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 the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
some have been converted to the Christian faith THE EPISTLE OF St. PAUL THE Apostle to the COLOSSIANS ARGUMENT COlosse was a City in Phrygia neere to the River Lico in the lesser Asiaâ—in â—in which by Epaphras ministery there had been gathered together and set up a Church which was soon after tempted and troubled by certain seducers who taught them to restraine Mosaicall ceremonie as necessary to salvation and to observe many humane traditions and doctrines under colour of greater devotion and holinesse Therefore Epaphras went to Rome and told Paul who was a prisoner the estate and danger of that Church which though it were not as yet gone aftray yet had need of being confirmed and maintained by his authority St. Paul therefore to that end writes this Epistle to the Collossians And after he hath at the first given God thanks for their faith and charity according to the Gospell faithfully preached unto them by Epaphras he prayeth them to encrease his gifts unto them and strengthen them more and more in the faith that they might bring forth the true fruits thereof Then he layeth open and exalteth the excellence of the Person the Office and benefit of Christ preached to the Gentiles whose Apostle he was and for whom he suffered all these afflictions And therefore he exhorteth them to persevere in Christ and to cleave wholly unto him and to set all their righteousnesse life salvation and happinesse in him onely and not suffer themselves to be led away after ceremonies which Christ hath fulfilled by his death and annihilated the use of them nor after humane traditions and inventions which under a maske of devotion are but vaine superstition and impiety But that as they have by baptisme been made partakers of Christs death and resurrection to the remission of sinnes and gaining of the ever lasting and spirituall life and liberty they should likewise continually aspire to the accomplishment thereof by the mortification of the flesh and concupiscences thereof and by the sanctification of the spirit whose fruits are piety humility charity peace and every other Christian vertue whereof he likewise gives particular precepts and instructions to husbands and wives parents and children masters and servants Declaring that in these things consists the true piety and service of God And finally having exhorted them to continuall prayers and holy wisdome he salutes them in his owne and other brethrens â—â—mes CHAP. 1. Vers. 2. AT Colosse a City of Pâ—â—ygiâ— neere to the River Lico in A 〈…〉 mi 〈…〉 which was over-throwne by an earth-quake under Nero. Which is the reason that the ancientest of the late Geographers have not spoken of it V. 5. For the hope your end being no worldly nor temporall good but eternall salvation apprehended by a lively hope V. 6. In all the every way through the length and breadth thereof Oâ— in all places where the Gospell is preached vers 23. Bringeth forth fruit namely in effects of Faith and conversion and groweth in amplenesse of knowledge and manifestation In truth namely as it is preached in all truth in the Gospell and not in lies as it is in false religions nor in shadows and figures as in Moses his law V. 8. Who also by this place and by Col. 4 12. and by Philo. 23. it appeares that this Epaphr as pastor of Colosse was come to Rome to visit Saint Paul when he was in prison In the Spirit namely your spirituall love engendered by the Holy Ghost who thereby unites and preserves the communion of Saints See Rom. 15. 30. V. 10. Of the Lord of the profession which you make of being children of God and members of Christ. Or of the grace which you have received of him and of his calling V. 12 Which hath made us namely by his free adoption he hath conferred upon us the right of inheriting his light namely his celestiall glory assigned to all his elect and believers See John 1. 12. V. 13. From the power from the hand of Satan Prince of darknesse That is to say head of the State of ignorance sin horror death and confusion which raigneth in the world V. 15. Who is in whose Person Workes and Word God who of his owne nature is invincible reveales himselfe unto salvation as 2 Cor. 4. 4. First 〈…〉 e engendered by the father of his owne proper essence and equall with him before any thing was created and brought forth of nothing that is to say from everlasting Or he that is as Gods great Deputy and Vicegerent in the world as the first borne were in families See Psal. 89. 27. V. 16. By him the Italian in him that is to say he subsisting already by his eternall generation the father hath created all things operateing by him and in him as by an equall joyned and cooperating câ—â—se So that he by an inward property of his person maintaines them all in their being John 1. 4. Heb. 1. 3. In Heaven it seemes 〈◊〉 meanes the Angels and all spirituall creatures Thrones this name and those which follow signifie the Angelicall creatures together with their degreeâ— and dignities as well amongst themselves as over the lower world 〈…〉 d the guiding of it Sec Rom. 〈◊〉 â—8 〈◊〉 〈◊〉 by thro 〈…〉 â—e specially meanes the Cherubins upon which it is saitâ— that God 〈◊〉 as upon a Throne by a figure taken from the Cherubins which were upon the Arke upon which Gods gloâ—y appeared 1 Sam. 4. 4. 1 Chro. 28. â—8 Psa. 80. 1. Ezek. 10. 1. For him being not moved to create them by any cause out of himselfe but onely by his owne frâ—â— will Ephes. 〈◊〉 5. Or as he hath been the soveraigne cause thereof so is he the last end of it so that every thing ought to have a relation to his glory and service Rom. 11. 36. V. 17. All things namely that are created and therefore he is eternall John 1. 1. By him the Itâ—lian on him encompassing and as one may say containing them by his infinite power that they may not be dissolved and destroyed and bearing â—â—em up that they may not sinke and be ruined So that he is as it were the foundation and bond of the preservation of all things V. 18. The beginning namely the same degree that the Sonne of God hath in the order of nature he likewise hath in that of grace and of 〈◊〉 〈…〉 ion being the 〈…〉 st that is risen againe by his owne power and being the cause and 〈◊〉 of the resurrection of all his members The first borne as he had named him in the other order of creation vers 15. The meaning is He that by his resâ—rrecâ—ion 〈◊〉 been declared â—o be the 〈◊〉 and everlasting Some of God and head of the Church Acts 1◠〈◊〉 〈◊〉 1. 4. as by the same the adoption of all his â—eleâ—vers should also appeare Rom. 8. 19 20 22 1 Job 3. 2. In all things as well in thâ— creation and naturall state of the world as in the
conferred upon them by grace and is not their owne by nature and besides they can never have the full fruition of it in this life but do aspire thereunto by continuall progresse Cleanseth us this cleansing is shewed and felt by us by this undoubted triall of regeneration and sanctification the workes of the Sonne and of the Holy Ghost being inseparable and also by this progresse in holinesse the application of Christs blood is assured unto us for the remission of sinnes untill the end of our life Rev. 22. 11. V. 8. If we say the Gospell also teacheth us that during this life we are never quite without sinne whereby we have alwaies need of Christs blood V. 9. Faithfull for to obtaine the promises of forgivenesse and grace made unto those who with a true heart and lively feeling of their errors doe confesse them and by faith doe flie unto his mercie to aske forgivenesse for them And just that is to say benigne mercifull bountifull or loyall and just in keeping his promises See Rom. 3. 25. V. 10. We make him because that by his Law and word he redargues the whole world of sinne and in regard that his promises are but onely of grace and forgivenesse towards sinners and that they cannot produce their effect without confessing the sin whereby he that doth not confesse it makes them unprofitable as if they were false CHAP. II. Vers. 1. THe righteous whose perfect righteousnesse makes him exceeding acceptable to God to be our intercessor towards him and being imputed to us doth also gaine us his grace see Isa. 53. 11. Zeph. 9. 9. Heb. 7. 26. Eph. 1. 6. V 2. The propitiation namely the onely meanes and reason of it which is the other part of the office of Mediatour and the ground of the intercession Not for ours onely namely ours who beleeve already or those of the present Church Of the whole indifferently of all Nations and sorts of people that shall beleeve the Gospell V. 3. We doe know that is to say we have a certaine proofe that our faith in him is true if we be by his Spirit framed to new holinesse and obedience We know him namely by that lively and effectuall light which is nothing but faith John 17. 3. V. 5. The love that is to say Gods grace comes to its true marke and produceth its soveraigne effect as far as it may be in this world which is mans regeneration though it never be the absolute decree of perfection That we are namely in the spirituall state of our soules we doe subsist in his communion and being united to him by faith we live by his Spirit V. 6. He abideth namely that he is united to him in spirit and is engrafted into his body see John 6. 56. V. 7. No new namely concerning the holinesse of life He seemes to have a regard to that which some prophane and ignorant people did oppose that the first Apostles had more recommended faith and Christian liberty c. and not good workes so much From the beginning namely ever since the Gospell was preached The meaning is there was never any contradiction in the Evangelicall doctrin but according to severall occasions it hath been diversly dispensed against the Pharisees faith hath been exalted and against prophane Christians good workes have been pressed V. 8. A new that is to say though it be eternall in its substance yet it may be called new in respect of Christ who gave it and in respect of you that receive it of Christ in so much as he hath renewed the Law giving it towards his beleevers a new life and force by his Spirit to make use of it of you in that by him you have gotten that new quality of sonnes endowed with the Spirit of adoption to love the father and all the brethren in stead of the old qualitie of servants possessed with terrour without any bond of love neither towards God nor the one towards the other see Rom. 8. 15. 2 Tim. 1. 7. The darknesse there is a new day risen in Christ by whom all things are made new in the light of truth grace and power of the Spirit in stead of the former darknesse of ignorance of sinne of the curse and confusion of the divels Kingdome V. 9. Is in darknesse hath no part in this saving light but lieth still in the darknesse of his naturall corruption V. 10. He that loveth that is to say by true love the beleever keepes himselfe in the fruition and use of this divine light without renouncing it or putting it out in himself whereby he is alwaies securely guided in the course of his vocation without any danger of ruine V. 11. Is in darknesse that is to say he hath forsaken the light and hath againe engulsed himselfe in his former darknesses in which he goeth wandring all his life time after the lusts of it without any upright end or any direction of happinesse V. 12. Little children this is spoken to all beleevers Because your and therefore you are so much the more bound to the gratefulnesse of true obedience and you have the gift and power of being so by meanes of the remission of your sinnes For his Names sake even for the love of Christ himself such as he hath made himself known to be by the Gospel V. 13. Fathers now he distinguisheth the beleevers according to the diversity of their ages applying to each age the spirituall benefits correspondent to their properties in this life as the knowledge of ancient things which are past is befitting old men the strength for warre is sitting for young men Young children should know their fathers and mothers and cleave to them and shunne strangers Him that is namely the true everlasting God O Christ likewise everlasting as well in his essence as in his office and vertue Overcome the by faith which unites you with Christ and so makes you partakers of the benefit of his victory upon the divell John 16. 33. 1 Cor. 15. 57. 1 John 5. 4. and besides you follow the remainders of this victory in your selves Rom. 16. 20. Eph. 6. 11 13. V. 14. Abideth that is to say is strongly rooted in him by a lively faith V. 15. Love not have not your heart setled upon worldly things and doe not take in them the full content of your soule Love having these two properties the one to unite the lover to the thing beloved the other to produce in him a content and delight in the possessing of it make use of them as of instruments and be at all times prepared to leave them Unlesse by the world he meane all things which are contrary to Christs spirituall and heavenly Kingdome The love he cannot say that he loves the father because that Divine love cannot be divided no more then love in matrimony V. 16. Of the flesh he seemes to meane their irregulate desires whose roots and provocations are in the nature of man as gluttony lust
Angels ordinarily appeared which was questionles bigger and higher then that of ordinary men V. 22. No Temple the meaning is that in stead of eternall signes of Gods presence which were anciently in the Temple God shall manifest himselfe face to face to his elect in Christ and they shall be all gathered in him to serve him for ever V. 23. The Lamb thus it is shewed that in the heavenly glory also Christ shall be the onely means of all the communication that the elect shall have in the glory and light of God V. 24. Shall walke figurative terms taken from the Prophets speaking of the Church here in the world to signifie the perfect glory happinesse and fulnesse which shall be in the heavenly life Or the everlasting glory is represented not onely in regard of the whole body of the Church when it shall be gathered into it but also in regard of beleevers in this world who aspire unto it as to the end of their race and harbour of their Sea-voyage whither all spirituall vertues wherewith they are endowed as true Kings in spirit are carried to be there made perfect and to beautifie that Temple of God and to that the following verse seemes to have a relation V. 25. For there shall be the meaning is I doe not adde nor by night as Isa. 60. 11. Speaking of the Church in this world because indeed there shall be neither night nor vicissitude CHAP. XXII Vers. 2. IN the middest this is spoken as by a relation to the earthly Paradice in the midst of which stood the tree of life Gen. 2. 9. Either side of the River the Italian the River which ranne on each side that is to say which went about this divine Garden on two sides The Tree all these things are spoken by figure for as man lives by the fruites of the Earth the Fruits are brought forth by the Plants the Plants subsist by the watering So in Heaven the Church shall enjoy everlasting life by the perfect communion and conjunction which it shall have with Christ figured by the Tree of life in whom all the fathers love is spread forth as a lively spring Which bare this is also said onely to shew the eternall lastingnesse and the abundance of this fruit of life The leaves this is taken out of Ezech. 47. 12. and may be referred to the perpetuall application of Christs righteousnesse and innocencie which is as it were his faire and alwaies fresh verdure by which the wound and disease of the soule which is sinne is healed by remission and absolution Mal. 4. 