despised a proâ—erbiall kinde of speech as much as to say a thing of nought and of no value like a piece of a bâ—rnt stâ—â—k or like a smoaking snuffe see Isa. 7. 4. and 42. 3. of him of you my friendâ— that have not the feeling and experience of my evills and therefore cannot rightly judge of them nor have any fellow feeling of them V. 6. Prosper very often and almost ordinarily Iâ—b opposeth tâ—is to his friends maxime who said that adversity alwayes followed the wicked V. 7. The beasts the thing is so plaine that in a manner the vâ—ry beasts doe know it and publish it V. 11. Try think you that I will without any examination or distinction allow of your discourse I who by reason of mine â—ge have obtained wisedome and experience see Iob 15. 10. and 32. 6. V. 13. With him I doe with you acknowledge Gods wisdome â—ustice and soveraign power but that is nothing touching this present case wherein the question is how his fatherly favour which I am certainly perswaded of can agree with this sâ—me extreame rigour which hee now useth towards mee V. 15. With-holdeth if hee doth not let it raine the waters of the earth doe drie up V. 16. And wisedome namely the rule and order of the right guiding of the world are his as hee is Soveraign Lord over all even of the Devills and of all their instruments of deceit so doth he goveâ—n their actions as also the actions of seduâ—ed men though they be wicked so that nothing happeneth withoâ—t his permission and without being restrained within certaine boundâ— and reduced unto the very point of his most just will see 1 Kings 22. 22. Prov. 16. 4. Ezech. 14 9 2 Thes. 2. 11. V. 17. Hee leadeth in triumph like prisoners taken in the warres after he hath overcome them in their combats against his Kingdom Councellers the wise Princes and Conductors of the world 1 Cor. 2. 6 8. spoiled of all honour power and dignity V. 18. Looseth that is to say he degradeth them taking away all command and authority from them which is the bond which bindeth the people to obedience and subjection Iob 30. 11. Isa. 45. 1. 5. girdeth hee causeth them to bring themselves into bondage see Psal. 66. 11. Ier. 27. 2. 2 Kings 25. 7. V. 20. The trusty the Italian the eloquent or confident speakers V. 21. Weakneth the strength the Italian â—â—ackneth the girdle hee makes them faint-hearted and weak a phrase taken from girdles which bind a mans garments and buckle his armour close to him which makes him more steddy and nimble see Dan. 5. 6. V. 22. Shaddow namely most hidden things which seemed to bee buried in perpetuall ignorance V. 24. To wander amazed irresolute without direction or councell in their businessâ—s CHAP. XIII VER 3. SVrely I would that Majesty which is sâ— terrible to his enemies shall not hinder me but I will dare and desire to maintaine the right of my faith and good consciencâ— before him He answereth Zophers saying Iob 11. 5. V. 4. Forgers the Italian botchers you gather up without any order and to no purpose whatsoever commeth in your way to strengthen and maintaine your false accusation against me V. 7. Speak wickedly condemn me through a manifest prevarication without knowledge or against your own conscience onely to insinuate your selves into Gods favour as defendoâ—â— of his honour or advocates in his cause V. 9. Search you out namely to know whether you did it in true zeale or only in flattery and dissimulation dâ—e yee so mock him the Italian would or could yee so mock him by or with a feigned affectation of words void of truth V. 11. His excellincie namely the Maiesty of that great God the authour and terrible defender of truth V. 12. Are like unto they seeme indeed to bee of some value or greatnesse but they have neither soundnesse of truth in them nor worth of wisdome V. 13. Let come one me let what please God befall me I must seek some ease in my complaints and in my instances towards God V. 14. Wherefore what may be the reason of these extreme torments which bring mee into such distresse that me thinks I should teare my selfe with my teeth Iobâ—8 â—8 4. Put my life the Italian hold my soule that is to say why am I perpetually in present danger of death see 1 Sam. 28. 21. Psal. 119. 109. V. 16. For an this mine assured confidence ought to bee a certaine argument for you that I am no such hypocrite as you accuse me to be for such a one dares not appeare nor cannot subfist before God V. 18. Justified namely approved of by God as a true believer observing the Lawes of the duty of a true child see Job 9. 20. V. 19. If I hold my tongue the Italian I will hold my tougue and give up the meaning is I have but a short time to live therefore I beseech thee give me leave besore I die that I may pleade my cause unto thee see Iob. 16. 21. 22. V. 22. Call take which part you please in this cause be either plantiffe or defendant I am ready every way V. 26. To possesse to beare the punishment of my faults committed in mine age of ignorance and imprudencie For since I came to knowledge I have forborne to doe any such thing Iob 20. 11. Psal. 25. 7. V. 27. In the stocks see Job 7. 12. and 42. 10. settest a print thou followest me close and upon the track like a hunter Iob 10. 16. CHAP. XIIII VER 1. BOrne of a woman whose issue is defiled and subject to Gods curse by his sentence given against her Gen. 3. 6. Iob 1â— 14. V. 3. Open thou enquirest diligently into his whole course of life for to punish him therein although he be otherwise sufficiently wretched see Iob 7. 17. V. 4. Bring canst thou in thy rigorous judgement finde me to be pure and perfectly just being even from my birth stained with originall sinne which can never be blotted out in this life V. 5. Seeing his let that great misery which he is fallen in through sinne suffice thee namely that he cannot escape deatly at that prefixed time which thou hast appointed and doe not aggravate it by extraordinary torments which may drive him to impatience or despight see Psal. 78. 40. and 89. 48. and 103. 14. with thee that is to say determined within thy councell V. 10. Where is he namely his body and his corporall life for Iob did firmly believe the immortality of the soule and the resurrection of the â—â—esh verse 12. Ioh 29. 26. V. 11. Faile from doe resolve and evaporate V. 12. Till the so long as the world shall last in this present estate untill the change and restauration which thou shalt make of it in the last day Psal. 102. 26. Isa 51. 6. and 65. 11. and 66. 22. Acts 3. 21. Rom. 8. 20. 2 Pet. 3. 7. 10. 11. not awake namely at the
doe him right if hee be a Judge or Magistrate or to defend and maintaine him if he be a private person See Job 29. 16. Regardeth not He knoweth not what right is nor careth for it nor will take any paines for to learne it V. 8. Scorntfull men Prophane contemners of God doe draw his judgements upon a whole Citie and Communaltie V. 9. Contendeth Whether he contend about his owne private affaires or whether he argue about some point of â—â—ut and right Whither he rage The Italian Sometime hee rageth Seeing his presumption and obstinacy Or laugh The Italian Sometime be laugheth At his impertinencies and follies There is no rest The Italian Heâ— hath no rest That is to say talking with a foole he cannot keepe that tranquillity of minde and moderation of words as be 〈…〉 a wise man being driven by impatience V. 12. All his servants The meaning may be this When the Prince hearkeneth to calumnies or false accusations there is none of his servants let him be never so faithfull but is in danger of being held and questioned as guiltie Or this A Prince whith leveth flatteries and is inclined to hearken to calumnies causeth his servants to turne flatterers false accusers c. V. 13. The 〈…〉 full man The Italian The Usurer The rich man who by meanes of his us 〈…〉 y keereth the poore man in subjection Lightneth That gives and maintaines the life of both riches helping the rich man nothing therein Luke 12. 15. nor poverty any way hindering the pocre man V. 16. Are multiplyed The Italian Are increased In power and dignitie V. 18. Where The Italian when The publike preaching of Gods word by the Prophets or others being wanting the Church is dissolved and dispersed like unto a flocke without a Shepheard or like unto a wall without morter See 1 Samuel 3. 1. Amos 8. 11 12. Happie is lee The meaning is True it is that the want of preaching the word is the perdition of the Church Yet it followeth not that all the perfection and happinesse of it consists only in the preaching but in the practice and observation of the same preached truth also V. 19. A servant Namely a perverse and rebellious servant By words But with stripes and punishments Though he understand A signe and proofe of the maliciousnesse of a servant V. 20 In his words Or in his businesses V. 21 Shall have him become Hee will no more know his owne condition but will carry himselfe as if he were a sonne V. 24. Is partner That is his fellow receiver or hath share of the thing stollen See Proverbs 1. 14. Hateh his Is an enemy to his owne salvation Cursing Namely the Oath given him by the Magistrates whether hee knoweth any thing of the thest which was committed Exod. 22 8. Lev. 6. 4. V. 25. The feare Great feare troubleth the mind of man so that hee cannot take any good or wise counsell or doe any thing freely Or it is a snare and a stumbling blocke to him that is to say an occasion to make him take rash and ruining resolutions V. 26. Many Many in time of trouble goe to the Prince with petitions But it were fitter for them to have recourle to God first who inspireth and inclineth the hearts of Princes for to doe justice See Psal. 20. 9 CHAP. XXX VERS 1. AGur This name as well as those names which follow are no where else in Scripture and it is likely that this Agur was some wise man who by some sententious speech which hee was inspired with by God had taught these his two disciples and this Chapter being the sum thereof was added unto Solomâ—â—s proverbs by reason of the likenesse of the subject The prophecie The Italian The prophetick speech Heb the charge prophecies and revelations are often called so which the Prophets had charge to relate and preach to the Church V. 2. Bruitish The Italian An Idiot It is likely that this Agur was a vulgar and unlearned man as Amos. 7. 14. and that he was supernaturally inspired and enlightned by God V. 3. Nor have the knowledge of the holy The Italian But I know the knowledge God hath revealed true and heavenly wisdome and doctrine to me Of the holy That is to say of Angels as Dan. 4. 13 17. and 8. 13. the meaning is That as Angels without any learning or instruction doe know Gods mysteries by a divine light infused into them so I am inspired by God without any humane or naturall meanes V. 4. Who hath ascended That is to say this heavenly wisdome is a pure gift of God which none can gaine of himselfe Who hath gathered Even so impossible is it for man of himselfe to attaine to that heavenly wisedome Proverbiall examples of such things as doe beyond all measure surpasse all humane power as Prov. 27. 16. Eccl. 8. 8. Isay 40. 12. His Sonnes name This hath beene commonly understood of the everlasting Sonne of God Who alone with his Father upholds containes and governes all things Heb. 1. 3. But because it is not evident that this was the wise mans intent this may be taken for a common saying If ever there were any which is not now alive who is there left of his generation in the world V. 5. Every word These inspirations which come from God are not onely of a heavenly and most pure truth but are also granted to men to breed a lively faith in them which maketh their hearts to have confidence in Gods grace V. 6. Adde thou not Nor take away nor alter A Caveat for them that have any such revelations that they should not falsifie 1 Cor. 4. 2. V. 7. Before I die That is to say all the dayes of my life V. 8. Remove farre from me Feed my soule with thy word preserving mee from all seducing error of Idolatry c. and endow my body with temporall gifts as farre as shall be needfull for the salvation of my soule Convenient for mee The Italian Daily bread Heb. of my allowance that is to say as much as I shall daily need according to the order of well governed families See Job 23. 12. Prov. 31. 15. V. 9. Deny thee Withdrawing my confidence from thee to put it in temporall goods Or revolting from mine obedience through pride and boldnesse arising from my fulnesse and plenty Take the name Namely by false oaths the Hebrew word signifieth properly to catch hold without any respect and licentiously and is opposite to the other of taking which is used in oaths to shew the holy and religious use of Gods Name in them V. 10. Accuse not The Italian Speake not evill of To provoke the master against the servant for small occasions or for no cause at all Guilty Before God who is the defender of afflicted persons Exod. 22. 23. V. 15. The Horse-leach The meaning seemes to be There are two passions in a covetous man here called a horse-leach The first an extreame dâ—ffidencie and feare of
he hath already executed upon other Nations to call his people to repentance See 2 Chron. 36. 15 and 11. 7. and 2â— 3. V. 6. â—heir towers Heb. Corners See Zeph. 1. 16 The Hebrew word may also be taken for Princes and Lords V. 7. Howsoever Though I brought them into great miseries by reason of their sins yet will I save Jerusalem from finall ruine if so be shee will be converted But they rose They have studied nothing but evill doing or as fast as I called them to repentance every morning they returned to their evill doings V. 8. Waite yee O yee remainder of true Believers comfort your selves still with the hope of my vengeance upon your enemies and of the deliverance which I shall send you in the Messias his time for then will I gather all the nations together to serve me as heretofore I have gathered them together to punish them V. 9. For them He gives a reason of the former reason for under the Messias the face of the earth shall be changed by the conversion of the Gentiles and by their sanctification of hearts and tongues See Isa. 19. 18. With one consent Heb. With one shoulder A phrase taken from oxen which are yoaked together See Zech. 7. 11. V. 10. From beyond Even by the furthermost countries which have least knowledge of Me and of my Grace will I be served and worshipped See Isa. 18. 7. Acts 8. 27. My dispersed Mine Elect dispersed through out the world V. 11. Shalt thou not O my Church I will take away that ignominy from thee wherewith I had heretofore punished thee for thy sinnes and especially for the pride which thou wert growne to by reason of the great prerogatives which I had bestowed upon thee of my presence and abode with thee V. 12. I will also leave Out of the carnall and reproved Israâ—l and out of lost man-kind will I deliver mine Elect and Believers which are poore and wretched in the worlds esteeme See Isa. 14. 32. Zech. 11. 11. and 13. 9. V. 13. The remnant The true Believers chosen out of all the world being regenerated by the Holy Ghost shall live in purity sincerity and innocence like Christs true people fed by the Word of truth and kept safe under his protection and not by any devices or cunnings V. 15. Judgements namely Punishments and visitations The King namely Jesus Christ the true everlasting God shall alwayes be with â—hee in the power and grace of his Spirit V. 16. Let not Be not discouraged strengthen thy selfe in faith and in perseverance in all the duties of thy calling not fearing any ha 〈…〉 as may happen to thee V. 17. Rejoyce His delight shall be in thee in loving thee and doing thee good Jer. 32. 41. Ezek. 20. 40. V. 18. That are namely The poore Jewes led into captivity and afflicted chiefly by the cessation of Gods service whereby whereas God at first was honoured by offerings and sacrifices he was dishonoured and blasphemed by his enemies A figure of the Elects being gathered together in the Church and of which there is no true service of God V. 20. Bring you againe Into your countrey which is the figure of the Church The Booke of the Prophet HAGGAI ARGUMENT AFter the Babilonian Captivitie God yet for a time raised other Prophets amongst his people and amongst the rest Haggai and Zechariah for to exhort them to re-edifie the Temple and re-establish Gods pure service which was interrupted through their negligence in restoring and re-edifying of the Temple and was divers wayes pollutèd by their vices and evill customes for which things the Prophet grievously reproveth them calling them to repentance through the consideration of Gods former judgements and strengthening them with the promises of his Grace when they freely and couragously performed both those duties Then he falleth to comforting of the Elect who were grieved to see this second Temple farre lesse stately then the first assuring them that for this second was reserved the incomparable glory of Christs comming in the flesh who was appointed by the Father to be the universall King of the World who should overthrow all Powers contrary to His and should perfectly glorifie his Church which was figured by that materiall building CHAP. I. Vers. 1. DArius called by Historians the bastard Eâ—dr 4. 24. The Sonne that is to say The Nephew 1 Chro. 3. 17. Governour Made Governour of the Jewes by the Kings of Persia after the returne out of captivity See Ez. 1 8. and 2. 63. V. 2. The time Feigned excuses of the Jewes who were negligent in the re-edifying of the Temple As if by those lets which had been a hinderance to them God had shewen that hee would have the worke put off till another time whereas the true reason of their intermission was the contempt of Gods service and their carnall affection to their owne eases V. 4. Seiled houses Re-edifyed with seilings and timber-worke put to the ancient walls V. 5. Your wayes Your carelesnesse whereby you have provoked my judgements V. 6. He that You have not reaped any proâ—tor benefit of all your labours See Zech. 8. 10. V. 8. Will be glorified I will shew my glorious power in blessing and defending you and will give You cause to honour and serve me and mine enemies to feare me V. 9. Yee looked You hoped for a great harv 〈…〉 by reason of the great likelihood there was of it but your hopes were in vain Yee runne Every one is most carefull of building up his own house and looking to his owne particular businesses V. 12. Obeyed thee And went freely about the re-edifying of the Temple Ez. 5. 2. CHAP. II. Verse 1. THe seventh moneth Of the second yeere of Darius his raigne Hag. 1. 1. V. 3. Who is left See Ez. 3. 12. The meaning is If any of you have lived ever since the destruction of the first Temple till now which was impossible it being one hundred and seventy yeeres since V. 5. My spirit Of grace light vertue and holinesse see Isa 63. 11. V. 6. I will shake as formerly when I gave my law I appeared in terrible majestie so in the Messias his time I will unfold the Almighty power of my Spirit by the preaching of the Gospell from whence shall follow great commotions to the ruine of the Devils kingdome and the confirming of Christs by the calling and gathering together all mine Elect. See Joel 3 16. Heb. 12. 26 27. V. 7. The desire the Italian The choice Heb. The desire namely those that are deere and pretious to me which are my true Elect. This house this re-edified Temple shall be honoured with Christs bodily presence And the spirituall Temple which is the Church shall be honoured by my presence in spirit the abundance of my graces the light of my word and power of my Spirit V. 8. The silver if I pleased it were a 〈…〉 matter for me to beautifie this Temple with pretious ornaments equall
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
supernatuall revelation either of future and secret things or of the misteries of the heavenly doctrine with the faculie of expounding of them in the church 1. Cor. 14. 1. discerning of this was gift of knowing by the certaine light of the holy Gost impostors false prophets fanaticke spirits driven by the devils spirit conuterfeiting divine inspirations and to distinguish them from true men of God enlightened and moved by his spirit 1 Cor. 14. 29. 1 Iohn 4. The interpratation this was also a miraculous gift bywhich certain persons had the faculty of setting down in the vulgar language that which other men propounded in a strange language by inspiration not but that they whichspokeit understood it themselves 1. Cor. 14. 4 17. but that the miraculous motion of the spirit it which was not perpetuall nore equall at all times ceased in them after they had spoken in a strang languag came upon the other to expound their sayin the vulgar tongue by a divine power and in a divine and supernaturall manner And if no body were presented that had such a gift the other who had the gift of tongues was to hold his peace 1 Cor 14. 27. 28 V. 12. Christ beeing considered as head in the union with his chuâ—ch which is his body V. 13. For by one by the two sacraments of the Christian Church he proves the vnion of beleevers in one and the same misticâ—ll body by vertue of the holy Ghost who alone ratifieth both the sacraments Baptisme to unite them to Christ and all togither in him The lords supper to animate and moue all this body and to work in all the members thereof by diverse gifts and operatiors to the same end and common use made to drinke namely in the cup of the Lords supper under the which ought also to be comprehended the signe of bread but he seemes to make use of that of wine especially in regard of the spirit for in the nourishing of the body the wine is that part which most breedes and reviues the spirits V. 15. If the foot the end is to teach that they who have received inferior gifts must not therefore through envie for beare to employ themselves for the common good of the Church and they that have received more excellent gifts ought not to contemne the inferiors and as this diversity is necessary for the furnishing of the Church entirely so they are all usefull and therefore ought to be honoured in their degree and ought all to aime at the same end V. 22. Much more that is to say the organs of nourishment though they be not so noble yet are they more absolutly necessary then those of the sences for without them man cannot subsist nor live as he may without eyes eares or hands act V. 24. Comely such as the face and hands are temperd hath given man this instinct to divide this ornament of garments by a just kind of proportion V. 25. There should be that all the parts of the body should be united and so exercise their functions for their common and enterchangeable good V. 28. Helpes namely all the Ecclesiasticall offices which belong to the releaving of the poore the sick strangers or phanes etc. goverments namely those offices which governe and guide the church by an Ecclesiasticall senate composed of those pastors who were called Bishops of which there were oftentimes many in one church Acts. 20. 28. Phil. 1. 1. and of Elders joyned with them 1. Tim 5 17. V. 31. Covet in â—â—ead of these strifes and jealousies for those gifts of greater luster and admiration desire you and seek to obtaine at Gods hand the common giâ—t of charity and amongst miraculous gifts those which maâ— be most available for the edification of the church shew I unto you namely to seek chiefly the gift of true charitie Or by meanes of it other gifts which God conferres more liberally upon them who thorow charity are disposed to employ them for the common service CHAP. XIII VII 1. ANd of Angels this is added onely for a high kind of exaggeration used amongst the Iewes See Psa 78. 25. Charity to employ that gift to Gods glory and the edification of the church I am become I am as little pleasing to God and profitable to men as if I did onely beat the aire with a vaine sound V. 2. All faith namely a full measure of faith to do all manner of miracles for this gift of working of miracles was in some persons restrained to certaine operations as it appares by 1. Cor. 12. 9. 3â— See Rom. 12. 6 nothing namely of no esteeme before God to be approved of and rewarded See Matth. 7. 22. V. 3. I bestow through vaine glory or some other vicious affection Matth. 6. 1. 2. or thoroâ— some meere naturall motion without any true spirituall charity of the heart Isa. 58. 10. 2. Cor. 8. 5. Finally his meaning is to shew that charity is necessary in all Ecclesiasticall functions as well pastors as decons and that without it they have no impression of blessing to be burned thorow some feigned act of zeale or of constancie without any upright iâ—â—ention of love to God and to his Church V. 4. Uanteth not or is not insolent and rash or useth no dissimulation puffed up is not proâ—d and arrogant V. 5. Vnseemely doth not disgrace any body V. 7. Beareth all things this universall terme ought to be restrained to all such things as belongeth to the duties of true charity according to God V. 8. Never faileth will never be annihilated neither the essence nor the exercise of it no not iâ— the life everlasting prophecies all these gifts and offices which are conferred upon the church for its edisication in this world shall take no more place nor be of anyuse in the heavenly glory where God in the immediate communication of himself shall be all in all without employing any ministers or secondary causes Knowledge namely the gift of understanding heavenly doctrine by way of study and meditation and to propound and teach it Seeâ— Cor 12. 8. V. 9. For We he gives a reason of the vanishing away of those gifts in the everlasting life namely because they are but small obscuâ—e rude and impâ—rseâ— meanes of illumination in respect of the communition oâ— full light in the celestiaâ—ll life Rev 21. 23. and 22. 5. as at the rising of the sunne all candles and lampes are taken and away 2. Pet 1 19. as the first rudiments are left of when men have goâ—â—en the full habit of Knowledge V. 10. Done away not the substance which is eternall but only the imperfect meanes which are used in this life and all manner of presente distribution of them V. 12. Aglasse namely in Gods word and sacraments and in his workes in whâ—â—h things by reflection is revealed the image of those of which we cannot in this world directly see the originall truth and proper essence 2. Cor. 5. 7. Darkely that is to sâ—y
