by the heavenly Fathers adoption She hath no the time prefixed by Gods providence is not yet come wherein shee may be capable to bee joyned in spirituall matrimonie to Christ or be incorporated into the Church Ezech. 16. 7. What shall wee doe what graces shall shee receive from thee O Christ by the ministery of me that am the Church When she shall when wilt thou call her to the communion of the Covenant of grace by the preaching of the Gospel V. 9. If she bee the Bridegroome replyeth as if hee should say if you consider her body as one of the two walls whereof I am the corner stone that doe binde the Iewes and Gentiles together Ephes. 2. 20. I will upon that wall build the palace of my abode in grace and everlasting glory If you consider her ministery which is as the doore of this Temple or Palace I will endow her and strengthen her with excellent graces of my Spirit to the end that the gates of Hell may never prevaile against her V. 10. I am the Bride saith that shee is the Congregation of Saints composed of divers living stones joyned together with the ciment of faith and of the spirit whereof is built a Temple holy to the Lord Ephes. 2. 21. and that her ministery is to feed Gods children which are borne in her with her breasts which are the Old and New Testament Like Towers a similitude which is not answerable to the figure but to the thing figured namely Gods word which is most firme and invariable 2 Pet. 1. 19. whose manifestation and use is maintained by the Church 1 Tim. 3. 15. Then was I that is to say when I namely the Iewish Church was well ordered and whilst I did performe the true 〈◊〉 of a mother I was and shall bee I so long as I continue such in Gods favour Intimating by this speech that when shee should goe astray shee should bee reproved and cast off V. 11. Solomon that is to say Christ sigured by Solomon hath committed the care of his Church to his Servants Mat. 21. 33. not to appropriate the fruit of glory and service to themselves but to referre it to God only Baathamon that is to say the plaine of the multitude which might be some fruitfull plaine not mentioned elsewhere Or it is a name fained according to the signification of the word a Isa 5. 1. Vnto 〈…〉 ers whereby are understood all other duties belonging to good 〈◊〉 dressers V. 12. My Vineyard the Bridegroome declareth that though hee hath given such a commission to his Servants yet he himselfe hath also a continuall care of his Church which is his own proper Inheritance Isa. 27. 3. Or that hee continually enjoyeth the fruites of this vineyard which are alwayes presented unto him by his saithfull servants must have the Bride sheweth that the chiefē revenew of this Vine namely the glory and service must be reserved for Christ who neverthelesse will reward his servants in this life and in the life everlasting with some degree of grace and glory Dan. 12. 3. V. 13. Thou that this is the Bridegroome which speaketh to the Church which he hath brought cut of the wildernesse of the world into places consecrated by him as into orchards and fruit-bearing gardens and admonisheth her never to give over causing her voyce to sound in prayer and preaching whereat the Angels the Bridegroomes friends are present and give eare unto see Eccles. 5. 6. 1 Cor. 11. 10. Ephes. 3. 10. 1 Pet. 1. 20. V. 14. Make hast the Bride saith that though shee much desireth that Christs presence might bee perpetuall yet shee doth accept of and is contented with this enjoying of it at times Cant. 2. 17. Vpon the mountaines that is to say in heaven see Cant. 2. 17. 6. 2. 11. ⧠THE BOOKE OF THE Prophet ISAIAH ARGUMENT BEsides the Priests and Levites which God had anciently established in the ministery of his Church he did also almost at all times send Prophets unto her extraordinarily raised without any distinction of lineage or profession who were immediately called and endowed with supernaturall knowledge of Gods secrets by divine revelations and inspirations and with a perpetuall and infallible conduct of the Holy Ghost in every particular of their Office and authorized by undoubted proofes of the divine motion which wrought in them and by the demonstration of Christs Spirit which spoke by them The summaries of their speeches and Sermons set downe in writing by themselves were kept in the Temple and added to other holy Bookes to stand for Divine and Authenticall Scripture and to be made use of in Ecclesiasticall Lectures and Expositions Yet their ministery was no way concerning the ceremoniall and ordinary service nor the common guide and government of the Church but was directed to these three generall ends First to maintaine by preaching and by the word the religion and customes in their ancient purity and integrity to correct and purge the vices and corruptions which crept in amonst them from time to time to oppose all humane power which should be contrary to Gods power and finally to keep or set againe all things into their former state by the same spirit as they were first established in the beginning The second was to keep alwaies alive the memory of the promises of the Messias and to keepe the faith and expectation of the faithfull alwaies bent towards him and to comfort and strengthen the Church in her sufferings by setting before her the promise of her restauration by Christs spirituall Kingdome The third to be the Ministers of Gods Oracles in many particular occurrences for the revealing of his secret will for to give resolution in perplexities or direction and counsell in difficult cases or for to denounce threatnings to beate downe the pride of the rebellious and for to bring beleevers to repentance Finally they were instruments of Gods continuall communication with his Church and of His Soveraigne power and government over her the strengthening of the ordinary Ministery and a remedy against disorders and growing evils Now one of the most noted amongst these was Isaiah endowed with a propheticke spirit in a most eminent degree for variety of visions sublimenesse of sences for power of demonstration and for a most incomparable Majesty of stile being diversly carried according to the variety of the times which he met with being sometimes under most evill and wicked Kings sometimes under pious and vertuous ones and sometimes under indifferent ones And according to their occasions he hath framed his Sermons the substance whereof is contained in this booke and may be referred to these two generall heads namely of the Law and of the Gospel In the first he doth discover accuse and severely condemne the sinnes of the people in all sorts and conditions of persons In the last he applieth unto the penitent and residue of the elect the onely remedy of Gods grace and the comfort of the promise of eternall
as if it should say it was so indeed in those daies but the times are now altered God doth not now shew himselfe such towards me Yea the Lords answer namely that he is alwaies the same towards his Church Psa. 44. 4. 74. 12. V. 4. Thou shalt that is to say thou shalt flourish in all manner of joy Prophecies which began to come to passe at the returne from Babylon and were spiritually accomplished in Christ. V. 5. Yet thou shalt restore the ruines of a desolate Countrey tilling it and planting it with good plants V. 6. A day that is to say the time will come that the difference of Nations being once taken away by Christ the ten Tribes meant by Ephraim which were fallen away from Gods covenant shall be called into it againe by the Gospell signified by the Watch-mens cries and the Watch-towers set upon the high places of the Countrey see Isa. 62. 6. V. 7. Sing that is to say let every one rejoyce at the salvation which God will send his Church by the Messias whose figure and beginning shall be the Babylonian deliverance and let them purchase it by vowes and prayers V. 8. The North Countrey namely Caldea which is Northerly from Judea The blind and no infirmity shall let them from comming together I will afford them all strength to come bodily to Ierusalem and spiritually into my Church under the Messias see Isa. 35. 5 6. 42. 16. V. 9. Supplications under this word are comprehended all acts of piety thankesgivings prayers vowes c. Rivers namely the abundance of my graces scattered in my Church Psa. 23. 2 3. Isa. 35. 7 8. Ephraim that is to say Israel according to the Spirit and converted to Christs faith to whom in the Christian Church shall be reserved the title of birth-right above other Nations Exod. 4. 22. The name Ephraim is used here because that the ten Tribes did march under Ephraims ensignes and were governed by Ephraim V. 10. Heare let all the world heare and beare witnesse of the promises which I make to my people V. 1â— They shall come that is to say mine elect gathered out of my Church shall be for ever comforted and most abundantly enjoy all my favours V. 14. Saâ—iate the Italian make drunken termes taken from the good and fat parts of the Sacrifices which were allotted for the Priests such as in Spirit are the faithfull under the Gospel V. 15. A voyce Richel was the mother of Joseph and Bâ—niâ—â—in By Joseph and Ephraim his sonne are meant the ten Trilies And under Benjamin is also comprehended Judab with whom Benjamin remained joyned 2 Chro 11. 12. and therefore the Prophet seemes to represent in this place by the common mothers teares the desolation of the whole Countrey and Nation Now because Rachel was buried by Bethlehem Gen. 35. 19. The Holy Ghost hath also here aimed at the slaughter of the children of Bethlehem by Herod Matth. 2. 18. and this hidden sence was brought forth and set down by the Evangelist V. 16. Rewarded in stead of the sorrowes which thou hast had God will give thee comfort and bring thy children backe againe into his Church V. 17. Thine end after the time of thine afflictions shall be accomplished V. 18. I have surely heard the Propher represents the future conversion of the Jewes after the calamities which they have suffered V. 19. I repented that is to say God working in me by his Spirit of conversion I will also cooperate with his grace feeling a lively sorrow for my sins and striving for newnesse of life I smote a signe of sorrow and repentance as Ezek. 21. 17. Of my youth that is to say of my sinnes and excesses committed as it were by errour and heate of youth in the flowre of mine age and in the time of my greatest vigor V. 20 Is Ephraim Gods answer Since I for all my judgements and threatnings yet I did never cast him quite off My boâ—els my fatherly affection is awakened and enflamed towards him V. 21. Sâ—â— thee up to marke the way well The meaning is I will surely bring thee home out of thy captivity and exile into thine own Countrey and there I will re-establish thee V. 22. Goe about running as mad after idols and idolaters see Jer. 2. 18 23 36. Or seeking after mens assistance and making false leagues with them Created namely hath by his just judgement abandoned his people to the infamous purchasing of these forraigne and prophane leagues and friend-ships which is the same thing as if a woman did not stay for to be requested but should solicite the man see Jer. 2. 24. Ezek iâ— â—3 34. Hos. 8. 9. And this is more likely to be the meaning then the common construction which referreth this to the blessed Virgin big with Christ by the onely power of the Holy Ghost Compasse that is to say doth hang about him to daâ—ly with him to obtaine his love doth solicite him seeke after him or embrace him V. 24. They that goe namely shepheards that have no firme abode but sold their sheep here and there looking after their pastures V. 26. I awaked that is to say I Jeremiah considering the Churches most happy state which was revealed to me in a propheticke dreame found my selfe recreated and comforted as by a very sweet sleepe V. 27. Will sow that is to say I will againe populate and cause to be inhabited their waste and desolate Countrey and spiritually will raise up many believers in my Church V. 28 Like as I my providence shall labour for their restorement as well as it hath been employed in punishing of them V. 29. The fathers an ordinary proverbe Ezek. 18. 2. to blame as it were Gods judgements by an oblique and indirect way as if they did punish the innocent children for the fathers offences The meaning is the old sinnes of the Nation shall lie buried from thenceforth and if any one sinneth he shall be punished And finally under the Gospel God shall shew more favour then under the Law where oftentimes one mans fault did draw the punishment upon all and the sins of the fathers were required at the childrens hands V. 31. A new not in substance for that hath alwaies been the same but in the dispensing of it which shall be done more clearely freely effectually and spiritually under the Gospell like to a son that is out of tâ—telage being of full age in comparison of a pupill who is under age and hath not knowledge nor full possession nor free administration of those things which by right belong to him nor hath not such familiar accesse nor communication with the father see Gal. 4 1 3 4. V. 32. Although I was the Italian whereupon I regarded them not saith c. for so the Greeke translation hath â—ranslated it with which agreeth that of the Apostle Hebr. 8. 9. Others translate it though I had married them Jâ—â— 3. 14. V. 33. I will put my Law that
himselfe from her unlesse it be for adultery Mat. 19. 9. V. 12. If a woman the law of God makes no mention of divorces undertaken by women a thing which was unheard of amongst the people of God and contrary to all modestie yet in those dayes it was used in imitation of the Romans and Grecians See upon 1 Tim. 5. 9. V. 15. Shall not shall not submit himselfe by obedience of faith to the Gospell thorow which God re-establisheth his kingdome amongst men and mâ—keth them partakers of the good things thereof As a little laying aside all pride malice presumption of carnall wisdome and putting on the true humility docility simplicity and innocency which is in little children Sâ—e Psal. 131. 2. Mat. 18. 3. V. 21. Loved hâ—m he shewed him some signes of favour as congratulating with him for this outward and disciplinary holinesse not any way approving of his pride and hypocrisie nor being contented with this outward bark of action Neither that he dissembled against his thought but in a kinde of gracefull contempt of his vanity V. 32 Amazed by reason of his frequent predictions by which he foretold his aproaching sufferings and death in Ierusalem whâ—ther they saw him going V. 42. Which are accounted the Italian that account themselves who though they ought to acknowledge themselves to be Gods servants for the good profit of their people do attribute unto themselves thorow immoderate presumption an absolute power over them 1 Sam. 18. 11. Others which are accounted c. that is to say whose sovereignty is only in the false figure and appearance of the world and not in truth which is only in the kingdome of God V. 46. As he went out Saint Luke saith â—hat this hapned at his comming thither and not at his departure and S. Matthew speaks of two blinde men But this may be reconciled saying that the Lord staid some time in Iericho going out and comming in again that at one time being gon out comming in againe he met with two blinde men whereof this Bartimeus was of most note CHAP. XI VER 16. ANy vessell namely that was not wholly for the service of God but for these Merchants and other mens uses which was a kinde of prophanation See Nâ—h 7. 8. Zech. 14 20. 21. V. 17. Of all nations or for the use of all nations or amongst all nations V. 18. Destroy him secretly and by cunning See Mat. 21 46. and 26. 4. 5. 22. In God namely such a faith as he every way requireth in all parts and qualities and such an one as he ingendreth in his beleevers by his Spirit CHAP. XII VER 10. NOt read the meaning is That passage of the Psalme hath a reference to you as this my parable hath V. 15. Shall we give this repetition seemeth is not superfluous for the first question may be understood of the rigour of right and the other of what was expedient or decent by way of councell and advice V. 34. Thou art not because he was pliant to be taught by Christ and that the spirituall meaning of the law taking off the marke of the hypocrisie of externall Dâ—scipline is that which guideth and presseth the consciences to flye to Christ to be saved from the curse of the law which in this spirituall sense bindeth all men Rom. 3. 20. and 7. 7. From the kingdome namely from Gods grace in the Gospell by which he re-establisheth his kingdome in salvation and blessing which had beene violated by sin V. 38. In his See upon Mark 4. 2. V. 41. The treasury the Italian the chest of offerings there were two kinde of offerings offered in the Temple the one of money for the repairing of the building to buy the ordinary offerings for sacrifices and other uses Which in ancient times were put into the Priests hands and afterwards were by them carried into a chest in the inner court 2 Kings 12 9. But it is likely that ininsuing times to avoid â—l manner of fraud diverse chests were placed in some place not specified of the peoples Court where every one cast in what money he pleased as it is here said See Iohn 8. 20. The other kinde was of other goods which were laid up in certaine magazines belonging to the Temple Nehem. 10. 37 38. V. 44. Of her want of her exceeding small store as 2 Cor. 8. 2. CHAP. XIII VER 4. SHall be fulfilled namely these things which thou foretellest V. 6. I am Christ the Italian I am he namely the promised Messias the King of the Church See Mat. 24. 5. V. 27. Of heaven a popular terme For to the eye the heavens seeme to terminate the earth round about See upon Mat. 24 30. CHAP. XIV VER 12. WHen they the same day as according to the law they were to kill the Passeover though the Iews by tradition did transferre the feast to the day following Mat. 26 â—7 See why the Lambe is called a Sacrifice upon Exod. 〈◊〉 27. 2 Chro. 35. 11 12. V. 35. The houre that is to say that he might not come to that terrible point of his extreame sufferings V. 36. Abba it was a Syriack word which little children used to their fathers which was afterwards used in all affectionate prayers to God Himselfe See Rom. 8. 15. Gal. 4. 6. V. 41. It is enough so the Lord doth in earnest correct those words which before he had spoken ironically V. 50. They all namely his Disciples Ver. 51. A certaine there is no certainty either what this young man was or why hee followed the Lord in this habit Some conjecture that it might bee some of the servants of the house where Iesus had eaten the Passeover who for curiosity or for affection might rise out of his bed when he law the Lord goe forth in the night so to seâ— the issue of the words which he might heare from himselfe concerning his apprehension Others will have it be some one that did rise sodainly at the noise A linnen cloth it might bee his shirt or some oâ—her night raymenâ— The young men namely the Souldiers V. 55. Agreed not or were not sufficient V. 61. Of the blâ—ssed namely of God to whom all glory and praise is due And this was a name of God very frequent among the Iewes V. 62. Of power namely of the glorious God according to the Iewes custome See upon Mat. 26. 6â— V. 69. A maide the Italian the maide in Saint Matthew it is said that it was another but it may be that the first which was she that kept the doore Iohn 18. 17. told the other and she told the slanders by V. 72. He wept or he went out and wept CHAP. XV. VER 7. IN the insurrection he seemes to intimate some new and notable insurrection V. 21. Of Alexander knowne and famous persons in the Church at that time V. 23. Wine this should seeme to be another kinde of drinke besides the vineger mingled with gall Matth. 27. 34. For
makes it more glorious and seâ—â— it in greater esteeme amongst men Sinners that is to say guilty and câ—lpable having not as yet receâ—ved he gift of absolution and pardon and being yet under the kingâ—â—me of siâ— V. 〈◊〉 By 〈◊〉 namely by vertue of thâ—t satisfaâ—â—ionâ— which he hath made to God by his death 〈◊〉 wrath namely from eternall damnation and punishment Matth 3. 7. Rom. 2. 5. The meaning is that as it is more easie to keep a man from execution that is freed and absolved by the judg then for to get a guilty man absolved and freed by the iudge so after we have received pardon which is the greater we ought much now to be perswaded that we shal be freed from the punishment which is the lesser and that we shall have all good things Rom. 8. 32. V. 10. By his life namely by him living and raigning and communicating his life to all his members Iohn 6. 5. 7 and 14. 19. 2. Cor. 4. 10. 11. V. 11. And not onely besides that we gloriously triumph over all afflictions thorow a certain confidence of the everlasting crowne Wee have also whereof to boast our selves to bee happy in the whole course of our lives by the present feeling of Gods grace V. 12. Wherefore a generall conclusion of the presedent treatie of justification by faith in which the Apostle breifely running over those things which he had said doth withall set doune the ground of them which is that God hath of his owne good will established Christ to be the head of grace and the spring of righteousnesse and life to all his elect thorow the impution of whose righteousnesse they are restored into Gods favour and concequentlie sanctified and glorified as Adam was made the naturall head and root of all mankind whereupon by his sinne imputed to al his Seed it was all under Gods curse deprived of originall righteousnesse corruption its whole naturall and subiect to death V. 13. For untill this originall corruption is verified by the effects of all mens actuall Sinnes in al ages even before the law of Moises which sheweth that there was before that another generall law namely that of nature the reliques of which doe yet remaine in man Rom. 2. 14. 15. against which Adam having actually sinned hath enfolded all his posteritie in the same fault and hath propagated originall sinne in it is not imputed that is to say is not reputed to be truely sinne which is nothing but a transgression of the law Rom 4. 15. 1. Iohn 3. 4. nor man is not called to account upon it to be therefore condemned to death V. 14. Neverthelesse he doeth moreover shew that there was an universall defect in all mankind against the said law which was imputed unto him to condemnation seeing they are all dead and that death is the reward of sinne Rom. 6 23. over them namely over little children who weare not come to the age of iudgment and consequently could not bee guilty of an actual deliberate and voluntarie sinne such a one as Adams was and yet for all that they are dead wherefore wee must conclude that there was in them some other sinne which is the originall sinne of him namely of Christ the second Adam the head of the spirituall off spring of this elect as Adam was the natural head of all men Now the conformitie of them both consisteth in this that either of them by the order of God justification hath communicated his estate to all his V. 15. But not though these two Adam the head of sinne and death and Christ the head of righteousnesse and life doe agree in this prosperity of communicating their conditions to those who are theirs yet there is great deale of difference between them First in that in Christ the power is all divine and therefore infinitely more active and effectuall and then also in the excellencie and abundance of gifts and good things which he communicates to his above all that which man had lost in Adam manie bee namely all men the children of Adam v. 12. The grace namely Gods mercie and good will which is the Soveraigne cause the gift namely the application and free imputation of Christs righteousnesse which is the meritorious cause by grace for love and by vertue of that perfect righteousnesse and obedience which Christ yeelded his father in his humane nature by which he hath merited and possesseth all his grace and love Matth. 3. 17. Iohn 1. 16. Ephes. 1. 6. Vnto many namely to all believers Gods spirituall children in Christ whereof he had spoken before V. 16. And not there is likewise another difference namely that Adam did indeed by his offence make all his posterity guilty but they have aggravated their iudgement by their owne proper and voluntary sins But Christ iustifieth not onely from the sin which proceeded from Adam but likewise from all other personall sins The judgment namely God proceeding as a iust iudge hath imputed this one offence of Adams to all his posteritie and hath condemned it to lose the state of originall righteousnesse and consequently life The free gift the Italian The grace the same God proceeding in his grace hath absolved all his elect from al their sinnes for to behold them just and innocent V. 17. For if this ought not to seeme strange for God hath infinitely more beene appeased in Christ then hee was offended and provoked by Adam Of righteousnesse namely Christs righteousnesse which is given that is to say imputed out of meere grace to all believers V. 18. By the righteousnesse of one by Christs perfect obedience God hath poured out his free mercy upon all men to absolue them from sinne and give them right to eternall life vpon all to all manner of persons indifferently though not to all universallie Or he means all those which belong to Christ. v. 15. 17. V. 19. Mary see v. 15 were made that is to weare reputed for such and doe as such appeare before Gods judgement Shall manie henceforward Christ having ben manifested and his righteousnesse fulfilled and preached to the world by the Gospell all those who shall receive it shall be reputed righteous before God in him V. 20. The law because he had said v. 13. that before the law of Moses sinne had raigned against the law of nature he doth now obviate an objection wherefore then was Moses his Law added Hee answeareth because the Law of nature might be restored to its naturall light and vigor and repaired in the breaches which ignorance forget fullnesse evil manners and erroneous opinions of men had made in it And that by this light of Gods law renewed in man and yet with stood by him with a greater malice then before his wickednesse should appeare to be growen up to the height whereby he might have no other way of restauration but onely to 〈◊〉 to Gods grace in Christ whose power overcomes all the power of sinne V. 21. Unto death shewing its
so happy in having me to be your Apostle and teacher that there was nothing so deaâ— but you would willingly have given it me for an acknowledgement of so great a benefit in me there is no change the inconstancie is in you V. 16. Am I Is it sitting for you at this time in recompence of the truth which I have preached to you to hold me to be your enemie V. 17. They namely those false Apostles make shew of being moved by a singular love towards you and a care to have you not drawn away from them but seeing they lead you away from Christ the true Bridegroom and Master to captivate you unto themselves that shew of love is but a spirituall dishonestie See contrariwise concerning godly jealousie 2 Cor. 11. 2. Would exclude you namely they endeavour to separate you from the love of me and of all other true Pastours that you may wholly depend upon them alone V. 18. It is good the faithfull are to be commended for being continually carefull of their Pastours love but you Galatians contrariwise have forgotten me so soon as I have been absent from you V. 19. Of whom I travell for whom I endure great paines and anguishes as a woman that is in travell untill such time as Christs pure Doctrine be re-established amongst you as I had planted it V. 20. Change to have occasion to be glad and rejoyce with you in stead of my former complaints and reproofes For I stand this is the reason of the desire he had to see them namely because that being not certain what state they were in he was in great doubt of them V. 21. Tell me you that of your own will without and contrary to Gods command do put your selves again under ther yoak of the Mosaicall Law consider in Abrahams familie as in an allegoricall pourtraiture what you ought to judge of your act Hear the Law namely this Scripture which is part of those bookes which are called the Law V. 22. That Abraham the meaning is that as in Abrahams familie there were two mothers and two kindes of issues the one of bondage and the other free and the heir so amongst those that have the knowledge of the true God and make profession of serving him there are two kindes according to the two doctrines or covenants propounded by God unto men namely the Law and the Gospell those which hold themselves to the Law to obtain righteousnesse and life are slaves to sin and to the curse and are finally excluded from the heavenly inheritance those that embrace the Gospell are heires and free V. 23. After the flesh in a meer naturall way A figure of them who are out of Christs grace and do of themselves endeavour to obtain life and righteousnesse by the Law By the promise namely by a free gift and by a miraculous operation of God out of the course of nature A figure of Believers who are made sonnes and heires of God by his onely grace and power V. 24. Are an allegorie the Italian have an allegoricall sense namely besides the historicall and literall sense may be taken for a figure of Gods great familie Are the two that is to say they signifie and represent the two c. The one namely that of the Law which was given in mount Sinai Gendreth of it selfe it may make those who are its followers to be part of Gods people by knowledge profession and worship but in the mean time it cannot free them from their naturall bondage nor bring them into Gods grace nor obtain the inheritance of heavenly life for them Which is namely this covenant was figured by Agar V. 25. Agar is namely in this similitude of Abrahams familie with Gods familie Agar first is correspondent to Sinai because that as Agar was a stranger not of the blessed progenie so Sinai was in Arabia in the Ismaelites land out of the bounds of the Land of Promise And secondly to the earthly Jerusalem of this age which makes profession of seeking life and righteousnesse in the Law whereby all those which follow it do lose all right in the adoption and grace of God and doe remain subject to sin and malediction V. 26. But Iâ—rusalem there is also another bodie which is correspondent to Sara namely the Christian Church which God himselfe hath created by his Word and Spirit whose state shall also be perfect in Heaven and that is freed by God from all spirituall bondage and in it and by it God gendreth and bringeth up all his true children V. 27. For it is he proves by this passage of the Prophet that there was to be these two mothers one spirituall namely the Christian Church the other carnall namely the Jewish Synagogue seeing that the great number of Gods true children was to be borne of the first by the calling of the Gentiles not of the last which in former times haue enjoyed Gods grace and presence and finally that those children should be brought forth by Gods onely grace and power without the worke of man being the mother of her own nature was barren V. 28. Now we namely all true Christians are and ought to acknowledge themselves to be the children of God supernaturally engendred by meer grace V. 29. But as this singular priviledge hath a condition joyned unto it like unto that which happened unto Isaac who was scorned by Ismael Gen. 21. 9. that is to say that all Christians are likewise persecuted by the Jewes as indeed persecutions began by them Him that was â—amely Isaac who was not onely Abrahams son according to the flesh but also was his spirituall issue in Gods adoption and in the regeneration of the Spirit V. 30. What saith namely as the sacred Historie sets down that God would have Ismael with his mother driven out of Abrahams familie so all carnall unbelieving proud and perverse Jewes shall be bainshed out of Gods Church and out of the Kingdom of Heaven CHAP. V. VER 1. AGain as the Jewes were formerly Rom. 8. 15. V. 2. Circumcised as a thing which ought of necessitie to be done and that is a part of manâ— righteousnesse and necessary to salvation according to the false Apostles meaning Acts 15. 1. For otherwise circumcision mgiht be used as an outward and indifferent thing through wisdom and charitie to gain the Jewes and cut off the scandall which offendéd their weaknesse Acts 16. 3. Christ for mans righteousnesse before God ought to be be either all by workes or all by Christ and these two meanes cannot be mixed see upon Gal. 2. 21. and therefore he that attributeth one part to workes doth wholly renounce Christ and to be saved he bindes himselfe to fulfill the whole Law which being impossible for man to do all his endeavours are not onely unprofitable but also very hurtfull V. 4. Christ is the Greek terme seemes to signifiâ—e you are as dead members upon which by reason of your wickednesse and incapacitie Christ worketh no more