2. finally by this meanes signified that in Christ we have all things necessary for salvation comprehended in two parts which are the furnishing with all good things and the freeing from all evill V. 3. Curse that is to say no evill thing person nor action Or anathema that is to say curse or destruction V. 4. His name that is to say his image shall be perfectly imprinted in them and that which at this time lieth hidden in the secret of their heart where the said name is imprinted Revel 2. 17. shall then be fully manifested 1 John 3. 2. V. 5 No night neither of proper and naturall darknesse nor of any figurative darknesse figured by afflictions ignorance confusion c. No candle as if it were night Now the Candle or light of the soules in this world is Gods word Psalm 119. 105. 2 Pet. 1. 19. the use and preaching whereof shall then cease 1 Cor. 13. 8. V. 6. Of the holy Prophets the Italian of the Prophets spirits that is to say the author and director of all the Prophets inspirations V. 7. Behold a created Angell speakes here as it appeares by the following verses yet this is spoken in Christ the everlasting Gods person V. 10. Seale not that is to say doe not hide them from the Church publish them that they may be meditated upon by all beleevers for their necessity because the accomplishment of these things will begin to be very shortly and it is sitting they should be forewarned in time against all chances see Isa. 8. 16. Dan. 12. 4. V. 11. Let him be that is to say in these latter daies those that shall remaine hardened in their sins shall by Gods judgement be abandoned to the divel and their own wicked lusts and be deprived of all safeguard light and guide of the holy Ghost see Ezech. 3. 27. 20. 39. Dan. 12. 10. Amos 44. Let him be righteous the Italian Let him be justified that is to say let him increase and be confirmed in faith more and more whereby his sinnes may alwaies be forgiven him and he may have a continuall and confirmed feeling of it and may more and more abound in fruits of grace and in all manner of good workes V. 14. May have right that is to say they may be partakers of Gods everlasting goods as his children and so may enter into the everlasting Country and inheritance V. 15. Dogges namely uncleane prophane and abominable persons Sorcerers or poysoners V. 16. Morning-Star I am he that bring the light of knowledge and of Gods grace into the World after the night of ignorance and sin And the great day of glory after the darknesse of the state of this lower world V. 17. The Spirit namely the holy Ghost which breeds these sighes and holy desires in the hearts of beleevers and generally in all the Church which is Christs bride who also of her own free will answereth his motions See Rom. 8. 23 26. 2 Cor. 5. 2 4. V. 18. I testifie the Italian I professe some discourses of S. Johns making up the close not onely of this booke but also as it is likely of the whole body of the bookes of the new testament see Deut. 4. 2. 12. 32. Prov. 30 6. V. 19. Out of the Booke other texts or copies have it out of the tree of life V. 20. He which namely Christ the onely revealer of these mysteries Amen S. Iohns answer V. 21. With you all other copies have i 〈…〉 with all the Saints FINIS a Clem Alex. lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rignat peccatum vcl ut Rex vel ut tyrannus a Devirginant Pet. Abr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Qui non â—odo animum integruÌ„ sed ne animam puram consâ—rvant Cic. in Verrem c John 12. 40 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Plutarch and cited by Bishop Jewel in his Preface againâ—t Harding 2 Pet. 3. 16. No Scripture is of private interpretation Some particular observatioÌ„s concerning this particular Workâ— Rationale Theologiâ—um l. 2. c. 6 Jewell against Harding 2 Sam. 6. 6 7 Acts 19. 14 Bernard
See Judges 18. 12. CHAP. XIV VERS 4. THat he Namely Samson who enlightened with the knowledge of what he was called unto stood waiting to have the Philistims give him cause to contend with them to revenge himselfe or their tyranny over the people V. 6. Came mighâ—ly upon him In a moment he filled him with a supernaturall strength both of body and minde to confirme him by this act in his vocation as 1 Samuel chapter 17. verse 34. A figure of Christs first victory over the Devill by his death John chapter 12. verse 31. Hebrewes chapter 2. verse 14. He told not by the 8. verse it appeares that Samson did this act out of the way being gone aside from his father for some unknown cause V. 8. To take her To marry her solemnely a figure of the Gentiles calling Hosea chapter 2. verse 19. V. 11. They brought Under pretence of keeping him company and honouring him but it was indeed to sift him and look to him perceiving some terrible motions in him V. 12. Put forth According to the fine ancient custome especially at feasts to exercise their wits See 1 Kings Chapter 10. verse 1. A riddle A speech or obscure and intricate question hard to find out or resolve A figure of the Gospell which is a doctrine hidden from the knowledge of the flesh preached to the world in the time of the Gentiles calling 1 Corinthians chapter 2. v. 7. The seven dayes an usuall time for nuptiall feasts See Genesis chapter 29. verse 27. Sheets Which they carried about them as they do yet in these dayes in the East countrey to rubbe and dry themselves or to cast over their heads or other parts of their body or for other necessary uses See Genesis Chaptes 38. verse 18. V. 14 Out of the An expresse figure of the mystery of the sweet and saving food of the soule brought forth by Christs death by which he destroyed death and the devill See John chapter 6. v. 5. and Hebrew 2. 14. V. 15. Declare unto us By declaring it unto thee that so we may know it from thee A figure of the worlds vaine endeavours to comprehend the Gospell of themselves which cannot be understood but only by the revelation of Christs Spirit 1 Corinthians 2. 10. by the ministery of the Church which in the children of this aâ—e causeth a scossing of Christ and the persecution of his Church V. 17. The seventh day Beleeving it to be already beyond the prefixed time V. 18. If ye had not These words seeme to intimate some signe of suspicion of some secret and unchaste dealing with his wife which kindled a jealousie in him wherein the Spirit of God having a hand he was provoked had power to execute his vengeance upon the accursed and tyrannicall nation V. 20. To his companion To that Philistim whom Samson had chosen for his second-selfe in the nuptiall feasts according to the custome John chapter 3. v. 29. CHAP. XV. VERS 1. INto the chamber according to the ancient laudable custome by which women had their chambers severall from the rest of the houshold See Gen. 23. 2 and 2467. and 3133. V. 4. Foxes Whereof there was great plenty in that Countrey Cant. 2. 15. Now this act of Samsons containeth in it a figure of division of the wary councels of worldly men by which Christ setteth the world on fire Psal. 55. 9. Luke 12. 49. V. 6 Burnt A figure of the persecution of the Church whereby Gods judgements are redoubled upon the Church V. 7 Yet will I be the Italian hath it If I be not a manner of a reserved oath And after that I will not give over untill I have fully accomplished my revenge V. 8 Smote them He made a great slaughter of them without any weapons hurling them against the ground with spurnes and thrusts with his knees Etam See 2 Chron. 11. 6. V 9. Lehi A place so called by anticipation verse 17. V. 14. Loosed Not onely in the knots but even the very webs of them V. 16 With the In the Hebrew there is a kind of similitude between the word Asse and Heap as if he did say with the jaw-bone of an Asse I have made such a slaughter V. 17 Ramath-â—ehi That is to say the Hill of a jaw-bone or the slinging of a jaw-bone V. 18 A thirst A figure of Christs spirituall heat and thirst in the extremity of his combats and upon the very poynt of his victory upon the crosse John chap. 19. 28. Thou hast given Thou hast given him the meanes and power to obtain it V. 19 In the Jaw The Italian hath it A hollow stone according to others one of the teeth which was in the jaw-bone Enhakkore That is the well of him that called or cryed V. 20. Of the Philistims Namely when they ruled Israel for Samson did never quite free the people from the Philistims yoak that being reserved for David to doe who was the figure of Christ who shal accomplish the delivery of his Church at the last glorious appearing of his kingdome CHAP. XVI VERS 3. AND took A figure of Christ his glorious resurrection who could not be detained by death Psal. 68. 20. Acts 2. 24 V. 9 His strength From whence it came namely from the spirit of God and by what means his strength was preserved namely by meanes of his strictly keeping his Nazarite-ship through Gods siâ—gular grace which did tye Samson to that obedience whereby it is likely that he had some expresse manifestation from God though this gift was not common to all Nazarites V. 13 Weavest And windest it as the yarne for a web of cloth The seven Any haire divided into seven locks as the gift of the Holy Ghost are often represented by the number of seven in signe of perfection Exodus 25. 37. Zach. 3. 9. and 4. 2. Revelations chapt 1. verse 4. and chapt 5. verse 6. V. 14 Fastened To the loome having wound his haire about the yarne-beame V. 17 If I be shaven This did not depend upon the ordinary forme of the Nazarite who might be without the miraculous gift of corporall strength but it was a singular favour in Samson by Gods free will annexed to the necessity of his obedience in letting his haire grow For a figure of Christ true Nazarite in holinesse and also infinite strength and power and for a document that the spirit of sanctification ought to be and is in the faithfull a spirit of spirituall strength 2 Timothy Chapter 1. verse 7. V. 20 Was departed hath taken away his gift from him V. 21 He did grind In hand-mills as slaves did Exodus chapt 11. verse 5. Isa. chapt 47. v. 2. Mat 24. 41. V. 22 The haire And withall the gift of his former strength was restored unto him by the same free will of God even according as the sacred signe of his long haire waxed V. 23 Dagon An Idoll of the Philistims in generall though it seemeth his Temple was in
L v. 7. 16. and having to day paid my vowes I 〈…〉 ve made a feast with the flesh of those sacrifices for to entertaine thee V 20. The day appointed the Italian The new Moon see concerning the Hebrew phrase used in this place Upon Psal. 81. 3. V. 22. As an One Being ensnared by this womans allurements he had no power to unbinde himselfe he was faine to run to his perdition like the Oxe that is tyed and drawne to the slaughter and being voluntarily foolish God suffered him to fall into the hand of sinne as mad men are put into the stocks to stay and punish them V. 26. Cast downe A figurative terme taken from wrestlings that is to say she hath cast them out of the state of vertue and holinesse and hath throwne them into perdition Many that is to say of those who have beene overthrowne by women the greatest part of them have beene great men for valour knowledge dignity and vertue Or in this warre mans valour is overcome by the subtilty of women CHAP. VIII VERS 4. THe sons of man the Italian The common people See Psal. 49. 2. V. 9. They are all Their uprightnesse is cleere and evident to all such as are enlightned by the holy Ghost though your sensuall and carnall men doe judge otherwise of it See Romans 7. 22. 1 Corinth 1. 18. V. 12. Dwellwith I doe enjoy and have by me and doe bestow upon all my true Disciples good and wholesome counsels and needfull prudence for their whole life V. 13. The feare Which is the beginning of all true wisdome which I teach Prov 17. 7. V. 14. Sound See concerning this word Proverbs 2. 7. V. 15. By me I the eternall Sonne of God who am the Fathers subsisting wisdome Prov. 1. 20. and supreme Lord of the world doe appoint Kings and Princes by such wayes and meanes as I please they all have their authority and power from me as my servants and deputies Neither can they justly execute their offices but by following of my lawes See concerning this true wisdome Luke 11. 49. Decree justice or give sentences V. 18. Righteousnesse That is to say a just guide defence and recompence or according to the custome of the Hebrewes liberality and beneficence V. 20. I lead The Italian I walke or I leade and direct V. 21. Substance Italian The true being namely true life and subsistence in Gods grace in this world and afterwards the glorious life of heaven V. 22. Possessed me that is to say I the Sonne was in the Father and by him in the unspeakable unity of â—sence and in the union of the persons Iohn 1. 1. Of his way that is to say of his workes to performe which workes hee is as one should say come forth of his eternall rest and the mansion of his glory V. 23. I was By the everlasting decree of the Father I the Son have been established Lord and Governour of the world for to represent my Fathers Majestie who hath bin alwayes hidden in his inaccessible glory John 5. 22. Col. 1. 18. Heb. 1. 2. Set up Or consecrated as Psalme 2. 6. Or ever From everlasting before any time which began but only with the creatures See Psal. 90. 2. V. 24 I was brought forth That is to say engendred of the Fathers owne essence V. 25 Setled Like to great workes or buildings which have deep foundations V. 26. The highest part Namely this admirable superficies of the earth so adorned various copious and fruitfull V. 27. I was there Working with him as a joynt equall and cooperating cause John 1. 3. Col. 1. 16. Heb 1. 2. when beâ—â—t When he gave a round forme to the masse of the Elements yet all mixed together called the deepe Genesis 1. 2. which round forme remained to the universe after the Elements were severed V. 28. The clouds The Italian The Heaven The Hebrew word signifieth properly that aethereall part which is above the Elementall which Moses calleth the upper waters Genesis 1. 6 7. Strengthened When hee shut them up within the great concavities of the earth as in strong and well barred fences from whence they cannot issue forth as they did in the floud See Genesis 7. 11. V. 29. Appointed Namely when he fixed the earth in the center of the universe where it standeth immoveable through its own proper weight Job 26. 7. and 38. 4. Psalme 104. 5. V. 30. By him Figurative termes to expresse in some kinde the unspeakeable union betweene the Father and the Sonne and the Fathers perfect love towards him Iohn 1. 18. V. 31. Rejoycing As the propertie of my person is to worke upon outward things so all my delight is in preserving and keeping the world whole and in it to governe enlighten and doe good to men Iohn 1. 4. V. 34. Watching For to attend continually upon my service and study and meditate upon my word A figurative terme taken from Princes guards on from the Levites which watched in the Temple CHAP. IX VERS 1. HAth builded That is to say the Sonne of God hath laid the foundation of his house himselfe and perfectly established his Church Heb. 3. 3 4. and in it he unfoldeth all his treasures for the getting and preserving of the spirituall and everlasting life to the participation of which hee inviteth all men by the ministery of his word See a like parable Mat. 22. 2. V. 2. Mingled Or made ready-according to the custome of those Countries where they did use to mingle their wine with water as well to please the taste as for wholsomenesse V. 3. The highest They were high places or little terraces done about with railes and Parapets in the highest parts of the Citie which were used to make Proclamations upon give sentences and other like publike â—ctions Iohn 19 13. V. 4. Who so is simple O all you men who are naturally ignorant and idiots and subject to the deceipts of the flesh and the Devill V. 6. The foolish The Italian Foolishnesses Namely the actions of foolish and overseene worldly mâ—n V. 7. Hee that reproveth The meaning is of men that are altogether ignorant and void of understanding there are of two sorts some are prophane hardened and scornefull men the other are wise and understanding in that they know their owne defect and seeke to amend it to the first the word of God serveth for nothing but only to provoke their wrath in blaspheming him and committing outrages against his servants Matthew 7. 6. in the latter it fructifieth to salvation A scorner See upon Psal. 1. verse 1. V. 10. The holy Namely that which the true elect who are sanctified by Gods spirit learne by his word Understanding Namely the true solid and spirituall understanding V. 13. A foolish woman Hee opposeth the world the flesh and all their allurements represented by the actions and baites of a dishonest woman to celestiall wisdome and godly perswasions to signifie that all the delight and love of the soule