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
that is to say Doe also signifie those same Kings who either through conversion to Christ or for some offences received or for some other reasons shall turn against the whore and shall destroy her And shall eat a figurative terme taken from wilde beasts which are taken in hunting V. 17. And give that is to say as he had for a time suffered them to submit themselves to the beast so when the terme of the accomplishment of Gods counsels and of the prophecies shall be come he shall stir them up to war against it V. 18. That great namely the state and empire that hath its seat there because otherwise the city is the beast and the woman is the state vers 3. CHAP. XVIII Vers. 2. SAying see upon Rev. 14. 8. V. 9. The kings whether we must take them to be some other Kings beside the ten Revel 17. 16. or some of those same ten V. 12. Thine the Italian all kinde of cedar the Greek word signifieth a wilde kinde of cedar very sweet and which doth not rot and hath a grained and curled root of which anciently they made works of great value V. 13. Souls of men that is to say Persons which seem to be added besides slaves because that anciently they made merchandize of persons not onely for slavery but also for pleasures or abominable delights V. 14 The fruits that is to say the delights of the earths yeelding which thou didst seek after with so much care and delight V. 22. Of a milstone for in ancient times they commonly used hand-mils which did make a great noise in the cities V. 23. Of a candle a great number of which were lighted at night-feasts and merry meetings For thy merchants for thou hast made use of Kings and Princes to doe thy businesse and to seek thy profit and hast bewitched the nations with false perswasions and seducements V. 24. In her that is to say she hath been sound guilty of it because that all the counsels instructions and inducements to persecutions have proceeded from her Prophets that is to say faithfull Doctors of the Church That were slain namely for the pure profession of the faith and for witnessing the truth of the Gospel CHAP. XIX Vers. 1. ALleleuia an Hebrew word frequent in the Psalms which together with many more hath passed to be used in other Languages in the service of God and signifieth Praise the Lord see Psal. 104. 35. V. 8. Was granted to shew that the sanctification of the Church which is all its ornament Psal. 45. 13. and 93. 5. is a meer gift of Christ her bride-groom Ephes. 5. 26 27. Rev. 3. 18. V. 10. At his feet the Italian addeth before him at his feet namely before the Angel which uttered this voyce For the testimony that is to say To me who am but a created Angel and Minister of Christ doth not belong the honour of these Propheticke Revelations but to Christ alone who is true God who hath witnessed that is to say revealed these secrets and counsels of his Fathers and who by his Spirit inspireth the light and certain knowledge thereof into his servants see Psal. 2. 7. 1 Pet. 1. 11. Revel 1. 1. 2. 5. and 22. 6. V. 11. He that namely Christ. V. 12. A name thus is his Godhead signified incomprehensible to any creature Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church which no man knoweth that is to say Possesseth not besides himselfe and is incommunicable to any other Phil. 2. 9. V. 13. In blood for a signe as well of his victories over his enemies as of his perfect righteousnesse and redemption acquired by the merit and in vertue of his death and passion V. 14. The armies that is to say the Angels V. 15. Treadeth the Italian shall tread that is to say Shall execute Gods vengeances upon his enemies gathered together as it were in a wine-presse V. 17. Unto the supper of the great God the Italian unto Gods great banquet that is to say Unto the great slaughter which he will make CHAP. XX. Vers. 4. ANd they the Italian persons namely the glorified Saints Iudgement namely power to judge the world as Christs adsessors and assistants who is the supreme judge see upon 1 Cor. 6. 2 3. That were that ha◠in any manner suffered martyrdom In all this Prophecie it is better and more sure to expectand stay for the explication by the event then to 〈◊〉 〈◊〉 without any certain ground V. 9. The camp namely the Church militant in the world by a figure taken from the children of Israel which encamped in the wildernesse V. 11. Him that namely Jesus Christ everlasting King of his Church and supreame judge of the world From whose face that is to say at the appearing of whose new Kingdom all this forme and state of the world was changed in an instant and vanished away V. 12. The books termes taken from the publike judgements here amongst men wherein are produced all the writings of the processe informations depositions of witnesses c. to shew that all actions even the most secret ones shall then be rehearsed and made manifest 1 Cor. 4. 5. Another book which represents the everlasting election to life and glory in Christ. V. 13. And hell namely the places under ground where the bodies are laid after they are dead V. 14. Death that is to say There was no more neither death nor sepulchre for Gods Elect the command of death over them was quite annihilated and remained upon the damned in whom death and the grave were changed into everlasting imprisonment and torments of hell CHAP. XXI Vers. 1. WEre passed that is to say Were changed in forme and state see upon Rom. 8. 21. V. 2. Holy city that is to say The Church in glory V. 3. The tabernacle that is to say God shall be present with them for ever a terme taken from the Tabernacle where the Arke was and the other signes of Gods presence in the midst of the people of Israel V. 6. It is done that is to say the end of the world is come all Gods words are accomplished V. 8. Fearfull that is to say cowardly in their spirituall combats who through carnall fear shall not dare to make profession of my truth or shall deny it Sorcerers or poisoners V. 10. In the Spirit namely in extasie and vision not corporally V. 11. Her light that is to say her sunne which enlightneth her V. 12. Angels namely of grace and peace contrary to the Cherubin set at the entrance of earthly paradice with a Sword to drive Adam out of it Gen. 3. 24. V. 16. The length and a figure of the perfect and everlasting stability of the Church in Heaven the cube or solid square being the most stable and equal figure of all V. 17. An hundred and forty and foure namely in thicknesse That is of that is according to the proportion of the resemblance of the body in which
every high Priest for himself and all the Priests in common V. 29 Of the Lord The Italian addeth whole The tenth part exactly compleat without any diminution V. 31 In every place Indifferently in any of your dwellings not in holy places onely where the Priests alone did eate the most holy things v. 10. V. 32 Shall ye pollute You shall not through negligence or malice cause my dues to be paid unto mee that the remnant of the tithes may become your prophane goods held and enjoyed with an evill conscience in which there shall be no signe or token of my grace nor power of my blessing CHAP. XIX VERS 3. THe Priest Who was the next to the high Priest and as it were his chief deputy Numb 3. 32. whence one may gather that in ensuing times also this office of preparing this water for purification was given to the second person for the high Priest could not be ceremonially polluted Lev. 21. 12. as this man was who was chief in this action of the heifer vers 7. Without the camp Which was singular in this sacrifice to shew that Christ was to die without the City Heb. 13. 11 12. V. 4 Shall take After he hath carried it into the camp in some vessell V. 5 And one shall The Priest being returned from without the campe as it appeareth by v. 7. Her bloud The remainder which hath not been used in the former sprinkling V. 6 Cedar wood See Lev. 4. 4. V. 7 Uncleane Shall be severed from common conversation especially in holy places and shall pollute by touching and comming neere any A figure of Christ to shew that he for to cleanse us hath burthened himselfe with the guilt of our pollutions in the sight of God Isa. 53. 12 2 Cor. 5. 21. V. 9 That is cleane Not defiled by any ceremoniall pollution A cleane place Not a receptacle of filth sweepings offals and other uncleane things see upon Lev. 4. 12 For a water the Italian hath it To make a water Mixing of those ashes with running water v. 17. Of separation the Italian hath it Of purification From diverse legall and deadly impurities A figure of Christs bloud which purifieth the consciences of the faithfull from dead works Heb. 9. 14. and 10. 22. A purification The Italian hath it A sacrifice This slaying and burning of the heifer is a kind of sacrifice for sinne and therefore those ceremonies ought to be observed herein as were accustomed in the like sacrifices excepting the ashes see Lev. 4. 11. 〈◊〉 V. 10 Unto the stranger that is a proselite Othershold that all strangers which dwelt among the people were comprehended herein by reason of the frequent unavoidable contaminations of the one with the other V. 12 Purisie himself With the sprinkling of that water v. 18. The third day a document for the faithfull to begin and continue purifying of themselvs whilest they are in this world for to be so in the everlasting Sabbath see 2 Cor. 5. 3. V. 13 Defileth Comming neere it rashly whilest he was yet uncleane for by the Law holy things were polluted by the touch of uncleane ones Hag. 2. 13. see upon Levit. 15. 31. and 1616. Cut off See Gen. 17. 14. His uncleannesse Having contemptuously been carelesse of the meanes of cleansing himselfe he shall not now be admitted thereunto Yea as uncleane he shall be cut off from the communion of the Church and be put to death if the thing be known or if it be unknowne to men God will punish it V. 17 Of the burnt heifer c. The Italian hath it Of that sacrifice c. See v. 9. Running water Of some spring or running streame as Lev. 14. 5. V. 21 That sprinkleth To shew that as it is in bodily uncleannesses he that maketh another cleane defileth himselfe so the Ministers of Gods grace draw much impurity upon themselves from the infection of sinners Isa. 6. 5. That toucheth Either by sprinkling of it or being sprinkled therewith Another document to teach us that the faithfull man even after he hath received the gift of forgiventsse of sins hath yet many reliques thereof remaining and that his perfect purification is fulfilled at his death see Joh. 13. 10. CHAP. XX. VERS 1. OF Zin This Zin is a part of that great desert which bordered upon Palestina on the south-side and differeth from the other Zin which is neare unto Egypt Exo. 16. 1. In the first Of the fourtieth yeare after the comming out of Egypt Num 33. 38. Deut. 2. 13 14. Kadesh This is the City of Kadesh-barnea where now the people were encamped the second time Num. 13. 26. after they had gone back againe and gone about all the desert for the space of eight and thirty yeares Deut. 2. 14. V. 2. There was no water For the water which followed them Exod. 17. 6. 1 Cor. 10. 4. sometimes was dried up as Num. 21. 5 6. or peradventure it failed quite when they came neere Canaan V. 8 The rod That with which Moses wrought the miracles in Egypt Exod. 4. 17. and 17. 5. which is more likely than to understand it of Aarons rod which was blossomed V. 10 Must we fetch you These words which are taxed Psa. 106. 32. and the smiting of the rocke twice without Gods command maketh some shew of the incredulity pointed at v. 12. But God did see at in â—â—s very depth and truth and he shewed it and punished it see Num. 27. 14. Deut. 1. 37. V. 12 Sanctifie me By a plaine and absolute obedience unto my word attributing unto me the glory of a most holy and undoubted truth and of an infinite power and so have given the people a President whereby they might have done the like V. 13 Of Meriba The Italian hath it Of conâ—ention Or of Meriba See this self same name attributed unto other waters Exod. 17 7. Sanctified iâ— them The Lord by this miracle did plainly shew the sacred glory of his power goodnesse patience and truth and thereby did convince the prophane diffidence and reproofes of the people V. 14 Thy brother Because the Idumeans were issited from Bsau Jacobs brother V. 16 An Angel The son of God in his own person Exo. 14 19. and 23. 20. and 33. 14. V. 17 Of the wells Or out of cisternes or other particular waters but only out of common waters as out of rivers and brooks c. Others expound it we will take none without paying for it v. 19. Deut. 2. 6. V. 19 Of thy water Which in those deserts by reason of the great store of cattel which was bred there was one of the most necessary and cleare things they had On my feet The Italian hath it With our company Or on our feet without doing any dammage V. 21 Refused The contrary seemeth to be said Deuter. 2. 29. but in that place are meant other Idâ— means or else these same Idumeans suffered the people to go round about the Country and furnished them with
secret seducer or plague that corrupteth the rest or some inward inclination to idolatry within your own hearts which like an evill sprout or bud may branch out into abominable effects See Ezchiel 7. v. 10 11. Hebrewes 12. 15. V. 19. Blesse himselfe Dally with himselfe upon the conceit of Gods grace and patience against the expresse protestations joyned to his Covenant See Psalme 49. 18. Jeremy 2. â—0 Zach. 11. 5. To adde For to take an occasion to satisfie to the full his unbridled inclination to Idolatry which being fulfilled bewitcheth a man to continue in it even as thirst induceth a man to drunkennesse yet drunkennesse doth not quench the thirst but rather increaseth it and maketh it even unquenchable See Pro. 23. 35. Isay 56. 12. V. 24. The heat What is the reason of it V. 26. He had not He had not given them leave to chuse for their proper deities to worship as hee had done each Pagan Nation but he himselfe by Covenant was the particular peculiar God of his people Psal. 16. 5. Isa. 53. 12 See Deut. 4. 19. V. 29 The secret things Mans wisdome dependeth not on the curious searching out of Gods mystâ—ries and hidden counsels which he hath reserved for his own knowledge but upon the true knowledge and execution of his Law which he hath revealed see Deut. 4. 6. Job 28. 12. 28. Proverb 1. 7. Eccles. 12 13. 14. CHAP. XXX VERS 1. I Have set Which I have proposed unto thee that thou mightst take thy choyce Are come upon thee The blessing while thou hast persisted in obedience and fidelity and the curse after thou hast gone astray Thou shalt call Through remembrance and by lively meditation V. 6. Circumcise Shall ratifie and make effectuall the Sacrament of Circumcision which thou carriest in thy body through the internall sanctification of his Spirit V. 11. Not hidden The Italian So high that thou canst not apprehend it Hebrew So wonderfully above thee that thou mayest not comprehend it Hee hath a relation to the cleare manifestation of Gods will made unto his people whereas other nations go but as it were groping after it in the darke I say 25. 7. Acts 17. 27. V. 14. In thy mouth Thou knowest it and understandest it thou speakest it and canst speake of it with knowledge Saint Paul Romanes 10. 6. sheweth that these words can truly belong only to the Gospell for to know and speake the Law is not the great prerogative of the Church nor is it sufficient for salvation but to beleeve the Gospel with a lively heart and make a true confession thereof with the mouth is this great prerogative and meanes of salvation V. 17. Drawne away By thine own wicked inclination by the temptations of the Devill and by the evill examples and seducements of men CHAP. XXXI VERS 2. I Can no more I feele that the strength and vigour of my body and mind which I had till now Deuteronomy chapter 34. verse 7. doeth on a suddaine begin to faile me whereby I am warned that the time of mine end draweth neere V. 9. This Law According to some Deuteronomy alone is meant in this place But it it is more likely that it was the whole Law contained in the five Bookes of Moses and that it is the same originall which was found in the time of King Josias 2 Kings chapter 22. 8. Which bo e The Arke was borne by the Levites in the wildernesse whilest there was but a smal number of Priests but afterwards these had the change of it See upon Numbers chapte 4. v. 15. V. 11. Shalt reade Namely you Priests as it was done N. h. 8. 3 7. V. 13. Which have not Which are not yet come to age of discretion and did never heare this Law read V. 15. Stood See Exodus chap. 40. 38. Numbers 9. 17. V. 17. I will hide I will withdraw my favour and will on all sides take my grace away from them V. 19. This song Which is contained in the next chapter Put it Appoint them to learne it and have it continually in their mouths May be a witnes of the benefits which by singing of this song they shall confesse to have received from me of their ingratitude which I reprove them for of my admonitions by which I warne them to do their duties of the denunciation of my judgements and of my promise to restore such as shall repent V. 21. Their imagination In the Italian Their nature or imagination see Gen. 6. 5. and 8. 21. They go about committing idolatry secretly Amos 5. 25. Acts 7. 43. V. 26. In the side The two Tables written with Gods finger were in the Arke Exodus 25. 21. Deut. 10. 2. but on the side of it was laid the whole volume of the Law See 2 Kings chap. 22. 8. Against thee O people CHAP. XXXII VERSE 1. YE Heavens A manner of appealing unto unanimate creatures which is very frequent in Scripture to reprove the peoples hardnesse V. 2. Shall drop It shall bee abundantly and sweetly proposed unto you as comming from Heaven to penetrate into your hearts and cause the seed of Gods Word to spring there And from thence the Prophets are termed droppers Ezechiel Chapter 21. vers 2 7. Amos Chapter 7. v. 16. Mic. Chapter 2. v. 6. 11. V. 3. Because I This is a reason for the obedience required verse 1. Ascribe yee greatnesse acknowledge his supreame Majesty and do reverence unto him through your humble obedience to his Word V. 4. Hee is the Rocke It is a name and epithet of God for the firmenesse and eternity of his Essence and for the firmenesse of his Word and for his being a fence and rampire to his children See 2 Samuel Chapter 23. verse 3. Psalme 18 46. A God The Italian hath it A God so truth or he is the God of truth V. 5. They have Namely the people of Israel whose name Moses concealeth not to exasperate them at the first Their spot They do not sinne through plaine ignorance infirmity nor unawares of which sins Gods children are never truly cleansed in this world 1 Kings chapter 8 46. Pro. 20. 9. but through malice with delight perseverance and profane boldnesse 1 John 3. 9. V. 6. Bought thee Ransomed thee from Egypts tyranny which was a figure of the bondage to the Devill and sinne to make thee his by adoption and Covenant Deuteronomy 4. 20. and 7. 6. and 14. 2. V. 8. When When the Lord had through his providence assigned all the habitable parts of the world to severall Nations to inhabite he reserved the land of promise for his children which was sufficient to hold and nourish the innumerable multitude of them V. 9. Portion Is the people only whom he hath consecrated and appropriated unto himself by a continued Covenant from father to sonne Deuteronomy Chapter 9. 26. Psalme 78. Verses 70. 71. V. 10. In a desert Land This may bodily have relation to the peoples wretched estate in the
things which were appointed and set down by Moses and preserved Gods service in its purity and finally established the estate of the Common-wealth of Israel and put the people into the free peaceable and secure possession of the Countrey Save only that there remained some remainders of the Canaanites for a certain time for a triall and exercise of the people And in all this Ioshua according to the resemblance of the name was a figure of Iesus Christ who through his righteousnes hath obtained the Kingdome of heaven for his Church and by his power and conquests brings it into the possession thereof having destroyed all her spirituall enemies and accomplished the great worke of Salvation which Moses with his Law had but only directed and prepared And if there be yet any remainder of sin in the faithfull and that the world and the devill hath yet any power against them it is but only to exercise a continuall combat during this life with a promise of full liberty victory and peace in the life everlasting And at last Ioshua having solemnly renewed Gods Covenant with the people and taken from them a promise of sincere obedience dieth quietly in a full old age ANNOTATIONS CHAP. I. VERS 4. THe great Sea Namely the Mediterranean Sea opposed to the petty seas or lakes of Palestina Num. 34. 6. V. 8. Thy way All thy actions counsels enterprises and businesses V. 17 Only the Lord Words of a vow for Joshua or on exhortation unto him to cause him to make himselfe capable of Gods continuall assistance CHAP II. VERS 1. SHittim See of this place Numbers 25. 1. and 23. 49. An Harlots house The Hebrew word may also signifie a common lodger but Hebrews 11. 31. Ja. 2 25. she is plainly called harlot Lodged they went in there to passe away the night V. 4. I wist not See concerning these profitable and officious avoydings of the truth of a narration which is not necessary to be declared upon Exodus chapter 1. 19. V 6. The roofe Which was made like a terrace leades or flat roofe according to the custome of those places V. 7. Foâ—â—ds Places where they passed over the water by meanes of bridges or boates or where they waded over V. 8. They were laid In the place where she had hid them V. 9. I know Rahab might have heard Gods promises spoken of but that she so firmely perswadeth her selfe that they will come to passe did proceed from an internall motion from God See Exod. 15. 14. V. 12. A true token Of a loyall and inviolable safe-guard as the line was v. 18. V. 14. Our life for yours Even with the hazard of our owne lives we will safeguard you from all violence V. 15. Upon the towne wall The Italian hath it Belonged to the wall The City wall made the backe part of the house and in that part Rahab dwelt V. 19. His bloud He alone shall be guilty of his own death because he would not make use of the place of safety which we appoint you Shall be on Wee will answer for it in our own persons before God whom we call for a judge and avenger of the disloyalty if we should use any in this kind against you CHAP. III. VERS 2. THree dayes It seemeth they are the same three dayes that are spoken of Jos. 1. 11. V. 3. When ye see See Num. 10. 33. V. 4. That ye may know This hath a relation to what was spoken in the precedent verse concerning the following of the Arke which questionlesse was still guided by the pillar of cloud as Numbers chap. 9. verse 17. V. 5. Sanctifie Namely by spirituall and ceremoniall purifications by abstinences religious mindes and acts of devotion for a preparative to see a miraculous effect of Gods presence See Exo. 19. 10. Num. 11. 18. Ios. 7. 13. V. 6. Take up See Num. 4. 15. V. 7. Magnifie thee Accompanying thy ministery with my miraculous power V. 13. And the waters The course of the river being cut off the water below will all run away leaving the bottome dry to make a large passage for the people and the waters above shall stand still standing up in an heape for a time without overflowing the countrey V. 15. Over floweth Ordinarily every yeare through the melting of the snow from the neighbouring mountaines or by some other meanes Now this makes the miracle so much the greater in this place The time which was the time of this passing over see Jos. 4. 19. and 5. 10. For harvest in that countrey began at Easter See Lev. 23. 10. Deut. 16. 9. V. 16. Zaretan A City of the Tribe of Ephraim 1 King 4. 12. and 7. 46. The salt sea That is the lake of Sodom see Gen. 14. 3. Num. 34. 3. V. 17. were passed This second passage through the waters dried up by miracle after them of the read sea is a figure of the faithfuls last passage into the Kingdome of heaven through corporall death which is no way dangerous for them after they have gone through the first in which through baptisme and the regeneration thereof they have renounced the world and are entred into the Communion of Christ and his Church CHAP. IV. VERS 3. LOdging place Which was Gilgal v. 19 20. V. 7. Before As it were to give way passage V. 10. According to Which briefly was nothing else but that he should be a faithfull reporter and executioner of what God should command him V. 13. Before the Lord Before the Arke which was a signe of Gods presence Num 32. 20. V. 19. Gilgal A place so called by anticipation see Jos. 5 9. CHAP. V. VERS 2. KNites Or slints sharpened for that use Again For Circumcision had beene intermitted in the desert upon some unknown occasion Peradventure by the wil of God to punish the peoples revolt Num. 14. Or peradventure through a prophane carelessenes of the people which God punished by suffering them to go on in their sin without admonishing or reproving them for it Circumcise take order that Circumcision be used again amongst the people V. 3. Of the fore-skinnes A name given to the hill by reason of this that was done there V. 7. He raised up Caused a new people to be borne with whom renewing his Covenant and willing to reassure his promises unto them concerning the possession of the land of promise he would have the Sacrament of the Covenant also reestablished V. 8. who le As Genesis 34. 25. V. 9. The reproach The people was infected with a great deale of idolatry and profanenesse through their long abode in Egypt Lev. 18. 3. Jos. 24. 14. Ezech. 20. 7. and 23. 3 9. wherefore God had taken away the honorable signe of his Covenant from them suffering them to were their fore-skinns which was a shame amongst the Israelites Gen 34. 14. But now renewing of his Covenant he pardoned and blotted out all that was past and the people on the other side were bound to forsake