all manner of persons even for Kings and Princes Of the decency and modesty of women in their clothing and of their silence in holy Assemblies But especially of qualities required of Bishops and other Ecclesiasticall persons Then he proceedeth to foretell by divine inspiration the horrible corruptions which would befall the Church in insuing ages as well in doctrine as in manners exhorting Timothie to forewarn the Church and cause it to beware of those accidents giving him also divers particular instructions as of sincerity and discretion in pastorall censures of chusing men for severall degrees of Ecclesiasticall Offices of admonishing the rich that they should not trust nor set their hearts upon riches but imploy them in charity and Christian communication to redargue false Doctors and their avarice and to endeavour to persevere in all contrary vertues Finally this Epistle is a gathering together of Precepts necessary for Pastours as well to preserve a good form in the state of the Church in their times as to leave it well established after them and withall to prepare themselves for greater combats and strengthen them against dangerous scandals untill the end of the world CHAP. I. Vers. 2. MY own the Italian my true whom I have intrusted with a fatherly care in the faith of the Gospel and who also conformeth himself to my precepts by a loyall profession and observancy and by an enterchangeable affection and bond towards me see 1 Cor. 4. 17. V. 4. Fables he seems to mean the Jews fabulous histories which at the first were composed for allegories and afterwards were beleeved to be true whereunto that nation hath at all times been much given Endlesse whereof there can be no certain nor finall resolution had as they have no certain foundation and therefore are like Labirinths without any issue Genealogies it is likely that he â—â—xes those curious and scrupulous searchings after Jewish Genealogies and chiefly after those which concern Christs birth about which there were great controversies in the Church for Herod having burnt all the publike Records in which they were preserved to extinguish all manner of proofs of Davids issue many either by tradition or by their particular memories did 〈…〉 e some with much uncertainty And though Saint Matthew and Saint Luke had gathered what was certain thereof yet these curious persons would not content themselves therewith Then edifying rather then instruction confirmation or advancement in the knowledge love and service of God the onely foundation whereof is faith in Christ contrary to all vain and ambiguous questions V. 5. The end against these Jewish disputations which bred controversies and divisions the Apostle sheweth the true use of the Law in beleevers and regenerate men A pure namely sanctified by the holy Ghost by means of a lively faith in Christ. V. 7. To be that is to say to seem so and to be held for such V. 8. Lawfully according to Gods order and intention which is that sinfull man might thereby learn lively to acknowledge his sin and condemnation to flâ—e unto the remedie of grace in Christ Rom. 3. 20. and 7. 7. Gal. 3. 24. And that the regenerate man may take it for a rule of all his actions a curbe to his will and a guide to his life and neither of them to found their righteousnesse or subsistencie before God upon it nor the observation of it which is in Christ alone V. 9. That the Law he sheweth that contrary to the opinion of those false Doctors the Law as it is composed of so many threatnings forbiddings and other rigous doth carry a certain proof with it of mans perversnesse whereby it is evident that he hath no naturall disposition or voluntary inclination to fulfill it for otherwise he would apply himselfe thereunto of his own proper motion as beleevers and those who are regenerate by Gods Spirit do who having the habit of righteousnesse in themselves as an inward and living Law have no need of the terrour thereof and also being justified in Christ are freed from the curse of it seeing that a Soveraigns sentence given in the behalfe of one stayeth and endeth all Actions of the Law which tend to accusing or condemning him Lawlesse he names certain grievous sins not but that the Law condemns all others even the least but onely to reprove those hypocrites who were so zealous of the Law and the righteousnesse thereof and yet were stained with most horrible vices see Rom. 2. 21 22. V. 10. Men ste 〈…〉 rs or plagiaries namely such as stole away or received other mens servants Or bought and sold or held for slâ—ves such as were free men Liersâ— the Italian false witnesses the Greek word indeed signifieth plain liers but because the other sins which are here mentioned are of of a more grievous kinde it seems that it must bee here taken for such as lie in bearing witnesse in swearing and publike actâ— c. To sound namely to the pure doctrine of the Gospel which doth not derogâ—â—e one whit from the rigour of the Law in condemning of sinne but doth rather authorize and confirm it Matth. 5. 19 21. Rom 3. 3. V. 11. The glorious Gospel the Italian To the Gospel of the glory namely the Gospel which is altogether glorious and divine as well in splendor of truth as in power and efficacy of Spirit to discover and condemn sin see 〈◊〉 Cor. 3. 9 18. and 4. 4. The end of the Apostle is to shew that for thiâ—â—se of the Law to condemn wicked men there was no need to recall the Law of 〈…〉 ses and the discipline thereof seeing the Gospell did fully perform that office and he a true Apostle more then the false Doctors his adversaries V. 12. Inable me the Italian strengthned 〈◊〉 that is to say By whose power and vertue the Gospell worketh so powerfully He counted me that is to say Hath honoured me with a charge in which faithfulnesse is required above all things which he knoweth to be in me because he gave it me and preserves it in me by his grace 1 Cor. 7. 25. V. 13. Mercy my sinne hath not been irremissible as theirs that sin against the holy Ghost fighting knowingly and wilfully against divine truth which is known and sealed in the heart Mat. 12. â—1 Heb. 6. 4. and 10. 26. Ignorantly by a false zeal without knowledge see Acts 3. 17. V. 14. With faith he opposeth his faith to his former incredulity and his love to his crueltie see 2 Tim. 1. 13. Which is in this love of mine is spirituall and an effect of my communion with Christ. V. 15. Came into that is to say Hath taken humane flesh upon him V. 16. In me first namely before any of those who beleeved through his ministery or soveraignly and excellently V. 17. Onely wise he seems to have an especiall relation to Gods providence who had so miraculously brought to passe the work of his conversion V. 18. To the prophecies they were speciall
might be re-admitted to the communion of holy things Numb 19. 11 13 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation which is called carnal in opposition to Christs spiritual expiation See verse 10. V. 14. Through the The consideration of his Deitie concurring in his sacrifice 1 Tim. 3. 16. 1 Pet. 3. 18. that by vertue of his persons soveraigne dignitie he might give an efficacie of infinite value to the sacrifice of his Humanitie See Acts 20. 28. Without spot this is the second foundation of the vertue of the sacrifice besides his Deitie namely the innocencie and perfect obedience of Christ being man to which two we must adde the third which is Gods order and vocation which makes Christ relative and communicable to all his believers Purge shall cause you to be absolved from sin by the imputing of his righteousnesse and satsfaction by meanes whereof you shall receive the Spirit of sanctification and shall be able to serve Him in newnesse of life Rom. 6. 3 4 5. V. 15. For this cause seeing that Christ by his death hath fulfilled his Priesthood and that the end of every Priest is to be a Mediatour of peace and covenant between God and men it followeth that He is truely a Mediatour of the nevv covenant Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified but onely by the death of the suretie to give satisfaction to Gods justice is also called a Testament for the Greek word may signifie either Covenant or Testament That by meanes the end of this his Office is the Churches eternal salvation which Church is composed of men effectually called to the participation of Gods grace through the Redemption by Christs bloud Of the transgressions namely of the sinnes of all mankinde who were left without any remedie of true expiation even for Gods people themselves Acts 13. 39. Rom. 3. 25. which must be understood without Christ and faith in Him being promised for by this meanes believers of all ages have been reconciled to God by vertue of his satisfaction which was alwayes as present with God The promise namely the everlasting inheritance which was promised V. 16. For where He proves by the nature of this covenant which hath many things like unto a testamentarie disposition that it was necessary that Christ should diâ— that his children and believers might obtain the heavenly inheritance V. 17. After men are namely after the testaâ—or is dead for before his death he may alter his wiâ—l at any time so long as he is alive V. 18. Whereupon He proves by the ancâ—â—nt covenant which was a figure of the new that there can be no covenant of God with man but by the meanes of satisfaction for sin by death which was represented by that bloud of beasts Was dedicated namely the first solemne establishment of it V. 19. According to the following Gods expresse command to Moses Exod. 20. 22. and 21. 1. Took the the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie and of the Tabernacle Lev. 16. 14. with the first powring out of the bloud set down Exod. 24. 5 6. With water this is not specified in Moses but may be gathered by similitude and analogie by Lev. 14. 6. 51. The book this likewise is not set down in Moses but the holy Ghost revealed it to the Apostle and hereby seemes to be signified that Gods covenant was not onely founded upon the Law but likewise upon the satisfaction which should be given by Christ and that it was figured by the bloud seeing the book was like the bond and the sprinkling like the acquittance see Col. 2. 14. V. 20. Which God namely which God hath commanded or hath appointed with you V. 21. The Tabernacle He sheweth that the meaning is that by that onely meanes of Christs bloud the Law of God is satisfied and his wrath appeased which was pointed at by the sprinkling of the bloud upon the book and the conscience of the people was purified which was represented by the sprinkling upon the people and so all the service which they did to God after that was acceptable to God the spring of uncleannesse namely sin being taken away which was figured by the sprinkling of the Tabernacle and all the utensils belonging to the outward service of it V. 22. Is no remission the Sacrament and ordinary Signe of all purging of sin and ceremoniall uncleannesses according to the Law is the sprinkling of bloud see Lev. 17. 11. V. 23. Necessary namely by the expresse command of the Law and by the continuall and unavoidable uncleannesses of the people Lev. 16. 16. The heavenly things Heaven though clean from all pollution of sin is said to be purified by Christs bloud because that by vertue thereof it is not onely the most noble part of the world and the treasure of all earthly blessings but is consecrated to be as it were the open Temple of spirituall service whither the Church carrieth its prayers vowes thankes-givings faith and hope With better sacrifices not that there were divers sacrifices as formerly but because Christs onely sacrifice under the New Testament is in stead of the severall ones in the Old Testament V. 24. Of the true namely of the heavenly in which is the truth and realitie of all ancient figures Heb. 8. 2. and 9. 8 12. V. 25. Of others that was none of their own V. 26. For then the meaning is if the reiteration of Christs sacrifice were necessary for future times the same reason would likewise prevail for times past seeing we must suppose that all believers sinnes in all ages have been purged by vertue of Christs onely sacrifice present to God and to their faith and if it was effectual before it was fulfilled much more ought it to be esteemed such after it is fulfilled To put away to blot out the fault and cancell the bond as concerning punishment before Gods judgement and likewise to destroy and mortifie the strength of it in his members V. 27. And as it is Gods ordinary Law is that man should once die after which death followeth his everlasting judgement either to life or to death so Christs sacrifice being accomplished by his death it followeth that he hath once onely offered himselfe and that upon this death God hath pronounced the sentence of absolution for all his elect V. 28. To bear to take their bond and condemnation off from them and lay it upon himselfe and bear it upon the crosse Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that A frequent description of true believers who live in a perpetuall desire and hope of Christs blessed comming Rom. 8. 25. 2 Tim. 4. 8. Without sin being no more loaden with mens sinnes for to satisfie for them as he was at his first comming 2 Cor. 5. 21. but onely to bring believers into the possession of the acquired salvation CHAP. X. Vers. 1. THe Law By the
a vulgar kind of speech that is to say We though we be Jewes and the people of God have too much imitated the Gentiles in the vices and sinnes in which they live and take pleasure it is now even time to turne over a new leaf◠see Ezech. 44. 6. 45. 9. V. 4. Wherein that is to say seeing you by the Gospell are quite changed from what you were wont to be Speake evill the Italian blaspheme in contempt of you and detestation of the Gospell as a doctrine contrary to the sence and understanding and which fighteth against common customes and religions which are approved of Acts 13. 45. and 18. 6. V. 5. The quicke as well those as shall be still living when he commeth to judgement as those which are dead before his comming V. 6. For for this for we must each moment expect Christs last comming The Apostles did put themselves and those who lived in their daies in the number of those that should be living in that day 1 Cor. 15. 51. 1 Thes. 4. 15 17. Whereupon Saint Peter restraining that which he had spoken namely that Christ should judge both the living and the dead unto the Church as well of the Jewes who were already dead as of the Christians who should be yet living he proves it to be so because they have all been alike under Christs Kingdome having been partakers of his Gospell which is as it were the law of his Kingdome see 1 Cor. 10. 1 2 4. Heb. 4. 2. That they might namely that the incredulous and rebellious should be condemned as the rest of carnall men corrupt by sinne But live namely that those amongst them who beleeved should be made partakers of Gods life in glory by meanes of their being regenerate to the Image of God produced in them by the power of the holy Ghost V. 8. Shall cover God respecting it shall be favourable to the sinner to give him a more lively impression and feeling of the pardon of his sinnes in Christ and shall also free him from many corporall punishments V. 11. Speake that is to say hath the gift and office of teaching publikely in the Church As the Oracles namely with all reverence purenesse fidelity and humblenesse not attributing any glory to himselfe And with authority as speaking in Gods Name and as his Ambassadour Matth. 7. 29. Tit. 2. 15. Minister that is to say is called to the Office of Deacon to dispence the common goods of the Church to relieve the poore and to other uses Acts 6. 1. Rom. 13. 7 8. 1 Cor. 12. 28. As of the ability that is to say acknowledging that the outward meanes and also the power of making use of them comes from God that so making use of that power as over other mens goods he may referre the glory boundennesse and service therefore to God Through Jesus by whom the father distributeth all these gifts and vocations by whose intercession and under whose favour all thanksgiving ought to be yeelded to God for to have it pleasing unto him Rom. 1. 8. Eph. 6 20. 1 Pet 2. 5. Dominion the Italian command or power 1 Tim. 6. 16. V. 12. Fiery tryall of afflictions see Dan. 12. 10. 1 Pet. 1. 7. V. 14. For the name for making profession of him and his Gospell as Christians as v. 16. Of glory as much as to say the glorious Spirit as well in the divine power of his operations as in the impression of Gods Image and heavenly glory which even in this world he imprinteth in beleevers 2 Cor. 3. 18. He is namely Christ. Glorified that is to say his glory is defended by you against the evill speeches of the world You honour him by the constancie of your faith and service and by your innocency and holinesse you make it appeare what manner of one he is to whose image you are regenerated and that causeth all these vertues in you V. 15. Busie-bodie the Italian a Bishop ever strangers that is to say an indiscreet reformer and judge of those that are out of the Church over whom God hath given him neither charge nor authority see Matth. 7. 6. 1 Cor. 5. 12 13. Others translate it Busie in other mens businesses Others a spie or disturber of the publike peace an authour of practices and conspiracies against the state V. 16. Let him glorifie God that is to say let him give him humble thankes as for a singular honour and benefit Acts 5. 41. Phil. 1. 7. 29. V. 17. The time is come The time of the Gospel brings this with it that God purifies his Church by the fire of afflictions see Isai 4. 4. Matth. 3. 12. V. 18. If the righteous that is to say if believers though they endeavour themselves to be pious and holy ought by reason of the reliques of sin which remain in thē to passe through so many difficulties of Gods punishments and combats of the world before they can come to eternall salvation The sinner namely the unbeliever who lieth wholly in sin and is altogether given to it and is drowned in it V. 19. Unto a faithfull namely to God who hath not onely created them but also having out of his meer grace promised them salvation and everlasting life will infallibly grant it them CHAP. V. Vers. 1. THe Elders namely the Pastours and guides of the Church V. 3. Gods heritage the Italian the heritages namely the particular Churches which are as parts of the universal which God holds as his possession and inheritance Psal. 33. 12. and 74. 2. V. 4. That fadeth not away like the garlands wherewith the conquerours at games races and combats were crowned which were made of herbes leaves and flowers Others translate it of Amaranto which is a flower that fadeth not away and wherewith they crowned their idols images V. 9. The same afflictions namely which you suffer and by which the devill tempteth you to apostasie Are accomplished According as God hath appointed his Church its proportion measure and lastingnesse of afflictions to the likenesse of Christs see Col. 1. 24. V. 10. Of all grace namely the Authour of each gift and grace By Christ the Italian In Christ that is to say by vertue of his righteousnesse redemption and intercession by meanes of your union with him in Spirit and by Faith Ye have suffered or suffered a little V. 11. Dominion the Italian command or power V. 12. The true grace namely the true doctrine of the Gospel which is the declaration and ambassage of grace V. 13. At Babylon this is the citie or countrie of Babylon in Chaldea where there were an infinite number of Jewes dispersed My son See 1 Tim. 1. 2. V. 14. That are namely that by Faith are members of his Bodie and Church THE SECOND EPISTLE GENERALL OF St. PETER the Apostle ARGUMENT IN this second Epistle written by Saint Peter being neer his end he doth at the first magnifie Gods grace communicated by the Gospel and exhorts believers to holinesse
Fathers To death which hath already carryed away all thy fore-fathers V. 16. Generation It seemeth hee meaneth an hundred yeares which time or thereabouts was in those dayes the age of man Others take these words for a lineall degree and take the beginning of it at the peoples comming into Egypt For the I deferre the giving of this Countrey to thy children till that time because I will doe it to the destruction of those wicked people and I have set downe so long a time for my patience to last towards them See Mat. 23. 32. 1 Thes. 2. 16. V. 17. Furance A Type of Gods Majesty who is a devouring fire yet hidden from man as a fire in an Oven is yet there comes a blaze out which did represent some manifestation of God passing through the middest of the parts of those beasts to confirme his covenant now it is uncertaine whether this did happen in a mentall or in a corporall visiâ—n V. 18. From the River It was a little river upon the confines of Egypt elsewhere called Sihon V. 19. The Kenites Which are the Midianites See Num. 24. 21. Jud. 1. 16. 1. Sam. 15. 6. Here so named by anticipation Kenizites This nation is named no where else it seemeth they were Idumeans descended from Kenaz of Esau's race Gen. 36. 15. 42. Now though in the first conquest of the countrey God did forbid the invading of the Idumeans Deut. 2. 4. yet were they afterwards subdued by David 2 Sam. 8. 14. Kadmonites or Easterly these were the Arabians Jud. 6. 3. and 7. 12. CHAP. XVI VERSE 2. HAth râ—strained me the Italian Hath made mee barren The Hebrew hath shut me up Goe in Through the great desire she had of having issue by Abraham to whom the promises were made Sarah perswadeth Abraham to take this Concubine unto him which was in those dayes tolerated though contrary to Gods first order Mal. 2. 15. See Gen. 30. 3. 9. Obtaine Adopting for mine owne those children which she shall beare which I may doe being her Mistresse See concerning these ancient adoptions Gen. 30. 3. 2 Sam. 21 8. Hest. 2. 7. V. 5. Be upon thee Thou oughtest to right me chastising and rebuking thy servant for by thy connivence thou makest thy selfe guilty of the wrong she doth me or I being thy lawfull wife the injury done unto me redounds upon thee into thy bosome for to be thy Concubine V. 7. The Angell This was the everlasting sonne of God which appeared personally to the fathers under corporall shapes cloathed with some beams of brightnesse and other celestiall qualities and therefore V. 13. he is called everlasting Lord by reason of his essence and Angel by reason of this speciall embassage and his generall office of Mediator Ex. 14. 19. and 23. 20. Isa. 63. 9. Mal. 3. 1. Shur A place in the desert betweene Egypt and Palestina V. 10. I will mâ—lâ—iply This sheweth that hee that spake was true God V. 11. Ishmael That is to say God hath heard or will heare V. 12. A man That is to say he and his posterity a fierce and rough people that shall live in no civill conversation with their neighbours but in continuall warre The Italian hath it Like unto a wilde Asse because that kind of beast will never be tame Job 39. 8. In the presence That is to say the nations that shall descend from Abraham â—s hee doth as the children of Ketura Abraham's second wife and the posterity of Esau shall be forced to let thy posterity live by them though it shall much trouble them with incursions thefts and wars and shall not be able to destroy it nor subdue it V. 13. Seest me The Italian hath it God of the sight because thou hast given man his sight and preseryâ—st it as thou hast now done by mee strengthning me that I am able to endure the brightnesse of thy Majesty Thus saith Hagar after she knew him that she spake with to bee the true God Have I Words of admiration as if she should say And is it possible that my life my light and my sences have remained entire after I have seen God in corporall vision an astonishment which ordinarily mortall fraile and sinfull man falleth into when God appeareth unto him See Gen. 32. 30. Exo. 24. 11. and 33. 20. Deut. 5. 24. Jud. 6. 22. and 13. 22. Isa. 6. 5. Luke 5. 8. V. 14. Beerla hairoi The Italian hath it The well of the living after the vision Or of the person that hath remained alive after it hath seen God CHAP. XVII VERS 1. VVAlk That is beare me alwayes in thy mind to rest thy selfe upon me by faith to depend upon my providence and to regulate all thy actions occording to my will V. 2. Make Having made my covenant already I will make it firme and not to be changed V. 4. As for me Every covenant being mutuall God here sets downe his promises and V. 9. he doth demand of Abraham his duty V. 5. Abraham That is father of a great multitude whereas Abram was but onely high father or father of height Father Not onely by corporall generation of the numberlesse people of Israel but chiefely by his ingrafting of all nations indifferently into the body of the Church through the imitation of Abrahams faith whereof he was an exemplary and borrowed father Rom. 4. 12. 17. V. 6. Make thee That is as much as to say I will make thee a father of many nations which shall proceed from thee V. 7. God unto thee That is by vertue of my Covenant I will communicate unto thee the effects of all my perfections and all that which I am in my selfe I will be in thy behalfe so that as I doe live eternally so will I cause mine to live likewise As the Lord concludeth Mat. 22. 32. and so on the other side I wil be he alone that thou shalt serve acknowledge worship as God forsaking all the false Gods of other nations V. 10. My covenant Circumcision was a condition of the Covenant through obedience and a Sacrament of it through faith Now the corporall Sacrament is named by the name of the spirituall thing according to the scriptures stile because that on Gods side this is alwayes joyned with that by vertue of Gods order and promise See Exod. 12. 11 and 40. 15. Mat. 26. 26. 1 Cor. 10. 13. Ephes. 5. 26. Circumcised As in the genitall parts was imprinted a more expresse mark of sinne Gen. 3 7. So God ordained for a Sacrament of his grace this cutting off in the same part for a figure and seale First of the annihilating of the fault through remission Rom. 4. 11. Secondly of the extirpation of vice and corruption and of the life of sin through the spirit of Regeneration Deut. 30. 6. Jer. 4. 4. Rom. 2. 29. Philip. 3. 3. Col. 2. 11. V. 12. He that is borne The Italian hath it The servant that is born meaning the Proselite who of his owne free will
and 23. 8. Acts 7. 39. If they did not take it from the likenesse of Cherubins which appeared in a vision in the shape of Oxen Ezek. 10. 14. Thy Gods The Godhead which thou servest and worshippest which the idolaters never did know truly in its most single unity and spirituall and infinite essence and giving a corporall shape have alwayes divided it into parts and numbers V. 5. To the Lord Hence it is manifest that Aaron though he gave consent to make this visible figure did intend neverthelesse to keep them in the knowledge service of the true God under this forme as 1 Kin. 18. 22. and 2 of Kings 10. 16. and 23. 29. V. 6. To play As always dissolutenes hath accompanied idolatry V. 7. Thy people A word of scorne or disdain V. 9. Siffe-necked Refractory unapt to be taught a terme taken from Oxen that cannot bend their necks to the yoke V. 10. Let me alone Do not mediate for them Now by this forbidding God doth so much the more incite Moses his zeale to pray for the people shewing him that only prayer coald hinder this lamen able eâ—fect V. 11. Why doth As much to say if there bee great reasons and causes for to have them destroyed yet are there some greater and more powerfull for the pardoning of them namely the respect of thy glory See Deut. 32. 27. V 12. And repent See Gen. 6. 6. V. 15. Of the testimony See Exo. 6. 34. On both It is not likely that they were written inside cutside but only the two foresides opposite against one another V. 17. Joshua Who was not returned to the Host but had stayed in somâ— part of the hill all the while Moses was there Exo. 24. 13. V 18. It is not the voyce of them The Hebrew hath it It is not the noise of a cry of strength nor the noise of a cry of wearinesse V. 19. And brake them Not through any excesse of wrath but to shew the people in whose presence hee did it Deu. 9. 17 that Gods Covenant was broken through their idolatry V. 20. Barnâ—d it That is to say melted it to utterly abolish the image or shape of the calfe and then ground the stuff and made it small and caused the people to drink it that it might passe out with their excrements others beleeve that Moses had calcinated it by some art and all this was for the greater detestation of idolatry Deu. 7. 25. V. 24. There came out A terme of a shamefull dissimulating of the fault V. 25. Were naked Out of Gods protection who was offended for that sin wherby it was easie for their enemies to assault and overthrow them See Num. 14. 9. Isa. 22. 8. Mic. 1. 11. The meaning is that Moses chose rather to act the revenge himself than to expect it from the enemies forfear of taunts and blasphemies V. 26. Stood As it were to separate himselfe from the company of the idolaters See Exo. 33. 7. In th gate At the comming in according as the campe was settled and quartered into streets piazzaes c. after the manner of an Host On the Lords side that had no part in this revolt that is zealous of Gods glory V. 29. Consecrate your selves Doe this act of justice for a proof and triall of your faithfulnesse in the service of God and to make your selves worthy to bee called his ministers V. 30. Peradveâ—ture Moses speaketh thus because that God had not revealed unto him what he intended to do concerning the pardon v. 14. I shall make or shall pacifie him concerning this your sin V. 31. Unto the Lord To the mount where he stayed other fourty dayes and fourty nights Deâ—t 9. 18. V. 32. Iâ— not The meaning is I shall find asmuch paine and torment by the viclation of thy glory and the destruction of thy Chuâ—ch as if I my selfe had no part in the election to thy grace or as if I did lose it My good and my particular joy will be drowned in this publick heavinesse words of an extraordinary zeale and charity as Rom. 9. 3. Out of thy book A figurative terme as Psal. 69. 29. Dan. 12. 1. Luke 10. 20. Phil. 4. 3. Rev. 3. 5. and 13. 8. and 20. 12. to signifie the decree of Gods Will. V. 33. Him will I blot out That is to say exterminating of obdurate and impenitent sinners out of the body of my Church which is as it were the pourtraiture and register of eternall election Ezeck 13. 19. I will shew by the effects that they were never mine nor were never chosen See Psal. 69. 29. Deut. 29. 20. Rev. 3. 5. and 22. 19. Maâ— 7. 23. and 15. 13. V. 34. Mine Angel I the Son of God will no more shew my self immediatly present by the effects of my power and grace as I have done heretofore Exod. 23. 20 21 but will give you an Angel which is a creature and a servant to be your conductor see Exod. 33 2 3 12. But Moses caused this threatning to be called back Exo. 33. 14. 17. In the day I do forbeare to panish this sin fully at this time but if they continue in doing evill and breake my patience I will reckon this sin unto them with the rest To shew that the true remission of sin is alway joyned with the renouncing of sin and that wherâ— sin raigneth sin is not forgiven V. 35. Plagued The Italian hath it Smote by the hands of the Levites this time and in the ensuing plagues he alwayes bore this horrible sinne in mind CHAP. XXXIII VERS 3. LEst I If I should see my presence injured and profaned through thy rebellion See Hab. 1. 13. V. 4. Did put on him In signe of hearty sorrow aâ—d publick repentance V. 5. That I may know The Italian hath it And I shall know according as thy repentance shall be true or false I shall dispose of thy punishment V. 6. By the mount It seemes they did for some time continue this habit of penitents some do take it as if there were the word Going off from the mount to be understood there as acknowledging they were unworthy to come neere to God as Exo. 20 18. V. 7. The Tabernac'e The Italian hath it the Tent the publick place where â—e sate in judgement and counsell and called the assembly together where God appeared in the cloud and spake with him Without the campe it appeared that this was done by Gods appointment seeing the cloud which questionlesse was gone out of the Campe came to settle in this place to signifie that the people were divorced from God and in a manner excommunicate by him and also because that sacred things should not be contaminated by the company of sinnâ—rs Of the Congregation See the reason of this name Exo. 27. 21 which afterwards was given to the place of Gods publick worship Which sought by the meanes of Moses to be told Gods will or for the determining of any controversie See Exo.