Prophet meanes generally little and great V. 18. His fruitfull field the Italian his Carmel the name of a hill which was very famous for fruitfulnesse and fair trees which here signifies the Nobles and chiefe of a people Both soule the Italian from the soule a kinde of speech to signifie a generall destruction as who should say body and soule together As when that is to say He shall not be able to recover himselfe after this overthrow nor gather a new Armie together no more then an Army can gather it selfe together again when the Standards are once overthrown V. 19. Of the trees namely of his chiefest and valiantest men V. 20. Upon him namely upon the Assyrians as Ahaz had done in the dayes of these Prophecies who had called them to helpe him after which time they did continually molest and vex the people see 2 Kings 16 7. 2 Chron. 28. 20. V. 21. The remnant he hath a relation to the signification of his sonne Shear-iashubs name Isa. 7. 3. V. 22. A remnant namely that small number of beleevers which God shall save out of the generall ruines to make them partakers of his grace This was fulfilled corporally in those remainders of the people which with Ezechiah escaped from Sennacheribs inundation but spiritually it is and shall be verified in the reliques of the Jewish Nation which God hath converted and shall convert to to the true faith by the Gospell Rom. 9. 27. The consumption namely the judgements which God had decreed should come upon his people by which they should almost be brought to nothing shall also move Gods mercie to heap superabundant benefits upon them which are in this place called righteousnesse V. 24. He shall smite thee he shall oppresse thee and tyrannize over thee as once the Egyptians did V. 25. The indignation namely my indignation against my people In their destruction namely the Assyrians destruction V. 26. A scourge namely a sudden mortalitie 2 King 19. 35. As his rod he shall by his Angell smite the armie of the Assyrians as he did by Moses rod strike the sea and make it swallow up the Egyptians Exod. 14. 26 27. Of Egypt namely at the red sea at the comming out of Egypt or as he did against the Egyptians V. 27. Because of the anointing namely by reason of the holy Kingdome which the Lord hath established amongst his people and will there maintain it and chiefly by reason of the love favour and power of the Messias who is the onely foundation of all the benefits and deliverances of the Church V. 28. He is come a propheticall description of Sennacheribs drawing neere to Jerusalem Migron it is likely that it was some place belonging to the Tribe of Benjamin as Michmash and Geba were 1 Sam. 14. 2. V. 29. The passage it was a strait and narrow passage between two rocks 1 Sam. 13. 23. Others translate it a foord namely over some brook which is not made mention of Ramah a city of Benjamin Josh. 18. 25. Gibeah see 1 Sam. 11. 4. V. 30. O daughter O people or O city of Gallim see 1 Sam. 25. 44. Unto Laish towards the northerne confines of the countrey where Laish stood Judg. 18. 7. by which way the Assyrians came in the meaning is who shall be able to save them in those frontiers Anathoth another citie of Benjamin Josh. 21. 18. V. 31. Madmenah a place of Judah Josh. 15. 31. V. 32. Nob a place of Benjamin 1 Sam. 21. 1. Neh. 11. 32 Shake his hand threatning Jerusalem as he did by Rabshakeh Isai. 36. 2. V. 33. Shall lop figurative termes as vers 18. V. 34. Lebanon that is to say that mighty armie which was like a thick wood vers 18. By a mighty one namely by an Angel Isai. 37. 36. see Psal. 78. 25. and 89. 6. CHAP. XI Vers. 1. THere shall come forth out of the stem of David the son of Jesse who was neither King nor powerfull and was like the stock of a withered tree or roots hidden in the earth shall Christ be borne according to the flesh who shall be the everlasting King of the Church V. 2. The Spirit he shall in his humanity be filled with the gifts of the holy Ghost to be as it were an everlasting treasure and cisterne full of them from whence those gifts shall showre down upon the Church see John 1. 16. and 3. 34. Acts 2. 33. V. 3. Quick understanding the Italian quick sent that is to say all his understanding knowledge and judgement shall be governed and ruled by perfect obedience and holinesse Or he shall cause the fear of the Lord to sent c. that is to say God shall anoint him not with a materiall sweet smelling oil but with the spirituall oil of holinesse He shall not he shall be most just and upright in the execution of his charge his understanding judgement and will being all one with his everlasting fathers John 5. 19 30. and 8. 28 38. Or when he gives judgement he shall not looke after any outward appearances or false allegations from whence proceed corruptions in humane judgements but shall alwayes look after the inward parts of the heart which are well known to him being true God John 2. 25. V. 4. The poore namely the Church which in this world is abject and poore and humble and milde in spirit which are the beleevers ordinary titles Shall smite that is to say as he is true God and Judge of the world he shall by his almighty word and power of his soveraigne sentence destroy the world namely that part whereof the devill is prince which may be understood of particular judgements from time to time but is meant chiefly by the great and last judgement The wicked namely the head of all the wicked which is the devill slain by Christ not in regard of his life and offence but in regard of his predominate power in seducing men and in rebelling against God see Deut. 32. 42. Psal. 68. 21. and 110. 6. And by the devils name are meant all his deputies to whom he hath granted his power such as are great Monarches of the world and such as at the latter end Antichrist shall bee see 2 Thess. 2. 8. Rev. 13. 2 11. V. 5. The girdle that is to say hee shall bee adorned armed and strengthned with these vertues in the exercising of his office as Princes and Warriours are with a girdle in the same manner John 12. 18. Isa. 22. 21. V. 6. The wolse figurative and propheticke tearms The meaning whereof is that the Spirit of regeneration shall alter the naturall fiercenesse of men and make them milde and tame to live in peace with the rest of the beleevers under the conduct of Christ and the ministery of other Pastors of the Church though they bee base and abject in the eye of the world V. 8. The sucking childe that is to say the innocency and simplicity of the faithfull shall be secure from the
strengthen one another with these great experiences V. 4 Your God namely Christ Jesus true eternall God who at all times and from time to time had revealed himselfe to his people Israel and by them was acknowledged to be their God V. 5. The eyes God shall make his Church capeable of acknowledging and feeling his graces with joy and thanksgiving V. 6. Shall waters Gods grace shall be abundantly communicated to his Church whereof the water which miraculously gushed out of therocke that Moses smote in the desert was a figure V. 7. In the habitation in that place which before was desert and horrid see Isa. 34. 13. V. 8. Shall be there that is to say in the Church all the faithfull shall be directly and securely guided into the Kingdom of Heaven by the way of sanctification For those namely for the faithfull that are regenerate vers 5. 6. The way fairing men that is to say all men whereof some are ignorant as wayfaining men in a strange Countrey to whom the way is unknowne other some are mad that is to say through the vainenesse of their understanding and blindnesse of their carnall affections they forsake the right way V. 9. No â—â—yon shall his high way shall be safe from all danger of the divell who is the roaring Lyon in the world c. termes taken from the peoples ancient voyage in the wildernesse V. 10. Shall returne that is to say shall be converted to God from whom all men have gone astray through sinne and shall joyne themselves to the Church CHAP. XXXVI Vers. 1. IT came to passe see this History contained in these two following Chapters a King 18. 19. CHAP. XXXVIII Vers. 10. OF the residue of the time that I might yet live according to the course of nature V. 11. I shall not according to the understanding of the flesh which being deprived of the corporall light of the world seeth nothing in death but darknesse see Iob 10. 21. 22. In the Land that is to say in the world see Psa. 27. 13. 116. 9. V. 1â— Mine age the ordinary time of my course of life hath been shottned by this violent sicknesse Like a Weaver who having made an end of his cloth cuts it off from the loome Will cut me off God taketh away my life in the middle of my course in the flower of mine age as a Weaver would doe that should cut off his Cloth before it were made an end of whilest it was yet in the webbe V. 14. Did I chaâ—ter I did poure out my complaints and prayers before God with a low hoarse and interrupted voyce through the grievousnesse of mine evill and through feare of present death I am oppressed I am like a poore debter called upon to pay my debt speedily death being natures debt Lord doe thou deliver me out of this danger as a sureâ—y V. 15. What shall I say how should I give thee sufficient thanks I am wholly ravished with this thine incomprehensible goodnes I shall goe I shall in peace of Spirit finish the course of this life digesting the bitternesse of it and the dolefull remembrance of death with this triall and pledge of my Gods gracious favour V. 16. Men live the meaning seems to be this True it is that many other men live beyond the time for which thou hast prolonged my life but I have this advantage that my life being a miraculous worke of thine I shall continue healthfull and vigorous to the end The Italian translation is in this sence V. 17. For peace the Italian In time of peace namely when I was in full prosperity and all things went well with me To my soule that is to say my person in regard of the body Thou hast cast that is to say thou hast forgiven all my sinnes and hast not set them before the eye of thy severe justice for to be induced to punish them CHAP. XXXIX Vers. 1. MErodach who is the same as is called Berodach in the History of the Kings CHAP. XL. Vers. 1. SAith the Italian shall say namely to the Preachers of his Gospell in the Messias his time V. 2. Speakeye c. the Italian Speake to the heart of an Hebrew phrase which signifieth as much as comfort and ease the mind of c. Gen 34. 3. Her warfare the Italian her appointed time namely the â—lme set down by the Lord for the Churches punishments and for the straight discipline to which she hath been tied under the Law before she came to the fruition of Christe spirituall Kingdome Is pardoned that is to say it hath been sufficiently chastised according to the just measure of Gods fatherly severity for her correction for he speakes not hâ—re of the true and perfect satisfaction for sins which is onely the blood of Christ. Double that is to say in a large measure and abundantly V. 3. Of him namely John Baptist whose ministery in preparing the hearts of men to entertaine Christ Comming into the world is here described by figures and termes taken from a custome observed at the comming in of Princes and Kings see Psal. 68. 4. In the Wildernesse hereby is meant the world voyd of Gods grace barren in all vertue having no pleasing abode nor sure direction of any good way in it being full of horror and accursed V. 4. Every valley he seems to referre and bring the foresaid preparation to these three heads namely to have all depth of despaire and basenesse of worldly thoughts raised up all fleshly pride humbled and all obliquity of fraud and hypocrisie amended V. 5. The glory that is to say Jesus Christ the King of glory shall appeare in the flesh to make knowne and effectually to shew Gods Soveraigne power and glory in the Gospel see Iohn 1. 14. V. 6. The voyce the Italian There is a voyce namely Christ shall command and inspire his servants to set before mens eyes their naturall corruption their death in sinne and their inability to doe any good here described and set down under the similitude of withered and scorched Hay All flesh namely every man in his own naturall being excluded from the grace and regeneration of the Holy Ghost All the goodlinesse Heb. all his goodnesse Or according to others his grace that is to say all that seems in him worth any estimation or â—raise V. 7. Because the the Italian When the namely when God entreth into judgement with man all this seeming beauty is presently brought to nothing like unto grasse that is withered by a scorching winde Psal 39. 11. 103. 15. The people even Gods people of their owne nature have no advantage more then â—ther men but all proceeds from Gods grace Râ—m 3 9. V 8. But the word the Gospel only received with a lively faâ—th regenerates the beleever in a spirituall incorruptible and immortall life V. 9. O Zion namely O thou Jewish Nation to whom the preaching of the Gospell shall be commitâ—ed by Christ to carry it to