use to dye V. 24. Clothed you By reason of his victories hee enriched you with the enemies spoiles as Psalme 68. verse 12. Or through the happinesse of his raigne he caused his Countrey to abound in â—iches and pleasures V. 26. Thy love I was joyned to thee with a more strict and render affection then is the husbands affection to his wife CHAP. II. VERS 1. ENquired By Urim and Thummim V. 3. In the cities Of which see Joshua chap. 21. v. 12. V. 6. And truth These two words of kindnesse and truth are often joyned together for to point out a loyall constant and hearty favour and kindnesse V. 8. Ishbosheth Sometimes also called Eshbaal 1 Chronicles Chapter 8. verse 33. and 9. 39. For the Hebrewes in detestation of Idols did expunge the word Baal and did place in the stead of it Bosheth or Besheth that is to say a shamefull and infamous thing as the Idoll it selfe Jeremiah chap. 3. verse 24. Hos. chapter 9. verse 10. So Jerubbaal Judges Chapter 6. verse 22. is called Jerubesheth 2 Samuel 11. 21. and Meribaal 1 Chronicles 8. 34. is the same as Mephibosheth 2 Sam. 4. 4. Mahanaim a place beyond Jordan Genesis 32. 2. belonging to the Tribe of Gad. V. 9. The Ashurites That is to say of the tribe of Asher Jâ—zâ—eel not that of Judah Joshua 15. 56. But that of Isâ—acahr Joshuah chapter 19. verse 18. From which the Countrey round about tooke its name Israel That is to say all the other Tribes saving the Tribe of Judah which even before the separation of the other ten Tribes in the dayes of Jeroboam is often distinguished from the rest 1 Sam. 11. 8. and 15. 4. 2 Sam. 24. 9. V. 10. Two yeares Seeing that David reigned seven years and a halfe in Hebron after the death of Saul we must conclude either that Ishbosheth was not made King presently after his fathers death or that the eleven tribes did not put themselves under Davids obedience presently after the death of Ishbosheth V. 12. To Gibeon In the Country of Benjamin V. 14. Play Let them come to shew both the armies some pastime in a fight according to the custome of armies that lyeâ—ncere one another V. 16. Caught They came together with such fury and violence that at the very first onset they closed and 〈…〉 ust one another through Helkath the field of strong or valiant men or of the points of swords In Gibeon or the territories thereof V. 21. Lay thee hold Vent thy rage upon some plaine ordinary Souldier and do not contend with me for I shall quickly make thee know that thou art not able to deale with mee Words of contempt V. 22. How then Why wilt thou through thy rashnesse cause an implacable hatred to arise between Joab and me V. 23. Under the fifth riâ— In that part of the body which is called Hypocondrion where the halfe ribbs are V. 26. Thesword Is it not time to sound a retreat Thou mayest peradventure repent thy selfe if thou shouldest drive this people to despaire and seeking to prosecute the victory too hotly thou mightest peradventure lose it V. 27. Unlesse thou hadst spoken If thou hadst not challenged and provoked us v 14. CHAP. III. VERS 3. TAlmai Peradventure she was taken prisoner at that time as David warred against the Geshurites 1 Samuel Chapter 27. verse 8. and he married her according to the Law Deuteromomy Chapter 21. verse 10. V. 5. Davids wife The Italian Davids woman That is to say his concubine of a meaner condition than any of his wives V. 7. Wherefore hast thou Words of suspicion as though he should suspect that Abner aimed at thâ— Kingdome for the taking of the deceased King's wife or concubine was a token of taking possession of the Kingdome So David had Sauls concubines 2 Samuel chapter 12. verse 8. Absalom tooke Davids 2 Samuel chapter 16. 21. Adonijah desired to have Abishag given unto him 1 Kings chapter 2. verse 17. V. 10. From Dan See upon Judges chapter 20. verse 1. V. 12. Sent In his own name and not as Ishbosheths officer V. 14. David It is likely he did it by Abners perswasion who was not able to fulfill Davids desire without Ishbosheths consent V. 18. Do it Play the parts of men to bring this businesse to passe V. 10. The whole By 1 Chronicles Chapter 12. verse 29. It is plaine that the greatest part of Benjamin did yet follow Ishbosheth but it is likely that Abner speakes of that part which he had persuaded to be on his side V. 22. From pursuing A troope of the enemies or some high way theeves V. 27. In the gate Or in the entrance of the porch Quietly The Italian Privately or treacherously and deceitfully Under the fifth See upon 2 Sam. 2. 23. V. 29. Let it rest Let this bloud be irremissibly punished in his own person and be continued upon his posterity for example and instruction An issue an opprobrious disease amongst the Jewes see Leviticus 15 2. Leanâ—th that is to say lame or impotent in his limbs V. 30. And Abishai Joab with Abishai's consent or Abishai having a hand in the fact and being present when it was done V. 31. Gird you See Genesis 37 34. Mourne at Abners funerall V. 33. Died Abner That is to say ought he to be shine and his slayer go unpunished as though he had been some â—ewd fellow Or is it possible that hee being such a great Captaine shall dye so unworthily V. 34. Were not bound As a guilty man that is condemned by law to dye that is to say if thou hadst not been treacherously set upon thou mightest well have stood with Joab in a triall of manhood V 39. Weake though ' Hebrew I am set tender as a young plant or graft of a tree Words of humane weaknesse Too hard too high minded and cruell hearted too mighty by reason of the high esteeme they are in with the Souldiers Whereby I cannot represse their insolencie nor punish their misdeeds CHAP. IV. VERS 1. HIs hand Hee fainâ—ed and was quite out of courage V. 2. Was reckoned Though after Saul's overthrow and death the inhabitants of this and other cities had forsaken them and left them to the Philistims who had seated themselves there 1 Sam. 31. 7. V. 3. Gittaim Which was also a city of Benjamin Neh. 11. 33. V. 4. Jonathan This seemeth to be put in here to shew that there being but two left of Sauls posterity namely Ishbosheth and Mephibosheth that could pretend to be Kings for the rest that were borne of concubines 2 Samuel chapter 21. verse 8. Were uncapable of it Ishbosheth being slaine as shall hereafter be said and Mephibosheth being impotent and very young the Israelites were so much the willinger to accept of David for to be King Out of Jezreel Where the battell was given 1 Samuel chapter 29. verse 1. Mephibosheth called also Meribbaal 1 Chronicles chapter 8. verse 34. See upon 2 Samuel chap.
16. 34. The simple that is to say every man in generall naturally blinde and ignorant in divine things and more particularly him who doth not oppose the presumption of carnall wisedome to this pure light of the word of God but in humility and simplicity submits himselfe to believe and obey all that which hath been revealed unto him see Pro. 1. 4. and 8. 5. Mat. 11. 25. 1 Cor. 3. 18. V. 9. The feare that is to say the rule of his feare and of all true religion contained in his word Enduring that is say it is invariable and incorruptible and produceth the effect of eternall life in them that observe it The judgements that is to say the statutes and lawes according to which he judgeth man V. 11. There is great in the first covenant made with Adam God did indeed promise eternall life to the perfect observer of his Law but this condition being become impossible by reason of sinne Rom. 8. 3. the Gospel which is the covenant of grace promiseth man the same life by vertue of the merit of Christs perfect obedience so that he follow the way and direction to holinesse and sincere and true obedience though unperfect in this life V. 12. Who can understand that is to say this externall revelation by his works and by his word is not sufficient of it selfe to salvation unlesse the operation of Gods internall grace and spirit bee added to it to remit man his sinnes whose greatnesse and weight exceeds all humane sence and power and to regenerate him in newnesse of life V. 13. Keepe back by thy spirit represse the motions and affections of my flesh which doe yet dwell end combat in those who are regenerate that they may not get the victory over me and command me and come to the heigth of untamed and presumptuous rebellion called pride which is incompatible with the spirit of regeneration Lev. 26. 21. Num. 15. 30. Iob 15. 25. and is opposite to the infirmity ignorance and inconsideracie of Gods children see Deut. 3â— 5. Heb. 5. 2. V. 14. My strength the Italian my rock see Deut. 32. 4. PSAL. XX. VER 1. THe name the true God who hath revealed himselfe unto his people by his name by which he is worâ—hipped and known Others his famous power Defend thee the Itaâ—ian raise thee on high in safety as it were on a high and inaccessible place out of all danger V. 2. From the Sanctuary which upon earth was the ordinary place of Gods presence in grace and power and the figure of heaven V. 3. Accept the Italian turne to ashes let him shew that it is acceptable to him for God in extraordinary Sacrifices did often give a signe of his approbation by sending fire from heaven to consume the offering Levit. 9. 24. Iudg. 6. 21. 1 Kings 18. 38. 1 Chron. 21. 26. 2 Chron. 7. 1. Or give thee grace to desire his convenient aide for thine offerings so that thou mayst feele the effects thereof V. 5. Banners that is to say tokens of victory set up to the honour of God V. 6. Know I words of faith and of a prophetick spirit of the whole Church represented by the Priest offering prayers and sacrifices His holy heaven the Italian the heaven of his holinesse the throne of his most sacred majesty With the with miracles and glorious effects of his omnipotencie V. 7. Will remember wee will call upon him and and will have all our hearts and intentions fixed upon him of whom we have such exccellent proofes through the remembrance of which wee will take courage V. 8. Stand upright we have stoutly withstood all their assaults and have obtained a full and firme victory V. 9. Heare us the Italian answer us make our King who is the figure of Christ a ready and assured instrument of our deliverances every time that we shall be in danger and necessity PSAL. XXI VER 3. PReventest him thou hast prevented him with thy graces and benefits which thou hast bestowed upon him of thine owne free will V. 4. Length this is to be referred to eternall life which David had assurance of by Gods spirit besides temporall blessings Mat. 19. 29. 1 Tim. 4. 8 see Ephes. 3. 20. Or else to the continuance of his Kingdome in his posterity untill the comming of Christ who should change it into an everlasting Kingdome 2 Sam. 7. 19. V. 6. Most blessed the Italian thou hast set him in blessings that is to say to bee every way blessed to be an instrument of blessing to thy people and a formulary and solemne example of blessing see Gen. 12. 2. With thy see Psal. 16. 11. V. 9. Thou shalt thou shalt consume them with the fire of thy wrath like wood put into a furnace V. 11. They intended the Italian they have warped the Hebrew have bent or stretched a similitude taken from Weavers who warpe their yarne before they weave or from archers who when they have bent their bow and put in their arrow doe take their ayme V. 12. Shalt thou make them turne their back the Italian set them as a but see the like similitude Job 7. 20. 16. 12. Lam. 3. 12. PSAL. XXII THE title Aijeleth Shahar that is to say a hinde or strength of the morning according to some it was the beginning of a song to the tune of which this Psalme was to be sung according to others it was a full singing or the great morning quier because that every morning and and evening there was musick in the temple 1 Chro. 9. 33. 23. 30. V. 1. My God in respect of David they are words of faith fighting against some great terror when hee did not feele the present effects of Gods grace But in respect of Christ shadowed by David they are expressions of his humanity on the one side fully assured of Gods love and on the other side brought into extream agonies to give his wrath satisfaction for the sinnes of the world to which end the God-head did not onely for a time suspend the influence of its power so farre as it was fitting to let him suffer the incomprehensible paines even in an exteame manner though it never forsooke him insomuch as was necessary to vanâ—uish and overcome them Isa. 42. 1. Iohn 16. 32. but did also make him feele the horror of Gods wrath against sinne for which hee had undertaken see Matth. 26. 38. 39. Luke 22. 44. Gal. 3. 13. V. 3. O thou that inhabitest the Italian the constant that is to say immutable in thine essence councels and promises Psal. 102. 12. 27. and therefore thou canst not vary in thy grace towards mee But in respect of Christ these words doe meane that the truth of Gods promises and the confidence of all the ancient Fathers being grounded upon his victory in this combat he desired his fathers power with confidence that hee should bee heard the prayses the subject of the thanks and blessings which thy people yeeld unto thee Or
the onely cause and foundation of all their honour and glory V. 6. A worme a most vile and contemptible person as Isa. 41. 14. V. 9. That took mee see Psal. 71. 6. Isa. 46. 3. V. 10. I was cast thou tookest me into thy care and tuition and tookest me up as a mid-wife or nurse taketh an infant when it first comes into the world V. 12. Bulls namely strong and fierce enemies Bashan a place abundant in fat pastures and great cattell Deut. 32. 14. V. 15. Hast brought me thou haste made mee even ready to bee laid downe in the graye see Psal. 7. 5. V. 17. They look feeding their eyes and passions with my misery as with a pleasant spectacle see Luke 23. 35. V. 20. My darling the Italian my onely one an epithet of the soule as Psal. 35. 17. for man having but one life that is so much the dearer to him Vnlesse he meane the solitude hee was in being destitute of all humane reliefe Psal. 25. 16. which was also verified in Christ Iohn 16. 32. V. 22. My Brethren all the faithfull adopted by the Father through grace and regenerate by his spirit and made brothers and co-heires with Christ Iohn 20. 17. Kom 8. 29. V. 26. The meeke an ordinary title of the faithfull Shalt eat shall spiritually be fed with the Lords flesh and blood who died and did rise againe for them and in him shall have the full fruition of all good things V. 27. All the ends a prophecie of the calling of the Gentiles shall remember the 〈◊〉 and lively knowledge of the sufferances and glory of Christ shall be given to and preserved amongst all Nations by the preaching of the Gospel and especially by the Sacrament of his body therefore called a remembrance Luke 22. 19. V. 28. The Kingdome namely the spirituall Kingdom over the Church and the universall one over all the world belongeth unto Christ true eternall God V. 29. All they that be all the true elect and faithfull rich and poore of what condition soever shall participate of these spirituall goods without vainely slopping vainely at the worldly and corruptible ones That goe down that are weak and halfe dead through hunger and misery V. 30. Shall bee accounted shall bee put into the number of the children of God Psal. 87. 6. V. 31. His righteousnesse by this word is meant Gods grace under the Gospel which was acquired unto men by Christ the everlasting Gods righteousnesse according to the truth of his promises and covenant see Rom. 3. 21. 22. PSAL. XXIII VER 3. HE restoreth or bringeth it againe into the rightway when it goeth astray Ofrighteousnesse according to others straight and plaine paths V. 4 I walk and though I were in the terrors of present death thy rod namely thy providence and conduct or thy spirit which is the internall guide and comfort of the faithfull V. 5. Thou annointest that is to say besides my necessary occasions thou dost fill me with joy and glory Your odiriferous oyles being used at banquets and upon other festivall occasions and to consecrate Kings and Princes see Psal. 92. 10. and 104. 15. V. 6. In the house namely in his Church in this world and in the everlasting Kingdome of heaven afterwards PSAL. XXIV VER 2. VPon the Seas that is to say upon the the great abisse of waters which is under the earth enclosed in great hollow places whence the heads of rivers doe spring and bubble out upon the earth see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. V. 3. Into the Hill that is to say into the Lords Temple set upon the hill Moriah in Jerusalem where David carried the Arke 2 Sam. 6. 17. 2 Chron. 3. 1. And afterwards into the Kingdome of heaven figured by that hill V. 4. Lift up who giveth no heed nor puts no confidence in the vaine and foolish designes of the world nor in the fraudulent enticements of the Devill V. 5. Righteousnesse the effects of the loyaltie of Gods promises and covenant and of the righteousnesse which his sonne hath acquired to the Church Psal. 22. 31. and the free reward of that righteousnesse which the faithfull doe practice through the Spirit of regeneration V. 6. Jacob the Italian hath it◠such is Iacob that seeketh thy face O God namely the true Israel according to the Spirit Rom. 4. 16. Gal. 6 16. Others translate it that seeke thy face in Iacob Others that seek thy face O Jacob that is to say which seek out the true Church to be incorporated into it by a lively faith under the onely head of the Church which is Christ see Isa. 44. 5. Rev. 3. 2. V. 7. O yee gates a prophetick representation of Christs glorious entrance into heaven under the figure of the Arke brought into the place prepared by David as Psal. 47. 15. and 68. 25. to shew the onely cause of the Churches gathering together and of the bringing of it up into heaven namely Christs ascention see Iohn 12. 32. Acts 2. 33. Ephes. 4. 8. 10. Lift up a phrase or terme taken from triumphall arches or great porticoes set up or beautified and adorned for the comming in of great victorious and triumphant Captaines V. 8. Who is the Angels admirations at the comming in of Christs humanitie into heaven see Ephes 3. 10. PSAL. XXV WIthout cause through meere and wilfull malice no way merited nor provoked by any offence of mine V. 6. Remember that is to say use them effectually towards me according as thou wert wont to doe for they seeing that from all eternity thou hast made use of those thy loving kindnesses in decreeing my salvation to thy selfe let not them now be interrupted staied nor limited any way V. 8. Therefore because God is good therefore he will give his children his Spirit for their direction and because he is upright it must of necessity bee a good and most certaine direction V. 10. The pathes that is to say the works and councels by which hee commeth and communicateth himselfe to his and by which he also bringeth them back to himselfe guiding them by the tracks of his owne vertues V. 11. For it is great therefore the expiation of that iniquity must be a work of thine infinite mercy whereunto thou art moved most when thou seest the greatest misery and necessity and the offender grieving most for it Rom. 5. 20. V. 14. The secret namely his decree and fixed will concerning their salvation and all the meanes appointed for it see Iohn 15. 15. Acts 10. 27. V. 21. Mine integrity let mine innocencie and sincerity be a sufficient defence and safeguard against all mine enemies ambushes and violence drawing thy protection upon mee Or let these vertues alwayes keep me from doing evill and let them never depart from me PSAL. XXVI VER 2. MY reines see Psalm 7. 9. and 16. 7. V. 3. Is before thy grace goeth alwayes along with my faith and I have sincerely obeyed the truth of thy