mee saying all I did was in vaine and to no purpose V. 11. Sack-câ—oath see Psa. 30. 11. V. 12. They that namely the governours and counsellors of the people who did anciently keep their courts of justice neere the gates of the city Gen. 23. â—0 the mâ—aning is people that are in authority doe condemne mee and the vulgar sort doe flout and 〈◊〉 mee Psa. 22. 7. V. 13. An acceptable time that is to say thou hast prefixed a time for the end of mine afflictions after which thou wilt lay open thy grace Psal. 30. 5. Isa. 26. 20. In the truth the Italian for the that is to say according to thy saving promises which are invariable Or by thy saving truth which is the cause of the salvation of thine Elect who have no other ground therefore but thine immutable will and decree V. 15. The pit a terme taken from the steep going down of a well which maketh it impossible to be gotten out of see Psal 55. 23. V. 18. Because of because they may not triumph over mee in contempt of thy Majesty V. 19. Are all to feede their eyes with the sight of mine afflictions and of my death Mat. 27. 39. 41. Luke 23. 35. V. 20. To take pitty the Italian to condole with mee a representation of the disciples flight and forsaking of Christ at his death Mat. 26. 〈◊〉 40. Iohn 16. 32. and how that no humane strength nor assistance hath any way contributed any thing to the work of redemption Isa. 63. 3. 5. V. 21. Gall the Italian poyson or gall that is to say some most bitter thing V. 22. Let their propheticall imprecations or a denuntiation of Gods sentence against the Iewes for the rejection and death of Christ Rom. 11. 9. the meaning is let all their good and delight bee changed into ruine and perdition It may also bee that the holy Ghost had some relation to the last passeover which was kept in Ierusalem when it was besiedged by the Romans who took the opportunity of the time when there was an infinite number of people in the City which came to the feast which was the chiefe cause of its finall desolation V. 23. Let their eyes let them lose their understanding and as for their eternall salvation let them have a vaile of ignorance before their eyes and let them bee given over to a reprobate sense Iohn 12. 39. 40. Rom. 11. 8. 10. 2 Cor. 3. 14. and make let them bee oppressed with perpetuall and insufferable bondage V. 25. Let their let their Cities and Temple be destroyed and laid waste Mat. 24. 2. Luke 19. 44. V. 26. For they for their will and intention was evill concerning Christs death though it proceeded from the hand and counsell of God Isa. 53. 3. 4. 10. Acts 4. 27. 28. V. 27. Adde let them accumulate the measure of their sinnes that the punishment thereof may fall fully upon them Mat. 23. 32. 1 Thes. 2. 16. let them not let them have no share of that justice which thou shalt manifest in thy Gospell in grace and justification of sinners Rom. 3. 25. 26. and 10. 3. V. 28. Let them bee let them neither have right to it nor beare the marke of being thy people reprove them and take away thy vocation from them and let them not be included in thine externall covenant which is the first degree of election to life eternall and beareth the portraiture of it before men though in many vocation may be without election to life Mat. 20. 16. Rom. 9. 6. and election in its highest sense and meaning is immutable Rom. 9. 29. 30. and â—0 6. 11. see Ezech. 13. 9. and Exod. 32. 31. Rev. 3. 5. and 22. 19. V. 29. Sâ—t mee up bring mee up out of the state of humiliation and suffering to celestiall glory after my resurrection to goe up into heaven Isa. 53. 8. Acts 〈◊〉 31. Phil. 2. 9. V. 30. I will praise I will cause mine elect in my Church to yeeld perpetuall thanks unto the Lord and that shall bee the spirituall sacrifice by which all ancient corporall and figurative sacrifices shall be abolished V. 32. The humble an ordinary title given to the true elect to whom only the Gospell is preached to life and salvation V. 33. His prisoners namely his elect enthralled in the bonds of sinne and death Isa. 41. 7. and 49. 9. V. 34. Praise him the whole world which hath suffered it part of punishment for mens sinne Rom. 8. 20. shall also participate of the glory of his restauration through Christ Psal. 98. 7. Isa. 44. 23. and 49. 13. Rev. 18. 20. V. 35. Sion that is to say the universall Church the cities namely the particular Churches that they namely the humble v. 33. or his servants v. 36. PSAL. LXX VER 2. BE turned backward that is to say let whatsoever they undertake come to nothing PSAL. LXXI VER 3. HAbitation or strong hold thou hast given see Psal. 42. 8. and 44. 4. and 68. 28. V. 7. As a wonder the Italian as a monster that is to say they have been afraid of mee because that such strange things have befallen mee and have scorned mee and had mee in abomination by reason of my extream miseries V. 9. Of old age as v. 18. and hence may bee gathered that this Psalme hath a relation to Davids troubles by reason of Absaloms conspiracy which happened in his old age V. 15. Thy righthousnesse thy bounty and loyalty in all thy promises according to the frequent meaning of scripture V. 16. I will goe in that is to say I will endeavour and trie to extoll it Others I will walke trusting in the Lord. V. 17. Taught mee through knowledge and experience V. 18. Gray headed namely in the time of my decrepit old age which is the most dangerous time of man and then is thine aide most needfull for him untill I give mee leave to celebrate this deliverance also as well as I have done the rest V. 19. Thy righteousnesse others now thy righteousnesse is exalted to the height Psal. 36. 6. and 57. 1â— who hast the Italian thou hast namely heretofore for mee Or thou wilt have done them when thou hast heard and delivered mee PSAL. LXXII THE title For Solomon that is to say penned by David to tecommend Solomon his son and successor to God and to set before himselfe the true modell of Christs most perfect Kingdome of whom hee was a figure that imitating his vertues hee might draw upon him the aforenamed blessings of his Kingdome V. 1. Thy judgements that is to say put thy lawes which are the rule of well governing in his minde that hee may know them and in his heart and will that hee may execute them Now in respect of Christ this is a prophecy of the fullness of the gifts of the holy Ghost which were conferred upon his humane nature Isa. 11. 2. 3. 4. V. 3 The mountaines figurative termes as much as to say there shall every
redemption through Iesus Christ. And though both these parts be so mixed together in every Chapter of this booke almost yet one may observe that the preaching of the Gospell hath alwaies been urged and amplified according as the peoples malice did enforce the Prophet to denounce most horrible calamities and desolations to them As indeed Isaiah was imployed in foretelling the crâ—ellest evils that happened to the old Church by the Chaldeans and also contrariwise the greatest universall blessings by the Messias of whom he speakes so plainly and so magnificently in many places in regard of his Deity of his being to be borne in the flesh of his Doctrine Actions Sufferings Glory and Benefits especially of the gifts of the Holy Ghost powred down upon the Church that with very good reason a good ancient Father called him the fifth Evangelist Declaring of these things not onely to the Iewes but indifferently to all those Nations which in their due time were to be grafted in the body of the Church as he had denounced unto many of them Gods most severe judgements tempered with the promise of grace in Christ towards all save onely the Babylonians who by reason of their pride and mercilesse persecuting of the Church did beare the Image of the Kingdome of the World and of Antichrist and his faction condemned together with the divell who is head thereof to everlasting perdition the horrors of which are also very lively described in many places of this booke CHAP. I. Vers. 1. THe vision that is to say the epitome and summe of Isaiah his prophecies which God had sent unto him in a vision or rapture of the Spirit see Num. 12. 6. V. 4. Children that are corrupters the Italian lost children who are desperate and incorrigible in their wickednesse Or destroyers who were like unto these evill children that dissipate their parents goods and destroy their house V. 5. Be stricken with blowes of correction whereof you make your selves uneapable Jer. 2. 30. 5. 3. The whole head the Italian every Head that is to say the evils wherewith I have punished you are universall and extreame yet they have produced no amendment by reason of your obstinate rebellion V. 8. The daughter namely the communalty and people of Jerusalem He seems to meane especially the desolation of the Land by Sâ—â—â—acherib which Jerusalem was free from though in a most miserable estate all the Country besides being laid waste Cottage see Job 27. 28. V. 10. Of Sodom that is to say extreamely corrupted even as those wicked Cities were see Deut. 32. 32 Eze. 16. 46. V. 11. Sacrifices offered without any faith repentance or devotion without which things all outward service is meere hypocrisie and illusion V. 12. To tread a phrase picked out a purpose to shew that these false appearances were rather acts of prophane contempt then of Religion V. â—3 New moones feast daies and daies of devotion appointed by the Law The calling of for all solemne feasts were publiquely proclaimed that every one might devoutly prepare himselfe thereunto see Lev. 23. 2 4. Num. 10. 10. It is iniquity the Italian I cannot beare iniquity and solemne feasts together that is to say inward wickednesse cloacked with externall devotion see Isa. 61. 8. Others I cannot endure the trouble of new Moones c. nor of solemne feasts V. 15. When ye spread forth according to the ancient manner of praying with their Armes spread abroad and their hands opened and held up towards Heaven V. 18 Let us reason if you can reply anything against mine accusations or if you can alleadge any thing for your own discharge or can any way complain of me alleadge it now I call your own conscience to be judge and witnesse therein see Jer. 2. 5 31. Mic. 6. 2. Though your sinnes if convinced in your owne consciences you give glory to God by a pure confession and flie to his mercy by faith and a lively conversion he shall quickly cause you to feele the effect of the forgivenesse of your sins let them be never so grievous As wooll which naturally is exceeding White in those Countries Psal. 147. 16. V. 21. An harlot apostatizing from her Gods Covenant through idolatry and corrupted behaviour see Num. 15. 30. Psal. 73. 27. Now murtherers the Italian Now they are all murtherers namely all the inhabitants where of he is full V. 22. The silver namely thy life and conversation which before were pure and sincere are now altogether corrupted and degenerate A proverbiall kind of speech as Psal. 14. 1. Jer. 28. 30. Ezek 22. 18 0 Hos. 4. 18. V. 25. Turne my hand after I have laid my just punishments upon you I will remember the residue of my Church which I will undertake to purisie by the power of my word and spirit especially under the Gospell Tinne which as it is a deadly enemy to Gold and Silver making them hard and brittle So it is also a tyrant over them and will hardly be separated from them Hereby are figured your most noted rooted and inveterated sinnes V 27. With judgement namely by a singular effect of his just vengeance upon his enemies who have abused the power which he gave them to punish his Church and also of his equity in tempering his punishments in a certaine measure that they may correct but not ruine and also of his loyalty in his promises which are two of Gods vertues oftentimes expressed by the word righteousnesse used afterwards in this verse Her converts the Italian They that returne of her namely after they have been first scattered and driven out Or those which shall be converted in her V. 29. The Oakes which were consecrated by the heathens and according to their example by the Jewes a cause of their frequent idolatry Isai. 57. 5. see the likeliest originall of this abuse Gen. 21. 33. Jos. 24. 26. The gardens he seems to mean the little groves which the Idolaters did use to plant about the Chappels or Temples of their idols Isai 65. 3. 66. 17. see Exod. 34. 13. Deut. 16. 21. Judg. 3. 7. 1 King 16. 33. Ye have chosen you have applied and dedicated them to these prophane uses of your owne Proper motion and authority without Gods consent or approbation V. 3â— The strong the strongest and mightiest that are amongst you shall be consumed in an instant by reason of their wicked workes which shall perish also like the workers thereof even as Tow to the fire CHAP. II. Vers. 2. IN the last by this phrase the Prophets doe often meane the whole time between Christs comming in the flesh and his other comming in glory That the mountaine that is to say the Church figured by Gods Temple which stood upon mount Moriah shall be exalted in spirituall glory above all worldly states and Kingdomes meant by mountaines and little hils see Psal. 68. 15 16. All Nations all differences and prerogatives of Nations being abolished and brought to nought by the Gospell V. 3.
Maher these are the very Hebrew words which were written in the roll it being the Lords will that this prediction should be remembred by all men by the name of his child V. 6. This people namely this Army of Assyrians and Israelites The waters that is to say the small meanes and strength of the Church sigured by the small streame which the Fountaine of Shiloah did send into the City of Jerusalem which had no great River see Psal. 46. 4. And rejoyce in the Hebrew there is an allusion between these two words contemning and rejoycing His meaning is he hath glorified himselfe or hath been proud of the might of these two Kings and hath triumphed as though he had been sure to overcome the Jewes V. 7. Of the River namely Euphrates the chiefe River of Assyria a figure of the power of that Empire And all his glory namely his power and his Armies V. 8. Passe thorow Judah this happened in the daies of Hezekiah 2 Kin. 18. 23. To the necke even to Jerusalem which is the head of Judah A figure taken from one that is like to be drowned in some great floud see Isa. 30. 28. Hab. 3. 13. Of his wings that is to say his Armies as Isa. 18. 1 Of thy Land namely of the Land of Judea within which was restrained the Church and the Kingdome of the promised Messias Isa. 7. 14. by whom she should also be delivered from this invasion v. 10. V. 9. Associate as the two Kings of Syria and Israel had done against Jerusalem Isa. 7. 2. V. 10. God is with us this is the exposition of the name Immâ—nuel Isa. 7. 14. V. 11. With a strong hand that is to say accompanying of his word with the power of his holy Spirit in me and in all true beleevers against the generall terrors of the unbeleeving and diffident people which feared these two confederate Kings V. 12. Say ye not as though ye were affrighted at this league taking it to be invincible V. 13. Sanctifie give him the glory that is due unto him putting your trust in him as in the holy one of Israel namely he whose Kingdome and Majesty cannot be violated nor overthrown V. 14. For a Sanctuary for a sacred and inviolable place of refuge for the true elect and faithfull see Ezek. 1â— 16. A stone namely an occasion of ruine for their rebellion and incredulity To both the to the whole body of the unbeleeving and carnall Israelites which were divided into two branches namely Judah and the ten Tribes V. 16. Bind up these are Gods words to the Prophet the meaning whereof is When thou preachest the doctrine and testimony of my grace especially concerning the Messias it shall be like unto closed and sealed Letters to all save onely to true beleevers and them which are enlightened by my Spirit who alone shall understand them and beleeve them for the rest shall reject them see Isai. 29. 11. Mic. 2. 6. V. 17. And I wil that is to say since it hath pleased God to reveale unto me this which he hath decreed against his ungratefull and rebellious people I will peaceably submit unto his will in the exercise of mine Office hoping that I shal be acknowledged and approved of by him though men reject me That hideth namely that hath taken his grace and Spirit from him who had so long withstood it V. 18. Behold O ye faithfull looke upon me whom God hath confirmed and strengthned by propheticke revelation in all this common terror v. 11. and upon these my little children whose mysterious and propheticke names assure us of the good which God will doe unto you and of the evill which he will send upon your enemies Isa 7. 3. 8. 3. 10. 21. for to stengthen you in faith see upon Heb. 2. 13 14. V. 19. And when they shall if the wicked will draw you away from these my Prophecies after divellish southsayings which wickednesses were very frequent amongst the people Iâ—a 2. 6. Familiar spirits see Lev. 19 31. That pâ—epe the Italian that whisper according to the manner of Magicians see Isa. 29. 4. and also the word Magician seemes to be of Hebrew originall and signifies a murmurer or whisperer From the living that is to say should he use Necromancy which is done by calling up of the spirits of dead men to take advice of them for the safeguard of his life in stead of calling upon the living God the onely author giver and preserver of mans life see Deut. 8. 11. 1 Sam. 28. 8 12. V. 20. To the Law that is to say turne to God alone who by his Law declares his will unto you which you must observe and by his Prophets he witnesseth his good will unto you whereupon you must hope There is no light because he speaketh by the Prince of darknesse and not by the Spirit of God and hath no divine illumination wherefore he can give no assured comfort nor faithfull counsell see Mich. 3. 6. V. 21. They shall passe all those that have committed any such manner of wickednesse and shall have beleeved therein shall in the end be grievously punished for it falling through extreame calamities into despaire and madnesse Their God namely that Idol whom they had sought after for these southsayings Isai. 2. 8. or peradventure also the true God of that people whereof this wicked man was And looke to see if any ayd will come to him from Heaven 2 Sam. 22 42. CHAP. IX Vers. 1. IN her vexation namely the Nation or the Land of Israel shall suffer a more grievous desolation then that of the two Kings of Assyria was who are spoken of hereafter At the first namely when Pul made an inrode into the Countrey at the first and then for money went away againe 2 King 15. 19. And afterward namely by Tiglathpilezer 2 King 15. 29. who though he were not yet come at that time as Isaiah prophesied these things yet he is here spoken of as though he were come already according to the manner of Prophets More grievously with more grievous warre and fiercer onset The Sea of Genezareth or Tiberias Beyond Jordan namely in Gilead and other Countries Of the Nations the Italian Of the Gentiles Galilee is so called because it was in the confines of the Tirians and Sidonians and therefore the people were there mingled with the Pagans 1 King 9. 11. V. 2. The people a prophecie of Gods grace through the Messias to man who lay buried in darknesse of ignorance and extreame misery such as the state of the people of Israel was set down here before by Isaiah Now he sets down this gift which was to come as if it were come already In the Land as who should say in the infernall cloisters of death under the earth V. 3. Thou hast multiplied by joyning the Gentiles unto it having called them by the Gospell V. 4. Thou hast freed her from the bondage of sin the divell and other spirituall
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
Vers. 1. BUt now namely in the dayes of the Gospell I will redeem my Church from sinne and free her from all her evils That created thee in respect of thy first creation but chiefly in regard of the second namely the spirituall regeneration Isa. 29. 23. I have called I have given thee all that being thou hast and have chosen thee amongst all the rest Exod. 33. 17. V. 2. When thou passest a description of extream calamities Psal. 66. 12. from which God alwayes delivereth his Church V. 3. I gave I have delivered thee out of all thy calamities and have put other Nations which were strangers to mee and thine enemies in thy stead to be thy ransom see Prov. 11. 8. and 21. 18. V. 7. That is called even as children are called by their fathers name Yea I have this redoubling of words signifieth that all the Churches deliverance from the beginning to the end is Gods worke and grace Phil. 1. 6. Heb. 13. 21. V. 8. The blinde within this particular taxation of the children of Israel with wilfull blindenesse Isa. 42. 19. are contained all other men in their naturall state deprived of all spirituall light and obedience to God though they abound in carnall understanding V. 9. Be gathered as in a solemn judgement either to defend and maintaine their idolatries and superstitions or to see themselves condemned for them as Isa. 41. 1 21 22. Among them namely among their false gods Declare thiâ— namely this admirable restauration of the Church by the Messias Be justified bee acknowledged for true Gods Isa. 41. 26. And say let them confesse this truth which is so powerfully preached by the Gospell namely that there is but one true eternall God to whom belongeth all glory and worship V. 10. Ye namely all nations shall be convinced by this truth and shall bear witnesse of it to all men jointly with the people of Israel here called Gods servants and chosen by prerogative Isa. 42. 19. That ye may the end of all that I say to you is for to bring you to this beleefe and confession That I am he namely the true eternall God subsisting of himself and being still the same all which acknowledgements are comprehended in the Hebrew word V. 12. I have declared I have caused my Prophets to foretell the salvation which I will accomplish in my sons person and will afterwards have it preached to all men by the Gospell No strange god namely that hath done these things with me V. 13. Ye before I was before time began to run on and therefore was eternall Let it or call it back V. 14. For your sake a prophesie of the deliverance from the captivity of Babylon set forth as though it were come already according to the Prophets stile I have sent namely by the Persians and the Medes Brought down I have caused the Babylonians being affrighted with the unlooked for surprising of their City to flie to save themselves upon the river Euphrates V. 16. Which maketh Exod 14. 21. V. 17. Bringing forth by hardning of Pharaohs heart causing him to puâ—sue the people with his army Exod. 14. 4 V. 18. Remember ye not that is to say the deliverance out of Egypt shall be so much inferiour to the deliverance out of Babylon that it shall in some sort not deserve to be remembred for the glory of the one shall quite darken the other V. 19. Now it shall that is to say within a short time namely in respect of the many yeers which are past since the comming out of Egypt or in respect of God with whom the furthermost times are as hard by and present Make a way that is to say I will bring backe my people by a miraculous means as I did formerly bring them thorow the desaâ—â— in which I caused streams of water to run continually along with them Exod. 17. 6. Numb 20. 11. Psalm 78. 16. see Isa. 35. 6. and 41. 18. V. 20 The beasts a figurative exaggeration as if the wilde beasts participating also of this unwonted abundance of waters as peradventure they really did in the wildernesse had also on their behalfe praised the Lord who was the author of this miraculoâ—s benefit V. 21. Have I formed to whom I will give as it were a new being through my deliverance and a new heart to know and serve me contrary to that ungratefull and rebellious people which was in Isaiahs time of whom hee speaks afterwards see Psal. 102. 18. V. 23. Thou hast not but hast done these things to thine idols Or I doe not regard the externall service thou doest to mee it being done without piety or repentance Amos 5. 25. V. 24. Made me that is to say thou hast tried my long patience in seeing and suffering thy sinnes to my great annoyance Isa. 1. 13. V. 25. For mine own out of mine own free motion and meer good will to exercise and shew my mercy that all the praise may be given to me Ezek. 36. 22. V. 26. Put me in hast thou any thing to alledge or reply to these mine accusations V. 27. Thy first father namely Adam his meaning is Thou are corrupt and evill even in thy first naturall beginning Isa 48. 8. namely in Adam in whom all men have sinned Rom. 5. 12. Teachers namely those men which thou imployest as mediators towards me as the priests Therefore neither in thy selfe nor in any others for thee is there any means of restauration to salvation but in me onely Have they are guilty of grievous sins which makes them abominable to God and consequently their prayers sacrifices and intercessions will be altogether unprofitable V. 28. I have prophaned not regarding the false names they bear of sacred persons The princes namely the Priests and chiefe of the Ecclesiasticall order and ministers of the Temple CHAP XLIV Vers. 3. WAter namely abundance of my grace for the purging and remitting of sins and of the gift of my Spirit for sanctification Upon him that is that is to say upon my poor Elect whose consciences will finde and feel the extream want of it V. 5. One shall say all manner of persons and Nations shall joyne with my Church and shall make open profession of my faith and service see Psalm 87. 4. V. 7. And who God here reiterates the proofe of his eternall God-head whereof he had spoken Chap. 41. 22. and 43. 9. against idols and idolaters Shall call this word seemeth to have a relation to Gods first decree and councell by which he gives the first form and being to all things for Gods calling in Scripture signifies creating and producing by his word and this declaring which followeth is the prediction of things determined and setting in order is the execution thereof in the appointed time It namely the salvation and redemption of the Church by the Messias Since I namely since or from the beginning of the world Gen. 3. 15. Unto them namely to them that follow and worship them V.
