteth his beleevers by his spirit Others as God seeth it and judgeth of it Or to his glory and for his service In them that are the Gospell is preached indifferently to all manner of persons whatsoever but it works in them very differently for being receaved by beleevers it bringeth forth life and salvation having all the causes thereof in it selfe and being rejected by unbeleevers and rebellious persons it is to them a cause of greater condemnation and makes their perdition inevitable according to their sentence which is irrevocable
10 11. 1 Tim. 1. 20. others understand it of the efficacy of the Apostolicall word in denouncing and sealing condemnation to the wicked and in imprinting a feeling thereof in their Consciences which was followed by notable judgments Acts 8. 20 21. and 24 25. 2 Cor. 13. 3. Ver. 4. The weapons namely the meanes which we employ in defending Gods cause and in fighting against Satan and his instruments Through God the Italian To God who is the great warrior that handleth them and the author of all strength and motion V. 5. Against the namely every thing that would hinder God from being knowne or worshipped and from raigning by his Gospell Bringing into captivitie keeping in Christs obedience by meanes of this terror all those over whom this power is exercised which are they that are within and not without the Church 1 Cor. 5. 12 13. V. 6. When your I do not as yet ordinarily make use of this power but use all meekenesse and clemency to establish the kingdome of Christ well amongst you which done all rebellious persons shall be used with all manner of rigor V. 7. Doe yee looke doe you judge of me and of the power of mine Apostleship by mine externall humble weake and vile condition Christs namely his Apostle guided by his spirit Of himselfe without any other notice given him hee may know the truth of mine Apostleship notwithstanding my poore externall condition 1 Iohn 4. 6. He speakes this to convince those false Apostles who did not acknowledge S. Paul for what he was and therfore shewed that they had not the spirit of Christ which judgeth of others by its own proper motions V. 8. For though Iam in such sort Christs Apostle that if I should extoll the power of mine office farre more than I have yet done ver 4. 5 6. I should doe it in all truth wiâ—hout any feare of being disproved for it For your destruction that is to say I will never use this power in any excessive severitie against you Seeing God gave it me chiefly for the salvation of the Church and the punishment of the wicked And so he heartneth beleevers against the terror of that Apostolicall power V. 9. Terrifie you by terribly representing this my power unto you in wrighting and not daring to use it when I am present V. 10. Say they he meanes some of his adversaries thâ—t talked in this kinde in prejudice of his Apostleship V. 12. For I may deale so with you because I am your Apostle without boasting falsly as those false Docters do We dare not an ironicall kind of speech Measuring themsâ—lves namely being full of pride and presumption of themselves without well examining and knowing themselves by comparing themselves to others Are not they discover their want of understanding V. 13. Will not boast namely of the power of mine Apostolicall office which though it were not limitted to any certaine places yet for order and peace sake every Apostle was contented to exercise it over the Churches which hee had founded himselfe According to God having assigned mee my part of labour in such and such places I may freely say that you are part of them and that therefore I have the right of an Apostle over you without â—tttributing any right unto my selfe over Churches founded by others V. 14. We stretch not I doe not usurpe not intrude upon other mens rights when I attribute unto my selfe this power over you as I should indeed doe if your Church were not of my founding Ver. 15. Not boasting not taking upon mee an universall authoritie over all Churches even over them that have beene founded by other Apostles Having hope I content my selfe with the honour of Apostleship which I have amongst those Churches it hath pleased God to found by me and especially yours which I hope will yeeld me that honour entire in good esteeme beliefe and obedience if that your faith now a little moved by false Apostles be reconfirmed V. 16. To preach that by the re-establishment of your Church I shall have meanes to passe on forward to preach the Gospell in other places and not meddle with any place where other Apostles have laboured already as God hath directed them V. 17. But he that in all this let every one beware of attributing any thing unto himselfe or to refer anything to himselfe And if God hath given any degree let us all acknowledge it to bee of his grace and let us use it to his glory and service V. 18. For not hee for all manner of glory out of GODS grace is vaine and false as not being approved by him who is the only Iudge of men And if it be grounded upon his grace it must be all yeelded unto him CHAP. XI VER 1. YOu could that you would suffer me to set forth mine owne praises without being offended therewith or contemning mee for a vaine glorious foole 2 Cor. 5. 13. seeing that I doe it out of necessitie to maintaine the authoritie of mine Apostleship 2 Corinthians 12. 6. yet howsoever you take it I will doe it chiefely for your good V. 2. For I am that which I doe is not through desire of glory for my selfe but for a jealous care of you that you may not be misled in your faith by the contempt which false Apostles lay upon my person and ministery Godly a holy jealousie according to God Or for Gods love and glory Gal. 4. 17 18. For I have he gives a reason for his jealousie and why he called it godly namely because he had bin as it were a meanes of their spirituall marriage with Christ by enterchangeable promises and bonds and therefore he endeavoured to have them on their side keepe spirituall puritie and chastitie that is to say a pure sincere faith Others translate it I have wedded you to a husband namely to Christ for to present a chaste Virgin unto him Ver. 3. Simplicitie namely the pure and sincere faith Ver. 4. For if the meaning is You know that there is but one Gospell one Christ and one spirit which you have learned beleeved and receaved by my ministery which in gifts light and power hath beene equall to that of other Apostles and therefore you have no reason to depart from me to goe after other Docters in hope of learning of them any other saving truth or more than you have learned of me He that he seemes to meane some one of the chiefe of those false Apostles as a Cor. 10. 10 Another Iesus namely if there could bee any other A condition altogether impossible and abominable even to thinke upon Gal. 1. 7 8. V. 5. Very chiefest there were some of the Apostles which were endowed with more eminent gifts then the rest though they were all equall in degree of office Vnlesse hee meanes the twelve in comparison of other inferiour Ministers who were also called Apostles Rom. 16. 7. 2 Cor. 8. 33. Gal. 1. 19. Phil. 2. 25. V. 6. Rude without any
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.