8. I will heare the Psalmists words preparing himselfe and the whole Church to hearken unto the promise of Gods grace which was revealed unto him by divine inspiration but let not the Italian but will not let hee will convert and sanctifie them to himselfe giving them the spirit of true wisdome to keep them from rashly offending God V. 9. His salvation in the corporall deliverance of his Church but chiefely in the universall redemption of the world by the Messias to whom the ensuing words are plainly referred that glory wee shall againe have the glorious presence of God in our land in the signes of his grace and power as it was in the Arke and then it will powerfully and gloriously dwell in his Church in his sonnes person being made manifest in the flesh see Hos. 2. 7. 9. V. 10. Mercy this cannot perfectly agree with any but the Messias his reign The meaning is Gods grace shall be so largely spread abroad that it shall in truth bee answerable to those large promises which were formerly made Or the blessings of God shall be accompanied with his constant truth to make them firme and perpetuall see Isa. 55. 3. righteousnesse Gods righteous and just government by his word shall produce true peace and happinesse and shall have it inseparably joyned with it see Psal. 72. 3. Isa. 32. 17. V. 11. Truth men shall bee true subjects and God shall be a just King which are the two relative qualities that keep every state in perfect harmony see Isa 45. 8. V. 12. Good namely the true and only good of man which consists in Gods grace joyned with corporall goods as farre as is fitting in his wisdome V. 13. Shall set us the Italian set it that is to say hee shall establish them wheresoever he comes by the preaching of his Gospell PSAL. LXXXVI VER 5. REady to forgive or inclinaâ—le and easie to be drawn to forgive V. 7. Thou wilt that is to say thou usest to answer or heare mee V. 11. I will walke the Italian cause mee to walk governe thou my whole life and actions according to thy holy word and in such sincerity as thou requirest and such as thou doest beget in thy children by thy holy spirit unite let my heart cleave close unto it without varying or going from it or being drawn away to contrary things V. 13. My soule that is to say my person from mortall dangers V. 14. Not set thee who doe not feare thee nor looke after thy judgements or commandements PSAL. LXXXVII VER 1. HIs foundation that is to say the firme place of his abode opposite to the moveable Tabernacle which was made by Moses mountaines figuratively in Ierusalem which had two hills within the precinct of it Sion and Moriah and in reall spirituality in the universal Church which is the heavenly Ierusalem Gal. 4. 26. Heb. 12. 22. V. 4. I will make mention making as one should say a survey of my people I will adde the Gentiles unto them calling them to the knowledge of mee by my Gospell and regenerating them in my Church holding them in the same degree with the Israelites as true children of my covenant Rahab a frequent name for Egypt by reason of its pride and haughtinesse V. 5. This and that indifferently of all nations and persons in a very great number V. 7. The singers Gods words to his Church meaning I will give thee full cause of rejoyceing through my blessings which shall flow upon thee as it were from all their springs PSAL. LXXXVIII THE title Heman it seemes to be the same as is named 1 Kings 4. 31. Ezrahite of the off-spring of Zarah the sonne of Iudah 1 Chron. 2. 6. V. 3. Vnto the grave Heb. to hell because that according to the first degree of Gods justice the first death is inseparable from the second and the name of hell is common to both And though by the second degree which is grace by vertue of the Messias his redemption corporall death to Gods children beno more a passage to everlasting death yet the name of hell hath still kept its ordinary signification of both to shew that not by the nature of death but by Gods grace these two deaths are severed one from the other in the elect V. 5. Free among Others translate it I am severed from the living whom over which in respect of the body and this present life thou doeest no more shew thy providence in governing and relieving them and in bestowing other benefits upon them V. 8. Shut up namely by evills and dangers without any way to getout without any comfort or reliefe V. 9. I have stretched out see upon Iob 11. 13. V. 10. Wilt thou shew the Italian wilt thou work the meaning is if thou doest leave me in this case long I cannot chuse but fall and die then can thy glory appeare no more in my miraculous deliverance see Job 7. 7. The dead Heb. the gyants that is to say those that are abissed and sunk in death as the gyants were in the generall deluge Sometimes this name is taken for the damned as Iob 26. 5. and sometimes plainly for the dead Isa. 26. 19. by reason of what was said upon verse 3. Arise he doth not meane the generall resurrection nor any particular one which happened by miracle but of the common course according to which the dead returne no more into the world to enjoy any new benefits of God V. 11. In destruction that is to say in hell see v. 3. Iob. 28. 22. V. 12. In the land namely in death in which the dead forget the living and the state of this present life Iob 14. 21. Eccles. 9. 5. 6. and likewise the living doe forget the dead Iob 24. 20. and all commerce is taken away and annihilated betweene them V. 15. Ready to die the Italian addeth with roaring with my lamentable crying out as Psal. 22. 1. V. 18. In darknesse the Italian are hidden in darknesse I can see nor descry none of them or they hide themselves from mee thorough horrour and being ashamed of mine afflictions PSAL. LXXXIX THE title Ethan of whom see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he out-lived Solomon and saw the destraction of the Kingdome under Iereboam by the separation of the ten Tribes and by the spoyle of the countrey by Shishack King of Egypt 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely bee the subjects of this Psalme Ezrahite descended from Zarah the son of Iudah 1 Chron 2. 6. V. 2. I have said I hold it for certaine and have fully concluded it in my minde Built up a phrase taken from sound and well sounded buildings contrary to moveable and waisairing habitations of Tents and Cabins Sbalt thou the Italian thou hast that is to say the effects of thy covenant and promises are certaine being grounded upon thine everlasting decrees made in heaven from whence they have their beginning
which thou hast set down of thine own free wil by which rule thou dost not deny the gift of thy holy spirit to them that ask it of thee Luk. 11. 13. V. 150. Draw nigh namely to doe me hurt V. 151. Thy commandments namely the promises and threatnings which thou hast set down in thy law through which I am confident thou wilt save me and destroy mine enemies V. 156. Great or many in number According to thy as verse 149. V. 160. Thy word the Italian the sum of thy all thy whole word put together is nothing but pure truth or the principall quality of thy word is to be true V. 161. Of thy word namely for feare of transgressing and to not incur the penalties denounced in it V. 164. Seven times or many and divers times judgements or lawes and ordinances V. 165. Nothing shall offend them the Italian they shall have no stumbling block or they shall have no mischance nor evill encounter V. 168. All my wayes I am before thee in all mine actions and enterprises to the end that thou may est govern them according to thy will or because I know thou seest every thing I therefore study to doe such things as thou shalt approve of V. 169. According to namely according to thy promise or give mee an understanding which may be directed and enlightned by thy truth V. 173. Chosen that is to say I have voluntarily set my self to follow them or chosen them above all other things for my soveraign good and treasure with which I am very well satisfied and contented V. 175. Let my soule live that is to say doe thou keep me alive or preserve in me the life of thy Spirit Help me that is to say employ these meanes which thou hast appointed for thine elects salvation in my behalfe V. 176. I have gone the Italian I goe that is to say in this wtetched life I am like to a distressed sheep that is strayed out of her sheepfold and is ready to perish take thou care of me thou who art my true shepheard Or I am by mine enemies driven out of thy Church bring me in again for out of it I am in continuall danger of running to perditition PSAL. CXX THe Title of degrees the Italian of Maaâ—ot that is to say of goings up or of movings This title which is set before these fifteene following Psalmes is of very doubtfull significationâ— Yet the likeliest opinion is that these Psalmes were either newly penned or chosen out from amongst the old ones to bee sung by the people in their return from Babylon in their severall dayes journeyes or stages as they travelled either one or more or all at every removing And to this subject they may all be referred either in part or in whole V. 3. What shall be given he turneth his speech to the head or chiese of his enemies as if he should say what profit shalt thou reap thereby Peradventure the people would fore-arme themselves by Davids ancient example when he was persecuted by scoffes and slanders against the like injuries which were offered unto them at their return from Babylon Ez. 4. 6. Neh. 2. 19. and 4. 2. 3. V. 4. Of Juniper which being a fat kind of Wood makes a very scorching fire and quick coales V. 5. Woe is me it seemeth that these words were first spoken by David in his flight amongst the Philistines and other strange Nations and were afterward applied to the peoples banishment Mesech Mesech is Moscovie and Kedar is Arabia not that David ever was in those countryes but hee called those Nations so amongst which he was by reason of their fierce barbarousnesse And this part of this Psalme is it which may most properly bee referred to the returne from Babylon PSAL. CXXI VER 1. LIft up I doe bend my thoughts every way yet conclude at last that in all my evills my reliefe and deliverance must come from God alone V. 3. He will not the Psalmist speaks to himselfe in spirit as Psal 91. 3. V. 5. Thy shade thy protector and defence V. 6. By day hee hath a relation to the pillar of cloud by day and of fire in the night which God employed in the bringing of the people forth of Aegypt and to defend them from the harmefull aire that it might not hurt them see Isa. 49. 10. Rev. 7. 16. And this may also be applied to the return from Babylon under Gods protection V. 8. Thy going out that is to say any thing as thou shalt undertake Or especially thy comming out of Babylon and thy comming into Iudea PSAL. CXXII THe title Of David that is to say penned at the first by David when he had taken Ierusalem and settled the Ark in it 2 Sam. 6. 17. and afterwards made use of at the peoples return from Babylon V. 2. Our feet that is to say we shall no more need to runne here and there to doe Gods service as we did at other times when the Arke removed from place to place now that it stands still in Ierusalem we shall not need to goe any where else Deut. 12. 5. 14. V. 3. That is compact he seemes to have a relation to the times which were beâ—ore David at which time the lebusites remained in the rock of Sion after the remnant of the City of Ierusalem was taken by the Tribe of Iudah Ios. 15 63. Iudg. 1. 8. the City being divided by walls and also in government and religion but David having taken in Sion did perfectly re-unite it V. 4. Vnto the testimony namely to present themselves before the tabernacle where the Ark was within which were the Tables of the law called the testimonie Exod. 16. 34. 2â— 21. 22. Num. 17. 7. Or which is a testimony that is to say a commandement made to Israel with Gods expresse protestation Deut. 12. 5. 14. V. 5. Are set there also is the soveraign court of justice settled by Gods appointment In which Court David sits as Iudge and his Officers under him doe execute justice Deut. 17. 8. 2 Sam. 15. 〈◊〉 2 Chron. 19. 8. 10. Psal. 60. 1. and 108. 8. PSAL. CXXIII VER 2. VNto the hand to bee defended by them if they be wronged or to receive some benefit from them V. 4. That are at ease that is to say that are rich and powerfull in the world see Zach. 1. 15. PSAL. CXXIV THe title Of David see upon Psal. 122. in the Title V. 1. On our side or with us V. 4. The waters that is to say our enemies troops gathered together like a fulnesse of waters Over our soul they would have overwhelmed and drownd us so that we should have lost our lives see Ps. 69. 2. V. 8. In the name that is to say in the Lord himselfe who hath revealed himselfe to his Church by his own proper name or in his power and grace PSAL. CXXV V. 3. THe vod the persecution of the wicked and of Tyrants shall not alwayes last
as to say O thou Nation O thou State O thou Kingdome see upon Psal. 9. 14. Tho art to be namely according to the Prophecies Isa. 13. 1. 47. 1. Ier. 25 12. 50. 2. Happy as well for the honour which it will be to him to be executioner of Gods judgements upon his enemies as for the blessing and recompence which he shall receive therefore see Isa. 43. 113. 13. PSAL. CXXXVIII VER 1. BEfore the Gods the Italian before the Angels which are present in the Church Eccl. 5. 6. 1 Cor. 11. 10 and were set out under the pictures of the Cherubins which were in the Temple Others understand the Hebrew word Of the Kings and Potentates of the world see Psal. 107. 40. and 119. 46. V. 2. For thou hast that is to say Over and above the glory and praise which is due unto thee for thy other perfections thou art also extolled in the effects of the truth of thy promises towards me Or thou hast magnified thy name above all things through thy word namely it being considered either in its infallible truth or in its most powerfull vertue and operation V. 4. When or because they heare The words namely how that by thine appointment and according to thy promises I have miraculously been made King Others understand this of the hearing of the preaching of the Gospel as Psal. 102. 15. 22. V. 5. Shall sing that is to say shall preach his admirable providence his councells and works V. 6. The lowly the Italian things below namely what is done upon earth Or him that is of a poore and abject condition or him that is lowly in heart through humility Isa 57. 15. V. 7. Thou shalt stretchforth as Psal. 3. 8. PSAL. CXXXIX VER 2. MY down sitting or my down lying that is to say all mine actions and enterprises 2 Kings â—9 27. A sarre off before it be effected or framed Or from heaven V. 3. Compâ—ssest termâ—s borrowed from huntsmen V. 5. And laid thou stayest and takest mee even as a wilde beast that hath been long pursued and at the last is catcht in the nets V. 〈◊〉 Too wonderfull the Italian so wonderfull that I cannot avoid it Hebrew it is wonderfull above me which some expound it goeth beyond all my capacity understanding as Iob 42 3. Psal 4â— 5. I cannot that is to say to hide me from it or to attain unto it V. 9. If I take Poeticall termes to shew an exceeding swiftnesse even as the dawning of the day doth presently shew it selfe over all the horizon Of the Sea or of the West V. 10. Lead me shall alwayes take hold on me to cause me to goe where it will showing thereby that divine providence is not a knowledge that lyeth idle but an active and effectuall conduct V. 11. Shall cover me the Italian shall make mee lie a squat the Hebrew phrase is taken from beasts which lye a squat like dogs and huntsmen The night that is to say thou shalt see me as plaine as if it were day V. 13. Possessed as much as to say thou knowest and guidest all my thoughts and most inward and hidden affections being my Creator see Psal. 33. 15. V. 15. The lowest parts namely in this low world V. 16. Were written or designed A phrase taken from limners designes and drafts the meaning is thou hast already in a manner designed the idea of them according to which afterwards the work was framed V. 17. How precious that is to say I reverence and adore thy holy providence V. 18. When I awake every morning when I awake I am to come to a new account with thee forthy great benefits the meaning is I can neither comprehend them nor make satisfaction for them V. 19. Surely I am so certainly perswaded of thine infinite knowledge of every secret thing and of thy judgement that it causeth me to abhorre all manner of communication with the wicked Psal. 26. 5. and 119. 115. V. â—0 Speak against thee wickedly the Italian have named thee in wickednesse namely in perjuries and execrations and other accursed abuses of the name of God V. 24. Wicked way Hebrew way of paine or griefe namely by which I doe any man wrong PSAL. CXL VER 3. SHarpned in cunning calumnies artificiall slanders and false reports V. 7. Thou hast thou hast guarded and defended me in dangers of warre V. 9. Compasse me a terme taken from huntsmen as much as to say which come neare and beset me on every side â—et the let the evill which they have plotted with their slanders fall upon their own head V. 11. Evill as hee hath persecuted me who was innocent so let his sinne drive him that is to say let the wrath of God and the punishment which he bath deserved persecute him untill such time as like unto a beast forced to some precipice hee fall and perish V. 13. Shall dwell they shall live in rest and security under the eâ—e of thy favour and providence Or in the middest of hy Church where thou makest thy selfe known in a speciall manner Or eternally in heaven PSAL. CXLI VER 2. AS incense namely the holy incense which was offered upon the Altar A figure of the Saints prayers under Christs intercession Rev. 5. 8. 8. 3. V. 3. Set a watch grant mee the guide and bridle of thy Spirit that I may not sin in word nor deed in this my hard tryall V. 4. Let me not let mee not be allured by their ease and pleasure which they enjoy in such ample manner for to joyn with them Or let not me take a delight in that which they take a delight V. 5. Smite mee let him reprove me and chide me with a good intention and through his pure zeale to goodnesse see Iob 19. 2. V. 6. Their Iudges I'doe not only love just corrections but doe also patiently suffer unjust persecutions as I made it manifest in Sauls person who was the chiefe of mine enemies when hee was left alone in the cave 1 Sam. 24. 9. to whom I offered no violence but onely related unto him the wrongs which he did me with all respect modesty V. 7. Our bones Saul and his men doe kill my followers and through extreame inhumanity leave their bodies unburied upon the ground V. 10. Escape the Italian passe over that is to say escape safely out of their snares PSAL. CXLII VER 3. MY path by which I may escape V. 5. My refuge or my hope V. 7. Out of prison namely out of this cave where I lie hidden and am watched for and round beset with mine enemies Compasse mee to congratulate with me and to joyne with me in thanksgiving to thee Deale bountifully the Italian reward me namely when thou shalt change my state according to justice and mine innocency Or when thou shalt bestow this benefit upon me PSAL. CXLIII VER 1. RIghteousnesse and equity in righting the oppressed according to the just performance of thy covenant and
VER 4. BEautifie the Italian glorifie he will set them in honour and reputation above the contempt and ignominie of the world sending them his everlasting salvation and his temporall deliverances Psal. 18. 50. Or he will beautifie them with salvation that is to say he will make them fitting to weare festivall garments as Psal. 132. 16. The meek an ordinary title given to the faithfull V. 5. Vpon their enjoying a sweet and secure rest see Job 35. 10. V. 6. The high praises namely songs of praise and triumph to magnifie the Lord. Sword this may bee understood of the peoples victories over their corporall enemies and also of the spirituall combats against the world and the Prince of it by the power of Gods word and spirit 2 Cor. 10. 4. Heb. 4. 12. Rev. 1. 16. 19. 15. and finally of the last victory over all the enemies power which the Church united to her head shall obtaine at his last comming Rev. 2. 26. V. 9. The judgment he hath a relation to that expresse command which was inserted in the Law of destroying the accursed nations of Canaan under which is contained the spirituall of fighting uncessantly and unappeaseably against the Kingdome of Sathan PSAL. CL. VER 1. IN his Sanctuary either his earthly one in the Temple that is to say in his Church or the heavenly one of his glory by the first may be meant his sacred Officers by the se cond his Angels as Psal. 148. 2. The Firmament namely the heavens Gen. 1. 6. Power Italian glory Hebrew strength according to the frequent sense of this word in Scripture THE BOOK OF THE PROVERBS OF SOLOMON ARGUMENT THe ancient wise men of all Nations did use to teach precepts of wisedome and vertue by short sentences and apophthegmes sometimes set down in plaine and proper termes sometimes in obscure figurative and enigmaticall ones the more easily to imprint them in the minde and memory of men and to set them down as proverbs for the common vse The same was also observed amongst the Israelites and peradventure this custome passed from them to other Nations Amongst otherwise men mentioned in Scripture Solomon was especially endowed with this gift and was by God inspired to utter many such sentences as it is set down 1 Kings 4. 32. whereof some being set down in a volume by himselfe and some gathered together by the command of King Ezechia out of some other books of Solomons were all put together in this epitome or summe with an addition at the latter end of some other wise mens sayings Now this book is divided into two parts The first is contained in the nine first chapters and is a generall preface The second is contained in all the ensuing chapters and therein are set down all the said sentences In the first the wise man brings in heavenly wisdome admonishing exhorting and crying out upon men who goe astray after the vices and disorders of the world and are seduced by evill examples and allurements and by that meanes are hurried along into the danger of everlasting damnation Calling them back to the knowledge study love and exercise of true spirituall wisedome consisting in the knowledge of Gods truth and will whose soveraigne dignity authority and worth hee extolleth and sheweth the saving use thereof both for the present and for the everlasting life In the second part by a great number of shart sentences and morall mottoes he giveth the faithfull divers documents concerning all manner of vertues to be followed and vices to be shunned truths to be known and dangers and inconveniences to bee avoided singularities to bee observed and duties to be practized by all kindes of degrees ages and vocations in all occurrences of this life as well towards God as towards themselves and their neighbours for to frame their behaviours in a good and godly manner towards God to draw on his blessings and avoid his judgments to passe their life in content peace security and ease and chiefly to guide them into the haven of glory and everlasting rest CHAP. I. VER 1. THe Proverbs that is to say sentences notable sayings and apophthegmes V. 6. Dark sayings or enigmaes These were questions or naturall and morall sayings set forth under figurative and obscure termes to refine mens wits in seeking out the true meaning of them and for to make the deeper impression of them see Judg. 14. 12. 1 Kings 10. 1. Ezech. 17. 〈◊〉 V. 7. The beginning the Italian the head that is to say the chiefe point or the summe Fooles see upon Psal. 14. 1. V. 8. Of thy Father namely the documents of piety and vertue which thine elders shall give thee according to the Law of God see Deut. 4. 9. 6. 7. and 11. 19. V. 9. An ornament thou shalt be therewith adorned as with precious jewels Pro. 3. 22. V. 11. without cause the Italian unpunished that is to say without feare or danger Others without cause that is to say though he have no way offended us V. 17. In vaine the Italian without any punishment the sense is These wicked men hunt after the innocent as after the birds which cannot defend themselves nor doe the fowler any harme as wilde beasts doe to their hunters But in stead of taking they are taken themselves through divine vengeance V. 19. So are The wicked meanes of those who seek to enrich themselves by these practices shall be in stead of snares and pittefolds for them to fall into perdition V. 20. Wisedome The Italian Excellent wisdome Hebrew Wisedomes that is to say the everlasting Son of God who is the Fathers subsisting wisdome Prov. 8. 23 24. doth publish his Word in the Church Without Namely in the world which in regard of heaven where the Son of God dwelleth in glory is like the streets and market places in comparison of a royall palace V. 21. Chiefe place As your market places and heads of streets are V. 22. Ye simple ones That is to say unadvised and ignorant people who are subject to 〈◊〉 seducements deceits of the world The scorners hat is to say prophane contemners Psal. 1. 1. V. 23. Poure out I will poure out the gifts of my Spirit in abundance as out of a living spring V. 24. I have stretched out A kinde of gesture by such as call a man at a farre distance beckening with their hands as Isa 65 2. V. 26. Will laugh A kind of phrase taken from men to signifie Gods judgement without mercy upon the incorrigible wherein God is pleased as in the soveraigne effect of his justice by which he repayeth their boldnesse with eternall contempt and ignominy see Psal. 2. 4. and 37. 13. V. 31. Shall they eat That is to say they shall receive a just reward for their wicked life V. 32 The turning Namely the error according to others the ease and prosperity CHAP. II. VERS 1. HIde The Italian Lay up that is to say keepe them safely in thy heart and memory