V. 8. Have I heard thee that is to say I the Father wil assist thee with mine eternal and divine power when as being fully appeased with my Church I shal spread over all the World the fruition of that salvation which thou hast acquired that by thy perpetual intercession towards me my worke of grace may be accomplished without any hinderance Preserve thee not so much in respect of thine owne person as in respect of thy Kingdom and Gospel For covenant that is to say a Mediator and foundation of the covenant of grace To establish figurative terms taken from the peoples deliverance and return from Babylon V. 9. They shall namely mine elect being thus freed from sin and the world shal by my blessing be borne up in the way of their celestial calling and shal be preserved from all evil V. 11. I will make I wil cause men to come from all parts of the World to my Church and wil take away all things as may hinder their conversion V. 12. Of Sinim according to some they are a people towards the South where the wildernesse of Sin was Gen. 10. 17. Others think they were a Nation on the furthermost Eastern parts called formerly Sina now China V. 14. Zion namely the ancient Church in her greatest afflictions V. 16. Graven thee I wil ever remember thee and take care of thee see Cant. 8. 6. V. 17. Thy children thy former desolations shal be restored and recompensed by the calling of the Gentiles sodainly converted and joyned to thee in Spirit by the preaching of the Gospel And thou shalt be delivered from all thine enemies V. 18. All these namely the multitude of the converted Gentiles Clothe thee thou shalt by them be made renowned and glorious V. 19. Thy waste a figurative description of the unspeakable number of new members which shal be joyned to the Church under the Gospel V. 20. The children namely the Gentiles converted and regenerate in the Church The other namely the carnall Jewes V. 21. Desolate that is to say without a husband which is God Who by the Babylonian captivity had in a manner made a divorce with the Jewish Church V. 22. I will lift up I wil by my power cause Nations and Kingdomes to joyne themselves to the Church and contribute their favour and assistance for the upholding and increasing of it V. 23. They shall bow they shal submit themselves to Christs faith and Kingdom administred by thee Or they shal doe homage to Christ present in the middest of thee V. 24. Shall the prey an exaggeration of the Churches miraculous deliverance out of the hands of most powerful enemies who had good right to be Lords over it by reason of the victory which God had granted them over his people And by this figure is also signified the Churches Redemption from the divels tyrannie who worked with power Luke 11. 21 22. as executioner of Gods just vengeance V. 26. Feed them that is to say they shal consume and destroy one another Isa. 9. 20. CHAP. L. Vers. 1. WHere is that is to say O ye Jewes I have not cast off your Nation with which I had contracted matrimony neither have I subjected your particular persons unto bondage through mine owne rigour and hardnesse as under the Law it was lawful for the husband to put away his wife which was not pleasing to him though she was innocent Deut. 24. 1. and the father for poverty might sell his children though they were obedient Exod. 21. 7. 2 King 4. 1. but by reason of your publike and private sinnes Now this may be referred either to the captivity of Babylon or to the last rejection of the Jewes after Christs comming V. 2. No man namely for to receive me John 1. 11. A description of the Jewes rebellion against the voyce of the Gospell My hand doe not you know me to be sufficient to deliver you At my rebuke I am the same who formerly delivered you out of Egypt where I did the miracles here mentioned drying up the Sea causing the Fish to die in the rivers darkning the skie with thicke darknesse Exo. 7. 18. 10. 21. 14. 21. V. 4. The Lord my word is altogether divine directed to the comfort and salvation of afflicted soules Matth. 11. 28. and propounded by me through Gods expresse command and therefore for it am I hated and persecuted Christs owne words As the learned namely of supreame and divine learning and of celestiall doctrine He wakeneth he alwaies inspires me with his truth and mysteries and with ful knowledge and understanding Ioh. 5. 20. 8. 28 38. Col. 2. 3. V. 7. Set my face I have strengthened and encouraged my selfe in the execution of mine office against the hardnesse of the people and all other opposition see Jer. 1. 18. 15. 20. Ezek. 3. 8 9. V. 8. He is namely God the Judge approver and defender of my perfect obedience and righteousnesse is present to beare me up against all men V. 9. They all namely the wicked mine adversaries V. 10. Of his servant namely Christs servant Isa. 42. 1. In darknesse of afflictions dangers and perplexities Psal. 23. 4. V. 11. Behold but as for you rebels who thinke to escape my judgements with your carnal wit and your arts and inventions see what benefit you will reap by it for all shal be but in vaine This shall ye namely all these inevitable and irreparable evils CHAP. LI. Vers. 1. AFter righteousnesse namely true righteousnesse by faith in Christ not false righteousnesse by the merits of your owne workes Rom. 9. 31. 32. Looke unto that is to say you beleeving Jewes who will be but few in number at the comming of Christ the whole body of the Nation being rejected consider that your first parents Abraham and Sarah were alone when I called them and tooke them to me and yet I increased their posterity to an infinite number And from thence you may gather that I wil doe the like by you by joyning the Gentiles to my Church V. 2. Alone having no children and being out of hope of having any V. 3. Shall comfort raising her up by calling of the Gentiles out of the ruine she was fallen into by the apostacy of the Jewes Like Eden namely the earthly paradise Gen. 2. 8. V. 4. A Law I wil cause my Gospel to be preached through the World to be as it were a new Law and forme in the state and government of my Church Psa. 110. 2. Isa. 2. 3. Will make I wil firmely and inevocably establish the government of my Word and Spirit in the Church for a secure guid to bring it to eternal life V. 〈◊〉 My righteousnesse that is to say the effect of my promises my grace and bounty but especially the revelation of the Sonne of Gods righteousnesse which proceeded from and was appointed by God and is onely sufficient to appeare before his justice seate in justification of life to all beleevers Rom.
great ignominie before the world Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to soveraign glory Heb. 2. 9. V. 15. So shall he as thou O my people hast received abundance of graces after thy miserie even so shall Christ receive the fulnesse of the Spirit from the Father which he shall shed over all the world Acts 2. 33. and by this meanes shall make himselfe known Shall shut submitting to him in silence and humilitie For that which namely the mysterie of the Gospell and of the Sonne of Gods Kingdom which was unknowne in former ages Rom. 15. 21. CHAP. LIII Vers. 1. WHo hath whereas other nations have yeelded themselves to the obedience of faith the Jewish nation shall resuse Christ foretold by us Prophets and preached by the Apostles To whom how few of the Jewes shall open their eyes and hearts to the Gospell which is the power of God unto salvation to every one that beleeveth Rom. 1. 16. Or in whom God shall work by his powerfull and superabundant grace to bow their hardned hearts V. 2. For he shall that is to say Christs beginnings in respect of his humane nature and of his Kingdom shall be very small and weak like unto a young plant growing in dry ground see Isa. 11. 1 Before him namely before God the Father under whose protection and providence the Kingdom of Christ is grown up Or before the people who seeing Christs weaknesse in the flesh did contemn and despise him Shall see him he speakes as if he were a carnall Jew who judged of Christ according to his outward appearance Joh. 7. 24. V. 3. Acquainted to whom all manner of evils and sufferances have been familiar and ordinary V. 4. He hath born in the quality of a pledge for his Church he hath given satisfaction for her sins bearing all the punishments due for them in torments and extreame griefes both of body and soul and by feeling the wrath of God and death c. Yet we namely the Jewish nation Stricken namely for his own proper sins V. 5. The chastisement that is to say Gods just judgements for sin have been fully executed against him in stead of all his Elect for their benefit and absolution whereby his wrath hath been appeased and they reconciled with him V. 6. All we all men through sinne were alienated from God and were gone astray out of the way of everlasting life and every one followed his own lusts and particular sins Laid on him by his Sons one and onely righteousnesse he hath expiated all those severall sins Rom. 5. 16 18 19. The iniquity not the transgression nor the fault but the bond by which we were liable to Gods justice and the punishment of it Christ being our surety Of us all namely of all beleevers who in Christ have a true spirituall communion amongst themselves V. 8. Was taken into celestiall glory From judgement namely from the punishment of judiciall death which hee suffered for men as their pledge His generation the Italian his age namely the lastingnesse and eternity of his Kingdome into the possession of which he entred after his resurrection V. 9. His grave according to the custome of malefactors condemned to death he was to be buried ignominiously But Joseph a rich and honourable man laid the body in his grave by a secret providence of God to shew that with Christs death all the punishments and shame due to sinne were ended V. 10. He shall see hee shall gaine an infinite number of beleevers regenerate according to his own image through his Spirit and the incorruptible seed of his word Psal. 110. 3. Hebr. 2. 13. Prolong he shall reigne and live eternally The pleasure namely Gods eternall decree concerning the salvation of the Elect shall be powerfully and fully executed by Christ who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation V. 11. He shall see he shall receive a full reward for his sufferings when after he hath accomplished the work of redemption he shall be raised up in glory and shall gather unto him all his Elect by the preaching of the Gospell My righteous servant who hath and possesseth that perfect righteousnesse as can alone satisfic Gods judgement for his Elect. Dan. 9. 14. Zech. 9. 9. Rom. 5. 18 19. 1 John 2. 1. Justifie that is to say he shall cause them to be absolved as righteous before God by his righteousnesse which through faith shall bee imputed to them Rom. 4. 5 6. By his knowledge by the lively light and impression of faith which embraceth Christ and his righteousnesse to salvation and doth mystically unite the beleever to him Gal. 2. 20. He shall beare to redeem them from condemnation by his suffering to make intercession for their defects by presenting himselfe continually before God and to mend their defaults by his Spirit V. 12. Will I divide him that is to say I the Father will cause my Son after he hath overcome the devill and death to gain unto himselfe a great many men whom the devill held in slavery and shall upon them establish his Kingdome amongst the other Kingdoms of the world Ephes 4. 8. Of many not generally of the whole world but of the decreed number of the Elect John 17. 9. Rom. 5. 15 19. CHAP. LIIII Vers. 1. O Barren namely O thou Church which before Christs comming wert like a barren woman or like a woman forsaken of her husband bringing forth no more spirituall children Rejoyce in the Messias his time because that by the renewing of the covenant of grace and by the sending of the Spirit thou shall become a most fruitfull mother farre more fruitfull then ever the ancient Jewish Church was whilest it continued in Gods Covenant V. 2. Enlarge a representation of the wonderfull increase of beleevers under the Gospel by the figure of a tent that should grow too little for them that live in it V. 3. And thy seed that is to say The beleevers which thou shalt bring forth to the Lord shall spiritually become Lords of the world planting his faith and Kingdome in it and peopling with a new and sanctified kinde of people the whole world which before was void of the knowledge and grace of God V. 4. Shalt forget that is to say the greatnesse of thy glory under the Gospel shall blot out and cancell in thee all feeling and remembrance of thy former state which was infamous for sins and idolatries and wretched for punishments by meanes of which I was in a manner divorced from thee Isa. 50. 1. V. 5. Thy maker namely God who as by his grace he gave thee thy first being to make thee his Church can also restore it to thee again when he pleaseth Of the whole and not onely of the Jewish Nation V. 6. Hath called thee hath re-united thee to himselfe by the Covenant of grace V. 9. This is namely this salvation and deliverance from the deluge
bed in which they expect the great day of the blessed resurrection V. 3. Ye sonnes that is to say a generation given to all manner of impiety even to sorceâ—â—e and devillish arts Isa. 2. 6. And of meaning both corporall and spirituall fornication by idolatry V. 4. Against whom are not your prophane scoffes against me V. 5. Inflaming namely by spiritull lust of the soule With idols the Italian among the oaks which were dedicated to idolatry Isa. 1. 29. V. 6. Thy portion that is to say Thou hast chosen stones to make thine idols with or for to build Altars and Chappels rather then mee who am thy God see Psal. 16. 4. V. 7. Hast thouset phrases taken from the ordinary custom of common whores that is to say Thou hast made thy Chappels Churches and Altars neer to the high places according to the custome of idolaters for to joyn thy selfe to idols through idolatry V. 8. Hast thou set up thou hast contemned and refused my Law which I had commanded thee to write upon thy doors and posts for a remembrance Deut. 6. 9. and 11. 20. With them namely with idolatrous people tying thy selfe to their idolatry see 2 King 16. 10. Thou lovedst in every place and upon every occasion that hath presented it self hast thou used thine idolatry a terme taken from unchaste women V. 9. To the King namely of those prophane Nations with which thou didst joyn in idolatry Debase thyselfe by a servile and base submission to their wils V. 10. Saiâ—st thou not thou hast noâ— fainted for all the difficulties which thou hast found in the obtaining of these prophane leagues neither hast thou been weary untill thou hast finished it The life the means to strengthen thy self in this practice that thoo thou mightest not bee forced to leave it V. 11. And of whom thou hast pretended that the cause of thine entring into these wicked Covenants hath been forâ—ear of those mighty Kings that were thine enemies and so for fear of men thou hast not beene affraid of mee who was alone able to deliver thee Hast lied in that thou hast thus disloyally broken my Covenant Have not have I not used a great deale of patience towards thee suspending my judgements V. 12. Thy righteousnesse an ironiciall terme signifying that which is quite the contrary unlesse he means the false shews of externall piety Isa. â—8 2. V. 13. Let thy namely those prophane Nations which thou hast called in great troops to aid thee But he that namely mine Elect though they were carried into captivity with the rest they shall at the length be brought back and re-established in the place of my habitation and service A figure of the most assured bringing of beleevers into the Kingdom of Heaven out of the captivitie of the world V. 14. And shall say all things that may hinder this return shall be taken away Isal. 62. 10. Mic. 2. 13. V. 15. The high namely the great and soveraign God I dwell as in my glory I dwell in Heaven so am I present in grace with mine humble timorous and afflicted beleevers to comfort and free them from all their afflictions see Isa. 66. 2. V. 17. I hid me that is to say I have for a time kept back from them the effects of my grace Isa. 45. 15. V. 19. I create that is to say I will effect that indeed which I promise by my word see 1 Kings 8. 15. Rom 4. 21. That is far off that is to say By the Messias I will impart my peace and grace as well to the Gentiles who are strangers and farre from me as to the Jews who are my neighburs by knowledge and Covenant Psal. 148. 14. CHAP. LVIII Vers. 2. THey seek me they make a shew and profession of calling upon me and of seeking to obtaine my favour by sacrifices and ceremonies but all this is without any internall pietie They aske of me namely by my priests who did both publikely and privately explaine to such as asked them what was Gods right according to the Law in all things Deut. 17. 8. 11. Mal. 2. 7. V. 3. You finde pleasure that is to say God hath commanded that the yeerly fast of which the Prophet speaketh in this place should be performed with an inward kinde of affliction and mortification of the soule and abstinence from all carnall pleasures Levit. 16. 29. but contrariwise ye doe finde a vicious kinde of delight in it namely in exacting your debts ver 3. he seems to have relation to that the yeerely fast was appointed to be the first moneth of the politicke yeere in which moneth also for the most part was the time of freeing one from debt and bondage V. 4. For strife employing the solemne day therein which was appointed for you to employ your selves in repenting of your sins and you contrariwise doe increase them And to smite he seems to have a relation to the masters cruelty towards their servants who had sold themselves untill the yeere of remission Exod. 21. 2. Levit. 25. 39 50. From whence there did often arise contentions and strises V. 5. To spread according to the manner of penitent and afflicted persons East 4. 3. Job 2. 8. Jer. 6. 26. Diâ— 9. 3. V. 6. To â—oose that calling to God for mercy in this ceremony of fasting you doe likewise use mercie towards your neighbours concealing all unjust bonds and releasing the rigor of just debts and bondages V. 7. That thou hide not that thou doe not draw backe from helping thy brother who is a man of the same kind as thou art see Neh. 5. 5. V. 8. Then shall thy prosperity shal revive by the returne of Gods grace even as the Sunnes returne causeth the day to breake Thine health Hâ—b thy physicke that is to say thou shalâ— get new vigour Like Plants when the spring is come Thy righteousnesse namely the reward of thy good and righteous life V. 9. The yoake namely the inhumane slavery of thy brethren The putting forth a signe of an absolute and rigorous command and of threatning V. 10. If thou draw out the Italian Open thy soule as a treasure and store of hearty liberality Thy light that is to say in the middest of the greatest calamities I will cause thee to feele my grace in joy and comfort and will change thy wretched state into a most perfectly happie one V. 12. And they that that is to say thy posterity shal re-ediâ—ie my Temple and the City of Jerusalem after they have layen waste all the time of your Captivity To dwell in to cause the Country to be inhabited a new V. 13. If thou tuâ—ne away that is to say if thou truely keepe holy the Sabbath by abstaining from such workes as in their owne nature are evil and fettest all thy delight in mine honour and service Or speaking thine owne words without replying or contending in a voluntary ready and absolute obedience V. 14. Shalt thou then wil I â—ill thine
been publickely practised and without controule v. 24. 31. V. 40. Store thee He hath a relation to the punishment appointed for adulteresses by the Law Deut. 22. 24. V. 41. Women namely of many kinde of people and Nations whereof the Chaldean army shall be composed V. 42. To rest that is to say I will powre out and execute it fully V. 44. As is the mother It was a common proverbe by the name of mother he meanes the Hittites whom the Jewes had succeeded not only in the possession of their countrey but also in customes and works v. 3. Now these Nations were taxed with serving of Devils and sacrificing their children to them Deut. 18. 9 10. V. 45. Her husband namely God the Creator of all and Law-giver to all whose knowledge and service those Nations utterly forsooke to worship Devils V. 46. Thine elder sister that is to say thou Jewish Nation and Samaria that is to say the ten Tribes and Sodome are like one another in sinning even as if you were one and the selfe-same mothers daughters Deut. 32. 32. Isa. 1. 10. Jer. 3. 8. Thy left hand that is to say to the Northward For the Hebrewes call the forepart the East the hinder part the West the left side the North and the right side the South V. 47. Nor done Thou hast not been contented with imitating and equalling them but hast gone beyond them V. 49. Pride She had gotten none but temporall excellencies from me not the spirituall ones of my word and covenant as thou hadst And besides her greatest sinne was but against the second Table rather then against the first as thine is in violating my service V. 50. As I saw good or after I had seen namely their abominations Gen. 18. 21. V. 51. Halfe because thou receivedst more favours at my hands and hast been longer suffered exhorted and corrected and hast seene my judgements upon the other therefore thine ingratitude rebellion and obstinacy cannot be equalled justified made their sinnes to seeme but little ones and excusable by the accesse of thine and them innocent in comparison of thee Jer. 3. 11. Mat. 12. 41 42. V. 52. Justified the Italian judged condemned them without any pitty as wicked and not deserving any mercy V. 53. Shall bring the Italian if I bring that is to say as I will never re-establish those Cities and Nations into their former estate so shall the Jewish Nation never be restored after the ruine which shall come upon them by the Chaldeans in respect of the glory of the Temple and the state of the Kingdome but as concerning spirituall good the people had alwayes a remainder of grace and hope of restorement to salvation v. 60. which the other Nations had not Isa. 1. 9. captivity This word is taken for all kinds of extreame misery Job 42. 10. the captivity namely free them from thy servitude and other continued and successive calamities See 2 Chr. 33. 11. and 36. 6 10. Jer. 52. 28 29 30. V. 54. A comfort A common kinde of speech as if those other Nations had any way been eased by seeing the Jewes as much or more punished then they were Lam. 46. V. 56. Was not mentioned Though thou were like Sodome in sinnes yet through pride thou didst disdaine and through hypocrisie thou hadst in abomination the very name of it and didst thinke thy selfe out of danger of being used in the same kinde V. 57. Was discovered by my judgements which I began to execute upon thee by meanes of these Nations V. 59. The Oath by which thou hadst bound thy selfe to me as a people to their King and a wife to her husband See Deut. 27. 15. V. 60. An everlasting Covenant namely the spirituall covenant made with the true Israel in spirit V. 61. Thou shalt Thou shalt be touched with true compunction and repentance When thou namely when I shall convert the Gentiles and make them members of the Church whose body was represented by the old Jewish Nation which was also first imployed in the preaching of the Gospell Thy Elder more or lesse ancient powerfull or noble then thy self But not not by vertue of the old externall and carnall covenant in which the naturall Jewes only had part or such as joyned themselves to their Religion and Ceremonies Jer. 31. 32. But by vertue of the new spirituall and eternall one grounded upon the Messias and upon his righteousnesse redemption and spirit which is made with the whole Israel according to faith Gal. 4. 25 26. V. 63. That thou mayest these things are here written and set downe to the end that after thy re-establishment especially in the time of the Gospell thou maist give God all the glory for thy deliverance by a sincere acknowledgement and consession of thy sinnes approving of and in silence adoring the judgements which had formerly been inflicted upon thee Rom. 3. 19. CHAP. XVII Vers. 2. A Parable or a figurative Speech representing one thing by another with a convenient correspondencie V. 3. Eagle namely Nebuchadnezzar Ier. 48. 40. and 49. 22. Divers colours hereby is meant Nebuchadnezzars Empire over many nations of divers customes and languages or his army composed of severall sorts of people unto Lebanon to Iudea which is oftentimes likened to a wood of excellent trees The highest namely Ieboiachim led into captivity 2 Kings 24. 12. V. 4. Cropt off Hereby is signified the captivitie of the chiefe of the Kingdome led away with Iehoiachim of merchants the Italian of traffique he meanes some Province or Citie of Babylon assigned to the Iewes which was commodious for traffique to keepe them from all thoughts of war and State policie V. 5. Of the Seed namely Zedekiab who was of the blood Royall A fruitfull namely in the Kingdome of Iudea not yet made desolate where Zedekiah might have maintained himselfe and growne up prosperously V. 6. It grew namely Zedekiah prophesied whilst hee was faithfull to the Chaldeans Of love signifying thereby that hee was but a vallall not Soveraigne nor absolute Branches turned being a dependent and subject to Nebuchadnezzar The roots that is to say he staid in his owne countrey and was not transported into any other place and the State remained in its antient forme and state onely the Kings power was diminished Brought forth that is to say Zedekiah begat and brought up children Jer. 52. 10. V. 7. Another namely the King of Egypt who was also a mighty King with whom Zedekiah joyned himselfe against Nebuchadnezzar 2 Kings 24. 20. Water it should uphold him and relieve him with his forces against the Chaldeans See Ier. 37. 7. The Furrowes he alludes to the channells and pipes wherewith the Egyptians conveyed the waters of Nilus to their land See Deut. 11. 10. V. 8. It was It was very likely that Zedekiah having made this league with Egypt might very well have maintained and bettered himselfe V. 9. Shall hee not the Italian shall not that Eagle namely Nebuchadnezzar V. 10. The East