to feare the foresaid want of raine because of the yearly overflowing of Nilus but therefore instead of that it is threatned wâ—th everlasting burnings V 12. V. 20. Vpon the bels the Italian The â—osses having spoken of the horses overthrow and other cattell of the enemies V. 15. He addeth to make up the measure that all their spoiles even the deckings of their furniture if they were of metall should be consecrated to God to make utensiles for his service wherein he seems to have a relation to that as Gideon did Judges 8. 26. The meaning is God shall convert to his service in his Church all such things as before was imployed against him The pots made of these bosses The meaning is that there shall be frequent sacrifices of thanksgiving of which some parts were dressed in the Temple in the Kitchins belonging to it Ezek. 46. 22. 23. for the sacred feasts 1 Sam. 2. 15. And all this must be understood of the spirituall service which should be in the Christian Church described by the ancient ceremoniall service as Isay 60. 7. and 66. 23. Mal. 1. 11. The bowles which were in very great number for to receive the blood of the sacrifices and to make the sprinklings See 2 Chron. 4. 8. Ezr. 1. 9. V. 21. Every pot he seemes to meane that the spirituall service shall be yeelded to God every where even in the most ordinary actions of a Christian life There shall be no more God shall cleanse his mysticall Church composed of true Beleevers and Elect from the mixture of all profane persons See Isay 35. 8. Joel 3. 17. Canâ—nite or Merchant he seemes to have a speciall relation to the abuse of Merchandizing and selling which was used in the Temple Mat. 21. 12. John 2. 15. The Booke of the Prophet MALACHI ARGUMENT BEcause there is no mention made elsewhere of this Prophet and that this name Malachi signifieth an Angellor a Messenger Some have thought this to be no proper name but a name of Office and that thereby may be meant Ezra or Haggai who is so termed Hag. 1. 13. But howsoever it is likely that he was the last of the ancient Prophets and was imployed as well to correct the present vices of his time as also to direct the faith and hope of beleevers to the promised Messias which is the twofold end of almost all the Prophets Now He prophecying after the restauration of the Temple and after Haggai and Zechariah It seemeth he goeth on to the reformation of what was yet corrupt and defective after the ministry of those other Prophets as well in Gods service as in their life and conversation And first he represents unto the people their free Election the only ground of their subsistency and preservation and doth reprove and threaten them because they did evill performe their parts of the Covenant of grace through their wickednesses contempts and prophanations of Gods service and other iniquities of all sorts as false oathes sacriledges blasphemies disloyalties and mixing themselves in unlawfull marriages injustices and viclences Vices which were predominant not only in the common sort of people but in the Priests and Levites also and calleth them to repentance by meanes of which they should feele Gods grace and blessing which he assuredly promiseth to all beleevers especially at Christs comming which should shortly follow Saint John Baptist being to come before him and should bring salvation and mercy to repentant sinners and judgement and destruction to the wicked with the abolition of all the old Ceremoniall service to give place to the spirituall only which should be dispersed all the world over by the calling of the Gentiles CHAP. I. Ver. 1. THe burden A Commission for a prophecye of reproofes and threatenings See Isa. 13. 1. To Israel that is to say to all the people of severall Tribes which were returned from Babylon V. 2. Was not Esau consider the principall effect of my love in that of my meere grace I have chosen you to be my people in your father Jacob reproving Esau his brother equall in all things to him Whereupon all my benefits have dropped downe upon you namely your preservation deliverance from captivity and re-establishment whereof the Edomites have not been partakers V. 3. I bated I have given him no part in my grace and have left him as a sinner and corrupted under my wrath and judgement which I have also shewed in his irreparable destruction which hath not befallen you nor cannot befall my Church which hath alwayes a remainder and an issue out of her evils Jer. 31. 36. Dragons which have their dwelling in desart and unfrequented places V. 4. We are if they beleeve they shall be restored out of their calamities as you out of your desolations which have befallen you by the Caldeans they shall finde themselves deluded Jer. 49. 7. 17. V. 5. From the border even from his holy Temple the place of his abode from whence he sheweth the glory of his power to the destruction of his enemies V. 7. Pollutâ—â— not lawfull nor acceptable being defective Lev. 22. 20. Deut. 15. 21. Bread the Italian food See Lev. 3. 11. and 21. 6 8. The Table namely the Altar â—zek 41. 22 and 44. 16. The meaning is the Temple and the Altar since the returne from captivity are so wretched and so different from the ancient splendor which they were in that they doe not deserve to have such exact care taken of the beasts which are offered there as formerly in the first Temple See Zech 4. 10. V. 8. Is it not in your prophane conceit Or is it not evill To thy Governour as Zerobabel Nehemiah and others under the Persian Empire who had their provision assigned them upon the people Neh. 5. 14 15. V 9. Pray being prophane contemners of his service as you are thinke you that God will or can heare your prayers V. 10. Who is there my service is so farre contemned by you that you have even neglected to shut the gates of my Temple there being Porters which belonged thereunto Doe ye kindle I doe recompence you largely for your service by tythes first fruits offerings c. V. 11. From the seeing my service is so much despised and growne so degenerate amongst you carnall Jewes I will call the Gentiles under the Messias to my knowledge who shall yeeld me a true worship in Spirit and truth whereof this Ceremoniall worship is a figure as Isa. 66. 23. Zech. 14 16. Mal. 3. 4. See John 4. 21 23. V. 12 Prophaned it dishonoured the name of God bearing no respect nor obedience to what he hath commanded Is polluted the Altar hath bin spoyled by the Caldeans and the sacrifices which are offered upon it are not done with the ancient Majesty and holy pompe The fruit whereby is meant whatsoever is offered upon the Altar V. 13. Ye said and though you doe me but little service and that after an evill manner yet you complaine of
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
corporall favours did rather hinder then further Christ in hâ—s chiefe end which was the eternall salvation of men To the Priest to be searched according to the Law and being judged cleane to have permission to come againe into the company of men and of the Church For a Testimony that thou mayest witnesse that I am true God and that during the time of my humiliation I doe keep and cause Moses Law to bee kept which were the two chiefe heads whereupon the Iewes used to contest with Christ. V. 5. A Centurion A Roman and a Heathen but instructed and inwardly enlightned V. 9. A man And thou God I am a subject and thou a supreame Lord how much more than shall thy command be fulfilled V. 10. He marvailed He used some externall gesture of wondering to cause the Centurions faith to be so much the more commended and esteemed not that he was ignorant of the causes of it nor that it was a faith beyond Christs Capacitie which are the two ordinary causes of true admiration V. 11. Many Namely of the Gentiles such as the Centurion was Siâ— downe shall enjoy the fruits of eternall life with the holy Patriarches being by faith and in spirit become their children heires of the promises made to them and their posteritie V. 12. The Children Namely the Iewes who by the prerogative of Gods Covenant seemed to be the true heires of this Kingdome Darkenesse in the extreame misery confusion horror and torment of those who are eternally banished out of the Kingdome of heaven Gnashing the noise the rage and the blasphemies which are alwayes coupled to the everlasting torments of the damned Romaâ—â— 16. 9. 11 21. V. 14. His Wives mother For Peter had a wife 1 Cor. 9. 5. V. 16. With his word using no othre maneâ— but only his meere command V. 17. It might be fulfilled That he might verifie that which Isaiah speaketh in that place Namely that he is the only Saviour of soules and bodies according to the charge which he hath taken upon him and by the merit of his voluntary sufferances by which having appeased Gods wrath he hath cut oâ— the cause of all our evills and hath obtained his favour for us which is the fountaine of all good and happinesse V. 18. The other side Namely of the lake of Genesareth V. 20. The Foxes This is spoken either for a tryall of the truth of the Scribes protestation or for a preparative for him to keepe it being in time instructed in the condition which is in separably annexed to the Gospell namely the crosse without any constant proprietie of goods and without any peace or rest in the world Nests or places to go and shelter themselves in The Son Christ calls himselfe so oftentimes in the Gospell to signifie the truth of his humane nature and the excellencie of his person above all other men As who should say That man which hath in all ages bin foretold expected desired and seene by the Prophets in their visions as particularly Dan. 7. 13. for a prelude of his manifestation in the flesh V. 21. Bury that is to say assist him in his extreame old age untill the end of his life V. 22. Let the dead being called to the ministery of my word leave off these duties belonging to a mortall life to those that live and have their callings and places therein that thou mayest readily and without disturbance follow the duties of the spirituall life which are now at this present incompatible with the duties of a temporall life V. 26. Rebuked A kinde of speech very frequent in Scripture to signifie Gods power to appeale the commotion of any of the creatures especially if they rise against his elect whom they ought to serve V. 28. Gergasenes it is thought to be the ancient nation of the Gergashites Gen. 10 16 which afterwards were called Gerashites where the Citie of Gadara was whereupon Saint Marke and St. Luke call this Country of the Gadarenes V. 29. To torment us driving us out of that little light and libertie which is left us to wander up and down the world working our wills and shut us up in the darknesse and paines of hell as it shall be after the last judgment Before the time namely of the last judgment which they might know was not yet come V. 32. Into the Sea Namely into the lake of Genezâ—reth V. 34. They besought him not for any hatred they bare to him but for feare of that divine power which they only considered in him Luke 8. 37. An ordinary motion of a mans conscience not yet confident in Gods grace when he feeles his Majestie nigh him See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8. CHAP. IX VER 1. INto his owne namely Capernaum where he made his ordinary abode Mar. 2. 1. V. 2. Thy sins which are the cause of thy disease sinne being the cause of all those evills that befall man V. 3. Blasphemeth attributing unto himselfe the power of pardoning sins which belongeth to God alone V. 5. Whether is according to your carnall judgment it is a higher and more difficult thing to heale this diseased man by my word then to forgive him his sinnes now I will doe that which you judge to be the most difficult and is sensible to shew that I can doe that which you esteeme to bee lesse and is spirituall and hidden both depending upon the same divine and supreame power V. 8. Unto men such as they thought Christ to be being not yet instructed concerning his eternall God-head V. 9. Matthew and Levi also Luke 5. 27. V. 10. In the house Namely of Matthew as St. Luke saith V. 13. And learne you hypocrites do set all your pietie and righteousnesse in ceremonies and an externall discipline and hold them to be prophane and unworthy of your conversation which doe not follow you whereas by this saying of the Prophet you might have learned that the most acceptable service to God is that mercy which I use towards poore sinners procuring their salvation and amendment by my familiarity with them seeing that grace by the Gospell which I am Mediator for and distributer of is but onely for all Repentant sinners V. 15. Of the Bride Chamber namely the bride-groomes most intimate friends and companions Iohn 3 26. The meaning is I will not disturbe the joy my Disciples conceave by reason of my presence after my departure out of the world they will have afflictions and sorrowes and time enough to feele them V. 16. No man besides this cause I have also a regâ—rd not to oppresse the weakenesse of those which are mine with too rigorous a discipline in these beginnings New cloth the Italian rough cloth as â—t commeth out of the weavers hand neither dressed nor fulled and therefore very unfit for any use especially to mend or patch clothes V. 18. Ruler they were certaine superior Ecclesiasticall persons which did preside in the Iewes particular Assemblies and there did
my Spirit be joyned to your preaching V. 25. The master me that am the Lord and true owner of the Church Heb. 3. 6. Beelzebub it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signifies the god or the Lord of Flies or according to some the driver away of Flies The reason thereof is uncertâ—â—â—e though some other Pagan Idols were so called Now the Iewes attributed it to the Prince of Devills Matth. 12. 24. by reason that all the ancient Baals were called devills Deut. 32. 17. Psalm 1â—6 37. V. 26. Nothing covered doe your offices freely and bee not affrighted for the worlds oppositions because that at the last the light of the Gospell shall breake forth and shall overcome all obstacles V. 27. In darknesse In particular and as it were in secret the house toppes which house toppes in those Countries were made flat like open terraces V. 32. Therefore for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world I say thus much more unto you shall consesse me shall make an open and free profession of beleeving in me See Rom. 10. 9 10. V. 33. Deny put him out of the number of mine V. 34. But a sword not by any naturall propertie of Christ or of his Gospell which contrariwise is the only meanes of peace betwixt God and men but by an accidentall consequence the devill and the world opposing themselves against Christ and his Kingdome and by reason of this deadly hatred violating all naturall and civill duties and respects V. 38. That taketh not that doth not dispose himselfe in a voluntary obedience and patience to beare those afflictions which God shall lay upon him as it were for his owne part in imitation of me who shall be crucified for the Church V. 39. That findeth that shall imagine he hath so well provided for the safety of his life and for his worldly commodities by renouncing the Gospell shall fall into everlasting death V. 41. He that receiveth He that thorow a spirit of Christian charity shall doe good to my servants and those that beleeve in mee by reason that they are such and not for any other civill or naturall or vicious respects shall be rewarded by me according to the diversitie of the persons to which hee hath done good more or lesse profitable to Gods service necessary for the Church and odious to the world A Prophet a minister and speaker of my word of a righteous man of a righteous and holy man and commendable for his spirituall vertues V. 42. Of these 〈◊〉 ones One of the ordinary members of the Church that is not eminent for any publike place noâ— noted for any singular qualitie and therefore contemptible in the worlds eye See Matth. 18. 6. and â—5 40 45. CHAP. XI VER 1. IN their Cities In the Cities of Galile of whence most of the Apostles were V. 2. He sent not for himselfe who was very certaine of the truth concerning Christs person Iohn 1. 29. but to assure his disciples thereof by Christs most effectuall word and presence V. 3. Art thou he namely the Messias which was promised to our fore-fathers V. 5. The blind hee seemes to send them backe to consider upon the prophesies Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his comming V. 6. That shall not that shall not have taken occasion to alienate himselfe from me by reason of my person seeming weake object and wretched in the respect of the world Nor by reason of my doctrine contrary to the fleshes understanding which bringeth tydings beareth along with it the crosse and tribulations 1 Cor. 1. 23. Gal. 5. 11. V. 7. Into the wildernesse where John the Baptist preached A Reed namely a thing of nought The meaning is did you goe by chance or to behold some worldly greatnesse or to heare the word of God from an excellent Prophet of his such a one as you beleeve Iohn was if it be so why doe you not give credit to the witnesse which hee hath boren of me V. 10. Before thy â—ace in Malachy it is my face but the sence is the same for the father hath appeared to the world in his sons person V. 11. A greater in dignitie of office and in clearenesse of doctrine of salvation shewing with his finger Christ already come and preparing the world to receave him Luke 1. 