fixed upon any thing but upon God and his grace is but a spirituall adultery and dishonestie V. 16. Whose is O poore simple people that will take such paines to obtaine vertue and wisdome and deprive themselves of the pleasures of this life Which lif 's wisdome consists in the finding and enjoying of them when they offer themselves and all the content of it in the enjoying of them whilest one may Or they are the Holy Ghosts words speaking 〈◊〉 truth in its proper sence and then it should bee translated Who is foolish Let him goe thither Namely where the stumpet calls him V. 17. Stollen waters that is to say your stollen pleasures which are unlawfully taken are more favoury and fuller of voluptuousnesse The lewd words and thoughts of carnall men in their irregular and vicious pleasures contrary to the chaste lawfull and sober pleasures of the faithfull V. 18. The dead The Italian The Giants that is to say the damned See upon Iob 26. 5. Prover 2. 18. CHAP. X. VERS 1. THe Proverbs That is to say short notable sayings and morall documents in the head of which the precedent Chapters have bin set in stead of a preamble or preface V. 2. Of wickednesse That is to say gotten by unlawfull means Righteousnes Uprighenes in all things but chiefly in getting of goods and in liberall and charitable use of them which in the Scripture is called righteousnesse shall cause man to bee preserved from extream povertie and other mortall calamities or from death it selfe in many cases from which no wealth can guard the wicked Psalme 49. 6 7 8. V. 3. The substance According to others the wickednes that is to say all the false practises with which they use for to enrich themselves V. 5. In Summer Namely in the fitting time to gaine and make provision of knowledge experience and all other manner of vertues as the harvest of the fruits of the earth is in summer That causeth namely that disgraceth his father and mother his name and kindred through his carelesnesse and sloth See Prov. 12. 4. and 17. 2. and 19. 26. V. 6. Violence The wicked are accursed infamous and condemned through their unjustice and extortions being that the covering of the mouth was a signe of mourning condemnation and shame Hest. 7. 8. Job 9. 24. and 40. 8. V. 7. Is blessed That is to say is praised and commended by good men Shall rot That is to say it shall become stinking and abominable V. 8. Prating foole The Italian A foole of lipps Namely he that sheweth the foolishnesse of his heart by his unseemly speeches Shall fall or shall be scourged with plagues V. 9. Shall be knowne The Italian Shall bee over-throwne According to some shall be knowne namely by the exemplary punishments which God shall inflict upon them V. 10. He that winketh An action of false and cunning persons Job 15. 12. Proverbs 6. 13. it seenieth that hee couplâ—s wicked deceivers which doe harme to others to those that are foolish and unadvised in their speeches and hurt themselves V. 11. The mouth The good mans mouth is alwayes open in holy freedome and liberty for his just defence for to teach comfort correct others like unto a lively spring which cannot be stopped Whereas the iniquity of the wicked wounding their consciences cloâ—ing their mouthes with feare shame and confusion v. 16. See Job 5. 16 Psal. 107. 42. V. 12 Covereth It regardeth not but pardoneth all offences that are given and concealeth those faults in his neighbour which may be concealed V. 13 Wisedome The wise man sheweth himselfe to be such by his speeches but the foole cannot becom wise but only by meanes of correction V. 14. Lay up they doe keepe those things which they know under the key of wisdome and discretion in speaking but the fooles have no stay to their tongues no more than a building which is falling downe V. 16. To sin That is to say to condemnation and punishment according to the meaning of the word sinne in Scripture V. 17. Is in the way The Italian Is the way That is to say he doth not only walke in the way himselfe but doth also guide others therein V. 18. He that hideth He that hath his heart full of rancour and evill and doth dissemble and hide it with faire speeches is a false and treacherous man and he that uttereth his hatred in injurious evill words is a foolish and unwise man seeing he suffereth himselfe to be transported through passion to a dishonest and undecent act and by this means discovering himselfe he giveth his enemie way to beware of him also to offend him Whereby the wise man inferreth that to avoid both these vices we ought to lay aside all malice and hatred See Prov. 14. 17. V. 20. The heart All their wisdome their conceits thoughts and determinations are of no value nor worth V 21. Feed Good men are not only sufficiently provided for themselves but can also give to others true food for the soule namely wholesome doctrine and holy documents which the foolish wanting doe perish for want of it V. 22. Addeth Namely to any thing which it pleaseth God to bestow upon us Psal 127. 2. Mat. 6 27. V. 23. Hath wisdome Hee delighteth and taketh pleasure therein V 26. So is Displeasing and troublesome V. 28. Shall be gladnesse The Italian Is gladnes That is to say it is accompanied with sweet patience and joyfull hope and crowned with a happie issue V. 29. The way That is to say the lively apprehension of Gods providence makes good men confident and is a terror to the wicked See the like sentence Hos. 14. 9. V. 32. Acceptable Namely to God and man to be spoken and uttered CHAP. XI VERS 2. SHame Some unlooked for chance commeth by which mans pride is abated and scorned through Gods just judgment V. 3. Guide them It is a safe guide in all their life time to bring them to the true end which is eternall happinesse V. 4. Of wrath namely of Gods judgement put in execution with all manner of rigour V. 5. Direct It maketh all his enterprizes easie and causeth a happy issue of whatsoever he undertaketh and guideth him directly to the end namely to blisse V. 6. Deliver them Will cause God to deliver them from all dangers and treacheries V. 9. Hypocrite or profane man Destroyeth the Italian Corrupteth namely infecting and depraving his nature through his evill talke Others he ruineth and destroyeth him by his dissimulation and false shewes of love Through knowledge by the light and direction of the holy Ghost and by the lively knowledge of Gods word which giveth unto the faithfull man wisdome sufficient for his preservation V. 11. By the namely by their holy vowes and prayers By the mouth namely by their blasphemies evill counsels slanders lies seditious speeches c. V. 12. Holdeth his peace He keepeth himselfe from speaking or doing any thing in scorne of another Or
love Are deceitfull The Italian Faigned Or forced The Hebrew word signifieth properly a thing extorted through carnest intreaties and is not granted with a good will V. 8 As a bird Which is alwayes restlesse and hath no secure being but is alwayes in danger That wandereth That goeth unnecessary voyages to no end From his place From his house and friends V. 10. Neither goe into Trust thy good and ancient friends rather than thy kindred who many times will faile in time of adversitie Prov. 19. 7. V. 11. That I may answer That is to say I shall not be subject to my adversaries reproach for having an ill governed and dissolute son See Psalme 127. 5. the words of a good and wise father V. 14. He that blesseth All faigned honours and courtesies are abhorred as bad as so many imprecations by men that are wise and lovers of truth V. 15. Are alike Are equally displeasing troublesome and hurtfull V. 16. Hideth her Hee that seekes to hinder her malice from bursting forth and shewing itselfe abroad by actiona Hideth the wind The Italian Makes it knowne that hee would shut up the winde Makes it knowne Makes himselfe publikely ridiculous in undertaking a thing which is utterly impossible That hee would Example of a thing which is utterly impossible as Prov. 30. 4. Eccles. 8. 8. V. 17. So a man The manners and externall carringe of a man is refined and made civill by conversing with other men V. 18. That waiteth Namely a constant servant that is continually at ending upon a Princes businesse Or he that is faithfull and vigilant to keepe safe the person and goods of his master cannot chuâ—e but bee recompensed with some honourable place or office V. 19. The heart The Conscience which is a mans true looking glasse sheweth faithfully to a man what he is V. 20. The eyes His lust and concupiscence which is let in at the eyes 1 John 2. 16. V. 21. To his praise A man is knowne what he is by the quality of them that commend him for if they be wicked men he is surely their companion if they be good men wee must likewise conceive that hee is like unto them by this common axiome that every one praiseth him that is like to himselfe Others expound it according to his praise that is to say according to his praise worthy acts Or according to the praise which 〈◊〉 given him Seeing there can bee no other tryall of the heart which is hidden to mans judgment V. 24. Riches Money and greatnesse may faile and therefore for the maintenance of this life one never ought to neglect good husbandry the chiefe part of which consists in the increase of Cattel which are bred up with grasse that groweth of it selfe without any labour or charge See Eccl. 5. 9 10. V. 25. The tender grasse He meaneth hay which is gathered and laid up opposite to that grasse which is eaten up in pasturage while it is upon the ground CHAP. XXVIII VERS 2. MAny are the The Italian The land often changeth The change of governours bringeth with it many great alterations and commotions of State grievances and ruâ—nes of particular businesses and many other inconveniencies either by reason of their small experience and of their greedy desires or for want of confidence and love or by reason of their absolute will to innovate every thing according their pleasures But by a man The Italian But by men God blesseth the people by the long and happy raigne of their Princes when there are amongst the people a good number of men wise in the true knowledge of the feare of God Others translate it thus by reason of wise and understanding men the land continueth a long time in the same state V. 3. A poore man There is no crueller tyranny nor more intolerable then that of meane people as well by reason of their base and sordid mind which hath no tincture of generous humanity in it as likewise because their forepassed misery maketh them covetous and insatiable V. 5. Understand not Their understanding is quite perverted and incumbred so that they cannot be guided by true reason and uprightnesse of Conscience All things Which belong to the guiding of their life and to direct them to everlasting salvation V. 6. In his wayes The Italian That walketh two wayes Namely that is double in his proceedings and actions outwardly following vertue and inwardly using fraud and malice ver 18. Jam. 1. 8. V. 8. Shall gather it Not in ending any such thing of himselfe but it is so done through Gods secret providence V. 10. To goe astroy He that through his arts and deceits as by indirect wayes seekes to draw good men that are simple and weake into some inconveniences or traps which they have laid for them V. 11. Searcheth him out Judgeth truely of him his understanding being no way dazled nor preocupated by the love and lustre of riches V. 12. Rise Are raised to power and dignity Psalme 12. 8. A vian That is to say every man retireth from a bad Princes Court Or good men doe hide themselves for feare of his tyranny v. 28. V. 13. He that covereth That keepes them upon his Conscience and doth not confelse them to God and to men also if need require it V. 14. That feareth Through the great respect which hee beareth to Gods terrible Majestie fearing to offend him and being no way confident of himselfe V. 15 A wicked Ruler That cannot get enough for to satisfie his unlimited greedinesse V. 17. To the bloud That is to say to the body and life Shall flie Being driven by the torment of his owne Conscience hee shall never take rest and no man can make him confident V. 21. For a piece That is to say one ought to keepe himselfe from being any way corrupted with presents for they that are any way enclined thereunto will for a small matter bee induced to goe astray V. 22. An evill eye Is unmercifull envious and covetous See Prov. 23. 6. V. 25. That putteth his trust Pride and presumption being directly contrary thereunto Shall be made fatt Shall be filled with good and solid things and not puffed up with winde as the proud man is V. 26. In his owne heart In himselfe in his owne understanding courage and valour Wisely In a wise and humble circumâ—pection and modestie Shall be delivered From all dangers and sinister accidents CHAP. XXIX VERS 4. HEE that receiveth Namely a Prince that grieveth his subjects with taxes and imposts V. 5. Spreadeth Is a secret occasion of his ruine flattering him up in his vices if he be subject to any Or by filling him with damnable pride and selfe conceit or preparing some way to draw him into his trap by this baite V. 6. There is a snare Sinne insnareth the Conscience with Gods judgments and keepes it as it were prisoner in perpetuall terrour and sorrow or is the cause of its perdition Prov. 11. 5. V. 9. Considereth To
never bee without restoratives of Gods word for feare of fainting V. 6. His left hand is The Italian Let his left hand be None but Christ by his spirit can ease me in the faintnesses which I am subject to in this world by loving and following of him See Rom. 8. 26. V. 7. I charge you The Italian I adjure you This is the bride-groom who arrives upon a suddain and unlooked for whilst the bride in her languishments is fallen asleep and by this charge which he gives the brides companions namely the particular Churches and the elect hee seemes to intend to make a triall of the readinesse of her faith and love to see if she will awake of her selfe at his comming see Matth. 25. 6. Ephes. 5. 14. By the Roes That is to say by the example of these fearfull beasts which the hunters endeavour to steale upon softly and not to affright them or make them runne away with much noyse And hereby is signified the mildnesse of Evangelicall preaching and exhortations 1 Thes 2. 6 7. Or I adjure you by my love towards all the true elect which are figured by these pleasant and wilde beasts that have no gall V. 8 The voyce The Italian Behold the voyce this is the bride who you must imagine did awake on a suddaine according as her bridegroome did imagine He commeth a representation of Christs speed in visiting his Church and every faithfull soule from heaven when he is earnestly and fervently desired so to doe V. 9 Behold hee standeth Though I doe not see him openly which is a thing reserved for the life everlasting 1 Corinth 13. 12. yet I doe apprehend him by faith and doe finde the effects of his presence 2 Cor. 5. 7. 1 Pet. 1. 8. V. 10 Spake Namely by inspiration and internal motion of the spirit forwarding and animating the exhortatâ—ons of his preached word Rise up forsake the world in heart and affection to follow me ayming at the marke of thy heavenly vocation Phil. 3. 14. Col. 3. 12. V. 11. The winter The pleasing spring of the yeare of grace is come through the manifestation of the Messias in the flesh and the preaching of the Gospell enjoy it then with that spirit of freedom which giveth thee accesse unto mee with confidence Cant. 7. 11. Rom. 13. 11 12. 2 Cor. 6. 1 2. A propheticall description of this great good which in Solomons time was yet a great way off V. 12 Of the singing That is to say of rejoycing in God and yielding unto him continuall thankes Others to prune their vines which was a token that the spring was come V. 14 O my dove This is a continuation of the Bride-grooms speech to the bride which her soule onely unnerstands she alone hath power to preach it to others Now this name of Dove so frequently attributed to the Church represents her purity simplicity mildnes and sociable nature this bird having no gall nor beake nor clawes to doe any hurt with and is very tame and sociable That art This is also a very ordinary thing for Doves to doe to signifie that the Church is oftentimes constrayned to fly into the further part of the world and hid it self in corners to avoyd persecutions Yet she never ought for to forsake the freedome of her profession nor the invocation of Christs name nor the preaching of his word V. 15 Take us This is Christs promise namely that he will appoynt his Angels to overthrow and destroy tyrants and persecuters Psal 80. 14. Or a command given to the Church it selfe to represse and put out hereticks and schismaticks which grow up together with the truth of the Gospell V. 16 My beloved This is the conclusion of this visit wherein the Church gives herselfe wholly to Christ and doth embrace and lay hold on him by a lively faith though we reside in heaven in glory to which corporall absence she voluntarily consents He feedeth Who in his heavenly paradice and fruition of his glory performeth the office of soveraigne shepheard of the blessed soules and from thence gathereth up unto him those that are yet in this world Canticles chapter 6. verse 2. Revelations chap. 7. verse 17. V. 17 The day break The Italian The breath of the day For likely at break of day there arise fine pleasing winds Genesis 3. 8. See concerning the breaking of this everlasting day of Glory Psalme 49. 14. Cant 7. 12. Rom. 13. 11. 2 Pet. 19. The shadowes The night of the present estate of this world which is nothing but darknesse of misery sinne disorder and sorrow Turne Now thou hast fully comforted and restored me by this thy visit I am content for to returne to my ordinary course of faith repentance service and obedience as if thou didst retire into heaven carrying with thee these extraordinary lights favours untill the great day of the resurrection at which time I hope thou wilt restore them to me perfect and everlasting without any interruption Cant. 8. 14. Upon the mountaines This name of Bether is not to be found any where else peradventure it is some name framed according to the signification of the word which is separation for by these mountaines is meant heaven and the state of eternall life as well by reason of the height of it as for its separation from all conditions and qualities of this animall and terrestriall life and from the state of this corruptible world Ephes. 4. 10. CHAP. III. VERS 1. I Sought him This is the bride who in a holy quietnesse of spirit by prayers meditations lifting up of the mind and heart endeavoureth to procure the Lords returne with new comfort light place and vertue of the holy Ghost which the faithfull man doth not alwayes obtaine in the same moment of time as he desires it Isaiah 26. 9. V. 2 I will rise That which I could not attain unto in my rest and whilst I lived retired I will now endeavour to get by action and diligence in my vocation V. 3 The watch-men It appeares by Canticles 5 7. that by this word are meant great worldly wi 〈…〉 men who have the câ—re and government of States and Common-wealths whilst the night of this life lasteth But have no light of the kingdome of heaven neither can they give a man any directions towards it V. 4 It was but a little To shew that Christ is never sought for in vaine Mat. 7. 7. Luk. 18. 7. Heb. 10. 37. And would not let him goe Here are described the fervent desires and the forcible endeavours of the Church and of every faithfull person to make this singular presence of Christ perpetuall and familiar unto them which neverthelesse cannot bee attained unto in this life but is reserved for the life evâ—rlasting See Gen. chapt 32. v. 29. Luke chapter 4. ver 25. V. 5. I charge you The Italian I adjure you this is the Bridegroome and by the connexion of this representation we must suppose that the bride
V. 8. Have I heard thee that is to say I the Father wil assist thee with mine eternal and divine power when as being fully appeased with my Church I shal spread over all the World the fruition of that salvation which thou hast acquired that by thy perpetual intercession towards me my worke of grace may be accomplished without any hinderance Preserve thee not so much in respect of thine owne person as in respect of thy Kingdom and Gospel For covenant that is to say a Mediator and foundation of the covenant of grace To establish figurative terms taken from the peoples deliverance and return from Babylon V. 9. They shall namely mine elect being thus freed from sin and the world shal by my blessing be borne up in the way of their celestial calling and shal be preserved from all evil V. 11. I will make I wil cause men to come from all parts of the World to my Church and wil take away all things as may hinder their conversion V. 12. Of Sinim according to some they are a people towards the South where the wildernesse of Sin was Gen. 10. 17. Others think they were a Nation on the furthermost Eastern parts called formerly Sina now China V. 14. Zion namely the ancient Church in her greatest afflictions V. 16. Graven thee I wil ever remember thee and take care of thee see Cant. 8. 6. V. 17. Thy children thy former desolations shal be restored and recompensed by the calling of the Gentiles sodainly converted and joyned to thee in Spirit by the preaching of the Gospel And thou shalt be delivered from all thine enemies V. 18. All these namely the multitude of the converted Gentiles Clothe thee thou shalt by them be made renowned and glorious V. 19. Thy waste a figurative description of the unspeakable number of new members which shal be joyned to the Church under the Gospel V. 20. The children namely the Gentiles converted and regenerate in the Church The other namely the carnall Jewes V. 21. Desolate that is to say without a husband which is God Who by the Babylonian captivity had in a manner made a divorce with the Jewish Church V. 22. I will lift up I wil by my power cause Nations and Kingdomes to joyne themselves to the Church and contribute their favour and assistance for the upholding and increasing of it V. 23. They shall bow they shal submit themselves to Christs faith and Kingdom administred by thee Or they shal doe homage to Christ present in the middest of thee V. 24. Shall the prey an exaggeration of the Churches miraculous deliverance out of the hands of most powerful enemies who had good right to be Lords over it by reason of the victory which God had granted them over his people And by this figure is also signified the Churches Redemption from the divels tyrannie who worked with power Luke 11. 21 22. as executioner of Gods just vengeance V. 26. Feed them that is to say they shal consume and destroy one another Isa. 9. 20. CHAP. L. Vers. 1. WHere is that is to say O ye Jewes I have not cast off your Nation with which I had contracted matrimony neither have I subjected your particular persons unto bondage through mine owne rigour and hardnesse as under the Law it was lawful for the husband to put away his wife which was not pleasing to him though she was innocent Deut. 24. 1. and the father for poverty might sell his children though they were obedient Exod. 21. 7. 2 King 4. 1. but by reason of your publike and private sinnes Now this may be referred either to the captivity of Babylon or to the last rejection of the Jewes after Christs comming V. 2. No man namely for to receive me John 1. 11. A description of the Jewes rebellion against the voyce of the Gospell My hand doe not you know me to be sufficient to deliver you At my rebuke I am the same who formerly delivered you out of Egypt where I did the miracles here mentioned drying up the Sea causing the Fish to die in the rivers darkning the skie with thicke darknesse Exo. 7. 18. 10. 21. 14. 21. V. 4. The Lord my word is altogether divine directed to the comfort and salvation of afflicted soules Matth. 11. 28. and propounded by me through Gods expresse command and therefore for it am I hated and persecuted Christs owne words As the learned namely of supreame and divine learning and of celestiall doctrine He wakeneth he alwaies inspires me with his truth and mysteries and with ful knowledge and understanding Ioh. 5. 20. 8. 28 38. Col. 2. 3. V. 7. Set my face I have strengthened and encouraged my selfe in the execution of mine office against the hardnesse of the people and all other opposition see Jer. 1. 18. 15. 20. Ezek. 3. 8 9. V. 8. He is namely God the Judge approver and defender of my perfect obedience and righteousnesse is present to beare me up against all men V. 9. They all namely the wicked mine adversaries V. 10. Of his servant namely Christs servant Isa. 42. 1. In darknesse of afflictions dangers and perplexities Psal. 23. 4. V. 11. Behold but as for you rebels who thinke to escape my judgements with your carnal wit and your arts and inventions see what benefit you will reap by it for all shal be but in vaine This shall ye namely all these inevitable and irreparable evils CHAP. LI. Vers. 1. AFter righteousnesse namely true righteousnesse by faith in Christ not false righteousnesse by the merits of your owne workes Rom. 9. 31. 32. Looke unto that is to say you beleeving Jewes who will be but few in number at the comming of Christ the whole body of the Nation being rejected consider that your first parents Abraham and Sarah were alone when I called them and tooke them to me and yet I increased their posterity to an infinite number And from thence you may gather that I wil doe the like by you by joyning the Gentiles to my Church V. 2. Alone having no children and being out of hope of having any V. 3. Shall comfort raising her up by calling of the Gentiles out of the ruine she was fallen into by the apostacy of the Jewes Like Eden namely the earthly paradise Gen. 2. 8. V. 4. A Law I wil cause my Gospel to be preached through the World to be as it were a new Law and forme in the state and government of my Church Psa. 110. 2. Isa. 2. 3. Will make I wil firmely and inevocably establish the government of my Word and Spirit in the Church for a secure guid to bring it to eternal life V. 〈◊〉 My righteousnesse that is to say the effect of my promises my grace and bounty but especially the revelation of the Sonne of Gods righteousnesse which proceeded from and was appointed by God and is onely sufficient to appeare before his justice seate in justification of life to all beleevers Rom.