Church which are to them certaine pledges of the increase and accomplishment of them Of her youth See Jer. 2. 2. Ezek. 16. 60. V. 16. Baal the Italian My Baal Baal indeed signifieth husband also But because this name had beene prophaned by being applyed to Idols the Lord his meaning is That all contagion and mixture of Idolatry should be cut off from his service V. 18 A Covenant A figurative description of the Churches spirituall peace under the Gospel V. 19. Betroth thee I will re-establish my covenant of grace with thee not onely to observe that faith which is required in all covenents but also to forgive thee thy sinnes and not regard thine unworthinesse V. 20. In faithfulnesse the Italian In truth With an invariable faith and constancy to maintaine and keepe my Covenant of grace with mine elect notwithstanding all their defects Zech. 8. 8. Rom. 3. 3 7. V. 21. I will heare the Italian I will answer I will cause my blessing to glide along according to the order which I set in the creatures which I will re-establish for the salvation of my Church V. 22. Jesreel namely My people which Hos. 1. 4. had been called Jesreel by way of threatning and of curse but here it is changed into a sense of grace and promise for Jesreel may also signifie Him whom God soweth or shall sowe V. 23. Sow her I will people the world with the spirituall progeny of mine elect and believers Jer. 31. 27. Zek. 10. 9. Upon her tha the Italian Vpon Lo-ruhamab that is to say My people meant by these names Hos. 1. 8 10. CHAP. III. Vers. 1. GOe get For a signe that God had oftentimes renewed his Covenant with his people forgiving them their sinnes which were past as especially under Jehu his raigue 2 Kings 9. 10. Love This must also be understood the same way and in the same sense as Hos. 1. 2. Flaggons of â—â—ne He intimates their dissolute manner of living which is the ordinary companion of Idolatry see Exod. 32. 6 1. Cor. 10. 7. even as corporall fornication drawes gluttony and drunkennesse along with it V. 2. I bought the Italian I got me He hath a relation to the ancient custome by which husbands did give dowries for their wives Gen. 29. 18. 27. and 34. 12. 1 Sam. 18. 25. For fifteene This so small price seemes to signifie that although God did in some manner hold on his Covenant with the ten tribes yet he communicated but some small parcels of his graces unto them bestowing the whole plenty upon Judah V. 3. And I said namely after she had gone astray Thou shalt abide that is to say I will separate thee from mee for some time keeping thee as it were shut up to hinder thine unstaâ—dnesse untill such time as I take thee to me againe as I intend to doe not putting thee away from mee for ever V. 4. For the By this figure I will have thee to set forth the state of thy people which for their Idolatries shall be seperated from the grace and communion of their God without any Kingdome or forme of common wealth and without any exercise of true Religion or yet of Idolatry untill the time of their conversion to Gods grace by the Gospel Ephod The name of a Priestly garment Exod. 28. 4. under which is comprehended all the service of the Church V. 5. David namely The Messias the Son of David according to the flesh see Jer. 30. 9. Ezek. 34. 3 24. This is opposite and contrary to the sep ration of the ten tribes from the Kingdome of Judah CHAP. IV. Vers. 1. THey breake out Others they commit thefts And blood every thing is full of murthers V. 3. Shall the land A description of an extreme and universall desolation as Jer. 4. 25. and 12. 4. V. 4. Yet let no man Notwithstanding these great and publique sinnes in which the false Prophets doe flatter and sooth up the people Let not the true Prophets prophane my Word by speaking it to these obstinate and hardened rebels I will contend with them by effects and punishments and no more by words and reproofes So this agreeth well with what was spoken v. 1. Th tâ—st ive That undertake to withstand Gods right whilest the high Priest declares unto them Deut. 17. 12 and is the last degree of boldnesse see Rom 2. 8. and 10. 21. V. 5. Shalt thou fall He directs his speech to each particular person among the people In the day These words in the day and in the night doe seeme to intimate a continuance of ruine Others translate it to day that is to say within a short time The Prophet namely all the false Prophets Thy mother All the whole body of the Kingdome and Nation V. 6. For lacke For of themselves have no lively light of my Word and they will fully put out that which I present unto them and doe refuse all manner of instruction Isa 5. 13. Thou hast This seemes to be specially directed to the Priests and other Ecclesiasticall persons whose chiese duty is to teach and instruct See Deut. 33. 10. Mal. 2. 7. V. 7. Increased namely In dignity and authority for this is also referred to the Porters V. 8. They eate They fatten themselves with the sacrifices which my people offer for their sins and are greedy after Them and take no care of their conversion V. 9. There shall be They shall be also taken in the generall desolation without any difference or respect borne to their office V. 12. Aske councell In steed of seeking after Gods Oracle to have counsell given them in difficult cases Their stocks namely Their Idols made of wood Their staffe Some thinkes he hath a relation to an antient manner of divining by staves and rods Others doe hold that here are meant the South-sayers and Magicians rods as Exod 7. 12. The spirit namely The inclination and affection to Idolatry kindled in the heart of man by the evill spirit see Isa. 44. 30. V. 13. Your daughters I will punish your Idolatry by abandoning your daughters and your spouses to an infamous and unbridled lust which shall not be repressed by the Lawes or Magistrates punishments nor amended by mine see Amos 7. 17. V. 14. Are separated From me cutting themselves off from my covenant and communion by joyning themselves to Harlots which were excommunicate from amongst Gods people Prov. 2. 16. and 6. 24. See of this separation Prov. 18. 1. Ezek. 14. 7. Hos. 9. 10. Jude 19. V. 15. Unto Gilgal In this place whereof see Jos. 5. 9. and 12. 12. Amos 4. 4. Beth-aven It is the same as Bethel but because Bethel signifieth House of God Gen. 28. 17. And that this place had been prophaned by the Idolatrie of the Calves 1 King 12. 29. The Prophets do often call it Beth-aven that is to say The house of an Idoll or the house of vanity Hos. 5. 8. and 10. 5. being that neer unto Bethel there was another high
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
need for to assist them or whether Pâ—late suffered them upon this occasion to make use of them CHAP. XXVIII VER 1. THe other namely she that is called the mother of Iames and Ioses Matth. 27. 56 61. V. 2. There was a namely whilest these women were upon the way the Lord rising at that instant and comming out of the monument for by that time they came thither he was gone but the Angell remained there at whose sight the watch fled and in the meane time the women came who were told by the Angell that the Lord was risen and they went and reported it to Peter and Iohn Ioh. 20. 2. and these two Apostles comming to the Sepulcher the women came backe with them but they returning to the Citie Mary Magdalen stayed by the monument Iohn 20. 10 11 and it is likely that the other women staid there with her and Mary had a new vision of Angels and the Lord appeared first to her Mar. 16. 9. Iohn 20. 14. which she related to the other women by the way as they returned to Ierusalem for to make the second report thereof to the Apostles The Angell the first time there appeared but one the second time two Luke 24. 4. Iohn 20. 12. V. 7. I have told you assure your selves of it doe it and doe not faile as for my part I have discharged my commission V. 9. Jesus by Marke 16. 9. and Iohn 20. 14. it appeares that hee appeared to Mary Magdalen in some speciall manner before he appeared to the rest V. 18. Is given unto me in qualitie of Mediatour And in the personall union of the two natures divine and humane I have received from my Father the universall Kingdome of the world and the spirituall Kingdome over my Church and now I enter into the glorious possession and administration of it V. 19. Therefore namely to make knowne what I am to gather together my subjects and beleevers to governe and distribute the effects of my Kingdom un o them to bring tydings unto them of the judgment of the Nations which is done by the preaching of the Gospell See Psal. 110. 2. Isaiah 2. 3 4. All Nations indifferently without any distinction of Iewes or Gentiles Baptizing See Mat. 3. 6. for a Sacrament of my grace in remission and expiation of sinnes and regeneration to a new life And likewise for a token that they are bound on their side to consecrate themselves to me and give themselves over to the conduct of my spirit and to confesse my Name perpetually In the Name to consecrate them unto the onely true God revealed in three persons 1 Iohn 5. 7. by the baptisme administred by their power and authority which are also called upon to ratifie the externall ceremonie thereof each one by the speciall property of their operation V. 20. I am not in corporall presence Mat. 26. 1â— but in the presence of my God-head Spirit and vertue With you namely with my beleevers and true Church whereof ye now represent the body The holy Gospell of Our Lord Iesus Christ according to Saint MARKE Argument BEcause that in the sacred History this name of Marke is often mentioned amongst the Disciples and followers of the Apostles There was a doubt made first whether wee ought in all other places to take it for one and the same person called Iohn amongst the Iewes and Marke amongst the Romans as this diversitie of names was in those dayes very frequent Then if there were diverse of one name to which of them ought to be attributed the composing of this Gospell The opinion of the Ancients hath bin that whether there were one or many the writer of this book is he who is mentioned 1 Pet. 5. 13. called by S. Peter his Sonne whither it were because hee was by his meanes converted to the Christian faith Or because hee had taken him for a coadjutor and companion in preaching of the Gospell as an Evangelist whereby he might have received the gift of the Holy Ghost as it was very usuall in those first beginnings of the Church And as Saint Paul and other Apostles after they had founded a Church by their owne preaching at the first did afterwards employ these Evangelists in the directing and ordering of Churches in severall provinces So it is thought that S. Peter sent Marke to give a forme to the Church of Alexandria in Aegypt and peradventure to all the other Churches of that Country for to governe them And from thence also proceeded a constant opinion that Saint Peter did dictate this Gospell unto him to be as it were the foundation of the establishment and propagation of Christian dâ—ctriâ—e amongst those Churches Now there is a great conformitie betweene this Gospell and Saint Matthewes but only that Saint Markes is a little briefer and that there is some slight diversitie of order according to the liberty of the Holy Ghost in inspiring and directing his servants CHAP. I. VER 2. IIn the Prophets some Texts have it in Isaiah the Prophet V. 10. He saw namely Iohn Iohn 1. 33. V. 15. The time that is to say the time prefixed by God for the comming of the Messias which is therefore also called the fulnesse of times Gal. 4. 4. Ephes 1. 10. V. 25. Rebuked him refusing to have the father of lies to beare witnesse of him as Luk. 4 41. Acts 16. 17 18. V. 26. Torne him having shaken and stretched him as if he would have torne him in peeces V. 29. They were namely Christ and his Disciples V. 34. To speake others to say that they knew him Ver. 38. Came I forth that is to say sent by my Father Luk. 4. 43. come from heaven the habitation of my glory and appeared to the world in the flesh V. 45. To publish it to publish many things and divulge what was done Could no more by reason of the great multitudes which thronged unto him and hindered him from â—â—tering his doctrine which was his principall businesse CHAP. II. VER 2. THe word of God namely the Gospell V. 8. In his spirit the Italian By his spirit namely by his God-head and divine power V. 14. Levi called also Matthew V. 18. And they namely Iohns Disciples Matth. 〈◊〉 14. V. 26. Abiathar called also Ahimelech 1 Samuel 21. 1. V. 27. The Sabbath that is to say the Law of the Sabbath was made for the good of man as well his spirituall as his corporal good for to ease him of his labours And not to subject all necessary respects of man to an absolute and superstitious honour of the day in abstaining from every act whereby it appeares that if God commanded mans rest on the Sabbath day much more would he have his nourishment and sustentation Ver. 28. Therefore that is to say seeing that the intent of the Law touching the Sabbath is such it belongeth to me who am the Soveraigne Law-giver to know what belongeth to mans necessity and not to you false Iudges CHAP.
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
singing the third verse of the twelfth Chapter of Isaiah and from thence it should seeme that the Lord took this occasion of speaking of these spirituall waters V. 38. Haith said these words formally are not set downe in Scripture but seeme to be gathered from divers places as Isay 35. 15. and 44. 3. in which under the figure of waters are promised the abundance of the gifts of the holy Ghost which should be powred upon the Church by the Messias whereby there should be as it were a living spring of all manner of good works framed in each beleever V. 39. The holy Ghost namely this rich abundance of the graces of the spirit as well those which were common to every beleever under the Gospell in regeneration illumination c. as the particular ones to certaine persons in the Church in power of doing miracles in prophecying in speaking of strange languages c. See Acts 19. 2. Because that See upon Iohn 16. 7. V. 40. Many namely by a certaine confused and obscure inspiration from God to judge of Christ as of a divine person V. 42. David was where the residence of his fathers houshold was V. 52. Of Galilee of whence they judged Christ and his Disciples to be by reason of their ordinary abode in that place CHAP. VIII VER 6. TEmpting him to overtake him howsoever he had answered For if according to his wonted clemency in pardoning penitent beleevers their sins he had spared the woman they would have accused him for sparing malefactors and doing things contrary to the law And if he had condemned her they would have taxed him with contradicting his own doctrine and his ordinary practise Or that he usurped the publike authority Wrote he seemes to do it as it were in signe of contemning those things which they alledged unlesse there be some more secret sense in it As for to shew that sinne which is written before God Isay 65. 6. and graven as it were with a steele Ier. 17. 1. is pardoned and blotted out by Christ by means of faith and repentance even as easily as a writing slightly made in the dust V. 7. He that is Christ here makes no law for the Judges and witnesses that they should not prosecute malefactors unlesse they be altogether guiltlesse But leaving the law of God in iâ—s force the execution of which did not belong to him hee contents himselfe with doing his office in convincing these hipocrits severe censurers of others and in the meane time they themselves spotted with many sins and wicked tempters of Christ and in correcting this woman Cast a stone according to the law Deut. 17. 7. V. 11. Neither do I namely for the externall and corporall judgement which did not belong unto him Insisting only upon the inward condemnation of the conscience to bring her to repentance wherein he fulfilled the worke of the law and of the Gospell together V. 13 Is not cannot be held valuable and certaine V. 14. â—oâ— I know and a witnesse must speake of certaine knowledge But ye your resusing to receive my witnesse proceeds from that you malitiously suppresse the notice which I have given you of my divine calling and of the full accomplishment thereof by my future glorification And thus ought to be reconciled Iohns saying 7. 28 with this V. 15. Yee judge yee taske me with false or not sufficient witnesse and I have more and better reason to reprove you for your false and perverse judgements of things belonging to God without any light or guide of his spirit but only out of your own fleshly understanding but I doe forbeare as he saith afterwards I judge in mine office of Mediatour I doe not proceed against you nor against any one else as arigorous and criminall judge as mine authority would well extend unto it mine end is to save by instruction exhortation conversion and not to lose by judgement and condemnation See Iohn 3. 17. V. 16. Alone that is to say separate from God my Father Which ought to be understood as well in regard of the unitie of the essence as of the perfect union of the will of the Father in his glory and of the Son in his quality of Mediator V. 17. Is true that is to say sufficient to be believed in judgement V. 18. Beareth witnesse namely by his Prophets but especially by his divine power wherewith hee hath endowed my person and accompanieth my ministery as well in words as in deeds V. 19. Yee neither know yee neither have nor will receave any light nor knowledge of my person office and doctrine by which only you might gaine the saving knowledge of God and therefore it is in vaine to speake to you of my Father Verse 20. In the Treasury See upon Marke 12. 41. V. 22. Will be kill that is to say will hee goe out of the world as Iohn 7. 35. they had said wil he goe into a farre Country V. 23. Yee are from being worldly by birth by nature and affection you are uncapable of raising your selves up to heaven from whence I am and whither I go directing all my beleevers thither V. 25. That I said that is to say even from the beginning of my vocation I told you that which I tell you still that I am the Sonne of God the Messias the Saviour V. 26 I have I could by many reasons convince your malice and prove the truth of my word but because you are unworthy of it by reason of your hardnesse I will content my selfe with the witnesse my Father beareth of mee and mine owne proper knowledge Ver. 28. When yee that is to say after yee have crucified mee I shall make you finde by the effect what my person and power is Rom. 1 4. V. 29. And hee hitherto my Father heareth witnesse sufficiently of the office which hee committed to mee and of my faithfullâ— executing of it V. 30. Believed with a transitory faith and for a time without any lively roote as appeares by the Lords ensuing discourses See Matthew 13. 20 21. V. 32. Yee shall know yee shall be enlighthed by the Holy Ghost in the lively knowledge of the truth of the Gospell by which you shall bee freed from the bondage of sin the devill and death See Rom. 8. 2. V. 33. Were never wee are of the blessed progeny to whom liberty and domination is promised Gen. 25. 23. and therefore nobody hath any right to bee Lord over us but only God The subjection wee now are in and have bin in at other times hath alwayes been by oppression and violence and not by any just title V. 34. Is the servant you thinke upon nothing but onely upon the right of temporall liberty but I speake to you of the spirituall liberty whereof man depriveth himselfe giving himselfe over to sinne which makes him his slave and takes away from him the title of Sonne of God and excludes him oâ—â— of Gods house and inheritance aâ— it is seene in you
acknowledge Christ to bee the head and foundation of this covenant and by this meanes hope for the benefit thereof and especially the gift of the Spirit Shall call Namely by his Gospell So he doth restraine the Israelites to whom the promises are directed onely to those who by Gods gift beleeve in Christ. See Rom. 9. 8. Gal. 4 28. Ver. 40. Save your selves quickly joyne your selves to the Church withdrawing your selves from the corrupt societie of unbeleeving Iewes that you may not participate of their sinnes and plagues Rev. 18. 4. V. 41. Were added namely to the body of the Church V. 42. Doctrine in the hearing publike exercisâ—s and profession thereof Fellowship of holy assemblies and other sacred actions And generally in christian societie and all the duties thereof both spirituall and temporall In breaking a phrase taken from that which God did at his last Supper Matth. 26. 26. used to signifie the celebration of the holy Supper together with which in those dayes were made certaine feasts of Charity Sec Acts 20. 7 11. 1 Cor. 11. 21. 2 Pet. 2. 13. Iude 12. V. 43. Feare came they were all dismaied at this new and miraculous estate increase gifts miracles and power of the Church whereupon no man durst to molest or hinder them V. 44. Common this community was not of all the goods of all beleevers but of that part which every one would consecrate for the publick necessities or of thole of particular persons Acts 5. 4. and was used only in Ierusalem in those first beginnings And we doe not reade that it was made a president for other times and places V. 27. Asshould be according to the everlasting election Others those who saved themselves namely those who according to the exhortation of v. 40 did reduce themselves into the Church there to seek for their salvation CHAP. III. VER 1. THe ninth namely three a clock in the afternoone Of a prayer the Iewes having three houres in the day appointed for prayer Whereof see up on Psal. 55. 17. and of this ninth houre Acts 10. 3. 30. V. 2. Beautifull by v. 11. it appeares that it was the gate which was in the first Court towards the East where Solomons Porch was See upon Iohn 10. 23. V. 4. Looke on us a word which questionlesse was accompanied by some internall motion of the Holy Ghost to kindle in him some spark of 〈…〉 i th V. 6. In the name I speake by his authority and commission and by his power my word shall take effect V. 11. Held thanking them and witnessing his acknowledgement and affection The Porch which was at the comming in of the Easterne gate of the Temple where the greatest concourse of people was See Acts 5. 12. Ver. 13. Denied him that is to say you refused him for your King Iohn 18. 40. and 19. 14 15. V. 16. His Name that is to say he himselfe his power Through faith through the faith of us Apostles and of the lame man himselfe faith being a disposition and condition necessary in man for to have the work of God take effect in him See Phil. 3. 9. Which is by him which is his gift by his spirit Or which hath all its being and power from him who is the true object and foundation of it V. 17. Ye did it he speakes of the common sort of people for otherwise a great many had sinned against their owne conscience Ioh 7. 28. and 15. 22. And not altogether excusing their offence he doth notwithstanding give them hope of pardon which is altogether denied to those as reject or deâ—y Christ out of pure malice against the light and internall motion of the Spirit Matthew 12. 31. See 1 Tim. 1. 13. V. 19. When the times not that the remission of sinnes be put off till then but because it shall be publikely declared and shall bring forth its eternall effect of life and glory See upon Mat. 12. 32. Of refreshing a figurative terme taken from worke-men who in the evening doe retire into the shade and to rest after the labours and travails of this life Luke 16. 25. Revel 7. 15. 16. From the presence Namely that eternall happinesse being granted to all the elect by the full revelation of Gods face 1 Corin. 13. 12. 1 Ioh. 3. 2. V. 20. Shall send againe into the world to judgment to gather up all his Church into Heaven 〈◊〉 preached that is to say was set before you and p 〈…〉 as it were into your hands by the preaching of the Gospell V. 21. The Heaven his humane nature residing in heaven and no more upon earth Of re 〈…〉 Namely of the accomplishment of Christs Kingdome by which all the disorders and ruines which sinne hath brought into the world shall be repaired and restored See Rom. 8. 20. Since the the Greek after the age which may also be translated from ancient times V. 24. Of these days namely of the Messias his spirituall Kingdome and especiallie of the accomplishment of it in heaven V. 25. The children of the stock of the Patriaches their heires and fellowes of the covenant made with them for all their posterities V. 26. Sent him presented him for your salvation by the preaching of the Gospel To blesse you the Italian First to bless you be fore the Gentiles Mat. 10. 6. Act. 1. 8 and 13. 46. with that spirituall and heavenlie blessing which was promised to Abraham Christ being the holy seed which is the foundation and roote of that blessing which was to bee spread over all the earth Gâ—l 3. 9 14. CHAP. IV. VER 1. THe Captaine the Italian The chieâ—â— See of these chiefes or Captains of the Temple upon Luke 22. 4. The Sadduces whose sect emulating that of the Pharisees was so increased in dignitie that it was admitted into pâ—â—like judgements especially in criminall ones wherein they were exceeding severe whereas contrariwise the Pharisees were very clement and milde See Acts 5. 17. and 23. 6. V. 2. Through Jesus propounding him for a Soueralgne example Or by the power of Iesus and by whome as the head being rison againe all those that belieued in him should likewise rise againe 1 Cor. 15. 21. Or by his authoritie and command The Resurrection denied by the Sadduces Mat. 23. 6. V. 5. Scribes See upon Mat. 2 4. V. 10. By the Name by his power required by ouâ— prayer V. 12. None other any other person or power in all the world V. 17. In this name namely as for Christ preaching of his doctrine V. 20. We cannot neither in reason having Gods command for it nor in effect being driven thereunto by the Holy Ghost V. 22. Was above and therefore could himselfe testiâ—â—â— with that firmenesse as befitted his age and set forth all the circumstances thereof Or having beene so long in that misery hee was knowne by all â—en and they all did the more rejoyce at his being healed because hee had suffered for so long a time V. 27. A 〈…〉