15 16. that is least every plaine beleever or servant of God in the state of the Church renewed by the Messias shall have more advantage then Iohn the Baptist hath had because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit spread abroad in greater abundance and vertue V. 12. The Kingdome Iohn hath begun to stirre up the desire of participating of Gods grace in the Gospell and that encreaseth and shall daily increase 〈…〉 ore and more by vertue of my spirit which brings forth strength of faith and fervency of zeale in mine elect in great number to come thronging into my Church to enrich themselves with the goods of it which in this is like unto a city taken by force where every thing is taken snatched up See Isa. 60. 4â—8 11 V. 13. For all Iohns prerogative above the precedent Prophets is that they have only foretold and described things to come but hee hath declared the present salvation and in him is begun the Evangelicall ministery and the legall and figurative ministery is ceased V. 14. If ye will know that hee is Elias whose comming was foretold unlesse you will refuse to beleeve the truth V. 15. Hee that hath a frequent admonition in the Gospell as Rom. 2. and 3. to stirre up beleevers that have receaved the gift of faith which is the eare of the soule to make use of it in apprehending and making use of those things which were particularly directed to them by revelation V. 16. Unto children He hath a relation to some popular song which was used in those dayes to signifie that neither Iohns preaching of repentance accompanied with great austerity of life nor the annunciation of Gods grace by Christ confirmed with that admirable benignity in conforming himselfe to the ordinary course of life and calling unto him the most grivous sinners could asswage the Iews hardnes V. 18. Neither eating living almost of nothing not caring for his body nor giving it those eases delights which commoÌ„ly men take in their life time They say especially the Scribes and Pharisees See Luke 7. 30. V. 19. Wisdome the beleevers indowed with true spirituall wisdome have acknowledged approved of and maintained against these calumnies as well the celestiall doctrine preached by Iohn and by Christ as also Gods wisdome in appointing each of them their manner of living besitting their manner of preaching V. 21. Tire and Sidon prophane Cities
to whom the Prophets had denounced their extreame desolation Isay 23. Ezek 26 and 27. and 28. Repented not with a generall internall and spirituall repentance which the working of miracles cannot bring forth but is an effect of Gods Spirit co-operating with his word but only with an exteriour and disciplinary kinde of repentance which is nothing but being displeased and a forsaking of those great grievous sins which do fight against nature and civill and morall justice and do violate common society for which sins the Lord destroyed those nations Now this was sufficient to condemne the Iewes insensible and inflexible rebellion V. 22. But I say we must suppose those nations aâ—e indeed perished for their grâ—evous sins but at the last judgement the malignâ—ty of these rebels shall appear to be more cruâ—l shall be severely punished V. 23. Exalted by that incomparable blessing of having bin the place of aboad and ordinary conversation of the worlds Saviour V. 25. I thanke thee to the glory of thy divine Majestie I acknowledge thy Soveraigne power accompanied with justice wisdome and mercy in so much that thou hast not wrought upon the mindes and hearts of wise worldly men to give them a lively light of the mysteries of eternall salvation but upon soules of a weake understanding in worldly matters upon simple weake ignorant and contemptible people 1 Cor. 1. 27. V 26. Even so I doe not only acknowledge this truth but do also consent unto it and approve of it V. 27. Are delivered he meanes the universall Kingdome which he hath receaved from God his Father in the qualitie of a Mediator and especially over his Church to accomplish the salvation of it according to the Fathers everlasting decree No man knoweth namely the mystery of the sonnes person and consequently of the Holy Trinity As likewise his In carnation and all the properties of his office of Mediator is onely knowne by God by a proper naturall and perfect knowledge And all that men and Angells know thereof they know it but only of his meere good will and that which is revealed is done by the Sonne to whom it onely belongeth to reveale it as knowne to him by knowledge of nature and he onely having that property of being the Word of God Iohn 1. 1. and revealer of his secrets Psa. 2. 7. Iohn 1. 8. 1. V. 28. That labour in your soules and consciences by a lively feeling of your sins by the terrour of Gods judgments and the hardnesse of his scourges and punishments And also by a painefull and fruitlesse enquirie how you might satisfie Gods justice and obtaine his favour by your own proper works Isa. 55. 2 V. 29. Take Yeeld and submit your selves to me by obedience of saith laying aside all pride and rebellion 1 Cor 7. 22. and 9. 21. 1 Pet. 2. 16 Learne imitate my example in these vertues which are fitting and necessary for every Christian. V. 30. Is easie the Italian is pleasing or easie Namely to those that are regenerate whose sanctified will enclined by Gods Spirit doth no more oppose Christs Law which in the corrupt man is the only cause of the lawes severity towards him but rather consents unto it and sets his whole delight therin Rom. 7. 22. and 8. 7. and this yoake of Christs is opposite to the rigorous yoake of the law unsufferable withâ—u Christ Acts 15. 10. to the intolerable yoke of Pharisaicall orders Matth 23 4. and to the cruell and tyrannicall yoake of the Princes of the world Isa. 9. 3. and 10. 27. CHAP. XII VER 1. TO plucke according to the permission of the Law Deut 23. 25. V. 2. Is not the law did forbid them to dresse anâ— food upon the Sabbath day Exod. 16. 23. which the Pharisees did superstitiously extend to these petty actions of plucking and rubbing of eares of corne V. 3. Have ye not the meaning is the rigorous observation of ceremonies must yeeld to necessity when there is no contempt nor profane rebellion as David did without being reproved for it V. 5. Or have ye not Seeing God hâ—th not tied the officers of his Temple to the observation of the Sabbath they doing that day their most painfull and laborious services my servants and officers following me and serving me may also be free from the observation of it seeing that I am true God with my father and that my service sanctifieth these actions as the service of the Temple sanctified those V. 6. Is one namely I my selfe everliving God Lord of the Temple and the Messias who really and in truth am all that was figured by the Temple and the service belonging to it V. 7. If ye had another reason which hath a relation to the Pharisees cruell hypocrisie who thorow an ostentation of externall discipline went against charity not pittying the Apostles distresse who did eat ears of corne for meer necessity V. 8. For the he yeelds a reason for the Apostles innocency for if there were any sin in their act he was to judge of it being the Soveraigne Lord of all exteriour service and of the due observance of it And therefore since he did not finde fault with it they were not to cavill about it V. 10. To heale The Pharisaicall tradition did forbid the use of artificiall and naturall phisick upon the Sabbath day unlesse it were in cases of extreame necessity and now they doe superstitiously and malignantly apply the same to miraculous cures and healings See Luke 13. 14. Iohn 9. 16. V. 15. Them all that had need of being healed V. 16. And charged See upon Mat. 8. 4. V. 19. Not strive he shall not seek after worldly glory whereupon arise great strifes in the world hee shall proceed in all humility in himselfe and mildnesse towards others V. 20. Till he send till he be entred into possession of his everlasting kingdome to overcome and subdue all his enemies Vnto victory or everlastingly according to the phrase of the holy language V. 22. Blinde by the meanes of the devill which possessed him as Mat. 9 32. 17. 15. Luke 13. 11. V. 23. The Son the Ital. addeth the Christ the Son namely the promised Messias of Davids progeny V. 25. Beclzebub See upon Mat. 10. 25. V. 26. If Sathan the ground of this reason is because the Lord did drive devils out of mens souls by his saving doctrine as well as out of their bodies by his Almighty word wherefore one could not imagine that there was any collusion with the evill Spirit as Impostors often times do at whose instance the Devill comes out of a body to gaine any soules by seduction superstition false doctrine c. V 27. If I You shew your malice in judging evill of me because that having exorcists of your own nation which make profession of driving Devils out of men Acts 19. 15 and do not condemn them though you have no more reason to condemn mine actions thentheirs Now it is uncertain whether
There was this is more likely to be a parable then a true history In purple seeing that these colours white and red were the most magnificent kinde of clothing amongst the ancient Prov. 31. 22. Rev. 18. 16. V. 20. Lazarus it is the same name as Eliezer or Eliazar which signifieth God is my helpe This name seemes to be specified not to signifie that it is a true history but to shew that there is but one kinde of good poore men such as this was namely those that put their whole confidence in the Lord whereas the rich man here hath no â—â—me because there are divers kindes of bad rich men V. 21. The Dogges using as one should say more pity towards him then the rich man V. 22. Was carried as for the body it had no pompous buriall as the rich mans had but as for the soule it was gathered up into heaven into the communion of all true beleevers of whom Abraham was the titular father having been as it were the head of the covenant the depository of all promises and a patterne of faith to all See Rom. 4. 12. 26. Gal. 3. 7. 9. Bosome the gesture of a good father towards his tender children V. 23. Lift up all this signifies figuratively the addition of torment which the damned shall feele through the remembrance of their worldly happinesse and the consideration of the beleevers eternall happinesse whom they either contemned or afflicted in the world And it doth also point at their despaire of ever being eased V. 25. Some a vulgar manner or kinde of speaking accommodated to the narration For otherwise Abraham acknowledgeth none for his children but only beleevers and holy men See Isay 63. 16. Iohn 8. 39. Gal. 37. V. 28. He may testifie the torments which are prepared for the wicked Or protest and admonish them seriously charging them with their duties CHAP. XVII VER 5. INcrease a request good in it selfe but which hath some leaven of pride in the Apostles thoughts as if they had enough already and that they wanted nothing but some addition of greater perfection And the Lord sheweth them that they had searce as yet the first seeds of it V. 7. Which of you by this similitude taken from bend-slaves bound to do their masters all manner of service without any right of interchangeable requitall from them he doth reprove the Apostles secret presumption who thought they had done so much for Christ that they deserved great rewards suddenly And Christ contrariwise teacheth them that they did nothing but what was their duties and that they ought rather to think upon persevering in their labour to the end remitting with all humility the reward to Gods good will who gives it out of meere grace and not as a thing due Romans A. 4. 5. V. 9. Doth he thanke for to be any way bound unto him for it V. 10. Vnprofiâ—able a title of a servant which is remisse and nothing worth Mat. 25. 30. Rom. 3. 12. Phile. â—1 made use of in this place to shew a totall incapacity in men to deserve at Gods hands Seeing that in all their workes they give God nothing of their owne but onely restore unto him that which is his And besides that they have no equality or proportion with him to oblige him nor with his everlasting goods to deserve them Iob 22. 2. and 35. 6. Psal. 16. 2. V. 12. Which stood as uncleane persons according to the lavv which ought to segregate themselves from the society of other men Lev. 13. 45 46. V. 20. When the when that earthly and most happy kingdome should be established in the world which they imagined should be under the Messias With observation by apparant meanes and occurrencies which may bee observed by sense and discourse as the originall and beginning of your worldly Monarchies V. 21. The kingdome that is to say it is a spirituall kingdome founded in the hearts and in the conversion of souls and therefore cannot be known but onely spiritually by those that have part therein Others expound it is in the midst of you namely by my comming in the flesh and by my preaching V. 22. When ye by reason of the great afflictions which ye shall endure after my departure out of the world you shall desire my bodily presence for your defence and comfort which at this present you have Matthew 9. 15. Iohn 17. 12. yeâ— let not this desire induce you to suffer your selves to be seduced to receive some false Christ or Saviour or to seeke for me in the world for I will come no more upon earth but at the last judgement and that comming shall be so cleere and so certaine that there shall be no doubt made in it V. 31. He which shall this discourse which iâ— S. Matthew is especially referred to the calamities of Iudea is here extended to the last comming of Christ for the which he warneth those who are his to prepare themselves that they may then without any disturbance or displeasure for the destruction of the world receive the Lord with comple 〈…〉 joy V. 35. Be grinding See upon Mat. 24. 41. V 37. Where Lord that is to say where 〈◊〉 thou appeare at thy last comming whereunto the Lord makes answer with a sentence taken out of Iob expounded upon Matthew 24. 48. CHAP. XVIII VER 1. ALwayes at all times and seasons never omitting the ordinary use thereof and keeping alwayes themselves so disposed as that they may be alwayes able to doe it at any houre and upon any occasion 1 Pet. 3. 7. V. 7. Though he beare though he be long before he punish their enemies and doe not execute his judgements so soone as humane impatience would desire V. 8. Speedily in good timeâ— when he himselfe knoweth it to be expedient and necessary See Heb. 10. 37 2 Pet. 2. 8 9 Neverthelesse the meaning one shall not need to marvell if in the Churches great troubles it will seeme that God hath forsaken it seeing that saith shall be so decreased in the world that it shall seeme to be quite vanished away and consequently there will be very little calling upon God V. 11 With himself the Italian By himselfe shunning the approach of ordinary men as uncleane according to the ambition of his sect See Isay 65. 5. Others with himselfe that is to say with a low voice by an affectation of devotion and humility V. 12. Twice namely the second and fifth day of the weeke which are our Monday and Thursday according to the Pharisees rule mentioned by the lewish Writers Tithes as well of things titheable according to the law as of those where of there is no tithe due Mat. 23. 23. by a superabundant devotion V. 13. A farre off in some remote part of the first Court of the Temple into which all manner of persons even such as were prophane as this Publican was might come 1 Kings 8. 41. and that through true humility and feeling of his unworthinesse V. 14.