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
care to provide for the Apostles wants had sent Epaphroditus their Pastor to Rome to visit him and present unto him from them some honourable assistance whereby Saint Paul having by him understood the state of their Church thanks God for their faith and holy perseverance and declares unto them a hearty feeling of it with prayers unto God that the blessing may be firm and perpetuall to them as he doth firmely hope by reason of their former trials Then he telleth them of his sufferances and captivity and the great fruit which proceeded from thence for the advancement of the Gospel And his onely griefe for the perversnesse of some small preachers who took occasion through his imprisonment to falsifie the doctrine of the Gospell and to withdraw the Churches affections from the Apostle declaring notwithstanding what his faith constancy joy and firme disposition was against all events having neverthelesse some hope to see them again to take away from them all matter of offence to comfort assure and prepare them against the time of the like afflictions Then he exhorteth them to holinesse of life and especially to peace and concord modesty and humility by the most perfect example of Christ and staying untill such time as he could send Timothie unto them he sends back Epaphroditus to them adorned with deserved praises and recommendations Afterwards he warneth them to beware of false Apostles who imposed the necessity of Mosaicall Ceremonies upon them to gain favour and renown amongst the Iews and sheweth by his own example how much every beleever ought to contemn those carnall and externall observations to cleave to Christ onely aiming at the mark of the heavenly vocation in the communion of his life and resurrection And at the last having again exhorted them to concord and to the laudable imitating of him and to all Christian vertues thanking them for the relief they had sent him he blesseth and saluteth them CHAP. I. Vers. 1. THe Bishops it seemes that by this name ought to be understood such of the sacred Ministers whereof the Ecclesiasticall Senate was composed which had the government of the Church the censure of manners c. see Acts 20. 17 28. Rom. 12. 8. 1 Cor. 12. 28. 1 Tim 5. 17. And by Deacons not onely those who took care of the poor Acts 6. 2. Rom. 12. 7 8. 1 Tim. 3. 8 12. but also the plain ministers of the Church Deacons or ministers V. 3. Vpon every namely for all the good which I have known in you which I do most pleasingly keep in my memory Others â—every time I think upon you V. 5. Which you for the holy manner wherein you have participated of the doctrine and grace of the Gospel ever since it was preached to you V. 6. Vntill the day untill Christs last comming at which time the salvation of all beleevers shall be accomplished by the blessed resurrection ver 10 1 Thes. 3. 13. and 5. 23. Or he speaks thus because that every beleever ought to be prepared each moment for the comming of the Son of God as if he were thereby to finish the course of his life see 1 Cor. 15. 52. 1 Thes. 4. 15 17. V. 7. Are partakers have through a speciall favour and honour done you by God vers 29 30. suffered the same calamities for the Gospell as I have done and have maintained and sealed it by your faith and constancy or you have joyned with me by open profession and by all manner of Declarations and communications as well in my sufferings as in mine actions and speeches for the maintenance of the truth see Phil 4. 14. Heb 10. 33. V. 8. In the bowels with that intimate and boundlesse spirituall love as Christ engenders by his Spirit in all his members towards him and one towards the other which hath also no other foundation reason nor end but onely Christ himself V. 9. Judgement namely a sound and stedfast spirituall judgement in the truth of the Gospell Heb. 5. 14. or a lively apprehension experience and sensible application thereof V. 10. Without offence namely the offence which it gives to the sinner himselfe and is a trouble and hinderance to others in the course of their heavenly vocation Till the day the Italian for the day that you may then be approved of by the Lord and obtaine the reward promised to those who persevere in faith and holinesse Others untill the day as Ver. 6. V. 11. The fruits namely holy works and deeds by Jesus Christ namely which are brought forth by you and in you by veâ—tuâ— of the mysticall conjunction that you have with him through his Spirit which regenerates the person and guids its actions V. 12. The things which namely mine imprisonment and all that hath followed to this houre V. 13. My bonds the fame of me a prisoner hath spread it selfe abroad not by a popular cry nor by a human celebration or applause but by a cleere manifestation of Christs power which accompanieth me and worketh in me and by me The Pallace The Italian the Praetorium the Roman Emperours Palace see Phil. 4. 22. Or the Praetorian Fort where the cohorts or companies of the Emperours ordinary Guard were lodged as it is likely that the Souldiers which kept Saint Paul Acts 28. 16. did publish many great matters of him of his doctrine acts and miracles V. 14. In the Lord namely of that spirituall brotherhood whereof the common faith in Christ and he himselfe by his Spirit are the only tyes By my bonds namely by the example of me that am a prisoner and by the comfort of the Spirit and by the power of God which sheweth it selfe in me V. 15. Some he meanes some adversaries of his especially amongst the Jewes who were jealous of the degree which he held in the Church and were heads of faction against him who seeing him in prison shewed great zeale in preaching the Gospell to gaine themselves as much credit as Saint Paul had had wronging not onely his authority but even the very truth it selfe which they falsified Phil. 3. 