meane simple and milde manner Ver. 55. And sow this was a miraculous vision in which Steven by a supernaturall light and vertue did see into Heaven and behâ—ld that splendor and Majestie with which Christ is clothed there Vnlesse one will say that it was but a created image of of it which was represented to Sevens inward and outward sences See Acts 10. 11. V. 58. The witnessé who according to the law Deutrenomie 17. verse 7. were to throw the first stones V. 60. Hee fell a sleepe he quietly and sweetely breathed a Scripture phrase for the assured hope of the blessed Resurrection CHAP. VIII VER 1. ALL scattered namely the body of the Church for the most part V. 5. Philip it is likely it was the Deacon Acts 6. 5. rather than the Apostle who remained in Ierusalem with the rest ver 1. V. 9. Bewitched the Italian Seduced or astonished and besotted V. 10. The great power the greatest instrument of Gods power that can be remembred V. 12. Were bappized renouncing all manner of impietie and superstition especially that of Simon V. 13. Believed made outward profession of the saith Or gave some ascent to the doctrine but hypocritically not giving way to the inward operation of the Holy Ghost to a true conversion and lively regeneration V. 15. The Holy Ghost not only the inward gift thereof in light and grace but also the externall and miraculous ones which in those beginning were conferred upon many after baptisme especially upon those who were by God appointed for the sacred ministerie V. 17. Laid they See upon Acts 6. 6. V. 21. In this matter Namely in this sacred Office of the Gospell in which the laying on of hands is required to obtaine the grace of the Spirit Or in this faith and doctrine Or in this businesse Ver. 22. If perhaps this word sheweth the difficultie of the thing by reason of the grievousnesse of the sinne Without cutting off the hope of grace but rather to serve for a greater spurre to the sinner to bring him to repentance See 2 Tim. 2. 25. That thou art that thou art possessed with a most wicked malice and art a slave to the Devill for to do all manner of wickednesse V. 24. That none that the most unhappie estate of the soule which you describe unto mee may not drive mee into eternall perdition which you threaten me with V. 26. Which is desert this may bee referred to the Citie of Gaza which at that time was desolate and ruined or to the way which was thorow a disinhabited Country V. 27. Queene of for amongst the Aegyptians women might raigne See 1 King 11. 1. For to worship See 1 Kings 8. 4 1. Ioh 12 20. Uer. 29. Said by Revelation or secret inspiration V. 33. In his because hee voluntary humbled himselfe even to the death to which hee was condemned God did deliver him and hath Soveraignly exalted him Phil. 2. 8 9. V. 37. With all thine that is to say sincerely and firmely with all thine heart V. 39. Caught away that is to say carried him away by a swift and sodaine motion See 1 Kings 18. 12. Ezeck 3. 12 14. CHAP. IX V. 2. TO the Synagogues the Romans having taken Iudea suffered the Iewes to live according to their Law and Religion Whereupon the High Priest as head of the great Councell might imprison and judge of the quality of a Iewes crime but had reserved unto themselves the pronunciation of the judiciall sentence and the publike capitall execution Of this way the Italian Of this Sect or profession of Religion V. 5. Whom thou in my members from which I have nothing separate and in my doctrine service and glory It is hard a terme taken from restie Cattell which the more obstinate they are the worse they cause themselves to bee used and yet at the last are forced to obey To signifie unto Saul that for all his fiercenesse he could not withstand Gods motion and calling and that therefore hee ought to yeeld unto it quietly otherwise he should draw great plagues upon him See 1 Cor. 9. 16. V. 7. Hearing See Dan. 10. 7. Now Acts 11. 9. it is said that they saw the light but did not hear the voyce Wherefore we must say that they heard Sauls voyce but not Christs Or some confused sound Or the sound of the Hebrew words which the Lord used Acts 26. 14. but not the meaning as Matth. 27. 47 Ver. 8. Hee saw no man his eyes being dazeled with that heavenly light which by miracle or by condensation of the naturall humour of the eyes produced those scales which are afterwards spoken of to shew that he was altogether blinde in spiritual things and that he must renounce all presumption of of wisdome and become a child and a foole before God for to be made wise by him See upon Iohn 9. 6. 1 Cor. 3. 18. V. 9. Three dayes during which time it is likely hee had his raptures and revelations mentioned 2 Cor. 12 2. V. 11. For behold by verse 17. it appeares that God revealed unto Ananias the subject of Sauls prayer namely to be enlightened in body and in spirit to performe Gods will and that he was sent thither for to fulfill it V. 12. And hath seen God by another vision prepared Saul for the comming of Ananias and for the worke which by his meanes he would do upon him V. 15. To beare to give knowledge of me to preach the doctrine of my person and truth V. 16. For I will We may suppose Which hee shall freely doe notwithstanding all persecutions for I will instruct him and frame him to a most invincible patience V. 22. Proving the Greeke word signifieth to confirme a thing by comparing of reasons and authority and it is like that here is ment the comparing and conferring of prophisits See Acts. 17. 11 and 28. 23. V. 23. Manie namely three yeares Gal. 1. 18. V. 25. The disciples the beleeuers which were afterwards called Christians V. 27. Declared some referre this to Saul himselfe others to Barnabas who might live at Damascus where this act was well knowne or might elsewhere certainely have heard of it V. 28. With them Namely with Peter and Iames. Gal. 1. 18. 19. For the other Apostles were then absent V. 29. The Gracians See upon Acts. 6. 1. V. 31. Edefied Going forward in their spirituall estate with delight and content by interchangable instructions and holy examples which is the frequent sence of this word opposite to scandals and in the or they were filled with comfort c. V. 32. The Saints A common name to all beleevers sanctified by their calling by Faith and by the Spirit of regeneration Lydda a city or great Castle in the tribe of Ephraim called also Diospolis V. 35. Saron another city in the same tribe neere to Lydda V. 36. Joppa a Sea Towne neere to those othertownes in these dayes called Japha V. 37. Washed According to the customes of those dayes
making any set meale Ver. 34. This is God shall deliver you from this Sea danger But you must take heed that you do not dye or weaken your selves with hunger seeing God gives you the meanes to prevent it that you may on your part endeavour as much as in you lyeth to escape expecting the rest from God Fall from a proverbiall terme as 1 Kings 1. 52. Matth. 10. 30. Luke 21. 18. V. 35. Gave thankes See upon Matth. 15. 36. 1 Tim 4. 4. Ver. 40. Rudder which were two great Oares hanging on each side of the poope And it is likely that when they let downe their sailes and let the ship drive at Sea they tooke away and made fast the rudders which now being willing to runne the Ship on shoare they untie to keepe it upright V. 41. A place some shelfe which was separate from firme land The Epistle of Saint Paul the Apostle to the Romans Argument AS under the Old Testament the H. Ghost moved his Prophets to set down in writing the summaries of their Sermons to endure for ever in the Church not onely for instruction but also for a certaine and immoveable rule of heavenly truth So did he the like in the New inspiring his Apostles to write the same doctrine as they had in speech uttered in their life time And Gods most wise and free providence hath to this end chosen the formes of Epistles as most befitting the simplicitie of the manner of teaching which Christ used and most apt to joyne the doctrine to the uses of practice in all the parts of a Christian life And the said Epistles written or subscribed with the Apostles hands and well verified were with great reverence reserved and kept in the Churhes to which they were written and were from time to time read and expounded in publike assemblies and were also communicated to other Churches for the generall edification of them all And Saint John who out lived all the other Apostles gathered them together and added them to the body of the New Testament setting upon them the Seale of Apostolicall authoritie as Esdra s had done to the bookes of the Old Testament Now although these Epistles were written upon particular occasions yet the divine providence directed the Apostles to comprehend in them the necessary explication of all the chiefe heads of Christian doctrine And Saint Paul who had in speaking laboured more than any one else hath likewise written more and more largely and highly unfolded all the mysteries of salvation the duties of Gods spirituall service and the rules of lawfull governement and discipline of the Church Intermixing also excellent Revelations of things to come which God had manifested unto him Amongst other Epistles of this great vessell of election that to the Romans holds the first degree in all kindes being he doth in a most exquisite order lay open therein each severall part of Christs benefit and the duties of enterchangeable acknowledgement and service to which all beleevers are bound The Romans to whom he writes were such beleevers amongst the Gentiles as were assembled in Rome where the Gospell had bin carried even before the Apostles comming thither And as the Apostleship of the Gentiles was fallen to his lot so did he performe this great duty towards it after he had for a long time caused it to shine with incomparable gifts of Gods grace to instruct and dificit with this divine Epistle which may very well be called the great sea of Christian doctrine And in it after he had in the beginning set downe his vocation and desire to contribute to the advancement of the faith of those who beleeved in Rome he sheweth that the Gospell receaved by faith is the only an most powerfull meanes to obtaine true righteousnesse before God and by the meanes of it life Seeing that all men by sin are subject to Gods wrath and curse the Gentiles being condemned by the Law of nature imprinted in their hearts and the Jewes much more by Moses his Law which yeeldeth no man any prerogative to righteousnesse but doth rather aggravate their judgments who having the knowledge of it are not correspondent thereunto by an entire obedience And therefore he concludes that all men to sirun their condemnation are bound to seeke without themselves that righteousnesse which is wanting in them and have a recourse to Christ in whom this treasure is laid up to the remission of sins and full justification of sinners And that as God presents this righteousnesse out of his meere grace and to all Nations indifferently so the onely meanes to receave it is lively faith without any necessitie or use of Circumcision or other ceremonies of the Law or any intercâ—ssion of mans owne works as he shâ—weth it by the example of Abraham the Father of all beleevers and generall patterne of faith Then he goeth on to declare the effects of faith and of Gods fatâ—erly love in Christ which are peace and quiet of conscience towards God securenes Ioy and spirituall reioycing in tribulations and assured hope of everlasting glory And concludes this part by shewing the foundation and ground of this communication of Christ to his beleevers which is Gods order who hath established Christ to be the head and stocke of his Church that from him may derive into her the vertâ—e of his righteousnesse and justification everlasting life and happinesse as Adam was the naturall head of all men whereby he inclosed and infolded them all in his sin and consequently into his death and condemnation Then he commeth to the subsequent and inseperable blessing of sanctification brought forth in beleevers by the holy Ghost to the resemblance of Christ their head by vertue of which the beleever doth not any more fight against the law of God and againe the law iâ—not an instigation to sinne for him to incense a d 〈…〉 rden him therein but a loving and friendly guide and rule of holinesse to which he willingly and peaceably doth frame and co-order his will and actions though still with much weakenes and repugnancy of flesh which God leaveth in those that are his for a continuall exercise and spurr to their sides to cause them to sigh aftâ—r their perfect deliverance and freedome in the heavenly life And therefore he comforteth them by telling them that these first fruits of the holy Ghost and his motions and strivings are unto them a sure earnest of Gods love and of their adoption justification and future glory which they at the present doe taste but onely in faith and hope but yet is infallible being grounded upon Gods everlasting decree and immutable election Whereupon also there groweth in them a firme confidence against all the assaults of the Devill and the World either internall or externall And afterwards because that the grace of the Gospell had beene promised to the â—ewes Eldest sonnes of the Family and naturall heires of the covenant and promises and yet they for the greatest part did reject it
seeking all meanes and occasions to performe that charitable office toward strangers putting your selves forward in offering it as Genesis 18. 2. or striving to doe it V. 15 Rejoyce be touched with your brethrens good or evill as if it were your own Ver. 16. Of the same minde or affection Of 〈◊〉 estate to the humble and meane condition and estate of the Church See 2 Cor. 12. 5 10. Ver. 19. Give place let it passe and vanish away without putting it in practice or retaining and hatching it within your selves Others understand it of Gods wrath in this sence leave it to God to inflict the punishment himselfe without preventing him with thy private revenges V 21. Be not overcome that is to say be not put besides thy patience or mildnesse by other mens wickednesse But overcome breake and tyer the perversity of others by thy greater suffering Or the more they offend thee the more good doe thou to them CHAP. XIII VERSE 1. Highest powers Namely to Magistrates established to governe other meâ— The powers God is the Author of this order in the world And all those who attaine to these dignities attaine unto them either by his manifest will and approbation when the meanes are lawfull Or by his secret providence by meere permission or toleration when they are unlawfull Now it is hitting that man should approve and tolerate that which God approves and toleranes V. 3. For Rulers though the power of Rulers have some terror in it yet we must not hate them as harmefull persons and oppose violence to violence as we doe against theeves or wilde beasts for they are a terror but onely to evill men and are for the good and protection of good men The Apostle here hath a relation to Gods order and not to the most wicked vices and abuses of publicke power which were brought in by men and he speakes it because that many Christians thought themselves to be freed from all humane subjection by the spirituall liberty of Christs Kingdome See Cor 7. 〈◊〉 Iude 8. V. 4. To thee for the defence and quiet of every one that liveth justly and vertuously A revenges appointed to inflict vigorous punishment upon malefactors V 5. For wrath For feare of receaving bodily punishment from the Prince For Conscience sake by bond of Conscience towards God because of his Commandement Eccl. 8. 2 1 Pet. 2. 13. V. 6. For hee gives a reason for what hee had said namely that Princes were Gods Ministers seeing hee hath inspired that common consent in all N 〈…〉 ns to pay them tributes as tokens of subjection aides to their office and recomâ—ence of their paines taken for the good of the people V. 8. Owe no man performe all your duties â—â—wards men and after all that know that there is one dutie from which you can never be freed namely that of charitie which hath no certaine limitation of time nor of actions For hee the Law of Charitie ought to bee the singular estimation with all beleevers For it is as it were a summary of all the Law and especially of the second Table Or doe not beleeve that ever you can be unbound from the command of charitie no more then you can bee from the observation of the Law which is comprehended in Charitie and can not bee fulfilled in any such kinde that man be absolved from producing the effects of it any more That loveth holily and perfectly according to the true meaning of the Law V. 10. Worketh no ill doth not suffer any man to doe any harme or offence to his neighbour but contrary-wise inciteth him to doe him any good Verse 11. And that these words have a relation not onely to this last precept of charitie but also to all other precepts which hee hath given before The time Namely the time of the Gospell which is as it were the dawning of that great everlasting day which encreaseth and riseth more and more and therefore is the true time to forsake the sleepe of sinne and ignorance in which man was before drowned with a totall cessation from good workes See 2 Corinthians 6. ver 2. Our salvation namely the accomplishment thereof in the life everlasting Verse 12. The night Namely the time of this worlds lasting which is but a darke night in respect of the world to come and is already for the greatest part spent the everlasting day drawing neere See 1 Cor. 7. 29. Of darknesse Namely dishonest and wicked workes to doe which men doe shunne the day and the light Or workes befitting mans naturall wickednesse and ignorance Put on let us bee adorned and furnished with Christian vertues engendred by the light of GODS Spirit and becomming the brightnesse of the Gospell by the meanes of which you may fight against all contrary vices Verse 14. Put yee on That is say be possessed and guided by CHRISTS spirit which may adorne you with the true and lively resemblance of him To fulfill the lusts to satisfie the desires of it which is spoken to distinguish this vicious desire or curiositie from the reasonable care for the necessities and lawfull eases of this morall life CHAP. XIIII VER 1. Him that is weake him that hath not yet a full knowledge nor is not fully perswaded of the Christian liberty in the point of meates dayes and other Mosaicall observations the annihilation of which in those first beginnings could not be beleeved by many Receave you into the communion of the Church into the charitie of your hearts and into sweete Christian conversation as a true brother But not but beware of disquieting him with troublesome questions under the pretence of convincing him of his error which would bee to no purpose considering his present weakenesse and incapacitie and besides it might endanger the wounding of his conscience and subversing of his faith To Doubtfull or to ambiguities and perplexities Ver. 2. Beleeveth is thorowly perswaded by the doctrine of the Gospell that his conscience is no more tied to these differences of cleane or uncleane meates Matthew 15 11. Herbes in which Moses had appointed no difference concerning the purenesse Now this was for feare of unadvisedly eating any uncleane or forbidden foode See Dan. 1. 12. Ver. 3. That eateth that hath a certaine knowledge of this liberty and makes use of it Despise as a novice and superstitious person Iudge him holding him for a prophate person For God seeing God hath receaved both the one and the other into his church and accepteth of them for his servants and children because of their common beliefe in the essentiall heads man ought neither to contemne the child nor condemne the servant V. 4. He standeth this is an anticipation of an objection which these disputers might make concerning such indifferent things saying Such a one is weak in his faith therefore it is fitting to strengthen him by taking away these scruples otherwise there is some danger that hee may fall Saint Paul answereth leave the care of it to God
distinguish spirituall actions and motions from those which are meerely naturall and humane Of my wayâ—s namely my proceedings all my life time and my Châ—istian actions or my way of preaching of Christ. V. 18. Puffed up they are become insolent and wilfull as if I should never come to enlighten them with my presence nor represse them by mine Apostolicall authoritie V. 19. The speech namely their vaine ostentation of knowledge and eloquence The power namely the sincere zeale of God the strength of faith and the spirituall efficacie of their ministery a manifest signe of Gods appâ—obation and blessing Ver. 20. The kâ—ngdome that is to saâ— Christ doth not governe the hearts of his by rethoricall art nor by talke after the manner of worldly stares but by the strength of his spirit which gives life unto the Pastors word and joynes it selfe to a lawfull preachâ—â—g V. 21. With a rod namely with severity to chastise you and to correct your disorders In Love so that you amend of your selves CHAP. V. VER 1. AMongst the Gentiles namely hath not beene used nor tolerated but hath bin detested by a naturall consent of all men Fathers wise namely his owne mother in Law V. 2. Mourned you have not shewed any sorrow for such a cruell misdeed nor not have so much as proceeded to excommunication against the misdoer in which action as being very mournefull they did anciently use to fast lament and make a publicke humiliation in the CHURCH See 2 Corinthians 12. 21. Ver. 3. For Iverily you ought to have excommunicated him for I judge hee hath deserved it and you having failed therein I doe pronounce the sentence by Apostolicall authority In spirit in soule in thought and in feeling which I declare unto you by these my words which ought to bee of the same weight and strength with you as if I were present by vertue of my owne Apostolicall power Ver. 4. In the Name as his Minister and by the authority received from him and according to his order and calling upon his holy name When yee are he speakes to the Pastors and conductors of the Church The meaning is being gathered together in ecclesiasticall judgement having this my declaration in stead of my vote as if I were present So without doing any prejudice to the ordinary ministery of the Church of Corinth hee useth his Apostolicall power modestly only to excite the other and strengthen it V. 5. To deliver this forme anciently used in the greatest kinde of excommunication seemes to have beene taken from the example of Saul 1 Sam. 16. 14. for excommunication is a kinde of rejection from God and in those first days of the Christian Church it was followed with horrors anguishes of spirit and torments of body yet with this temperament that it was not to totall perdition nor irrevocable but onely for correction untill true repentance The destruction to macerate and pull downe the body extreamely even to death if God would have it so as oftentimes by meanes of the foresaid things death did follow and at his last passage the sinner shewing a lively repentance was loosed from those bonds of excommunication and was reaâ—mitted into the peace of the Church and into the grace of God and so Died with comfort That the spirit Namely the end of this severitie is not eternall damnation but the salvation of the soule so that there bee repentance In the day not that salvation is reserved to the last day and that the penitent soule doth not enjoy it before but because in that day salvation shall be fully revealed and accomplished 1 Pet. 1. 5. Verse 6. Your glorying Yee have no cause to glory so much as yee doe of the flourishing eâ—â—ate of your Church because that such a misdeed doth staine it and drawes Gods judgements upon it and such a sinner may infect the whole body by his contagion Verse 7. Purge out take away from amongst you by excommunication this incestuous man and all such scandalous kinde of people who might by their infection plunge you againe into the corruption whereof you had beene cleansed by the Gospell Yee may bee Namely that your Church may bee a pure and cleane body as you have beene renewed by the gifts of regeneration which is incompatible with any such like mixture of raigning sinne figures taken from the feast of the Iewish Passeover which was wont to bee celebrated with unleavened bread Exodus 12. 15. Unleavened See Iohn 13. 10. Our Passeover the spirituall state of Christians is the true accomplishment of the Iewish Passeover whereupon as in that tâ—â—y used no leaven at all So to participate of Christ who is the true Lambe of God Iohn 1. 29. wee ought to renounce all manner of sinne that the correspondencie may be entire V. 8. Let us keep let us lead our life which ought to be a perpetuall celebration and remembrance of our redemption by Christ as the Passeover which lasted eight dayes was a remembrance of the deliverance out of Aegypt V. 9. In an Epistle hee seemes to speake of some Epistle written before this which is lost as some other 1 Philip. 3. 1. Colos. 4. 16. yet without any dammage to the perfect fulnesse of holy Scripture Not to company by a voluntary intimate and familiar conversation Ver. 10. Yet not yet I doe not meane that you should wholly sever your selves from all men of evill life indifferently for that is impossible l 〈…〉 ving in the world amongst heathens and prophane perrons But from those who being members of the Church doe be 〈…〉 e their profession and are spots ulcers and leprosie in â—â—e body whereby they must by this punishment either bee reduced to repentance or hee quite cut off for the ease and cure of the whole body Ver. 11. No not to eate namely in the common course of life shunne all manneâ— of voluntary sweet and friendly conversation with him according to the rigour of the ancient Discipline and most of all in religious acts put him from the LORDS Table which might bee prophaned by him 2 Peter 〈◊〉 13. Iude 12. Yet still let the necessary duties of humane societie or the naturall or civill duties remaine not forbidding the healthfull communication of exhortations and reproofes c. Ver. 12. For what hee gives a reason of the precedent limitation to the members of the Church onely over which God gives his Ministers power and not over strangers See 1 Peter 4. 15. Dâ—e 〈◊〉 yee judge is it not a thing notorious and common amongst men that a judge can exercise his jurisdiction but onely over those that are within his precinct that are subject to his tribunall V. 13. Put away purge your Church from this incestuous and all suâ—h vicious and scandalous men and leave the care of punishing those who are strangers to the faith to God CHAP. VI. VER 1. DAre any hath hee the heart and face to doe it A matter Namely a suite in any civill matter Goe
apostasie great number of followers and finall destruction he sets down encouraging notwithstanding the Thessalonians against the terrour of this horrible danger by their well-established election and vocation and at the last he reproves some of them who lived disorderly and idlely commanding the Thessalonians to separate them from the communion of Christ in case they shewed themselves disobedient untill such time as they should come to true repentance CHAP. I. Vers. 4. GLorie in you As in an excellent fruit of our ministerie V. 5. Which is that is to say which persecutions for the Name of Christ are assured and certain Arguments unto you that God the just Judge will give you the reward and rest for it in his Kingdom and to your enemies on the other side eternall punishments Worthy that is to say conveniently qualified to enter into the possession thereof according to Gods order that he that must be like unto Christ in his crowne and glory must also be like him first in combats and troubles See Rom. 8. 17. 2 Tim. 2. 11. V. 7. With his mighty Angels the Italian with the Angels of his might namely his Ministers to execute his Almighty power Or. by whom he is encompassed in his glorie and Majestie V. 9. From the presence being condemned by Christ himselfe who shall then appeare in glory and soveraigne power V. 10. To be glorified to manifest the glorious effects of his promises and of his infinite power in bringing of his to his heavenly glory notwithstanding all the oppositions of their enemies to be eternally glorified and praised in them and by them Because we must suppose amongst which number I surely place you by reason of the credit which you have given to my preaching Our testimony namely our preaching whereby we have truely related and confirmed Gods truth V. 11. Of this namelie of this last signe accomplishment and reward of your heavenly calling by meanes of your perseverance V. 12. In your as in a mirrour and subject of the manifestation of his soveraigne power In him as in the cause spring and foundation of all your glory CHAP. II. Vers. 1. BY the comming as you doe assuredly looke for him and as you desire that he may appeare to your glory and that he may gather his whole Church into his Kingdome V. 2. In mind the Italian from the mind namely from your wise and setled judgement and from your quietnesse of spirit either by straying from things revealed in Gods Word or by curious enquiring after those secret times which are not revealed By Spirit namely by any doctrine or opinion raised under a false pretence of inspiration of the holy Ghost 1 Cor. 12. 10. 1 John 4. 1 2. Is at hand believers are indeed warned to watch continually as neither knowing the day nor the houre of Christs comming Matth. 24. 42. 25. 13. Rom. 13. 11 12. Jam. 5. 8. 1 Pet. 4. 7. but the Apostle doth here condemn certain determinations of approaching times by which mens minds were troubled and drawne away from their callings And the Gospel slaundereds when they were disapproved by a contrarie event V. 3. A falling away namely that great and generall revolt of the outward Church from the faith and profession of the pure truth of the Gospell Be revealed namely that untill Antichrist be risen and publiquely appeared and exercised his tyrannie and wickednesse whose sinne is in the highest degree because he is not onely a disloyall servant and open enemie but also an usurper of the Sonne of Gods Empire This Name is taken from the name which the Jewes gave to Antiochus The Sonne of namelie he that is condemned to everlasting perdition Rev. 19. â—0 see John 17. 12. V. 4. Who opposeth the Italian that adversary that great and deadly enemy of Christ and of his truth and Church Above or against This is also spoken of the resemblance between Antichrist and Antiochus Dan. 11. 36. who did not disanull all manner of religion but would onely allow of that which he himselfe had established and Antichrist was to doe the like All that is not onely above the true God but above Kings Potentates and others to whom the name of God is attributed for some resemblance see John 10. 34 35. Sitteth that is to say â—aignes and commands this circumstance is taken from what is spoken of the King of Tire Ezek 28. 2. In the Temple namelie in the middest of that assemblie which hath before been the true spirituall Temple of God namelie his Church and shall yet beare the name and the markes of it but with much corruption See 2 Cor. 6. 16. 1 Tim 3. 15. Shewing having made himselfe absolute Lord of consciences and bringing all things under his obedience and working them to his owne advantages not directing them â—o God alone in Christ by the pure preaching of his truth That he is by usurpation if not of the outward name yet at the least of Gods incommunicable qualities properties rights and preheminences V. 5. I told you by a propheticke spirit and divine revelation V. 6. Ye know by that I told you by word of mouth What Withholdeth namely what hindereth and keepes it backe at this present time untill the time which God hath prefixed According to the opinion of the most ancient Doctors of the Church we must understand it to be the Roman Empire whose subsistencie stayed the manifestation of Antichrist he being to build his tyrannie upon the ruines thereof Revel 13. 1. 11. 17. 9 10 11. and therefore the Christans in former times praied for the lasting of the Roman Empire though it was most cruell because after that they looked for a worse V. 7. For he gives a reason why he said that it was kept backe for even in those daies the Apostle saw in Spirit the first roots and foundations of the kingdome of Antichrist growing up which notwithstanding he doth not specifie peradventure he meanes the excesse of reverence given to the great City even in things belonging to Christianitie which in time would grow on to meere idolatrie and slavery See 1 John 4. 3. The mystery namely that great designe and wicked worke of usurping Christs dignities over his Church under the maske of piety and Christian Religion Rev. 13. 11. and 17. 5. 7. yet quite contrary to the Gospell which is the true mysterie of pietie 1 Tim. 3. 16 Worke it begins to frame and insinuate it selfe into the spirits and minds of men He who namely untill that the Roman Empire successively held by particular persons doe fall to decay It being evident that the degrees of the falling of the one have been the degrees of the exaltation and establishment of the other V. 8. Shall consume by the efficacie of his truth he shall overthrow the falshoods cunnings and practises thereof and shall give it a deadly and incurable wound which seemes to have a relation to what is spoken Rev. 14. 6 7 8. Shall destroy of this