Iustified that is to say absolved fróm his sinnes before God and receaved into favour V. 18. Ruler the Italian Of the chiefe it is likely that it was some noted Doctor amongst the Pharisees Luke 14. 1. rather then a Ruler of the people or a head of the Synagogue CHAP. XIX VER 8. I Give for a proofe of my true conversion by faith in thee I doe dispose my selfe to do these acts of charity and righteousnesse If I have seeing that indeed I have done it as I confesse before thee Fourefold according to the law for these Exod. 22. 1. Num. 5. 7. V. 9. For so much for that by his faith in me he hath shewed himselfe to be the true sonne of Abraham in spirit Rom. 4. 12. Gal. 3. 7. I will also make him partaker of the covenant made with Abraham and restore him to his former ancient degree of being a member of the Church from which he hath been separated by his hurtfull profession V. 11. That the kingdome namely that temporall and earthly kingdome which the Apostles dreamed of Now instead of this vaine opinion the Lord instructeth them hovv they ought to prepare themselves for to have part in the everlasting kingdome when it should be revealed namely by the right use of the gifts of the Holy Ghost The Noble man is Christ the journey is his departure out of the world the kingdome is the celestiall glory into which he is gone untill his returne to judgement his servants are all beleevers especially and principally the Pastors of the Church â—â—e Citizens are the Iewes that have rejected him the pounâ—s are the gifts of his Spirit the occupation or traffick is the use of them to the glory of God and salvation of his neighbour V. 13. Pounds a name of a coine of the value of one hundred Drachmes V. 26. For I say Christ his words V. 37. The mighty the great and transcendent miracles V. 38. Peace that is to say now God is appeased and reconciled to men by the Messias for which all the glory is due to him as his alone is the work and bounty And also the Angels which before were enemies to man by reason of sinne shall now be friendly and favourable unto him See Colossians 1. 20. V. 40. I tell you as much as to say my person my doctrine my power and mine actions are now so evident that it is not possible to conceale them any longer V. 42. If thou namely the people that is within thee and the chiefe of thee c. as this poore troope of mine Apostles doth or as these little Cities which have acknowledged and receaved me In this day that is to say at this time in which by an especiall grace of God the accomplishment of his promises is presented unto thee Or in this day of my last comming to Ierusalem after which thy sinne will be accumulated by my death and thy punishment will become irrevocable Thy peace thy security and happinesse both present and future V. 43. For the he gives a reason for his precedent lamentation V. 44. Of thy in which God hath manifested himselfe unto thee in my person to present his grace unto thee V. 47. The chiefe the Elders Magistrates and ordinary Iudges CHAP. XX. VER 5. HIm namely Iohn who did baptize V. 20. Iust men honest men sincere and zealous V. 34. The children namely men in this world V. 35. They whâ—ch he speakes especially of the elect beleevers not but that the wicked shal rise again also but because he would accommodate his answer to the Sadduces question which seemed onely to have a relation to the righteous and happy onely amongst whom they imagined that if there were a resurrection from the dead the order of this life should be re-established and not amongst the damned Ver. 36. Neither can they wherefore there is no more need of marriage to preserve mankind which would otherwise come to nothing And also because that immortality is accompanied with all the other qualities of a celestiall life separate from all the conditions and wants of this present life Equall in glory and spirituall life Are the children their adoption doth then shew it selfe at full and their regeneration is perfect by this last degree of re-establishment of Gods Image in them See Rom. 8. 23. 1 Iohn 3. 2. V. 38. Of the living that is to say all those holy Fathers their soules doe live a celestiall life which hath no other object but God to contemplate love serve and glorifie him and is quite separate from the world and from this animall life See Rom. 6. 10. And as for their bodies they are living in Gods mind to whom their resurrection is present as well by his everlasting decree as because they have had the seed of it in this life in the gift of the H. Ghost CHAP. XXI VER 5. ANd gifts here ought not to bee understood sacrifices and offerings which were consumed but ornaments precious utensils Iewels and such like things dedicated in the Temple by many mens devotions and hanged up and kept in it V. 6. As for these or are these the things which you look after V. 8. I am Christ the Italian I am he namely the promised and expected Messias The time of his manifestation in the world deceitfully imitating Iohn the Baptist his termes Mat. 3. 2. and Christ his termes Mat 4 17. V. 12. For my for the open profession which you shall make of believing in me V. 13. Turne to you from these events you may be able to draw a certaine proofe of the truth of my predictions that by those which concerne sufferings you may bee assured of them which concerne victory and eternall reward Or these worldly persecutions shall be a certaine pledge unto you of the recompence prepared in heaven Phil. 1. 28. 2 Thes. 1. 5. and shall enterchangeably be proofes of your faith and loyalty towards God V. 19. Possesse that is to say enjoy this present life so long as it shall please God exercising your selves in perpetuall patience thereby enduring all these fights V. 21. Midst of it namely of Ierusalem V. 24. Untill the times untill the time prefixed by the Lord for the totall destruction of the Ro 〈…〉 Empire doe come Or that the multitude of the Gentiles being gathered the Iewes be likewise iâ— their turne re-established in the covenant of grace Rom. 11. 25. V. 26. The powers See upon Mat. 24. 29. V. 28. Looke up strengthen your selves in God by faith and by the hope of your approaching introduction into his glory rejoyce in him and prepare your selves to receive him with an extreame desire For your redemption namely the full deliverance from all your evils and enemies and the compleat fruit of the redemption which you have obtained by me See Rom. 8. 22. V. 35. As a snare a similitude taken from hunters and fowlers V. 36. To stand the Italian to appeare that is to say to present
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he
the time of harvest Vnlesse one should say that these speeches were spoken the yeare following in some season which is not specified Look on by spirituall contemplation The fields namely the whole world sowne al over with the elect who are upon the point of being called and converted V. 36. Hee that reapeth though it should seeme that the Prophers have bin like the labourers and sowers enduring the hardest labour in respect of you Apostles who come to the harvest which is ready to be reaped which is the more easie and pleasant work yet there is a great reward layd up for you as well as for them in the heavenly happinesse common to the Prophets the Apostles and all Gods true servants Unto life of which labour the recompence is eternall life V. 37. That saying it might bee some ordinary proverb spoken of such men as doe reape the fruits of other mens labours V. 42. And know by the inward perswasion of the spirit which went a long with Christs word V. 43. Into Galilee namely to Cana v. 46. and not into Nazareth his own Citie out of which hee was driven Luk. 4 29. nor to Capernaum the place of his ordinary abode Mat. 4. 13. and 9. 1. Ver. 46. Noble man the Italian Royall officer namely one of Herod the Tetrarchs officers who yet usurped the title of King though hee were put by it by Augustus See upon Matth. 14 1. V. 48. Except yee see a reproofe made to the Galileans because of their incredulity V. 50. Liveth that is to say he is safe and sound Ver. 51. Going downe that is to say was pretty well on ward in his way going homeward V. 53. Beleeved that is to say made open profession of his beliefe in Christ. V. 54. The second the meaning is after hee was already returned into Cana where he had wrought his first miracle Iohn 2. 7 11. hee wrought this second miracle there also CHAP. V. VER 1. AFeast if Saint Iohn hath exactly followed the order of times this feast might bee Pentecost which immediately followed the Passeover Iohn 2. 13. Ver. 2. Sheep market the Italian Sheepe gate it was one of the gates of Ierusalem which stood neere the Temple and it is likely was called so because that thorow that gate cattel were brought into the Cuie See Nehemiah 3. 1. 32. and 12. 39. Others the sheepe-market but it is all one for this market was close by the Gate A poole a great place to keepe water in as there were many of them in Ierusalem into which the water of Gihon came by pipes under ground for to bathe themselves to wash or water their Cattel in or the like uses Nehemiah 2. 14. and 3. 16. Isaiah 7. 3. and 22. 9. 11. and â—6 2. Iohn 9. 7. Bethesda that is to say a house or place of pietie so called by reason of the miraculous healing which was there Others doe expound this name otherwise but this seemes to be the likelier sence Verse 4. An Angell by GODS will and power V. 10. It is not true it is that carrying of burthens was one of the bodily actions which were forbidden to be done on the Sabbath day Neh. 13. 19. Ier. 17. 21. but Christ being the Soveraigne Lord might exempt them from it and besides this act was not contrary to the meaning of the Law because it was not a labour but a publike signe of the deliverence to the glory of God and for the instruction of men V. 14. Sinne no nore turne from those thy sins which had moved Gods justice to so long a punishment Matth. 9. 2. Or seeing thou hast receaved this favour at Gods hands yeeld him a perpetual acknowledgement therefore in obedience and service V. 17. My Father as God is not subject to the Lawes of the Sabbath but operates incessantly though not to create a new world or any new species so I his everlasting son do operate at all times without any law or limitation as well in workes which are purely divine as in those which I doe in the qualitie of Mediatour V. 19. Can doe not by reason of any impotency but by reason of the unitie of the essence and the perfect union of will and operation which is betweene me and the father who is the spring and as it were the first pattern of al the aforesaid actions What he seeth a figurative term to shew the unspeakeable communion of wil wisedom and power between the Son and the Father in the internall order of the most holy Trinitie or the perfect dependencie and conformitie of the will of Christ as Mediatour to that of God his Father And his Fathers perpetuall conduct towards him Isa. 11. 3. Or the office of fulfilling all Gods secret councel Isai. 11. Or the office of fulfilling and performing Gods secret councell which was as it were the model of al Christs actions see the same orderof operation in the holy Ghost John 16. 13. V. 22. Judgeth no hee doth not governe the world nor his Church immediately as by the operation of his owne person but doth doe it in and by his Son to whom he hath given all power and by him doth operate and manifest all his power Phil. 2. 10. Col. 1. 18. Heb. 1. 2 3. V. 23. As they honour he means that religious reverence which is engraven naturallv in all men towards the God-head and which God by his word commandeth to bee yeelded to his Sonne who is his living subsistent and perfect Image Philippians 2 10 11. Verse 25. The dead namely those which are spiritually dead in sinne Ephesians 2. 1. Col. 2. 13. That heare with a lively faith in the Gospell Hebrewes 4. 2 Shall live in a spirituall life consisting in the participating of the grace and Spirit of GOD in CHRIST Rom. 6. 4 Ephes. z. 4. Col 3. 4. V. 26. Hath life Namely hee is the beginning and spring of all the naturall subsistency and life of every thing To the Sonne as hee is mediatour and head of the Church To have Namely to bee the Author and beginner of a spirituall and everlasting life to all his beleevers Ioh. 6. 56. V. 27. To execute judgement namely to rule and governe ver 22. Because he is not onely as hee is true everlosting God but also as hee is Mediatour having taken humane flesh upon him Acts 17. 31. 1 Cor. 25. 28. in which nature also he is his fathers deputy Dan. 7. 13. V. 28. Marvaile not Christ proves his power to work this spirituall resurrection by the resurrection of bodies which is an effect of the same power but more sensible V. 30. I can See upon ver 19. Mine own will not that indeed the Son of God as he was God had a will severall from his Fathers will but because it seemed so to men to whom he did speake See Ioh. 6. 38. and 7. 16. and 8. 50. Vnsesse this be understood of the will of his humane nature which though it were not
not so much for any desire they had to advance his doctrine as because they did not as yet so firmely beleeve in him To contemne all dangers and accidents for the love of him and of his Gospell V. 6. My time as much as to say you may goe when you please But I have certaine moments for all mine actions which are determined by my Fathers will and mine which are not regulated by any humane will example or custome See Iohn 2. 4 V. 7. The world you need not be afraid of the world seeing you doe not fight against it nor condemne it as I doe according to mine office from whence grow up all these worldly persecutions against me V. 10. As it were namely at the first to kindle the desire of hearing and seeing him so much the more Or to discover first whither there were any number disposed by his first preachings for to receive him to the end he might not shew himselfe in value V. 14. Of the least which lasted eight dayes Lev. 23. 34. 36. V. 15. Having never for it was a thing knowne that Iesus had not frequented the Schooles at Ierusalem but had been brought up amongst mechanick people See Mark 6. 3. V. 16. Is not mine he would say two things the one My doctrine is not a humane science which I have needed to learne by teaching according as you take me to be simply man It is a perfect knowledge of Gods mysteries which as I am his Sonne I have by eternall generation from the Father and as Mediator in shape of man by voluntary communication The other is I doe most faithfully relate it there being nothing diverse much lesse contrary betweene the Father and me V. 17. If any man the divinity and faithful Ye of my doctrine is so evident that it can no way â—e contradicted but onely by a wicked rebellion against God but every soule that is well disposed by the Spirit to the true obedience of faith and to voluntary humility may very easily judge of it 1 Cor. 2. 14 15. Phil. 1. 17. V. 18. Of himselfe without any vocation or not conforming his words to his commission Seeketh is moved thorow ambition to bring men to his opinions and will wherein consisteth the false glory He that seeketh contrariwise the signe of a faithfull minister is to purchase audience and obedience for God only which is his true glory V. 19. Moses the meaning is You do yet beare me malice since that time as I healed the impotent man and caused him to carry away his bed on the Sabbath day Iohn 5. 