2 18. Of good will with a godly and upright intention without any passion or proper interest Or for good will towards me to comfort me faithfully seconding my labours and joyning themselves with me in the cause for which I suffer V. 16. Not sincerely namely in regard as well of the substance wherein they were of a different opinion from the Apostle as of the perverse affection and intention V. 18. In pretence namely to cover their owne passions of ambition jealousie hatred avarice c. Oâ— upon occasion to make themselves a way of admittance to practice those passions V. 19. This shall namely that by these tryals God will confirme me in faith constancy and perseverance in my vocation to finish the course thereof for my salvation Through your as by a help appointed by God to obtaine the assistance of his Spirit from him whereby I may obtaine the power of persevering In Jesus
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
25. 31. Jude 14. CHAP. IV. VER 1. BY the Lord the Italian in the Lord in his behalfe in his name for the love of him V. 4. His vessell namely his bodie in which his soul lodgeth and which is the instrument of the operations of it especially in Gods service as a vessell of his Temple And honour See upon Col. 2. 23. V. 6. In any matter the Italian In the affaires of thiâ— life As to contaminate by fornication persons who are allied or belonging to others as wife or daughter c V. 8. Given unto us the Italian put in us Hath endowed us Apostles with the light and conduct of his Spirit in such measure as we do teach Gods truth most purely and certainly V. 9. Are taught not onely inlightened but also inwardly moved and framed thereunto by hiâ— Spirit V. 10. Which are in the charitie which is amongst you appeares sufficiently by that you shew towards other believers who are out of your Citie and Church V. 11. Your own businesse Every one according to his calling without medling with importunitie or curiositie with other mens businesse 1 Pet. 4. 15. With your own under these manual Arts are comprehended all lawfull callings and exercises V. 12. Honestly shunning idlenesse which leades a man to vices or brings him to dishonest beggerie That are without namely unbeleivers and such as are strangers to the Church Of nothing or of any one and that through your own sloath you be not driven to look for relief of other men V. 13. Are asleep that is to say are dead in hope of a blessed Resurrection an ordinary terme in Scripture No hope of everlasting life V. 14. In Jesus the Greek terme signifies the manner of dying well as who should say who by Jesus Christ namely by faith and by calling upon his name have passed to death Will God that is to say we must know and believe that God will bring into that heavenly glorie which his son possesseth those that shall die in his faith V. 15. By the word namely by especiall revelation of God See 1 Kings 13. 17 18. and 20. 35. We which are alive namely those who shall then be alive as we are now who ought each moment to expect Christ. See 1 Cor. 15. 51 52. Shall not that is to say shall have no advantage above them but as one should say the dead shal have advantage above those which are alive being they shall rise from the dead before the qualitie of the others be changed to enter into everlasting life V. 16. A shout the Greek word signifies such kindes of shouts or watch-words as men that row or vintage-men do use to encourage or call upon one another V. 17. Caught up After we have been both in soul and bodie endowed with such qualities as are fitting for everlasting life as amongst the rest with agilitie of bodies See 1 Cor. 15. 51. CHAP. V. VER 1. YE have no need Take heed of presuming to be so bold as to enquire concerning the prefixed time of Christs comming to judgement V. 2. Know namely by the Lords words which have often been spoken over again by the Apostles See Matth. 24. 43. As a thief that is to say unlooked for not but that many signes and tokens shall be seen before his comming Matth. 24. 30 32. but yet none shall be able to set down the prefixed day or moment V. 3. Shall say namely worldly men V. 4. In darknesse of ignorance or blindnesse of sinne V. 6. Let us me sleep through carelesnesse slacking or giving over doing acts of pietie being lulled asleep by worldly desires cares and pleasures V. 9. Appointed us He hath not by his immutable decree excluded us from his grace and given us over to the state of sin and natural corruption to punish it according to the rigour of his justice V. 10. Wake nos these words may be understood either in their own proper sense or figuratively for living or dying V. 11. Comfort your selves or exhort one another V. 12. To know to judge well and worthily of them which is the first degree of honour Which labour in the holy ministerie In the Lord by his commission and authoritie in his Name in the service of his Church keeping within the bounds of his will and of their own vocation V. 18. For this is As God through his grace in Christ turneth all things to be for your good and salvation Rom. 8. 2â— So he will have you give him thankes for all things as benefits bestowed upon you V. 19. Quench not do not you suffer through rebellion impurity ingratitude negligence or contempt the gift of the spirit of grace which worketh in you in light of faith and knowledge and in fire of power to depart or to be abolished in you but preserve it nourish it and make use of it See Matth. 25. 