Gospel preached by Christ man and by the Apostles The world he â—als the state of the world â—o being by Christ restored from its ruine and spoil which through sin and death had befallen it as it had been foretold by the Prophets that it should be under the Messias the accomplishment whereof shall not be till his last comming Isai 65. 17. and 66. 22. Rom. 8. 20. Rev. 21. 1. V. 6. But one that is to say he hath subjected it to man in Christs person as it appeares by that passage of the Psalmist What is man See the Exposition of this upon Psal. 8. 4. V. 7. Thou madest him Though the humane nature which Christ hath taken upon him of it selfe be inferiour to the Angels who are spiritual creatures more sublime potent and glorious than man yet the universall Kingdom is attributed to Christ Man and not to the Angels A little this if it have a relation to Christ signifies the time of his humiliation V. 8. For in that in this universalitie of things which are subject to Christs Kingdom the Angels themselves are comprehended But now though for the present we do not yet see the accomplishment of this Kingdom the Church being as yet not wholly gathered together nor glorified nor joyned with God nor all her enemies beaten down and destroyed yet Christ reigneth powerfully and fulfilleth every thing from time to time according to his will and pleasure V. 9. We see by the high effects made manifest and considered by faith For the See upon Phil. 2. 9. That he now he proceeds to set down why Christ was made man namely that he might suffer death for sinfull men By the grace which is the first cause of salvation by Christ which he gives unto man for the price of his redemption and likewise accepts of it for satisfaction of his debt Should taste should die and should feel the extreme paines of death as it is joyned with Gods wrath and with his curse upon sin for which he had made himselfe a suretie and therefore is likened to a bitter cup Matth. 20. 22. and 26. 39. 42. For every man namely for every one of them whom his father hath bestowed upon him in which is comprehended the universaltie of his bodie and of his Kingdom John 6. 45. and 10. 15. and 12. 32. Rom. 5. 11. V. 10. It became it was a thing conformable and agreeable with his justice that Christ should make satisfaction for the sinnes of men Him for namely God the Father who is the soveraigne Authour and cause of all things and chiefly of the Elects salvation to whose glorie all things ought to be directed and referred as to their last end Rom. 11. 36. whereupon for the glorie of Christ our sureties great righteousnesse and of his infinite mercie towards men this meanes of salvation hath been most fitting and convenient To make the Italian to consecrateâ— namely to make him perfectly fitting and sufficient to be the Authour of eternal salvation to the Elect by the sacrifice of himselfe Isai 53. 10. and by it install him in his Kingdom a terme taken from the ancient consecrations of Priests Exod. 29. The Captain the Italian the Princé namely Christ Jesus who by his Priesthood hath obtained right to everlasting salvation for Gods chilrden and by his Kingdom brings them to the perfect fruition of it V. 11. For As he had in the former verse declared that it was convenient that Gods justice should receive satisfaction so now he further sheweth that it ought to be done by one who was likewise of humane nature as he was to whom the Law was given He that sanctifieth namely Christ according to the flesh in whom and by whom the guilt of sin hath been expiated and the corruption purified And they namely Gods elect Are all are all come from one father namely Adam V. 13. I will put my trust because David in all that eighteenth Psalme was the figure of Christ these words of the Psalme also ought to be applied to Christ to shew that he is not onely become Man but hath also taken the condition of Man upon him by being subject to the Law and bound to fulfill it upon confidence of the reward promised therefore Gal. 4. 4. Or to a man in a lowly estate weaknesse and miserie who did not for the present enjoy those goods which he expected and depended upon God and craved for assistance from his power and rested upon him And again in this passage Isai his children were also a figure of Christ being given by God for a token and assurance of a temporal deliverance which was the figure of the Everlasting which is promised together with it Isai 8. 10. V. 14. The children namely Isai his children Are partakers the Italian were partakers were very men subject to the same chances and dangers and were tokens pledges of a deliverance and not Angels nor glorified men He also that is to say Christ hath likewise been very man as we all are to be not onely the signe or token but also the Authour and Foundation of salvation Through death that by it having expiated the elects sinnes and appeased Gods wrath he might disannull the devils power over them which he exercises onely to death and destruction as minister of Gods wrath upon sin V. 15. Them the Italian all them this must be restrained onely to the elect as verse 9. Rom. 11. 32. Col. 1. 20. Through fear who even in this world carried the devils bonds and prison in their consciences by the terrours of everlasting death the true foreâ—unners of hell torments which was figured by the besieged Jewes terrour Isai 7. 2. to whom Isai with his children were sent to encourage them Isai 8. 12. 18. V. 16. For verily He confirmes that which he had said verse 14. of Christs communion in the selfe same humane nature for it is never said in the Scripture that he took upon him the nature of Angels in a personall union as he is foretold and represented true Man the Son of David and of Abraham V. 17. Wherefore seéing he hath made himselfe true man to save us it behoved him also to put on all our conditions not onely the natural ones but also those that are come upon us by reason of sin excepting sin it selfe That he might be that being touched with a lively feeling of the miseries of humane nature he might the rather be induced to free it from them by the sacrifice of himselfe and by his intercession wherein he should shew great mercie towards men and perfect loyaltie and obedience to God in performing the taske which was imposed upon him Pertaining to every Priest being a Mâ—diatour between God and men to offer unto God sacrifices prayers and intercessions and to do all other religious actions Heb. 5. 1. and to bring men tidings of Gods peace and grace and to blesse and instruct them in his Name See Exod. 18. 19. V. 18. For
a happy period For the joy namely to obtaine in his human nature the Heavenly glory and happinesse to which according to Gods order and his vocation he could no otherwaies attaine but onely by his Crosse and sufferings Luke 24. 26. Phil. 2. 8. 9. 1 Pet 1. 11. V. 3. Him that namely what the height of his person is and what the greatnesse of his sufferings hath been comparing them to the meannesse of your condition and the smallnesse of your sufferings V. 4. Unto blood namely unto death and bodily punishments for the first persecutions of the Church did generally extend no further then to the taking away of their goods or in outrages and disgraces Heb. â—0 33. 34. Peradventure he hath a relation to the freeing of those Fencers which were not condemned to die in that action after that they had plaied so long upoÌ„ the stage as that they were come to the losse of blood Against sinne namely against sinners and unbeleevers and against the whole Kingdome of sinne which is the divels Kingdome Oâ— against your own corruption which the Lord would reform by his crosse and it continually spurns against it V. 7. If ye so the fault be not in you for want of faith and patience the afflictions on Gods side are but onely visitations for correction very well b 〈…〉 ing a father and saving to you V. 8. All are namely all Gods children at all times See Psal 73 14. 1 Pet. 5. 9. V. 9. Of Spirits namely who of himselfe and immediately hath created mans soule and given it to him Or the spirituall father who hath regenerated our soules to his owne image in Christ. And liveâ— that by our afflictions we may obtaine the fruit and reward of everlasting life V. 10. For a few namely for the daies of our infancie for which these corrections are onely fit He seemes to point at the shortnesse of the time of our afflictions during our minority in this world opposite to the full and ripe ago of eternity See 1 Cor. 13. 11. 2 Cor. 4. 17. V. 11. The peaceable namely a just reformation and instruction joyned with a spirituall repose of the soule opposite to all manner of trouble of the flesh in afflictions V. 12. Last up take heart and strength knees to runne and hands to fight vers 1. 4. See Iob 4 3. V. 13. Make straight make the way of the Gospel plaine and easie for you by your voluntary obedience and using of it overcomming all difficulties that you shall meet upon the way So he will have the believers strength to overcome the roughnesse of the way and not the nature of the way to be altered by reason of the Travellers weaknesse That which is lest those who have neglected to strengthen themselves in Christian vertues be not through Gods just punishment put out of the way into apostacie V. 15. Fail of See Heb. 4. 1. 6. 4. 10. â—6 Any root lest any grievous scandall of heresie or apostacie growing and spreading it selfe abroad like a venomous plant Trouble you like poyson that troubleth the bodies health V. 16. Prophane person or impure and polluted person And under this name are comprehended all those who for the pleasures of the flesh do renounce the heavenly blessing as Esau did V. 17. The blessing when he would have had the holy Seed and Covenant of Gods grace preserved and propagated in him and his posterity He was rejected his request was denied Isaac telling him that he was excluded from it by Gods decree Mal. 1. 2. He found he could not get Isaac to alter his resolution Or his repentance could not take place and was of none effect Sought it namely the blessing V. 18. For ye he confirmes the exhortation of vers 15 16. by the grace of God communicated in all abundance and vertue by the Gospell which cannot be rejected nor contemned without grievous sinne And likewise incites and binds men to fulfill the Evangelicall precepts and exhortations and also gives the means and power to do it Rom. 6. 14. And to extoll this grace he compares the covenant of the Law full of rigor threatnings and terrour as it was figured by the manner in which it was given with the spirituall and gracious covenant of the Gospell That might be touched namely Sinai an earthly mount which God had forbad to be touched Exod. 19. 12. opposite to the spirituall hill of Sion v. 22. Gal. 4. 24. V. 19. They that heard see the meaning of this upon Gal. 3. 19. 20. V. 20. They could not they were quite cast down at that God willing to make a covenant with them should keepe them farre off from him with such terrible threatnings untill such time as having offered Sacrifices and being sprinkled with the blood of the Covenant they were admitted to come to God Exod. 24. 6 8 9 10. To shew that not the Law of it selfe gives accesse to God but the propitiation in Christs blood onely v. 24. V. 21. Moses though he was a Mediator of this Covenant and a figure of Christ Gal. 3. 19. yet he testified that the confidence of his soule towards God was not grounded upon the Law but upon the blood of Christ shadowed by the blood of those beasts I exceedingly feare this is not set downe in Moses his History and we must suppose that the Apostle hath known it and spoken it by revelation V. 22. Ye are come by the Gospell ye have been called and by faith you have been received into the communion of the Christian Church figured by Jerusalem and by Mount Sion See Galat. 4. 26. Of Angels which are part of this body of the Church V. 23. To the generall namely to the universall Church represented by that generall assembly of the people when the Law was given And Church of namely to the true and spirituall communion with the ancient fathers whose names are written in the booke of life See Exod 32. 32. Phil. 4. 3. The Judge not onely the Law-giver as when he gave the Law but as absolute and soveraigne Judge to pardon and absolve whomsoever he pleaseth To the Spirits namely to the company of beleevers soules who have been justified and afterwards perfectly sanctified and glorified in Heaven V. 24. To the blood namely to the participation of Christs blood spilt for the purging of sins and wiâ—h which all beleevers have been besprinkled that is to say which is actually applied unto them by the gift of faith to ratifie the new Covenant as the ancient one was ratified by the sprinkling of the blood of Sacrifices Exod. 24. 8. That speaketh which as one should say presents it selfe before God not to desire vengeance of the murtherous Jewes as Abels blood did of Cain Gen. 4 10. but to obtaine favour and pardon for them see Heb. 10. 20. 1 John 5. 8. V. 25. Him that namely Christ who is exalted into Heaven from whence he gloriously speakes to men by his Spirit and
Sinnes for punishment and reformation whereof the Lord hath punished him with sicknesse V. 20. Shall save that is to say Shall be the instrument of another mans salvation and of grace for himself because that the Lord will reward this his charity by a more expresse and abundant feeling of his pardon towards him who peradventure is laden with many sinnes see Rom. 11. 14. 1 Corimb 9. 22. 1 Tim. 4. 6. ⧠THE FIRST EPISTLE generall of St. PETER the Apostle ARGUMENT THis Epistle containeth three principall heads the first is a large representation which the Apostle makes to the Iews which were turned Christians of the inestimable benefit of redemption and salvation which having been destinated for them from everlasting was acquired and accomplished by Christ and communicated by the Gospell and possessed by them in the hope of everlasting life and glory The second is a strong perswasion to the fruits of faith and holinesse of life as well in the generall calling of all beleevers as in the particular callings of each person and condition The third is a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith and of the Name of Christ. CHAP. I. Vers. 1. TO the namely to the Jews dispersed out of their own countrey into those Provinces and converted to the Christian faith V. 2. Elect separated from the world by Gods effectuall calling which is the execution of the eternall election The foreknowledge the Italian preordination the Greek foreknowledge that is to say A decree made by Gods knowledge and judgement Rom. 8. 29. Through sanctification sanctifying you really by his Spirit to whom it belongs to make Gods vocation firm and effectuall 2 Thess. 2. 23. Unto obedience that by faith making you obedient unto the Gospell you may be partakers of the benefit of the Lords death for the remission of your sinnes Or he declares the two ends of the beleevers vocation which are the justification in the blood of Christ and the new obedience through the sanctification of the Spirit V. 3. Unto a lively hope namely to conceive a lively still growing and operating hope of celestiall goods by meanes of the spirituall regeneration which is the true seed and pledge of eternall glory By the resurrection namely by vertue of Christs resurrection which is the fountain of regeneration Rom. 6. 5 11. Coloss. 2. 12. and likewise the foundation of our future glory 1 Cor. 15. 18 20 21. Ephes. 2. 6. V. 4. To an inheritance to gain us the right unto it and make us capeable thereof as being made the children of God Incorruptible by these titles he sheweth How that as celestiall goods are everlasting and without any impurity of sinne beleevers ought likewise to be such by the gift of the holy Ghost which causeth them to put off these two qualities namely of sinne and finally also the weak conditions of a sensuall life see 1 Cor. 15. 50. V. 5. By the power by his power which onely works effectually in this defence against all assaults and deceits of the enemies John 10. 29. and is lent man by meanes of a true and lively faith Are kept that is to say Preserved against all dangers of losing their salvation John 17. 11 12 15. Jude 1. Unto salvation namely to be made possessours of the chief end and perfect fulnesse of it V. 6. Wherein namely in the certainty of this inviolable safegard of God and in the earnest which he hath given you of the promised salvation by means of your regeneration If need be whereby the necessity of God will must impose upon you the Law of â—â—voluntary obedience Temptations that is to say Trials and exercises of afflictions Iames 1. 2. V. 7. The triall namely your faith well tried and standing to any souch Might be found before God V. 9. Receiving having even in this very world the first fruits of the fruition of salvation after which undoubtedly shall follow the fulnesse thereof V. 10. Have enquired by a fervent desire and expectation That should come the Italian that is come or that was received for you or which was to be communicated unto you V. 11. Of Christ which is that Spirit by which all the Prophets were inspired and have spoken and which proceeds from the Father and from the Son and whose gifts presence and power have at all times been dispensed by Christ head of the Church and supreme Prophet of it see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19. V. 12. That not namely that they foretold and preached the mysteries of the Gospell the full manifestation and fruition of which should not happen in their times but in ours With the holy Ghost that is to say Being inspired by it Which things that is to say Which things are so admirable and excellent that the full knowledge thereof is much desired and is wonderous amiable even to the very Angels who cannot be satisfied with the contemplation and the height thereof with extreme wonder and rejoycing V. 13. Wherefore namely seeing you are come to that holy and so much desired time see Rom. 13. 11. 2 Cor. 6. 2. Gird up being continually free from worldly cares and affections and prepared for the race and voyage of the heavenly vocation a terme taken from travellers of those dayes in which they used to gird up their long garments that they might be the more fitting and ready for travell but particularly it is taken from the Israelites when they came out of Egypt Exod. 12. 11. V. 15. Hath called you to unite you unto him which cannot be done unlesse you be holy as he is Psal. 5. 4. V. 17. Of persons namely of their outward qualities of titles shew or condition but looks onely to the reality of true holinesse and obedience Of your journeying namely this present life which is an absence from our true heavenly countrey In fear with all reverence care and heavenly humilitie V. 18. That ye were not and consequently that so great a gift requires an equall gratitude From your vain from your unfruitfull works of darknesse Ephes. 5. 11. and from all false doctrines and religions V. 19. As of a namely who is the substance and the truth of that figure of the Paschall Lamb by whose blood the Israelites were delivered V. 20. For you namely for your salvation V. 21. By him Christ manifesting the Father unto us by his word and creating faith in us by his Spirit and also he only having made him propitious unto us that we might put all our confidence in him That your he saith so because that by Christs exaltation the Father sheweth that he is pleased with us which would not be if Christ had remained dead 1 Cor. 15. 14 17. and also because that being fulfilled in the head we are certain that it shal likewise be so with the members and because that Christ ascended into Heaven he makes intercession for his beleevers to
servants see Heb. 10. 29. V. 2. Their pernicious waies the Italian their lasciviousnesse namely their false doctrines and evill examples which loosen the reines to all manner of licentiousnesse of the flesh under the pretence of Christian libety v. 18. Jude 4. Others their perditions that is to say their pestilent doctrines The way namely the profession of the Gospell shall be exposed to shame and to the reproaches of the adversaries see Acts 19. 9 23. V. 3. Through covetousnesse namely under a faigned kind of speech framed to a shew of piety mildnesse and charity they shall endeavour to lay hold on your goods with the ruine of your soules V. 4. Cast them downe the Italian abissed them that is to say having first driven them out of their heavenly habitation into the lowermost parts of the world he keepes them there like prisoners chained up in horrible darknesse without any light of grace joy and happinesse untill that they be at the last day driven into everlasting torments see Matth. 8. 19. Luke 8. 31. Ephes. 6. 12 V. 5. A preacher namely who whiles he was preparing the Arke exhorted and admonished the world to turne to the Lord and desire a free forgivenesse of their sinnes through faith in the promised Messias which was the true righteousnesse by faith by which himselfe was righteousnesse Heb. 11. 7. V. 9. Knoweth how to deliver that is to say shall indeed deliver Out of temptation namely out of all calamities troubles and dangers by which he trieth those that are his Jam. 1. 2. Rev. 3. 10. V. 10. After the flying out into a liberty of committing fornication and all manner of lust as those libertine hereticks which did arise in those daies both did and taught of which heretickes Jude also speakes Government as well the publique government of Magistrates as the private government of Masters as a thing unfitting to be enduced by beleevers who are the children of God guided by his Spirit and by himselfe freed from the Law So did those false Doctors turne spirituall liberty which consisted in the free and willing doing of such things as one ought to doe into a licentiousnesse of doing whatsoever they would without any respect of honesty or regard of government V. 11. Whereas this is spoken because that though the Angels were Gods Ministers on earth to withstand the rage of evill Princes and to execute Gods judgements upon them and be also as Gods assistants and messengers Dan. 4. 13. 17. Zech. 1. 10 11. Yet we never find in Scripture that they did raile against powers or offer them any injury but did still with all respect leave the judging of their actions to God Greater in the excellency of their nature and height of their office above all the Potentates of the Earth Rayling accusation that is to say injurious which is undecent for any grave and holy action of justice which is by such excesses prophaned V. 12. Made to be taken whose ordinary end is to be taken and slaine by Huntsmen Which these false Doctors are like as well in their bruitish sensuality as in their unbridled licenciousnesse and in their unfortunate end Of the things that is to say they take liberty to speake evill of and defame such things as they have neither knowledge nor understanding in especially your unbeleeving Princes and Magistrates being not able to discerne how that in their office they may be Gods Ministers though in their persons and abuse of their offices they be his enemies Corruption namely in their wicked and abominable life and conversation V. 13. That count it that doe put their chiefe good and delight in pleasures of the flesh Spots of the Church and of holy assemblies in the communion of which they professe themselves to be Sporting themselves working in such sort by their frauds and deceipst that they through your bounties doe get meanes to live deliciously being called to your feasts and sitting there in the chiefe seats While they especially in the ordinary feasts of charity called Agape see 1 Cor. 11. 20 21. Jude 12. V. 14. Having shewing by their lascivious looks their inward burning lust That cannot who doe not onely commit some sinfull act through weaknesse or inconsideratenesse but have gotten a habit and make an ordinary practice of it Beguiling drawing people that are not well grounded in faith and piety to be companions in their misdeeds and to assent unto their doctrines With covetous to use all the snares and deceipts of covetousnesse for to gaine wealth V. 16. The madnesse through which blinded with madnesse he did strive to goe on against the will of God but by the miracle of the Asses speaking his presumption was abated and confounded Of the Prophet that is to say of the Soothsayer Num. 23. 23. or he is called a Prophet because sometimes he had true divine revelations Num. 22. 20 38. 23. 5. 24. 2. V. 17. Wels that is so say men who in truth and substance have nothing of that whereof they beare the name and likenesse Carried with there being certaine clouds which yeeld no raine but onely bring forth tempests and stormes So these men carried by the divell and by their owne passions doe not inspire the Church with any pure and saving doctrine but disturbe it with schismes partialities and heresies The midst namely the horror of internall punishments which are opposite to the glorious light in which the Lord dwelleth and of which he makes all those that are his partakers V. 18. When they speake using a lofty and proud kind of stile in their manner of teaching which is neverthelesse voyd of truth and of any vertue of Gods Spirit Through the lusts which they suffer to be committed under the shadow of Christian liberty Those that were namely your novice Christians who were as yet weake in knowledge faith and practice Cleane escaped the Italian a little escaped other coppies have it those which were really and truely c. That is to say true beleevers who may be shaken by such temptations but not over-throwne Or those who by professing the Gospell had taken the true way of saving themselves from the perdition of the world V. 19. Is he brought for according to the ancient custome prisoners in the warres were the Conquerours slaves V. 20. For if after he proves that those who after they have received the light of the Gospell doe againe fall into the former state of sinne are slaves to the divell and sinne without any redemption like unto prisoners taken in the warres because that by the said light and faith they have in some manner and for a time fought against the divell and have at last been overcome by him whereby he hath for ever possessed himselfe of them Matth. 12. 43. whereas they who are under the divels peaceable and quiet possession without any opposition of Gods Spirit and being out of Gods Church Matth. 12. 29. may be delivered from it V. 21. The way namely