8. as if I had violated the holinesse of the day But if we ought to take that Commandement so strictly how many wayes doe you transgresse it either by vitious and sinfull actions as also by common and indifferent actions Luke 13. 15. 14. 5. or in religious actions commanded by the law Mat. 12. 5. Iohn 7. 22. V. 20. The people who knew not what the chiefe intended Thou hast not for to devine but be frantick and speak senselesly as a man possessed with the Devill V. 21. One worke namely the foresaid healing Marvell to see me so freely break the Sabbath V. 22. Gave unto you as much as to say If the law of the Sabbath be not violated by circumcision which is administred on that day when the eighth day from the birth of the childe fals thereon Gen. 17. 12. no more is it not by any other action of piety and vertue such as mine was in healing the man that was sick of the palsie and the commandement to do good at all times limits the generall law of the Sabbath as well as that of the Circumcision Not because that is to say though circumcision was appointed and used before Moses by the ancient 〈…〉 riarchs Which seemes to be added to correct the Iewes superstitious veneration of the name and person of Moses V. 24. According by a precipitate and superficiall judgement without exact enquiry as it were outwardly and by acceptation of persons looking more upon some externall qualities as that I am a Galilean without degreee without title little followed rejected by the chiefe then to the grounds of my doctrine and the truth which you heare from me which are the two principall vices of a judge who contrariwise ought to shut his eyes and open his eares V. 26. The Rulers of the Iewish nation who sought to put Iesus to death by cunning and secretly Or to take him to put him into the hands of the Romans to whom was reserved the execution of capitall punishments V. 27. But when a false opinion grounded upon that the Iewes expected then as they doe now the Messias to come suddenly and unlooked for as comming from heaven according as his comming in the flesh is often described by the Prophets as Isay 60. 2. Mal. 3. 1. and 4. 2. though for all that they have set downe his descent according to the flesh and the time and place and manner of his birth c. V. 28. Ye both that is to say you have sufficient proofes for to know me and indeed you are convinced in your owne consciences that I am of divine originall and that my vocation is from God Iohn 9. 41. but you resist me out of pure malice Or though you know whence I am according to my corporall originall yet neverthelesse I am the true Messias approved by the Father He that sent me the proofes which my Father hath given of my sending Iohn 5. 32. are most certaine and infallible but you being carnall and wilfully putting out all light that is within you cannot wholesomely judge of them nor know them to be perswaded thereby See Iohn 8. 14. V. 29. But I know him I have a cleer knowledge of him and a most firme approbation within my selfe which I oppose to all your contradictions V. 34. Shall seek me namely after ye have so rejected me as you do ye shall go seeking the Messias and the Saviour and shall finde none there being none other but I. And as for me I being gathered up into heaven you will not know where to finde me because you know not what it is to seeke me in spirit and that your incredulity excludes you from accesse to my Father and even from life everlasting V. 35. Vnto the to the Iewes and Israelites who were formerly gone amongst the Gentiles and regenerated in religion language and customes Iac. 1. 1. 1 Pet. 1. 1. V 37. That great day this was the eight day of the feast of Tabernacles a day of solemn assembly Lev. 23. 36. So called by the Iews as also the most solemn dayes of other feasts Ioh. 19. 31. Saâ—ing the Iewes relate in their writings that 〈◊〉 this last day of the Tabernacles the people by an ancient tradition weâ— and fetched water from the fountaine of Siloâ— in certaine great vessels and brought it into the Temple to the Priests who powred it upon the Altar
having a perfect internall and spirituall communication with God but this was done onely to induce you to beleeve in me V. 31. Now is shortly shall the Devill and all his party do all their endeavours against me and against my Church condemning me and delivering me over to death But therein shall consist my victory and his condemnation and ruine For by death I shall enter into possession of my kingdome to drive him out of his dominion which he holdeth here in the world in sin in death Rom. 8 3. 1 Cor. 15. 54 55 56. Heb. 2. 14. Of this world the Iewes called God the King of this world 1 Tim. 1. 17. and Christ to shew the devils usurpation in contempt and by opposition to Gods everlasting Kingdome cals him the King of this world as 2 Cor. 4. 4. he is called the God thereof For his power is bounded within the state of this world and cannot passe to eternall things and practiseth upon worldly men Ephes. 2. 2. by fleshly and wicked meanes opposite to spirituall and holy meanes Luke 4. 6. Rev. 13. 2â— V. 32. Lifted up he makes an allusion between his being lifted up upon the crosse and his going up into heaven The meaning is I will not onely 〈◊〉 the Devill by my death in mine owne perâ—â—â— but by the same meanes being lifted up into glory I will effectually draw up all mine one of their Captiviâ—â—â— into the liberty of the Spirit and finally into my celestâ—olâ— glory See Ephes. 4. 8. Col. 2. 13 Ver. 34. Out of the Law Namely out of holy Scripture Iohn 10. 34. Abideth ought to live and and raigne Must be lift up must depart out of the world and goe up into Heaven by way of death Who is this Namely this Sonne of man of whom we heare thee talke so often and some way seemes to have a relation to the Mâ—ssi◠〈◊〉 in indeed the Messias himselfe Ver. 35 Yet a little Christ makes no answer to their question which was not worthy of one but counteth himselfe with reproving their affected stopiditie and to threaten them that within a lâ—â—lâ— time his bodily presence should be taken away from them and withall all light of instruction and spirituall Atraction which hee hitherto had given them and therefore he exhorte them to make good use of that short time which he gave them to be converted and beleeve in him Ver. 36. That yâ—e may bee that yee may bee enlightned by the gift of regene nation 2 Cor. 3. 18. and 4. 6. and may also beare the tâ—le of true follow 〈◊〉 of that divine light Ver. 38. That the saying this happened according to that prophecie and so the prophecy was verifâ—ed V. 39. They could not they were by God given over to a reprobate â—ence because they have maliciously withstood his grace and had quenched all his light 〈◊〉 them V. 40. Hee hath in Isaiah it is blinde their eyes and harden c. but here the worke is attributed to God whereof the Prophet was to denounce the threatning the one inseparablie following the other Ver. 41. His glory Namely of the Son of God who in his owne person shewed himselfe to his Prophets See Acts 7. 35 38. 1 Cor. 10. 9. 1 Pet. 1. 11. and 3. 19. V. 42. They did not they did not make publike profession of believing in him V. 44. Not on mee only and severally from my Father who speaks and shewes himselfe in me Ioh. 8. 28 38. and 12 49. 1. Iohn 2. 23 24. and upon whom depends and to whom is referred all that I say and doe in quality of Mediatour V. 45. Beeth me that is to say knoweth mee by the lively light of the spirit V. 47. I judge him not I leave him to bee convinced and condemned by his own Conscience and doe not proceed against him as an adversary or as a condemning judge for in the course of my life I am rather to practice the office of Prophet and Prâ—â—st then the office of judge which is reserved for the last day V. 50. I know I am certaine of it and do firmly averre 〈◊〉 John 8. 14. That his thâ—e his word which I propound by his command being receaved by a lively faith is the onely most effectuall meanes to obtaine everlasting life CHAP. XIII VER 1. BEfo rt the day before the Iewes celeorated the Passeover having transferred it to the day following that which was appointed by the Law where as Christ did celebrate it the same day see upon Mat. 26. 1â— Luk 22. 7. V. 2. Supper Namely of the legall Passcover After which by an old observante not specified in the Law the Iewes having washed their feere againe as they had done at the beginning of the Pâ—sâ—hall Supper sate to the Table againe and did eate every one a bit of unleavened bread dipped in a sawce made of bitter hear beâ— which was distributed unto their by the Father of the family and dranke round of one and the selfe same cup called the cup of praise because they did sing certaine holy hymnes after which the assembly did breake up All this was observed by the Lord as it appeares by Luke 22. 17 20. and after that he instituted the holy Sacrament taking the ceremonies thereof from this second part of the Palchall Supper of the Iewes Having now this seemes to bee noted for a preparation to that which Christ said and did afterwards to Iudas ver 18. 21 26. V. 3. Knowing according to the authority which he had receaved of supreame head of the Church he ordained the Sacrament of the holy Supper with the promise of his power to serve for a lively remembrance and pledge of him absent and ascended into heaven Or he would plainely say that knowing his death and glorification drew neere hee would establish this Sacrament wherein he did communicate to his Church the fruit and vertue of both the one and the other Ver. 7. Thou shalt know by the explication that Christ gave afterwards of it ver 12. or by the internall illumination of his Spirit after his ascent into heaven V. 8. If I wash thee not namely by the spirituall washing of regeneration wherewith the Lord would revive the signe given in Baptisme before hee would admit his Disciples to his Table to shew the preparation required thereunto 1 Cor. 11. 27 28. and that without the Spirit of Sanctification no man hath part in Christ Rom. 8. 9. V. 9. Not my feet only if thou meanest the washing of the sould wash me all over V. 10. Hee that is that is to say your sins are already forgiven you and your persons are already sanctified by the spirit there remaine in you only certaine reliques of vice by which you participate of the filth of the earth which also must continually bee cleansed as the foulenesse of the feere belonging to a cleane body Sec 1 Cor. 5. 7. V. 12. Set downe againe Namely to institute the holy Supper which having
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
his judgement In him ingrafted in him by faith and united to him by the spirit and as it were all wrapped up and covered with his righteousnesse See Rom. 8. 1. By faith the Greek phrase doth signifie a condition required as Acts 3. 16. V. 10. That I may know that being justified by faith in Christ I may feel and prove the vertue of his Spirit and operation in me in the mortification of my flesh and of sin and in the raising again and vivifying of the new man in holinesse of life by vertue of the conformitie of the death and resurrection of Christ. See Rom. 6. 4 5 6. Others referre this to the last and perfect knowledge and fruition of Christ which believers shall have in Heaven by the resurrection of the members in vertue and to the resemblance of Him who is the Head after we have been partakers of afflictions and death in this world as Rom. 8. 11. 17. 29. 2 Tim. 2. 11 12 V. 11. If by any meanes this terme doth not implie any doubt but a strong endeavour and desire I might if by a continuall mortification I could attain to blessed immortalitie in which I shall be wholly raised up from sin to live to God alone which is as a signe and reward of my spiritual race V. 12. Not as though Let no man believe that I am as a divine man or an Angel and that I am arrived to the end of my race and of my combates See 2 Cor. 12. 6. Either were this other terme is taken from those who amongst the Heathen after many purifyings and preparations made themselves capable of the sight and participation of certain great idolatrous mysteries Am apprehended this other terme is taken from those who run a race who sometimes did drag after them and helpe to run some friends of theirs to make them win the second wager or reward or from the custome of compelling men which they met by the way Mat. 5. 41. the meaning is Christ hath taken me and possesseth me with his Spirit See Cant. 1. 4. John 6. 44. and 12. 32. V. 13. Those things namely the world and the concupiscence thereof and whatsoever is contrary to Gods kingdom and all Pharisaical righteousnesse and such like meanes which I heretofore followed all which I have renounced to presse with all my strength towards the marke of salvation by the race of faith in Christ. V. 14. In Christ Jesus that is to say I strive thus by the power which Christ lends me or Christ being the onely meanes for to attain to this end V. 15. Perfect See upon 1 Cor. 2. 6. Be thus minded to forsake all other meanes and confidence of salvation to cleave unto Christ onely Otherwise minded through weaknesse of faith or unaffected ignorance there being in those beginnings many believers that did bear great devotion and did much reverence to those Jewish ceremonies Reveal will enlighten and strengthen you in the knowledge of the pure truth of the Gospel V. 16. Neverthelesse Let us live peaceably and regulately in a well tuned harmonie notwithstanding this diversitie of mindes in such things agreeing in the rest of the doctrine of which being fully perswaded we have gone together thus forward in it V. 17. Marke them take it for an assured signe of good pastours when they studie to conforme themselves to mine example in all things V. 20. For our He proves that such as set their hearts upon earthly things cannot chuse but fall into eternal perdition and ignominie namely because the propertie and glorie of all believers to whom onely salvation belongeth is to live in this world as if they lived in Heaven where they sit with Christ Ephes. 2. 6. and therefore they do bend all their thoughts and desires that way Matth. 6. 20 21. Others reade it But we live c. CHAP. IIII. Vers. 1. ANd crown your faith and conversion and the happy estate of your Church which was founded by me do give me great cause of ioy and my Ministerie is singularly honoured thereby and I have reason to glorie in the Lord. Stand fast as you do at this present or as I have said before In the Lord namely in all that is conformable to his Truth and will or not in a civil and worldly concord but in a Christian and spiritual one V. 3 True yoak-fellow He speakes to the chief Pastour the Apostles Epistles being directed to them and afterwards read by them in the publike Assemblie Which laboured which have imployed themselves with me in the advancing of the Gospel having been partakers of the combats and difficulties which I have suffered at the hands of the enemies of it V. 5. Moderation the Italian mildnesse or equitie or modestie V. 7. The peace the true spiritual and incomprehensible rest and tranquillitie of minde which God creates in the hearts of his by his Spirit shall keep and free you from all terrour anxietie and disturbance to persevere in peace in Christs communion or shall keep you in Christ that is to say by his power V. 8. Praise namely any praise-worthy action V. 10. In the Lord namely with a spiritual motion and joy whereof Christ is the onely Authour and giveth a cause for it to those that are his Hath flourished again that you have wakened and are grown vigorous others that you have caused your care of me to flourish again V. 12. I know how that is to say I know how to make use of such vertues as befit these different estates V. 13. All things namely that belong to my dutie and calling Through Christ by his power grace and Spirit which he communicates unto me by vertue of my spiritual union with Him V. 15. Now ye you are witnesses unto me how that what I speak is truth Of the Gospell when it began to be first preached in your coasts But ye As much as to say ye onely have alwayes had the credit of being my providers so have you begun and so you persist V. 17. Not because the cause why I rejoyce so much in your liberaltie and that I thus accept of it is not so much in regard of my selfe as in regard of you that ye 〈…〉 nding in the fruits of Gods grace he may double them unto you and give you a large and ample reward according to his holy promises V. 18. An odour namely an act most pleasing to God A terme taken from the ancient Sacrifices See Gen. 8. 21. Exod. 29. 18. V. 19. In glory these words may be annexed to the word riches as saying the riches of Gods glorious grace Rom. 〈◊〉 4. and 9. 23. Or with the word shall supply in glory that is to say powerfully and gloriously Or in everlasting glory By Christ namely by his communion Or by vertue of him V. 21. In Christ Iesus namely those that are members of Christ Or salute them in Christ. That is to say with a spirituall affection Rom. 16. 22. V. 22. Houshold whereof