8. A similitude taken from the fire of the Altar which was to be kept continually alive and burning V. 20. Prophesyings the Italian prophesies namely the writings of the Prophets in the old Testament or the ordinary expositions which are made in the Church by a singular gift of the Spirit See Rom. 12. 6. 1 Cor. 14. 1. 6. 29. V. 21. All things namely all the doctrines opinions actions and examples which every believer is bound to examine by the light of the Holy Ghost according to the rule of Gods Word V. 23. Spirit by his Word here differing from the soul he meanes either the gift of Gods Spirit and the spiritual part of a regenerate man or the understanding and minde and by the soul onely the meer animal part V. 24. That câ—â—leth you namely God who hath begun his worke in you calling you effectually to the participation of his Gospel is loyall and constant in keeping of his promises which he hath made to those that answer to his call to bring them to the last period and end of it V. 27. I charge you For these Epistles writtâ—◠〈◊〉 the Apostles were directed to the college 〈…〉 stours by whom they were afterwards read 〈◊〉 publike Assemblies of the Church and expounded by the Prophets or other Pastours being laid up and kept in the Churches treasurie of records THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT THis Epistle is almost of the same subject as the former for the Apostle having not yet had libertie to visit the Thessalonians writes this second Epistle unto them to confirme exhort and correct them and first he commends their faith charitie constancie and patience in persecutions and strengthens them praying to God that he will be pleased to accomplish his worke in them then afterwards upon occasion of a certain opinion which was grown up amongst them that Christs last coÌ„ming was at hand wherupon there grew great discorders in the Church he declares unto them that it was false for before that time Antichrist was to come whose kingdom pestilent doctrine false miracles
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
endowed with sufficient wisdom to instruct and reforme others let him observe these two things first that he practise those things which he teacheth and shun that which he reprehends Secondly that he do reprehend with moderation and benignitie befitting true wisdom and not use the imperious roughnesse of Pharisaicall censurers V. 14. Glory not falsly attributing to yourselves the title of Wise and teachers of other men see Rom. 2. 17 23. V. 15. Sensuall not spiritual nor divine but onely such as may proceed from a man that is not regenerated by Gods Spirit and therefore vicious see 1 Cor. 2. 14. Jude 19. V. 17. Pure holy and clean from vice in him that possesseth it and full of benignitie towards ones neighbour Easie to be intreated not head-strong nor wilfull but pliable to other mens wilâ— and understandings in things that are lawfull and honest Without making no difference between person and person to contemne the one and esteem the other for outward respects James 2. or keeping the uprightnesse of judgement according to pietie and vertue onely and an equal love towards all men V. 18. The fruit that is to say God hath prepared and preserved for peaceable men the everlasting reward which he hath promised to good Workes the cause and grounds thereof are already established in Christ and the first seeds are already sown in their hearts with spiritual tranquillitie and comfort see Psal. 97. 11. Heb. 12. 12. CHAP. IV. Vers. 1. OF your lusts from the turbulent desires and passions for the goods and pleasures of this world which do swell and breed a tumult within you against the Spirit of God Gal. 5. 17. yea even against natural reason and against one another Members namely the internal and external parts of the bodie and the soul. V. 2. Ye aske not namely of God with humble and holy prayers of Faith V. 4. Adulterers namely spiritual ones which depart from the true love of God and of Christ the onely Bridegroom of the soul to settle your affection upon the world namely upon the pleasures concupiscences and sinnes which reigne in it see Psal. 73. 27. V. 5. The Scripture this passage as well as some others are not found in the holy Scripture it may peradventure be taken out of some ancient book of pietie though not canonical which may be was in use in those dayes The Spirit the meaning seemes to be that the devil which worketh in the children of rebellion Ephes. 2. 2. doth excite these two violent passions in men the one of unsatiable covetousnesse of worldly goods for himselfe the other of a malicious envie against others but God in such a great corruption of mankinde causeth his grace to abound in pardoning of sinnes Rom. 5. 20. but to be partakers thereof we must humble our selves before him by Repentance and calling upon him V. 6. Wherefore namely to teach men how to make themselves capable of Gods grace Resisteth that which is here spoken of proud men Solomon Prov. 3. 34. speakes it of scorners because that scorn proceedeth from contempt of others and from great pride in ones selfe V. 8. Draw nigh by conversion faith and prayer Zech. 1. 