is to say discomforted it being the gesture of women in great sorrow 2 Sam. 13. 19. CHAP. III. Vers. 1. THey say the Law of divorce forbiddeth the man who hath put away his wife to take her againe if she be married to another husband Deut. 24 4. and if there be adultery committed she must die Yet I have used no such rigor towards thee O my people for I have not destroyed thee for thine idolatries which are spirituall adulterie of the soule and am yet ready to receive thee into my covenant againe though I have once put thee away and thou hast joyned thy selfe unto other gods V. 2. Hast thou sat a description of such as give themselves over to idolatry under the figure of common strumpets which sat by the high way sides waiting for passengers As the Arabian that is to say a thiese and high way robber V. 4. The guide the title of a wise and loyall husband Prov. 2. 17. under whose conduct a young woman passeth over that dangerous age in honour and safety V. 5. Will he reserve the Prophets words exhorting the people to an holy repentance not in words but in deeds to reconcile themselves to God V. 6. Israel namely the Kingdome of the ten Tribes severed from Judah V. 8. Put her away like to a divorced woman which I had put away from my covenant and taken away from her the title of being my Church by the Assyrians 2 Kin. 17. 6. V. 10. And yet and to all her other sinnes to make up the measure she hath added the sin of impenitencie and hypocrisie V. 11. More then namely lesse guilty and faulty V. 12. Towards the North namely towards that quarter of the world whether the ten Tribes were carried into captivity V. 13. Scattered thy waies the Italian Prostituted thy selfe that is to say hast abandoned thy selfe to unlawfull conjunctions which the Hebrews call waies see Ezek. 16. 15 36. Others thou hast runne out and hast gon wandering without any shame or stay as Jer. 2. 23. V. 14. I am married that is to say I have made a firme covenant with you by vertue of which continually untill the end of the World I will call some converts from amongst you to the participation of my grace in my Church which hath been principally verified under the Messias Others because I have rejected you yet c. as Jer. 31. 32. V. 16. When ye be when the spirituall Israel which is the Church shall be encreased by the calling of the Gentiles and finally by reason of the conversion of the people of Israel the materiall Arke which is called Gods Throne shall be no more in use but God shall by his Word and Spirit dwell and raigne gloriously in his Church A prophecy of the abolishing of ancient ceremonies under the Gospel V. 17. To the name that is to say to God who shall plainly and as it were by his proper name manifest himselfe to his Church Isa. 60. 9. Imagination the Italian hardnesse or thought Num. 15. 39. Isa. 57. 17. V. 18. The house that is to say I will in Christ reunite all mine elect without any distinction of Nations disanulling all former enmities Ephes. 2. 14 15 16. This may also be more particularly understood of the last reduction of the Nation into one which was before divided into Israel and Judah as Isa. 11. 13. Ezek. 37. 16 22. Hof 1. 11. The Lâ—nd a figure of the Church in this World and of the Kingdome of Heaven after this life V. 19. But I said my will indeed is firme for to re establish you but true conversion is the onely means and necessary condition of it V. 21. A voyce a representation of the Israelites conversion as Zech. 12. 10. Upon high places peradventure he hath a relation to the custome which was to goe up to the tops of the houses upon occasion of some great publique mourning Isa. 15. 3. 22. 1. Jer. 7. 29. V. 22. I will heale I will free you from the punishments due therefore I will pardon the offence and amend the defect in your soules V. 23. From the hils namely from idols whose service was performed upon hils or high places Or from any other worldly high power A protestation of the converted Israelites that they will trust onely upon Gods grace V. 24. For shame the Italian for that shame full thing Baat and other idols are so called by way of abomination see upon Jud. 6. 32. Jer. 11. 13. Hos. 9. 10. The meaning is idolatry hath been the cause of our former calamities CHAP. IV. Vers. 1. REturne constantly and sincerely Then shalt thou not the Italian and wilt no more goe wandering that is to say through in constancie to follow sometimes one Idol and sometimes another for want of a firme resolution to stand to the performance of thy duty towards me V. 2. Thou shalt sweare that is to say thou shalt acknowledge and call upon the onely true eternall God an oath being a proofe of the Godhead which one worshippeth Psa. 63. 11. Isa. 19 18. 65. 16. The Nations thou shalt re-obtaine the ancient right and title to be called the stocke or body of the Church into which all Nations shal think themselves happy and honoured to be incorporate according to the promise Gen. 12. 3. 22. 18. V. 3. Breake up that is to say by a true contrition and repentance prepare your hearts to receive the seed of my word V. 4. Circumcise your selves put off your wickednesse and naturall corruption which was the spirituall truth of the Sacrament of the corporall circumcision Deut. 10. 16 30. 6. Col. 2 11 V. 5. Declare a representation of the generall uproare upon the eomming of the Chaldeans V. 6. Set up namely to give the signall V. 7. The Lyon namely Nebuchadnezzar V. 9. The Prophets namely the false Prophets which fed the people with vain predictions of peace Jer. 26. 7 8. 28. 1. Ezek 13. 2. 10. V. 10. Said I Jeremiahs words Surely thou hast that is to say is it possible that thou shouldest suffer this people to be deceived by false Prophets that have in thy name promised them peace and that thou shouldest grant their errour to take so much effect see Jer. 6 14. Ezech. 14 9. V. 11. A dry winde he seemes by this dry winde to meane the Northerly winde from which coast the Chaldeans came which kinde of winde is most violent and durable Job 37. 22. Prov 25. 23. Not to san the Corne in the floore for to that purpose are required moderate windes whereas 〈…〉 is boisterous and doth dissipate and disperse The meaning is this scourge will be to d 〈…〉 tion and not to correction V. 13. He shall come up namely the King of Babylon who is signified by this winde V. 15. For 〈…〉 c. the Italian fâ—r there is a voice that 〈…〉 that 〈…〉 y is greater tâ—â—n in Dan and pro 〈…〉 eth that it is more
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
any humane meanes advance his Kingdome Or he shall grow up from under himselfe that is to say by secret wayes without any humane shew as Isa. 11. 1. The Temple namely the universall Church gathered together united and built up by him alone Heb. 3. 3. V. 13. Shall build in the quality of a King even as those temporall Commanders Moses Salomon and Zerubbabel were chosen by God to over-see the building of the Tabernacle and the Temple The glory namely the royall glory Upon his namely in the heavenly glory where he shall eternally execute the other part of his Priesthood in making intercession for his Church Heb. 24. 9. The Councell these two offices and properties shall for ever be united together in Christ and shall perfectly agree one with the other though they seeme to be very different the one having the administration of justice to command and punish the other of mercy to expiate and pardon but Christ shall expiate and pardon that he may be obeyed when he commands Psal. 130. 4. having brought men into Gods favour to make them receive the Spirit which inclineth them to a voluntary obedience V. 14. And the after thou hast thus prophesied of Christ setting these two materiall Crownes upon the head of Joshua lay them up againe in the Temple in their names as an offering offered by them peradventure with some inscription or remembrance of their names to be a sacred memoriall of these my promises Holem Hen It is likely these are the same as were before Helda and Joshua v. 10. V. 15. And they namely the Gentiles who are now far from the knowledge and Covenant of God Isa. 57. 19. Ephes. 2. 17. And build they shall co-operate to the establishment of the Church and advancement of Christs Kingdome See Isa. 60. 10. This shall you shall in effect finde to your owne deliverance the truth and power of Gods promises which I his sonne doe propound unto you by my Prophets CHAP. VII Ver. 1. OF the ninth which is the November Moone V. 2. They namely the Priests and Levites who yet remained in Babylon Before the namely in the Temple which was re-edefied in Jerusalem V. 3. Should I are we in conscience bound to keep the solemne Fast appointed to be in the fifth Moneth by reason of the destruction of the Temple which happened at that time 2 King 25. 8 9. Jer. 52. 12 13 now that it is re-edefied and Gods service restored seeing the keeping of it is not commanded by the Law of God See Mal. 3. 14. Separating from feasts company of women and all other carnall delights See Exod. 19. 14. 1 Sam. 21. 5. V. 5. Seventh this other Fast was appointed for the death of Gedaliah which happened in this Moneth 2 King 25. 8 9. Jer. 41. 1. whereupon followed the totall dispersion of the remainder of the people Seventy during the captivity Zech. 1. 12. Unto me to humble your selves and turne with your hearts to me was it not only through a carnall feeling of your evils Isa. 58. 3. Hos. 7. 14. V. 6. And when yea in your mirth and rejoycing you have not regarded me to yeeld me honour and thanks for my benefits Hos. 8. 13. and 9. 4 Now the answer to the aforesaid question is referred to this point your Fast might be sanctified by piety and devotion but you had better to omit it then prophane it as you doe and in stead of your Ceremonies endeavour your selves to serve God internally by meanes of which I will change these your dolefull dayes into dayes of feasting and giving thanks for new benefits Zech. 8. 19. V. 7. Should ye not hath not God sufficiently declared his will concerning these externall actions and especially concerning a Fast prophaned through wickednesse Isa. 58. 3 4. Was inhabited or a foot or in its former state The South those parts of Judea which had most felt the desolations of war See Jer. 17. 26. and 32. 44. V. 11. The shoulder A terme taken from yoaked Oxen which are unwilling to draw Nch. 9. 29. Hos. 4. 16. Zeph. 3. 9. V. 14. After them after they have been carried away out of it For they laid they have been the cause that their fine and pleasant Country hath been laid waste CHAP. VIII Ver. 1. THe word it appeares by ver 19. that this is a continuation of Gods answer to the question concerning the said Fasts V. 3. Iam or I have turned to Sion Of truth or of loyalty V. 4. There shall yet I will blesse the Inhabitants of Jerusalem with peace health and long life A figure of the spirituall blessings of the Church as Isa. 65. 20 22. V. 6. If it be even after the accomplishment these things shall seeme incredible and impossible but nothing is impossible to an omnipotency Luke 18. 27. V. 8. In truth faithfully performing my promise which I have made to them in my Covenant and enlarging my bounty towards them which is often signified by the word Righteousnesse See Hos. 2 20. V. 9. Of the Prophets Haggai and Zechariah V. 10. There was mens and beasts labour was in vaine by reason of the curse which I laid upon your carelesnesse in restoring my service Hag. 1. 6 10. I set I suffered the Land to be full of robberies and enemies incursions V. 11. But now seeing you have cheerfully gone on to the re-edifying of my Temple V. 12. The Seed I will set downe the true causes and meanes of a true and perfect peace and prosperity and will cause it to increase and multiply See Psal. 72. 3. V. 13. A curse as it were a formulary of execration Psal. 102. 8. V. 14. Repented not I have executed what I had determined and have not revoked it before I had brought it perfectly to passe V. 19. The Fast this is the principall answer to the question which was propounded in the former Chapter containing a promise of changing the estate of the Church Of the fourth appointed for a remembrance of the taking of Jerusalem by the Caldeans which was in this Moneth Jer. 52. 6 7. Of the fifth for the burning of the Temple Jer. 52. 12 13. Zech. 7. 1 5. Of the seventh for the death of Gedaliah Jer. 41. 1. Zech. 7. 5. Of the tenth for the siege laid before Jerusalem Jer. 52. 4. Love if you desire to have these good things come to passe V. 20 It shall yet A Prophecye of the calling of the Gentiles V. 23. Ten men A figurative description of the great number of Gentiles which should come into the Church which in former times was restrained within the Nation of the Jewes CHAP. IX Ver. 1. THe burden A prophecye of threatenings and curses See Isa. 13. 1. Jer. 23. 3â— Of Hadrach it was an Idoll of the Syrians which represented the Sunne The name signifieth the only King to which they added a goddesse called by Authors Atergati which signifieth only Queene and that represented the earth both of them were figured
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 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
as let heaven blast me the earth abisse me if it be not so For it is this reason doth shew two evils in such oathes namely the impiety of the former making use of the creature in them instead of God alone and the prophanenesse in the aime and intent swearing in jest without truth or reverence Against the first the Lord saith that these creatures are not God but only instruments of his service and his glory Against the second that every one of them hath some speciall relation to God wherefore the prophane abuse of them redoundeth to the offence of himselfe who is also indirectly called upon in these oathes for to punish the breakers thereof V. 36. By thy head affirming any thing and ingaging thy head upon it which thou doest subject to a misfortune if thou liest or by saying as true as my head is deere to me Because thou thine head is not thine own for to engage it or subject it by such oathes to such chances as thou pleasest V. 37. Let your let your sayings be averred by a constant plaine and uniforme truth and not by rash oathes of evill namely from the devill V. 38. Ye have heard Christ condemnes the Pharisees false expositions who did extend the laws of equalizing and iustly proportioning publike punishments judicially inflicted to the facts to the suffering of private revenges V. 39. Râ—sist not evill namely offences which shall be proffered unto you thorow the evilnesse of other men others resist not the wicked The meaning is do not requite evill for evill overcome evill with doing good and do not work your owne revenges Tuâ—ne to him rather then to transgresse against the law of charity and Christian patience suffer a double injury V. 40. Sue thee in the law by violence or by an unlawfull or fraudulent plea. The meaning is do thou use no violence nor interchangeable fraud V. 41. Shall compell thee according to the custome of those dayes by which it was lawfull for one that went about publike affaires which required haste to force any that he met upon the way to go along with him to serve and aide him See Matth. 27. 32. V. 43. And hate this was the false glosse of the Iewish doctors who did restraine the word neighbour to kinsfolks friends and acquaintances only See Luke 10 29. contrary to the true meaning of the law set downe Exod. 23. 5. Lev. 19. 17. 18. Job 31. 29. Psal. 7. 4. Prov. 24. 17. V. 45. Ye may be that ye may indeed be such imitating Gods naturall goodnesse V. 46. If ye love that charity which imitates God and is by him rewarded is not that naturall inclination to love those that love us because that Gods charity extends it selfe even to hâ—s enemies But the spirituall charity to love for the love of him and as he loveth all those whom he hath commanded us to love without any respect to our selves The Publicanâ— men which were infamous and execrable amongst the Iewes not only for their avarice and greedinesse but especially because they were the instruments of the Roman tyrannie upon the Iewes their brethren V. 47. More then others namely more then the Publicans and the wickedest men in the world V. 48. Be ye imitate God in his mercy which in regard of us and of our salvation is the fulnesse of his vertues and therein endeavour to attaine to perfection Ephes. 4. 13. Plul. 3. 12. CAAP. VI. VER 1. YOur almes Other texts say righteousnesse that is to say every good work especially concerning deeds of charitie and helping of the poore See Deut. 24. 13. Psal. 112. 9. Dan. 4. 27. Otherwise for the worke which of it selfe is good is corrupted by the evill end of affecting glory from men in stead of the pure intent to performe the will of God to his glory V. 2. Their reward having aspired only to this vaine glory from men let them content themselves there with and not hope for any other reward from God See Luke 6. 24. V. 3. Let not A proverbiall kinde of speech to signifie a most concealed secret V. 4. Openly In the cleere light of the resurrection of the just as Saint Luke saith V. 9. Pray yee Retaine ye alwayes the substance of this briefe formulary and restraine your selves to the heads thereof and use 〈◊〉 simplicitie and sober brevitie of it hallowed be thou who art perfect holinesse and that wouldest reveale thy selfe unto us as it were by a proper name doe us this favour also that we may in â—ll reverence acknowledge worship and glorifie thee in words and deeds V. 10. Thy Kingdome Establish thy Sons spirituall Kingdome in the world by thy word and spirit and destroy the kingdome of the Devill and sin and bring to perfection both these workes in thy Kingdome of glory 1 Cor. 5. 24. V. 12. Our debts that is to say sinnes Luke 11 4. for which we owe a death by thy judgement As we not to give an example to God by our most unperfect one seeing we all ought to take example by him Ephes. 4. 32. Col. 3. 13. Nor to ground our prayers upon the merits of our workes Dan. 9. 18. but to subscribe to Gods order to pardon if we purpose to be pardoned our selves and to shew ouâ— good conscience to God which is a great prop to faith to obtaine that which is prayed for if we performe it and to condemne our selves to receive nothing from God and if we faile in performing it V. 13. Lead us not Keepe us from all vehemens occasion and object of sinne and suppresse in us all manner of inclination to evill give us the light safeguard and maintenance of thy Spirit and never deprive us of it to give us up into the devils hand and leave us to his accursed inducements Amen so it is or so be it An Hebrew word used in the end of prayers to signifie the servent desire to obtaine that which a man prayeth for Or to testifie the truth and sincerity wherewith a man speaks V. 14. For if this hath an especiall relation to verse 12. V. 16. Of a sad by an hypocriticall and ambitious affectation Disfigure they use art in making themselves look pale and wanne V. 17. Annoint make no outward shew of fasting for hypocrisie or vaine glory but rather make shew to the contrary This ought to be understood of private fasts for in publike fasts God appointed there should be outward shewes of repentance and humiliation for to further the repentance of the heart and for the common edification V. 19. Lay not up Be not set on fire with a desire of many worldly goods for if you abound therin there is great danger that you wil set your hearts your trust and content upon them ver 21. which is a dangerous and hurtfull kinde of Idolatrie Eph. 5. 5. Col. 3. 5. V. 20. But lay up Contrariwise purchase with great fervency spirituall and heavenly goods and endeavour to abound in them in