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
same truth of v. 6. V. 9. If we if in humane affaires we doe believe the uniforme and well agreeing testimony of divers witnesses much more ought we to beleeve Gods witnesse in which the three persons doe concurre For this is I speake thus because the whole Trinity hath testified and doth testifie this truth with is spoken of v. 6. V. 10. In himselfe that is to say sounding and imprinted in his heart by the Holy Ghost which dwelleth in him and certifies and puts him out of doubt concerning this truth A lyer because he doth implicitely reprove him of falshood judging him not fit to be believed though he be convinced in his owne conscience that these proofes and arguments cannot proceed from any but God V. 11. This life namely the causes foundation and originall of it V. 12. Hath the Sonne that is to say doth apprehend and possesse him firmely by faith V. 13. That ye have you have a right to it a beginning and first fruit an earnest and assurance of the accomplishment of it That ye may believe that ye may persevere increase and grow strong in faith V. 14. And this is namely if we doe truely believe V. 15. If we know that is to say Gods hearing ones prayer is not in vaine but alwaies accompanied with its effect V. 16. Which is not that is to say which shall not by certaine proofes appeare to be a sinne against the Holy Ghost by which man fals into everlasting death without pardon or remission And he shall give that is to say God shall pardon him and so free him from everlasting death V. 18. That wicked one that is to say he is in a manner defended against all his assaults so that he cannot give him any deadly wounds V. 19. Whole world namely the multitude of those that are out of Christs body and Kingdome Lieth as it were in a deepe puddle Or in a dead sleepe Or under the power and command of the wicked one V. 20. That is true the Italian that is the true namely the true eternall God John 17. 3. We are that is to say all true beleevers are engrafted into Christ by faith and are borne up and live in the union of his body Eternall life that is to say the onely author and fountaine of it and also the onely meanes to obtaine it ⧠THE SECOND EPISTLE OF St. IOHN the Apostle ARGUMENT SAint John writes this Epistle to a Christian woman of great account and very vertuous in which after he hath saluted her and commended her and her childrens piety he exhorteth her to persevere in love and in the sincere truth of the Gospell bewaring of Seducers and hereticks and avoyding all manner of communication with them Vers. 1. THe Elder a common name to all degrees of Pastours in the Church The Elect namely a true and beleeving Christian Or singular for vertue and piety V. 2. For the that is to say the foundation of which love of mine is the common faith lively planted and rooted in us by Gods Spirit V. 3. In truth that is to say producing in it two proper and inseparable effects of faith and love see 1 Tim. 1. 14. 2 Tim. 1. 13. V. 4. Walking namely who doe constantly follow the pure doctrine of faith and doe lead a life befitting the profession of truth in all uprightnesse and sincerity V. 5. And now I the aime and end of this mine Epistle is that you continually joyne true and spirituall love unto faith V. 6. In it namely in truth v. 4. V. 8. That we looke not that our former workes and whatsoever we have done and suffered for the Gospel be not debarred of its reward which is onely promised to them which persevere unto the end V. 9. Transgresseth the Italian revolteth the Greeke word is transgresseth but this general terme ought in this place to be restrained to apostasie from the Christian faith Hath not hath no part in his grace and spirit is not guided by him God is not his God V. 10. Receive him not abhorre and refuse to have any conversation with him for feare of being infected by him And to shew your zeale for the faith of Christ and to reprove the wicked one hold him for an excommunicate and interdicted person V. 11. Is partaker because he doth not condemne and reprove him openly he doth in part and by a collaterall way consent unto him and therein doth confirme the sinner Eph. 5. 11. V. 13. Amen this word closeth and sealeth up not onely the salutation but also all the exhortations of this Epistle ⧠THE THIRD EPISTLE of St. JOHN the Apostle ARGUMENT THe Apostle writes to a certaine man called Gaius whom he salutes and commends his faith and charity exhorts him to persevere and recommends certaine beleevers unto him And contrariwise blames the ambition perversenesse slaunders and inhumanity of Diotrephes and commends Demetrius VER 2. PRospereth that is to say is in a prosperous spiritual state in faith piety and other gifts of the spirit V. 3. That is in thee namely of thine affection zeale faith and loyalty in the profession of heavenly truth V. 4. My children namely my spiritual children begotten by my Gospel converted to the Christian faith by my ministery 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. 10. V. 6. Whom if he meanes some beleevers of other Chuches who going to St. John had been charitably entertained by Gaius and now upon their returne he doth againe recommend them unto him Bring forward under the name of this duty is contained all other kind of reliefe and assistance in their journey After a godly sort the Italian according to God that is to say according to Gods command or according as it ought to be done amongst beleevers and children of God V. 7. For his Names sake to professe his Gospel freely and for his service Taking nothing forsaking all their goods and meanes V. 8. To the truth for the upholding and advancing of the Gospel yeelding all favour and assistance to such as are converted V. 9. Unto the Church namely to that Church whereof Gaius was a member or one of the Pastors And it is likely that Saint John had written to recommend the same brethren or some other such as these were and that his recommendation tooke no effect because of Diotrophes his malice who was one of the Pastors of it V. 10. Casteth them out he excommunicates and banisheth them out of the company of beleevers and out of their assemblies V. 12. That our that the commendations which we give are not in the vaine way of flattering but in truth of approbation V. 14. By name the Italian one by one that is to say not all in generall but every one by name THE GENERALL EPISTLE OF St. JUDE the Apostle ARGUMENT THis Epistle is a summary of the second of Saint Peter as there are many holy bookes which seeme to be taken out of divers other Writers The end of it
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
And shew us seeing that the certaine foretelling of things to come which have no assured naturall cause nor signe belongeth onely to God Let the Idols prove their deity by revealing Gods secret Councels to the world concerning Christs comming and the salvation of the world through him God alone had made them manifest by his word The former that is to say doe but tell us the beginnings and we will looke out the sequels by discourse and reason unlesse your Idols will relate all from the beginning to the ending Ironicall kinds of speeches V. 23. That we may be dismayed the Italian We will looke upon it with delight Or we will talke of it V. 24. Ye are you have neither Godhead nor power all your being is nothing but the idolaters imagination That chooseth you namely for their God to whom they cleave V. 25. I have raised words of God the Father declaring that he alone hath advised and taken counsell from everlasting to send his Sonne into the world and hath revealed him in his due time Wherefore he alone ought to be acknowledged and worshipped for the true God One the Italian him namely Christ Jesus the Redeemer From the North that is to say from one end of the world that so passing through all parts of it by the preaching of his Gospell he may subdue them and bring all Kingdoms and powers under the obedience of his faith V. 26. Righteous that is to say the true God lawfully taking upon him this title V. 27. The first as I have foretold these things by my Prophets so will I at mine appointed time send John the Baptist to preach the accomplishment of them first to the Jewes V. 28. For I Gods Word is a Judge before whom the party summoned hath not appeared or when it did appeare had nothing to answer Amongst them namely amongst the Idols of which he had spoken before No Counsellor that could plead for them in this cause see Isa. 45. 21. V. 29. Behold Gods definitive sentence against Idols and Idolaters CHAP. XLII Vers. 1. BEhold God the Fathers words concerning the sending of his Sonne into the world My servant namely my Sonne who in his humane shape tooke the form of a servant upon him Phil. 2. 7. insomuch as he subjected himselfe to the Law of God which was the coâ—â—nant of servants for to be judged and recompensed of God according to his workes to the extremity of all rigor and in this manner hath accomplished the work of God to his glory and the salvation of man without any respect to himselfe I uphold whom I will strengthen by my Spirit in the accomplishment of his office in regard of his humane nature Psal. â—10 4. Shall bring forth he shall exercise his jurisdiction as King not onely amongst the Jewes but also amongst all other Nations of the Earth V. 2. He shall not cry his Empire shall not be with violence of command nor in â—oughnesse of threatnings as worldly Empires are but in the mildnesse and stength of the Spirit V. 3. Not breake he shall lovingly beare with the infirmitie and ignorance of his poore children and shal not rigorously punish them neither shall he winke at their faults but shal correct them for their amendment And shal not endure hypocrites nor prophane men but shal punish them severely V. 4. He shall not the meaning seems to be this He shal use his elect in such sort that they shall never want light nor strength even as he who is their head could never be quite extinguished nor beaten down in his humilâ—ation Yea was by means of it raised to glory and to the possession of his Kingdom over all the world V. 6. In rightâ—â—uâ—nesse that is to say by a just establishment contrary to worldly Kingdoms which are all grounded upon violence Or by an order established by my will which is the rule of all manner of righteousnesse Give thee that is to say I will make thee an acceptable and effectuall mediator between me and my Church upon which I have founded my â—ovenant Isa. 49. 8. For a light to invite and bring the Gentiles into the same covenant of grace V. 7. To open to illuminate their understanding by the power of my Spirit The prisoners namely those men which were slaves to sin death the divel and damnation V. 8. â—â—â—ill I not give for to establish my Sonnes Kingdome I will beate downe all manner of idolatrie V. 9. The former things he seemes to meane the whole order of nature which was established in the creation and hath been so preserved without varying Psalm 119. 89 90. to which he opposeth that of grace in Christ Jesus Or the particular prophecies which were from time to time prophecied to the Church and accomplished in their due seasons V. 10. Sing let all the world rejoyce and give God thankes for these things for the benefits thereof shall be scattered abroad indifferently every where V. 11. That Kedar namely the people of Arabia that dwell in Tents and Cabins V. 13. The Lord an allâ—goricall description of Christs spirituall victories by the powerful voice of his Gospel V. 14. I have I have endured and dissembled the injuries which Satans kingdome hath for a long while done to me Acts 17. 30. Rom. 3. 26. but now I will destroy it by the power of my Gospel which is the cry of a travelling woman that is to say accomplishment of all Gods promises V. 15. I will make waste that is to say I will destroy all high powers that shall rebell against my kingdome and send the fire of my curse upon them Luke 12. 49. V. 16. I will bring I will safely and rightly conduct mine elect enlightning them by my grace who otherwise by nature are blinde I will I say conduct them in the way of their spirituall vocation by means unknown and incomprehensible to the fleâ—â— V. 18. Ye deaf the Lord directeth his speech to his people whom he reproveth for their hardnesse and rebellion and chiefly for their idolatâ—y V. 19. Who is blinde namely through a voluntary ignorance see Isa. 32. 3. Ezech. 12. 2. My servant namely my people My messenger namely the Priests and other Governours of my people which should have taught my people my will and have brought them tidings of my grace towards them Mâ—l 2. 7. 2 Cor. 5. 20. That is perfect namely in all Gods gifts and graces Ezek. 16. 14. V. 20. Opening he makes shew of lending the eare of the body but my word entreth not into his heart V. 21. For his namely to shew the loyalty of his promises and his equity and beneficence towards those that doe fear and serve him He will magniâ—ie that is to say by his innumerable benefits towards his elect he did gain much honour to his Law and Covenant because the observers and keepers thereof were so highly recompensed V. 23. Who an outâ—ry or exclamation to call the people to repentance CHAP. XLIII
V. 36. If the Sonne this title of Sonne doth by nature belong to me alone you as all other men are become bondmen by reason of sinne and in mee alone can bee adopted and enjoy the benefit of children V. 37. Seed according to the flesh but not according to the spirit and faith Rom. 4. 16. and 9. 6 7. Gal. 3. 7. V. 38. Which yee have seene Namely which the devill doth and induceth you to doe V. 39. Children Namely true and lawfull imitatours of Abrahams faith Father of all beleevers wherein consists the true meaning of this name of Children of Abraham Romans 4. 16. and 9. 6 7. Gal. 3. 7. V. 41. One Father a namely spirituall Father for they perceaved that Christ did not speak of a carnall father V. 42. If God if ye were regenerate by Gods Spirit you would know me and love me as the substantiall sonne of the same father 1 Iohn 5. 1. and cause of your adoption Gal. 4. 5. V. 43. Why doe you cannot pretend ignorance for your malice onely which the Devill hath excited and ingendred in you thorow your voluntary inclination to follow his suggestions is that which lets you not learn my doctrine V. 44. The Devill it is he that hath ingrafted in you as it were the beginning of all your actions and hath made you like unto himselfe in malice and other vices A murtherer in that thorow his envie and deceipt he seduced man and precipitated him into death and afterwards incited Cain and all his other instruments to cruell and bloudy acts From the beginning not from his creation but from the beginning of the world after the fall of devils In the truth namely in the purity and integrity in which all the Angels were created And the Father namely the first author and introductor of the false-hood 〈◊〉 deeds and sayings which he also soâ—â—eth and 〈…〉 tereth abroad amongst men V. 47. Of God namely regenerate by his Spirit Seeing it is the property of children to know their fathers voice See Iohn 10. 4. V. 48. A Samaritan that is to say apostated from the Iewish religion and their deadly enemy Iohn 4. 9. and transported with a devilish rage V. 49. I honour that is to say through a just jealousie of Gods glory I cannot suffer you to call your selves his children having the Devils stampe upon you and not Gods V. 50. There is on namely the Father glorifying me Iohn 17. 1. 5. shall revenge the contempt and ignominy which you have done me V. 51. Keepe that is to say keepâ— it in his heart by faith and observes it in his workes Death namely everlasting death V. 54. That honoureth that hath given me a glorious office Heb. 5 5. and hath borne honourable witnesse by words and deeds and at last shall crown my obedience with celestiall glory V. 55. Not knowne him by a lively and spirituall light which hath imprinted in you a true and resident image of the heavenly glory to regeneration V. 56. My day namely my comming and manifestation in the flesh He saw it by faith which is a demonstration of things which are not to be seen by the eye Heb. 11. 1. V. 58. I am namely a true and eternall God and Saviour of the world V. 59. Hid himselfe it is very likely that he miraculously became invisible CHAP. IX VER 2. WHo did to avoide the absurdity which at the first sight appeares in this demand seeing none can commit sinne before they be borne we may say that this is spoken iâ— regard of Gods foresight as if they had said what sin had God foreseen in this man unlesse the Disciples were tainted with that phantasticall opinion which reigned amongst the Iewes namely that the soules after death did passe out of one body into another and that in the subsequent body they suffered punishment for the offences committed in the first V. 3. Neither hath this either that God indeed in the afflicting of this man had not had any respect to any particular sin of his father or his mother nor to any foreseene offence of his or that the meaning plainly be Leave this curious and unprofitable inquiry and onely reape the fruit of Gods secret providence who in this blinde man will make you see his wonders to his glory and your edification and confirmation V. 4. While it is while the appointed time lasts for me to lay open my power in working of miracles Iohn 11 9. The night he seemes to meane the time of his approaching passion at which that power should be restrained to give way unto his voluntary sufferings See Luke 22. 53. V. 5. As long as I I doe not measure my actions by the time as men do by the length of the day but the time takes his measure from me For whilest I am in the world I am the Sun which shineth in it in grace and miracles when I am gone out of the world you shall have no light but shall be given over to the darknesse of your own reprobate sense V 6 Made clay as God in his miracles hath often times used actions and matters as he hath pleased beyond all naturall causes and properties whereof there can be no reason given unlesse we say in this place that Christ would try this mans faith encreasing his blindnesse to heale it to teach us that in the spirituall illumination we must renounce the light of sence and reason to receive the heavenly light from God See Acts 9. 17 18. 1 Cor. 3. 18. V. 7. In the poole whereof see Nehem. 3. 15. See upon Iohn 5. 2. V. 16. A sinner a wicked and bad man V. 22. Be put out that is to say excommunicate and interdicted by the Church See Iohn 12. 42. and 16. 2. V. 24. Give God that is to say humble thy selfe before him by a sincere confession of thy dissimulation and collusion See Iohn 7. 19. V. 27. Did not heare that is to say did not give care unto it and beleeve it V. 29. From whence who hath sent him or from whom he hath his charge and authority Iohn 8. 14. V. 31. God brareth not that is to say wicked men are alwayes hatefull to God and their prayers and requests are rejected and refused though sometimes he granteth them some temporall thing to their greater condemnation but in all Christs life and in all his actions there appears Gods perpetuall assistance and favour V. 33. Nâ—thing namely none of these great miracles V. 34. Borne in namely of a most perverse nature Cast him out namely out of the Synagogue v. 22 V. 39. For judgement to governe justly the kingdome which my Father hath given me to the salvation of pooâ—e and humble sinners whom I enlighten with the light of truth and of Gods grace so they do renounce themselves And to the condemnation of the proud who being full of their own understanding reject my Gospell whereby they are deprived of all heavenly light and given over to
be more blinded by the devill See Luke 1. 52 53. 2. 34. Iohn 12. 39. Rom. 11. 7 8. V. 41. If ye were if your sin were a sin of meere ignorance it might be remissible 1 Tim. 1. 13. but having the knowledge of divine things Iohn 7. 28. whereof you make profession and shew and which I have declared unto you Iohn 15. 22. it can no way be imputed but to wicked obstinacy And therefore it becomes incorrigible and irremissible Matth. 12. 32. Mark 3. 29. CHAP. X VER 1. HE that entreth not in this similitude Christ is the Doore the Porter and supreame Shepherd altogether those that come in thorow him are beleevers whom he admits into his Church through faith in him and also all the good Shepherds who have their charge from him and get themselves an entrance into mens hearts by his pure doctrine The theeves are the wicked She pherds who intrude themselves without any lawfull calling or doe insinuate themselves by false doctrines and hurtfull deceipts The Sheepfold is the Church The sheep are the beleevers endowed with spirituall light and discretion The passure is the word of God and all the benefits of his grace V. 3. Calleth his care is not only for the generall body of the Church but it extends it selfe also towards every particular member as need requireth See Acts 20. 20. 31. 1 Thess. 2. 11. Leadeth that is to say he openeth unfoldeth and distributs unto them the pasture of Gods word 1 Cor. 16. 9. 2 Cor. 2. 12. Rev. 3. 8. V. 4. Goeth before them he doth guide defend and protect them and finally he is alwayes present and vigilant upon all occasion of need Follow him the faithfull doe voluntarily adhere unto him acknowledging him in his word to be their faithfull Shepherd and therefore loving him with all their hearts V. 5. They know not this ought to be understood of the knowledge of approbation and inclination not of that of judgement and discretion V. 7. The doore because that by faith in Christ onely man obtaineth entrance into the communion of Saints into the favour and grace of God and into the kingdome of heaven Iohn 14. 6 7. V. 8. All that namely all those that have usurped the right which belongeth to me alone to establish religions and meanes for to be reconciled to God Came before me the Italian That came are c. namely being not sent by me Therefore some texts adde before me The sheep namely the true beleevers and elect See 1 Cor. 11. 19. 1. Iohn 2 19. 10. V. 9 Shall goe in by the going in he means the spirituall safegard and security by the going out the pasture V. 10. Abundantly the Italian That they may abound namely in all manner of true good Or that they may alwayes have more that is to say that the spirituall life may alwayes increase in them untill it come to its perfection V. 12. The Wolfe namely the false Doctors or other kinde of corruptors and also the violent persecutors that seek to subvert the beleevers faith which every true shepherd ought to endeavour to maintain to the last V. 14. And know hereby is intimated the election of beleevers 2 Tim. 2. 19. accompanied with Christs perpetuall care love and protection and ratified by the interchangeable knowledge which he gives them of himselfe to be by them embraced by faith lored followed and retained V. 15. As the Father as my Father hath chosen me to be head of the Church so I likewise reâ—â—â—te my selfe who'ly to him and do adhere unto him by a perfect obedience which is said according to the proportion which the Scripture sets between that as the Father is towards Christ Mediator and that which Christ is towards his beleevers Iohn 6. 57. 17. 11. 18. 21. 1 Cor. 3. 23. 11. 3. V. 16. Other sheep namely the elect amongst the Gentiles who are to be called by the Gospell and incorporated into the Church with the elect of the Iewish nation I must bring for Christ by his Spirit fulfilleth all things in all men 1 Cor. 12. 5 6. V. 17. Therefore he doth not speak of the eternall and naturall love of the Father to the Son but of the acceptation of Christs perfect obedience and righteousnesse as he is man by which both his humane nature and all beleevers in him are acceptable to God See Matth. 3. 17. Ephes. 1. 6. V. 18. Taketh it from me namely by force and against my will for I myselfe aâ— the Priest of this oblation though men be the instruments thereof V. 22. The feast of which see the occasion and ordination 1 Mac. 4. 59. Winter for that feast was kept in the moneth of Caflew which was the November Moone V. 23. Porch this was the Porch of the Easterne comming in of the Temple called Solomons Porch as Acts 3. 11. Peradventure because it was a part of the ancient Temple which remained more entire then any of the rest though that also was repaired by Herod V. 25. Name that is to say by his commission authorley and power V. 26. Of my namely of my Fathers elect which he hath given me to save and in whom I create the gift of faith Iohn 12. 39 40. Acts 13. 48. As I said this ought to bee referred to Christs reproving of them Or the meaning is you are none of those good sheepe which I have before described unto you V. 30. I and in unity of essence and power as everlasting Sonne And so the Iewes understood it v 33. and Christ approves it v. 36. And likewise in perfect union of action and communion of vertue as Mediator wherefore none can forcibly take my sheep out of my hands no more then he can out of my Fathers hands V. 32. From my Father whereof my Father is the first author by order of subsistency and operation and which as Mediator I doe by his commission and power V. 34. Law namely the holy Scripture Ioh. 12. 34. V. 35. If he called if the word of God communicates the name of God to those who by a publick calling doe represent him in the world you cannot tax me with blasphemy if I call my selfe God if I were no more but what I undoubtedly shew you that I am namely a holy Prophet sent by God Be broken gainsaid resuted and reproved as false V. 36. Sanctified cleansed in my humane flesh even from my first conception from all contagion of sin full of the gifts of the holy Ghost and consecrated to the divine office of being Saviour of the world Luke 1. 35. V. 37. Of my Father which my Father only who is the only true God can do V. 38. That the Father namely that all his power dwelleth in me either by unity of essence as I am his Son or by union of will as Man and Mediator I do subsist and am as it were founded in him in both respects and that perfectly and inseparably V. 40. Into the place
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