3. Will draw nigh that is to say He will make us finde that he is neer unto us with his favour and blessing V. 12. Speak not namely blame no man nor speak evill of him or curse him He that speaketh that is to say Whosoever speaks evill of his neighbour or condemneth him according to his own will and sense and not according to Gods Law takes upon him a rash superiority not onely over his neighbour but even above the very Law of God But a judge because thou doest indirectly tax it of imperfectnesse and wouldest be wiser and severer then it and so shewest that thou wilt not submit unto it V. 13. Go to now an abrupt kinde of speech which ought to be thus applied What doe ye or what think ye V. 16. But now ye that is to say Though ye be laden with so many sinnes yet you boast that ye are very holy and understanding c. V. 17. Therefore to him in conclusion know ye that knowledge without obedience doth no way free from sinne but doth rather aggravate sinne before God CHAP. V. Vers. 1. WEep he describes Gods judgement upon evill rich men as if it were already come V. 2. Your riches you have rather chosen to let those goods which you had laid up be corrupted and spoiled then to use any liberalitie therewith nor employ them in holy and righteous uses V. 3. Shall be a witnesse shall be an evident proof of your avarice for which you shall be condemned to everlasting punishment Ye have heaped whereas you thought to have laid up a great treasure of goods for the time to come you shall in effect finde that you have laid up Gods wrath against the day of judgement Rom. 2. 5. V. 4. Cryeth requires vengeance at Gods hands of you and calleth upon him for to execute it see Gen. 4. 10. and 18. 20. Exod. 3. 7. V. 5. Of slaughter the Italian of solemn feasting the Greek of sacrifice or slaughter of beasts for in solemn sacrifices of thanksgiving they used to make great feasts with the flesh of them see Prov 7. 17. and 17. 1. V. 7. Be patient seeing the last judgement is at hand when violent men shall bee punished and those that were afflicted relieved and rewarded see 2 Thess. 1. 6. He receive untill the harvest be come to maturity in its proper season and by ordinary means V. 8. Stablish your namely in constancy and perseverance V. 9. Grudge not the Italian sigh not do not you require vengeance at the hands of God that you may obtain pardon from him who hath promised forgivenesse to them which do forgive Matth. 6. 14 15. V. 11. We count them the whole Christian Church with unanimous consent doth acknowledge and celebrate them to be happy before God which is a certain feeling imprinted in our hearts by Gods Spirit to induce us to imitate them V. 12. Other oath namely no unnecessary oath being not required to swear by him that hath power to minister an oath But let your let your affirmation and negation be simple and pure alwayes grounded upon the plain truth rather then strengthned with unlawfull oaths V. 14. The elders namely the pastors and guides Over him this hath a relation to the Ceremonie which was used of holding the hands over the sicke mans head whilest they were praying Mark 16 18. With oil according to Christs own order Mark 6. 13. for a signe of the miraculous grace of healing of bodies which was in those primitive dayes Mark 16. 18. In the name by Christs authority by vertue of his order beleeving his promise and calling upon him to have him operate that by his power which is signified by the outward Ceremonie V. 15. The prayer that is to say God called upon in faith see Acts 3 16.
obtain all manner of grace and the holy Ghost for them whereby faith is engendred in them and the conformity of the members with the head is brought forth V. 22. In obeying namely in beleeving the Gospell or conforming your selves to the will of God by a sincere and filiall obedience Through the Spirit namely by the power and grace of the holy Ghost which may have a relation either to the foresaid obedience or to the purification of the souls because that both are the work of the holy Ghost Of the brethren which is the true end and naturall effect of the purification of the soul by faith Ephes. 1. 4. 1 John 3. 18 19. V. 23. By the word which is likened to the seed made actuall and fruitfull by the addition of the holy Ghost Which liveth which is endowed with an effectuall and spirituall power and is established and lasteth for ever whereby it is likewise apt to bring forth the spirituall and everlasting life in beleevers opposite to the mortall and transitory life which they had from their parents by the corporall generation which is described afterwards CHAP. II. Vers. 1. LAying aside or casting away Now this depends from that which is spoken Chap. 1. 23. for the regeneration which is spoken of there consists in renouncing of those and all other vices V. 2. As new born that is to say Being newly made Christians imitate little children in desiring the souls pasture which is Gods word which as it is the seed to give the life of the Spirit it is likewise the food to preserve and increase it The sincere namely the word of God which is the most sincere truth apt to purge man from all the fore-said deceits Or the Word of God not falsified with erroneous doctrines 2 Cor. 2. 7. 4. 2. V. 3. If so be he speakes this to signifie that all our desire proceeds from the rellish which God hath already given us of his grace by faith according to that unto him who hath is given if so be he doe aske it John 4. 10. V. 4. To whom that is to say being united to the Lord Jesus and made his members by a lively faith A living stone namely as to the foundation of the Church which hath an everlasting life and lastingnesse in it and is also soveraignly active by the communication of a spirituall life and vertue to all such as are built upon him by faith which is spoken in comparison or opposition to materiall foundations which though they be solid and sound yet can they not communicate their qualities to the stones which are laid above them V. 5. Lively stones namely participating of that foresaid life of Christ and therefore opposite to the dead stones of the materiall Temple Are built up or be ye built up An holy Priesthood that is to say a multitude and company of Priests By Jesus whose perfect righteousnesse and intercession gaineth all Gods grace to beleevers and to their workes V. 6. Be confounded that is to say he shall not fall from his hopes nor be deluded in his confidence V. 7. He is the Italian it is that precious thing namely that precious foundation whereof Isaiah speakes V. 8. Which stumble namely which striving against the doctrine of the Gospell through incredulity and rebellion are causes of their owne ruine and yet can no way stirre the Gospell Wherunto namely into which ruine God hath from everlasting and immutably determined to let them fall through their owne fault see 1 Thes. 5. 