forsaking the examples of the holy fathers that contrariwise by that onely they had a true and spirituall communion with them who by faith were alwayes looking after the Messias and after the full performance of Gods promises in him and by vertue of the same faith they had been capable of all the singular benefits of God had exercised all manner of vertues and had endured and overcome all combates wherefore this so excellent meanes of eternall salvation and of all temporall deliverances was not to be rejected as new but was to be esteemed and made use of as the onely and constant meanes to reoeive Gods grace and to yeeld him acceptable service and obedience Finally after new exhortations to perseverance in faith to suffering of afflictions to constancie holinesse gratitude and respect to God to charitie chastitie and to the true spirituall service be recommends them to Gods grace and himselfe to their prayers CHAP. I. Vers. 1. SUndry times The Greek word signifieth by sundry degrees and parts now more now lesse now one thing and now another By the Prophets the Italian In the Prophets A manner of speaking very frequent in the old Testament to shew the internal revelation of Gods mysteries in the soules of Prophets for them afterwards to reveal them to the Church V. 2. In these last In the accomplishment of times and in the dayes of the Church while it is in the world which shall now suffer no more alteration nor innouation in its general forme but after it shall come eternitie Spoken Hath fully declared his councel concerning the salvation of man-kinde John 15. 15. and sealed and fulfilled the prophecies Dan. 9. 24. and established a perpetuall and invariable forme of governing and instructing his Church by the Gospel By his Son the Italian In his Son in whom the Deitie inhabits corporally and in whom are hidden all the treasures of knowledge and wisdom Col. 2. 3. 9. Whom namely in the qualitie of Mediatour having taken humane flesh in which God hath exalted him after his humiliation Heir that is to say Lord and possessour of the whole world by his eternal Fathers gift Matth. 28. 18. John 3. 35. and 5. 22. Phil 2. 9 10. He made As by his eternal wisdom and by way of a joyntcooperating and equal cause Prov. 8. 27. John 5. 17. 1 Cor. 8. 6. Now this and the beginning of the next verse hath a relation to Christs divine nature out of the qualitie of Mediatour to which belongs that which is spoken in the end of the next verse The worlds and all temporal things subject to the course divisions and successions of time Heb. 11. 3. or all the parts of the world according to the manner of the Hebrewes V. 3. The brightnesse A figurative terme taken from the luminous bodies which cast forth their beames to shew that the Son proceeds from the Fathers Essence and is inseparable from him and doth manifest him the Father remaining in his inaccessible glorie hidden from men Matth. 11. 27. John 1. 18. and 4. 29. 1 Tim. 6. 16. Expresse Image the Italian the character and Image that is not vain nor composed of a shadow but a living expresse subsisting and most perfect one such a Son is imprinted as one should say in him by the Fathers person who is the Fountain of all Deitie Upholding upholding them in their being moving them in their actions and governing them in all their motions by his almightie command and according to his will Of the Majestie namely of God the Hebrewes using the word Majestie for God himselfe V. 4. Being made by God the Father in his exaltation in qualitie of Mediatour to which belongs that which is spoken in the end of the following verse As he hath for the Father hath conferred the command of the whole world upon him as to his universal Viâ—â—gerent Phil. 2 9 10. and in this power his Godhead is fully manifested for he could neither bear it nor exercise it if he were not God Alinightie and therefore in regard as well of his eternal generation Psal. 2. 7. as in regard of his royal Office figured by that of Solomon 2 Sam 7. 14. the tide of Son of God is attributed to him as it said in the following verse V. 〈◊〉 Said he namely God in the Scripture V. 6. When he namely when God by the Psalmist describes the comming of his everlasting Son into the world who is his first-borne that is to say the Head of the house his Fathers Vicegerent and Master over all the other adoptive brethren to take possession of his Kingdom See Heb. 10. 5. V 7. His Angels See upon Psal. 104. 4. the reason of this allegation V. 10. Hast laid the foundation the meaning of this passage as it is here alleaged is nothing but that Christs Kingdom which is there manifestly spoken of Psal. 102. 28. is eternal and not mutable as the state of the world V. 12. Fold them up The Greekes have in this manner translated the Hebrew word Thou shalt change them for the terme of Folding up is taken from those garments that are folded and laid up when they are changed See Isai 34. 4. CHAP. II. VER 1. THerefore naâ—â—â—ly because of Christs Majestie and â—ivine Authoritie who is the everlasting King of the Church More earnest heed by obedience and perseverance To the things namely to the Gospel which is as it were the Law of this foresaid great King Let them slip that is to say that we may not go away from the communion of Christ and his Church nor forsake his faith and service like disbanded souldiers who forsake their colours and captain Jude 11. V. 2. If the Word namely Moses his Law published by the Ministerie of Angels Acts 7 53. Gal. 3. 19. ministring to the great Angel which was the Son of God himselfe Acts 7. 38. or all the revelations which were made to the Prophets by the meanes of Angels Sted fast was of such authoritie and consequence that those who violated it could not scape unpunished V. 3. So great namely everlasting redemption revealed and communicated by the Gospel and implicitly by the Apostle opposed to the temporal deliverance out of Egypt for the contemning of which the Israelites were punished in the wildernesse Confirmed by all manner of proofes of doctrine of life and of miracles V. 4. Miracles the Italian powerfull operations whereby are meant the highest and sublimest kindes of miracles See 1 Cor. 12. 10. According to See 1 Cor. 12. 11. V. 5. For unto He proves that though our Lord Jesus hath taken upon him humane flesh yet there is no lesse obedience or reverence due to him seeing that in this assumption and union of the two natures the Father hath made him Head of the renewed state of the world and he seemes to exalt Christ so much above the Angels because the carnal Jewes did so much magnifie their Law which had been proclaimed by Angels in contempt of the
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
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
is to say help one another to preserve your selves from these dangers by a true christian and divine charity V. 22. Of some that is to say Of those that are simple weak and seduced V. 23. Others namely those that are hardned and perverse or the seducers themselves Save be as much as in you lieth instruments of their salvation by a profitable severity Rom. 11 14. 1 Tim. 4. 16. With fear namely of Gods judgements lively represented and darted into the conscience by the severe exercise of ecclesiasticall discipline Pulling them out doing what you can to draw them from perdition without any vain respects or considerations as they draw things out of the fire in any fashion or by what way they can Hating shewing that you extreamly detest the participation of such mens uncleannesse A phrase taken from legall impurities of garments by touching of which men were defiled ⧠THE APOCALYPSE OR REVELATION of St IOHN the Divine ARGUMENT THis Book hath the title of Apocalypse a Greek word which signifieth Revelation because the whole subject of it is of Propheticall Revelations by which to Saint John and by him to all the Church have been revealed the chief events of it after Christs first comming in the flesh to his last comming to judgement wherein this book is very like Daniels Prophecies from which also as well as from many other Prophets many termes and figures have been taken The writer hereof was Saint John the Apostle and Euangelist though he is here set down under the name of Divine which name was anciently attributed unto him for eminency because he had more loftily and expresly then any other Apostle taught and established the truth concerning the person and eternall Godhead of Christ against certain hereticks which were sprung up even in those dayes Now the three first Chapters are spent in describing a vision in which Christ appearing unto him gives him commission to write to the seven principall Churches of the lesser Asia amongst which Saint John had especially spent his Apostleship to instruct confirm praise and exhort and likewise to reprove threaten and correct every one of them as need did require From thence he goeth on to represent other visions concerning the universall state of the Church untill the end of the world wherein it seems one may observe this distinction that from the beginning of the fourth Chapter unto the end of the eleventh the said state is described as it were in the ideas of Gods heavenly decrees and in visions altogether Enigmaticall From the twelfth to the end of the Booke the executions and principall singularities thereof are more distinctly marked out by visions and descriptions which are more plain and neerer matched and fitted to the events In the first one may finde the description of Christs Kingdom in Heaven and the glorious administration of it Gods decrees concerning what should befall the Church in this world whereof Christ onely is the revealer and interpreter and the accomplishment whereof hath its limited times and the end whereof is the destruction of Christs and his Churches enemies and the present protection and everlasting salvation of the Church In the second is first represented the desolution of the Iewish nation by the Romans after it had brought forth Christ iâ— the flesh and withall the miraculous preservation of it for to have it converted in its due time Then the Roman Empire is summarily touched its tyranny and persecution against the Church and afterward its declination and ruine But the state of the Kingdome of Antichrist is yet more largely described his beginning his usurpation under a false vizard of Religion his blasphemies false doctrines deceitfull miracles persecutions violences frauds pride and enormities the blinde consent of Nations and Princes to subject themselves unto him and tocontribute to his exaltation the beginning of his fall by the pure preaching of the Gospell miraculously re-established in the world the everlasting happinesse of beleevers that shall fight with him and overcome him by their faith and patiexce and contrariwise the everlasting torments of his followers amongst whom at the last the Lord should raise most grievous alterations to make them become enemies unto him whereby it should happen that he and the triumphant City of his Kingdom and State should go to ruine and be destroyed by a sudden finall and horrible judgement of God easing the world of so great a plague glorifying his righteousnesse and giving those who are his cause of triumphant joy and enfolding his enemies in everlasting despair and ignominie After this is described a state of the Church upon earth very peaceable holy and happy Christ reigning in it and the Devill being repressed in his endeavours untill a certain time when as by a new kinde of enemies he should renew his assaults but should soon bee overcome and immediately after the end of the world and the last judgement should follow by which the Devill and all the â—hurches enemies being abyssed into hell the Church should be gathered up into heavenly glory to live and reign everlastingly with Christ and to enioy his presence and his goods in all fulnesse Now as amongst these Prophecies there are some so cleer by the event that one cannot be doubtfull nor ignorant of them but onely through a wilfull blindenesse so there are other some that are yet under Gods secret seal the explication whereof is as uncertain as the undertaking to give it is rash and therefore adoring that which as yet lieth hidden and meditating upon that which is manifest the Church hath large matter of instruction and comfort in this book looking for the full accomplishment which shall bring to light all the obscurities CHAP. I. Vers. 1. WHich God namely the Father See how this ought to be understood Iohn 3. 32. and 8. 26. and 12. 49. V. 2. Bare record by his preaching as he was an Apostle see Luke 24. 48. Acts 1. 8. and 26. 16. Of the testimonie namely of what Christ himself hath declared in the behalf of his Father see 1 Cor. 1. 6. V. 3. And keep namely in their minde and memory to compare the events therewith and by this means be confirmed in the faith and defended against all scandals and temptations The time namely of the accomplishment of these things V. 4. Asia namely the lesser called in these dayes Natolia From him namely from God the Father whose eternity is described by these three times according to the capacity of humane apprehension From the seven namely from the holy Ghost whose power is most perfect the number of seven in the Scripture intimating perfection and whose operations are very divers Isai. 11. 2. and Zech. 3. 9. and 4. 10. Rom. 4. 5. and 5. 6. V. 6. Dominion or power 1 Tim. 6. 16. V. 7. Even so Amen that is to say It shall certainly be so or so be it V. 8. Alpha names of the first and last letter of the Greek alphabet for to signifie the