these lewish Exorcists mentioned also in other histories did operate by any gift of God and calling upon his name or by some unlawfull art Christ also doth not approve of them nor reprove theÌ„ but is content with confuting his adversaries by the example of these V. 28. But if I if you do plainly perceave that I dispossesse the Devill of the tyrannie which he hath usurped over soules and bodies Acknowledge that I am that great and onely King of the Church who onely have power to subdue mine enemie and take away his prey from him which otherwayes and to every other man would be impossible V. 29. Or else if the kingdome of God were not come the devill could not be overcome and consequently could not be spoiled Enter words taken out of Isay 49. 24. V. 30. He that here Christ begins another discourse The meaning is all those that are not joyned to me are mine enemies there is no mean between these two waies yet some sin through ignorance and those may be pardoned 1 Tim. 1. 13. others through hatred and malice against the light motion of the H. Ghost and in such the sin is irremissible Gathereth not he that doth not concurre with me in my work doth spoile and undoe it as far as in him lieth Or he that seekes his salvation any where but in me shall lose it everlastingly V. 31. Wherefore because that in this contrariety between you me you may fall in an extream degree which is irremissible I will give you notice of what nature this sin is that you may take heed of it Forgiven may be pardoned by true conversion in faith and repentance Against the that is to say against his action and proper operation which is to enlighten inwardly and to seale Gods truth within the heart giving it some relish there of and exciting some motion of Gods grace in it See Heb. 6. 4. 10 29. Shall not the cause whereof is Gods will who hath not appointed two regenerations or spirituall resurrections Nor hath not promised to begin again the work of his grace which was brought so farre as the gift of the Spirit when it is once destroyed by a generall apostacy and utter extinguishing of the gift V. 32. Speaketh shall out of his ignorance without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son not only against his person and his offices but chiefly against that which iâ— his proper operation namely his word which he doth outwardly reveal and teach as being the word and wisdome of God But whosoever that hath loosened the reines to the extreame wickednesse of his heart in words of blasphemy and outrage against God and his truth of which he hath had the seale and knowledge in his heart by Gods Spirit which is the extreame sinne of the devill and the damned and the very height of the wickeds malice Neither in this world that is to say never as S. Mark saith Or in this world by the effectuall application of the ministery of the Gospell and by finding the peace of conscience nor in the other by Christ his sentence at the last judgement See Acts 3. 19. 1 Thess 3. 13. U. 33. Make the that is to say put the case or grant that the tree be good or bad the fruits will be like it therefore seeing you are perverse you can neither thinke nor speak but perversely of me and of my workes V. 36. Idle word vaine and unprofitable word which serveth neither for the glory of God nor for the edifying of ones neighbour how much more then of blasphemous words V. 37. By thy this seemes to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions But the Lord doth extend it to a more generall sense namely that in Gods judgement man shall be judged by his words as the neerest and most ordinary effects and signes of what is in his heart V. 38. We would see a demand for curiosity or for a prophane cloak for their incredulity As much as to say worke some miracle as may be beyond all exception doubt or contradiction V. 39. Adulterous that is to say disloyall in Gods service Isay 57. 3. or a bastard and degenerate generation But the signe instead of the miracle which you desire I will give you an instruction by the figure of Ionah For as he after he had beene three dayes in the fishes belly went out to preach the will of God to the Ninivites so three dayes after my death I will rise againe Or by my resurrection Rom. 1. 4. I will convince all that shall contradict me and it shall be an undoubted evidence of the truth of my word V. 40. In the heart that is to say in the earth a popular kinde of speech for Christs sepulcher being hewne out of a rock was rather above then under ground V. 41. Shall condemne it that is to say their example shall serve to aggravate this peoples rebellion See Ier. 3. 11. Ezek. 16. 51. Rom. 2 27. V. 43. When the after Christ had confuted his malignant adversaries upon the occasion of the possessed mans deliverance he instructeth the people wishing them to beware that the devill have not any occasion to returne by Gods just judgement upon any new sinne for in that case the precedent benefit will aggravate the new ingratitude And under this figure he teacheth all them who have been delivered from the devils spirituall tyranny to beware left they fall into it againe for that he being driven out of his old habitation will endeavour to come into it againe with greater fury and ruine Now this threatning set forth to terrifie all men takes effect in none but only in such whose faith is but only for a time not lively nor soundly rooted as the elects is in whom Christ dwelleth and never departeth from them Dry places receptacles of evill spirits which are driven out of heaven and are not yet shut up in the infernall cloisters See Isay 13. 21. and 34. 19. Rev. 18. 2. and wandring in this lower part of the world to tempt seduce and hurt men taking no delight nor rest but in doing evill See 1 Pet. 5. 8. V 44. Empty Of Christ and of his Spirit to whoÌ„ as to the stronger he had yeelded the place Swept figurative tearmes as much as to say made ready to receive him all vertues which are hinderances and odious to the devill being rooted out and vices established thereâ—n instead of them V. 45. Seven that is to say a great number many spirits often possessing one body See Mark 5. 9. and 16. 9. V. 46. His brethren according to some they were his neerest kinsmen But yet some ancient write 〈◊〉 have beleeved they were some of Iosephs children which he had by a former wise and so commonly held to be Iesus his brethren seeing that Ioseph was held to be his
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
singular gift upon men in the first creation namely the gift of reason of knowledge and of wisdome to know God and serve him V. 5. The light that is to say this first originall light being ecclipsed and almost extinguished by sin the Son of God who was the author of that light did not cease from enlightning men many wayes by workes and by the word to make himselfe known unto them but mans inward darknesse could not comprehend any thing thereby to salvation and life even as the eye which hath not his inward light seeth nothing in the outward light V. 6. There was that is to say that divine light being so extinguished the Sonne of God himselfe came into the world to light it againe by the Gospell whereof Iohn Baptist was the first Preacher V. 7. For a witnesse to give me a certaine knowledge of it and to maintaine it against all doubts and contradictions upon the certainty that one might and ought to have as well of Iohn the Baptist his person as of his vocation and calling as well by the prophecies as by the cleere divine proofes which accompanied him See Heb. 3. 5. Of the light namely of Christ the spring author of this celestiall light Iohn 8. 12 9. 5 12. 46. Might beleeve might be induced and prepared to beleeve the Gospell V. 9. That was here the discourse concerning Iohn is interrupted untill the 15 vers for to set down the differences and preheminences of Christ above him who was but a witnesse and a guide Lighteth that is to say infuseth and preserveth in men some sparkes of that first light by the gift of understanding reason and knowledge Rom. 1. 19. which Iohn could not doe V. 10 He was even from the creation he hath alwayes been present in the world in power and in perpetuall action V. 11. He came he hath even from the beginning alwayes manifested himself unto his Church which is as it were his own house but he hath often times been rejected thorow incredulity and rebellion V. 12. As many another prerogative of Christs who hath conferred upon all beleevers the effect and vertue of the spirituall adoption of which Iohn did onely administer the signe and Sacrament in his baptisme The power or dignity and excellency V. 13. Noâ— of blood they are not such by any natural generation Of the will of man neither have they made themseves such by any act disposition or motion of their owne proper humane will Of God by the power of his Spirit and the image of the heavenly Father V. 14. Waâ— not by any way changing himselfe but by assumption in unity of person See Heb. 2. 16. Made to shew the disterence between his eternall generation as he is the Son of God and of his creation and â—raming in time as he is true man See Rom. 1. 3. Gal. 4. 4 Flesh that is to say a humane creature in the state of an animall and corporall life with all its infirmities wants often intimated by the word flesh 1 Tim. 3. 16 Heb. 2. 14. and 5. 7 And dwelt he conversed in the world and there did accomplish his vocation We beheld namely we Apostles have seen many beames of his majestie and divine power in his workes and miracles and especially in his transfiguration Mat 17. 1 2. 2 Pet. 1. 16 17. Of grace this may bee understood of the gifts of the holy Ghost of which Christ was full as well in the understanding whose perfections are all comprehended under the truth as also in the heart and active part whose endowments go all under the word of grace Luke 2. 40. Or of his effects towards men working in all manner of mercy and benignity and teaching in truth Or also verifying by the accomplishment all the ancient promises of grace V. 15. Cried when Christ presented himselfe before him and he by divine inspiration knew him Applying to this particular person all that which he had alwayes spoken concerning the comming of the Messias He that though I was made manifest to the world before him Yet he is beyond comparison greater then 〈◊〉 in dighity office and power of operation being true eternall God V. 16. Have a'lwe words of the Evangelist in sequell of the fourteenth verse The meaning is he is not onely full of the said gifts in his owne person but hath been as a spring thereof to all beleevers who participate thereof by faith And grace that is to say we are received into Gods grace by the grace and love of the father towards Christ our Mediator Rom. 5. 15. Ephes. 1. 6. by which also having established him head of the Church he distributes to every one of his members a portion of his gilts V. 17. For the law Christ alone can bestow the foresaid benefits for they cannot be obtained but either by the law or by Christ Now Moses and the law doe indeed set downe what the will of God is and the righteousnesse of man but they doe not give the power of fulfilling of it for to obtaine Gods grace and do set forth the figures but they do not produce the effect but Christ hath done both the one and the other V. 18. No man no man of himselfe hath accesse nor communication of knowledge nor of grace with God but onely by his Sonne who in his person is the lively and perfect pourtraiture of the Father Iohn 14. 9. 2 Cor. 44. Colos. 1. 15. Heb. 1. 3. and by his merit and intercession makes him propitious and communicable to man Which is â—n who is intimate with him to know him perfectly And most deere unto him to be a mediator of grace and pardon V. 21. Elias who they did imagine should come in his own proper person by the passage of Mal. 4. 5. evill understood Mat. 17. 10. That Prophet soretold of by Moses Deut. 18. 16 wh 〈…〉 they beleeved to be some other besides the Messias See Iohn 6. 14. and 7. 40 41. V 24 The Phar sees this seemes to be noted to show that like great Doctors they were not satisfied when they had done theiâ— message but they did also fall a questioning with â—ohn that did use baptisme to the contempt and as it were in emulation of so many religious washings appointed and observed by them V. 25. Why by what authority dotst thou bring in this new Sacrament and what vertue can it have being administred by thee who hast not so high a calling as those great persons which are foretold in Scripture that they shall powre out the waters of grace promised by the Prophets V. 26. I baptize I am the Messias his minister who is already come in the world though he be not yet manifested and by his authority I doe that which I do and upon him depends all the spirituall vertue whereof I dâ—pence nothing but the outward signes v 33 V. 28. Bethabara it is thought to be the place mentioned Iudges 7. 24. and it should seeme that
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
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.
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâ—sallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and 〈◊〉 fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of 〈◊〉 obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ— A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâ—late because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ— but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine 〈◊〉 clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which â—asted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
To â—orsâ—kâ— an odious and false speech foâ— Paul onely taught to make use of the liberty which Christ had gained and to passe from the shadows and figures of the law to the truth and substance of the Gospel Gal. 5. 1. and to repose all trust and confidence in Christs perfect satisfaction and all hol 〈…〉 in the law of the spirit of life and in new obedience And as for the rest either observing or freely leaving the said ceremonies as things indifferent in wisedomâ— and charity Acts 16. 3 and 18 1â— Gal. 2. 3. V. 22. What is it The Church of Ierusalem foreâ—alled by these sinister relations will surely gather together knowing of thy comming and therefore that there may no scandall arise take away the prejudicaâ—e opinion which they have of thee V. 23. We haâ—e namely there be amongst the beleevers of this Church Which have See Acts 18. 18. of such kinds of vowes It is likely that they had â—n this also some religious intention But Paul desired nothing by his free and harmelesse condescending to these things but onely to gaine the weak and advance the gospell V. 24. Them take the meaning is thou hadst made the same vow at Cenchrea Acts 18 18. Now thou art in Ierusalem seeme to performe it in the Temple by the offering of sacrifices before which prepare thy selfe by external purifications as by abstaining from wine shaving thy beard which things were used in such cases by tradition for some resemblance to the Nazaâ—ite-ship Num. 6. 13. 14. Be at charges in the publike buying of oblations and other offerings With them others have it for them as if they being peradventure poope people could not be at the chaâ—ge of accomplishing their vow And all may that by this act it might publikely appeare that thou art no deadly enemy nor câ—â—temner of Mosaick ceremonies as the lewes lay to thy charge V. 26. To signifie making it openly knowne in the Temple that such a day hee would offer his sacrifice that this cry might free him from the common scandall V. 27 The seaven appointed by tradition without any law but yet to the resemblance of Nazariâ—e-ship Numb 6. 9. U. 28 Into the namely beyond the court of the Gentiles which was not lawfull V. 31. The chiefe Captaine called by the Romanes as Tribune who was as a Collonell with many Cenâ—â—rions under him Of the â—and of the Romane gaâ—â—â—â—n in the rocke called Anâ—onia neere the Temple CHAP. XXII VER 1. BRethreu See Acts 7. 2. V. 3. At the feet as his hearer and diligent disciple See Deut. 33. 3. Luke 20 29. V. 4 This way or religion Acts 9. 2. and 18 2â— V. 5 Vnto the brethren namely to the Iewish Synagogue at Damaâ—cus To be punished not with capital punishment but to be scourged with rodds which was a punishment the Romanes suffered the Iewes to â—â—flict in their Synagogues Matth. 10 17. and 23 34. Acts 〈◊〉 40. 2. Cor. 11. 24. V. 9. Thâ—y heard not See upon Acts 9. 7. V. 1â— The glory namely the divine and supernaturall splendor V. 12. According to this is added to distinguish a native Iew a devout man such a one â—s Ananias was from the proselyte Gentiles oftentimes called religious or devout men V. 14. And see By this passage and by 1. Cor 9. 1. and 15. 8. it is cleare that the Lord appeared to Paul in some manner either by some supernaturall faculty given him to penetrate into the heavens or by some created image or representation as Acts 7. 55. V. 15. Seene not onely in the precedent appaâ—â—â—â—on but especially in the vision described 2. Cor. 12. 2 See upon Acts 9. 9 V. 16. Wash away the holy Ghost â—aâ—â—ifying thine externall baptisme by the inward application of the blood and satisfaction of Christ for the purification of thy soule before God and for regeneration to newnesse of life Callingon that is to say by meanes of calling upon God in faith to obtain from him his effectuall cooperation in the Sacrament V. 18. Saw him the same as had appeared unto me the first time V. 19. They know the meaning is this sâ—daine and miraculous conversion likely will induce them to acknowledg that it is thy work U. 20. Thy Martir a greeke word signifying witnesse and hath bin particularly applyed to those who by punishments or violent death did beare witnesse of the truth of the Gospel U. 23. Cast off a tumultuous act as preparing themselves to come to violence Threw dust with stamping and violent stirring up and downe V. 24. By sâ—ourging it was a kinde of Roman torture or racke upon which they were laid bound with strong cords and then scourged with leather lashes untill they confessed the fact V. 25. A Roman having the priviledge of being a Roman Citizen for Tarsus where Paul was borne was a Colonie and such Cities had ordinarily that priviledge V. 30. Downe namely from the rock See Acts 23. 10. CHAP. XXIII VER 1. I Have lived or I have served God according to my charge V. 2. The high this Ananias is not numbred amongst the High Priests by Iâ—sephus a Iewish Historian and it is likely by that which is written v. 5. that it was some surrogate or that hee was brought in by some sinister practices and corruptions according to the disorders of that time V. 3. Whiâ—ed wall false hypocrite in thy fained zeale under which thou hidest the corruption of thine unjustice and cruelty See Ezek. 13. 10. Matth. 23. 27. V. 5. I wist not as much as to say all men know well enough that hee is no lawfull High Pâ—â—â—st and therefore may be reprehended for his faults without violating Gods command V. 6. Sadduces See upon Acts 4. 1. and 5. 17. I am he speakes this not to insinuate with the Pharisees or to approve of their doctrine in all points but to redargue these false judges in their persecution who fâ—ining to be very zealous for Iudaisme against him did tolerate the Sadduces heresie and did them the honour to sit in their consistory and also to divide them causing their inward partialities and hatreds to burst forth and that not so much for the securing of his owne person as for the Gospells advantage which was suppressed by this conspiracy Of the hope for the Christian doctrine by which only the hope of eternall happines in body and soule contrary to the Sadduces doctrine Matth. 22. 32. is firmely established by Christs Resurrection V. 8. Neither angell seeing the Sadduces admitted of Scripture which speakes directly of Angels it is likely they did not absolutely deny but that there were Angels but they did not beleeve they were snosisting and immortall natures but transitory apparitions created by God to signifie his will to men Or some divine action and motion to produce some speciall and notable effect And the same judgment they gave of the soule of man See upon Matth 22. 23. V. 9. The Scribes that is to say the doctors Mat.