9. Jude 4. V. 9. A royall that is to say a company of Priests who are likewise Kings Exod. 19. 6. Priests to God-ward to whom beleevers doe yeeld spirituall worship v. 5. and Kings over the creatures over which Christ their head hath given them the dominion which they had lost in Adam and hath made them fellows in the glory of his Kingdome Matth. 19. 28. 1 Cor. 6. 2 3. Revel 1. 6. 2. 26 27. 3. 21. 5. 10. 20. 6. A peculiar which he hath purchased with a price and made his by a Soveraigne title to hold them for his owne people V. 10. Not a people namely Gods people for the ten Tribes to which the Apostle writes were formerly fallen away from Gods covenant V. 11. Pilgrimeâ— namely in this world a place of travell for us and not our owne native Countrey whereby the goods and delights thereof are not our owne proper goods and the too much staying and fixing our selves upon them hindereth our endeavour and care which we ought to take in this our voyage to Heaven V. 12. In the day when it shall please God to draw neere unto them communicating his knowledge and grace over them see Luke 19. 44. V. 13. To every namely to Princes Magistrates Governours made by men or amongst men by the civill conversation and guide of humane society For the Lords sake who is the author of governments and of all publique order who commands obedience to Magistrates and binds all mens consciences thereunto and therein is served and honoured Rom. 13. 5. To the King namely to the Roman Emperour sometimes called a King by forraigne Nations V. 16. As free spiritually freed from the bondage of sinne the divell and the world and also from the servile pedagogie of the Law which liberty many did abuse to the licentiousnesse of the flesh and to the shaking off all kind of yoke of worldly dominion V. 18. To the froward namely to such as are rough and cruell V. 19. Thankworthy the Italian pleasing namely to God who esteemes it an act of obedience done to him and of humble patience under his hand For conscience that is to say to obey him according to the duty which his conscience tels him of and bindes him to Being enlightned by his word and by his Spirit V. 20. Buffeted the Italian punished some translations have it buffeted which was an ignominious kind of punishment V. 21. Called in that the end of Gods vocation and election is to be made conformable to Christ as well in his sufferings as in his glory Rom. 8. 29. V. 24. Bore our sinnes to suffer the punishment of them to cancell the bond and annihilate the curse Col. 2. 14. Heb. 9. 28. In his owne body namely in his humane nature On the Tree namely upon the Crosse. V. 25. And Bishop namely Christ the Soveraigne Guardian Rector and spirituall Steward which are the signications of the name of Bishop CHAP. III. Vers. 1. O'Bey not or beleeve not Be won that is to say disposed and induced to thinke well of the Gospell to desire the knowledge of it and be converted unto it see Matth. 18. 15. 1 Cor. 9. 19 20 21 22. V. 2 With feare that is to say in holy modesty reverence and humility V. 4. The hidden man namely the whole state the vertues and qualities of the soule regenerated by the Holy Ghost the forme whereof doth not appeare to the outward sences but
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
indeterminable eternity of the Sonne of God equall with the Father in essence and glory vers 4. V. 9. Patience the Italian sufferance which he commands and brings forth in those who are his by his Spirit to his own likenesse see 2 Cor. 15. Others in the patient expecting of Christ. Patmos an Iland in the Archipelagâ— in these dayes by some called Palmosa into which Saint John was conâ—ined by Domitian the Emperour for the Gospel and the preaching thereof V. 10. In the Spirit that is to say In an extasie and rapture of minde in which all the senses were suspended and bound up by a supernaturall power and the understanding fixed and raised up to the contemplation of divine objects represented in the vision see Ezech. 11. 24. On the Lords day the Italian that is to say The day of the Lord So was the first day of the week called even from the Apostles time because that day the Lord was risen whereupon it was consecrated to exercises of piety in stead of the Sabbath see Acts 20. 7. 1 Cor. 16. 2. V. 12. I turned namely in vision The voyce namely him from whom it proceeded V. 13. Unto the Sonne the Italian unto a Sonne that is to say unto a man Dan. 7. 13. and 10. 1â— Revel 14. 14. and was Christ himself Revel 2. 18. who in vision shewed to Saint Iohn a likenesse of his humanity which is resident in Heaven V. 15. His feet see the explication of this upon Cant. 5. 15. Ezech. 1. 7. Dan. 10. 6. Fine brasse the Italian Calcolibano that is to say a kinde of most fine and bright brasse see Ezech. 1. 4. V. 16. Sword a figure of the most effectuall and penetrant power of Gods word in the destroying of his enemies and overcomming the world V. 18. Amen that is to say This is an everlasting truth which every one ought to acknowledge and worship The keyes namely the absolute power over these things to condemn unto them and to free from them at my pleasure V. 20. Are that is to say do signifie and represent The Angels that is to say the Bishops or the chiefe ministers honoured sometimes in Scripture with this title by reason of the resemblance of theirs and the Angels office concerning beleevers salvations see Eccles. 5. 6. Mal. 3. 1. The seven by which are meant the particular Churches because the Lord hath set in them the gift of his Spirit which is in stead of oil and faith which is in stead of fire to carry and hold up before all men the lamp of truth and knowledge of God and make it to shine before the eyes of the world by works see Zech. 4. 〈◊〉 Matth. 5. 15. Philip. 2. 15. CHAP. II. Vers. 1. THe Angel that is to say The Pastor or Bishop under whose person ought to be understood the whole Church That holdeth who is the soveraign Lord and master of all the Pastors who have no authority but from him who onely doth establish them and likewise can depose them according to their works Who walketh that is alwayes present and working in his Church in the power of his Spirit to preserve the light of his power and the oil of his grace in it as anciently the Priestâ— had the charge of the great Candlestick to make it clean and keep the lamps lighted in it all the night see Exod. 27. 20. and 30. 8. Levit. 24. 3. V. 3. Hast born the Italian hast born the burden namely those sufferings and that yoke which I have laid upon thee V. 5. Will reâ—â—â—ve that is to say I will deprive thee of every qualitie title and property of a Church transporting my grace and truth elsewhere Matth. 21. 21 41 43. V. 6. Nicolaitans most ancient hereticks who permitted the community of women and eating of idols sacrifices it is thought the name came from Nicolas a Deacon Actâ— 6. 5. and that the heresie was grounded upon an act and saying of his misunderstood if Histories be true V. 7. That overcommeth that is to say that perseveres unto the end against all assaules and temptations by a lively faith in me Will I give that is to say I will cause them to enjoy the everlasting goods of my glory Figurative termes taken from the earthly Paradiâ—e Gen. 2. 8 9. see Revel 22. 2 14. Paradice see Luke 23. 43. V. 9. Rich namely in spirituall goods see Luke 12. 21. James 2. 5. The blasphemie or sâ—anders and calumâ—ies And are not are not the true people of God in Spirit and faith John 8. 39. 44. Rom. 2. 28. and 9. 6. V. 10. Dayes some take these dayes for yeers as Dan. 9. 24. V. 11. Second death which is the everlasting and totall separation of the whole man from God and from his life to be abyssed into everlasting torments after the corporall death V. 13. Where Sataâ—s namely where he reigns powerfully be it by false religion or by wickednesse of life or by persecution of the Gospell My name namely the pure profession of my Gospel in which I have fully manifested my self V. 15. Nicolaitans who by such decâ—its did lead Christians astray 2 Pet. 2. 18. V. 16. Will fight that is to say I will destroy them by my judgements pronounced by my mouth and executed by my power and withall imprinting the feeling of their condemnation in their hearts by my word V. 17. Will I give that is to say I will cause him to enjoy the everlasting goods of my heavenly kingdom teaâ—ms taken from the Manna which was kept in the Sanctuary Exod. 16. 32 33. Psal. 65. 4. see Iohn 6. 31 35 48 51. A white stone the sigure of the new heart puâ—iâ—ied and made sound by faith which God bestoweth upon those who are his and whereon by his Spirit he engraves and seals the testimonie of their adoption by which they obtain the new name and right of the children of God Iohn 1. 12. Revel 3. 12. the certain judgement and knowledge whereof lieth in the closet of the beleevers conscience and is not manifested but onely by the effects Rom. 8. 16. V. 19. Service the Italian ministerie namely in alms assistances and other duties of charitie V. 20. Iezâ—â—â—â— whether this were that womans proper name or that for the resemblance of the old Iâ—zebel an impious dishonest and wicked Queene of Israel here be meant some false Prophetesâ—e of the Nicolaitans or some such like heretiâ—ke sects V. 21. Fornication namely bodily fornication and likewise the spirituall of idolatry V. 22. That commit adultery this may likewise bee understood spiritually of the communicating with that womans false doctrine V. 24. Aâ— have not as have no way assented to that devillish doctrine which those hereticks did qualifie with the name of great and deep mysteries of Gods Spirit 1 Cor. 2. 10. though indeed it was nothing but a gulph of abominations and hollow illusions of the divell Burthen or calamities or threatnings V. 26. My workes the faith and
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
maintain and establish the devils kingdom Dan. 7. 20 25. To continue other Texts have it To war namely with the Church which seemes to agree best with the figure of Antiochus Fourty and two according to the letter they are the three yeares and an halfe of Antiochus his persecution Dan. 7. 25. and 12. 7 11. but being referred to Rome this terme seemes to be indefinite to signifie the whole time of Gods patience in suffering of heathen Romes persecution V. 6. His Tabernacle that is to say his Church And them that namely Christ and all his who were gathered up in glorie V. 7. Given unto him that is to say he was permitted To overcome them namely in the world and corporally for a time V. 8. Of the Lambe the Italian whose names are not written from the foundation of the world in the Book of life of the Lambe who was slain shall worship him namely of Christ 1 Pet. 1. 19 20. to whom this Booke of life is attributed whether it be because that in Christ all Gods children are chosen Ephes. 1. 