and internall observation Alive I held my selfe assured of Gods love and of everlasting life and salvation by means of mine owne righteousnesse which I thought to have fulfilled I found my selfe strong enough to perform the external works of the law and my erring conscience thought it selfe to be in perfect health Without the namely when the law did not wound my conscience and that I did not represent it so lively to my self When the namely when I did deeply meditate upon and applied to my conscience that absolute forbidding of all manner of lust Revived it was not onely found living and not put out in me as I thought it had bin by my pharisaical disciplines but it was rather exasperated and enraged And I died I did contrarywise fed the stings and terrors of condemnation I found my self utterly unable and insufficient to yeeld perfect obedience and to be far from Gods love and from confidence in him wherein consists the life of the soule V. 10. I found namely I did by experience finde out this effect of the law which before was unknowne to mee Which was ordained namely which being kept would bring life and salvation to man according to Gods first ordinance V. 11. For sin through my natural corruption I framed to my selfe this damnable illusion namely that seeing I could not with all my works and cares satisfie the law I would then let loese the raines to all maner of iniquity and then the law gave me the mortall stroke of unavoideable condemnation V. 13. Made death namely the cause of death and perdition That it might that is to say I speak thus of it to shew the malignitie of this naturall vice of man which gathereth strength from its contrarie which is the law most just and most holy but not powerfull nough of it self to change or annihilate that vice that sin by as much as to say to shew that the law in its most powerful operation can produce no other effect in a corruptee man but madnesse for to withstand it V. 12. For we know all these aforesaid effects proceed from the contrarietie which is betweene Gods law and mans corruption Ro. 8. 7. 1. Cor. 2. 14 which contrarietie the Apostle comprehends under these 2. terms of spiritual and carnal by the first according to his custome he means all whatsoever is of God wâ—â— lives in him and is according to his nature and will by the second all whatsoever is not of God and contrary to his life and is odious and repugnant to him Sold subjected as a slave bought for a certaine price 1. Kings 21. 20. V. 15. For that the proofe of this contrariety is seen also in Gods children and in regenerate persons in whom the reliques of that precedent perversity do yet fight against the spirit as I finde it in mine own person even now that I am in Gods grace and out of that former damnable state I allow not I am confounded within my selfe and know not what to judge of my motions and actions so mixed and counterpoised between these two contraries the flesh and the spirit Or I doe not approve of mine owne workes as perfectly correspondent to the inspiration of Gods spirit and to his law See Iob. 9. 21. That doe I not namely I doe not all that good nor in that purity as I should desire according to the motion of the spirit Or likewise many times I sinne through frailty though I doe it with griefe and lamentation V. 16. If then namely by this motion of a regenerate will which agreeth very well with the law and by which I doe resist evill though not alwaies with a full effect I doe learne to know that the evill effect whereof I spake v. 8. 13 doth not proceed from any vicious quality of the law but onely from mans malice who is repugnant to the law and likewise by this conformity to the law which regeneration produceth in the spiritual part of my soule that wicked effect of desperately rebelling against the law is no more in me V. 17. Now then besides that I doe not feare being rejected by God for these defects which remaine in me for God judgeth of his children who are thus divided between the flesh and the spirit by the better and sounder part which is that of the spirit which predominates in them and to which they cleave with heart and will and which hath a subsistancy and root of a durable life and not by the flesh which they renounce and resist as a strange thing which by little little goeth away from them and cometh to nothing That dwelleth that is to say which remaineth yet in me but disarmed of its mortall sting of condemnation by Christ and of its vigour and Kingdome by the holy Ghost and is now but a let to a believing man Heb 12. 1. So that wee must distinguish of these three things the Kingdome the Dwelling and the opposition of sin The first is aninhilated and brought to nothing in believers the other two remaine for their exercise and humiliation V. 18. In mee namely in my nature such as it is by its carnall generation without the gift of regeneration there is no true spirituall good by which I can be capable to obey God For to will the certaine proofe that this evill is yet remaining in mee after my regeneration is that I finde my selfe unable to answere perfectly those holy motions which Gods spirit doth oftentimes raise in me V. 19. For the this ought to bee understood of the errours into which Gods children do oftentimes fal and of the perpetuall defects which are in their good workes not that they alwaies sin or that they never doe any good thing Ver. 21. I finde then I have a triall of this un 〈…〉 dable necessity V. 22. After the namely after mine understanding and mine affections and motions which are regenerated by the spirit who hath possessed the inward part and as one should say the center of my heart from whence hee hath rooted out sinne which being driven out of its hold remaines upon the out-sides and as it were upon the brinkes of the soule from whence hee yet fights against the spirit untill such time as by the death of the body it be utterly destroyed V. 23. Another law namely a strong contrary naturall inclination which transportes me in despight of my self In my membersy namely in my naturall and vicious inclinations and affections of which the members of the body are the instruments And he seems to use this word members to signifie the fore-said expulsion as it were to the superficies of the soul Against the law namely against that strong impression of the knowledge of truth and of the will of God which the holy Ghost hath made in my minde by which he strictly bindes my conscience and fraâ—â—es all mine actions to holinesse for the holy Ghost worketh in the soule of man by an order fitting for the nature thereof
sacred ceremonie which hath its whole relation to unity and charity V. 21. In eating namely in these feasts of charity at the end of which they celebrated the Lords supper you doe not observe the true ecclesiasticall communion but every one beeing come to the place of the assembly doeth presently si t downe to eate what he hath brought in the company of those of his part leaving the other whereupon this action is not celebrated neither at the same time by al nor in holy concord nor in communion of goods which is contrary to the truevnion of Christians which is sealed by this sacrament is drunken that is to say filled with wine and meate V. 22. What have yet not here we ought to supply there is prophanesse in what you do for yow celebrate these religions feasts like untowordinary meales though you have your owne house for that end without being tyed to make use of any holy places for that purpose where all things ought to be done religiously with a respect to the soul and not to the body shall I praise you I praise you not one whit for that V. 23. For I have because that these abuses are contrary to the Lords institution who hath ordained the holy supper for a sacrament of his body and bloud and for a bond of union and not for a bodily meale nor for occasion of diuisions to which vse you put it V. 24. Which is broken all overthrowen and broken with extreame pains See Isa. 53. 4. V. 25. This cup even as Gods covenant with his elect is renewed and ratified by mydeath and passion so it is sealed to every belever by the Lords cup. V. 26. For as after Saint Pauls words ye doe shew that is to say ye shall doe a sacred act whereby ye shall publish the truth and shall acknowledge and preach the benefit of Christs death and shall protest to take part thereof by a lively faith V. 27. Wherefore whosoever namely seeing that this sacred supper is appointed for this sacred use vnworthyly without being fittingly disposed thereunto according to the diginity of this sacrament but especially having no charity nor reverence which were he two vices for which the Corinthians were taxed before the body namely of having through his unreverence prophaned the remembrance of the Lords death and undervalued the meanes by him appointed to participate of it V. 28. Examine the Italian trie let every man examine his own conscience to known wither he be well disposed to participat of this sacrament by faith repentance charity purity of heart c. For to abstaine from it in case hee bee not so untill such time as by renouncing the contrary vices and by prayers and conversion to God he have obtained grace to do it V. 29. Damnation thâ— Italian Iudgement namely the cause and sudiect of a grieveous punishment Form God which the Apostle in regard of believers distinguisheth from the everlasting condemnation of the wicked not discerning bearing no greater respect to the Sacrament of the communion of the body of Christ then to any other corporall and common kinde of food V. 30 For this cause this pâ—opliannesse hath cau'ed amongst you many visitations of popular diseales and mortalities this the Apostle speakes by divine revelation sleepe that is to say are dead according to the stile of the Scripture in hope of the blessed relurrection V. 31. would judge the Italian did examine truely to acknowledge our faults and desire pardon and grace at Gods hands thorow repentance wee should 〈◊〉 that is to say we should prevent Gods judgments V. 32. Wee are namely wee believers V. 33 To eat namely in the Church at feasts of charitie but especially at the Lords table V. 34. Hunger be constrained to take meat which seemes was their excuse who committed the foresaid error CHAP. XII VIR 1. GIfts namely those miraculous ones which were in those first times of the Christian church confetred by Gods spirit for the confirmation of the doctrine and for the founding of Churches See Acts. 2 38 Ignorant of the onely author and of the true end of them that you may not abuse them to pride and to divisions which were the Corinthians chief defects V. 2. Yea knâ—w the remembrance of what you were may make you acknowledge that all you have received is out of Gods meere grace and the worke of his spirit to humble you and cause you to give him all the glory therefore dumbe opposite to the true living God who speaketh in his word even as following blindly and like bruite beasts the false customes the inventions and commandements of men V. 3. Wherefore by your former condition you may conclude that the holy Ghost alone is he that hath freed you from the heathens blasphemies and keepes you from Apostasie and worketh in you the sincere confession of the name of Christ and finally by vertue of it alone ye are Christians and therefore the glory thereof is due to God and not to you And if he be the only author of those gifts which are common to all beleevers much more ought we to acknowledge him to be such in these other singular and miraculous ones Iesus this was a forme of detesting and abiuring of Christianity which was used amongst the Iewes accuâ—sed See Romans 9. 3. 1. Cor. 16. 22. Gal. 1. 8. V. 4. But the same therefore his gifts ought not to be drawen to divisions and partialities as the Co. rinthians did V. 5. Admâ—rations namely ecclesiasticall offices Lord namely Iesus Christ. V. 6. Operations namely supernatuall gifts and â—â—â—lties of working diverse great miracles V. 7. The manifestation namely some singular gift of the holy Ghost shewing it selfâ— in some person and by him manifesting his power to profit namly for the common good of the Church to which only end all ought to be referred V. 8. The word of namely the gift of treating of Christian doctrine with the application to all the uses of beleevers which seemes to have speciall relation to the pastors charge Rom. 12. 8. Of Knowledge namely of the pure and plaine exposition of the said doctrine without any application which is the doctors office Rom. 12. 7. Ephes 4. 11. V. 9. Faith he meaneth not the common gift of Christian faith but the singular and miraculous referred to the working of miracles Matth. 17. 19. 1. cor 13. 2. without which it had bin rashnesse to undertake it and the effect would not have followed but he that felt himself to have this gift might lawfully exercise it with certainty of successe by the same namely by his power of healing of bodily diseases See Mark 6. 13. and 16 18. Iames. 5. 14. V. 10. Working of miracles the Italian working of powerfull operations that is to say some singular gift appropriated to certaine higher and more noted miracles as of the casting out of devills raising of the dead changing or staying of the course of nature prophecie that is to say
that eauen in this glasse we can not yet behold this image but couered ouer with manie circumstances of words and corporall significations accomodated to our manner of speaking and to our apprehension this is taken out of numbers 12. 8. Facâ— to face openlie and as it were by direct line we shall have a full light of god and of all his misteries agreeable to our perfect happinesse I Know I my self though an Apostle and so much enlighâ—â—ed shall I Know I shall com to the perfect marke and effect of mine eternall election in acompleate Knowledge of God and full coniunction and communion with him Knowen to be chosen accepted of and marked for his Rom. 8. 29. Gal. 4. 9. 2 〈◊〉 2. 19. V. 13. Now that is to say even in this life these three chief Christian vertues are and doe operâ—â—e in true beleevers at all times whereas miraculous 〈◊〉 were to cease presently after the foundation of 〈◊〉 churches the greatest for faith and hope shall have no more place in the life everlasting Romans 8. 24. 2 Corinthans 5. 7. Heb. 11. 1. 〈◊〉 charity shall ver 8. and besides because charity is 〈◊〉 end of the other two Because man receaves by faith and apprehends by hope that he may enjoy by a perfect love by which he also giveth to the Lord what he hath receaved from him and in this correspondency confisteth the accompâ—â—shment of conjunction with God and of mans beatitude CHAP. 14 Vâ—â— 1. PRophecy that you may receave the miraculous gift of Gods spirit to be able â—â—â—blikely to expound Gods word and apply it to his churches use Num. 11. 25. 29. 1 Sam. 10. 5. 10. which amongst all these other gifts is the most proâ—â—table and edifying Whereas the Corinthians did more desire the gift of tongues as that which caused more admiration noâ— regarding what fruit the Church reaped thereby V. 2. For prophecie is a gift more excellent theâ— that of strange tongues for by it is communicâ—ted light and instruction to the Church to the and with vnderstanding of it which ought to be the proper and of speaking out which speaking is but an â—â—profitabel sound vnto God who onelie vnderstands iâ— Misteries what he propounds of the vnknowne doctrine of saluation in an vnknowne language by this gift of the spirit is a incomprehenciable as iâ— it were a hidden secrets neuer reuealed V. 3. To edification namely things which serve 〈◊〉 the instruction advancement and confirmation of the faith even as the two subsequent vses are referred onely to a mans manner and custome oâ— living V. 4. Edifieth because he only understandeth it See upon 1 Cor. 12. 10. V. 5. I would I say not but that they who have received the gift of tongues may put it in practise so it may be for a holy vsee as to confirme the faith and not for a vaine ostentation the church not vnderstanding it these miraculous gifts beeing often ioyned with personall vices great that is to say he hath a more precious gift because it profiteth more then that of strang tongus which without being understood roduceth nothing but a vaine admiration he interpret for in that case he doth the office of a prophet these two gifts beingsometimes ioyned on with the othâ—r see concerning this gift of interpreting upon 1. Cor. 12. 10. V. 6. Now that which you admire in others would you finde it good in mee who am your Apostle namely that I should come unto you with the gift of tongues onely which gift is so largly conferred upon mee by the holy Ghost v. â—8 would you not rather expect from me an understanding seâ— mon more befitting mine office of Apostle and more profitable for you by revelation namly if I should propose unto you some particular thing belonging â—oyour faith or salvationwhich I had learned of God by some immediate reâ—elation or apprehâ—nded and taken out by discourse and reasoning out of the generall grounds of Gods word by prophecy ng namely by a genrall exposition of Gods truth whither it be by a miraculous gift which is prophecying or by an ordinary faculty which is learning V. 10. Ofvâ—iâ—es that is to say of nations which have differing languages V. 11. Therefore if as the diversity of languages they being not understood breeds a kinde of alienation amongst men and makes them one alien to another hindering their communication so this gift of unknowen tongues wiâ—hout understanding them cannot any way do the Church any service in its true communion V 13 That speaketh namely by a miraculous gift Pray that let him desire oâ— god to grant him the power likewise by such another motion of the holy Ghost to propound that in the vulgar tongue as he had pâ—opounded in an vnknowen tongue see vpon 1. Cor. 12. 10. V. 14 For if the necessitie of this is most expresâ—â—e Knowne in publicke praier wherein according to Christs command common consent is required Math. 18. 19 which cannot be vâ—lessâ— it be vnderstood and therefore if the moâ—on of the spiret driueth on to make a prayeâ— in an vnknown language it is necessarie that it should be inâ—eâ—preâ—ed either by him that made it iâ— he hâ—ve the gâ—â—t or â—y some other My spirit Gods sâ—â—â—â—t frameth 〈◊〉 me by way of supernaturall inspiration the concepsions and words of the prayer and driues me to the uttreing of them but in the meane time the naturall facultie of the mind or vnderstanding by which the naturall and ordinarie speechis produced to communicate it self to others ceaseth in me and yeelds no edification Therefore the conclusion is that one was not to vse this gift of tongues publicklie for a vaine ostentation V. 28. but onlie in a time of need when They were to reproue infidels or conuert nations of an oâ—knowne language and if that gift were made use of in a Church which had not the naturall use of his language that did speake he himself was to interpret it or some bodie else for him that the church understanding it might be instructed and by the miraculous expression confirmed V. 16. Else When the meaning is That the praiers made and praises givan to God publikelie in the Church ought to be made by the same spirit motion and affection in all which is imposible if all doe not understand the mening He that namelie the common sort of people which in the holie assemblies sate in places destinct from the pastors and other Ecclesiasticall persons such as those were who had that gift of tongues Say Amen that is to ay ioyne his vows assents and intentions to a speech which he vnderstandeth not V. 18. Speake more hence it appears that this gift of tongues as well as of other miracles was more largelie bestowed upon one then upon another and that it was generaly bestowed upon all the Apostels who weare to goe ouer all the world V. 19. With mine see upon v. 14. V. 20. Children to feed your selues with and glorie in vaine things
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
appeared nor the glorious manifestation thereof all that is yet in safe custody with God in Christs person Strive therefore to attaine to that Soveraigne end by a continuall exercise of holinesse Phil. 3. 11. 12. 14. V. 4. Who is our namely in the communion of whose Spirit you subsist in this state of spirituall life whereof Christ is as it were the root and spring which gives and preserves it V. 5. Your members namely all the affections motions and concupiscences of corrupt nature whereof is composed all that masse of vice which is called the body of sinne Rom. 6. 6. Col. 2. 11. Or by members he meanes all the vicious actions of the body Rom. 8. 13. V. 6. The children See upon Eph. 2. 2. 5. 6. V. 7. Walked that is to say which you sometimes practised Ye lived when you see all your heart and delight in them and were wholly given to them as men in whom sin raigneth V. 10. Which is renewed the renewing of which is not fulfilled in an instant but goeth forward by degrees in holinesse according as the lively enlightening of the Holy Ghost encreaseth by meanes whereof all the remainder of the worke of regeneration is accomplished Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23. V. 11. Where there is in which worke of sanctification all these regards conditions and qualities doe neither availe nor hurt And God in producing of it hath no respect unto them But Christ Christ alone apprehended by faith for the remission of sinnes is the onely spring and cause of all good and salvation to all believers and living and working in them by his Spirit to regeneration V. 14. Above all these the Italian instead of all these to the end that you may worke all these particular things Get you a habit of charity which is the root of all these vertues The bond namely the only meanes of a true and perfect union which ought to be between believers aboue all humane conjunctions and which containeth perfectly in it selfe all the duties whereby men are joyned with God and one with the other V. 15. Of God namely that holy tranquillity in your Spirits and that spirituall concord which God requires and creates in his beleevers Rule namely governe and temper all your affections so that they may all yeeld and have a relation thereunto In one body namely in the communion of the Church which is Christs body Thankefull for the benefits received from God and men V. 16. Let the word namely the doctrine of the Gospell have a firme seate in your hearts and in the middest of your Church and as the soule dwels in the body to preserve it alive to cause it to grow and operate by it So let this active truth be in you in abundant fruits of good workes With grace in a godly gracious manner which may allure and edifie the hearers See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts by a lively feeling of the soule and not with the lips onely V. 17. In the name calling upon his holy Name and according to his command and to his honour and service V. 18. In the Lord namely as it is fitting for women that are in Christs communion as members of his Church Or according to his command Or in respect and by vertue of him V. 20. In all things which belong to the right of parents and whereunto children are lawfully bound Ephes. 5. 24. V. 21. Lest they be lest they put off all manner of affection and desire of being thankfull to you Despairing through your immoderate rigor of obtaining your good wils Or lest they lose all joy of heart and so run into precipitate resolutions V. 22. In all things as v. 20. According to the namely your corporall and worldly masters As Eph. 6. 5. Eye service See upon Eph. 6. 6. V. 24. Of the inheritance namely the heavenly inheritance which though beleevers doe obtaine meerely by vertue of their adoption yet it is promised unto them likewise by the name of reward and guerdon for to incite them to doe well The Lord who being the Soveraigne Lord of all giveth and appointeth to every one his vocation and thereby exerciseth his command in the world CHAP. IV. Vers. 1. EQuall that is to say all enterchangeable duties of masters to servants V. 2. Watch being alwaies attentive and ready and fittingly prepared to present them unto him V. 3. Unto us as to other Apostles and Evangelists who are not prisoners as I am A doore namely that he will give us opportunity and occasion to preach his Word being at libertie V. 5. Without namely infidels and those that are strangers to the Church to give them no cause of offence or of hating persecuting and slandering the Church but rather to gaine them to you and edifie you V. 6. With grace with holie and spirituall mildenesse and in a fitting manner With Salt namely with wisedome and discretion or with good understanding which may excite and please the taste of the hearers See Marke 9. 50. V. 7. In the Lord in his worke or in the communion of his mysticall body V. 9. Onesimus some thinke it is the same as is spoken of Philem. 10. V. 11. Of the that are Jewes converted to Christianity These onely are Or mine onely workecompanions In Gods Kingdome which have been c. That is to say those that are with me and are worthie workmen The Kingdome namely in preaching the Gospell by which God gathers together and governes his Church and distributeth his everlasting goods V. 12. Labouring servently the Italian fighting assisting you in your troubles and oppositions with his servent prayers to God Perfect being no longer children but of full age in strength and understanding to know and performe the will of God See Matth. 5. 48. 1 Cor. 14. 20. V. 13. Laodicea these two Cities were neere Colosse Col. 2. 1. 16. From Laodicea it may be understood of some Epistle that the Apostle writ to the Laodiceans which was to be communicated to the Colossians and is now lost like divers more 1 Cor. 5. 9. Phil. 3. 1. yet without any diminution of the perfection of holy Scripture which consists not in a certaine number of bookes but in the full revelation of all the doctrine which is necessary to salvation and questionlesse hath in other places the same doctrines as were contained in those Epistles which are lost V. 17. In the Lord namely in his worke and service Or looke to the degree of service which thou holdest in the communion of his body V. 18. Remember that you may assist me with your prayers to confirme you in the faith by mine example and to give me occasion of comfort by your perseverance and other vertues Grace namely the grace of God in Christ. THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT SAint Paul as Saint Luke reports Acts 17. had by his preaching converted divers Iewes
covenant and true service Deut. 17. 〈◊〉 6. V. 29. Tâ—â—dden under foot that is to say scornfully contemned and through pride defamed him And hath counted shall have made no more account of Christs blood upon which our reconciliation with God is founded then if it were the blood of some ordinary person yea of some wicked and guiltie one He was by an outward calling into the body of the Church by Baptisme 1 Cor. 7. 14. and likewise by some beginnings and motions of inward regeneration which by his own malignity is not come to its perfection Done despite by secret or open blasphemies with thoughts deeds and words against Gods truth which hath been revealed unto him and the certainty whereof hath been sealed in his heart by the holy Ghost Of grace conferred upon beleevers through Gods fatherly grace and whose proper effect is to breed and confirm the lively feeling of Gods grace in the hearts of his children see Zech. 12. 10. V. 32. â—all to remembrance now he doth encourage them to constancy and patience in afflictions which were the cause of many mens apostacie the meaning is Persevere as you have begun And if in the beginning of your conversion you have shewed so much vertue a great shame it would be to fail now after you have gotten so much knowledge and experience and do not now by back sliding lose the fruit of your former labours which is promised to none but such as persevere to the end Gal. 3. 4. 〈◊〉 John 8. Illuminated that is to say Baptized so Baptisme was anciently called Illumination because that with it was conferred the gift of the holy Ghost which in an instant did illuminate the understanding of those who were baptized being of a competent age faith and knowledge Acts 2. 38. and 8. 12 17. V. 33. Whilest ye became joyning your selves by open profession and by all duties of communion with those that were afflicted in their own persons So used namely that were disquieted and troubled in the same kinde V. 35. Your confidence the Italian Your freedom that is to say Your free and couragious profession of the Gospel which is as it were the buckler of the soule Ephes. 6. 16. and it should seem the Apostle hath a relation to the ignominious degradation of the Souldier amongst the Romans that threw away his shield V. 36. The promise namely the everlasting life and glory which hath been promised us V. 37. He that namely Christ. Will not â—â—rry beyond the time which God hath prefixed and beyond the time as shall be necessary for the Church V. 38. The just see upon Heb. 24. Draw back if he departs from his beleef in 〈◊〉 if he becomes carelesse or disloyall in following my vocation The Apostle followeth the Greek translation somewhat different from the Hebrew 〈◊〉 V. 39. To the saving the Italian to make 〈◊〉 of to save our soule with losse of all the rest see Matth. 16. 26. CHAP. XI Vers. 1. IS the he makes things which are hoped for and consequently are absent and 〈◊〉 off Rom. 8. 24. to be by apprehension of faith as already existent and reall The evidence an infallible argument and means of certainty and invariable perswasion V. 2. For by it he gives a reason of the first property of faith to seale Gods promises in mans heart by the example of the Fathers before Christs comming who by faith did apprehend Christ and his ben 〈…〉 as already present and in regard of that are commended in Scripture as beleevers and children of God and righteous and thereby are acknowledged to be worthy to receive the promises wherefore if faith have had this vertue before Christ it doth much more retaine it after his comming in the flesh as well in regard of the things which he hath already done as of those things which he shall hereafter perform for their salvation V. 3. Through faith he touches the other propertie of faith in the firme perswasion of the truth of things whereof neither sense nor discourse of reason can give any sound impression such as the creation of the world is The worlds the Italian the ages that is to say the world see upon Heb. 1. 2. By the word of nothing by the onely omnipotency and will of God Of things of any pre-existent matter or beginning but of nothing which is beyond all naturall understanding V. 4. By faith Abels faith made his sacrifice acceptable to God as want thereof made Cains to be rejected now this sacrifice of Abels had two ends the one to be a Sacrament of expiation promised to Adam in Christ the other to be an act of worship and of acknowledgement towards God Abel by his lively faith in Gods promises made the Sacrament effectuall which otherwise would have been but a dead Ceremonie and by meanes of the same faith being in Gods favour and justified and regenerate his service was also acceptable as the fruit of a good tree He obtained witnesse in so much as it is said in that place that God regarded Abel that is to say accepted and approved of him as holy and righteous not for his own worth and merit as appeared by his Sacrament of propitiation but by vertue of the onely righteousnesse of all ages residing in Christ and apprehended by faith Te 〈…〉 ing being it is also said that God respected his offering By it that is to say Having through faith been the childe of God in his life time God shewed after his death that his favour towards him did yet last being it is said Gen. 4. 10. that Abels blood cried unto the Lord as calling him to be judge which ought not onely be understood for revenge against Cain but also in retribution of life to Abel being that Gods justice sheweth it self to be Almighty and most perfect not onely in punishing the offender as mens justice doth but also in restoring the innocent to life and giving him a reward So in Abel is declared the effect of faith in assuring the beleever of Gods present grace and of his life and glory to come V. 5. By faith Enoch having firmly by faith apprehended Gods promises in the Messias was also set down for an example of the end of faith which is to be translated out of this naturall and corruptible life into the heavenly and immortall life 1 Cor. 15. 51. That he should not that he should not die a naturall death by the dissolution of his body but by a neer and sudden change of qualities 1 Thess. 4. 17. This singularity in Enoch was a signe of the true use of the death of Gods children which is but onely to put off the old earthly qualities and in this manner to dispose them to put on the new heavenly ones 2 Cor. 5. 2. 4 For before he gives a reason why he hath attributed this transportation to faith namely because God having by means of faith adopted him in grace to be his Sonne did likewise give him
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
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