4. or whether it be because that he is prince and authour of everlasting life whereunto they are chosen Others set down the words of the Text in this manner Whose names are not written in the Book of life of the Lambe who was slain from the foundation of the world that is to say in Gods decree and foresight and in the efficacie of his death which hath been present to God from all eternitie V. 10. He that A summarie and obscure description of the Roman Empire through Gods just judgement Is the that is to say one ought to shew and exercise it in persevering constantly in the faith and in bearing all manner of assaults expecting the time which God hath appointed V. 11. Another this can apparently belong to no other but to a power used under the Name of Christ which hath brought in and established it selfe by meanes of and after the ruine of the Roman Empire Two hornes that is to say usurping two powers Secular and Ecclesiasticall even as Christ is both King and High-priest or counterfeiting the mildnesse of Christs Kingdom which proceedeth not with outward force nor violence of armes even as the hornes of a lambe are not good to butte with or to do any harme He spake that is to say he used an absolute command over the consciences raised himselfe through devilish pride and execrable boasting Rev 18. 7. V. 12. Before him The Roman Empire subsisting yet a long time after the being of this second Beast especially in these Easterne parts To worship that is to say to have religious conceits of the place where Rome stood as being consecrated to a perpetuall presence of God and to yield divine honours and religious obedience to it Whose deadly wound This seemes to be another wound then that of verse 3. and to have a relation to the desolations of Rome by the Northerne Nations V. 13. Fire come this seemes to be meant by thunders darted out as it were in God and Christ his Name whereby the world hath oftentimes been set on fire with warres and troubled with terrible confusions V. 14. That they should make namely that they should establish a new forme of Roman politicke Empire which should have some name and resemblance of the ancient Empire which was ruined And did live namely by the establishment of the universall Empire pretended to be spirituall V. 15. To give life the Italian to give spirit that is to say force and vigour to command Speak that is to say make Lawes and statutes with penalties to the disobedient and to the contemners of the majestie of this new Empire stiled sacred by its adherents V. 17. That no man that is to say forbidding all manner of commerce and communication with those that did not acknowledge this power V. 18. Count the This is very obscure and doubtfull A Christian Authour of the ancientest hath left in writing or peradventure by tradition that this was the name Latine as the Grecians write it for the Grecians using letters in stead of cyphers of numbers do out of the foresaid name make up the number which is here set down and indeed this number can have no relation to yeares for that as hath been said Rev. 15. 2. CHAP. XIV Vers. 1. I Looked It seemes that by this Vision the heavenly glorie is represented wherewith the ancient Martyrs were crowned who suffered death under heathen Rome or they who by vertue of their election have not adhered to the false dominion of the soules whilest it reigned in the world without any contradiction and they are brought in giving God thankes therefore V. 3. Redeemed that is to say acquired to God by the price of Christs bloud 1 Cor. 7. 23. 2 Pet. 2. 1. V. 4. Which were not that is to say who have kept themselves pure from all idolatrie which is spirituall fornication and have loyally adhered to Christ the onely Bridegroom of the Church see 2 Cor. 11. 2. Ephes. 5. 27. V. 6. Having the The sequele of these Visions sheweth that this cannot be understood of the first preaching of the Gospel by the Apostles and that it must be referred to a miraculous renewing of it V. 8. Is fallen This first crie is the proclamation of Gods sentence against the spirituall Babylon and of the beginnings of the execution thereof by the spirituall ruine of her plots the other proclamation Rev 18. 2. will be that of the final execution Made all nations drinke by her frauds and false perswasions she hath in such sort besoted mens spirits as with a compounded drinke that they have thereby lost their right judgement and have suffered themselves to be induced to spirituall fornication of idolatries and superstitions which deceit is neverthelesse an effect of Gods just judgement upon the world which hath not entertained the love of Truth 2 Thess. 2. 10 11 12. V. 10. Without mixture without any temperament of grace and of mercie with which God moderates the cup of believers afflictions V. 12. Here are they that is to say in these occasions they shall make themselves to be known by most certain proofes V. 13. From henceforth namely after the doctrine of the Gospell and faith shall be re-established in the world in its own puritie and vertue by which alone man can die happily in present comfort and confidence of eternall salvation Their workes that is to say the reward of them cannot fail them after their labours and combates V. 15. Out of the Temple represented oftentimes in this Book in Vision to be in Heaven now from this place to the end of the Chapter seem to be foretold the warres and desolations which were to happen in the world by reason of the Gospels re-establishment as if that after this last effect of Gods grace there were no more any mercie or patience to be expected but onely a finall destruction as a harvest or a vintage when
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
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit