hypocrites conscience cannot rest upon this boast Thou hast that is to say thou boastest much of thy knowledge and assent to Gods Truth but shew me that there can be any justifying and saving Faith separate from good Workes as I will prove unto thee by all the maximes of Scripture that he who truly doth good Workes hath a lively Faith which is the root and spring of it even as whosoever hath Christs Spirit is of Christ Rom 8. 9 10. V. 19. That there is one that is to say thou art no idolater nor heathen to believe a pluralitie of Gods And tremble they have not the true Faith which imprints in the heart the feeling and certaintie of Gods grace in joy peace and comfort Rom. 5. 1. but with all their knowledge of Truth they are in a perpetuall terrour and fear of God as of a judge and an enemie 1 John 4. 17 18. V. 20. Without workes namely that Faith which doth not produce this effect which is proper perpetuall and inseparable to a true and lively Faith Is dead Having no power to produce the effect of righteousnesse and life it is but a shadow of Faith and as it were a root dead in the ground V. 21. Was not Seeing that the same Spirit hath spoken by Saint Paul and by Saint James and that Saint Paul attributes Abrahams justification and the justification of all believers to Faith without Workes Rom. 3 20 28. and 4. 2 5 6. Gal 2. 16. and 3. 11. We must of necessitie distinguish the meaning of this word Justifie used by Saint Paul for absolving a man as he is in his naturall state bound to the Law of God and subject to damnation for his sin which God doth by a rigid act of justâ—ce which requireth full satisfaction which seeing he could not get of man Rom 8. 2. he hath received it at Christs hand who was the Suretie imputed to man by Gods grace and apprehended by a lively Faith Whereas Saint James takes this word for the approving of man in a benigne and fatherly judgement as he is considered in the qualitie of Son of God and living in the covenant of grace as having the two essential parts of that covenant joyned together Faith to receive the grace and benefit of Christ and Workes to yield him the service and acknowledgement due therefore and this justication is opposite not to the condemnation of a sinner in general but to the particular condemnation of an hypocrite who rending asunder these two inseparable parts sheweth that he hath neither the one nor the other V. 22. How Faith namely that he had the two essential parts which make up a true believer which are the benefit of the Son and the worke of the holy Ghost which are as inseparable as these two persons of the holy Trinitie Rom 8 9. Made perfect obtained its end and brought forth its true fruit or effect which is voluntary obedience V. 23. Was fulfilled as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son a signe of Gods grace in Christ so Gen 22. 9. it did finish up its full act of yielding it to him a figure of all the good Workes by which a believer yields to God by obedience all that which he had received of him by Faith V. 25. Justified approved of by God as a true member of his people not onely because she believed Gods promises which he had made to his people to be true but also because she put that growing Faith in practise by an act of charitie and loyaltie towards the spies Now it seemes that Saint James doth joyne this example of Rahab with that of Abraham to shew that there is no degree of Faith neither high as Abraham's was nor low and weak as Rahab's was which ought not and may not produce its fruits of good Workes V. 26. So Faiâ—h namely that knowledge separate from the Spirit of Regeneration which onely can animate and vivifie it to take hold on Christ and his benefit and withall to produce the effects thereof in good Workes CHAP. III. Vers. 1. BE not Let there not be many amongst you that attribute unto themselves the authoritie of teaching reproving and censuring of others as thinking themselves more wise more holy and more sufficient That we shall In case we be found blemished with such defects as we condemne in other men or as are contrary to our doctrine and admonition whereby it appeares that we do not sin by ignorance and that there is hypocrisie in our proceedings which are two points that do aggravate sin and condemnation V. 2. If anyman Suppose that some man might say he were free from other outward sinnes as those censurers did yet no man can avoid nor deny the sinnes of the tongue V. 5. A little as a bridle or bit is in comparison of the body of the horse or the rudder in respect of a ship Boasteth The tongue emboldeneth man to undertake great things in evill through cunning and deceits or by it man wil bragge that he can performe and bring to passe great designes V. 6. The tongue namely a false and perverse tongue A fire that is to say a powerfull meanes to kindle divisions warres troubles c. and to induce men to evill actions and seduce them c. A world as who should say a general masse of all sinnes there being no sin to which the tongue doth not serve for an instrument The whole bodie that is to say man in all his parts Setteth on fire is the cause of infinite evils and confusions in the whole course of mans life Is set on fire that is to say is stirred up to evill by the devils suggestions V. 7. For every He proves that it is the evill Spirit which stirres up the tongue to excesses because that no humane art or power could ever finde a remedie against the poyson and offence of it nor a curbe for the unbridled violence of it no way to tame the fiercenesse and wâ—ldnesse of it seeâ—ng man thereby exceeds beasts in crueltie and harmefulnesse V. 9. Therewith The wickednesse of the tongue is a most various monster composed of hypocrisie in blessing God the Father and Creator of all men and of maâ—iciousnesse in cursing and wronging of men that bear his Image which by this offence is injured V. 12. The fig-tree the meaning is in this contrarietie of actions in the Tongue it is most certain that evill words are signes and effects of an evill heart and seeing it is impossible for the heart to be both good and evill or that contrary effects should proceed from one and the selfe same heart we must believe that blessing of God which comes from the mouth proceeds not from the heart and that is but a meer vanitie and hypocrisie see Mattâ— 12. 34 35. V. â—3 Who is He returnes to the discourse of the first verse the meaning is if indeed there be any one amongst you that is
is inward and knowne by God onely see Psal. 45. 13. Is not corruptible opposite to the corruptible ornaments of the body V. 6. Not afraid growing confident in God that following your vocation he will preserve you from all trouble and danger which you might feare from your unbeleeving husbands V. 7. According to the Italian discreetly or according to knowledge being the husband ought by right to be more understanding then the woman Or according as you are enlightned in the will of God by the Gospell Honour namely a certaine respect with a circumspectnesse to not offend contemne or reject them by reason of their naturall infirmities The weaker vessell the Scripture calls all men vessels in regard of their body and calling c. 1 Thes. 4. 4. 2 Tim 2. 20. Heires together namely with the women who in Christ are partakers of the same benefit of Gods grace and of the right to everlasting life see 1 Cor. 11. 11. Be not as well by the passion of wrath as by dissension whereas prayer ought to proceed from a quiet spirit and requires the consent of hearts and forgivenesse of offences see Matth. 5. 23 24. and 6. 14 15. 18 19. V. 9. Thereunto namely to endure afflictions patiently 1 Thes. 3. 3. 1 Pet. 2. 21. Or to performe Christs command Matth. 6. 14 15 and to imitate his example 1 Pet. 2. 23. V. 13. That will harme you there is no better nor more secure way for to mitigate the hearts of them that would injure one then meere goodnesse nor any better defence then innocency and if notwithstanding this a man doe receive any injury it is no more a true evill but a triall and exercise which proves to be for a mans praise and salvation V. 14. Of their terrour namely with a carnall feare of worldly men your persecuâ—ets which without faith takes away the understanding and deprives man of all good advice and counsell V. 15. Sanctifie that is to say give glory to him truely and heartily considing in his grace power and promise see Isa. 8. 13. And feare namely holy modesty and humility V. 16. Falsely accuse or trouble In Christ namely the Christian conversation of such men as being by faith united to Christ doe live and are governed by his Spirit V. 17. It is better this is said because that mans understanding is more impatient at undeserved then at deserved evils V. 18. Christ also who is the most perfect example and in being conformable to whom consists the supreame vertue and happinesse 1 Pet. 2. 21. Bring us that is to say should reconcile us and rejoyne us to him againe and should give us enterance into his glory Heb. 2. 10. Put to death the Italian mortified that is to say overcome with evils and afterwards really dead according to his humane nature which he had taken upon him in his passible and mortall condition but risen again from the dead by vertue of his divine nature here called spirit as Rom 1. 4. 1 Tim 3. 16. V. 19 By which the Italian in which namely in which divine nature he did formerly manifest himselfe to the world in the daies of Noah who was by his Spirit driven and inspired to preach repentance Heb. 11. 7. 2 Pet. 2. 5. as all the Prophets spake by Christs Spirit 1 Pet. 1. 11. Now St. Peters meaning seemes to be that though Christ were at all times the great Prophet of the Church yet the greatest part of the world was incredulous and rebellious to him as it appeared more expressely and generally in Noahs time and therefore it ought not to seeme strange if the same thing happeneth under the Gospell but then salvation is likewise onely for beleevers and perdition for all the rest of the unbeleeving world as it happened at that time He went a figurative kind of speech because Gods glorious abode is in Heaven and from thence he is said to come and descend when he manifests himselfe to the world by some singular operation Preached that is to say he caused Noah to preach Unto the Spirits namely to the men of that age whose soules are now in the infernall prisons imprisoned as it were there against the day of judgement see 2 Pet. 2. 4. V. 20. Soules that is to say persons By water the Italian By meanes of the water that is to say the water which drowned all the world carrying and bearing up the Arke V. 21. The like figure that is to say Noahs saving by meanes of the Arke in the middle of the deluge may be taken for a figure of the beleevers salvation out of the abisse of everlasting death which swalloweth up all the world and from whence they are delivered by vertue of Christs resuriection applyed and sealed unto them by baptisme see upon 1 Cor. 10. 2. Not the putting away that is to say not this corporall washing which is used in the action of outward baptisme which is of no efficacy for the soule of it selfe but the inward action wrought by the power of the Holy Ghost whereby the beleevers conscience is in a manner eased loosed and purified so that it being tried and questioned before God it answeres and witnesseth to it selfe by the holy Ghost pardon grace and peace Rom. 8. 16. 1 Cor. 2. 12. which is the foundation earnest and beginning of everlasting salvation By the resurrection by which Christ being come out of the abisse of death brings his members after him into everlasting life see John 12. 32. 1 Cor 15. 21 22. CHAP. IV Vers. 1. CHrist as he had said chap. 3. 1â— The meaning is seeing Christ hath suffered death and passion for us of which no man partakes by faith to justification and purging unlesse he have a spirituall conformity with him in mortifying of the old man and vivifying of the new one Rom. 63. 4. looke that you firmely propound unto your selves to imitate him and that shall be unto you in stead of Armour or defence against any assault or temptation see Rom. 6. 6 7. 7. 6. Gal. 2. 20. 5. 24. He that hath that is to say the true Christian that hath been crucified with Christ in what concerned his old man or naturall corruption Hath ceased that is to say sinne raigneth no more in him to cause him to make a continuall practice of it with a kinde of habit and delight though indeed it doth yet dwell and warre within him so that he cannot choose but as yet commit some act of it through weaknesse or at unawares see Rom. 6. 12 14. and 7. 18 23. 1 John 3. 6 9. and 5. 18. V. 2. In the flesh namely in this mortall life Gal. 2. 20. To the lusts devoting his life and actions there unto like to a servant busied altogether in his masters businesses Or in such sort that you be as it were living instruments of sinne to fulfill the desires and inclinations thereof and be wholly possessed by it V. 3. May suffice
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
did wholly dedicate himselfe to Gods service and to all exercises of pietie without any distraction of worldly affaires or digressing into any vices by some expresse profession and rule of living See Gen. 6. 9. and 17. 1. and 24. 40. And begat So it appeareth that the use of matrimony in its purity may stand with the strictest rule of holinesse V. 24. Was not That is God by miracle gathered up his soule into the glory of heaven by a sweet separation from the body without passâ—ng through the horrors and pains of death or hee might also transport him into heaven both body and soule cloathing him in a moment with the qualities of glorified bodies as hee did Elias See Hebrewes 11. 5. V. 29. Noah That is to say rest or refreshing This same It is like that Noah's father had divine Revelation that by him man-kind should bee saved from the generall deluge which he mis-understanding might believe that Noah should be the Saviour of the world through whom Gods curse should bee annihilated V. 32. Begat That is began to beget CHAP. VI. VERS 1. VVEre After the world was peopled and that through the multitude of women mens concupisences were excited the faithfull themselves took leave to use poligamy and mariyed themselves into strange kindreds out of the blessed generation V. 2. The sonnes That is many of the sacred stock and members of the Church Gen. 4. 26. â—f men of the accursed progeny of Cain that had no part in the spirituall regeneration nor in the Sacraments thereof Faire More curious in the enticements of the slesh and in the art of setting forth that gift of nature with painting ornaments and â—alliances c. which was always ordinary among prophane people And by this circumstance it is noted that the end of their marriages was onely pleasure and not a desire of holy company and issue which without using any distinction for spirituall matters or religion which common piety and reason did intimate was to be done and had questionlesse beene either commanded or inspired by God and was afterwards renewed Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39. 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners wherefore God determined to destroy the world by the floud seeing the world subsisted but onely for the elect and they being almost all failed the cause of the worlds preservation seemed also to faile V. 3. Spirit Which through the Prophets teachings 1 Pet. 3. 19. and by internall motions reproved the world and pressed it to repentance For that They are altogether incorrigible the light of my regenerating spirit being quite extinguished in them and all his power smothered up whereby the externall action and benefit thereof is in vaine imployed about them By the word flesh opposed to the spirit in Scripture is understood the corrupt nature of man and deprived of Gods life the true subject of death and corruption as the flesh without soule or spirit is See Joh. 3. 6. Rom. 8. 5. His dayes The time which I will give them to bethink themselves V. 4. Giants Men of extraordinary stature and strength of a fierce disposition which violently usurped and tyrannically exercised domination over other men And also There did arise such tyrants in the Church of God after the mixture of the two generations V. 5. Imagination Internall conceits and secret discourses which are as it were the modell of all externall humane actions V. 6. It repented There can bee no repentance in God which is a sorrow for a fault committed and an alteration of his mind towards the selfe same subject 1 Sam. 15. 11. but bythis word taken from men is meant an alienation of Gods will and liking towards a thing which of good was become evill V. 7. Beast Because that being created for man and given to him God would punish him not onely in his person but also in his goods and instruments V. 9. In his That is all the time that hee lived before and after the deluge which was a new age of the world Or else amongst the men of his time Walked See above Gen. 5. 22. V. 12. Flesh That is man or person V. 13. Before me I have already decreed it and will shortly put it in execution the thing is already present before me God opposeth his certain knowledge to che worlds conceit concerning their happinesse and security and the decree of his will to naturall likely-hoods With the earth As much as concernes the beauty of it the fruits and goods but not the substance of it nor yet the highest and strongest plants V. 14. An Arke A great Vessell on the inside like a great Chest of a slangrell forme with divers partitions and inclosures The briefenesse of the narration leaves it doubtfull whether this bodie was not contained within some other more apt to swimme above the waters and preserve this Gopher It seems to be a generall name for all trees that have Rozen in them some hold it to be the Cedar anciently used in building of Ships Ezek. 27. 5. V. 16. A window The Italian hath it Give light It is likely that this light was taken from the top of the Arke by an opening which is called a Lanthorn through which the ayre and light came in and so was distributed into divers stories and rooms of the Arke by windowes and other overtures Whereof see Gen. 8. 6. Some translate it make a window Above The roof raised in the middle a cubit to cause the falling off of the raine-water V. 18. Establish I will take thee into my charge and protection as by an expresse covenant which I doe now make promise of and will assuredly keep my word V. 19. Of all Flesh Of every kind of creatures Two That is generally of all sorts of beasts for of those that are cleane hee commandeth Gen. 7. 2. That he should take seven couple of each V. 20. Shall come By a secret instinct and by Gods motion As Gen. 2. 19. CHAP. VII VERS 1. RIghteous That is righteousnesse of faith Heb. 11. 7. which consists not in perfection of works and merit but in the acceptation of Gods grace followed by true obedience and holinesse produced by the spirit of grace yet never without infirmities defects and combats in this life and therefore alwayes joyned with humble confession and recourse to the same grace V. 2. Clean Not in regard of the use of cating but for the use of sacrificing for the Lord had set downe what kind of creatures he accepted of and required in sacrifices which afterwards was renewed and set downe by Moses Such were Oxen Sheep and Goats Doves Turtles and Sparrowes Lev. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19. By sevens That is three paires and one over this greater number of cleane beasts was ordained for provision for sacrifices Gen. 8. 20. and peradventure also to increase the race of tame beasts more then the
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
of God appeared present in grace and power as true God King and Soveraigne Oracle of his people Who on their parts performing very ill the conditions of this Covenant did through their frequent murmurings rebellions and idolatries severely punished yet still pardoned by God cause this truth to burst forth that it was a Covenant of meere grace grounded upon Gods meere good will and mercy in Christ Iesus their head and Mediator by whose only propitiation and intercession represented and sealed by the Leviticall Priesthood they were alwayes preserved by God notwithstanding their disloyalties and transgressions Now this history as it is expoundâ—d in divers places of the new Testament containeth an excellent representation and figure of the spirituall deliverance of the Church from the Divels tyrannie and from the slavery of the world to passe through the Sea of the grace of Christs bloud applyed in holy Baptisme into the long and troublesome course of her vocation in this life still making towards the heavenly Canaan and erusalem In which course she hath for her guide the light and comfort of Gods Spirit and for her sustenance the Manna of his grace and word and for the consolation and comfort of her conscience a Communion to the good deeds of her high Priest and for a rule of living her soveraigne Kings Laws and commandements against which sinning but too often she is chastised with a fatherly seveâ—ity but still held up and restored by vertue of the eternall satisfaction and everlasting intercession of her Saviour and Redeemer who never doth forsake her with his presence and continually directeth her towards the end of her everlasting vocation in Heaven ANNOTATIONS CHAP. I. VERS 4. DAn These are set down in the last place not according to the order of their birth because they were the sonnes of the hand-maidens V. 7 Multiplied The Hebrew increased like fishes see Gen. 1. 20. and 48. 16. V. 11 To afflâ—ct them To tire and weaken them through labours and toiles to make them lesse able to get children and hinder them from plotting any innovations Treasure Cities For munition of warre armour and victuall as 2. Chron. 17. 12. and 32. 28. V. 14 In morter And about lime V. 15 Midwifes It is very likely that there were more of them but these were the chief or these were in that place where the Kinâ— had his abode V. 19 The Hebrew women This might be true for the greatest part of the Isra 〈…〉 ish women who for feare made no use of midwives And therefore they say this rather to escape by not speaking the whole truth which was not necessary but dangerous to do then for to lie and also this art of hindering a man from doing evill by some â—â—ction is not any where condemned in Scâ—ipâ—ure See Jos. 2. 5. 1 Sam 21. 2. 2 Sam. 17. 20. 2 Kings 6. 19. Jer. 38. 25 26 27. As the Egyptian women So tender and delicate Lively Others translate it they themselves are midwives V. 21 Made them He blessed and prospered their families and affaires see 1 Sam. 2. 35. 〈◊〉 Sam. 7. 11. 27. 29. 1 Kings 2. 24. and 11. 38. CHAP. II. VERS 1. AMan Amram the sonne of Cohath the sonne of Levi Exod. 6. 18. 20. A daughter Jochebed the daughter of Levi Num. 26. 59. If the word daughter be here taken in its proper signification Amram married his aunt which afterwards was forbidden Lev. 18. 12. Others hold that by the word daughter is meant grandchild and that Exod. 6. and 20. the word aunt signifieth cosen V. 2 Conceived After Aaron and Miriam who were elder than Moses see Exo. 7. 7 A goodly Of an extraordinary and divine beautie Act. 7. 20. V. 3 She could nâ—t Without being discovered and incurring the penalty of the Kings proclamation This necessitie being through meere humane feare could not excuse from sin in an act meerely contrary to Gods Law V. 4 His sister Namely Miriam Num. 26. 59. V. 10 Moses Taken out and saved from the water this is an Hebrew name and is equivalent with another Aegyptian name if these two languages had not yet some kinde of affinity betwixt them V. 11 Was growen Namely to the age of fourty yeares Acts 7. 23. Went out By divine inspiration to joyne in communitie of life and affliction with his brethren Hebr. 11. 24. V. 12 He slew the Italian hath it He smote he killed according to his calling of deliverer of the peâ—ple which he even at that time knew by divine revelation and had accepted in his conscience Act. 7. 25 yet the time of his using and executing that calling was not yet come V. 16 Priest Or governour or both see upon Gen. 41. 45. He is called Jethrâ— Exod. 3. 18. 10. 2. Exod. 4. 18. and Hobab Num. 10. 29. Judg. 4. 11. and knew and served the true God V. 17 Drove them away for to water their flocks fiâ—st V. 18. Revel This was Jethâ—o his father Num. 10. 29 grandfather to these maidens V. 22. Gershom banished driven from his own home V. 23. Processe of time The Italian hath it In the meane time which was long namely forty yeares as it may be proved by comparing Exod. 7. 7. with Acts 7 30. Dyed Which heartned Moses to returne into Egypt Exod. 4. 19. Came up unto See concerning this manner of speaking Genesis 18. 20. Exod. 22. 23. 27 Deut. 24. 15. V. 25. Had respect He entred into an actuall judgment of this cause CHAP. III. VERS 1. THE back side Seeking for fresh pâ—stures further into the Desert Of God This mountain got this name as well by reason of this vision as chiefely because God did chuse it and consecrate it to bee as it were his tribunall of glory out of which he pronounced his Law Exo 〈…〉 11. Horeb It should seeme this was the gen 〈◊〉 name of all that row of mountaines and that Sinai was the particular name of that mountaine from which the Law was given V. 2. The Angel Which was the sonne of God himselfe which appeareth by that he is called the everlasting Lord. verse 4. 6 7. 14 Deut. 33. 16. Mark 12. 26. And Angel by reason of Mediator See Gen. 16. 7. In a â—laâ—e The flame signifieth the presence of God in power and spirit the bush represents the Church as well for her meane and weak condition in the world As also because in her sinfull nature she cannot subsist before the devouring fire of Gods Majesty no more than thornes can endure the materiall fire Isa. 9. 18. and 27. 4. 5. and 33. 14. But God tempereth his prâ—sence in such sort that it doth not make it feele the hurtfull effâ—cts of the fire but the comfortable enlightning of it warming and purifying it See Isa. 4. 4. 10. 17. And it is also signified that the afflictions of the world cannot disannull the Church Psalme 129. 2. Isa. 43. 2. V. 5. Draw not nigh No nearer than thou art to shew the reverence
inclosed under the cover and interposeth himselfe as Mediator between the Law which accuseth us and God our judge as the cover was between the said Tables and the Majesty of God which resided upon the Cherubins V. 18. Cherubins Human figures winged representing those Angels which stand before God in his Celestiall glory as the Sanctuary signified heaven and the Arke Gods throne in it See upon Gen. 3. 24. V. 19. Of the mercy seat Italian Of the cover Sothered together with the cover as if they were all of one piece V. 22. Between the two Which with their wings stretched forth made as it were a kind of a seat upon which God appeared and spake 1 Sam. 4. 4. Psalme 80. 2. and 99. 1. Whereupon the Arke is also called the foot-stoole of Gods feet 1 Cron. 28. 2. Psal. 99. 5. and 132. 7. V. 23. A table These three ornaments namely the Table the Candle-stick and the Altar of Incence shewed how that in the Church there were alwayes these three benefits namely a distribution of spirituall goods by the nourishing of a new life in the soule of the faithfull Joh. 6. 27. A perpetuall light of the word and doctrine and a continuall service of good works and prayers offered unto God in Christs name and sanctified through his intercession Or otherwise the gift of life by Gods spirit the light through his word and the expiation through Christs intercession V. 24. With pure gold With little plates of Gold A Crowne An out-jetting which did rise from the edges of the Table in manner of a Cornice V. 25. A border This was the girt that went about the foure feet below V. 27. Over against So farre distant from the top of the table as the border was from the lowermost part of the feet V. 29. To cover withall The Italian hath it For the pouring out that is to say for the offering of liquid things as wine oyle and the like See Genesis 35. 14. V. 30. Shew-bread So called because it was to stand continually before the Ark of the Lord which was as it were his face V. 31. Of the same The Italian hath it Of one peece Seeing the Candlestick was to be of beaten worke it could not really be of one piece as if it had beene cast but the meaning is that all the parts and pieces of it were sothered together that they could not be disordered nor dis-joynted V. 32. Six branches to beare the six Lamps and in the middle of those six was the chiefe stemme which also had one Lamp upon it verse 37. a type of the diversity of the gifts of the holy Ghost in the Church as Zac. 4. 2. Rev. 1. 4. V. 33. Like unto Poynted at the bottome and bread bellyâ—d at the top V. 34. Foure boules the first was upon the foot upon the first forking and the second upon the last V. 35. Vnder two The meaning of this seemeth to be that the Candlestick in those places should bee made in this manner that under a boule there should be a flower and upon the flower the knop which being just under the forking or parting of two branches made as it were the basis thereof V. 37. Shal light This was the Priests office and these Lamps were to be sighted between two evens Exod. 30. 8. 2 Chron. 13. 11. and were to stand so lighted all the night Exod. 27. 21. Lev. 24. 3. then be put out in the morning 1 Sam. 3. 3. Give light the Nosels and Cotten Wykes being turned towards the North and the Candlestick was to stand in the fouth part of the tabernacle Exodus 26. 35. Numbers 8. 2. V. 38 Snâ—ffeâ—dishes Little vessells to gather out any foulnesse that was in the Lampe V. 39 A Talent Which as we may gather by Exodus chap 38 verse 25. was three thousand Shekels and one hundred and five and twenty pounds of 1â— ounces a peece V. 40 After their As God did also afterwards give one in writing for the building of the temple 1. Chr. 28. 19. Now the Apostle Heb 8 5. referreth this model also to the meaning of what it signifieth it perfectly agreeing with the first patterne oâ— heavenly things either the mysteries of these correspondencies being revealed to Moses or the Apostle speaking onely by allusion CHAP. XXVI VERS 1. THe Tabernacle The overthrow of the wooden Fabrick hereunder described Blew That is to say with wooll of these colours With cunning works That is to say it must not be woven but wrought with a needle in manner of pictures like your Arras works V. 4 The coupling That is to say of the first five Curtains sowed one to the other because that for the more commodious taking downe and carrying this covering was of 2 great pieces consisting of five Curtains a peece and these two pieces were joyned together in the middle of the Tabernacle with certain hooks or catches fastned to the strings which were upon the last Curtaines V. 7 A covering The Italian hath it A Tent This was a second covering of the Tabernacle to preserve the first which was very costly Haire that is to say of some stuffe woven with Goats haire as your Chamlets are V 9 Shall double Let the one half of this eleventh Curtaine which shall be more than was in the first covering be folded up before and the other half to be spared for the hinder part v 12. V. 13 A Cubit For this second covering was thirty cubits in length whereas the first was but eight and twenty that the first might the more perfectly be covered on every side a type of the severall degrees of the Church as the Politick Ecclesiasticall and mysticall which are like divers circles in this heaven whereof the mysticall and spirituall is the most precious and layd open to Gods view alone Psal. 45 14 the others serve but only for a â—hrouding and preservative V 17 Tenons in the bottome to thrust them into the holes of the Pedestalls V 24. Coupled The Hebrew Twinnes made in the corners to front two wayes The head upon the front of the corner where it seemeth there was a ring to receive the two barres which ran along the two sides of the said corner and they locked into it in some manner which is not expressed A ring although these corner plankes doe face two wayes yet they shall have but one ring for every rank of rings of the other planks through which the barres must be put because that ring was just in the corner and did inclose and joyne together the barres with some Key or pin and with the bars the whole body of the building V 25 Shall be In the bottome on the west side V 26 Bars which put into the two rings which were in each plank joyned them together Now it is a question whether these rings and bars were on the out-side or the inside of the Tabernacle but it is not likely they were on the out-side V 28 In the middest
place of the Arke did penetrate also into the Sanctuary like an obscure darknesse Lev. 16. 2. 1 Kin. 8. 12 Isay 6 4. V. 36. In all All their voyage through the desert because that afterwards the cloud appeared no more without because they had no more need of guiding nor of safeguard from the heat but only the darknesse remained within the Sanctuary V. 38. And fire The same pillar which appeared in the day time like a cloud appeared in the night time like fire See upon Exo. 13. 21. THE THIRD BOOK OF MOSES called Leviticus THE ARGVMENT THe name of Leviticus given by the Greek Interpreters to this Booke giveth an inkling of what is the chiefest matter it treateth of namely the forme of the ceremoniall worship which God prescribed his people in the desert after the Tabernacle was erected especially about offerings and sacrifices which indeed had been established by God from the beginning after mans sin and the promise that he should be re-established into grace by the Messias had been continually use in the Church and were of two sorts and for two ends The one sort was expiatory being visible signes and sensible documents of the only purgation of sin by the bloud of Christ that the faithfull might always be occupied in the expectation thereof and directed to seeke by faith in him the only remedy against sin and the condemnation thereof and that through these ceremonies accompanied with the power of Gods Spirit in their lawfull use the feeling of Gods grace might be dispenced unto them and their consciences assured of peace and reconciliation The other were Eucharisticall or to give thanks to make a publick acknowledgement of Gods benefits as well generall as particular But after the comming out of Epypt God willing to cut off all past abuses and to give a firme and perpetuall forme to his service to banish all arbitrary licence and shew that he is pleased with nothing but with obedience by which alone he can and ought to be lawfully served both kinds of sacrifices were regulated by certain laws and circumstances of rites times and places And especially by the appointing of certain persons consecrated and elected by God according to his free choyce who tooke the tribe of Levi in generall for his service and one of that tribe Aaron and his race particularly for sacrifices whereof the eldest from father to son should successively hold the place of high Priest bearing the image of Christ the only eternall spirituall and effectuall Priest of his Church To these observations were added that of the fire which at first fell from heaven and was continually preserved upon the Altar to burn all sacrifices For a figure to shew that Christ the only true Expiatory offering should be touched and burned by the fire of Gods wrath against sin the burthren of which he should take upon him And also that all the Churches spirituall worship ought to be done and sanctified by vertue of the Spirit of God given from heaven As contrariwise by the refusall of the strange fire rashly used by two sons of Aaron and by the severe punishment of that fact is taught that no worke no motion no endeavour that is meerely human can be acceptable to God for the purging of sin nor apt for his true service but that he is contrary-wise offended and provoked by it Besides this first and principall part this Book containeth also the Laws of the distintions of meates clean and uncleane lawfull and unlawfull As well for an exercise and absolute proofe of obedience to God as for a document of holy discretion to abstaine from any thing as God sheweth to be displeasing unto him and may staine the conscience And the declaration of all ceremoniall uncleannesses by meates corporall infirmities and accidents and the purification required in every one of them together with the appointment of a generall purgation or atonement to be made once a yeare of all the peoples uncleannesses Were signes and figures of the ordinary vices and defects which the faithfull cannot avoyd in this wretched life who notwithstanding never want continuall expiation by the application of Christs bloud nor the correction and cure by the working of the spirit untill the time of their full deliverance from sin by death In this Book are also established the Laws of the deg 〈…〉 of affinity and consanguinity forbidden in marriages and also diverse other preceptâ— of justice charity and piety of the purity required in Priests of Feasts of the resting of the earth every seven yeares of the Jubily of vowes of things consecrated to God and the ransome of them Thigns which have all been used in ancient times by an order of Ecclesiasticall discipline and have likewise some reasonable correspondency with the mysteries of the Gospell whereof the Levites were the ordinary teachers sacred ministers and publick expounders Finally all these commandâ—ments were sealed by the Lord with solemne promises to them that should keep them and threatnings to the breakers thereof ANNOTATIONS CHAP. I. VERS 2. AN offering Namely a voluntary one V. 3. At the doore Presen 〈…〉 it in that place before he offer it upon the Altar or it is a generall prohibition of offering it any where but only upon the Altar which was before the said doore and did also sanctifie the offering Mat. 23. 19. Before the Lord the Ital hath more That it may be accepted before the Lord For the obeying of Gods order was that which made the sacrifice acceptable and effectuall to make an attonement with him see Lev. 7. 18. Deut. 12. 13. 26. 1 Sam. 15. 22. Others translate it Let him offer it of his own free will V. 4. Atonement Both ceremoniall sacramental figuring the true and internall attonement of the soul with God by Christs offering apprehended by faith by all beleevers in their sacrifices V. 5. Shall kill Namely the Levites shal kill it see 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35. 11. V. 7. Shall put Seeing that fire which once fell from heaven Dev 9. 4 was to be continually kept and preserved upon the Altar Leviticus 6. 12. and the use of all other fire was forbidden in sacrifices Lev 10. 1. putting of fire upon the Altar in this place could signifie nothing but kindling of it V. 9. Shall he wash Before they be laid upon the fire And the Priest Not the high Priest but some of the inferior ones whosoever it is that serveth at that time for even at that time or presently after it was ordered they should serve by turnes weekâ—y see Lev. 10. 9 2 Kings 11. 5. Now this was a figure of Christ by whom the faithful are sanctified and presented to God with all their spirituâ—ll service Heb. 13. 15. V. 16. By the place The ashes which fell down from the grate of the Altar were first taken up on the East side thereof and then were carried out of the camp See Lev. 6. 10. V. 17.
her not Forbidding her or giving her harsh words or scoffing of her V. 20. The dead My husband and my children who are dead One of the Hebrew one of our Redeemers that is to say he is so neere a kinne to us that it is his right to redeem my husband and my childrens lands which are are alienated by the Law Leviticus chapter 25. verse 25. And also may and ought to marry the widow of him that is dead without children Deuteronomy Chapter 25. verse 5. CHAP. III. VERS 3. VVAsh thy selfe Though Naomi's end was good in all this for to seeke her daughter in laws good and to put Boaz in minde of his duty according to the Law of God yet it seemeth to be a womanish provision somewhat lesse than honest to bring it to passe which was notwithstanding tolerated directed and blessed by God as Genesis chap. 27. ver 7. V. 9. Spread therefore thy skirt Take me for thy wise according to the right you have thereunto and according as you ought to do A manner of speaking ta 〈…〉 n from the ceremony of spreading the skirt of ones garment in that kind over the woman for a 〈…〉 gne of marriage Ezechiel 16. 8. See upon Deuter. 22. 30. V. 10. Kindnesse Towards mee having preferred me t 〈…〉 ugh I a 〈…〉 ld before younger men who by 〈◊〉 been more fitting for you And also tow 〈…〉 s the memory of thy husband procuring the preservation of his name and race Or piety towards God in submitting thine affections to the observance of his command V. 11. I will do I have a desire to do it and will do it indeed if the other neerest kinsman will not make use of his right The City The Italian hath it The gate that is to say the city and all the inhabitants thereof V. 14. He said Within himselfe and therefore he bade Ruth rise before it was day V. 16. Who art thou Shee asked the question because Ruth came home while it was yet darke V. 18. Sit still Go not forth at doores that thou mayest be ready whensoever thou shalt bee called to the accomplishment of this marriage CHAP. IV. VERS 1. TO the gate Of the city which anciently was the place of publicke Assemblies and Counsels V. 2. Of the Elders Namely of the Magistrates and Councellors V. 3. Selleth Through poverty and for want of meanes Lev. 25. 25. V. 4. Before Judicially and according to due course of Law solemnly V. 5. Thou must buy it The right that thou hast to redeem it is not only by reason of thine affinity with Naomi but with Ruth also which bindeth thee to marry her that the childe which shall be born therof may beare the deceased husbands name and enter upon his inheritance V. 6. Lest I mar Begetting children on another mans bed whereby mine inheritance would diminish and be divided For it is likely that he was a widdower and had children by another wife V. 7. Changing Or yeelding up of rights to one another A man Namely he that yeelded the right and gave it to him that he yeelded it unto in token of the dispossessing himselfe In this ceremony there was some resemblance of that which had been appointed by Moses Deuteronomy 25. 9. but only there was some alteration crept in And this was By this formality the yeelding or cession was ratified V. 10. From the gate From his city from amongst the citizens of his city V. 11. Did build Did increase his houshold and laid the foundation of that nation which is come out of it Do thou worthily the Italian hath it Make thy selfe mighty by meanes of a numerous posterity Ephratah See Genesis Chapter 35. verse 19. V. 16. Laid it Shee tooke an especiall care of it and brought him up very tenderly V. 21. Salmon Which is the same as Salma THE FIRST BOOK OF SAMVEL THE ARGVMENT THe Holy Ghost in these two Books called Samuels continueth the History of Gods people specially to declare how and wherefore the governement of Judges was changed into that of ordinary and successive Kings in David and his posterity who were more expressely to beare the image of Christs spirituall and eternall Kingdome The summary thereof is that Eli both Judge and high Priest after he had long time ruled the people towards his latter end did yeeld up himselfe to a blamefull indulgency towards his children who abusing their fathers authority were loosely run into diverse excesses prophannesses and violences with great scandall and offence to the people and with great detriment to divine worship For the punishing of which misdeeds God suffered the Philistims power which before was much abated that it should be raised again to the peoples disadvantage they being overcome in battel and subdued the children of Eli slaine and the Arke of God taken and Eli himselfe dying presently after Yet God defended his glory and did severely punish the Philistims contempt of him and raised up a new Deliverer to his people which was Samuel who being miraculously borne and consecrated to God for a perpetuall Nazarite was from a childe by frequent apparitions from God prepared for the office of publick Prophet which was also openly conferred upon him together with that of Judge with all the qualities and gifts thereunto required By vertue of which he also reformed the peoples estate and purged Gods Service from all Idolatries and corruptions did abate the Philistims tyranny and settled the people in peace and liberty But in his old age having appointed his sons to be his successors and they degenerating from their fathers righteousnesse the people did thereupon take an occasion to aske for a King preventing through their rash and importunate demand the time prescribed by God for the establishing of a sacred Kingdome which hee had promised them before And by GOD'S will Saul was chosen who at first did many valiant acts and obtained many rare Victories But a while after in a proofe of strict obedience hee discovered his rebellion Whereupon the LORD declared that hee rejected him and appointed Samuel to unnoint David calling him from a private shepheards life Which was ratified by the LORD who tooke away from Saul his gifts and the conduct of his Spirit and transferred them upon David Who upon this occasion was called to Saul's Court to ease him by meanes of his Musick from his extreame passions ragings and troubles of the minde There did the power of GOD shine in him in all manner of excellent gifts and notable feates of Armes which did purchase him as much hatred and evill will at Saul's hands as it did love and favour with the people And Saul's passion breaking out at the last into a bloudy persecution by open force and by deceipts whereby David was for a long time molested and vexed persisting neverthelesse still in his innocency and loyalty even towards Saul himselfe And at the last GOD suffered Saul's cruelty and wickednesse to come to its height and to bring him
apprehending them as well as you The question is whether a child may not make his moane to his father and whether a good conscience may not maintaine it selfe before God and whether in such strange accidents a man may not be doubtfull and desire to be cleared by God V. 4. To whom dost thou tell these things to an ignorant and silly man dost not thou tell them â—o mee who know them as well as thy selfe Iob 9. 2. and 11. 3. and 13. 2. whose spirit wilt thou terme thy discourses to be divine inspirations being such vulgar and ordinary things Or doe but truely examine what spirit it is that moveth the to talke thus to draw your false conclusions out of yo 〈…〉 discourses and you will find it is impossible to bee the spirit of God V. 5. Dead things c. the Italian hath it the Giants were formed by God and c. that is to say spirits condemned under the earth as devills and the damned who are also called Giants in the Italian translation Prov. 2. 18. and 9. 18. for the Giants of the primitive world Gen. 6. 4. which were drowned in the deluge were an example of everlasting damnation 1 Pet. 3. 19. Now Iob would say I can exalt Godâ— Majesty and Power above that which you speak of it V. 7. The North all the hemisphear of the Ar 〈…〉 tick pole under which name hee comprehends the whole heaven which is a subtile body seeming to bee a vacuity though there be no vacuity in nature see Gen. 1. 6. hangeth hee hath appointed even from the first creation that the earth being the heaviest of all the elements should stand immoveable in the center of the whole universe compassed about on every side with the ayr having no prop nor supporter but only its own weight see Psal. 104. 5. V. 8. Hee bindeth a poeticall terme meaning that hee keepeth up the vapours where of the raine is engendred gathered up in the clouds as in bottles or barrells see Iob 38. 37. V. 9. Hee holdeth back the Italian hee seelâ—th that is to say hee stretcheth out the heaven which is his throne like to a great coverture or seeling which hee shadoweth over with clouds when hee pleaseth V. 10. Compassed hee hath made great hallow places and channells in the earth within the which the sea and other waters of the earth are kept that they should not overflow Gen. 1. 9. untill so long as the world lasteth there will be a vicissitude of day and night Gen. 8. 22. V. 11. The pillars a poeticall phrase as much at to say the whole universe is shaken by him see Iob 9. 6. Psal. 18. 9. and 104. 32. Mat. 24. 29. V. 12. Divideth namely when the children of Israel passed through the red sea the fame of which miracle was spread all over the neighbouring countreys Exod. 14. 21. Others doe understand this more generally as Isa. 51. 15. Ier. 31. 35. the proud the Italian hath it Rahab a common name for Egypt Psa. 87. 4. and 89. 10. Isa. 51. 9. the signification of it is proud haughtinesse whereupon some have understood it for the rising of the waves of the Sea V. 13. His spirit that is to say his divine and essentiall power serpent the scriptures callâ— all great sea-fishes and sea-monsters by this name Others understand it to be the Celestiall signe called the great Dragon V. 14. His wayes that is to say works little for want of capacity in us see Iob 4. 12. who can if God would reveale himselfe in his full Majesty without accommodating himselfe to the meannesse of humane nature it would likelier be an astonishing or thunder-like sound than a sweet and instructing speech CHAP. XXVII VER 1. COntinued after hee had stayed a while to see if his friends would reply V. 2. Hath taken away hee seemeth to have taken away from mee the right which hee hath given mee through his grace namely to be his child Iohn 1. 12. and to not respect mine innocencie see Iob 34. 5. V. 3. The spirit that is to say so long as I shall enjoy that life which God hath given mee which is maintained by breathing Gen. 2. 7. Isa. 2. 22. V. 4. Wickednesse which I should doe if I should contrary to that which the spirit of God witnesseth to my conscience through a fained humility confesse that I have been wicked see Iob 13. 7. V. 7. Mine enemie an ordinary kinde of speech to expresse how farre a man hateth any thing by wishing it to his enemy V. 8. For what I detest to have any communion with the wicked for they cannot choose but die in finall despaire and in their calamities they have no help nor comfort from God which is not so with mee Iob 6. 10. and 12. 4. and 13. 15. V. 10. Alwayes namely as well in adversity as in prosperity V. 11. The hand namely his actuall and efficacious providence Acts 4. 28. which is which hath no certaine law nor invariable rule but dependeth upon his meere pleasure as his judgemen 〈…〉 against the wicked in this world are V. 12. All yee you know all this as well as I but only you be obstinate in your opinions to contradict mee and to insinuate your selves into Gods favour you incline to this extreame to say that God alwayes punisheth the wicked in this world but I stand upon this moderation that indeed hee doth doe it at some times according as hee pleaseth but not at all times nor equally wherefore I say and will maintaine that by mans outward state one cannot nor ought not to judge of the conscience Eccl. 9. 1. 2. V. 15. In death a manner of speaking which signifieth that the wicked dying are plunged intâ— everlasting death which only is the true death his widdows they shall not be honoured with any funerall exequies nor any mourning but even as if they were infamous persons become or slavee unto their enemies they shal by them be debarred of these last offices Psa. 78. 64. Ier. 22. 18. Ezech. 24. 23. V. 18. As a moth which is easily bruised and broken to peeces Iob 8. 14. Psa. 39. 11. and 58. 9. a booth see Isa. 1. 8. Lam. 2. 5. V. 19. Shall lie down in the streets in the open ayre and none shall receive him V. 20. As waters as a fullnesse of waters or 〈◊〉 sudden deluge in the night that is to say suddenly as many of Gods judgements have happened in the night for the greater terror Exod. 12. 29. and 14. 24. 2 Kings 19. 35. Isa. 15. 1. Dan. 5. 30. Mat. 25. 6. V. 23. Shall clap in token of joy and also of wonder or admiration as 1 Kings 9. 8. Ier. 9. 17. Lam. 2. 15. Ezec. 25. 6. CHAP. XXVIII VER 1. FOr the silver man not content with the fruites which the earth briâ—gs forth hath digged for those mettals which it kept hidden in her entrailes but as for Gods wisdome man must content himselfe with what hath
I speak this because you should not deceive your selves thinking you had sufficiently convinced him and that he doth only maintaine his sayings through obstinacie for which he must bee remitted to Gods judgement V. 14. Now hee I will not herein carry any personall passion as you seeme to have done being stung by his words which have not touched mee V. 15. Amazed at â—ohs firmnesse and constancie in maintaining his innocencie V. 18. Full or bigge I boile with Gods zeale and am even ready to burst I am so full of reasons and meanes to abate Iobs excesses see Ier. 20. 9. V. 19. My belly my minde in which I have conceived this discourse V. 21. Accept whereof Iob had accused his friends Job 13. 7. and 17. 5. V. 22. Take me away hee would violently take away my life and destroy me Psal. 28. 3. CHAP. XXXIII VER 4. THe spirit I am a man as thou art and therefore will deale with thee upon even termes by reason of common right fitted unto mans capacity to which thou mayest freely reply without feare of being overcome by my majesty as thou hast said of God Iob 9. 32. and 16. 21. V. 7. My terror these were the two conditions that Iob would have made with God to treat with him Iob 9. 34. and 13. 20. V. 10. Occasions namely causes and matters of â—â—ite Iob. indeed had not used the selfe same termes but such as meant as much Iob 13. 26. and 23. 13. 14. V. 12. In this thy immoderate justifying of thy selfe thy complaining of God and thy desire to argue with him are the heads whereof I doe accuse thee and for which I reprove thee I let thy fore-passed life goe concerning which I doe no way tax thee God and therefore it was fitting for thee to shew greater humility and respect to his infinite Majesty and not treat with him upon equall termes V. 13. For he giveth not for this had been Iobs frequent complaint that hee could not know the reason of this his so hard usage Iob 10. 2. and 13. 23. and 19. 7. and 23. 45. V 14. For God speaketh the Italian addeth it is true that God that which thou desirestâ— indeed happeneth sometimes namely that God by revelations or expresse apparitions doth warn men of their sinnes for which he punisheth or threatneth to punish them but that is not so continually see Gen. 20. 7. and 31. 24. Dan 4. 5. V. 16. Openeneth he revealeth his councels unto them see Iob 36. 10. 15. sealeth hee proposeth it unto them as firme and concluded if so be they doe not repent and imprinteth in their minde the certainty of the happening of it and the true cause of it V. 19. He is chastened the Italian addeth but sometimes also man is sometimes God punisheth men and not reveale his thoughts so expressely unto them but remitteth them to the ordinary ministery of his word by men to produce the same effect for their amendment Now Elihu would inferre that if God hath not granted Iob the first meanes of particular revelation yet he hath not denied him the second in this visitation having raised him who was his servant to speak unto him in his name bones his members most strong and solid partâ— V. 23. A Messenger a Prophet or Officer of his Church bringing the ambassage of reconciliation 2 Cor. 5. 20. Hebrew an Angell as Mal. 2. 7. and 3. 1. Rev. 1. 20. an interpreter or a mediator that will intercede to make peace one among this seemeth to be added to shew the scarcity of good Ministers and faithfull and wife Distributers of Gods graces or that the vertue of the holy ministerie doth noâ— depend upon the personall qualities and excellencies of the man but that God operates by whom hee pleaseth when the person is but warranted with with a lawfull calling And so Elihu in modestie would make himselfe one of the ordinariest sortâ— of Gods servants as much as concerned his person still reserving its weight and vertue to his words which came from God see Iob 32. 6. 10. to shew to tell him the only meanes to obtaine grace and pardon at Gods hands which is true conversion in faith and repentance V. 24. And saith namely to some Angell a minister in this healing Psal. 107. 20. or to that Prophet which shall bring him word of this restoring accompanying the Prophets word with his owne power to produce the effect of it So the works of Gods grace are attributed to the instruments of the word by the certaine co-operation of God when his ordinances are observed Obad. 21. Rom. 11. 14. 1 Cor. 9. 22. 1 Tim. 4. 16. Iam. 5. 20. I have found by my soveraign will and by mine infinite wisedome I have set down the meanes of redeeming mankinde from their condomnation namely the death and passion of my son which I now accept of for this penitent man Math. 20. 28. 1 Tim. 2. 6. V. 25. His flesh God shall restore him to full health and new vigor of body 〈◊〉 figure of the restauration of the soule Psal. 103. 5. V. 26. Shall see hee will cause the beames of his garce to shine upon the looking glasse of his conscience within the which he shall see God appeased and propitious unto him 2 Cor. 3. 18. and 4. 6. render hee will set him into his precedent state of garce and will restore unto him the feeling of the remission of his sins wherein consists the sinners true righteousnesse before God Rom. 4. 5. 6. Or after that a sinner is converted unto God in justice and righteousnesse God shall make him feele the effects of his grace in all manner of blessings in stead of the calamities which he had drawn upon himselfe with his sins V. 27. He looketh upon men c. the Italian hath it and he afterwards shall turne himselfe towards men and say c. that converted sinner shall preach Gods grace towards men and shall propose himselfe for an example V. 32. I desire I would heare such reasons come from thee as that I might yeeld the right to bee on thy side I being no way subject to passion in this businesse but being thy true friend CHAP. XXXIV VER 4. IVdgement let us avoid stomackfulnesse â—nd all things else that may doe us hurt and let us have no other end nor rule but onely reason V. 5. For Iob Elihu his intent is to shew that though Iob was the child of God and had ever conversed in holinesse and righteousnesse yet there were in him as well as in all oâ—her believers whilest they lived in this world many remainders of sin for which he ought to humble himselfe and beare with patience Gods visitations V. 6. Should I lie should I confesse even against my conscience that I have been a wicked man or an hypocrite Iob 27. 5. 6. V. 7. Who drinketh up that doth so freely speak unfitting things that hee seemeth to intend to scoffe both God and man Job 10.
3. Prov. 19. 28. V. 8. Goeth he giveth men occasiou to believe that he believeth as wicked men doe namely that it is in vaine to serve God Mal. 3 14. V. 9. He hath said he goeth on rehearsing of what Iob had said though not in the selfe same termes Iob 7. 3. and 9. 22. and 30. 26. V. 10. Wickednesse injustice in punishing men without a cause seeing there may cause enough be found even in his own children as well by reason of their vitious actions as by reason of their originall and naturall corruption V. 13. Who hath is not hee supreme being the summe of all Law and justice and hath no Law nor superiour above him and therefore injustice cannot bee in him seeing injustice is but the transgression or breach of some Law or commandment see Gen. 18. 25. Iob 8. 3. and 21. 22. Rom. 3. 5. V. 14. If hee he is besides all what hath been said infinitely mercifull for if he did not let passe and pardon many mens sins the whole world would perish Psal. 130. 3. and 143. 2. Isa. 57. 16. his spirit that is say the soule of man or his spirit that is to say the life which hee hath given unto man and doth maintaine by the proper operation of his spirit whereof his blowing into Adams nostrils was a signe Gen. 2. 7. V. 18. Is it fit to say learn from the respect which is due to earthly Princes the reverence which is due to the soveraigne Lord see Mal. 1. 8. V. 20. Be troubled it seemeth that he meaneth the slaying of the first borne in Egypt by night with much terrour and tumult Exod. 11. 4. 6. and 12. 29. see Iob 26. 11. without hand miraculously without any humane meanes V. 23. For he will not lay c. the Italian for God hath no more regard unto man when hee commeth in iudgement before him Gods foresaid judgements are unavoidable for then he executeth hiâ— sentence with all rigor forsaking that moderation which he had spoken of vers 14 see Iob 23. 6. V. 25. In the night here hee seemeth to meane Pharaoh his overthrow in the red sea which was done in one night Exod. 14. 20. 24. V. 26. In the open sight in a publike place in the sight of all the people so were the Egyptians bodies cast up upon the sea-shore in the children of Israels view Exod. 14. 30. V. 28. The cry this is also taken out of the same story Exod 2. 23. 24. and 3. 7 9. V. 29. He giveth quietnesse the Italian if the sends home in peâ—ce if he by his soveraign sentence freeth out of slavery and oppression as he did his children out of the bondage of Egypt Others if he appease his wrath he hideth if hee withdraw his grace man can no more have accesse unto it It seemeth he here pointeth at the darkenesse which was raised before the Egyptians army Exod. 14. 20. whether it â—e this soveraign justice is executed as well and as easily upon whole Nations as upon particular persons contrary to mens justice which is many times hindered and withstood by reason of the delinquents multitude V. 30. The Hypocrite the Italian the prophane man such a one as Pharaob was an obdurate scorner of God the people namely Gods people be ensnared in tyranny or unjust slavery V. 31. It is meet ô Ioâ— in stead of contending with God and with his justice thou shouldest have implored his mercy and not have trusted to much upon thine owne conscience which may deceive it selfe I have borne c. the Italian who saith I pardon I will not destroy who hath revealed himselfe not only in his Law by commanding and threatning but also in his promises of grace to comfort and encourage by the remission of sinnes V. 32. That which I see not if there be in me any hidden sin which my conscience knoweth not off which hath provoked thy wrath see Psal. 19. 12 1 Iob. 3. 20. Teach thou me that I may aske pardon therefore and amend V. 33. Recompence according to the rigor of his justice Refuse namely the way of mercy which I propound unto thee to demand justice as thou hast hitherto done V. 36. My desire is the Italian O father let Iob be tryed namely O father whom I adore for thy fatherly goodnesse doe not withdraw thy visitations from Iob untill thou hast brought him to the duty of a child and to the onely meanes of obtaining pardon which is humility and confession V. 37. He addeth the Italian he will adde I desire it for his good and salvation for feare least being delivered by thee whilest hee is in this wicked minde he should triumph as though he had gotten the victory of thee to the dimâ—nition of thy glory clappeth in signe of joy and victory Psal. 47. 1. and 98. 8. CHAP. XXXV VER 2. THinkest thou how can this agree that thou shouldest appeale to Gods judgement to be approved of and justified by him and in the meane while contendâ—st with him as if he not respected good or evill works for to give them their due reward Iob 9. 22. and 10. 14. and 31. 2. 3. My righteousnesse is more then Gods the Italian my righteousnesse is from God that is to say I am sure God will justifie me though men condemn me V. 4. Thy companions those which approve of thine opinion and are here present at this disputation Iob 18. 2. V. 5. The heavens consider by the distance which is between heaven and earth what dis-equality there is between God and man against whom man cannot have any just action grounded upon dammage or profit as it is amongst men Iob 22. 2. Luke 17. 10. see Isa. 55. 9. V. 9. The oppressed mens lamentations though they be unjustly afflicted are not heard of the Lord for to obtaine freedome at his hands unlesse they come unto him by way of humble prayer how much lesse then ô Iob shall thy laments be heard who art smitten by God and canst complaine of â—one but him if thou refusest to convert thy selfe unto him with humility and acknowledgment see Hos. 7. 14. V. 10. My Maker and consequently I am â—is and he is take care of me and free me from the unjust tyranny of other masters who giveth comforteth his children secretly in the middest of their greatest afflictions Psal. 42. 9. and 149. 4. V. 11. VVho teacheth us to not complaine to no purpose as beasts doe when they feele any paine but to flie to him with well prepared prayer which seemeth opposite to Jobs saying Job 6 5. V. 12. because of because they remaine obdurate and their pride hindereth them from humbling themselves before God to crave pardon and deliverance V. 13. Uanitie the vaine cries and complaints which are not accompanied with faithfull prayer V. 14. Although thou sayest thou shalâ— not see him the Italian how much lesse will he â—eare thee who sayest thou lookest not upon him thou that professest thou wilt not
16. 34. The simple that is to say every man in generall naturally blinde and ignorant in divine things and more particularly him who doth not oppose the presumption of carnall wisedome to this pure light of the word of God but in humility and simplicity submits himselfe to believe and obey all that which hath been revealed unto him see Pro. 1. 4. and 8. 5. Mat. 11. 25. 1 Cor. 3. 18. V. 9. The feare that is to say the rule of his feare and of all true religion contained in his word Enduring that is say it is invariable and incorruptible and produceth the effect of eternall life in them that observe it The judgements that is to say the statutes and lawes according to which he judgeth man V. 11. There is great in the first covenant made with Adam God did indeed promise eternall life to the perfect observer of his Law but this condition being become impossible by reason of sinne Rom. 8. 3. the Gospel which is the covenant of grace promiseth man the same life by vertue of the merit of Christs perfect obedience so that he follow the way and direction to holinesse and sincere and true obedience though unperfect in this life V. 12. Who can understand that is to say this externall revelation by his works and by his word is not sufficient of it selfe to salvation unlesse the operation of Gods internall grace and spirit bee added to it to remit man his sinnes whose greatnesse and weight exceeds all humane sence and power and to regenerate him in newnesse of life V. 13. Keepe back by thy spirit represse the motions and affections of my flesh which doe yet dwell end combat in those who are regenerate that they may not get the victory over me and command me and come to the heigth of untamed and presumptuous rebellion called pride which is incompatible with the spirit of regeneration Lev. 26. 21. Num. 15. 30. Iob 15. 25. and is opposite to the infirmity ignorance and inconsideracie of Gods children see Deut. 3â— 5. Heb. 5. 2. V. 14. My strength the Italian my rock see Deut. 32. 4. PSAL. XX. VER 1. THe name the true God who hath revealed himselfe unto his people by his name by which he is worâ—hipped and known Others his famous power Defend thee the Itaâ—ian raise thee on high in safety as it were on a high and inaccessible place out of all danger V. 2. From the Sanctuary which upon earth was the ordinary place of Gods presence in grace and power and the figure of heaven V. 3. Accept the Italian turne to ashes let him shew that it is acceptable to him for God in extraordinary Sacrifices did often give a signe of his approbation by sending fire from heaven to consume the offering Levit. 9. 24. Iudg. 6. 21. 1 Kings 18. 38. 1 Chron. 21. 26. 2 Chron. 7. 1. Or give thee grace to desire his convenient aide for thine offerings so that thou mayst feele the effects thereof V. 5. Banners that is to say tokens of victory set up to the honour of God V. 6. Know I words of faith and of a prophetick spirit of the whole Church represented by the Priest offering prayers and sacrifices His holy heaven the Italian the heaven of his holinesse the throne of his most sacred majesty With the with miracles and glorious effects of his omnipotencie V. 7. Will remember wee will call upon him and and will have all our hearts and intentions fixed upon him of whom we have such exccellent proofes through the remembrance of which wee will take courage V. 8. Stand upright we have stoutly withstood all their assaults and have obtained a full and firme victory V. 9. Heare us the Italian answer us make our King who is the figure of Christ a ready and assured instrument of our deliverances every time that we shall be in danger and necessity PSAL. XXI VER 3. PReventest him thou hast prevented him with thy graces and benefits which thou hast bestowed upon him of thine owne free will V. 4. Length this is to be referred to eternall life which David had assurance of by Gods spirit besides temporall blessings Mat. 19. 29. 1 Tim. 4. 8 see Ephes. 3. 20. Or else to the continuance of his Kingdome in his posterity untill the comming of Christ who should change it into an everlasting Kingdome 2 Sam. 7. 19. V. 6. Most blessed the Italian thou hast set him in blessings that is to say to bee every way blessed to be an instrument of blessing to thy people and a formulary and solemne example of blessing see Gen. 12. 2. With thy see Psal. 16. 11. V. 9. Thou shalt thou shalt consume them with the fire of thy wrath like wood put into a furnace V. 11. They intended the Italian they have warped the Hebrew have bent or stretched a similitude taken from Weavers who warpe their yarne before they weave or from archers who when they have bent their bow and put in their arrow doe take their ayme V. 12. Shalt thou make them turne their back the Italian set them as a but see the like similitude Job 7. 20. 16. 12. Lam. 3. 12. PSAL. XXII THE title Aijeleth Shahar that is to say a hinde or strength of the morning according to some it was the beginning of a song to the tune of which this Psalme was to be sung according to others it was a full singing or the great morning quier because that every morning and and evening there was musick in the temple 1 Chro. 9. 33. 23. 30. V. 1. My God in respect of David they are words of faith fighting against some great terror when hee did not feele the present effects of Gods grace But in respect of Christ shadowed by David they are expressions of his humanity on the one side fully assured of Gods love and on the other side brought into extream agonies to give his wrath satisfaction for the sinnes of the world to which end the God-head did not onely for a time suspend the influence of its power so farre as it was fitting to let him suffer the incomprehensible paines even in an exteame manner though it never forsooke him insomuch as was necessary to vanâ—uish and overcome them Isa. 42. 1. Iohn 16. 32. but did also make him feele the horror of Gods wrath against sinne for which hee had undertaken see Matth. 26. 38. 39. Luke 22. 44. Gal. 3. 13. V. 3. O thou that inhabitest the Italian the constant that is to say immutable in thine essence councels and promises Psal. 102. 12. 27. and therefore thou canst not vary in thy grace towards mee But in respect of Christ these words doe meane that the truth of Gods promises and the confidence of all the ancient Fathers being grounded upon his victory in this combat he desired his fathers power with confidence that hee should bee heard the prayses the subject of the thanks and blessings which thy people yeeld unto thee Or
number of people marching in order 2 Sam. 6. 15. Which was a figure of the Angels environing Gods Majesty in heaven or following Christ when hee ascended thither 1 Tim. 3. 16. Heb. 12. 22. Sinai the same glory as appeared in mount Sinai when God delivered his law Exod. 19. 16. is now transported to Sion where God is present in grace and power V. 18. Thou hast a description of this transportation of the Arke compared to a Kings triumphant entry who having overcome his enemies and brought a great many of them away prisoners having made the rest tributary goeth home to his pallace to live in glory and rest governing his Kingdome in peace A figure of Christs ascending into heaven which is the seate of his glory and throne of his Empire after hee had overcome all his spirituall enemies Ephes. 4. 8. Colos. 2. 15. thou hast received the Apostle Ephes. 4. 8. applying this to Christ in stead of thou hast received saith thou gavest for the Kingdome of Christ differeth from earthly Kingdomes in this that the fruites of his victories are not for the King but for his subjects V. 20. The issues namely the soveraigne power of causing to die or the preserving from death or the restoring to life V. 21. The head namely the divell who is the Prince of the world Deut. 32. 42. Psal. 110. 6. â—ab 3. 13. hairy evill spirits are figuratively in scripture called hairy or shaggie see upon Levit. 17. 7. Isa. 13. 21. V. 22. I will bring the Italian I will bring thee againe that is to say I will continue and renew my old deliverances in defending thee from thine enemies as I once delivered thine ancestors from Og the King of Bashan Num. 21. 33. and from the Egyptians in the red sea Exod. 14. 22. V. 24. Thy goings namely the holy manner of conducting the Arke with even and proportionable restings and settings downe see 2 Sam. 6. 13. V. 27. There is the Italian there was the tribe of Benjamin was present at this solemne meeting though before it had more obstinately than any of the other tribes withstood David and held on Saals side And also the tribes of Zebulon and Nepthali which lived in the borders of the Kingdome mentioned here to shew that the civill warre being extinguished and all the countrey reduced to obedience the whole nation was also united in religion and in the service of God which was appointed by David to bee performed in Ierusalem little namely that tribe which came from Iacobs youngest sonne hath alwayes been small both in strength and number 1 Sam. 9. 21. and was also much decayed and diminished by the accident set down Iudg. 20. with their ruler the Italian which hath ruled namely in the person of Saul who was a Benjamite V. 28. Thy God the prophets words to the people hath commanded that is to say hath made thee able to subsist and resist thine enemies by his will only and by the efficacy of his word see Psal. 42. 8. and 44. 4. and 71. 3. V. 29. Because of thy Temple the Italian strengthen him from thy Temple from which as from the place of thy presence all power and grace deriveth unto thy people bring presents may be made subject and tributary unto thee This was partly and figuratively verified in David but in Christ spiritually and perfectly all power being given him both in heaven and in earth V. 30. Disperse or drive away the company of speare-men the Italian the beasts of the reeds the people which are proud and bold by reason of their wealth and plenty like unto cattell as feed in a fat soyle such as that is where reeds grow see Isa. 35. 7. bulls see Psa. 22. 12. Isa 3â— 7. till every c with peeces of silver the Italian which lie upon plates of silver are so extream rich and so magnificent in their pleasures that they make them â—ee â—ings and beds of silver a thing which was much used in former times see Ester 1. 6. Iob 22. 24. V. 31. Princes shall come the Italian let great Pirnces come to doe hommage and yeeld obedience to God under the Messias A prophecy of the calling of the Gentiles see Isa. 18. 7. and 19. 24. stretch out her hands the Italian with full hands namely with presents or tributes Others translate it let them readily stretch forth their hands that is to say let them confesse themselves to bee subject let them crave favour of him acknowledge and worship him V. 33 The heavens that is to say the highest heaven Deut. 10. 14. of old the Italian which were ever that is to say which doe still remaine in the same state as they were first created without any change or corruption V. 34. Strength the Italian glory Hebrew strength for the holy language often sets down these words one for the other his excellency hee hath as it were two thrones of his glory one here on earth by meanes of his people and the other in heaven PSAL. LXIX THE title Shoshannim see Psal. 45. in the title V. 1. The waters that is to say my life is brought into extream danger Laâ—â— 3. 54. Many parts of this Psalme may bee referred to David as hee is a figure of Christ others belong only and directly to Christ at whom the holy Ghost chiefely aimed V. 4. Then I restored that is to say I am guiltlesse yet am vsed as though I were guilty this is meant by Christ meaning that hee who was just suffered for men that were unjust Isa. 53. 4. 5. 6. 1 Pet. 3. 18. V. 5. My foolishnesse that is to say whether I bee guilty of those faults which are laid to mee or no. V. 6. For my sake that is to say seeing mee namely David abandoned by thee who was an example and mirror of faith unto them a gage or pledge of hope and an instrument of preservation In Christ this hath a more sublimed and lofty sense save mee that I may be author of salvation to thine elect and doe not suffer the faith and hope which they have had in thy promises ever to be frustrate see Psa. 22. 4. Luke 24. 21. V. 7. For thy sake for serving thee and maintaining thy glory and not through any misdeed of mine wherefore if thou shouldest forsake mee the faithfull would be discouraged from serving of thee seeing that it would bee in vaine and rather prejudiciall than helpfull to them V. 8. A stranger that is to say I have not been acknowledged but have been shunned by my neerest kinsmen So Christ was rejected by the Iewes Iohn 1. 11. and his own kinred beleeved not in him Iohn 7. 5. V. 9. The zeale the cause of this generall alienation from mâ—e hath been because that I have with an ardent and upright affection maintained thy service and glory against the malice of men and have purchased their evill wills by not seeking to please them V. 10. That was to my mine enemies reproved
8. I will heare the Psalmists words preparing himselfe and the whole Church to hearken unto the promise of Gods grace which was revealed unto him by divine inspiration but let not the Italian but will not let hee will convert and sanctifie them to himselfe giving them the spirit of true wisdome to keep them from rashly offending God V. 9. His salvation in the corporall deliverance of his Church but chiefely in the universall redemption of the world by the Messias to whom the ensuing words are plainly referred that glory wee shall againe have the glorious presence of God in our land in the signes of his grace and power as it was in the Arke and then it will powerfully and gloriously dwell in his Church in his sonnes person being made manifest in the flesh see Hos. 2. 7. 9. V. 10. Mercy this cannot perfectly agree with any but the Messias his reign The meaning is Gods grace shall be so largely spread abroad that it shall in truth bee answerable to those large promises which were formerly made Or the blessings of God shall be accompanied with his constant truth to make them firme and perpetuall see Isa. 55. 3. righteousnesse Gods righteous and just government by his word shall produce true peace and happinesse and shall have it inseparably joyned with it see Psal. 72. 3. Isa. 32. 17. V. 11. Truth men shall bee true subjects and God shall be a just King which are the two relative qualities that keep every state in perfect harmony see Isa 45. 8. V. 12. Good namely the true and only good of man which consists in Gods grace joyned with corporall goods as farre as is fitting in his wisdome V. 13. Shall set us the Italian set it that is to say hee shall establish them wheresoever he comes by the preaching of his Gospell PSAL. LXXXVI VER 5. REady to forgive or inclinaâ—le and easie to be drawn to forgive V. 7. Thou wilt that is to say thou usest to answer or heare mee V. 11. I will walke the Italian cause mee to walk governe thou my whole life and actions according to thy holy word and in such sincerity as thou requirest and such as thou doest beget in thy children by thy holy spirit unite let my heart cleave close unto it without varying or going from it or being drawn away to contrary things V. 13. My soule that is to say my person from mortall dangers V. 14. Not set thee who doe not feare thee nor looke after thy judgements or commandements PSAL. LXXXVII VER 1. HIs foundation that is to say the firme place of his abode opposite to the moveable Tabernacle which was made by Moses mountaines figuratively in Ierusalem which had two hills within the precinct of it Sion and Moriah and in reall spirituality in the universal Church which is the heavenly Ierusalem Gal. 4. 26. Heb. 12. 22. V. 4. I will make mention making as one should say a survey of my people I will adde the Gentiles unto them calling them to the knowledge of mee by my Gospell and regenerating them in my Church holding them in the same degree with the Israelites as true children of my covenant Rahab a frequent name for Egypt by reason of its pride and haughtinesse V. 5. This and that indifferently of all nations and persons in a very great number V. 7. The singers Gods words to his Church meaning I will give thee full cause of rejoyceing through my blessings which shall flow upon thee as it were from all their springs PSAL. LXXXVIII THE title Heman it seemes to be the same as is named 1 Kings 4. 31. Ezrahite of the off-spring of Zarah the sonne of Iudah 1 Chron. 2. 6. V. 3. Vnto the grave Heb. to hell because that according to the first degree of Gods justice the first death is inseparable from the second and the name of hell is common to both And though by the second degree which is grace by vertue of the Messias his redemption corporall death to Gods children beno more a passage to everlasting death yet the name of hell hath still kept its ordinary signification of both to shew that not by the nature of death but by Gods grace these two deaths are severed one from the other in the elect V. 5. Free among Others translate it I am severed from the living whom over which in respect of the body and this present life thou doeest no more shew thy providence in governing and relieving them and in bestowing other benefits upon them V. 8. Shut up namely by evills and dangers without any way to getout without any comfort or reliefe V. 9. I have stretched out see upon Iob 11. 13. V. 10. Wilt thou shew the Italian wilt thou work the meaning is if thou doest leave me in this case long I cannot chuse but fall and die then can thy glory appeare no more in my miraculous deliverance see Job 7. 7. The dead Heb. the gyants that is to say those that are abissed and sunk in death as the gyants were in the generall deluge Sometimes this name is taken for the damned as Iob 26. 5. and sometimes plainly for the dead Isa. 26. 19. by reason of what was said upon verse 3. Arise he doth not meane the generall resurrection nor any particular one which happened by miracle but of the common course according to which the dead returne no more into the world to enjoy any new benefits of God V. 11. In destruction that is to say in hell see v. 3. Iob. 28. 22. V. 12. In the land namely in death in which the dead forget the living and the state of this present life Iob 14. 21. Eccles. 9. 5. 6. and likewise the living doe forget the dead Iob 24. 20. and all commerce is taken away and annihilated betweene them V. 15. Ready to die the Italian addeth with roaring with my lamentable crying out as Psal. 22. 1. V. 18. In darknesse the Italian are hidden in darknesse I can see nor descry none of them or they hide themselves from mee thorough horrour and being ashamed of mine afflictions PSAL. LXXXIX THE title Ethan of whom see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he out-lived Solomon and saw the destraction of the Kingdome under Iereboam by the separation of the ten Tribes and by the spoyle of the countrey by Shishack King of Egypt 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely bee the subjects of this Psalme Ezrahite descended from Zarah the son of Iudah 1 Chron 2. 6. V. 2. I have said I hold it for certaine and have fully concluded it in my minde Built up a phrase taken from sound and well sounded buildings contrary to moveable and waisairing habitations of Tents and Cabins Sbalt thou the Italian thou hast that is to say the effects of thy covenant and promises are certaine being grounded upon thine everlasting decrees made in heaven from whence they have their beginning
better of the shortnesse of time when it is past then while it is running A watch which is the fourth part of a night see Mark 13. 35. V. 5. Thou carriest besides this generall necessity of dying thou dost send whole deluges of extraordinary evils by particular judgements which destroy man Iob 14. 19. V. 8. Thou hast set a kinde of speech taken from Iudges who examine a guiltie man lay open his misdeeds together with the proofes thereof which is contrary to that which is spoken elsewhere namely that God covereth our sinnes turnes his face away from them and casteth them behind him Secret sinnes or hidden which a man doth himselfe forget Psal. 19. 12. V. 9. Passed away the Italian doe decline a phrase taken from the going down of the Sunne and from the declining of the day A table the Italian a word or a thought V. 10. Threescore and ten Moses hath a regard and relation to the most ordinary terme of life and to the age which deserveth the name of life beyond which life is but a continuall languishment and a beginning of death without any vigor or meanes of performing the actions of this life or enjoy the commodities of it Their strength the Italian their flower Hebrew their excellency and glory V. 11. Who knoweth though the shortnesse of mans life should teach a man to tremble when he draweth neere to Gods judgements by death â—yet he is so stupid and so dull that he doth not reap any sound document from thence to learne how to lead his life well Deut. 32. 29. God alone is able to work that in him by his spirit Psal. 39. 4. V. 14. Satisfie us he makes an allusion to Manna which fellevery morning in the wildernesse Early the Italian every morning or in the morning that is to say let thy grace renew with us as the day doth Iam. 3. 23. V. 16. Thy glory namely thy glorious power deliverance and providence by which thou art also praised and glorified V. 17. The beauty the Italian the pleasing look his loving kindnesse his cleere and gracious eye see Psal. 27. 4 upon us yea that is to say Doe thou from heaven from whence as from an eminent place thou dost contemplate the end of all things guide by thy feare unto a happy end the life and actions of thine elect who in this low world cannot see farre nor see how to take their aime aright Or for us that is to say for our good and in our behoofe PSAL. XCI VER 1. HE that dwelleth whosoever through perseverance in faith reposeth the whole trust of his salvation in Gods grace who is the onely true refuge from all evils though the world take no notice of him is most secure under the safeguard of his Almighty power V. 2. I will say I my selfe will put this holy Doctrine in practice in my selfe V. 3. Surely the answer of the spirit of God to the faithfull soule see Psal. 27. 8. or it is a speech of the Psalmist to every faithfull man from the â—â—are from all ambushments and dangers V. 4. Hee shall cover a phrase taken from birds His truth thou shalt bee defended and safe by vertue of his most true and infallible promises V. 9. Thou hast made the Psalmist speaketh to his own soule Thy habitation see Psal. 9. 1. V. 13. Thou shalt tread hiperbolicall and figurative termes as much as to say no creature shall bee able to doe thee any harme especially in any thing as shall concerne a good life and eternall salvation Iob 5. 23. Isa. 11. 5. 9. Hos. 2. 18. V. 14. On high out of the reach of all assaults and hurts He hath known being lively enlightned by my spirit he acknowledgeth me to be his God doth me service and worshippeth me V. 16. My salvation namely the accomplishment thereof in the life everlasting PSAL. XCII THE title song see upon Psal. 30. in the title for the to bee solemnly sung in the holy assemblies upon the Sabbath day V. 3. A solemne sound the Italian with a vocall song the Hebrew word is of a very doubtfull signification yet it seemes to meane vocall Musick V. 8. But thou notwithstanding all these shewes of prosperity in the wicked thou art for all that supreame judge of the world and wilt in due time give them their due punishment V. 10. Shalt thou exalt thou shalt make me a glorious Conqueror see upon Psal. 75. 10. I shall be after the manner which was anciently used in feasts and merry makings V. 13. Those that namely the true elect who shall have received from God the lively root of spirituall life in the Church by the preaching of the Word and by his Spirit taking their nourishment from the ground of Gods grace which is therein dispensed V. 14. In old age they shall grow old yet shall they not want vigor for to bring forth the fruits of their vocation Psal. 103. 5. Isa. 40. 29. 31. and 65. 20. V. 15. To shew to attribute unto him the glory of inviolable justice contrary to mans conceit who seeth Gods patience and bounty towards the wicked of this world PSAL. XCIII VER 1. REigneth this must bee chiefly understood of Gods spirituall Kingdome in the person of his sonne The world that is to say the State thereof renewed by the sonne of Gods reigne is most justly ordered and guided by a righteous government and maintained by an invincible power so that it cannot be ruined either by inward default or any outward violence Psal. 60. 2. and 82. 5. V. 2. Of old the Italian from all eternity Heb. from then an Hebrew phrase to signifie an eternity without any beginning Pro. 8. 22. as eternity without end is signified by any another terme which signifieth untill then V. 3. The floods a figurative description of the worlds commotions and ragings against the sonne of Gods Kingdome which are suppressed by his Soveraigne power V. 5. Thy testimonies over the rest of the world the Lord doth exercise his authority by power and justice but in his Church by his Word and Spirit which sanctifieth it unto God becommeth thy house the Italian is beautifull in thy house this is all the excellencie of thy Church above the world PSAL. XCIIII VER 1. TO whom vengeance the Italian of revenges to whom it justly belongeth and hath authoritie to doe it Deut. 32. 35. and who doth indeed execute it in time and place V. 4. Hard things the Italian hard words namely proud and insolent words against men and blasphemous against God V. 7. Regard it the Italian understands it not or giveth no heed to it V. 10. That teacheth not onely by his word but also by his punishments and corrections Psal. 119. 67. 71. V. 11. The thoughts not only the words and deeds V. 12. Thou chastenest with thy fatherly corrections V. 13. Mayest give him that being chastened hee may convert himselfe and amend to the end that hee may not perish with
Ministers of Gods Temple whose office it is to blesse the people doe blesse thee David and all thy followers V. 27. Light the Italian a cleere light namely of his grace peace and blessing after the dark night of miseries and confusions which we have suffured Binde make ready sacrifices of thanks-giving The hornes whereof see Exod. 27. 2. to these hornes it should seeme by this place they did use to tie the beasts which were for offerings whilest the Priest laid his hand upon them and used other ceremonies of prayers and devotions and presently after did spill the blood at the foot of the Altar as it is set down Lev. 17. 6. PSAL. CXIX VER 1. VN defiled namely that converse and proceed in all equity and integrity in all their actions and life V. 2. Testimonies namely his law and word which are a most true declaration of his vul which otherwise is câ—ncealed and u 〈…〉 V. 5. Directed or firme and se led V. 9. Wherewith shall man being impure and naturally defiled with sinne bee able as soone as hee commeth to have the use of reason to amend that naturall corruption and to live holily and purely V. 14. In the way namely by giving my selfe to practice the true knowledge and performance of thy holy word in my whole course of life V. 18. Open amend in me my naturall ignorance giving me the lively light of thy Spirit by which I may apprehend thy Law in its spiritual sense and thy whole word in the mysteries of thy promised salvation which are otherwise incomprehensible to the flesh Matth. 16. 17. 1 Cor. 2. 7. 11. 14. V. 19. A stranger the world is not my countrey it is but only away to passe to heaven which way of my selfe I know not guide me therefore as in a strange place by thy Law that I may not go astray V. 21. Rebuked or destroyed V. 23. Also in my greatest persecutions as I have suffered by Saul and his councellers I never left meditating upon thy word as well to comfort my selfe and put my trust in it as also to keep mee within the bounds of my true obedience to thee V. 25. My soule I am cast down beyond all hope of reliefe if thou dost not raise mee and restore mee to life Psal. 44. 25. V. 26. I have declared I have alwayes laid open my heart thoughts and estate unto thee desiring of thee the assistance of thy grace spirit and word and thou hast granted it O continue thou towards me thus hereafter V. 28. Melteth the Italian droppeth namely in teares or melteth V. 29. Remove keep me that I may never give my selfe to any fallacie or deceit and deliver me from the fraudes and deceits of other men V. 32. Enlarged out of the streights it is in by the joy and consolation of thy spirit which is the true well-spring of all free and cheerefull obedience or from the bonds of naturall slavery to sinne by thy spirit of freedome Rom. 6. 17. 18. 22. and 8. 2. V. 37. Vanity namely the world and the lusts thereof which have no true happinesse in them but are like unto apparitions and transitorie shadowes Quicken thou me preserve and encrease in me the spirit of regeration and spirituall life that I may continually bring forth greater fruits of that life by obeying thy law V. 39. My reproach wherewith mine enemies repâ—oach me Are good and therefore it is not sitting that I should be blamed and reproached as an evill doer so long as I keep and observe thy lawes V. 40. In thy righteousnesse namely in the keeping of it or by thy rigteousnesse namely thy loyalty in preforming that which thou promisest and specially in giving spirituall things to those that desire them of thee V. 42. Answer then shall I bee able boldly to confute the reproaches of mine enemies that doe scoffe at my trust in thee when I shall finde the effect thereof are come to passe V. 43. Take not doe not suffer me to want power or courage to talk of thy holy promises by finding my selfe fallen from those hopes which I had put in them In thy judgements the Italian in thy Lawes namely in that which thou hast set downe concerning my salvation or in thy judgements namely which thou shalt give in the behalfe of thine elect and for the punishment of the wicked V. 45. At liberty the Italian at large out of distresse and affliction both of body and minde being fully at liberty vers 32. V. 48. Lift up ones gesture who doth most servently desire a thing V. 50. Thy word namely that thou hast regenerated me in the hope of eternall life by thy word or that thou hast recreated and eased me through thy holy promises V. 52. Thy judgements namely which thou hast alwayes executed upon the wicked who are my persecutors Others thy lawes which have been for ever that is to say thine eternall decrees concerning my salvation which thou hast revealed mee by thy word V. 53. Because of the considering their grievous sinnes and the cruell punishment which thou wilt therefore inflict upon them V. 56. This I had namely that in my greatest afflictions I have received comfort from thee whereof hee had spoken in the former verses V. 57. I have said that is to say I have resolved within my selfe V 60. I made haste that is to say I have speedily disposed my selfe to follow thy will in all things without going back or doubting V. 62 Thy righteous judgments the Italian the lawes of thy righteousnesse I make thy holy word the principall subject of my praises it being one of the greatest benefits that thou hast bestowed upon man V. 64. The earth as thou dost largely bestow thy blessings upon all creatures according to their nature and condition so I doe desire the spirituall blessings of the lively light of thy law and word which are sitting and convenient for the being and happinesse of my soule V. 66. â—each me seeing thou hast done mee this first â—avour as to let me receive thy word by faith which word is divine and worthy to be both believed and obeyed dâ—e me also this second favour namely to let me understand it â—nd apprehend it that I may comâ—ort my selfe in the promises thereâ—f and may â—ulfill the commandements of it and let my faith be encreased through understanding and knowledge V. 70. Their heart this may be understood either of the great abundance of corporall goods wherewith the wicked grow fat as Deut. 32. 15. Iob 15. 27. Psal. 17. 10 and 73. 7. Or of their stupidity and hardnesse in evill as Isa. 6. 10. V. 73. Thy hands as thou hast given me a naturall being so give me also a spirituall being in faith and knowledge without which thou art neither glorified by me nor hast any service done unto thee nor man hath no happinesse V. 74. Will be glad seeing in mee a notable example for those which hope in thy grace see Psal.
which thou hast set down of thine own free wil by which rule thou dost not deny the gift of thy holy spirit to them that ask it of thee Luk. 11. 13. V. 150. Draw nigh namely to doe me hurt V. 151. Thy commandments namely the promises and threatnings which thou hast set down in thy law through which I am confident thou wilt save me and destroy mine enemies V. 156. Great or many in number According to thy as verse 149. V. 160. Thy word the Italian the sum of thy all thy whole word put together is nothing but pure truth or the principall quality of thy word is to be true V. 161. Of thy word namely for feare of transgressing and to not incur the penalties denounced in it V. 164. Seven times or many and divers times judgements or lawes and ordinances V. 165. Nothing shall offend them the Italian they shall have no stumbling block or they shall have no mischance nor evill encounter V. 168. All my wayes I am before thee in all mine actions and enterprises to the end that thou may est govern them according to thy will or because I know thou seest every thing I therefore study to doe such things as thou shalt approve of V. 169. According to namely according to thy promise or give mee an understanding which may be directed and enlightned by thy truth V. 173. Chosen that is to say I have voluntarily set my self to follow them or chosen them above all other things for my soveraign good and treasure with which I am very well satisfied and contented V. 175. Let my soule live that is to say doe thou keep me alive or preserve in me the life of thy Spirit Help me that is to say employ these meanes which thou hast appointed for thine elects salvation in my behalfe V. 176. I have gone the Italian I goe that is to say in this wtetched life I am like to a distressed sheep that is strayed out of her sheepfold and is ready to perish take thou care of me thou who art my true shepheard Or I am by mine enemies driven out of thy Church bring me in again for out of it I am in continuall danger of running to perditition PSAL. CXX THe Title of degrees the Italian of Maaâ—ot that is to say of goings up or of movings This title which is set before these fifteene following Psalmes is of very doubtfull significationâ— Yet the likeliest opinion is that these Psalmes were either newly penned or chosen out from amongst the old ones to bee sung by the people in their return from Babylon in their severall dayes journeyes or stages as they travelled either one or more or all at every removing And to this subject they may all be referred either in part or in whole V. 3. What shall be given he turneth his speech to the head or chiese of his enemies as if he should say what profit shalt thou reap thereby Peradventure the people would fore-arme themselves by Davids ancient example when he was persecuted by scoffes and slanders against the like injuries which were offered unto them at their return from Babylon Ez. 4. 6. Neh. 2. 19. and 4. 2. 3. V. 4. Of Juniper which being a fat kind of Wood makes a very scorching fire and quick coales V. 5. Woe is me it seemeth that these words were first spoken by David in his flight amongst the Philistines and other strange Nations and were afterward applied to the peoples banishment Mesech Mesech is Moscovie and Kedar is Arabia not that David ever was in those countryes but hee called those Nations so amongst which he was by reason of their fierce barbarousnesse And this part of this Psalme is it which may most properly bee referred to the returne from Babylon PSAL. CXXI VER 1. LIft up I doe bend my thoughts every way yet conclude at last that in all my evills my reliefe and deliverance must come from God alone V. 3. He will not the Psalmist speaks to himselfe in spirit as Psal 91. 3. V. 5. Thy shade thy protector and defence V. 6. By day hee hath a relation to the pillar of cloud by day and of fire in the night which God employed in the bringing of the people forth of Aegypt and to defend them from the harmefull aire that it might not hurt them see Isa. 49. 10. Rev. 7. 16. And this may also be applied to the return from Babylon under Gods protection V. 8. Thy going out that is to say any thing as thou shalt undertake Or especially thy comming out of Babylon and thy comming into Iudea PSAL. CXXII THe title Of David that is to say penned at the first by David when he had taken Ierusalem and settled the Ark in it 2 Sam. 6. 17. and afterwards made use of at the peoples return from Babylon V. 2. Our feet that is to say we shall no more need to runne here and there to doe Gods service as we did at other times when the Arke removed from place to place now that it stands still in Ierusalem we shall not need to goe any where else Deut. 12. 5. 14. V. 3. That is compact he seemes to have a relation to the times which were beâ—ore David at which time the lebusites remained in the rock of Sion after the remnant of the City of Ierusalem was taken by the Tribe of Iudah Ios. 15 63. Iudg. 1. 8. the City being divided by walls and also in government and religion but David having taken in Sion did perfectly re-unite it V. 4. Vnto the testimony namely to present themselves before the tabernacle where the Ark was within which were the Tables of the law called the testimonie Exod. 16. 34. 2â— 21. 22. Num. 17. 7. Or which is a testimony that is to say a commandement made to Israel with Gods expresse protestation Deut. 12. 5. 14. V. 5. Are set there also is the soveraign court of justice settled by Gods appointment In which Court David sits as Iudge and his Officers under him doe execute justice Deut. 17. 8. 2 Sam. 15. 〈◊〉 2 Chron. 19. 8. 10. Psal. 60. 1. and 108. 8. PSAL. CXXIII VER 2. VNto the hand to bee defended by them if they be wronged or to receive some benefit from them V. 4. That are at ease that is to say that are rich and powerfull in the world see Zach. 1. 15. PSAL. CXXIV THe title Of David see upon Psal. 122. in the Title V. 1. On our side or with us V. 4. The waters that is to say our enemies troops gathered together like a fulnesse of waters Over our soul they would have overwhelmed and drownd us so that we should have lost our lives see Ps. 69. 2. V. 8. In the name that is to say in the Lord himselfe who hath revealed himselfe to his Church by his own proper name or in his power and grace PSAL. CXXV V. 3. THe vod the persecution of the wicked and of Tyrants shall not alwayes last
like unto some pretious things and make provision for thy soule out of them a phrase taken from those places where they keep victuals or treasure V. 7. Sound wisdome The Italian Right that is to say a just protection and defence of their innocency and the reward of their righteousnesse V. 8. The paths That is to say just men together with all their actions and their whole life V. 9. Good path Or path of goodnesse that is to say all just and vertuous proceedings V. 12. From the way of The Italian from the evill way That is to say from the way of evill V. 13. Of darkenesse Namely of sin and voluntary ignorance out of the secure light and guide of Gods Law see Job 24. 13. V. 16. Strange woman That is to say an adulteresse who having a husband ought to be held as a stranger to any other Others beleeve that in this book common whores are called strange women because that infamous exercise was forbidden to Israeltish women Deut. 23. 17. and they who by abuse or toleration did do it were strangers or if they were any of Gods people as it seemeth that Salomon speakes oâ—â—uch verse 17. they were held as prophane and excommunicate persons V. 17. The guide Namely her lawfull husband who is the head of the woman 1 Cor. 11. 3. to whom she was married in her youth see Jer. 3. 4. The Covenant The faith of matrimony of which God is the author and preserver it being alwayes contracted in his name and hee being alwayes called upon as a judge and witnesse in it See Malachy Chapter 2. verse 14. V. 18. Her house Her conversation and acquaintance bringeth men to perdition Unto the dead The Italian Unto gyants that is to say unto the damned See the reason of this manner of speaking upon Job 26. 5. V. 19. None that Without Gods speciall grace it is hard nay impossible for man that hath begun to keep company with her for to avoid perdition V. 20. That thou mayest This is the consequence of the 12 and 16 verses V. 21. Shall remain That is to say they shall never perish or they shall survive the wicked which shall be rooted out CHAP. III. VERS 3. MErcy Thou shalt perpetually enjoy the effects of Gods mercy and the truth of his promises of grace About thy Have them in deare and perpetuall remembrance A terme taken from things which men weare about them for a remembrance of some things 〈◊〉 persons who are very deare unto them as Exodus 13. 9. Deuteronomy chap 6. 8. Proverbes 6 21. V. 4. Shalt thou finde Thou wilt make thy selfe acceptable to God and men 1 Samuel 2. 26. Luke 52. Acts 2. 47. Romanes 14. 18. and shalt be understanding in spirituall things before God and prudent in humane things V. 6. Acknowledge him Yeeld unto him such honor obedience and gratitude as is due to him in all thy actions V. 7. In thine own In thine own judgement and imagination which is dazled and blinded by selfe love V. 8. It shall be Thou wilt thereby sinde a great comfort and recreation to thy soule a phrase taken from the fomâ—ntations plaisters and 〈…〉 ctions which are applyed to the navell for diverse infirmities especially to little children and also from that when a mans bones are full of marrow it is a signe of perfect health and of his being vigorous and strong V. 9. Honour Do him homage for his benefits by free will offerings or by consecrating of those parts unto him which he requireth by his Law as â—ithes firstlings and the like V. 13. That getteth Hebrew that draweth out as out of some hidden place or out of some treasure So is described the endeavour we ought to use for to get wisdome and that man of himselfe cannot make wisdome but doeth draw or take it out of the spring which is God and his word V. 14. Merchandize Namely the profit that is gotten by making use of wisdome even as a merchant by laying out money for merchandizes V. 16. In her right hand These blessings also do follow it V. 17. Her wayes That is to say the man whose actions and wayes are guided by wisdome enjoyeth true happinesse and delight V. 18. A tree As the tree of life Genesis chapter 2. verse 9. and chapter 3. verse 22. was a meanes ordained by God for the preservation of a lasting life and continuall vigor and health before man sinned So true wisdome maintaineth man in the spirituall life of Gods grace and communion of his Spirit V. 19. Hath founded Hath made it to stand firme and immoveable He thus exalteth the dignity of wisdome For as Gods wisdome hath been the only architectrice as it were of the world So that wisdome which man receives from him maintaines and governes all his actions workes and affaires V. 20. Broken up He thus describeth the great channels and hollow places made in the earth to hold the waters Genesis 1. 9. V. 22. Grace Like a beautifull collar and ornament for ones neck See Proverbes Chapter 1. verse 9. V. 27. From them Hebrew from the owners namely from those to whom thou owest it either by right equity or charity as the poore or hir 〈…〉 ng c. V. 32. His secret Namely the knowledge and effects of his eternall counsell concerning their election and salvation Or plainly he loveth them dearely as his intimate friends to whom he revealeth the very secrets of his heart as Psalme 55. 14. Joh. 15. 15. CHAP. IV. VERS 1. A Father Namely me Solomon who perform a fathers duty towards you V. 2 My law Because that these precepts are not onely meere documents for to instruct you but are also rules for your life and conversation with a Soveraigne and divine power to command you V. 3 For I was I know what it is to instruct Children having had such excellent education from David my father that great Prophet and therefore my words deserve attention and obedience Onely Onely deare and none but I appoynted to be King For otherwise David had divers children by Bathsheba 1 Chron. 3. 5. and some copies have also onely amongst my mothers children V. 4 And live God will bestow a long and happy life upon thee according to his promise Exo. 20. 12. V. 7 The principall Namely mans greatest good consists in true heavenly wisedome With all thy getting though thou shouldest bestow all thy meanes therein See Matthew 13. 44. The sence is Let him preferre it before all other goods V. 8 Exalt her That is to say honour and hold her in great esteem V. 12 When thou Following this plaine and straight way thou wilt never meet with any let but thou shalt overcome it V. 16 To fall Into the snares which they have set or into secret pits which are their secret practises and privy lurkings as Prov. 1. 1â— or into utter ruine V. 17 They eate They live upon nothing but Râ—pines Deceits and Extortions or they onely take delight
through Gods usuall judgments they shall come to light and shall bring him forth no lasting nor durable profit and if by chance he doth escape and prosper in this world yet he shall receive from God eternall punishment V. 20. Deceit By the ensuing opposition it appeareth that the meaning is that the plotters of evill deceive themselves through false imaginations hoping to reape any good by their malice Councellours that have in themselves thoughts of goodnesse and love which they also preserve amongst men by good and loyall counsels V. 21. No evill Or iniquity that is to say God will preserve him from bieng tempted to sin V. 23. Concealeth Hee makes no vaine shew nor ostentation of it but keepes it close as a treasure in wisdome and humility to make no shew of it but only opportunely and profitably for the glory of God and good of his neighbour V. 25. A good word Of hâ—artie commiseration and comfort V. 26. More excellent The Italian More abundant Namely in temporall or spirituall goods or in câ—ntâ—nâ—ment of minde the righteous is alwayes rich and the wicked poore Seduceth them The Italian Causeth them to wander through misery or want V. 27. Rosteth not As he doth eschew labour so he depriveth himselfe of the sweet profit and enjoyment of it The substance Through his industry he filleth his house with rare and excellent riches V. 28. In the way Those which seeke after justice and righteousnesse preserve and increase in themselves the spirituall life of Gods grace and of the presence of his spirit and so attaine to everlasting life CHAP. XIII VERS 〈◊〉 INstruction Or Correction V. 2. Shall eate He shall receive reward for the good deeds which he hath done with his speech to the glory of God edifying comfort and helpe of his neighbours Shall eate Shall receive just reward of his iniquities V. 3. He that keepeth A man that is wary and advised in his speech saveth himselfe from great evills and mortall dangers V. 4. Be made fat He shal fully enjoy great store of wealth V. 5. Loathsome by reason of his shamelesse lying he loseth his credit reputation and love amongst all good men V. 8. His riches The rich and poore in this are all one for as the rich for mony do free themselves from danger violence and oppression so the poore man is freed from all these by reason of his poverty V. 9. The light The prosperity of good men is like a faire sunne and is accompanied with the joy of the spirit But the happinesse of the wicked is weake and dimme like to the light of a Lamp and is quickly ended V. 10. With the well advised Namely with those who doe nothing rashly nor unadvisedly following their owne advices and first rash motions but with mature deliberation of their owne or with the good advice of others V. 11. By vanity Namely by deceit and unlawfull practises By labour The Italian With the hand That is to say lawfully by his labour and industrie V. 12. A tree That is to say a singular comfort and restorative to the grieved soule See Prov. 3. 18. and 11. 30. V. 13. The word Namely the word of God V. 15. Is hard Displeasing and contemptible to good men V. 16. Layeth open He layeth open unfoldeth all his actions and words without any stay or discretion V. 17. A wicked Namely disloyall or negligent Is health The Italian Bringeth health Recreates and rejoyces those which employ him freeing them from the anxietie and uncertainnesse of things which are done a farre off and are unknowne faithfully performing his commissions V. 19. To fooles It is also grievous to a foole to give over his premeditated malice upon which he hath set his whole desire V. 23. The tillage God doth abundantly blesse the labour of poore men which do faithfully employ themselves in their vocations CHAP. XIIII VERS 1. BUâ—ldeth They doe establish it in a firme and durable state by diligence in gaining it good government in preserving it and distributing and principally by bringing up their Children and governing of their family well V. 3. In the mouth Fooles by their unruled and unbridled speeches doe presumptuously offend every mans reputation without any respect Job 5. 21. Or vaine and ambitious men are scourged by the licentious speeches and judgments of fooles who speake the truth of them without any regard and so expose them to derision The lippes That is to say their grave and wise speeches doe save them from all calumniations scornes and scoffes of fooles V. 6. A Scornen The prophane man makes a shew oftentimes as though hee were willing to purchase true divine and spirituall wisdome through knowledge instruction and other wayes but the malice of his heart doth alwayes hinder the effect 2 Tim. 27. Is easie Because hee hath the light of the understanding and free motion of his own will V. 7. The lippes Namely the speeches of a wise and discreet man V. 8. To understand Namely strictly to examine all his actions not to undertake any thing but justly and wisely to repent himselfe and amend any error that he hath committed and strengthen himselfe in goodnesse Psalme 119. 59. The folly The errors which they commit doe proceed from that they deceive themselves in their foolish judgement which cannot rightly perceive the truth of things V. 9. But among Even as the wicked enjoy a false kinde of delight and have a Conscience seared and hardened in sinne So just men doe enjoy a solid kind of gladnesse in their good life finding Gods grace and approbation in their hearts V. 10. The heart Every one is inwardly the only true and faithfull judge of his joyes and none else can truly perceive them V. 13. In laughter The Italian Too much laughter As naturall laughter being beyond measure causeth paine in a mans body by reason of the too much dilatation and extension of the Organs So for the most part it is seene worldly joyes end in sorrow V. 14. From himselfe The Italian More than he That is to say sinnes are punished according to the greatnesse of the fact But the reward of righteous mens workes is given them beyond measure or proportion through the superabounding grace of God V. 16. From evill That is to say from sinne or from the danger of some mischance to which evill a timorous circumspectnesse may bee a remedy Rageth The Italian Rangeth Hee is carried by his cupiditie rash will and blinde passion without marking or observing the end and issue of things V. 17. He that is The meaning is that there are two evills to bee eschewed in a mans wrath the one is sudden violence which goeth beyond its bounds in committing of excesse The other is close dissimulation which watcheth its opportunitie for revenge the first maketh a man contemptible the second abominable The true remedy is to smother up this fire and give it no vent nor issue and not to nourish or â—atch it up too
14. 6. The eyes like a man that hath lost his way or is besides himselfe that knoweth not where he is nor where he shall find that he looketh for nor from whence he shall have any ayd V. 26. Is not good All manner of injustice though it be but for a small summe and all unjust punishment though it be but slight and no way concerning life is condeninable in a Magistrate or publike officer V. 27. An excellent spirit The Italian Of a reserved spirit That is to say he is discneet and moderate Others of a coole spirit that is to say slow to wrath Others he is seldo me angry CHAP. XVIII VERS I. THrough desire a man having separated himsolfe seeketh and inter meddleth with all wisedome The Italian he that separateth himselfe seeketh his owne desires and scorneth all law and reason The note That separateth Namely from God and from his pure service from the communion of the Church as those wicked men that were excommunicate and accursed among Gods people by reason of their wicked life See Ezech. 14. 7. Hos. 4. 14. and 9. 10. Judg. 19. Seeketh That is to say doth with an unbridled desire runne after his owne lusts shaking off all feare of God and respect to his Church Scorneth Falleth at last into the abysse and bottome of all impiety which is bold prophanenesse V. 2. But that Namely to produce dayly effects of his inward folly V. 3 Contempt Namely of God and men V. 4. Are as deep Are of a deep and prefound understanding abounding in reasons and have not onely a vaine lustre and slight appearance of truth or grace Or they never failo in his mouth which is as it were a lively spring out of which they issue V. 8. Are as wounds The Italian Seeme pleasing Either in regard of him to whom he beareth the tale covering the gal of his maline under the hony of that affectioÌ„ which he pretendeth to be the cause of his relating such things unto him and not concealing of any thing which may concerne him Or in regard of him by whom he makes the tale faigning himselfe to be his friend to gaine the more beliefe and the better to colour his sayings They goe downe that is to say they pierce or penetrate into the heart of him to whom they are spoken Or him whom they are spoken of causing a deadly hatred and persecution against him V. 9. Is brother That is to say they are like to one another for the one getteth nothing and the other wastâ—th what he hath aheady gotten V. 10. The name of That is to say he himselse being called upon in time of need V. 11. Is his strong His fence and strong hold in all dangers and necessities V. 14. The Spirit The vigour firmonisse and alacrity of the soule doe uphold and beare up a man in his corporall infirmities but if the soule yeeldoth to griefe the body hath no comfort V. 17. Seemeth just the Italian Hath right That is to say seemeth to be in the right untill the other parties reply be heard and therefore it is needfull to heare both parties if one will not erre in giving judgement V. 18. Contentions Namely in the dividing of inheritances and the like Betweene the mighty Amongst whom justice cannot so freely be executed as amongst meaner people V. 19. A brother Ordinarily the contentions and hatreds of brethren or those which are neere of kin being exasperated one against the other are irreconcileable Good things comming to be the worst when they are once corrupted mans wickednesse leaping from the one extreame of duty to the other of offence V. 21. Are in The life safety and good of man doe oftentimes depend upon the wise and right use of the tongue and upon the contrary use his death and ruine They that love it That is to say they that are inclined to much speech or utter whatsoever commeth in their mouth giving way to that naturill infirmity V. 22. A wise Endowed with fitting qualities according to Gods ordinance CHAP. XIX VERS I. PErverse Though he be rich and mighty V. 3. Perverteth Causeth all what he undertakes to goe backwards and all his enterprizes and affaires to have an evill successe Against the Lord As author of his calamities which he ought to impute only to himselfe V. 6. will entreat the savour the Italian doe reverence namely for ceremony or for feare without any love but liberality is that which gaineth the hearts inferring that power alone cannot gaine nor obtaine that so much desired and sweet bond of love in the hearts of men which love being one of the necessariest foundations of a just domination must begained by benefits V. 7. His friends namely those which were his friends in prosperity who are called friends of fortune They are wanting That is to say no man hearkneth to him nor gives him any favourable answer Others the words namely of a poore man doe not prevaile V. 8. Loveth Because that the good and happinesse of the soule dependeth upon true wisdome V. 11. To passeover That is to say to take no notice of it but to forget and forgive it V. 13. A continuall dropping A very noisome thing which at the last consumes and wastes the husbands life and health V. 16. Despâ—seth He that lives carelessely and is indifferent in his wayes without â—eeding what he doth See Lev. 26. 21. Oâ— he that taketh no care to rule his actions according to the will of God V. 18. Let not thy soule c. the Italian But undertake not thou to slay him That is to say chastising him moderately by way of correction but not to death V. 19. Deliver him Namely from the danger or the punishment which he is fallen into through some notable excesse committed by reason of his immoderate wrath The meaning is that it is better to let him suffer the evill which he hath deserved and drawn upon himselfe that he may thereby amend for pitty in such a case is hurtfull both to him and others V. 22. His kindnesse That is to say liberality amongst worldly men is but a meere kinde of merchandizing giving a little to receive much but a poore man who hath nothing to give is more to bee commended then such false benefactors V. 24. In his bosome or in his arme-pit Not so much Hyperbolicall termes to shew that even hunger it selfe is not able to put away his sloth from him V. 25. Smite That is to say magistrates ought by severely punishing of those who transgresse boldly and maliciously to give example and instruction to those who erre through ignorance and weaknesse But as for the wise reprove them only and it is sufficient V. 26. Chaseth away Namely that through his dissolute life spending all the meanes causeth his poore widowed mother to sell her house and forsake her habitation wherein she had spent all her former dayes V. 28. Devoureth the Italian Swalloweth that is to say he feedeth upon
fruit of permanent happinesse the faithfull man ought not to settle his hopes nor fixe his heart upon it to labour unreasonably in getting the imaginary goods of it Or needlessely trouble himselfe to shunne or correct the evills and dâ—sorders of it But must content himselfe with a sweet and peaceable and superficiall and transitory enjoyment of them without anxietie avarice or unreasonable desire though with care and providence in his vocation under the conduct of true wisdome whose worth he mightily extolleth as being the Princesse of mans life and actions Seeing man is by it directed in the true service of God aâ—d in all vertue and dutieâ— belonging to any course of life whatsoever either publike or private And besides by the said wisdome he is taught to conforme all his thoughts motions and affections especially of joy and sorrow to the change of times and chances appointed by Gods providence to keep man in a continuall temperature and counterpoise And to leave unto God the care of things to to come and of governing and ordering such things as passe mans capacitie and vocation and above all things to beware of sin and endeavour himselfe to all manner of vertue and to acknowledge that all we enjoy is through Gods grace for which we ought to yeeld him all honour and service Upon the second point he teacheth the faithfull man to fixe his minde and heart continually upon eternall life as the Soveraigne end of this present life And to prepare himselfe by seriously meditating upon death which is the true curbe for the excesses of this world and by the religious feare of God and apprehension of his judgement to come and by obedience to his most holy commandements So that with very good reason this booke may be called the treasure of precepts tending to true happines and the Soveraign good of man ANNOTATIONS CHAP. I. VERS 1. THe preacher Hebrew Preacheresse See the argument of this book V. 2. Of vanities That is to say most vaine now he meanes to speak of whatsoever is separated from Gods grace life and spirit Vanity A thing that hath no sound nor true essence hath no firme lastingnesse V. 3 What profit The worldly man who liveth not in God and worketh not by his spirit labours to no end and loseth all his labour in seeking any perfect content of mind in this world V. 4 One generation Death which none can avoyd is the great and generall argument to prove the vanity of all worldly things for though the world doe last invariable in his owne being yet man is not of that lastingnesse neither can the world give it him wherefore his happinesse is never the more for the lastingnesse of the earth since he himselfe cannot last for to enjoy it And on the other side the world sheweth that it hath not the property of of the chifest good which is to be eternall and to eternize him who is the possessor of it V. 5 The Sunne The continuall unquietnesse of men imitating these creatures in the motion of their thoughts and desires is also a proofe of the fore-said vanity for like the sunne they have no rest like the wind they are in a turbulent agitation which tirâ—th and consumeth them and like the Sea which is never filled though the rivers continually runne into it they are never satisfied nor have not the true content of the mind V. 8 With seeing Of new things to desire them and follow them although it be tryed and beaten out with watching V. 9 The thing that The delight also which man takes in this variety is false and vaine for really there is nothing newâ— seeing that all things in all ages have beene of the same nature and kinde and the vanity is onely in certaine outward appearances in which true happinesse cannot consist V. 11 There is no Man is deceived in thinking that hee hath found any new thing wherein he may take content and this proceeds from his forgetfulnesse and ignorance of things which are past Or the shew of novelty is quickly gone and therefore there can no true happinesse be found in it V. 12 I the I Solomon can speake of this vanity by mine owne experience having imployed the gift of wisedome which God hath conferred upon me in taking notice of the state and affaires of the world that I might the better supply and execute my place and Kingly office V. 13. This â—ore travell True it is that every man is bound to seek and gaine whatsoever is necessary for his vocation but this gaine though it be vertuous hath the same quality as other worldly things have Namely very toylsome and no way effectuall to happinesse and perfect content of the mind V. 15. That which is No man yea not Kings nor Princes let them bee never so wise and mighty can remedy all evills nor supply all defects which is a great annoyance in publike Offices V. 16 I communed As being grieved that I could not discharge my duty in my place according to my desire by mine owne wisedome which was withstood and overcome by the great malice of men which I knew not nor could not remedy V. 17 And I gave I thought it was fitting to accompany and strengthen my wisedome with a particular experience and mixture of the Art and termes of politick worldly wisedome which before God is but meere folly 1 Corinth chapter the second verse the sixth But all this did but onely increase my travaile and discontent seeing that with all this new endeavour I could not attaine to mine end CHAP II. VERS 1. I will prove thâ—â— I will seek to give thee some content which thou couldest not find in thy â—oyall dignity by giving my selfe over to bodily pleasures And behold I quickly gave over this iutention as foolish and bruitish V. 3 I sought In stead of this voluptuous kind of life I have be thought my selfe of a meane namely to temper the severity of my wisedome and the weight of my charge with honest and lawfull pleasures To give my selfe unto wiâ—e The Italian To passe â—waâ— my life pleasantly in continuall 〈…〉 ng Hebrew To draw out my flesh in wine Acquainting my heart The Italian Governing my heart fixing my selfe inwardly in the course of t 〈…〉 high and sevâ—re wisedome yet glancing mine eye and outwardly framing my selfe to the foolish wayes of Worldly men especially great ones concerning the pleasures of this life Till I might Untill at last I could resolve my selfe upon an uniforme manner of living on which I might wholly rest V. 6 That bringeth forth Hee seemeth to mean young nurseries of Trees whether fruit Trees or other that have more need of watering V. 8. Musicall c. The Italian Single musick and musick in consort The Hebrew words are very obscure and of uncertaine signification yet this seems to be the most probable V. 10 I Kept not He seemes to meane his exâ—â—sses in delights beyond his first intent And this
inscrutable secrets in the government of his providence yet God revealeth so much thereof as may cause a man to conforme himselfe unto his will in all these chances From the beginning that is to say perfectly from one end to the other V. 12. To rejoyce When God gives a cause for it and grants the power to doe it V. 14. Whatsoever That the councells and operations of the divine providence are permanent and immutable wherefore man ought to submit himselfe thereunto with all reverence Forâ—ver Namely irrevocable and not to bee altered by any humane power V. 15. That which That is to say things which doe happen from time to time were pre-ordained from everlasting and are with God as things present Acts 15. 18. Requireth As he hath pre-ordained all things that are to come so shall he also judge of all actions that are past which he sets before his eyes as if they were present That which is Heb. that which is driven away that is to say mens actions though they passe away and are followed and thrust forward successively one by the other V. 16. And moreover I saw He toucheth a point which may trouble the said tranquillity of spirit and minde more then any other thing namely the subversion of publick justice which is the only temperature and strong tye of humane society For a remedy to which evill hee prescribes the meditation upon Gods just judgement which is to come V. 17. There is a time Namely a prefixed time for judgement Every work the Italian addeth Is there Namely A certaine place and prefixed time though unknowne See Psal 14. 5. Hos. 13 8. V. 18. I said Seeing so many errours of carnall sense which doth incessantly trouble itselfe for the obtaining of the soveraigne good in this world I have desited that God would be pleased to enlighten men with his Spirit that they might know that through their sensuality and affection to worldly things they transforme themselves into beasts and at the last dye in that estate without any rellish or hope of eternall life For without this internall teacher all my instructions are unprofitable V. 19. The Sonnes Namely to worldly men wâ—o are guided by their blinde and corrupt naturall sense and that have no part at all in Gods grace and Spirit No preheminence Namely in respect of eternall happinesse whereof worldly men are deprived as well as beasts V. 21. Who knoweth Without the illumination of the holy Ghost which alone revealeth eternall life to Gods children 1 Cor. 2. 9 10 11. man hath but an obscure and wavering notice of it and no perswasion of obtaining it for himselfe V. 22. Wherefore A conclusion reiterated out of the 12. v. There is nothing better If man taking so much paines in the world doth proceed with reason he must propound some end unto himselfe wherefore he doth so which can be none other but the sweet and honest fruition of his labours in this life 1 Tim. 6. 17. which being once past he hath no more share in this world nor in his goods Now this is spoken against fooles who labour to no end and never reape this fruit of their labours CHAP. IV. VERS 1. THe teares of He had said Eccl. 3. 12. That the good of man in this life was to rejoyce and doe good now hee sheweth how a man may be disturbed in both these things by outward meanes In the first by grieving at and commiserating of other mens unjust sufferings and calamities in the second by reason of the envie which they beare to one another v. 4. V. 4. This is also These two aforesaid points are for the most part the causes which hinder the said fruition and do trouble and afflict mens mindes V. 5. The foâ—le Now he begins to shew what mediocrity must be observed in endeavouring labouring for worldly goods the fruition of which is so commendable namely by shunning the carelessenesse of the one and the unreasonable care taking of the other v 7 8. Eateth An Hebrew phrase taken from those who taking no food doe for a time live of their owne substance untill it be quite consumed The meaning is he by little and little consumes all his wealth and brings himselfe into extreame misery overthrowing himselfe quite through his owne negligence V. 6. Better is He covereth his sloth and basenesse by a vaine seemingnesse of wisdome in seeking of rest See Prov. 26. 16. V. 8. His eye Namely his covetousnesse the chiefe instrument and inticement to which is the eye See 1 John 2. 16. V. 9. Two Upon occasion of them who by reason of a sordid kinde of avarice do make choice of a solitary life he commends the sociable kind of life in fellowship especially in the way of matrimony They have They both contribute towards the common good and profit and doe enjoy it with more comfort V. 10. If they fall By this â—orâ— are meant all manner of mischances and infirmities which may befall either soule or body V. 11. They have heat They shall helpe and relieve one another by all manner of mutuall offices V. 12 Threeâ—old cord A proverbiall kind of speech to signifie the profit of union V. 13. Better Having before declared how hee had through experience corrected many defaults in himselfe Now he sheweth what great benefit may redound unto all men from his example and precepts by opposing thereunto Princes incapable of counsell and correction such as he did peradventure foresee his son Rehoboam would be V. 14. Out of prison he commeth By his vertue as Joseph did in Egypt Gen. 41. That is borne Who is borne a King in an hereditary kingdome V. 15. I considered What I have said before is indeed the defect of aged Kings yet the peoples fault is as great when as growing weary of their old prudent Princes they doe cast their affections upon the young successor voide of understanding and experience Which peradventure Solomon might perceive was done to Rehoboam to the prejudice contempt of his person and authority In his stead the Italian Which shall succeed the King Heb. Succeed him namely the King whom he had spoken of verse 14. V. 16. All that have been This may be referred to the people which revolted with Absalon against David 2 Sam. 15. Shall not They shall distaste him and be weary of him and shall worship as men say the rising Sunne CHAP. V. VERS 1. KEepe thy foot Now he sheweth the vanity of humane sence which will meddle even with Gods service And therefore he doth here correct it by the representation of Gods terrible majesty in his Temple which ought for to suppresse and put away any irreligious and unworthy action or thought See Isay 1. 12. To heare To receive instruction to salvation by his word publickly preached in the Temple Or to obey namely to dispose thy selfe to a voluntary kinde of obedience which is that service that is acceptable to God and not sacrifices 1 Sam. 15.
22 Hosca 6. 6. Fooles Namely all such as through ignorance superstition or hypocrisie do erre in Gods service which ought to be in Spirit and truth for to acknowledge his benefits and not to gaine his favour with presents which is a thought abominable to God See Psal. 50. 8. Prov. 15. 8. 21. 27. Isay 1. 11. 16. V. 2. Be not Take a religious care of what thou utterest whether it be in thy prayers to desire of God things convenient and in a convenient manner Rom. 8. 25. Or in thy prayses and thanksgivings to doe it with that devotion and zeale as is required or in making of vowes not to vow any thing that thou hast not a will and firme resolution to fullfil Others doe not speake cursorily that is to say doe not accumulate and heape up multitudes of words as superstitious men doe Matth. 6. 7. For God Seeing that thou who art an earthly creature speakest to the Creator in his glory do it with reverence and trembling See Heb. 12. 25. V. 4. In â—ooles For such are they that vow inconsiderately and then doe seek meanes to go back from their promises Prov. 20. 25. V. 6. The Angell Namely the Sonne of God who in his owne proper person was present in the Temple in grace and power See Isay 6. 5. John 12. 41. And is called Angell by reason of his office of Mediator Exod. 23. 20 21. 33. 14 Isay 63. 9. Mal. 3. 1. And destroy He would curse thee and bring all thine actions to naught by reason of thy perjury V. 8. Marvell not Although there were no providence to governe the woâ—ld nor justice to punish these disorders That is higher Namely God the Soveraigne Lord. Psalme 58. 11. and 82. 1. Then the highest Namely the holy Angels to whom as Executioners of Gods justice and Ministers of his providence is committed the care of the Empires of the world and chiefly of the Church of God See Dan 4. 17. Rom. 8. 38. V. 9. The earth An oeconomicall precept for to make choice amongst other practises and arts which are for the sustaining of the life of man of husbandry as the most innocent necessary and delightfull See Prov. 27. 23. 24. The King There is no man let him bee never so great that can bee without the earth seeing he hath his nourishment from no other place V. 10. He that loveth The covetousnesse and desire of growing rich more suddainly and abundantly often diverts a man to some other kinde of trafficks and exercises more gainfull Yet husbandry hath this advantage that man in effect hath no fruition nor good of his money but so farre as it is converted to purchase the fruits of the earth for his sustenance Abundance Namely of gold and silver Things which of themselves are â—eâ—d and doe noâ— yield any fruit as the earth doth This is Namely this blind love of money V. 11 When goods Ordinarily great wealth is accompanyed with a great family and number of servants which waste and consume it So that the possessor thereof hath no other pleasure or benefit thereby but onely the vaine delight of seeing them before him V. 12 Is sweet Because he is voyd of heart-burning cares and vehement covetousnesse and because that his labour joyned with his sober manner of living causeth him to take a sweet kind of rest The abundance the abundance of wealth causeth a great deale of care and unquietnesse of mind Or the sâ—superfluity of dyet alters the health of the body and fills it full of raw humours V. 13. To their hurt Being occasion of their death or some grievous sinister chance through private treacherie or publike violence V. 14 By evill travaile Namely by some injury or wicked act done unto them by others or by some misfortune of their owne V. 17. In darkenesse basely and wretchedly like one that is a true prisoner and slave to his riches V. 18. Behold A confirmation of the conclusion made Eccl. 2. 12. 22. V. 20. Shall not much Hee shall not be much troubled at the shortnesse and unstablenesse of this life for living in Gods grace whom hee calleth upon he feeles in his heart that GOD answereth him finding the comfort of his spirit which breedes in him that holy and pleasant fruition of the present good which he hath and the assured hope of the eternall CHAP. VI. VERS 1. THere is He declares what he said before that the sweet enjoyment and fruition of goods doth not depend upon them nor upon mans owne will but comes from Gods meere grace V. 3 And his soule If he hath not the fruition of them in his life time with an honest content That he have no Namely if hee dyes some violent or infamous death which deprives him of the honour of buriall Is better in respect of the world and of sence an untimely or abortive birth which never felt good nor evill hath an advantage of him who hath had goods and hath lost them and hath besides endured much griefe and trouble V. 4. For he commeth Namely that untimely birth whose first framing seemes to be unprofitable seeing it never comes to the perfection of being an human creature V. 5 More rest Having never felt any evill V. 6 Yea though hee The happinesse doth not consist simply in the life but in the goods which one enjoyeth in it Wherefore if one have no good during life it is burthensome and troublesome and death once comming makes them which have not been equall with those which have been in regard of the goods of this life V. 7. All the labour man hath no other fruit of all his labours in this world but only the supplying of his wanes and of those things which are usefull for him yet he cannot bound his labours and desires within these termes and his understanding being thus corrupted he can never have any true content of minde unlesse it be granted him by Gods grace V. 8. For what He proves the absurdity of this unreasonable care which man takes For of all the care and industry he useth in preserving his goods if he hath any or to get some if he hath none he hath no other benefit but the maintenance of his life V. 9. Better is The true good a man can have in this life is to enjoy that which he hath in peace and rest and not to wander with straying and unsatisfied desires after that which he hath not This is namely this extreame desire and anxiety to be alwayes getting V. 10. Already The name of Adam that is to say terrestriall which God gave man at his first ereation sufficiently sheweth the imperfection of his being if he be not in Gods favour namely that he hath his heart alwayes fixed upon the earth from which he came wherewith his soule being not satisfied by reason that it is of a divine originall he labours endlessely for new experiences and for to heape up goods of the same nature Neither may
right and the Consciences duty on the one side and thy wise and innocent civill accommodation with men on the other side He that feareth True piety doth indeed save a man from the said inconveniences but it is by means of this holy wisdome to intimate unto us that these two vertues ought to be joyned together V. 19. Strengtheneth Against all assaults and dangers Mightie men The Italian Governour that is to say politicke Magistrates or Commanders of warre V. 21. Also Seeing that all men are subject to errors there is great reason they should also be apt to forgive one anothers faults especially those which are most common and into which a man may fall suddainely and unawares such as are the errors of the tongue Jam. 3. 2. V. 23. Have I pro 〈…〉 ed I have meditated upon and put in practice all these precepts by meanes of that wisdome which God hath conferred upon mee a 〈◊〉 still with such imperfâ—ction as is inseparably joyned to humane nature V. 25. The wickednesse Namely that which is absolutely vicious in the common course of life to beware of it and therein to use the severe remedies of mine office tolerating in the meane time many things that proceed from ignorance and weakenesse V. 26. The woman The strumpâ—t that knowes all the wayes how to entice ensâ—are and catch men V. 27. This have I Namely those things which I have spoken of and which are but a parcell of that perfection which I sought after to the height of which I could never attaine v. 23. V. 28. Have I found I have found but few men capable of these first instructions of wisdome but almost not any woman V. 29 This onely The onely point that I have well apprehended is that God had at the beginning endowed man with divine wisdome for to direct him to the end of his happinesse but hee hath lost this gift through sinne and rebellion and in stead of that he hath gotten false carnall wisdome which is the cause of all his evills and strayings Iavention The Italian Discourses Namely vaine and false imaginations thoughts and councells See Psalme 119 113. Rom. 1. 21. CHAP. VIII VERS 1. VVHo is Though mans wisdom be so imperfect yet it is of great esteeme Who knoweth Besides he that is wise To shine It causeth a tranquillitie of spirit in him which appeares by his cleere and jocond aspect contrary to the fierce and sad lookes of those men who are possessed with turbulent passions V. 2. The oath Namely the oath of alleagiance which the subjects sweare to their Prince not onely for feare of men but chiefly for feare of wronging thy Conscience towards God Rom. 13. 5. V. 3. Bee not hastie Bee not rash nor hastie to be angry with thy Prince upon a pretence of any injury done to thee by him forsaking his service if thou be one of his houshold servants or flying from his obedience if thou be one of his subjects In an evill thing That is to say having committed any misdeed having beene faultie in any businesse Others do not persist in any evill action that is to say if thou beest in disgrace with thy Prince seeke to appease him as soone as thou canst Prov. 25. 15. that thou mayest not feele the thunder of his absolute power V. 5. The commandement Namely of God Shall feele Shall keep himselfe from committing any fault as may provoke the Princes just wrath and indignation against him The meaning is that pietie towards God shall by him bee rewarded with such wisdome as may be applyed to any occasion V. 8. No man It is true that by wisdome many evills may be avoided but the punishment of impiety cannot bee avoided no more than the course of the wind can be stayed death shunned or fighting avoyded by a Souldier that is enrolled in some day of battell This he saith to confirme that which he had said before ver 5. that innocency was the spring of mens safeties V. 9. Have I seene I have considered of all these good meanes which man may use to live peaceably under a reasonable and a just Prince and I have also perceived that there are some tyrants that bring nothing but ruine upon their subjects and under which none attaine to any promotion but onely wicked men V. 10. Buried That is to say which lay hidden for feare of the Lawes or were kept under and obscure being not admitted to any dignity or Office From the place Namely from Gods Temple as it happened to David in Sauls â—ime 1 Sam. 26. 19. Vamâ—â—e That is to say one of the disorders of the world by which may be perceived how much names and outward shewes may vary from the truth even in the highest and most excellent things such as publicke governments are V. 14. Which is done By men especially by evill Princes who doe often time reward vice and persecute vertue Others take this to be spoken of Gods providence which prospereth the wicked and afflicteth good men which is a vanitie not in respect of the providence it selfe which is alwayes most just and most wise but in respect of those worldly goods and evills which it disperseth so contrary to that which seemes convenient whence it appeares that they are not reall goods nor evills V. 15. Then I Seeing so many unavoidable evils I resolved to set my minde at rest and take honest pleasures referring all to Gods providence Vnder the Sunne in respect of this corporall life and the goods of this world Shall abide with him The Italian hath it Which is lent him Whereof he hath but a little fruition as it were through favour and for a time and no true and constant propriety V. 16. Seeth sleepe Never rests from this deepe meditation V. 17. All the worke All the ground of his government and providence his counsells ends reasons and meanes CHAP. IX VERS 2. FOr all this Hee gives a reason of what hee had said concerning Gods unsearchable providence because that he himselfe though endowed with so much wisedome could not conceive his intentions towards the good and the wicked in the chances of this life No man knoweth Namely by his owne baâ—e understanding by the naturall light and by the bare consideration of the chances of this world without the guide of Gods Word and spirit All that is It seemes that goods and evills doe meet confusedly and by chance before the one and the other in the course of this world V. 2. That sweareth Falsly or in vaine That feareth Because of the respect hee beareth to Gods holy name he forbeareth to heare unlesse it be in cases of necessitie V. 3. While they live By reason of this indifferencie of events worldly men doe daily in their wickednesse whereby they die in the state of damnation V. 4. For to him that is joyned The Italian For he that is châ—sen I speak so of men in generall for the number of Gods elect which are redeemed from sin
a great number of spirituall Canticles penned by Solomon this was by him or by the Church after him called the Canticle of Canticles for the excellency of it as being a president to all the rest Whereupon also the ancient Jewes comparing these three sacred bookes which go in Solomons name to the three parts of the Temple which he built They liken the Proverbs to the Court Ecclesiastes to the Holy Place and this Canticle to the most Holy Place To signifie that it is the treasurie of the most sacred and highest mysteries of holy Scripture For indeed the subject thereof is not so much concerning the ordinary state of the elect nor of the common actions of their faith and piety nor of Gods ordinary benefits bestowed upon them as of the first-fruits of the vertues of the age to come of the inward infusion of Gods grace into their hearts and of the unspeakable comforts of his Spirit with the lifting up of the soule and minde and of the strong effects of faith in its greatest endeavours and of the divine love purged from all worldly thoughts and affections All these things are by Solomon represented in this booke bringing in by prophetick spirit Christ dead and risen againe and ascended into heaven after he had contracted a spirituall mariage with his Church and every faithfull soule comming from time to time whilest she was yet in this world expecting the accomplishment of this mariage in heaven to visit her with new assurances of his love and the enjoyment of his presence with inward excitements to yeeld unto him all duties of love faith perseverance and invocation and especially to follow him with her heart up to heaven where he resides in glory and whither in his appointed time he will gather her up unto him Now he dâ—scribes and sets downe these visits two wayes In the one the Church and the faitfull soule prevents him with her desires and prayers In the other she is prevented by Christ who presents himselfe unto her unawares To shew that on the one side it is fitting for her to desire with ferventnesse to relish these first fruits and on the other side that the times and meanes to obtaine them are at Christ free appointment and when it pleaseth him though he never quite deprives his elect of them in this world so they be desired with a holy zeale and the soule doe dispose it selfe thereunto with religious preparations If the Church receive them readily and with an interchangeable fervency there â—nsueth all manner of joy and comfort But if she be slack and negligent therein the occasion is lost and there follow great troubles and afflictions Both Wayes there alwayes appeareth Christ his infinite charity and the Churches lively faith and enterchangeable love Whereupon the Church bursts forth into divine praises and admirations of her bridegroomes perfections and Christ also on his side by his approbation authorizeth and exalteth the gifts and graces which he hath conferred upon his Church by the Spirit of regeneration and exhorteth her to aime lively and continually at the marke of her heavenly vocation Which the Church also protests for her part to desire conditionally that the Lord will keepe his prefixed time praying him alwayes to strengthen her in her weaknesses Christ is brought in accompanied by his friends and the Church by her companions Christs friends are the holy Angels and the glorified spirits The Churches companions are the particular Churches or the faithfull soules or those which desire to joyne themselves unto her by faith Christ makes the Angels partakers of his rejoycing because of the worke of his grace The whole body of the Church communicates her knowledge instruction and light to the faithfull soules or to the particular Churches extending her care even to the Gentiles of whose calling she hath been informed and instructed by the Lord. Now it is to be considered that whatsoever is spoken in this booke in poeticall and figurative termes must be directly referred to spirituall meanings to which it perfectly and properly belongeth whereas if it should be turned any other way there would be nothing but monstrous absurdities ANNOTATIONS CHAP I. VERS 1. OF songs Namely the most divine and excellent Canticle of all those that Solomon penned 1 Kings 4. 32. V. 2. Let him kisse me The Bride namely the Church desires that Christ who hath contracted a spirituall mariage with her the accomplishment of which is deferred untill eternall life should come in the meane while at severall times to give her more expresse assurances of his grace should draw neerer unto her with more intimate approaches of his presence and power and should give her more lively inspirations of his Spirit which is as it were the breath of his mouth Then Wine Whose property is to comfort the heart to engender new spirits purge them warme them and refine them So Gods grace infused into a faithfull mans heart doth comfort it and inflame it to heavenly things V. 3. Of the savour all the faithfull soules which are like so many chaste Virgins whereof the universall Church is composed are enticed to love thee fervently by reason of the gifts of the holy Ghost wherewith the Father hath anointed thee Psa. 45. 7. 9 133. 2. Isay 11. 3. which gifts thou powrest upon them by the preaching of the Gospell 〈◊〉 Cor. 2. 14. 16. Thy name Namely the knowledge of thee V. 4. Dâ—aw me Cause mee by vertue of thy Spirit to raise my selfe from the earth up to heaven where thou dwellest and where the end or marke of my heavenly vocation is that where thou art I may also be perfectly united with thee See Hosea 11. 4. John 12. 32. 17. 24. We will runne That is to say thy Spirit shall not worke in us with an insensible motion without any interchangeable or voluntary action on our side like unto weights which are drawne up with engines But it shall cause us to will and move as thou doest and after thee For Gods grace doth not destroy the manner of rationall working in man but onely addeth a supernaturall vertue to it Philip. 3. 12. 14. The King Namely Christ Jesus sitting at the right hand of the Father hath by his death and resurrection given me right to come into heaven which is as it were the bride-groomes chamber John 14. 2. And by faith I am assured one day to be really brought into it Ephes. 2. 6. We will remember That is to say I and all my true members will voluntarily renounce all carnall delights that our only joy may be in thee who hast so loved us and that hast within thy selfe the true object and cause of love The upright This seemeth to be added for to exclude hypocrites which are in the externall Church from these holy desires and meditations V. 5. I am black If you will judge rightly of me and be joyned to me looke not upon my outward wretchednesse and deformitie with the eyes
never bee without restoratives of Gods word for feare of fainting V. 6. His left hand is The Italian Let his left hand be None but Christ by his spirit can ease me in the faintnesses which I am subject to in this world by loving and following of him See Rom. 8. 26. V. 7. I charge you The Italian I adjure you This is the bride-groom who arrives upon a suddain and unlooked for whilst the bride in her languishments is fallen asleep and by this charge which he gives the brides companions namely the particular Churches and the elect hee seemes to intend to make a triall of the readinesse of her faith and love to see if she will awake of her selfe at his comming see Matth. 25. 6. Ephes. 5. 14. By the Roes That is to say by the example of these fearfull beasts which the hunters endeavour to steale upon softly and not to affright them or make them runne away with much noyse And hereby is signified the mildnesse of Evangelicall preaching and exhortations 1 Thes 2. 6 7. Or I adjure you by my love towards all the true elect which are figured by these pleasant and wilde beasts that have no gall V. 8 The voyce The Italian Behold the voyce this is the bride who you must imagine did awake on a suddaine according as her bridegroome did imagine He commeth a representation of Christs speed in visiting his Church and every faithfull soule from heaven when he is earnestly and fervently desired so to doe V. 9 Behold hee standeth Though I doe not see him openly which is a thing reserved for the life everlasting 1 Corinth 13. 12. yet I doe apprehend him by faith and doe finde the effects of his presence 2 Cor. 5. 7. 1 Pet. 1. 8. V. 10 Spake Namely by inspiration and internal motion of the spirit forwarding and animating the exhortatâ—ons of his preached word Rise up forsake the world in heart and affection to follow me ayming at the marke of thy heavenly vocation Phil. 3. 14. Col. 3. 12. V. 11. The winter The pleasing spring of the yeare of grace is come through the manifestation of the Messias in the flesh and the preaching of the Gospell enjoy it then with that spirit of freedom which giveth thee accesse unto mee with confidence Cant. 7. 11. Rom. 13. 11 12. 2 Cor. 6. 1 2. A propheticall description of this great good which in Solomons time was yet a great way off V. 12 Of the singing That is to say of rejoycing in God and yielding unto him continuall thankes Others to prune their vines which was a token that the spring was come V. 14 O my dove This is a continuation of the Bride-grooms speech to the bride which her soule onely unnerstands she alone hath power to preach it to others Now this name of Dove so frequently attributed to the Church represents her purity simplicity mildnes and sociable nature this bird having no gall nor beake nor clawes to doe any hurt with and is very tame and sociable That art This is also a very ordinary thing for Doves to doe to signifie that the Church is oftentimes constrayned to fly into the further part of the world and hid it self in corners to avoyd persecutions Yet she never ought for to forsake the freedome of her profession nor the invocation of Christs name nor the preaching of his word V. 15 Take us This is Christs promise namely that he will appoynt his Angels to overthrow and destroy tyrants and persecuters Psal 80. 14. Or a command given to the Church it selfe to represse and put out hereticks and schismaticks which grow up together with the truth of the Gospell V. 16 My beloved This is the conclusion of this visit wherein the Church gives herselfe wholly to Christ and doth embrace and lay hold on him by a lively faith though we reside in heaven in glory to which corporall absence she voluntarily consents He feedeth Who in his heavenly paradice and fruition of his glory performeth the office of soveraigne shepheard of the blessed soules and from thence gathereth up unto him those that are yet in this world Canticles chapter 6. verse 2. Revelations chap. 7. verse 17. V. 17 The day break The Italian The breath of the day For likely at break of day there arise fine pleasing winds Genesis 3. 8. See concerning the breaking of this everlasting day of Glory Psalme 49. 14. Cant 7. 12. Rom. 13. 11. 2 Pet. 19. The shadowes The night of the present estate of this world which is nothing but darknesse of misery sinne disorder and sorrow Turne Now thou hast fully comforted and restored me by this thy visit I am content for to returne to my ordinary course of faith repentance service and obedience as if thou didst retire into heaven carrying with thee these extraordinary lights favours untill the great day of the resurrection at which time I hope thou wilt restore them to me perfect and everlasting without any interruption Cant. 8. 14. Upon the mountaines This name of Bether is not to be found any where else peradventure it is some name framed according to the signification of the word which is separation for by these mountaines is meant heaven and the state of eternall life as well by reason of the height of it as for its separation from all conditions and qualities of this animall and terrestriall life and from the state of this corruptible world Ephes. 4. 10. CHAP. III. VERS 1. I Sought him This is the bride who in a holy quietnesse of spirit by prayers meditations lifting up of the mind and heart endeavoureth to procure the Lords returne with new comfort light place and vertue of the holy Ghost which the faithfull man doth not alwayes obtaine in the same moment of time as he desires it Isaiah 26. 9. V. 2 I will rise That which I could not attain unto in my rest and whilst I lived retired I will now endeavour to get by action and diligence in my vocation V. 3 The watch-men It appeares by Canticles 5 7. that by this word are meant great worldly wi 〈…〉 men who have the câ—re and government of States and Common-wealths whilst the night of this life lasteth But have no light of the kingdome of heaven neither can they give a man any directions towards it V. 4 It was but a little To shew that Christ is never sought for in vaine Mat. 7. 7. Luk. 18. 7. Heb. 10. 37. And would not let him goe Here are described the fervent desires and the forcible endeavours of the Church and of every faithfull person to make this singular presence of Christ perpetuall and familiar unto them which neverthelesse cannot bee attained unto in this life but is reserved for the life evâ—rlasting See Gen. chapt 32. v. 29. Luke chapter 4. ver 25. V. 5. I charge you The Italian I adjure you this is the Bridegroome and by the connexion of this representation we must suppose that the bride
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
enemies V. 5. For every he gives a reason why he hath likened the Churches deliverances to the peoples deliverance from the Midianites tyranny namely because that by the preaching and light of the Gospel like unto Gideons lights and trumpets Judges 7. 20. the enemies shall be put to flight and terrified and the world shall be filled with blood and wars and at last shall be consumed with fire at the day of judgement V. 6. A childe namely that childe which was spoken of Isa. 7. 14. which is Jesus Christ the everlasting Sonne of God who hath taken humane flesh by being born of the Virgin and defends the Churches right against all her enemies in quality of Mediatour and head of the same The government God the Father hath made him Head and King of the universe and especially of his Church being his generall Deputy in the quality of Mediatour Upon his hee seems to have a relation to those who were in eminent places and great Offices about Kings who for a badge of their office carried a key upon their shouldes Isa. 22. 22. Rev. 3. 7. And his name he shall be such a one in effect as these names demonstrate him to be Wonderfull in his divine glorious adorable person and in his wonderfull and incomprehensible works Judg. 13. 18. Counsellour he that is the fathers everlasting wisdom and by reason of the unitie of essence is partaker of all his counsells see Prov. 8. 14 27. Everlasting Father the Italian Father of eternity the head and as it were the stocke of the spirituall and everlasting life of all beleevers who have that life from him by the communication of his justice life and spirit as all men have their naturall and animall life from Adam The ancient did translate it Father of the age that is to say the head and author of the renewed state of the world in grace and justice Hebr. 2. 5. and 6. 5. opposite to the evill world Gal. 1. 4. of sinne and death of which the devill is prince The prince that is to say the onely and supream King of the Church who hath made peace between God and it and giveth true peace to the conscience and reigneth thereby to life and salvation over it Col 3. 15. and by his Kingdom establisheth the said peace amongst beleevers Isa. 60. 17. V. 7. Of David namely of Christ figured by David and descended from him according to the flesh who shall change Davids temporall Kingdom into an everlasting and spirituall one Luke 1. 32. The zeale that is to say God shall give his Sonne for a Saviour to the world for to maintaine his glory against the attempts of the Devill and for to accomplish the salvation of those who are his V. 8. The Lord the Prophet now returnes to the predictions of Israels calamities V. 9. Shall know that is to say Shall feele it and finde the effects of it V. 10. The bricks proverbiall kinds of speeches the meaning whereof is True it is that our State hath suffered many great overthrowes and ruines but wee will raise it up againe in greater splendour and glory then ever it was A vain hope conceived upon the happy reigne of Jeroboam the sonne of Joas 2 King 14. 16. V. 11. Shall set up namely shall give the Assyrians victorie over the Syrians and Rezin their King 2 King 16. 9. V. 12. The Syrians their invasions are not any where made mention of in Scripture V. 14. The head a kinde of speech taken from beasts and plants meaning he shall cut off all from the greatest to the least see Isa. 19. 15. V. 15. He is the taile he seems to meane that in the Church vices and vertues and not titles and dignities make a difference of degrees see Matth. 5. 19. V. 16. Cause them to erre the Italian shall be seducers in the triall shall be knowne and found to be such V. 17. No joy for to spare them in these universall judgements V. 18. Wickednesse that is to say the sinnes being common both to great ones and little ones shall cause them likewise all to perish indifferently as in an universall burning V. 19. No man shall that is to say The land shall be full of seditions discords and civill wars see 2 Kings 15. 14 16 25 30. V. 20. The flesh of that is to say those that are neerest and most allied unto him V. 21. And they the Italian though they the ten tribes shall not agree together but onely in warring against Judah and in other things they shall continually bee divided into severall factions amongst themselves CHAP. X. Vers. 1. THat write namely those that by violence cause unjust sentences to be given in courts of Justice according to their owne private passions V. 2. From judgement namely from the means of obtaining their just demands and pretences by the way of justice V. 3. Where will you leave for to keep it safe and out of danger Your glory your power titles and wealth V. 4. Bow downe that is to say they shall be prisoners great companies of them bound together thrusting and crouding one another V. 5. The staffe that is to say they are armed with my wrath and have no other power over my people but what I through my just judgement do grant them V. 7. He meaneth not that is to say the Assyrians end which he proposeth to himselfe shall not be to obey me in punishing of my people nor hee shall not acknowledge that whatsoever he can doe or undertake doth depend upon my will V. 8. Are not my princes that is to say am not I King of Kings Ezech. 26. 7. Dan. 2. 37. who have for mine officers Barons and Captains Kings that are my vassals V. 9. Is not have I not subdued all these nations and provinces as well one as the other see of the destruction of Calno and Hamath Amos 6. 2. V. 11. Jerusalem and her words of an idolater who knowes not the true God V. 12. His whole work namely of punishing and visiting of his people The fruit namely his proud deeds and blasphemous words see Isa. 36. and 37. V. 14. All the earth bringing the greatest part of the world under my command Moved the wing to withstand me or so much as to complain V. 15. Boast it selfe a scoffe at the Assyrians vain boasting who were but instruments of Gods hand from whom they had all their power and motion V. 16. Send that is to say he shall destroy all the flower of the nation 2 King 19. 35. see of this kinde of speech Judg. 3. 29. Psal. 78. 31. V. 17. The light that is to say God who is a devouring fire but doth not worke with his Church in that quality but is to it as a lively light as it was figured Exod. 3. 2. but shall cause his enemies to feele the other effect by being a consuming fire to them as Exod. 14. 24. His thornes by which and by great trees vers 18. the
snares and deceits of the wicked not onely by reason of Gods safeguard and protection but also because God shall change and alter their evill natures and transforme them into contrary qualities V. 9. For the earth God shall poure out his Spirit abundantly upon all the Elect which are in the world by whose lively light and power their wills and affections shall bee changed and amended from their naturall vices see Rom. 12. 2. Eph. 4. 23. The sea namely the bottome and concavity of it V. 10. Of the people all Nations without any difference shall come under Christs Kingdome who having till then been like a root hidden under ground shall be raised up in glory and set up like a banner to gather all Nations unto him His rest that is to say the place of his ordinary abode and residence namely his Church like to the Tabernacle in the wildernesse where God did shew evident tokens of his Majestie and glory Exod. 40 34. Levit 9. 23. Shall be shall be full of the signes and effects of his presence and divine power in light of heavenly truth in power of his Spirit to bee a safegard and defence V. 11. Set his hand again namely after the first notable deliverance out of Egypt The remnant this may be understood generally of all the Elect which shall be gathered out of all parts of the world into Christs Kingdome or particularly of the Jewes who at last shall be recalled and restored to the body of the Church see Rom. 11. 25. 26. From Pathros see of these names of Nations Gen. 10. 10 14 18 22. V. 12. The dispersed see John 7. 35. Jam. 1. 1. 1 Pet. 1. 1. V. 13. The envie also that is to say all the Church shall be united in perfect concord against the enemies of Christs Kingdome He hath a relation to Ephraims almost continuall envie to Judah for the Soverainty from whence proceeded the separation of the ten Tribes and the civill wars amongst the people which caused great calamities V. 14. Them of the East the Italian the children of the East namely the Easterne people Arabians Chaldeans c. V. 15. The tongue namely the gulfe of the red Sea which comes out of the Ocean Sea and runs almost to the head of Egypt see Zach. 10. 11. Shake his hand he alludes to Moses his dividing of the Sea by striking it with his rod see Exod. 14. 16 21. Over the river namely the river Nilus which divides it selfe into seven branches and runs many severall wayes into the Sea Now all this is spoken figuratively to shew that nothing shall hinder the deliverance and gathering together of the Church CHAP. XII Vers. 1. THou shaltsay namely thou Israel according to the Spirit or thou Church of God V. 3. Shall ye draw namely by a lively faith and with spirituall comfort shall yee bee partakers of the salvation which Christ hath purchased and whereof he is the spring John 4. 10 14. V. 6. Great he sheweth himselfe to be such by his glorious deeds and works which he doth CHAP. XIII Vers. 1. THe burden this word amongst the Prophets doth often signifie a prophecie of threatnings and curses which are like unto an unsufferable burden to them upon whom they are denounced see 2 King 9. 25. Jer. 23. 33. V. 2. Lift ye up a representation of the Persians and Medes enterprise against Babylon As if he should say Let the Army be gathered together and let a signall bee given for the assault Unto them namely to the Medes Into the gates of Babylon which is the Imperiall seat and royall Residence the City wherein dwell the great Officers of the Kingdome who were so many Princes Isa. 10. 8. V. 3. I have commanded namely by a secret inspiration and motion of my providence and not by any expresse command see 2 Sam. 16. 10. Isa. 36. 10. Even them that rejoyce the Italian that triumph namely those brave Souldiers belonging to my glorious Majestie whom I make victorious and triumphant through my power which accompanieth them V. 5. Of heaven a popular and vulgar kinde of speech because that to the eye the hemisphere of Heaven seemeth to rest upon the plain of the earth and to be bounded by it see Neh. 1. 9. Mat. 24. 31. The whole land namely the Babylonian Empire which through excesse of ambition termed it selfe the universall Empire of the whole world see Dan. 2. 38. V. 7. Therefore because this shall bee Gods worke no humane power nor strength shall be able to oppose it V. 8. Their faces they shall look dimme and full of horrour through fear and through the disasters of war see Lam. 4. 8. and 5. 10. Ezech. 21. 3. V. 10. For the Starres a figurative description of an extreme horror and ruine all manner of direction order counsell conduct and reliefe from God being quite taken away as if the world had no light at all from above see Ezech. 32. 7. Joel 2. 31. and 3. 15. V. 11. Of the terrible the Italian of the violent or of tyrants V. 12. A man that is to say they shall all be slaine and no man shall redeeme his life with money V. 13. Therefore namely for the sinnes mentioned vers 11. I will shake a figurative description very freqent in Scripture V. 14. And it shall be the Italian and they shall be that is to say all his hired Souldiers and such as come to aid him shall disband themselves and shall be dispersed see Jer. 50. 16. and 51. 9. V. 15. Unto them namely to the Babylonians V. 17. The Medes under which name are also comprehended the Persians because that these two Nations were united under Cyrus his Empire but by reason that the Medes were more ancient and worthy the State takes its name from them see Isa. 21. 2. Jer. 51. 11. Dan. 8. 20. Shall not regard they shall kill all without taking any ransome vers 12. V. 20. It shall never the City of Babylon did stand a great while after it was taken by Cyrus in great splendor and power but it then lost the Empire and command whereupon began the decay of the City and some ages after followed her totall ruine The Arabian that is to say the place shall be accursed and desolate by overflowing of waters or some other meanes so that even those kinde of people that lead a wandring kinde of life living upon thefts or upon grazing of cattell shall not be able for to live there for want of all manner of commodities V. 21. Satyrs the Italian devils in borrowed shapes and hideous apparitions your unclean spirits having their residences here in the world in such solitary and terrible places see Isa. 34. 14. Mat. 12. 43. CHAP. XIV Vers. 1. WIll have mercy this prophecy was partly fulfilled at such time as the people returned from the captivity of Babylon but was fully accomplished by the Churches spirituall deliverance by the Messias Chuse that is to say after he hath
Gods peace whereof the Altar was a signe and instrument is all the defence of the Church For Ariel sometimes signifieth the Champions and valiant defenders of a Country 2 Sam. 23. 20. Now here he foretels the ruine of the Temple as Jer. 7. 14. Ezek. 9. 6. The City as by Ariel is meant the whole Temple and consequently that part of the City where it stood namely Mount Moriah So by this other part is meant that other hill namely the hill of Sion where the City of David stood To signifie the whole City of Jerusalem or severally the State and the Church vers 2. Adde ye that is to say feed your selves on with these vaine hopes that yeeres shal run on alwaies in the same manner An ironicall kinde of speech against prophane men as Ezek. 12. 22. Amos 6. 3. 2 Pet. 3. 4. Let them kill continue on your outward service which is but hypecrisie upon which notwithstanding you rely against all my threatnings see Jer. 7. 21. V. 2. I will distresse I wil cause my Temple to be besieged as well as the City making no difference between the one which is my holy habitation and the other which is the common dwelling place of the people V. 3. I will câ—mpe as Captaine Generall of the Chaldeans that shall besiege thee V. 4. And shall speake thy pride shall be humbled and thy bravery cast down thou shalt yeed to thine enemies and petition to them with a great deale of basenesse see Jer. 46. 22. A familiar spirit which answered with an obscure sound and low kind of murmuring out of such persons as he possessed see Isa. 8. 19. V. 5. Of thy strangers thy men of warre which thou shalt hire or shall be sent thee from abroad shall all be dispersed and shall not be able to relieve thee It shall be all this reliefe which shall come from Egypt and other places shall not be able to withstand the Chaldeans and shall yeeld thee no comfort but a very short and transitory one see Jer. 37. 5 7. V. 6. Thou shalt namely Jerusalem With thunder a figurative description to say Heaven and Earth shall concur to their ruine V. 7. As a dreame in regard of thee to whom this siege and ruine shall happen beyond all thought judgement and expectation And also in respect of the Chaldeans themselves who will never be satisfied with tormenting thee and the more prosperous successe they shall have the more eager they will be against thee V. 9. Stay your selves let every one attentively and with admiration consider these calamities of my people and the causes of them Drunken they are asleepe lulled in their vices troubled and darkned in their understanding that they cannot give heed to these threatnings and so be converted and saved Isa. 28. 7 8. V. 10. Hath powred that is to say he hath punished their voluntary blindnesse with a greater astonishment depriving them quite of the light of his Spirit against which they have rebelled giving them over to the Spirit of darknesse Your Rulers the Italian Your heads for the false Prophets did intrude into the publique government while Jerusalem was besieged Jer. 26. 8. see Isa. 3. 2. The Seâ—â—s namely Prophets 2 Sam. 9 9. V. 11. The vision you shall apprehend nothing by my word which shall be preached to you by my Prophets whereby you may be lively touched instructed and so converted which shall happen as well through your malicious ignorance as through my just judgement Is sealed see Isa 8. 16. Rev. 5. 1 5. V. 13. And their feare none of their seeming piety comes from the heart but is drawn from them by the absolute command of some good King as Hezekiah Josiah c. Or it is nothing but an observation of humane traditions V. 14. Shall be hid shall be confounded and shall not dare to make any more vaine ostentations Or it shall vanish away and come to nothing V. 15. To hide that designe their enterprises secretly within themselves and never informe themselves of the will of God nor doe not communicate their said designes to him in their prayers desiring therein his aide and blessing Or who in their sins and secret malices doe thinke they can hide themselves from Gods knowledge V. 16. Your turning doe you thinke to be masters and absolute rulers of what you intend and turne up and down in your minds as the potter is of his clay which he hath upon his wheele to doe therewith what he will Shall the worke can you thinke you can withdraw your selves from Gods knowledge and government who hath you and all your actions under the conduct of his Soveragine providence as the potter hath his clay V. 17. And Lebanon shall it appeares by Isa. 32. 15. that this is an Evangelicall promise the meaning whereof is Under the Messias his Kingdom which will shortly be made manifest all those vices which my people have at this present shall be corrected and their calamities restored For the men which are like wild Trees of the Wood such as Lebanon brings forth shall by my grace and Spirit be regenerate and become faire fruitful Trees such as grow upon Mount Carmel and shal be multiplied in number like unto a thick wood V. 18. Shall the deafe men that are naturally uncapable of the mysteries of faith shall be enlightned and instructed in the true knowledge of Gods word Of the Booke he hath a relation to what he had said v. 11. 12. V. 19. The meeke an ordinary title of beleevers V. 20. Is consumed that is to say there shall be none of them in the true mysticall Church see Isa. 28. 14. V. 21. That make namely that suborne false Prophets or induce true Prophets to falsifie Gods words Isa. 30. 10. For him namely for Gods true servants which reprove them for their sins in places of publique assemblies where the Prophets used to come â—er 17. 19. 19. 2 Amâ—s 5. 10. V. 22. Jacob namely the old Patriarch who is brought in rejoycing at the conversion of his posterity in stead of the shame which he had suffered for their former evill life Shall not now namely after I have purged and re-established my Church V. 23. The workâ— of namely those that through my gâ—acâ— and Spirit have been reâ—eâ—â—rated to newnesse of life Psal. 100. 3. Ephes. 2. 10. Shall sanâ—â—ifie namely shall honour and doe reverence to it as being most holy V. 24. That murmured namely against God and his Prophets rebelling against them and contradicting them A teâ—me taken from the peoples frequent acts in the wildernesse CHAP. XXX Vers. 1. THe rebellious children namely my people Councell flâ—shly and reproved councell namely to trust upon Egypts assistance against the Babylonians without thinking upon the onely means of deliverance by turning to God and calling upon his Name see Jer. 37. 7. Ezek. 17. 15. V. 2. And have not by the priests oracle or by some Propheâ— Num. 27. 21. Josh. 9. 14.
onely gather all Nations indifferently into my Church but this shall last untill such time as all mine elect be gathered together V. 12. For the Nation they shall all come to thee because that cut of the Church there is no salvation That will not namely that will noâ— submit themselves to Christs Kingdome established in thee and administred by thâ—e by meanes of his Word V. 13. The glory the faire Cedars of Lebanon and other Trees of value shall be made use of in the building and beautifying of my Temple that is to say whatsoever is good in the World either in understanding vertue or doctrine shall be sanctifyed and employed for the building up of the Church see Isa. 41. 19. Of my feet namely of mine ordinary residence in grace He hath a relation to that the Arke was called the Lords foot-stoole 1 Chro. 28. 2. Psal. 132. 7. V. 15. Thou hast been that is to say thou Church whilsâ— thou wert restrained within the compasse of the Jewish Nation onely which suffered so many evils and reproaches from the World V. 16. Thou shalt the Princes and Nations which are converted to Christ shall maintaine thee with their substance and wealth V. 17. I will bring my graces under the Gospel shall be farre more excellent and precious then they were under the Law Also make whereas heretofore thou wert tyrannized over by those that were thy Governours I will now have thy government be in peace and justice V. 18. Thou shalt call thou shalt be every way defended by my protection And thy gates the meaning seemes to be that God will continually come to thee with new benefits and thou shalt goe forth to meet him with thankesgiving Psa. 89. 16. V. 19. Shall be no more thy true light shall be Gods grace in this world and his glory in Heaven both which are firme and without variation V. 21. Thy people all the true members of the Church shall be justified through faith in Christ and sanctified by his Spirit Isa. 35. 8. 52. 1. The Land the world in the estate renewed by Christ and the good things thereof as well in this life as in the life everlasting V. 22. A little one that is as much as to say the Church shall increase wonderfully CHAP. LXI Vers. 1. IS upon me Christs words Anointed me in my humane nature God the Father hath endowed me with the gifts of his Spirit above measure John 3. 34. and in my whole person hath consecrated me to be King Prophet and Priest of his Church for the ancient holy unction was applied to these three offices Good tidings namely the Gospel of grace which hath a reference to his Office of Prophet Unto the meeke the ordinary title of true beleevers for this quality is required in true faith and is a true token of the Spirit of regeneration To bind up to heale those soules that are afflicted by the feeling of their sinnes and contrite through repentance which belongeth to the Office of Priest Liberty from the bondage of the divell sinne and death John 8. 36. Which belongeth to the Kingdome and Kingly Office of Christ. V. 2. The acceptable yeere namely the new and happy age of Gods grace answerable to the ancient yeere of Jubile where in all bondages and morgages of Lands were freed see Isa. 49. 8. and Tit. 3. 4. Of vengeance upon the Churches enemies This seemes to be added to shew that the spirituall jubile hath a great advantage of benefit over the ancient ceremoniall jubile for in the old jubile a man had no way to complaine or have right of a master that had abused his servant during the time of his bondage But here Christ punisheth the divell and all his ministers V. 3. For ashes which they were wonted to cast upon their heads in time of mourning Job 2. 12. Lam. 2. 10. The Oyle according to the fashion of the times wherein they used to anoint their faces with Oile in the time of rejoycing The garment namely festivall garments which were worne onely in those daies that they offered Sacrifices of praise and solemne thankesgiving Psal 30. 11. 132. 16. Eccl. 9. 8. Be called they shall be like unto faire great Trees well rooted by faith in Christ firme and abounding in fruits of good workes V. 5. And strangers namely those that shall joyne themselves to the Church only by an outward profession and shall not be incorporate into it in Spirit and truth like unto the Gibeonites Jos. 9. 21. and they shall also doe service in Gods Church in secular businesses V. 6. Ye shall be all true beleevers shall attend upon the spirituall service Offering up through Jesus Christ their owne bodies and persons their goods praises and thankesgivings c. Ro. 12. 5. Heb. 13. 15. 1 Pet 2. 5. V. 7. Double that is to say extreame as Isa. 40. 2. Jer. 17. 18. Or full of misery within themselves and subject to contempt from others Their portion namely the beleevers The double that is to say the fulnesse of goods and glory Zech. 9. 12. V. 8. For I that is to say I will doe all beleevers this good because I will have them by reason that they shall be truely converted to me renouncing all manner of hypocrifie for which they were heretofore abominable unto me Robbery for that is to say all outward profession and exercise of religion which is not joyned with inward righteousnesse and justice Matth. 23. 25. V. 9. Shall be knowne by its vertue and good workes and also by Gods singular blessings upon them V. 10. I will the Churches words acknowleding Gods benefits Hath clâ—athed me he hath compassed me round about with glory by the deliverance which he hath sent me and by the effects of his righteousnesse and grace see Psa. 132. 9 16. Decketh himselfe c. the Italian decked with a Crown the Hebrew word signifieth a Priestly garment for peradventure a bridegrooms head ornaments had some resemblance to the Priests ornaments V. 11. Cause righteousnesse namely the effects of his grace and bounty followed by the Churches acknowledgements and thankesgivings CHAP. LXII Vers. 1. FOr Zions sake the Prophets words in the name of all the other Prophets ver 6 7. by which he protesteth that because of his zeale for the good and safety of the Church he wil continue in declaring of Gods promises concerning the Messias and in praying him to fulfill them The righteousnesse that is to say the defence of the Churches right against her enemies and the communication of Gods in benefits to her V. 2. Thou shalt be called thou shalt be set into a new estate which the Lord himselfe shall create V. 3. Thou shalt also be that is to say he shall keep thee as a most precions thing or thou shalt be the subject of his glory V. 4. Forsaken namely by Gods grace and presence like unto a woman that her husband had put away see Isa. 54. 6 7. Beulah the
blinde affection contrary to Gods Covenant they have been discom 〈…〉 d and could not releeve thee V. 21. From thy even from thy first beginning V. 22. The winde that is to say thy Kings and Printes together with all their power counsels and enterprises shall be dispersed and brought to nothing Lovers namely the Egyptians thy confederates or the false Prophets and Priests to whom the people were joyned in love and affection against God and his Prophets V. 23. Inhabitant thou livest in greatnesse height and security as if thou stoodest upon the top of Lebanon see upon vers 6. How gracious he mocketh the Jews who in their prosperity were like to a pleasant and dainty woman but they should quickly lose that flower being brought into extream distresse like a woman that travelleth V. 24. Câ—niah it is the same as Ichoiakim 2 Kin. 24. 6. and Ieconiah 1 Chron. 3. 16. The signet that is to say though he had been heretofore neere and dear unto me as a signet is very carefully carried and kept see Cant. 8. 6. Hag. 2. 23. Pluck thee I would forsake thee and put thee away see 2 Kings 24. 14 15. V. 28. This man whence comes it that he is so despised like some old idol that falls in pieces or like some foul broken vessel that is of no value Ier. 48. 38. Hos. 8. 8. is it not for his sins CHAP. XXIII Vers. 1. PAstors that is to say Governours as well Politick as Ecclesiasticall namely Kings Magistrates and Priests V. 3. Gather this in part and by figure may be referâ—ed to the return from the captivity of Babylon but the perfect spirituall accomplishment is in the gathering together of all the Elect into the Christian Church by Christ the supream Pastor who hath to that purpose imployed the Apostles Evangelists Prophets c. Eph. 4. 11. see Ioâ— 10. 16. V. 5. Unto David namely according to the flesh and in his stead Branch a title which is often given to Christ in the Prophets as well in regard of David whose right branch he was as also in regard of the Church of whose life and subsistence he is the root V. 6. Iudah that is to say the true Israel according to the Spirit which comprehends all the Elect and beleevers Name namely Christ who shall bee acknowledged to bee the true everlasting God who in the humane nature which he hath taken upon him shall fulfill all manner of righteousnesse for his Church and by vertue of his own righteousnesse shall obtain of God justification and absolution of sins for all beleevers V. 7. Therefore that is to say This glorious and admirable everlasting salvation figured by the deliverance out of Babylon will dim the lustre and almost blot out the memory of all ancient temporall deliverances V. 9. Mine heart that is to say I Ieremiah am grieved to the very heart to see this poore people made even incorrigible and their evils past cure by the seducement of false Prophets A drunken that is to say troubled partly with wrath to see Gods Word so contemned and gainsaid and partly with fear by reason of Gods threatnings V. 10. Of swearing namely false oaths or perjuries c. Or Gods curse for their execrable sins Their course they run to evil and study to their uttermost power for to doe it Ier. 2. 24 25. and 8. 6. V. 12. Their way that is to say all their actions and whatsoever they undertake wanting the light and guide of good advice shall bee occasions to make them fall into utter ruine which there shall bee no way to deliver them from Psal. 35. 6. V. 14. The hands flattering them in their sins and deceiving them with their prophecies and making themselves examples and heads of rebellion against my true Prophets V. 18. For these may be Gods word in this sense they are false prophets for none of them have had any prophetick revelation from me vers 22. Others will have them to be the false Prophets words for to encourage the affrighted people against Ieremiahs threatnings as if he and such as he was could not certainly know nor declare things to come and therefore that they ought to feed themselves with good hopes V. 20. In the that is to say when it is come to passe you shall conceive the truth firmnesse and weight of my threatnings which are now despised by you as vain terrors because the execution of them is put off for a while V. 23. Aâ—â— thinke yee that the far distance of places can hinder my knowledge or my strength V. 25. Dreamed that is to say I have a prophetick revelation in a dream V. 26. Is it in the heart of the that is to say I do appeal to their owne consciences if they doe not know that they do falsly alleadge Gods revelations Or have they concluded in their hearts to make a continuall trade of false prophecying V. 27. Forget that is to say to lose all knowledge and right understanding of my truth and all respect due to me V. 28. The chaffe why should mens lies and inventions which are things of no value be mixed with the true food of the soul which is my Word V. 29. Is not that is to say the true marke and triall of my word is that through the power of my Spirit which accompanieth it it purifieth the Consciences of beleevers and doth lively animate them and inflame them with holy zeale and love and doth also on the other side tame and terrifie obdurate Consciences whereby it is an easie matter to discerne true Prophets which produce these good and divine effects from false ones which doe nothing at all but are barren and unprofitable V. 30. Steal that do fraudulently take upon them to preach my Word which doth not belong unto them but to the true Prophets whom I have called and from whom they take away all authoritie and credit Or which borrowing some termes and parcels of true Prophecies doe cover and paint out their false ones therewith V. 31. That take their tongues and say that doe undertake of their own heads to speak in my name Others that doe frame their tongues and doe artificially counterfeit the Prophets V. 33. People a sharpe reprehension of the peoples prophane malignity who in scoffe or despight did reprove the Prophets telling them that they had nothing in their mouthes but the Lords burdens namely his threatnings and curses Isa. 13. 1. as if they should say Have you yet any more mournfull prophesies for us after so many as you have already related to us Will you never speak any thing else to us Say unto them a word of indignation and refusall V. 35. Thus shall that is to say enquire of Gods Word with reverence and purenesse of heart V. 36. Word the prophane scorning and sleighting of my Prophets shall be the cause of their being accursed and of their ruine which shall as surely befall them as if it had beene foretold them by
that there being four beasts there were also four wheels and so there was the whole frame of a cart or wagon see Ezek. 10. 9 Vâ—â—n the earth namely upon the floor which appeared in this vision Faces that is to say Sides so that two Cherubims flew before the two first wheels the other two by the chariot side before the two last wheels V. 16. â—s a wheel not in manner of a sphere two circles cutting one another by direct angles which would be absurd in a chariot but one wheel being doubled upon the other to signifie as it shâ—uld seem either the severall sphericall compasses of the Heavens upon which Gods Majestie is carried Or the two orders of Gods manner of working nâ—mely the order of nature and the order of grace Or his two orders of government namely the temporall and spirituall order joyned together in his Church V. 17. They returned not they did not move cut of the direct tract wherein the beasts did lead them but even as the beasts were led by their chief so did they also guide the wheels see vers 20. A figure of the consonant harmony which is in all the works of Gods providence towards his Church V. 18. â—â—ll of in stead of great nails wherewith Charet wheels are garnishâ—d here were eyes for to represent either the stars of Heaven or more particularly the providence of God in all parts of this government or the gifts of the Spirit in the instruments which are thereunto imployed see Zach. 3. 9. Reu. 4 6. V. 20. The Spirit see vers 12. For the Spirit that is to say The same divine inspiration which did drive the beasts did also give a motion to the wheels to signifie that God is present and effectuall in all the instruments of his providence and â—â—at 〈◊〉 â—â—st doth do all in all in his Church 1 Corinth 12. 16 Ephes. 1. 11 Colos 3. 11. V. 22. The sâ—â—mâ—mâ—nt see Gen. 1. 6 by this is meant Christs celestiall glory who is King of the Church V. 23. Straight namely when they did flie for when they stoâ—d still they did 〈◊〉 down their wings V. 24. As the voyce namely like thâ—nder V. 26. A maâ— which represâ—nted the Son of God Head of the Church and King of the universe who at the appointed time was to take upon him humane flesh see Isa. 6. 1. Ioh. 12 41. and was the same who was personally present upon the Ark of the covenant V. 28. I sell astonished and affrighted at the sight of Gods Majestie alwayes terrible to sinfull men during this mortall life see Dan. 8. 17. Revel 1. 17. CHAP. II. Vers. 2. THe Spirit the holy Ghost did work powerfully in me for to strengthen and embolden me in mine affâ—igâ—tmâ—nt and to restore me to the free and entire use of my senses to hear and apprehend those things which were spoken to me V. 4. Impudent the Italian hard of forehead that is to say Such as are not ashamed of any thing Ier. 6. 15 and 8. 12. V. 9. A roll namely a book or a volume wrapped and rolled up upon a stick according to the ancient fashion Isa. 8. 1. Now this book did set forth the subject of these ensuing prophecies â—ull of threatnings and curses CHAP. III. Vers. 1. HE said namely he that had spoken to him in the precedent chapter which was very likely to be he that sate upon the throne Eat all this was done in vision to represent the deep impression of the word of God in the heart of his Ministers who must apprehend it by Faith and disgest it by Meditation â—or to utter it not as a meer narration but as a quick and lively doctrine That thou 〈…〉 st namely that I give thee whatsoever it be sweâ—â— oâ— bitter hard or soft pleasing or displeasing to signifie that one ought to follow their vocaâ—ion freâ—â—y without contradiction or doubt V. 3. It was the office of a Prophet at the first seemed pleasing to me by reason of the excellency of revelations the communication with God the profit that might from thence come to the Church and the honour which God did therein do me by the seal of his grace but the bitternesse followed afwards vers 14. V. 5. For thou that is to say I will not employ thee in preaching to strange and barbarous nations as â—onas and others but thou shalt preach only to thine own Nation which should be a pleasure and a confort to thee and should strengthen thee in zeal and vertue V. 9. Though they â—e or Because they be V. 12 The Spirit namely Gods Spirit by which the Prophet was taken up and corporally transported from the place where he had seen the vision to the chief residence of his countrey men which were captives in Babylon a thing which did often befall the Prophets 1 Kings 18. 12. 2 Kings 2. 16. Acts 8. 39. F 〈…〉 his namely out of Heaven where the Aâ—gels and blessed Spirits do uncessantly glorifie the Name of God V. 14. In bitternâ—ssâ— after I had well thought upon the subject of my Prophesies and of my Commission finding them full of miseries for my Nation and of danger and troubles for my self the hand that is to say the power of Gods Spirit made me to overcome all these fleshly apprehensions Isa. 8 11. Ier. 19 V. 15 Tel-abib the name of some chief place or plantation of the Iews in captivity astonished by these dolefull prophesies and mine unlookt for vocation V. 18. I say When I shall have given thee commission to say so to him from me die by some notable punishment or casualty which is asigne and forerunner of eternall punishment Will I require I will in part hold thee to be guilty of his death and shall make thee beaâ— the punishment of it V. 20. A stumbling block namely some casualty danger or occasâ—on of death into which he shall run himself His righteousaâ—sse seeing it is not accompanied with perseverance shall be of no esteem with me to free him from my judgements neither shall the evill which came after be satisfied nor counter-poised by the good which was done before V. 25. Binde thee in vision thou shalt think that thou art bound with cords for a signe of Gods straitly forbidding thee Others think that God foretelleth him that he shall be shutup by those of his own houshold as if he were beside himself as Prophets often seemed to be V. 26. Dumb a token of a propheticall extasie Ezek 24 27 Luke 1 22 V. 27. But when thou shalt remain thus dumb untill I come to thee again by prophetick revelation It should seem that this continued but till the next vision see Ezek. 14 7. CHAP. IV. Vers. 1. TAke thee it is likely that all this was inspired too and done by the Prophet whilst he was in extasie V 2. And lay draw a design of a very strait siege Battering rams namely to batter the walls according to the ancient manner V. 3. An
to Thee it belongs to use mercie and forgivenesse for thou alone hast power to doe it v. 18. V. 13. Understand Endevouring to to repent truly according to thy Word by meanes of which we may be made partakers of the fruit of thy holy promises V. 14. Watched upon the evill His providence hath been attentive to bring it in the prefixed time and instant see Jer. 1. 12. and 31. 28. and 44. 27. 2 Pet. 2. 3. V. 16 Thy righteousnesse namely Thy goodnesse and loyalty in thy promises and fatherly equitie towards thy poore children cruelly tormented by their enemies upon unjust causes See Psal. 31. V. 17. To shine Shew thy Grace and Favour in effects which like a 〈…〉 lfying and cheaâ—ing sunne may disperse all these mists of extreme desolations Numb 6. 25. Psal. 8. 3. 7. 19. For the Lords sake For thine owne sake or as some will have it for the promised Messias and Mediators sake V. 19. Thy Name They are and professe themselves to be thine and doe beare the bages and markes of it V. 21. Touched me In token of encouragement to heare these mysteries and of infusion of new divine vertue to understand and remember them and of comfort in these promises V. 23. The commandement the Italian The Word God hath revealed to us Angels and to me especially the secrets of his Councell concerning the restauration of Jerusalem and how long it shall last afterward untill the Messias and hath sent me to declare it unto thee See Dan. 10. 12. Beloved Singularly beloved of God and favoured with his graces Dan. 10. 11 19. V. 24. Seventie weekes Thou hast prayed to God concerning the seventy yeeres of the peoples captivity which the Lord hath appointed And I will tell thee moreover That after the accomplishment of those yeeres there be seventie times seven yeeres which are the weeke of yeeres that is to lay foure hundred and ninty yeeres appointed for the lasting of the people and of the city of Jerusalem in which time the Messias shall come shall fulfill the Prophecies shall satisfie for the sins of the world by his death and shall establish the true righteousnesse of the Gospell which shall remain for ever through Which all believers shall be absolved and justified and shall by his spirit be regenerate to a new and godly life and hee shall be consecrated and made an everlasting King at the right hand of God his Father having obtained the fulnesse of gods-Gods-spirit as head of his Church And after all this the City and the Nation shall be destroyed by the Romans The most holy Heb The Holinesse of Holinsse that is to say He that is Holinesse it self and in Whom consists all the Churches holinesse who is in Spirit and truth that which the Arke the Propitiatory the Altar and the Sanctuary which were called most holy things and were consecrated by unction Exod. 30. 36. were but in shadow and figurative V. 25. From the going forth He sheweth when the beginning of these seventie weekes shall be namely After that by Darius his decree Ezr. 4. 24. and 6. 1. 15. The Temple was re-edified and consequently the City also after Darius had given way for that which the enemies would have hindred namely the restauration of the City Ezra 4. 12 13 24. Unto the Messiah Untill the Son of God made manifest in the flesh and consecrated everlasting King of the Church v. 2â— doe by a secred conduct make Himselfe as it were Captaine of the Romans v. 26. Matth. 22. 7. and utterly destroy Jerusalem Seven weekes Of yeeres which are nine and forty yeeres from Darius his decree untill such time as the walls of Jerusalem were finished by Nehemiah Threescore and two Which are foure hundred foure and thirty yeeres namely from the restauration of Jerusalem untill the time of the last ruine of it by the Romans Built againe that is to say Jerusalem shall subsist being continually built and beautified with new buildings within side and fortified on the outside notwithstanding the grievous oppressions which it shall suffer under the Empires of Persia Greece and Rome V. 26. And after Joyned to the seven precedent weekes which make in all threescore and nine weeks that is to say In the last of the seventie Be cut off By the Jewes and in their opinion quite destroyed without any residue or hope of restauration Isa. 53. 8. But not for the Italian And shall have nothing left Being brought to nothing by death having no life strength nor dignitie in shew left him See Psa. 22. 6. Isa. 53. 2 3. Phil. 2. 3. Others there being nothing in him namely no cause nor fault Isa. 53. 9. Or there being nothing therein for him that is to say All being done for the good and redemption of mankind The people of namely The Romans Shall be with It shall be sudden irreparable and violent like to a destruction caused by a deluge of waters Desolations are After the warre with the Romans is once begun it shall never cease untill Jerusalem be quite destroyed according to Gods decree V. 27. And he namely Christ being come and comming in the world shall in one of those weekes by the Gospel renew the Covenant with the Jewes which shall believe which he had made with their forefathers and shall ratifie it by new sacraments Of the weeke Of that weeke which remaines after the foresaid sixty nine to make up the number of seventy for indeed the revolts and troubles of the Jewes lasted three yeeres and a halfe or foure yeeres after the threescore and nine weeks Shall cause Through the desolation of the Temple by the Romans the Jewish service and sacrifices shall cease And for the the Italian The destroyer shall come upon the abominable wings that is to say The Roman army led by Titus shall come with great speed as if it were carryed flying upon Eagles wings which were the ensignes of the Roman legions called abominable because the Romans did worship them as God-heads of armies and did place them in the Temple of God for to prophane it Mat. 24. 15. Mar. 13. 14. Luke 21. 20. Uâ—tiâ— See Isa. 10. 23. The consummation the Italian The inundation Whereof see v. 26. CAAP. X. Vers. 1. THe third After hee had seized upon the Babylonian Empire and had established the second Monarchie The time appointed the Italian The army was great namely Of the Angells which appeared in this vision Others The time appointed was long that is to say Though the things fore-told are not to be fulfilled of a long time yet is the Prophecie true V. 2. Was mourning For the enemies of our Nation hindered the re-establishment of Jerusalem and of the Temple which Cyrus had given way to Ezra 4. 5. V. 3. I eate no I abstained from all meales wherein one might rejoyce either at the qualitie of the food or at the company that was at them or that I tooke any delight in I fasted with bread and
I have made use of therein have added their rage and the excesses of their cruelty thereunto not containing themselves within the limits of my revealed will though they could not go beyond my secret permission See Isay 47. 6. V. 16. A line that is to say her buildings shall be reedified and made up againe V. 17. Chuse shall confirme and renew the right and priviledge which he had granted her of being the place of his residence See Isay 14. 1. Zech. 2. 12. V. 18. Foure hornes a figure of the Churches enemies which had set upon her from the foure corners of the world or of the foure Monarchies by which she had been and should be oppressed untill Christs comming Dan. 2. 17. 7. 3. Now by these hornes must be meant iron hornes such as warriers did weare upon their helmets and therefore Carpenters are brought in to breake them and not Butchers V. 20. Carpenters a figure of the instrument which ruined those Empires that persecuted the Church V. 21. So that so that they have easily brought it to passe seeing none had power to resist them CHAP. II. Verse 1. I Lift up in a vision A man the Sonne of God in humane shape as appeares by V. 9. 11. This vision sets forth the great amplification of the Church under the Messias See Isay 54. 2 3. 60. 4. 11. V. 3. The Angell he that had the line in his hand Another Angell namely a created Angell V 4. And said unto he that was the Sonne of God commanded the other who was but a creature to expound the meaning of the vision of the line to the Prophet Shall be inhabited the number of those which shall come thither shall be so great that it will be impossible to encompasse the City with wals Figurative termes to signifie the infinite number of beleevers which shall be called into the Church by the preaching of the Gospell V. 5. A wall of fire that is to say an impregnable wall and defence The glory my presence in Spirit grace and power shall make it glorious as the residence of a King is a glory to the royall City Or as formerly in the desert the glory of God shewed it selfe in the signes of the pillar and of the cloud V. 6. Ho he he exhorteth all the Jewes whereof many for case and carnall enticements staid in Babylon to returne to Jerusalem And by this figure all the elect to leave the world and the corruption thereof to come into Christs Church For I have Babylon cannot be your countrey nor a blessed nor holy abode for you seeing I sent you thither to exile and punish you wherefore when I set you at liberty make use of my benefit V. 7. Deliver thy seâ—fe come forth speedily that thou maist not be infolded in her totall ruine See Jer. 51. 6. 45. Acts 2. 40. V. 8. After the glory a terme taken from that which was ordained in the desert namely that all the people should move and follow the cloudy pillar in which God appeared in majestie when it stirred Exod. 40. 36. Num. 9. 17. The meaning is let all true beleevers follow thorow the deserts of this world the guide of my word and spirit residing and divinely shining in my Church by which they may be conducted to the firme seat of glory which is the heavenly Jerusalem Hath he sent words of the Sonne of God speaking of his Father V. 9. To their servants namely to nations that had been subject to them A figure of the Churches victory over the world which before had oppressed her and kept her in bondage V. 11. In that day namely in the time of the Churches re-establishment by the Messias figured by the Babilonian deliverance V. 12. Shall inherit he shall hold his elect which are the true spirituall Judah for his proper and peculiar people and as such he shall love governe and preserve them See Exod. 34. 9. In the holy namely in the Church V. 13. He is raised he hath wrought powerfully from heaven and hath manifested his power for the deliverance of his people CHAP. III. Verse 1. SHowed me in a vision The end whereof is to shew that in the restauration of the Temple of Gods service it was first of all necessary to have those persons which were to be imployed therein reconciled to God and cleansed from the pollution which they had gotten in Babylon And that likewise the Church represented here by Jehoshua a chiefe Officer of it should be re-admitted into Gods favour to the end that the service which she should yeeld unto him might be accepted which is figured by a forme of judgement wherein Jehoshua is by the Lord absolved and afterwards sanctified Standing like unto a man accused before a Judge Before the Angell namely before the Sonne of God who is both Judge and Advocate and Defendor of those that beleeve in him in this judgement 1 Joh. 2. 1. Satan the adversary the malicious accuser of the Faithfull to 〈◊〉 against whom he complaines pretending to be zealous of having justice done though he be onely moved through an envious and malignant rage Rev. 12. 10. See Psa. 109. 6. V. 2. The Lord namely the Sonne of God who was before called Angell Rebuke thee may mineâ— everlasting Father rebuke and confound thee in this malitious instance which thou makest against my Church See Jude 9. the same words spoken upon another occasion That hath chosen hereby is intimated and shewne the chiefe foundation and ground of the Churches absolution here represented by Jehoshua which is that God from all eternity hath out of his own meere grace chosen his elect to salvation Rom. 8. 33. Is 〈◊〉 this namely this small company which Jehoshua represents a reservation of my grace which I have reserved out of my people whom I have caused to passe thorow the fire of my judgements Amos 4. 11. See Rom. 11. 5. And therefore towards them my decree of grace shall stand firme and invariable V. 3. Filthy garments an ordinary signe of sinne as a white and cleane garmentis a signe of Christs righteousnesse put on by faith and of the regeneration of the Spirit to the newnesse of life See Ezek. 16. 8. 10. Rev. 3. 4 18. 7. 14. V. 4. Unto those namely to the created Angels his Ministers to shew that Christ who only hath power to forgive sinnes doth therein imploy the holy Ministery for an instrument See 2 Cor. 5. 18. I have caused this hath a relation to two spirituall effects The one is that by Christs satisfaction sinne is taken away from before the eyes of God and is not imputed to condemnation though the corruption be not altogether blotted out in man during this life See Psal. 32. 1 2. The other is that Christs merit and righteousnesse is applyed to the beleever to life and that by his Spirit he puts on the new man in righteousnesse and holinesse Gal. 3. 27. Col. 3. 10. V. 5.
divine authority And so hath been made and scaled up the number of sacred books whereof the first part goeth under the generall name of the Old Testamcnt or of the Law and the Prophets and this second under the name of New Testament or of Gospell A Greek word which signifieth good and happie tydings used to signifie the relation or aâ—â—untiation of the Sonne of Gods comming in the flesh and of his accomplishing all that had been commanded figured foretold and promised by the Law and by the Prophets And whereunto were alwayes lified up the hopes extended the desires and suspended the expectations of all belecvers Now though all these bookes containe one and the same substance yet are they in forme and particular subject divided into Historicall Doctrinall and Prophetical And the name of Gospell hath been especially appropriated to the first foure historicall written by two Apostles S. Matthew and S Iohn and two Disciples or Evangelists S. Marke and S. Luke authorized all by their drvine vocation accompanied with the true and infallible assistance and conduct of the holy Ghost who hath also from time to time imprinted the certaintie and perswasion thereof in the heart of eâ—ch beâ—eever and in the whole Church which by vertue of this seale hath â—estified published desended and expounded this truth to induce men to the obedience of this faith Now in these soure Evangelists there are some parts which are common wherein they all agree and some that are particular to each one of them Divine wisdome having in this kind tempered this body that in the essentiall parts wherein they all agree the churches faith might be sounded and streng hâ—ed by a relation which was every way agreeing and that by some diverse and singular narrations their studie and meditation might be stirred up and by the suppâ—eâ—ents and amplifications of the one more then of the other the historie might be compleat and the doctrine better made up in all its parts And finally because it might appeare that they had all withoâ—t any fraâ—d or collusion faithfully related that which had to each one been severally inspired The substance wheâ—eof is that the everlasting Sonne of God in his appointed and fore old time tooke humane flesh from the sâ—cred uâ—gin by the miraculous operation of the holy Ghost by whom also his said humane nature was peâ—fcetâ—y sanctified even from his first conception and accumulated with all manner of graces be being â—he sacâ—cd Priest the â—mmaculate Offering the acceptable Mediator and the most righteous head of his Church to redeeme it from death obtaine Gods grace and peace for it and right to everlasting life And â—hat having spent many yeers in a private life â—e was by God his father when he was baptized by Iohn the Baptist his sorerunner installed in the publike exercâ—sc of his of â—ice of Messias of which he persorned the parts of Prophet and Priest upon earth and then he wâ—nt up 〈◊〉 heaven to take possession of the third namely his everlasting Kingdome Now the bistory of the Gospell insists more particularly upon discribing his coâ—â— ersation in the world comprchended in these three parts of Actiâ—ns Doctrine and Sussâ—â—anâ—â—s As for his Actions â—e sets d wne of all so is Naturall Civill Ecclesiasticall Spirituall Miraculous and Divine ones In the one he hath shewed the truth of his humane nature in other his exceeding charitie and mildnesse in other his voluntary obediâ—nce and humility in other his holinesse righteousnesse and most perfect innocency in other his d'vine and infinite power And as by the one he hath not onely given all true beleevers a most perfect paterne for them to imitate but hath principally satisfied the justice of the law and hath as a surety obtained right to eternall life for them so by the other he hath given them most certaine prooses of his powers sufficiency to save and deliver them As for his Doctrine he imployed it first in re-establishing of the true sense of the law which had beene falsified by the Iewish Doctors maniâ—old traditions and superstitions and next inshewing that he alone could fulfill what the Law of God commanded and promised man for his salvation and that he communicated this benefit to all those which were his by faith in justification of life and by his Spirit of regeneration in sanctâ—fication and new obedience Whereof he hath also appâ—in ed new signes and sacred seales in the two holy Sacraments of the Christian Church Baptisme and the holy Supper And consequently to give his beleevers all manner of divine and spirituall instructions for the guide of their beleefe and life which hath beene the seed of Evangelicall doctrine afterwards sowne abroad and manured by his Apostles As for his sufferings the history seâ—s downe how that his life hath beene nothing but a perpetuall course of miseries and infirmities assaults and temptations of the Devill contempt persecutions injuries and reproaches of the world and especially of the wicked Iewish nation and their corrupt Governours even unto the very death of the Crosse by which he having accomplished the chiefe act of his Priesthood fulfilled Gods dâ—cree obtained eternall redemption destroyed the kingdome of Sinne the Dovâ—ll and Death and annihilated all ancient shadowes and ceremonies God hath raised him from the dead and hath most soveraignely exalted him by his ascent into heaven to take possession of his kingdome of which going out of this world he committed the ministery to his Apostles and all their true successors to gather his elect together out of all Nations distribute his grace and gooeâ—â—â— his Church by the preaching of his Gospell accompanied with the porpetuall power of his spirit which he hath certainly promised them CHAP. I. VER 1. THe book A register or muster roll of Christ his lineall descent according to the flesh Luke 3. 23. V. 5. Of Rachab It is uncertaine whether it be meant of that Rachab Ios. 21. V. 8. Joram three successive Kings are left out here Achazia Joas and Amazia 2 King 8. 29. and 11. 2. and 12. 21. and 14. 21. whereof the reason is unknowne as also of many other particularities in these generalogies V. 11. Jechonias the Greeks have confused both these names of Jehoiakim the son of Josias and of Iehoiâ—kiâ— the son of Iehoiakim into one name of Iechoniah and therefore here must be understood the son of Iosias and in v 12. the grandchild who was also properly called Iechonia 1. Chro. 3. 16. about the that is to say under whom at divers times the people were carried away captive to Babylon 2 King 24. 15. V. 12. After they after they were led into captivity begaâ— by Ier. 22. 30. Luke 3. 27. it appears that Salathiel was not the Sonne of Iechonâ—a in whom the line of David by Solomon failed but onely the next successor in the governement of the people Ezra 1. 8. and 5. 14. and 6. 7. See the like examples 1 Cro. 3. 16. 17. See upon
Matth. 11. 8 Locusts which were used for food in former times and in these dayes also in diverse places of the East See Lev. 11. 22. Wild which groweth in the woods without any arâ— or care of man See 1 Sam 14. 26. V. 6. Baptized that is to say ducked in the water for a sacred signe and Seale of the expiation and remission of siâ—â— off-times represented by the washing of corporall ordures and of the purification regeneration of the soules and of the mortification of sin as drowned by the benefit of the Redeemer who was ready to be revealed and likewise for a ceremony obligatory on mans side to endeavour himselfe to holinesse and puritie of life flying all pollution of sinne See Luke 3. 3. Confessing to God in the person of Iohn his Minister though not with a particular enumeration but yet with a true feeling of compunction shame and humble acknowledgement and with hate and disallowance of sinne for to implore Gods mercy See Acts 19 18. V. 7. Pharisees and Sadduces religious sects and orders among the Jewâ—s the beginning and time of which are very doubtfull Certaine it is that they begun after the returne from Babylon and likewise after Anâ—iâ—chus his persecutions Pharisees signifieth separate namely from the common manner of living by their singular studying of the law of God and by profession of holinesse and distinguished from the vulgar by abstinences disciplines clothing and other the like things The institution might be laudable but at last they went astray into superstition error hypocrisie pride and sedition The Sadduces had their name from one Sadocke their founder who wresting the saying of a master of his that one ought not to serve God for hope of reward nor feare of punishment brought in Epicurisme amongst the Iewâ—s denying the reâ—uâ—â—â—ction and all the state of the life to come and the immortality of the Soules and all subsistency of spirits c. Who hath words of admiration to see such people come which were so evill disposed to receive that internall baptisme of which they came to take the signe As if he should say if you come rightly unto it it is indeed a wonderfull work of Gods grace but it is â—iâ—ting that you should verifie it by your works otherwise it will appeare that it is but a vaine desire of novelty Iohn 5. 35. V. 8. Mâ—ete for the Italian Worthy of whiâ—h may yeeld a certaine proofe as proper and naturall effects thereof Others be fitting repentance V. 9. And thinks 〈◊〉 doe not dally with your selves to thinke that because you are issued from Abraham according to the flesh you are in Gods faâ—our and free from his judgment for with him the imitation of Abrahams faith and piety is the onely thing which demonstrates and causeth to bee Abrahams Children and not the corporall generation Rom. 4. 12. now such children may be brought forth of all nations yea and out of these stones Neither doe you perswide your selves that by your perdâ—â—ion Gods people shall perish for GODs people shall alwayes subâ—ist in these spirituall children of ABRAHAM towards whom Gods Covenant and promises shall bee verified V. 10. Now from henceforth God will use no more so much toleration as he hath done heretofore with you false Iewes Mal. 3. 5. hee having proffered his grace to you in his sonne if you refuse it he will sodainely reprove and punish you V. 11. I indeed I am but a Minister of the externall signe of your spirituall purification by repentance but Christ shall be the true author and worker of the action by his spirit which shall operate with the power of fire whose property is to cleanse perfectly and inwardly all that passeth thorow it whereas water washeth only the superficies and ourside See Isa 4. 4. Mal. 3. 2 3. V. 12. Whose fan hee shall cleanse his Church from the mixture of all hypocrites and wicked men casting them into hell fire and gathering all his true beleevers into the Kingdome of heaven V. 13 To be not for any signe of need to be purified from sinne or in token of Repentance but to fulfill all parts of Gods service amongst which is also the use of the Sacraments and also to beare as one should say the same ensigne as his Church doth and to recommend to all beleevers the use of these sacred ceremonies So he participated of all the Sacraments as well new as old V. 15. It becommeth us obedience to God in all things ought to be observed by me and all mine to the imitation of me and particularly the observance of Ecclesiasticall orders and religious actions V. 16. Were opened unto him it was some vision created in the aire and represented unto the senses or the imagination of Christ or according to others of John having the resemblance of the heavens opened and severed in sunder see Mar. 1. 20. Acts 7. 56 and 10 11. Rev. 19. 11. The spirit that is to say a signe of the presence vertue and operation of the H. Ghost in Christ and in his Kingdome in perfect innocency purity simplicitie grace and mildnesse vertues which are represented in the Scripture by the nature of the Dove and opposite to the deceits and dammages of the spirit of Satan who seduced Eve under the shape of the Serpent which is cunning impure and venemous V. 17. A voice this manner of revelation by heavenly articulate voyces was frequent amongst Gods people after that prophecies ceased whereof there are diverse examples in the Gospell and in Histories in whom whom in the qualitie of mediator that fulfills my whole will and satisfies my justice for men I doe perfectly accept of and in him and for his sake only I doe appease my wrath towards men and participate my grace unto them Eph. 1. 6. CHAP. IIII. VER 1. OF the spirit By a vehement motion of the Holy Ghost whereof his humane nature was full see Luke 4. 1. Tempted for an exercise of his humiliation and a tryall of his perfect holinesse and righteousnesse and of his victory over the Devill by the power thereof To give his Church a proofe of assured victory against all his endeavours and subtilties Hebr. 2. 18. and 4 15. The Devill a Greek Word answerable to the word Satan and signifieth calumniator or malignant accuser see Zech. 3. 1. Rev. 12. 10. V. 2. Fasted seeling no want nor discommoditie by it for a try all of his divine power in bearing up his humanity without any naturall meanes an hungâ—ed when that divine power gave way to let his humane nature voluntarily feele the want and discommodity and so to give occasion to the temptation V. 3. If thou be he shewed that the Devill had two ends in these temptations the one to draw from Christ some proofes of his Deity and of the mystery of his Incarnation of which he had but an obscure notice which was denyed him as miracles were to unbeleevers and prophane men The other was to
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
corporall favours did rather hinder then further Christ in hâ—s chiefe end which was the eternall salvation of men To the Priest to be searched according to the Law and being judged cleane to have permission to come againe into the company of men and of the Church For a Testimony that thou mayest witnesse that I am true God and that during the time of my humiliation I doe keep and cause Moses Law to bee kept which were the two chiefe heads whereupon the Iewes used to contest with Christ. V. 5. A Centurion A Roman and a Heathen but instructed and inwardly enlightned V. 9. A man And thou God I am a subject and thou a supreame Lord how much more than shall thy command be fulfilled V. 10. He marvailed He used some externall gesture of wondering to cause the Centurions faith to be so much the more commended and esteemed not that he was ignorant of the causes of it nor that it was a faith beyond Christs Capacitie which are the two ordinary causes of true admiration V. 11. Many Namely of the Gentiles such as the Centurion was Siâ— downe shall enjoy the fruits of eternall life with the holy Patriarches being by faith and in spirit become their children heires of the promises made to them and their posteritie V. 12. The Children Namely the Iewes who by the prerogative of Gods Covenant seemed to be the true heires of this Kingdome Darkenesse in the extreame misery confusion horror and torment of those who are eternally banished out of the Kingdome of heaven Gnashing the noise the rage and the blasphemies which are alwayes coupled to the everlasting torments of the damned Romaâ—â— 16. 9. 11 21. V. 14. His Wives mother For Peter had a wife 1 Cor. 9. 5. V. 16. With his word using no othre maneâ— but only his meere command V. 17. It might be fulfilled That he might verifie that which Isaiah speaketh in that place Namely that he is the only Saviour of soules and bodies according to the charge which he hath taken upon him and by the merit of his voluntary sufferances by which having appeased Gods wrath he hath cut oâ— the cause of all our evills and hath obtained his favour for us which is the fountaine of all good and happinesse V. 18. The other side Namely of the lake of Genesareth V. 20. The Foxes This is spoken either for a tryall of the truth of the Scribes protestation or for a preparative for him to keepe it being in time instructed in the condition which is in separably annexed to the Gospell namely the crosse without any constant proprietie of goods and without any peace or rest in the world Nests or places to go and shelter themselves in The Son Christ calls himselfe so oftentimes in the Gospell to signifie the truth of his humane nature and the excellencie of his person above all other men As who should say That man which hath in all ages bin foretold expected desired and seene by the Prophets in their visions as particularly Dan. 7. 13. for a prelude of his manifestation in the flesh V. 21. Bury that is to say assist him in his extreame old age untill the end of his life V. 22. Let the dead being called to the ministery of my word leave off these duties belonging to a mortall life to those that live and have their callings and places therein that thou mayest readily and without disturbance follow the duties of the spirituall life which are now at this present incompatible with the duties of a temporall life V. 26. Rebuked A kinde of speech very frequent in Scripture to signifie Gods power to appeale the commotion of any of the creatures especially if they rise against his elect whom they ought to serve V. 28. Gergasenes it is thought to be the ancient nation of the Gergashites Gen. 10 16 which afterwards were called Gerashites where the Citie of Gadara was whereupon Saint Marke and St. Luke call this Country of the Gadarenes V. 29. To torment us driving us out of that little light and libertie which is left us to wander up and down the world working our wills and shut us up in the darknesse and paines of hell as it shall be after the last judgment Before the time namely of the last judgment which they might know was not yet come V. 32. Into the Sea Namely into the lake of Genezâ—reth V. 34. They besought him not for any hatred they bare to him but for feare of that divine power which they only considered in him Luke 8. 37. An ordinary motion of a mans conscience not yet confident in Gods grace when he feeles his Majestie nigh him See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8. CHAP. IX VER 1. INto his owne namely Capernaum where he made his ordinary abode Mar. 2. 1. V. 2. Thy sins which are the cause of thy disease sinne being the cause of all those evills that befall man V. 3. Blasphemeth attributing unto himselfe the power of pardoning sins which belongeth to God alone V. 5. Whether is according to your carnall judgment it is a higher and more difficult thing to heale this diseased man by my word then to forgive him his sinnes now I will doe that which you judge to be the most difficult and is sensible to shew that I can doe that which you esteeme to bee lesse and is spirituall and hidden both depending upon the same divine and supreame power V. 8. Unto men such as they thought Christ to be being not yet instructed concerning his eternall God-head V. 9. Matthew and Levi also Luke 5. 27. V. 10. In the house Namely of Matthew as St. Luke saith V. 13. And learne you hypocrites do set all your pietie and righteousnesse in ceremonies and an externall discipline and hold them to be prophane and unworthy of your conversation which doe not follow you whereas by this saying of the Prophet you might have learned that the most acceptable service to God is that mercy which I use towards poore sinners procuring their salvation and amendment by my familiarity with them seeing that grace by the Gospell which I am Mediator for and distributer of is but onely for all Repentant sinners V. 15. Of the Bride Chamber namely the bride-groomes most intimate friends and companions Iohn 3 26. The meaning is I will not disturbe the joy my Disciples conceave by reason of my presence after my departure out of the world they will have afflictions and sorrowes and time enough to feele them V. 16. No man besides this cause I have also a regâ—rd not to oppresse the weakenesse of those which are mine with too rigorous a discipline in these beginnings New cloth the Italian rough cloth as â—t commeth out of the weavers hand neither dressed nor fulled and therefore very unfit for any use especially to mend or patch clothes V. 18. Ruler they were certaine superior Ecclesiasticall persons which did preside in the Iewes particular Assemblies and there did
my Spirit be joyned to your preaching V. 25. The master me that am the Lord and true owner of the Church Heb. 3. 6. Beelzebub it was the name of the Idol of the Ekronites 2 Kings 1. 2. and signifies the god or the Lord of Flies or according to some the driver away of Flies The reason thereof is uncertâ—â—â—e though some other Pagan Idols were so called Now the Iewes attributed it to the Prince of Devills Matth. 12. 24. by reason that all the ancient Baals were called devills Deut. 32. 17. Psalm 1â—6 37. V. 26. Nothing covered doe your offices freely and bee not affrighted for the worlds oppositions because that at the last the light of the Gospell shall breake forth and shall overcome all obstacles V. 27. In darknesse In particular and as it were in secret the house toppes which house toppes in those Countries were made flat like open terraces V. 32. Therefore for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world I say thus much more unto you shall consesse me shall make an open and free profession of beleeving in me See Rom. 10. 9 10. V. 33. Deny put him out of the number of mine V. 34. But a sword not by any naturall propertie of Christ or of his Gospell which contrariwise is the only meanes of peace betwixt God and men but by an accidentall consequence the devill and the world opposing themselves against Christ and his Kingdome and by reason of this deadly hatred violating all naturall and civill duties and respects V. 38. That taketh not that doth not dispose himselfe in a voluntary obedience and patience to beare those afflictions which God shall lay upon him as it were for his owne part in imitation of me who shall be crucified for the Church V. 39. That findeth that shall imagine he hath so well provided for the safety of his life and for his worldly commodities by renouncing the Gospell shall fall into everlasting death V. 41. He that receiveth He that thorow a spirit of Christian charity shall doe good to my servants and those that beleeve in mee by reason that they are such and not for any other civill or naturall or vicious respects shall be rewarded by me according to the diversitie of the persons to which hee hath done good more or lesse profitable to Gods service necessary for the Church and odious to the world A Prophet a minister and speaker of my word of a righteous man of a righteous and holy man and commendable for his spirituall vertues V. 42. Of these 〈◊〉 ones One of the ordinary members of the Church that is not eminent for any publike place noâ— noted for any singular qualitie and therefore contemptible in the worlds eye See Matth. 18. 6. and â—5 40 45. CHAP. XI VER 1. IN their Cities In the Cities of Galile of whence most of the Apostles were V. 2. He sent not for himselfe who was very certaine of the truth concerning Christs person Iohn 1. 29. but to assure his disciples thereof by Christs most effectuall word and presence V. 3. Art thou he namely the Messias which was promised to our fore-fathers V. 5. The blind hee seemes to send them backe to consider upon the prophesies Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his comming V. 6. That shall not that shall not have taken occasion to alienate himselfe from me by reason of my person seeming weake object and wretched in the respect of the world Nor by reason of my doctrine contrary to the fleshes understanding which bringeth tydings beareth along with it the crosse and tribulations 1 Cor. 1. 23. Gal. 5. 11. V. 7. Into the wildernesse where John the Baptist preached A Reed namely a thing of nought The meaning is did you goe by chance or to behold some worldly greatnesse or to heare the word of God from an excellent Prophet of his such a one as you beleeve Iohn was if it be so why doe you not give credit to the witnesse which hee hath boren of me V. 10. Before thy â—ace in Malachy it is my face but the sence is the same for the father hath appeared to the world in his sons person V. 11. A greater in dignitie of office and in clearenesse of doctrine of salvation shewing with his finger Christ already come and preparing the world to receave him Luke 1. 15 16. that is least every plaine beleever or servant of God in the state of the Church renewed by the Messias shall have more advantage then Iohn the Baptist hath had because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit spread abroad in greater abundance and vertue V. 12. The Kingdome Iohn hath begun to stirre up the desire of participating of Gods grace in the Gospell and that encreaseth and shall daily increase 〈…〉 ore and more by vertue of my spirit which brings forth strength of faith and fervency of zeale in mine elect in great number to come thronging into my Church to enrich themselves with the goods of it which in this is like unto a city taken by force where every thing is taken snatched up See Isa. 60. 4â—8 11 V. 13. For all Iohns prerogative above the precedent Prophets is that they have only foretold and described things to come but hee hath declared the present salvation and in him is begun the Evangelicall ministery and the legall and figurative ministery is ceased V. 14. If ye will know that hee is Elias whose comming was foretold unlesse you will refuse to beleeve the truth V. 15. Hee that hath a frequent admonition in the Gospell as Rom. 2. and 3. to stirre up beleevers that have receaved the gift of faith which is the eare of the soule to make use of it in apprehending and making use of those things which were particularly directed to them by revelation V. 16. Unto children He hath a relation to some popular song which was used in those dayes to signifie that neither Iohns preaching of repentance accompanied with great austerity of life nor the annunciation of Gods grace by Christ confirmed with that admirable benignity in conforming himselfe to the ordinary course of life and calling unto him the most grivous sinners could asswage the Iews hardnes V. 18. Neither eating living almost of nothing not caring for his body nor giving it those eases delights which commoÌ„ly men take in their life time They say especially the Scribes and Pharisees See Luke 7. 30. V. 19. Wisdome the beleevers indowed with true spirituall wisdome have acknowledged approved of and maintained against these calumnies as well the celestiall doctrine preached by Iohn and by Christ as also Gods wisdome in appointing each of them their manner of living besitting their manner of preaching V. 21. Tire and Sidon prophane Cities
these lewish Exorcists mentioned also in other histories did operate by any gift of God and calling upon his name or by some unlawfull art Christ also doth not approve of them nor reprove theÌ„ but is content with confuting his adversaries by the example of these V. 28. But if I if you do plainly perceave that I dispossesse the Devill of the tyrannie which he hath usurped over soules and bodies Acknowledge that I am that great and onely King of the Church who onely have power to subdue mine enemie and take away his prey from him which otherwayes and to every other man would be impossible V. 29. Or else if the kingdome of God were not come the devill could not be overcome and consequently could not be spoiled Enter words taken out of Isay 49. 24. V. 30. He that here Christ begins another discourse The meaning is all those that are not joyned to me are mine enemies there is no mean between these two waies yet some sin through ignorance and those may be pardoned 1 Tim. 1. 13. others through hatred and malice against the light motion of the H. Ghost and in such the sin is irremissible Gathereth not he that doth not concurre with me in my work doth spoile and undoe it as far as in him lieth Or he that seekes his salvation any where but in me shall lose it everlastingly V. 31. Wherefore because that in this contrariety between you me you may fall in an extream degree which is irremissible I will give you notice of what nature this sin is that you may take heed of it Forgiven may be pardoned by true conversion in faith and repentance Against the that is to say against his action and proper operation which is to enlighten inwardly and to seale Gods truth within the heart giving it some relish there of and exciting some motion of Gods grace in it See Heb. 6. 4. 10 29. Shall not the cause whereof is Gods will who hath not appointed two regenerations or spirituall resurrections Nor hath not promised to begin again the work of his grace which was brought so farre as the gift of the Spirit when it is once destroyed by a generall apostacy and utter extinguishing of the gift V. 32. Speaketh shall out of his ignorance without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son not only against his person and his offices but chiefly against that which iâ— his proper operation namely his word which he doth outwardly reveal and teach as being the word and wisdome of God But whosoever that hath loosened the reines to the extreame wickednesse of his heart in words of blasphemy and outrage against God and his truth of which he hath had the seale and knowledge in his heart by Gods Spirit which is the extreame sinne of the devill and the damned and the very height of the wickeds malice Neither in this world that is to say never as S. Mark saith Or in this world by the effectuall application of the ministery of the Gospell and by finding the peace of conscience nor in the other by Christ his sentence at the last judgement See Acts 3. 19. 1 Thess 3. 13. U. 33. Make the that is to say put the case or grant that the tree be good or bad the fruits will be like it therefore seeing you are perverse you can neither thinke nor speak but perversely of me and of my workes V. 36. Idle word vaine and unprofitable word which serveth neither for the glory of God nor for the edifying of ones neighbour how much more then of blasphemous words V. 37. By thy this seemes to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions But the Lord doth extend it to a more generall sense namely that in Gods judgement man shall be judged by his words as the neerest and most ordinary effects and signes of what is in his heart V. 38. We would see a demand for curiosity or for a prophane cloak for their incredulity As much as to say worke some miracle as may be beyond all exception doubt or contradiction V. 39. Adulterous that is to say disloyall in Gods service Isay 57. 3. or a bastard and degenerate generation But the signe instead of the miracle which you desire I will give you an instruction by the figure of Ionah For as he after he had beene three dayes in the fishes belly went out to preach the will of God to the Ninivites so three dayes after my death I will rise againe Or by my resurrection Rom. 1. 4. I will convince all that shall contradict me and it shall be an undoubted evidence of the truth of my word V. 40. In the heart that is to say in the earth a popular kinde of speech for Christs sepulcher being hewne out of a rock was rather above then under ground V. 41. Shall condemne it that is to say their example shall serve to aggravate this peoples rebellion See Ier. 3. 11. Ezek. 16. 51. Rom. 2 27. V. 43. When the after Christ had confuted his malignant adversaries upon the occasion of the possessed mans deliverance he instructeth the people wishing them to beware that the devill have not any occasion to returne by Gods just judgement upon any new sinne for in that case the precedent benefit will aggravate the new ingratitude And under this figure he teacheth all them who have been delivered from the devils spirituall tyranny to beware left they fall into it againe for that he being driven out of his old habitation will endeavour to come into it againe with greater fury and ruine Now this threatning set forth to terrifie all men takes effect in none but only in such whose faith is but only for a time not lively nor soundly rooted as the elects is in whom Christ dwelleth and never departeth from them Dry places receptacles of evill spirits which are driven out of heaven and are not yet shut up in the infernall cloisters See Isay 13. 21. and 34. 19. Rev. 18. 2. and wandring in this lower part of the world to tempt seduce and hurt men taking no delight nor rest but in doing evill See 1 Pet. 5. 8. V 44. Empty Of Christ and of his Spirit to whoÌ„ as to the stronger he had yeelded the place Swept figurative tearmes as much as to say made ready to receive him all vertues which are hinderances and odious to the devill being rooted out and vices established thereâ—n instead of them V. 45. Seven that is to say a great number many spirits often possessing one body See Mark 5. 9. and 16. 9. V. 46. His brethren according to some they were his neerest kinsmen But yet some ancient write 〈◊〉 have beleeved they were some of Iosephs children which he had by a former wise and so commonly held to be Iesus his brethren seeing that Ioseph was held to be his
father and those followed the holy Virgin as mother of their family after Iosephs death See Mat. 13. 55. Mark 6. 3. Iohn 2. 12. and 73. Acts. 1. 14. 1 Cor. 9. 5. Gal. 1. 19. V. 48. Who is in mine office and order of spirituall life I acknowledge no kindred in the flesh but onely and equally all true beleevers who are the children of God in spirit adopted and regenerate by him and my brethren and allies that shew themselves to be such by their works CHAP. XIII VER 3. IN parables this was a kinde of teaching used amongst the Iewes A mean betweene an enigma which was a disguising or covering of the truth in a briefe way which was therefore the more obscure and a plaine similitude inserted in a proper and naturall discourse and therefore cleere and intelligible But a parable was a fained narration and therefore differing from an allegory which takes its figure from a true history but drawne to a diverse sense Gal. 4 24. to represent morall and spirituall things under the shape of common and corporall ones serving for an insinuation and preparation to know the truth V. 8. So 〈…〉 e the Italian addeth some â—orne V. 10. Vnto them contrary to thâ—t cleere and intelligible way which thou usest to us V. 11. Becausâ— the difference proceedeth from that God will not shew the plaine cleernesse of his word to this people to whom he hath not given the inward light of his Spirit foâ— to receavâ— it For that would no way â—rofit them but dazle their eyes with so much the more contradictions Let it suffice that they have a darke image thereof in these parables which may serve them for a spurre or for a preparation V. 12. Whosoever in spirituall things God gives the externall meanes of his word and other things to them that have receaved the inward gift of internall life by his secret grace and Spirit that they may increase and strengthen themselves therein as if he should say he gives nourishment to them that have life But from them that have not the inwâ—rd gift he taketh away even the externall light of his word and his other gifts That he hatâ— Saint Luke saith that which he seemeth to have for indeed spirituall gifts do not truly belong to a man if they be not rooted in him by faith love and spirit V. 19. The word namely the Gospell which is the doctrine of Christs spirituall kingdom by which also he gathereth together his elect and governeth them See Mat. 3. 24. Vnderstandeâ—h it not doth not recive any lively light thereof in his soule nor doth not receive any deepe impression by vertue of the Spirit to the end that his heart may be bound to the obedience of faith and to a spirituall renewment Rom. 12. 2. Ephes. 4. 23. In his heart which is come to his heart thorow the externall senses but could not take root there by reason of the hearts hardnesse Or plainely in his understanding V. 20. But he those men which receive the word in a hard heart signified by the stony part of the field V. 21. Hath he not the Gospell doth not unite it selfe to his heart by a lively faith and love See Heb. 4. 2. Iames 1. 21. Is offended growne cold unwilling alienated Mat. 11. 6. V. 22. Among the See Ier. 4. 3. V. 23. Beareth fruit in confession good works new obedience and perseverance V. 25. Tares the Italian Zizanie a kinde of bad and hurtfull plant which spoyled the corne in Palestine and was great and grew in branches as appears by verse 30. and is unknown in these dayes V. 31. The kingdome these two ensuing parables are both to one sense namely to shew that Christs spirituall kingdome and the state of his Church groweth up out of small beginnings to a supreame greatnesse and power by the secret vertue of the holy Ghost See Ezek. 47. 15. Dan. 2. 34. 35. V. 32. Becommeth this was a singularity of that countrey V. 35. That it might not that this were an expresse prophesie concerning the Lords mannerâ—o teaching but the meaning is that as the Prophets did anciently preach heavenly things unto us under earthly figures called Enigmas and Parables so did Christ also and to the same ends V. 37. The Sonne who in his proper person first sowed the Gospell and afterwards continueth the sowing of it by his servants working in and by them by his onely power and vertue V. 38. The children namely the faithfull adopted and regenerate by God and made heires of the everlasting kingdome of glory Which are sowne that is to say raised and brought forth in the world by the preaching of the Gospell V. 40. In the end then all scandalous people hypocrites and prophane men shall be separated and rooted out of the Church And that the Lord will not have this done before ought not to be understood of every particular wicked man for by the order of policy and of the Church many wicked men may and ought to be cut off from the one and the other Psal. 101. 8. 1 Cor. 5. 7. but of the generality because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men whereof many belonging to his election are converted at their appointed time which the Lord pointed at V. 29. V. 41. Things that offerâ—d all persons which by their evill example serve for nothing but for offence hinderance corruption and turne of others V. 44. The kingdome the meaning of these two parables is that the heavenly glory and the participation of Christs whole spirituall kingdome is a thing of such incompatable value that for to obtain that all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He hâ—deth not to signifie a malignant suppression of this knowledge but the secret keeping of it in ones heart Luke 2. 51. V. 47. Is like the preaching of the Gospell gathereth together inâ—o the externall body of the Church not onely all the true elect and beleevers but many hypocrites also and wicked men with them who are never quite severed from it but at the end of the world Of every kinde both good and evill See Mat 22. 10. V. 51. Vnto them namely to his Disciples V. 52. Thâ—refore I have performed my charge in teaching you faithfully and in this new manner Now you ought to be faithfull distributers of the Gospell whose doctrine you ought to joyne with the doctrine of the law and the Prophets imitating good fathers of families who having made plentifull provision of the old and new fruits of the earth in their storehouses doe happily feeâ— their famâ—ly therewith See Cant. 7. 13. Scribe that is to say Doctor of the law See Mat 24. Instructed unto to preach it to do it service and further it V. 54. His owne namely to Nazareth where he was brought up Mat. 2. 23.
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.
there was some passage over Iordan there as the Hebrew name importeth Others reade it Bethany but then it must be another besides that of Iohn 1 18. V. 29. The Lambe him whom God hath appointed to make expiation for sinne and take away the bond and kingdome and punishment of it by offering his own person in a sacrifice acceptable to God figured by the daily immolation of Lambes under the law the signification of all which hath been accomplished by him And it is more likely that the similitude is drawne from the Lambes of the daily sacrifices then from the Paschall Lambe which savoured more of a Sacrament in application of the expiation made then of an offering in making of it Now it should seeme that this meeting of Christ Iohn happened after Christs return out of the Desert where he was tempted by the Devill V. 31 I knew him not not by sight before God had revealed him to me when Christ came to my baptisme and did afterwards confirme it by the sight of the Dove The meaning is there is no collusion between us seeing that I did not know him but only by divine revelation which was given me because that I shou'd make him knowne V. 32. Bare record namely after the second manifestation of Christ by the token of the Dove V. 34. Is the Sonne whom the Prophets had declared should be the Messias Psal 2. 7. 12. Isay 9. 6. V. 39. The tenth so that there were but two houres of day more This seemes to be noted to shew the short stay that they made with him at that time and to distinguish this first degree of their vocation from the other Mat. 4. 18. after which they remained continually with the Lord. V. 41. First it should seeme he meanes that the afore said two Disciples being gone to look for Peter Andrew found him first V. 42. Cephas a Syriack word which signifieth stone See upon Matthew 16. 18. V. 45. Of Nazareth namely that hath his ordinary abode there V. 46. Said unto a him this is grounded upon this that Nazareth was in Galilee a countrey much mixed and infected with paganisme And also because the Galileans were a more grosse and idâ—otish people V. 49. Thou art the King a word proceeding from divine inspiration joyned to the admiration of that act of Deity namely for to see those things which are out of his presence V. 51. Hereafter that which I have told thee is but a smal essay of my Godhead which now after my baptisme when I shall have enâ—ed upon the publike exercise or mine office I will make to appeare more fully 〈◊〉 you by the ervice which the Angels shall do me continually Mat 4. 11. Luke 22. 43. Iohn 12. 29. And he seemes to allude to Iacobs ladder Gen. 28. 12. CHAP. II. VER 1. THe third day namely after the afore-said discourses or after his returne out of the wildernesse Iohn 1. 29. 43. Of Galilee an addition to distinguish this City from another of the same name which was in the Tribe of Asher Ioth 19. 28. Surnamed Cana the great V. 3. They have no this sheweth that the holy Virgin after Christs baptisme did more cleerely know his divine power which she desires him to shew in this present case of necessity V. 4. What have I Christ after his baptisme being come out of his private life and entred into the exercise of his sacred office did no more yeeld such humane submission to his mother as he did before Luke 2. 51. See Mat. 12. 48. and therefore he receives neither prayer nor admonition from her to shew that in the unfolding of his divine power he did use his own absolute free will according to his own wisdome and also that he is the onely intercessor towards his father and that none can be an intercessor towards him Mine hours I will doe the miracle which thou requirest but the moment of time prefixed by my Soveraigne will is not yet come See Iohn 7 8. V. 6. After the manner to serve for those frequent washings which were appointed by the law or were brought in by tradition Mark 7. 3 4. V. 11. Beleeved that is to say were confirmed in the faith which was as yet tender and feeble in them V. 12. His brethren See Mat. 12. 46. V. 13. Went up according to the law Exod. 23. 17. Deut. 16 16. V. 15. He drove them an act like to that Matth. 21. 12. yet not the same V. 18. What sign shew us thy calling and authority receaved from God to reforme customes in this kinde which have hitherto beene approved of Though indeed it was not a generall law that every Prophet should verifie his vocation by miracles Iohn 10. 41. V. 19. In three Christ will not shew them any miracle because the doing of it dependeth upon his good will and pleasure and because that in that act which he had done it being evidently good and laudable there needed no ex raordinary proofe and because they thorow their incredulity were unworthy of it And therefore hee referres them to his resuâ—rection and glorification by which the truth of his person and office would cleerely appeare See Mat. 12. 40. Rom. 1. 4. V. 20. This Temple some referre this to the restauration of the Temple made by Zorobabel others to the reparations and beautifyings which Herod added to it A worke which had already lasted six and forty yeares and lasted a long while after that V. 24. Did not commit knowing the hypoerisie and inconstancy of many of them he did not admit them into his ordinary society as he did his trusty Disciples but did keepe himselfe from them CHAP. III. VER 2. By night for feare of the Iewes persecution Iohn 7. 13. and 9. 22. and 12. 42. and 19. 38. V. 3. Except a man if of the sonne of Adam corrupt in his own nature and the sonne of wrath he doth not become the sonne of God by adoption of grace and regeneration of spirit V. 5. Of water he seemes to intimate two distinct and severall parts of this change and by water he meanes the expiation and remission of the sinne and by the Spirit the whole worke of regeneration and inward sanctification of man Or he sheweth the ordinary externall meanes of this regeneration which is baptisme and the internall power of the holy Ghost by which it hath all its efficacy V. 6. That which is a man who is naturally engendred by his father and mother who are defiled with sinne is also defiled for all things do participate of the quality of their originall and therefore hath in him the cause of death and no disposition to life Contrariwise man regenerate by the Spirit being made spirituall hath the seed of everlasting life in him according to the order and infallible consequence that the flesh is to death and the Spirit is to life Rom. 8. 13. Gal. 6. 8. Of the flesh this word signifieth here as well as in
the time of harvest Vnlesse one should say that these speeches were spoken the yeare following in some season which is not specified Look on by spirituall contemplation The fields namely the whole world sowne al over with the elect who are upon the point of being called and converted V. 36. Hee that reapeth though it should seeme that the Prophers have bin like the labourers and sowers enduring the hardest labour in respect of you Apostles who come to the harvest which is ready to be reaped which is the more easie and pleasant work yet there is a great reward layd up for you as well as for them in the heavenly happinesse common to the Prophets the Apostles and all Gods true servants Unto life of which labour the recompence is eternall life V. 37. That saying it might bee some ordinary proverb spoken of such men as doe reape the fruits of other mens labours V. 42. And know by the inward perswasion of the spirit which went a long with Christs word V. 43. Into Galilee namely to Cana v. 46. and not into Nazareth his own Citie out of which hee was driven Luk. 4 29. nor to Capernaum the place of his ordinary abode Mat. 4. 13. and 9. 1. Ver. 46. Noble man the Italian Royall officer namely one of Herod the Tetrarchs officers who yet usurped the title of King though hee were put by it by Augustus See upon Matth. 14 1. V. 48. Except yee see a reproofe made to the Galileans because of their incredulity V. 50. Liveth that is to say he is safe and sound Ver. 51. Going downe that is to say was pretty well on ward in his way going homeward V. 53. Beleeved that is to say made open profession of his beliefe in Christ. V. 54. The second the meaning is after hee was already returned into Cana where he had wrought his first miracle Iohn 2. 7 11. hee wrought this second miracle there also CHAP. V. VER 1. AFeast if Saint Iohn hath exactly followed the order of times this feast might bee Pentecost which immediately followed the Passeover Iohn 2. 13. Ver. 2. Sheep market the Italian Sheepe gate it was one of the gates of Ierusalem which stood neere the Temple and it is likely was called so because that thorow that gate cattel were brought into the Cuie See Nehemiah 3. 1. 32. and 12. 39. Others the sheepe-market but it is all one for this market was close by the Gate A poole a great place to keepe water in as there were many of them in Ierusalem into which the water of Gihon came by pipes under ground for to bathe themselves to wash or water their Cattel in or the like uses Nehemiah 2. 14. and 3. 16. Isaiah 7. 3. and 22. 9. 11. and â—6 2. Iohn 9. 7. Bethesda that is to say a house or place of pietie so called by reason of the miraculous healing which was there Others doe expound this name otherwise but this seemes to be the likelier sence Verse 4. An Angell by GODS will and power V. 10. It is not true it is that carrying of burthens was one of the bodily actions which were forbidden to be done on the Sabbath day Neh. 13. 19. Ier. 17. 21. but Christ being the Soveraigne Lord might exempt them from it and besides this act was not contrary to the meaning of the Law because it was not a labour but a publike signe of the deliverence to the glory of God and for the instruction of men V. 14. Sinne no nore turne from those thy sins which had moved Gods justice to so long a punishment Matth. 9. 2. Or seeing thou hast receaved this favour at Gods hands yeeld him a perpetual acknowledgement therefore in obedience and service V. 17. My Father as God is not subject to the Lawes of the Sabbath but operates incessantly though not to create a new world or any new species so I his everlasting son do operate at all times without any law or limitation as well in workes which are purely divine as in those which I doe in the qualitie of Mediatour V. 19. Can doe not by reason of any impotency but by reason of the unitie of the essence and the perfect union of will and operation which is betweene me and the father who is the spring and as it were the first pattern of al the aforesaid actions What he seeth a figurative term to shew the unspeakeable communion of wil wisedom and power between the Son and the Father in the internall order of the most holy Trinitie or the perfect dependencie and conformitie of the will of Christ as Mediatour to that of God his Father And his Fathers perpetuall conduct towards him Isa. 11. 3. Or the office of fulfilling all Gods secret councel Isai. 11. Or the office of fulfilling and performing Gods secret councell which was as it were the model of al Christs actions see the same orderof operation in the holy Ghost John 16. 13. V. 22. Judgeth no hee doth not governe the world nor his Church immediately as by the operation of his owne person but doth doe it in and by his Son to whom he hath given all power and by him doth operate and manifest all his power Phil. 2. 10. Col. 1. 18. Heb. 1. 2 3. V. 23. As they honour he means that religious reverence which is engraven naturallv in all men towards the God-head and which God by his word commandeth to bee yeelded to his Sonne who is his living subsistent and perfect Image Philippians 2 10 11. Verse 25. The dead namely those which are spiritually dead in sinne Ephesians 2. 1. Col. 2. 13. That heare with a lively faith in the Gospell Hebrewes 4. 2 Shall live in a spirituall life consisting in the participating of the grace and Spirit of GOD in CHRIST Rom. 6. 4 Ephes. z. 4. Col 3. 4. V. 26. Hath life Namely hee is the beginning and spring of all the naturall subsistency and life of every thing To the Sonne as hee is mediatour and head of the Church To have Namely to bee the Author and beginner of a spirituall and everlasting life to all his beleevers Ioh. 6. 56. V. 27. To execute judgement namely to rule and governe ver 22. Because he is not onely as hee is true everlosting God but also as hee is Mediatour having taken humane flesh upon him Acts 17. 31. 1 Cor. 25. 28. in which nature also he is his fathers deputy Dan. 7. 13. V. 28. Marvaile not Christ proves his power to work this spirituall resurrection by the resurrection of bodies which is an effect of the same power but more sensible V. 30. I can See upon ver 19. Mine own will not that indeed the Son of God as he was God had a will severall from his Fathers will but because it seemed so to men to whom he did speake See Ioh. 6. 38. and 7. 16. and 8. 50. Vnsesse this be understood of the will of his humane nature which though it were not
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
as he hath appointed me to be a Soviour so he hath appointed faith to be a means to receive me to salvation and life Which seeth that is to say is enlightned by his knowledge Ver. 44. No man none ought to marvaile that you cannot comprehend these things nor joyne your selves to me by faith for to enjoy them for it is a supernaturall motion of Gods Spirit which you have not Draw him move him by his Almighty power to unite himselfe to mee by faith against the inclination of his owne corrupt nature See Cant. 1. 4. Iohn 12. 32. And I that is to say all those that come to me the good they finde thereby is the spirituall life the accomplishment of which shall bee life overlasting by meanes of the blessed Resurrection V. 45. In the Prophets in that volume wherein all their prophecies are contained All not all and every particular person as it appeares by verse 44. and 65. but all the elect and children of God That hath heard in his Church by his word And hath learned that is to say hath receaved a lively impression of this truth by vertue of the Holy Ghost which engendereth faith Iohn 14. 26. and 16. 13. 1 Thes. 4. 9. 1 Iohn 2. 20 27. V. 46. Not that that is to say when I speake of hearing the father it is not by reason that any one can have accesse to him or communication of seeing or hearing him immediately without me The Fathers word is that which I propound in his name and from him Ioh. 149. He which is Namely I my selfe who proceeded from him from everlasting as his proper Son and also have by him been appointed to be the Saviour of the world V. 49. Are dead where by it appeares that that foode though it came out of the ayre and was puter then any other food yet it was corruptible in it selfe and could not keepe the body from death whereas the foode which I present unto you saves the soule from spirituall death and body and soule both from everlasting death V. 50. This is Namely this which I propound to you in myselfe V. 51. The living that hath life in it selfe and giveth life to them which are partakers of it Is my flesh that is to say I am the sacred ooâ—e of the soule for as much as in my humanity I will offer my selfe to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soule that is to say applyed to life by the actuall commemoration lively faith and inward apprehension to be rejoyeed comforted strengthened and sustained in the fruition and feeling of Gods grace which is the spirituall life And it seemes that Christ hath made use of these termes by reason that in every Religion the eating of the flesh of the sacrifices was a signe of the Communion to that Religion 1 Corint 10. 18. Hebr. 13. 10. to shew that every Christian ought to have communion with Christ to unite him and appropriate him to himselfe by a lively faith which worketh with Christ as eating doth upon flesh and without that Christ doth man no good no more than meate which is not eaten nor concocted V. 52. Strove either being not all of one opinion as Iohn 7. 43. and 9. 16. or that in a tumultuous manner they contradicted the Lord. Ver. 53. And drinke this is added to teach us that wee ought to participate with Christ wholly with all his merit satisfaction and expiation made by the shedding of his bloud as also for that purpose hee hath appointed the two signes in the Lords Supper V. 55. Indeed according as spirituall things have their truth and reality as much or more in their own kind then corporall ones have in theits See Ioh. 1. 9 and 15. 1. Heb. 8. 2. V. 56. Dwelleth that is to say is inseparably united with me and I with him even as food is with him that eates it V. 57. I live Namely as Son by vertue of the eternall generation and as Mediatour by the communication and influence of the life vertue and Spirit of God See Rom. 6. 4. 2 Cor. 13. 4. Shall live See Iohn 5. 26. V. 58. Not as the vertue of this my bread is not like that of Manna which could not save mens bodies from death V rse 60. Heare it that is to say beare it with patience and beleeve it and receave it with docilitie V. 62. Shall sec from whence you shall have greater cause to wonder to thinke that you should bee fed by his flesh which is taken up into heaven therefore because your senses may not transport you to incredulity leave off all these carnall thoughts and judge and understand these things spiritually 1 Cor 2. 14. and all occasion of stumbling shall bee taken away Aseend up into Heaven where the Son of God was before his incarnation in the residence of his glory and from whence he descended not by change of place but by manifestation and by voluntary abasement of condition taking upon him human flesh and in it he forme of a servant V. 63. The spirit doe not goodely stop at my materiall flesh nor at the corporall manner of eatâ—ing which are things unprofitable for the soule but apprehend in my flesh that which is spirituall and quickning therein namely that it is the flesh of the Sonne of the living God and that in it he suffered death expiated sinne and fulfilled all righteousnesse and besides that the onely meanes to be partaker of it to everlasting life is by the holy Ghost who engenders true faith in mens hearts Are Spirit ought to be taken and understood spiritually 1 Cor. 2. 14. and in this manner do bring salvation and life to beleevers such as al men are not those that are so indeed must acknowledge it to be Gods meer benefit V. 66. Went back scandalized by reason of this doctrine which was so strange incomprehensible V. 68. Of eternall life which doe not onely propound and teach the way to obtaine it but do likewise containe in them a secret seed of life which is quickned and excited by the power of the Spirit V. 96. A devill that is to say is divelish in wickednesse is wholly possessed and driven on by the evill spirit CHAP. VII VER 1. TO kill him his houre being not yet come V. 3. Depart it is likely that they were afraid of King Herod either for their own particulars or in the behalfe of Christ Luke 13. 31. Thy Disciples which are in Iudea and receive thy doctrine which here is rejected V. 4. To be knowne namely to beare a title and quality of a publick person as Doctor Pastor Ambassador c. If thou doe seeing thou makest profession of teaching and doest so many excellent miracles seek a place more apt to cause all these things to bring forth fruit in places of more note as Iudea is V. 5. For neither these things were spoken by them
beene largely set downe by the other Evangelists is here left out by Saint Iohn Veâ— 14. To wash that is to say to humble your selves to doe all deeds of Charity and the basest and most abject kinds of service to one another V. 18. Chosen not onely to the charge and calling of being Apostles but also to eternall life See Iohn 6. 70. and 15. â—1 6 19. But that the not that Iudas had any intention to fulfill that prophecie nor that he was by it forced to commit his misdeed but this is spoken simplie nor to free the Apostles from their amazement the deed having been foreseene and foretold Ver. 19. Yoe may beleeve yee may be confirmed in beleeving my God head by which I know the secrets of hearts and things to come And by this terrible accident be rather strengthened then shaken in your faith V. 20. Verily having stiled his Apostles Messengers or men sent ver 16. and having instructed them by his example to voluntary humilicy he now authorizeth and confirmeth them against the contempt which humility doth breed V. 21. Hee was troubled as much thorow the lively apprehension of the combates which hee was entring into as thorow indignation and horrour of Iudas his wickednesse V. 23. Was leaning according to the custome of those times in solemne feasts to take their foode lying along and leaning upon their elbow upon a great bed about the table so that the shoulders of one did meete with his next neighbours bosom their feete hanging out of the bed See upon Ezek. 23. 41. And that was specially observed in the Paschal Supper disfering from the first Passeover Exod. 12. 11. where every thing was to be done in hast to signifie the sodaine departure out of Aegypt instead of which afterwards God suffered by this diverse ceremony of eating the Passeover lying the people to have a signe of the peaceable enjoying which hee had granted them of the foresaid benefit Loved to whom according to his will and pleasure hee bore some more tender and intimate humane affection then to the rest Ver. 25 Saith unto him softly speaking in his eare as Christ also answered him V. 26. When bee had dipped in the second part of the Iewish Supper see upon v. 2. V. 27. After the sop Whether It were that seeing himselfe discovered by this act of the Lords hee did shake off all feare of God all curbe of conserence and all respect of men to give himselfe in prey to the Devills instigations by whom he was already troubled ver 2. Or whither the Sonne of God by his supreame power did absolutely give him over into the hands of the Devill taking away from him all manner of stay of his spirit by which he had until that time stayed him Doe quickly that is to say the time of fulfilling thy malice is come I doe represse it no longer as I have heretofore done run now with the reines loose Words not of exhorcation but of a wrathfull grant and abandoning V. 30. Immediately because the sop was given to Iudas in the second part of the Paschall Supper we may gather from hence that hee did not communicate of our Saviours Sacrament V. 31. Now is the I am now entring into my last combates in the victory of which shall appeare the strength of my deity and righteousnesse and so my Fathers glory shall bee fully manifested in the work of Redemption by me his Son which being accomplished he will give me a glorious reward for it in his Kingdome V. 32. In himselfe not with any forraign worldly glory but with his own proper glory to the fruition of which the Sonne of Gods humanitie hath also beene raised by the glorious power of God Rom. 6. 4. 2 Cor. 13. 4. V. 33. As I said Not to exclude his Disciples out of the Kingdome of Heaven as the unbelieving Iewes but only to shew that their entrance was yet put off for a time v. 36. V. 34. A new that is to say a renewed one and re-established into its originall sence by my word and into its efficacy by my spirit And a spirituall and internall Law diverse from ancient Ceremonies CHAP. XIV VER 1. YEE beleeve or beleeve yee the meaning is As in my Father you have all the arguments and grounds of confidence in respect of his power so you have them also in me in respect of the righteousnesse and satisfaction and of your reconciliation with him and of all the worke of Grace and the accomplishment whereof is in mee which are the two objects and foundations of true faith V. 2. In my Fathers that is to say the Kingdome of Heaven is not for me alone but for all beleevers likewise It is a house wherein there is room for many children Heb. 2. 10. I goe I shall shortly die to the end that by my satisfaction I may obtaine you right to life everlasting and then I will rise againe and enter into glory to make intercession for you for ever for to bring you into it actually See Ephes. 2. 6. Heb. 9. 11 12 24 and 10 19 20. V. 3. Receive you Namely my whole Church which you represent V. 4. Yee know I have told you so often and so plainely that you must needs know it The way Namely the true and onely meanes for to attaine unto it V. 6. I am in mee is the onely meanes to get that life and that glory which I my selfe goe unto I doe give the most assured Declaration and direction by my word and by my spirit I doe conferre that life upon men and the power to hold and follow that secure way unto the end Or I am the way in mine owne person the truth in my doctrine and the life in my spirit V. 7. From henceforth if the fault lie not in you you may sufficiently know it in me and by me considering my person my workes and my doctrine which teach you what is needfull to bee knowne of the Father to salvation Namely what he is in himselfe and especially what he will be towards you V. 8. Shew us doe not lead us so far about but reveale unto us fully at once the heavenly Father and that life light and glory which is hidden with him V. 9. Hast thou not Seeing that being as yet earnall as thou art thou hast not beene able to comprehend those mysteries which I have revealed unto thee proportioning them to thy capacitie how wouldest thou be able to comprehend that infinitenesse of glory Content thy selfe at this time with the revelation which the Father makes of himselfe in me so much is sufficient for thee to salvation Hath seene me that hath known me by faith and by the lively light of the spirit V. 10. The words God sheweth himselfe present in my doctrine and in my workes of which he 〈◊〉 the first spring and Author That dwelleth who is inseparably united with me and that doth work continually in me and by me Verse 11.
Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings â—oâ—th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will viviâ—ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t dâ—y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistencâ—e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communioÌ„ which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in mâ— by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How â—â—it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively â—â—d and internall understanding of it V. 27. Peace namely grace and blessing Nâ—â— as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
doe not happen casually but by my providence and to take from part of my prediction concerning your suffering verified by the event a certaine argument concerning the other part touching your deliverances and glory to come I said not so particularly nor as a thing that should so shortly come to passe for otherwise he had oftentimes discoursed unto them touching the persecutions of this world I was I preserved you by my presence and put away all dangers and never put you alone upon any great tryalls See Mat. 9. 15. V. 5. None of you you suffer yourselves to be so transported with griefe that you are carelesse of being instructed and strengthened by mee in the faith by my documents concerning my departure out of the world and the fruit thereof V. r. 7. For if I goe not God doth not give the gifts of his spirit if hee bee not first fully satisfied which cannot bee but by my death And besides I being appointed Head of my Church for to dispence this spirit to all my members I cannot enter into the glorious possession of my dignity but by my Resurrection and Ascension into Heaven V. 8. Reprove by his secret power joyned to the preaching of my word he shall imprint in mens knowledges and especially of those who are enemies to my Kingdom a lively feeling and remorse of sin and likewise by the example of the Devill their head already irrevocably condemned hee shall seale unto them the certaintie of their condemnation And shal ' on the other side give unto Gods true children irreprovable perswasions of the true righteousnesse and perfect satisfaction which I have obtained for them by my death Whereof the most certaine argument shall bee that by vertue of it I my selfe have passed to the heavenly and glorious life to take possession of it for me and my whole Church Ver. 10. And yee see mee that is to say you shall have mee no longer present in this corporall life with you Which doth no way contradict those transitory appearings after his Resurrection nor the sight of faith spoken of Ioh. 14. 19. V. 12. Can not beare them comprehend them nor gather the fruit of them by reason of the grossenesse of your understanding and the weakenesse of your faith V. 13. He shall not speake hereby is shewed the order of the Holy Ghosts working in the most holy Trinitie See Iohn 5. 19 and 8. 38. and 12. 49. and 14. 10. and especially in the elect in whose hearts it is the property of the holy Spirit of grace to imprint only the doctrine of Christ. Will shew you he shall give you a lively light and apprehension of the life everlasting and of the glory of my Kingdom which hitherto you could not apprehend Or hee shall inspire you with the knowledge of many future things by the gift of prophecie Ver. 14. Hee shall that is to say all that I have done in my state of humiliation shall then produce its glorious effect and obtaine its end which is the redemption of my Church thorow the application of my righteousnesse and by the communication of my life which shall bee wrought by the Holy Ghost who shall also make mee knowne to all mine for their true head and everlasting King And finally shall bee a plaine argument of the excellency of my doctrine above all other doctrines it only being brought and rooted in the hearts of men by a living divine power V. 15. Are mine that is to say I as I am Sonne have by generation the same essence glory and power c. that the Father hath Who hath also deposited in mee as I am Mediator the whole treasure of his grace Col. 2. 3. 9. Therefore though I tell you that hee shall take of mine yet all grace and good gifts come originally from my Father Neither have I any thing severall from him And I speake it to shew you that as the Father workes and communicates himselfe by me even so do I worke by the Holy Ghost V. 16. Shall not see me namely not corporally and in ordinary conversation as ver 10. Againe a little namely after my Resurrection which shall bee as it were a first fruit and an essay unto you of seeing me in glory the time being in Gods presence and to faith very short 2 Pet. 3. 8. I goe my death shall not bee a destruction or annihilation but onely a change of estate and of a corporall and terrestriall life into a heavenly and glorious life Whereof you shall also participate by eternall sight V. 19. Doe yee enquire that is to say doe not yee trouble your selves concerning the understanding of my words the end of my doctrine is the practice and the exercise and not speculation and discourse insist yee ' therefore chiefelie upon this that as by reason of my corporall absence you shall suffer manie calamities So by my spirituall presence I will comfort and strengthen you in them untill such time as by my comming to judgment I doe perfectlie deliver you and gather you up into my kingdome Ver. 23. In that day namelie in that everlasting glory yee shall perfectlie know all these mysteries Verily a new discourse of Gods favour and assistance towards them by meanes of their prayers and his intercession whilest they yet remaine in the world V. 24. Hitherto You have not yet well learned nor made use of grounding all your prayers to God upon my merit and mine intercession as Mediator by reason of your ignorance and weakenesse of faith That your joy that you may have a solid and compleat fruition of all truely good things V. 25. Have I I have hitherto taught you as little children by figures taken from naturall and humane things which hath often caused obscurities and ambiguities in you but hereafter I will illuminate you in the cleare understanding of divine things as men of ripe age V. 26. And I say not Not that Christ is not everlasting intercessor for his elect in heaven Rom. 8. 34 â—eb 7. 25. but the meaning is that whereas in his life time hee had incessantly prayed for them after his ascent into heaven he would move them by his spirit of grace and of supplications Zach. 12. 10. Rom. 8. 26. to pray for themselves by the free accesse which he hath obtained for them by the reconciliation which he hath wrought Or simply there will be no need of any great instance to make you obtaine your holy desires seeing the heavenly father will of himselfe bee sufficiently inclined out of his owne love to grant them you Or the meaning is I need not to replie that unto you which you may sufficientlie know already namely that I will be intercessor for you in heaven Or I will not offer any new sacrifice but will onely represent unto him that sacrifice which I have already offered Hebrewes 10. 19 20. V. 28. I came forth as you have already by faith apprehended the beginning of my vocation in my
comming in the flesh so to have the whole sequell of it conceaved by the same spirit the accomplishment thereof in mine ascent and glorious exaltation V. 29. Loe now it should seeme that the Disciples moved by the Lords last words commending their faith presumed they did already understand all things contrary to that which he had said unto them ver 23. without having need any further to expect the Holy Ghost V. 30. Now are we sure it is likelie that Christ having prevented them in the question which they would aske him v. 19. by the divine knowledg hee had of their secret ambiguitie they took from thence a greater occasion of believing in him V. 31. Doe yee now that is to say doe you alreadie presume that you have so much faith V. 32. I am not alone namely I am not quite deprived of all faithfull company of all favour and assistance of every one V. 33. These things my precedent discourses do not tend to the putting you presently into the state of perfection but to comfort and strengthen you in your weaknesses and combates Peace namely rest of spirit and securenesse in mee by faith I have overcome namely I head of the Church have for her overcome what was mortall in the Devills Kingdom your salvation is now out of danger follow on freely the remainder of the victorie Rom. 16. 20. CHAP. XVII VER 1. GLorifie give mee thy power to overcome by perfect obedience all the combates which I enter into then raise me again from the dead gloriously Ro. 1. 4. at the last exalt me into the glory of the kingdome which thou hast bestowed upon me that by the powerful administration of it I may re-establish thy Kingdome in the world destroy thine enemies and save thine elect which is the work of thy Soveraigne glory See Isaiah 55. 5. Phil. 2. 11. Ver. 3. They might know that they may enjoy thee by lively faiâ—h in this world and by a present sight in thy everlasting glory The only to exclude not the Son who is the same God with the Father but Idols and false gods Or to shew that in the granting of salvation in the Father ought to be apprehended the absolute and Soveraigne Majestie of the Deiue and in the Son the voluntary and subalternate office of Mediator See Ioh. 14. 28. V. 4. Glorified thee honoured thee by a perfect obedience and employed my selfe in causing thee to bee acknowledged and worshipped in the truth of thine essence and in the effects of thy mercie V. 5. Glorifie thou set my whole person againe into the manifestation and use of that eternall glory which I have common with thee which by an unspeakeable dispensation I left off in the time of mine abasement And as for my humanitie do thou exalt it to the fruition of celestiall glory above all other creatures V. 6. Thine they were having taken and appropriated them unto thee by thine everlasting election Thou gavest them to belong unto me as subjects of my Kingdom children of my house and members of my body and consequently to defend govern them V. 7. Now I have caused them by my Gospell to know that all the salvation which they have in mee and from me is of thy Soveraigne favour and that all the glory therefore is due to thee as to the first cause and author 1 Cor. 1. 30. And so he declares that besides the honour of obedience hee had also glorified him by the manifestation and direction given to even to yeeld him honour and glory Ver. 9. I pray not mine effectuall intercession in consequence of my reall redemption and reconciliation is but only for my Church and not for the other part whereof the devill is head For they are seeing that by the gift which thou hast made to mee thou hast lost no part of the right of thy former propriety but that it is rather more strictly confirmed to thee by me I do also pray thee that thou wouldst co-operate with me by thy Soveraign power to the accomplishing of their salvation V. 10. And all mine whereupon as thou hast made thine elect members of my body to the end that I should redeeme them so have I made all those which beleeve in mee to bee thy children that thou mightest love governe and perfectly save them And I am I doe not aske it only for their good but likewise for my glory wch is inseparable from thine V. 11. And now I am seeing that according to my vocation my corporal presence must leave them which presence hath hitherto been as a secure safegard for them I do remit them into thine hands that I being exalted to thy glory thou mayest inviolablie preserve them by my divine presence and power which I have wholly from thee Matth. 28. 20. In the world exposed to infinite dangers and temptations and subject to many infirmitier In thy name Namely by thy power Or as such that beare thy Name They may bee they may be inseparably preserved in the mysticall and unspeakeable union with me and with my Church which is the neerest figure of the unitie of essence and the union of will that is betweene thee and I. V. 12. The Sonne the lost man who was destined to damnation See 2 Thes. 2. 3. That the it being impossible that those things which are soretold by the Holy Ghost should not come to passe Not that he perished to fulfill the Scripture but the Scripture did foretell it because that he was to perish thorow his own wickednesse V. 13. I speake I make this prayer unto thee in their presence to give them a certaine and perfect comfort and rest of Spirit because of the certaintie which they may conceive of thy hearing of mee V. 14. Given them communicated it unto them by instructions and by the impression of my spirit and also deposited it into their hands to preach and divulge it Verse 15. From the evill Namely from the Devill Ver. 17. Sanctifie them purge them more and more from the corruption of sinne and the world by thy word accompanied with the power of thy spirit Acts 15. 9. Ephesians 4. 24. and 5. 26. 1 Peter 1. 22. V. 18. Sent them to be my Ministers in the execution of the charge which thou hast imposed upon me Wherefore they have so much the more particularly need of the grace of thy spirit V. 19. For their sakes being perfectly sanctified in my humane nature I doe in it accomplish all manner of righteousnesse and holinesse and doe consecrate my selfe to the sacrifice of the â—rosse to cleanse them from their sins and to gaine the gift of the holy Ghost for them which may regenerate them in 〈…〉 wnesse of life Ver. 21. In us Namely in the Communion of my spirit by which they may bee mistically united to me and by me to thee May beleeve being induced and perswaded thereunto by the vertue of the Holy Ghost working powerfully and evidently in them in
words and deeds Matth. 5. 16. 1 Pet. 2. 12. and 3. 1. V. 22. The glory Namelie the everlasting happinesse into which my humane nature is going and where the full accomplishment of my Churches union with mee her head shall bee I have given by iâ—sallible promise and by a right title having for them fulfilled that righteousnesse which hath the promise of life and besides that by the earnests and 〈◊〉 fruits of the spirituall life In which they are transformed into the glorious Image of the Son of God 2 Cor. 3. 18. Eph. 26. Ver. 23. I in them by the influence and power of my spirit as thou art in me by the fulnesse of God-head and by the perfect communication of thy fatherly love and vertue See Iohn 14. 20. Bee made perfect that is to say perfectly joyned in one namely in the life everlasting To attaine to which Christ desires of his Father that the beginnings may bee maintained and furthered in this life V. 24. Hast given me in my humanitie as I am head of the Church Lovedst me diddest chuse mee and accept of mee for to conferre this Soveraigne dignitie upon me and diddest also approve of 〈◊〉 obedience which thou diddest foresee to appoint this height of glory for me V. 25. The world Namely that part of men which is not of thine elect nor of my beleevers hath no communication of lively knowledge nor grace with thee I only have it in perfection and decommunicate it to beleevers by faith in me as the only Mediator appointed by thee Verse 26. May bee in them may come to them by the meanes of my dwelling in them by my spirit CHAP. XVIII VER 1. WEnt forth Out of the Citie being come out of the house before See upon Ioh. 14. 31. Cedron which was on the East side of the Citie See a Samuel 15. 23. 1 Kings 15. ver 13. U. 3. A band Namely a company of the Roman Garrison which lay in the Rocke neere the Temple and it is likely it was granted by the Governour for feare least that by reason of Christ some popular tumult might arise See Matth. 27. 65. Pharisces whither they did come to publike counsells as expounders of the Law Or that many of those which were Councellours were of that Sect as Acts 23. 6. V. 8. Let these a word of command and likewise of reall hinderance of doing them any harmâ— A figure and pledge that he would by his being taken set all his free and by his death bring them to life and by his sufferances to everlasting joy V. 9. Might bee fulfilled that hee might verifie both in soule and body the care which hee alwayes had of them according to his words Iohn 17. 12. V. 13. To Annas of whom see Luke 3. 2. Ver. 28. Unto the hall Namely the Roman governours Hall Matth. 27 27. Be defiled Namely if they came into a heathen and prophane mans house See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law but was observed by à more strict tradition to shun all manner of forbidden communication and covenant V. 30. If he were not this they say because the Romans suffered the Iewes to live according to their law and to have the cognizance of crimes according to it but not to pronounce sentence of death not much lesse to put it in execution for that was reserved to their magistrates and governours V. 31. Judge him that is to say I give you leave in this particular case to proceed against him to a capitall sentence Now the Iewes refuse to doe it for feare of committing an errour in a pretended crime of treason which was beyond the bounds of their ordinary politick government V. 32. That the saying Christ would dye by the kinds of pâ—late because hee had foretold that hee should be put into the hands of the Heathen and that he should be crucified a kinde of punishment which the Romans used to inflict and not the Iewes See Mat. 20. 19. Iohn 12. 32. V. 34. Sayest thou this this thy question in an ordinary and carnall sense is most absurd I having no quality nor appearance of worldly King In a spirituall and divine sence it is most trueâ— but from whence shouldest thou have notice of it V. 35. Am I a lew I do not desire to know any thing of the Iewish opinions concerning the Messias or his kingdome mine office only bindes me to pronounce sentence for such crimes as are by them adjudged according to their law and that after sufficient examination of the truth of the fact V. 36. My kingdome so Christ affirmes the truth that he was a spirituall King but denieth the false accusation that he meant to make himselfe a temporall King V. 37. Thou sayest see upon Mat. 27. 11. To this end seeing that I am appointed by God himselfe to teach and declare what I am I will not faile to do it in thy presence That is of that is enlightned by it and hath the lively impression and habitude of it by the holy Ghost and followeth it and makes profession of it See 1 Iohn 3. 19. Heareth receives it beleeves it and learneth it V. 38. What is a word of disdaine as if he should say of what truth doest thou speak to me CHAP. XIX VER 1. SCourged him See upon Mat. 27. 26. V. 2. A purple robe see upon Mat. 27. 28 V. 8. More afraid fearing on the one side left there might arise some tumult amongst the people and on the other side being affrighted with the name of Sonne of God which Christ tooke upon him And yet he knew him to be most innocent and righteous V. 11. Thou couldest thou hast thine office and power of magistrate by Gods appointment Rom. 13. 1. Thy power to doe me harme doth therefore come likewise by his permission Therefore the Iewes sin is so much the greater that do abuse publick power to revenge themselves and vent their spleens against me and that which God suffers thee their instrument to doe evill shall be imputed to them for a greater sinne who are the first authors of it V. 13. The pavement it was some Tetrace or Gallery before the Palace or Hall which might be paved in squares or in Mosaick work where they sat in judgement and pronounced sentences V. 14. The preparation See upon Mat. 27. 62. The sixth namely at noone Now because S. Marke saith that it was the third houre which was nine 〈◊〉 clock in the morning and that the other Evangelists agree in saying That at the sixth houre the darknesse came which â—asted all the time that Christ was upon the Crosse and that between this darknesse and the time in which he was crucified there must be some time as about some three houres it hath been anciently thought that it was some errour of the Scriveners of sixth for third and indeed some ancient texts have it the third Others think that because the Iewes divided the
as it grew late and in the meanâ— time the Disciples which were gone to Emmaus came home and when they had made their relation unto them the Lord came and stood before them Luke 24. 36. The first speaking after the manner of the Iewes For it was our Sunday which it should seeme the Lord did even from that 〈…〉 me sanctifie appearing on that day and consecrating it to works of inst 〈…〉 vers â—6 Were shut which it is very likely did open by some miracle the Disciples seeing it or otherwise V. 20. Mis hands marked with the marks of his wounds which he had received upon the Crosse which he retained after his resurrection as glorious tokens of his sufferings and combâ—â—â— and to be the proofs of the truth to his Disciples and to them alludeth S. Paul Gal. 6. 17. V. 22. He breathed for an externall signe of the internall inspiration of his Spirit which he made into them See Gen. 2. 7. The holy Ghost namely a new addition of his gifts for their ministery whereof the full abundance was conferred upon them at Pentecost V. 31. His name namely by him and by vertue of his merit and intercession CHAP. XXI VER 1. AT the Sea where the Apostles were gone from Ierusalem Matth. 28. 16. then they returned to Ierusalem where Christ was taken up into heaven Luke 24. 51. V. 3. A fishing according to his first trade which he had not quite given over to imploy himselfe wholly in the work of the Gospell as he did after Pentecost V. 4. Knew not partly because of the distance and partly also it is very likely by some supernaturall impediment of their sight as Iohn 20. 14. V. 5. Any meat the Italian Any fish broiled and readie to be eaten V. 7. It is the Lord whether he conjectured it to be so by reason of the likenesse of this miracle with the other Luke 5. 5 6. or that the Lord cleered his eyes more then the rest V. 9. A fire of coales laid there by miracle as all the rest was V. 1â— Knowing they knew by many signes and circumstances that it was the Lord and yet they had some scruple which they durst not make knowne by questioning V. 14. The third See the other two Iohn 20. 19. 26. To his altogether or to the greatest part of them for otherwise he had appeared diverse times before to the women Mat. 28. 9. Mark 16. 9. Iohn 20. 14. then to the two travellers Luke 24 31 then to Peter Luke 24. 34. 1 Cor. 15. 5. V. 15. Lovest thou me the occasion of this question seemeth to be taken from that which Peter had bragged Mat. 26. 33. Feed do all that belongeth to the office of a good Shepherd toward his sheepe either young and tender oâ— strong and well grown And it seemeth that by this triplicated question Christ maketh Peter gainesay his triplicate deniall And that by this command he doth again confirme him in his Apoâ—â—leship from which 〈◊〉 seemed to be 〈…〉 en V. 18. Verily a prediction of the martirdome which Peter in time should suffer by vertue of the Lord whereas the feare of it had made him deny him when he trusted in his own strength Thou shalt stretchforth it is liâ—ely that Christ had a regard to the Romans custome who were wont to lead their condemned men to the death of the crosse with their armes stretched out tyed to the crosse beame of it which they also carried upon their shoulders Gird thee that is to say shall binde thee Or he hath a speciall regard to that in the death of the Crosse the sufferers were fastened unto it with girts about the loines Thou wouldest not by a meere natural will which flyeth from death and the paines thereof though that should afterwards yeeld to Gods obedience by a spirituall and deliberate will as these two motions were also in Christ Mat. 26. 39 42. V. 19. By what death namely a violent and nâ— a naturall death He should glorifie he should beeâ— glorious witnesse of Gods truth and should shew in himselfe the divine power of his spirit in contemning and overcomming death for Gods cause and should honour God by his voluntary obedience Ver. 21. What shall this man shall hee also die after the same manner V. 22. That he tarrie alive I come to judgement at the last day Follow thou me dispose thy selfe to obey me in all parts and actions of thy vocation V. 23. The brethren namely amongst the Apostlos But is very likely that the holy Ghost did afterwards cleere them in this as well as in any other doubt or error V. 24. We know namely all true beleevers which are enlightned by the holy Ghost V. 25. Even the world a hiperbolicall speech to shew not onely the number but the immensity of the understanding and the benefit of Christs works also THE BOOKE OF THE Acts of the Apostles Argument THe Evangelists 〈…〉 ving given to the Church the history of the life acts sayings and sufferances of our Lord whilest he lived upon carth The holy Ghost inspired S. Luke to put in writing consequently the chief effects of him glorified set at the right hand of God in his sending downe his Spirit upon the Apostles in the establishment of his everlasting kingdome in the gathering together of his Church out of all nations indifferently and in the new forme of conduct and government of it and finally in the light of grace of salvation of truth and of life spread 〈◊〉 â—ver the whole world Now the holy Ghost not aiming at the feeding of mens curiosities by many particular narrations S. Luke hath contented himselfe with laying downe the grounds aâ—d generall modell of this great Fabrick of the Christian Church And to give for a rule 〈◊〉 patternâ— of instruction to all ages certaine tastes of the processe of it by the labour of two gr 〈…〉 Apostles S. Peter and S. Paul First then he relates how the fall of the traitor Iudas being restored by the chusing of Matthias into the number of the Apostles the Lord did miraculously s 〈…〉 downe from heaven upon them all the abundance of the gifts of his Spirit according to the promise which he had so often made unto them And how the Apostles principall members of the body of the Church and first workemen in this divine workâ— having been by hiâ— inspired 〈◊〉 inlightned in an universall most certaine and compleat knowledge of the doctrine of salv 〈…〉 accompanied with an infallible and perpetuall conduct in the propounding and teaching of iâ— and with the miraculous gift of tongues and of working of miracles and with hâ—roicall strength and power and all other qualities and parts necessary for the exercising of their charge thâ— same Spirit did likewise spread it selfe by meanes of their preaching upon many other persons is faith and conversion and in miraculous gifts also Whereupon there was suddenly gâ—thered together amongst the Iewes a body of a Church
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
See Rom. 15. 26. 1. Cor. 16 1. 2. Cor. 8. 4. and 9. 1. Gal. 2. 10. Verse 30. To the Elders a generall name for all the guides and ministers of the Church from which greeke name hath been taken and framed the name of priest CHAP. XII VER 1. HErod surnamed Agrippa who was grandchilde to Herod the great and had received the title of King from the Emperours Cains and Claudius together with the governement of the temple in which hee did according to his pleasure whereupon he also undertooke these executions as by a generall commission though capitall judgments were taken away from the Iewes Ver. 2. Hee killed secretly in prison for after this triall hee purposed to make a publike spectacle of Peter Ver. 3. Then were this seemes to be added to signifie the cause why the punishment was delayed namely in reverence of the Passeover which lasted eight dayes Ver 12. Marke it is uncertaine whither it bee the same as writ the Gospell and that seemes to bee named Col. 4. 10. 2 Tim. 4. 11. 1 Pet. 5. 13. Ver. 15. It is bis amongst the Iewes as it appeared by their histories there were very frequent apparitions of dead persons and these phantasmaes which lesse were diabolicall were thought to be the spirits of the persons whom they represented and they thought there were some good and some bad according to the diversity of the persons and their fore-passed life Now it should seeme that these people amazed as it were at an unlooked for chance followed the popular opinion and would thereby inser that Peters death was inviolable seeing his spirit did already begin to appeare V. 17. James antiquity affirmed that this is hee who was called the brother of the Lord Matthew 13 55. who was also made the first Bishop of Jerusalem Act. 15. 13. and 21. 18. Gal. 1. 19. and 2. 9. 12 and was surnamed Juslus and Oblia and was held in great esteeme even amongst the Iewes Others take it to be Iames of Alpheus the Apostle Matthew 10. 3. Verse 23. He gave not not rejecting nor suspecting but rather swallowing up and accepting of those impious flatteries Verse 25. Their ministery Namely their carrying and delivering the reliefe which was sent by the Church of Antioch CHAP. XIII VER 1. PRophets it should seeme that here a remnant such as had the gift of expounding publickly the resolutions of the Christians faith by the infallible conduct of the holy Ghost 1. Cor. 14 23. 32. and it was an extraordinary degree and singular for these times of Ecclesiasticall office yet inferiour to that of Apostles 1. Cor. 12. 28. Ephes. 4. 11. And in many it was accompanied with divine predictions Tetrarch See upon Matth 14. 1. Verse 2. Ministred in publick prayers expounding of the word administration of the sacraments and other parts of the evangelicall ministry Said by some prophetick Revelation directed to some or more of them with the consent and approbation of all the rest Separate me to be held in equall degree with the Apostles and to be as they sent indifferently every where with eqvall authoritie as haveing the same infallible grace of the holy Ghost Gal. 2. 9. V. 3. Laid their for a signe of consecration to the office of Apostle and in signe of blessing Acts 14. 16. V. 4. Seleucia a sea towne of Siria called by authors Pieria V 5. Salamis a City of Cyprus which is thought to be that which in these dayes is called Famagusta Minister not so much to their persons as to the worke of the ministrie See Acts 15. 37. V. 7 Deputie the Italian Proconsul or propretor for Cypres was not consular but a praetorian province governed by them which came out of the yearly office of Praetors and were called propraetors Verse 8. For so is Elymas an Arabian name which signifies a magician or a master of hidden arts and sciences Verse 9. Who also it is uncertaine whether he alwayes had these two names whereof Paul is the Roman name and Saul the Hebrew name or whither hee tooke the Roman name after hee was appointed Apostle to the Gentiles V. 10. To pervert to give bad constructions and lay false imputations upon the Gospell which is the way of salvation and to hinder the worke of Gods grace Verse 12. The doctrine which he saw accompanied with so much power of God in perswading arguing and doing of miracles and with so much majestie and holinesse Ver. 15. The reading which was every Sabbath-day in certaine parcels or portions See Acts 13. 25 and 15. 21 If ye have See upon Luke 4. 16. Verse 17. The God the end is to shew that God after he had governed his people by divers persons and by severall kindes of governement had at the last established the everlasting Kingdome of the Messias sonne of David according to the flesh to whom all Gods promises had a relation and to whom all other governements had bin referred Exalted first by Iosephs greatnesse and next by the marvellous increase of the people and lastlie by their glorious deliverance Verse 21. Fourty in which ought to bee comprehended the time of Samuels governement Verse 25. I am not hee namely the Messias or the great Prophet foretold by Moses See Iohn 1. 21. 25. Verse 26. To you namely to the Iewes dispersed into far countries seeing those of Jerusalem had rejected it and persecuted the Lord. Verse 33. As it is not that the Son of God was engendred at his resurrection or after it but because by it all humane weaknesse which hee had put on being put off hee was gloriously and undoubtedly declared to be the Son of God Rom. 1. 4. Verse 34. And as concerning by his resurrection he hath fulfilled this following promise others to shew that he hath raised him he said c. The meaning of this prophecy sheweth that Christ was to rise againe To corruption Namely to a mortal life and to death The sure Namely the effect of the invariable promises of grace which I made to David concerning the everlasting Kingdome of his progenie Psal 8 9. 4. 19 Ver. 36. For David we must suppose that this passage must necessarily have a relation to Christ for it cannot properly belong to David He had served done that which God hath appointed him to do in his royall and prophettick calling Fell a sleep died See Acts 7. 60. Verse 39. From all things namely from all sinnes pollutions bonds justified absolved in Gods judgment Christ having satisfied for all by his death Eâ—a 53. 6. 11. By the law because that the ceremoniall Law being but figurative had no power of it selfe over the soule Heb. 9. 9. and 10. 1. 11 and out of its relation to Christ had nothing but signals and seales of sinne and condemnation Col. 2. 14. the moral law also being without force in sinfull man â—om 8. 3. could not justifie him but only discouer and condemne his sinne Rom. 3. 20. and 4. 15. Gal 3. 21.
pestilent power in the present death and in the everlasting death which it causeth in all man 1. Cor. 15. 56. CHAP. VI. VER 1. SHall we shall we continue in corruption and bondage of sinne without repentance or alteration of life because we are â—ustified out of 〈◊〉 grace and not by works that God may have the greater subiect of exercising his mercie V. 2. God forbid as that is quite contrarie to all order of Gods grace and to his nature so it is abominable to conceive so much as a thought of it that 〈◊〉 dead that have received togither with the remission of our sinnes in Christ the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God and with all mortifieth the life of 〈…〉 so that we become as dead carkeisses to the motions of it and unprofitable and immoueable organs to the actions of it Whereupon it is impossible that perserveance in sinn can subsist with the â—â—th of the operation of Gods grace V. 3. Know ye not that is to say the inseparable coniunction of these two benefits is cleerely demonstrated to us by baptisme into Jesus namely by a â—â—â—â—â—ent that we are Christians not onely by profession but likewise in spirituall truth receiving the grace of the spirit and then cooperating thereunto by saith voluntary obedience and newnesse of life Gal. 3. â—7 into his to be partakers in the benefit of his death in the remission of sinnes and likewise to receive a lively stampe and likenesse of him who is our head in the mortification of sinne See Phil. 3. 10. Col. 2. 12. V. 4. We are in baptisme beeing dipped in water according to the ancient ceremonie it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sinâ— ought to be drowned in us by Gods spirit As that is a seale unto us of the washing of our souls before God with him namely in the conformitie of his death by meanes of which we also carrie the image of his resurrection in a spirituall life Phil. 3. 11. by the glorie namely by his glorious power Iohn 6 57. 2. Cor. 13 4. V. 5. For if he gives a reason of this consequence of Christs death and resurrection with the spirituall one of beleevers namely because Christ by the internall and spirituall baptisme is in a manner united in spirit to them as the head is to the members and the graft to the stock that he communicates unto them of himself not only some effects but also his likenesse See Iohn 15. 1. Rom. 11 24. V. 6. Knowâ—ng this this conformitie is made in us by meanes of the lively Knowledge which the holy Ghost giveth us and the spirituall discourse which we ought to make namely that Christ is dead not onely to expiate the guilt of sinne but also to take away all its strength and power over us and to gain us wholly to God and frame and consecrate us to his service Old hee calleth thus the whole depravation or evil that is in man which hath its part namely his life forces actions and motions and is opposite to the renewment which is made by Gods spirit which is called the new man 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9. 10 the bodie not only some actions and parts of it but the very spring the stock and whole masse composed of many vices passions and disorders as a bodie of diverse members See Col. 2. 11. should not serve that we may no longer be under that vnauoydable though voluntary necessity of sinning without having either light libertie strength or remedie against sinne v. 16. V. 7. For he a reason taken from human slaverie which is ended by death Iob. 3. 19. dead namely to sinne v. 2 See 1. Pet. 4. 1. V. 8. with Christ namly as hee is likewise dead and participating of the effect and likewise of his death as being his members shall also live in a spirituall life in holinesse and righteousnesse and afterwards in the glorious and everlasting which is the very height and accomplishment of the spirituall life V. 10. Unto sinne to satisfie that necessity which he imposeth of dying to expiate and purge it and also to take away all power from it either upon him or upon his Unto God namely a divine life whose onely obiect and relation is God V. 11. But alive that is to say have received the gift of spirituall life and are bound to exercise it and put it in practice in Gods leve service and obedience which is the beginning of that blessed life which beleevers shall live in heaven See Luke 20. 38. through Iesus Christ by meanes and by vertue of your union with Christ in whome you subsist as in the foundation and roote of this life Verse 12. In your mâ—â—â—a's whilest you lâ—ve this corporall life which being also subject to death it appeares thereby that there are yet some reliques of sin against which wee must fight to mortifie and drowne them V. 13. Your members whereby are meant all the naturall fâ—culties of the soule exercised by means of the members of the body See Rom 7. 5 23 Col. 3. 5. Ia. 4. 1 Of righteousnesse holy and fit for Gods service V. 14. For sinne that is to say fight on freely for the victory is assured on your side against sin for in the Gospell you have not a bare command which bindes you without helping you as in the law but together with the command there is an internall power granted you which fulfilleth that in you which is commanded if so bee for your owne part you will concurre with your will and endeavour Phil. 2. 12 13 Heb. 13. 21. V. 15. Shall we sinne an objection grounded upon the false sence which some prophane men might give to these words of not being any more under the law as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God and living well whereas according to the Apostles meaning they signifie quite the contrary namely that one is no more before God inquality of a bondman under the tie of perfect obedience or condemnation without pardon or release and without any effectuall help of Gods spirit which can produce nothing in man but dispaire and an unbounded rebellion but that on is now in qualitie of a sonne under the mercy of God who imployeth his law as a milde and moderate governesse alwaies accompanied with the power of the holy Ghost to produce the effects of obedience God forbid as much as to say this thought is altogether wicked and abominable V. 16. Know ye not it is a thing according to common reason that every one is to serve his Mr though he did willingly put himselfe into bondage because that by this act he hath deprived himself of liberty So man is a bondman either to sin by nature or to God by grace with motion election and consent of his own proper wil wherfore it is no longer in his liberty to depart
from it Matth. 6. 24. Of obedience to the law of God unto righteousnes namely to be approved by God under which is also comprehended the reward of life V. 17. That ye were that having heretofore bin slavs to sin God through grace hath freed you by the Gospel to which you have willingly submitted your selvs as to the pattern model of your regeneration like unto a mettal which is melted or some other soft kind of stuffe which taketh its forme from the mould into which it is cast V. 19. I speak this similitude of corporall slavery doth not perfectly agree with the necessity and â—e of serving God wherein there is no force at all used and where Gods spirit inclineth the soule to a milde and voluntary obedience but the weaknes of your understanding in wel apprehending this liberty alien from al manner of licence and indifferency and in wel using of it requireth to have the matter laid open to you under such terms See 1. Cor. 7. 22. and 9. 21. 1. Pet. 2. 16 your flesh namely the natural vice of ignorance and perversnes of understanding which remaineth inbelievers and makes spiritual things hard for them to apprehend in their own naturall sence and to make good use of them unto iniquity namely actual iniquity V. 20. For when you must not divide your service for when you were under the yoak of sin righteousnes had no power over you therefore likewise now that you are under the kingdome of righteousnesse you must utterly renounce the tirannie of sin V. 21 What fruit consider what was the reward of your bondage then it was nothing but death therfore by the lamentable and horrible state that you were in then you may judge what a happy state you are now brought into to cleave unto the one and altogether flye the other See Rom. 7. 5. V. 22. Yee have you reap this good by your subjection to God that you are even in this world sanctified and regenerated to newnes of life a true beginning and pledge of the everlasting and glorious life V. 23. The gift namely of these 2. works of Gods grace towards you and in you namely of the free justification and spiritual sanctification wherof the first is the cause and the 2. the beginning and introduction into eternal life thorow Christs benefits who got you the first by his blood and obedience and the other by his spirit CHAP. VII VER 1. FOr I speak he speaks this to shew that hee did specially direct his speech to the Iews who in all reason should have bin best instructed in al the effects of the law Now all this is to declare and confirm what he had spoken Ro. 6. 14. that believers are no more under the law and the effect of sanctification no more then the benefit of justification cannot be expected nor hoped for by the law but onely by Gods grace in Christ The law this may be understood of all laws obligations or personal covenants the power whereof ceaseth upon dead men as the marriage bond doth which is the strictest of all V 2. From the laws from the tye of marriage and from that bond wherein right she was tied to her husband V. 4. Ye also Christ hath ingrafted us into his mistical body and hath appropriated us unto himself to be the sole master of our consciences and the beginning of spiritual life in us by vertue of his resurrection by which he was really made the head of his Church hath received the fulnesse of his spirit to distribâ—â—e it unto the Church and produce in it the resemblance of his resurrection Ro. 6 4. and so he hath losed us from the hard command of the law which only condemned our consciences and by its inexorable vigor and impossible instances did drive men toâ— desperate rebellion are become al this former right which the law had to condemne and the power of kindling sin is annihilated in your behalfe even as if you were dead Ro. 6. 7. V. 5. For when it was convenient that wee should be thus appropriated to Christ to obtaine the end of directing our actions to God and to his service for whilest we were in our natural corrupted state having no other guide but the law the perverse affections which are the roots of sinnes being pricked forward rather then corrected or repressed by the law did produce their effects in all the parts of our soule whereupon there grâ—w nothing else but multiplication of causes of death By the law because it did exasperate and inflame that which it could not correct even as one contrary which is not able to overcome the other contrary doth strengthen it 1. Cor. 15. 56. In any members Sâ—e Rom. 6. 13. V 6. Delivered freed from that harshnesse of the law by which sinne being brought to dispaire did kindle more and more Wherein namely in sin Ro. 6. 2. whereupon the kingdome of sin being destroyed in beleivers the aforesaid accidentall effect of the law doth also cease namely of provoking the malignity of it Hold like slaves in iroâ—s Should serve namely God In newnesse moved and driven thereunto by this new power of the holy Ghost whereas the law did nothing but shew man his duty as in writing or picture without giving him any lively and effectual power therefore whereupon this old means of righteousnesse and holinesse hath been annihilated as impotent and unprofitable V 7. Is the that is to say is the law cause of sin or hath it any malignity or vice which of it own nature doth produce any such effect as to exasperate sin nay I had contrariwise the law discovers and condemns sin perfectly even in its first and smallest motions now the Apostle here doth represent himselfe in his former state of Pharisee very zealous of the law and how by it in his serious meditations and exercises hee could never obtain any victory upon sin but there alwayes was bred a furious provocation of sin by it V. 8 But sin that is to say considering the extreme rigor of this commandment which condemned me to death for this concupiscence which is unavoidable my natural vice was too far from being corrected or extinguished threby that did I through despair abandon my self to an indifferent desire seeing that all my labour to represse some part thereof was in vaine Was dead as it were a sleep and deaded if it were not kindled again by the law working lively upon the conscience for then the opposition of it against the evil which raigneth in sin causeth one to grow obstinate against 〈…〉 nd the aforesaid despaire for not being able to give it full satisfaction drives a man to give over all manner of endeavour and affection of studying to doe it V. 9. I was namely in the time of my Pharisaisme when I considered nothing but only the bark and out-side of the law and the outward discipline of it without entring into this profound cogitation of the spiritual
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
the motions of your owne naturall corruptions See Gal. 6. 8. Yee shall dye namely the everlasting death Through the spirit if you make use of the gifts of the holy Ghost and of his exercises continually desire his assistance and co-operate with his motions and power to mortifie the concupiscences and sins which are practised by the body â—nd doe yet reside in you during this corporall life Now he seemes here to oppose that onely effectuall meanes of the spirit to all humane meanes which are too weake as lawes reason doctrines disciplines c. Ye shall live namely in heavenly glory and happinesse V. 14. For as many he gives a reason why the promise of life is made to regenerate mens namely because being made children of God by adoption sealed by the spirit of regeneration thay are consequently heires V. 15. For ye he proveth further that they are children by the holy Ghost who is the seal of their adoption imprints the feeling thereof in them and causeth them to feel the effects thereof and bear the fruits and yeeld the duties thereof contrarie to his operation towards those consciences which are absolutly under the law servisely tied to work to gain the wiges being in continuall terror of the punishment without comfort liberty or confidence In which manner the spirit of God in some sort had also used the beleevers in the legal discipline under the old testament vsing them as younger sons under tuition with much subjection and feare whereas now the spirit of grace being fully powred out as upon eldest sonnes filleth them with confidence and liberty towards God Gal. 13. we cry with a holy boldnesse wee sweetly and tenderly call upon our heavenly father crying out like little children See upon Marke 14. 36 V. 16. The spirit as he sets us on to call upon God our father so he likewise assureth us on his part and sealeth it in our hearts that we are his children V. 17. Then heirs having right by this gift of adoption to the everlasting goods of the heavenly father in the communion of Christ essential sonn of the father and sole heire by nature See Mat. 38. 12. Heb. 1. 2 if so be S. Paul purposing to go on to the effect of the holy ghost namly to comfort beleevers in their afflictions doth first set down that they are by Gods appointment a necessary condition to attain to glory to the imitation of Christ their head with him as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24. V. 18. For I we must supply This condition ought to be freely embraced by beleevers for the good which is promised under that condition is farre greater then the evil which they can feare therein V. 19. For the he proves the height of this glory because it is the end of all things which do aspire thereunto by a naturall instinct but especially beleevers who have the chief part therein waiteth for lookes attentively for the time when it shall cleerely appear which are the true qualities rights and priviledges of Gods children in the perfect love of God in his likenesse in the inheritance and possession of his blessednesse and in the enjoying of his glory V. 20. For the he gives a reason of the whole words ayming at this last mark namely because it hath been by mans sin put besides its first and naturall establishment into which as one should say it disires to be set again made subject being drawen by man to serv for an instrument to sinne and to the vaine end of seeking its good an creatures forsaking the creator and consequently being enfolded in Gods curse in the continuall disorder ruine and destruction of many of its parts and finally to the annyhilation of this faire outward fabrick of the world Psa 102. 26. not willingly according to Gods first institution who hath given all creatures certain naturall vses to which they seeme voluntarly to incline whereas seduction seemes to have some resemblance of violence of him namely man who was the onely cause of this curse Gen. 3. 17 in hope grounded upon this that it having suffered part of the curse for mans sin when he shall be fully reestablished in grace and glorie all trackes of curse shall be also quite extinguished in the world as it is set downe Isa. 51. 16. and 65. 17. and 64. 22. V. 21. Delivered it shall be no more subject to any alteration nor corruption as it is this present nor should not serve for obiect or instrument of sin but shal according to its degree and nature participate of the glorious estate of Gods children freed from all evills and wants V. 22. For we know that is to say though the world seem at this present to be in its highest splender and beauty yet it hath an evil which burthens it and sincks it namely sin of which burthren it would faine be eased in a maner like a woman that is great with child which not withstanding will not be untill the last resurrection V 23. and not only that which the world doth by a secret inclination without any feeling or discourse we beleevers do it thorow knowledg and spirituall judgment fighing for grief under the burden of sin which we bear with a desire to be perfectly freed from it the first fruits namely that first degre of regeneration and gifts of the spirit which is conferred in this life for a pledge of the perfection which shall be in the eternall life 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption namely the full manifestation and effect hereof in the delivering of our bodyes from the power of death by the resurrection Psal. 49. 15. V. 24. For we it ought not to seeme strange that I say that we waite though wee be saved alreadie for we are not so as yet but onely by right and not perfectly in deed which is evident by the nature of the vertue of hope chief amongst those which the sp 〈…〉 creates in us which would not take place if the effect of our salvation were present See 1. Cor. 13. 13. V. 25. But if wee the Italian and if wee if that hope by which even at this time wee doe appreheâ—â— our happinesse which is not as yet revealed be lively and well grounded it ought to produce in us an inuincible patience for any length of time suffering of troubles and oppositions to receive the effect at the appointed time See 1. Thess. 1. 3. Iam. 1. 4. V. 26. Likewise the same spirit which hath imprinted these perswasions and desiers in us doth also worke another effect in us namely to strengthen and beare us up in our weaknesses and that by the meanes of holy prayers by which wee obtaine from God his grace and strength and whatsoever else is necessarie for our salvation 2 Cor. 12. 8. 9. maketh in 〈…〉 ess
for this universall terme whosoever which he hath added in the precedent verse to the passage of Isaiah where it is not expressed Lord namely Iesus Christ by his death and Resurrection hath gotten him a title to bee Lord over all men and to bee the head of all his Elect a middest all nations to distribute the graces of his spirit unto them Yet is it not with him as it is with men for hee is no whit empoverished by the multitude of them who have part în his goods neither is there before God any other difference amongst men but onely of those that acknowledge him and call upon him and of those that doe not as it is proved by the ensuing passage V. 14. How then he proves the said indifferencie of nations because that the meanes to attaine to salvation by the true invocation of God hath beene made common to them all and consequenty faith and so from time to time the hearing of Gods Word and preaching and according as the one is occasioned by the other and at last every thing resolves it self into the Soveraigne cause of Gods good will and pleasure Who hath also accompanied these subalternall meanes with his power to produce their lively effect of faith and confession Without a because the Gospell is but a publication of Gods secret will which cannot be knowne unlesse he reveale it himselfe V. 15. And how this preaching being an embassage of grace and peace presupposeth a sending from God well verified and authorized by himselfe As it is these passages of the Prophets may be referred to this sending or mission of the Apostles to preach grace which no man knew of nor had any power to being tydings of it without the expresse declaration and commision of the offended Soveraigne V. 16 Not all as there is indisterency of nations so there is a great deals of difference of persons some believing and some not as Isaiah foretelleth and so making the preaâ—â—ng unprofitable See Heb. 4. 2. V. 17. By hearing that is to say it is not grounded nor doth not resolve it selfe into naturall 〈◊〉 â—â—â—ks nor into discourse of reason noâ— into humane 〈…〉 hority nor into apprehension of the understanding but onely into the declaration which is made thereof to man which also hath neither truth nor power but onely by its faithfull relation and câ—n â—â—mity to Gods originall word V. 18. But I say as for the Iewes that have not beleeved what can bee said of them It is because they have heard nothing of the Gospell No for like the Sunne Psal. 19 4 it hath runne over all the world Col. 〈◊〉 6 23. shall wee then say that the de 〈…〉 was in them who have rejected the light of the â—â—ving knowledge of the Gospell which the Gentiles have accepted he answereth v. 1â— that it cannot be gainesaid seeing that Moses did formerly protest the same V. 20. Very bold and wiâ—h a holy freedome without bearing so much respect to this nation or to the vices of it That sought mee not to shew that all the Gentiles advantage was out of especiall grace and an effect of their free election But that God did exercise the rigor of his justice towards the Iewes upon their hardened rebellion CHAP. XI VER 1. HAth God ought one therefore to say or thinke that God hath taken away his grace or cut off all his people Israel from his covenant and for ever God forbid that can not bee said neither of all the people whereof I am one and others with me chosen by God in whom his covenant is ratified nor of the body of the people for ever for the time will come that they shall bee re-established ver 11. V. 2. Fore knew that is to say chosen and ordained from everlasting to salvation Rom 8. 29. V. 6. And if this seemes to be inserted against those Iewes who being become Christians did notwithstanding repose some part of their righteousnesse and confidence in the workes of the Law which Saint Paul sheweth could by no meanes be done for these two wayes of righteousnesse and salvation are incompatible the one with the other Rom. 4 4 5 Gal. 5. 2. 4. Ver. 7. What then my discourse commeth to this that the body of the Iewish Nation seeking their righteousnesse by the Law have not obtained of God to bâ—e reputed just and to have right to everlasting life Rom. 9. 31. and 10 3. The election namely that small number from amongst them which is chosen by God by vertue of this election hath bin endowed with the spirit of faith in the Gospel which propoundeth Christs only righteousness The rest the common people have taken occaâ—â—on to harden them selves in their tebellion being scandalized at the Gospel which is contrary to then fleshly understanding See Rom. 9 18. V 8. Of slumber the Greeke word signifieth the deadly slumber of those who have beene stung with some venemous beast V. 9. Let their table may all blessings and chiefly the proffer of the Gospel which they have hitherto abused prove an occasion of ruine and perdition to them for a iust punishment of their ingratitude V. 10. Bow doune make them unable to lift up the eyes of the spirit to thee and to thy Gospel or to rectifie themselves by conversion of heart or to doe any thing that is right or good and contrariwise burthen them with thy curse like to a heavie but then or with fetters of bondage with which the Hebrew terme of the Psalme which saieth make their loynes continually to shake a greeth very well V. 11. Isay shall it then be said that the body of this nation hath taken such a fals subiect of scandall against the Gospel that it is therby fallen irreparabâ—ly into a finall apostasie God so bid God hath revealed iâ— otherwise to me namly that he will yet on day call the Iewes againe and restore them to his covenant which in this meane tyme as upon an occasion Acts. 13. 42. he will communicate to the Gentiles that in his appointed time he may make use of this favour bestowed upon the Gentiles as aprick of holy realousy to the Iewes to prick them on to take part in this everlasting benefit V. 12. Now if the fall if God hath made use of the Iewes reiection for an occasion of powering out the riches of his grace thorow out the world and if the number of beleeving Iewes being much deminished a great multitude of Gentils hath bin converted how much more abundant shall Gods grace be and the number of beleevers increased even amongst the Gentiles themselves when the body of the Iewes here called fulnesse being re-established in Christ shall fill the world with wonder shall raise up all mens hearts to God shall induce unbeleevers to believe shall confirme beleevers and shall sett the Gosple in its full lustre and Christ into the fruition of his universall Empire of the world He addes this to induce the Gentiles to desire and
this gift by their â—all doth not hinder the foresaid priviledge from subsisting For God shall also recall the Iewes in his appointed time making use of his grace best 〈…〉 wed upon the Gentiles to provoke the Iewes to conversion verse 11 14. V. 32. For God the Soveraigne cause of these things which have happened is Gods absolute will Who hath suffered the Iewes to fall into the same state of â—ebellion against him as the Gentiles were in because he might likewise shew towards them at the appointed time the some mercy that it may appeare that all Nations of themselves are in an equall condition before God and are all equally saved by the only meanes of his grace Upon all Namely to the generality of those two Nations Iewes and Gentiles V. 33. Of the riches Namely of Gods grace to sinners Rom. 9. 23 Ephes. 1. 7. and 2. 7. Of the wisedome iâ— the meanes and times appointed by him His judgements the rule and proceeding of all his actions and government Ver. 35. Or who this is added to stoppe the mouthes of all those whom the Lord forsakes from complaining V. 36. Of him he alone is the Soveraigne cause of all things he himselfe creates all and disposeth all the meanes and secondary causes 〈◊〉 and finally hee and his glory are the onely ayme of all great things CHAP. XII VER 1. I Beseech you a conclusion drawne from all the precedent doctrine of this Epistle By the mercies even so far as the infinite mercies of God binde yoâ— See 2 Cor. 10 1. That 〈◊〉 that in acknowledgement of all the favours ye have receaved from God in stead of sacrifices of thanks-giving and of praise which were formerly used and are now disannulled under the Gospell you will consecrate your whole persons quickned by the power of the Holy Ghost A living sacrifice namely in a new life in regeneration of spirit which also hath a correspondencie with ancient sacrifices in which a beast that was dead or torne by wild beasts was uncleane and unacceptable but they were to be presented living to be Lord and the bloud of them to bee spilt at the foote of the altar Reasonable that is to â—ay spirituall opposite to the sacrifices of bruit beasts under the Law See Hos. 14. 2. Mal. 1. 11. Phil. 4. 18. Heb. 13. 15 16. 〈◊〉 Pet. 2. 5. V. 2. To this Namely to the customes inclinations and actions of worldly and corrupt men Transformed that is to say regenerated and changed from your naturali wickednesse in all the parts of your soule beginning from the highest which is understanding and reason by which the spirit of God also worketh upon the inferior Gods grace following the order of nature in its operation Ye may prove that ye may by this gift of spirituall judgment discerne and approve that Gods Law is all good lovely and compleate Psalme 19. 8 11. Rom. 7. 16. 22. to submit your selves unto it with a free will Or that yee may prove that which according to this Law is good acceptable to God and rightly correspondent to his will to doe it See Phil. 〈◊〉 10. and Rom. 2. 18. Ephes. 5. 10 17. Colos. 1. 9. and 3 10. V. 3 Forl this instruction of having the knowledge of the will of God for a guide in all our actions is a very great one for it takes place in all callings especially ecclesiasticall ones to not undertake any thing therein of ones proper minde Through the grace namely the charge and authority of Apostle guided by an infallible conduct of Gods spirite Soberly that is to say modestly holily keeping within the bounds of the revelation of Gods Word the onely rule of faith and within the measure of the degree of knowledge which others have in it V. 4. For as he gives a reason of this diversity of measure because that there be diverse functions amongst beleevers and according to those functions God conferreth his gift V. 6. Prophecie this was one of the extraordinary degrees of Ecclesiasticall ministery in those dayes in which some persons by speciall inspiration of the Holy Ghost were enlightned in the knowledge of Gods mysteries to expound them in the Church to which was oftentimes joyned the revelation of secret and future things See Acts 〈◊〉 27 and 13. 27. and 13. 1. and 16. 32. and 2 1 9. According to according to the fust measure of this illumination in the doctrine of faith without adding of changing any thing therein of their owne mind Ver. 7. Ministery under this word are comprehended all ordinary ecclesiasticall functions which afterwards are divided into two generall kindes of the word and of pious works that of the word likewise into two of Doctors and Pastors that of pious works into distribution of Almes into the externall government of the Church and the relieving of the sicke and afflicted c. Let us waite on without going beyond the bounds of our vocation or of the gift of God belonging unto it He that teacheth whose office was to expound the tenents of the Christian faith in their substance truth and purity by plaine interpretation as they doe in the Schooles without an applications to demeanours or any exhortations or comforts or reproofes as they use to doe in the Church V. 8. He that exhorteth namely the Pastor of the Church who addeth the foresaid uses to the doctrine and taketh them out of it and especially that of exhortation See Acts 13. 15. 1 Tim 62. Tit. 1. 9. and 2. 15. That giveth the Italian He that distributeth namely he that hath the office of giving or distributing the publicke almes which was the Deacons charge Acts 6. 5. With simplicitie without any fraud Or with an upright affection without acceptation of persons without hatred or favour Or liberally as a pure and simple gift See 2. Cor. 8. 2. That ruleth he meanes the office of Elders who together with the gravest wisest and most qualified Pastors made up the Ecclesiasticall Senate to provide for the occurrent affaires govern demeanours pacific differences administer discipline in admonitions censures c. 〈◊〉 Tim. 5. 17. That sheweth mercy the Italian Hee that doth pious workes as the particular care of the sicke impotent Widdowes Orphans Prisoners strangers c. V. 10. Preferring the Italian Preventing namely without staying untill it be done to you and then requiting it Or goe beyond one another in honouring one another that is to say strive who shall doe most honour to each other give your selves enterchangeable examples of honour V. 11. In businesse the Italian In studie which every one is bound to doe in his own vocation to be spiritually carefull of the glory and service of God the benefit and profit of the Church and of the salvation of the faithfull Fervent zealous and burning in spirituall affection Serving that is to say having no other end in all your actions but onely his service Ver. 13. Given to that is to say with a free will
nam of 〈◊〉 a on whom he protested to be dead in Christs faith that the church might wright him down in the registers which it kept of belevers who died This custom was strictly observed by the Corinthians hereticks who denied the resurrection and preadventure were authors of this error in the Church of Corinth Now Saint Pauls meaning is that this custome were very absurd if there were no refurrection seeing that the ground and foundation of baptisme 〈◊〉 Christs resurrection and the end thereof is to scale unto us both our spirituall and corporall one Rom. â—3 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection of beleevers In following ages this thiâ—g came to be an abuse and superstition V. 30. Why for what reason and upon what hope do we beleevers expose our selves voluntarily to death and to so many dangers and troubles for the Gospell iâ— it bringeth us two happinesse after this life which happinesse according to gods order cannot be of the soul alone without any relation to the body beeing eternally separated from it V. 31. By your rejoycing the Italian hath it by be glory a kinde of most strong assevertation or a 〈…〉 n in manner of an oath â—s if he said As true as mychiâ—f â—oy and glory in this world is in the blessing of God upon my miâ—stery towards you to oblige the Cori◠〈◊〉 to deprive him of that only comfort amongst so many evills in Christ Jesus spiritually in the communion of Christs grace and 〈◊〉 I dâ—e death hâ—ngeth over me conâ—inually and I do incessantly prepare my self for it Pâ—a 119 109. V. 32. After the manner he seemes by those words to make a difference between this danger whch escaped with any apparent miracle from those of severall ancient father who were relieved by a supernaturall strength and safe guard of God 〈◊〉 Samson Iudg. 14. 6. David 1. Sam. 17. 34. and Daniel 6. 22. Heb. 11. 13 I have sought this â—â—cident is no where remembred in scripture and it may have a relation to the Romans custome which was to bring in certain malefactors into the theaters and let loose wildbeasts upon them against which they were suffered to desend themselves to please the spectators and iâ— they did over come their life was saved peradventure when Saint Paul would have entred into the the Acts. 19. 40. some such thing happened unto him which he did ridd himself of being without or in the entrance of the theater Tomorâ—ow as much as to say if the hope of eternall goods be lost let us swallow up the present ones while we have the power and time to doe it which will shortly be taken from us by death A prophane and abominable thought V. 33. Be not deceived as beleeving that though you suffer such pestilences of eâ—ror amonst you yet you shall keep your selves sound in your faith eâ—ill thiâ— is a verse of an ancient Greet poet called Mâ—nander See acts 17. 28. Tit. 1. 12. V. 34 To righteousnesse the Italin rigteously by a holâ— zâ—ale of Gods glory and purenesse of his doctrine take heed of these seducers and bewâ—re of them with great care siâ— not by assâ—â—â—â—ng to thâ—ir error oâ— by prophanenesse oâ— life which 〈◊〉 breedeth some he means those hereticks have not the knowledge have no inward light of the holy Ghost or they have willfully put it out Or they are prophane and doe not beleeve in God See 1. Sam. 2. 12. Hos. 4. 6. Tit. 1. 16. to your shame namely that you tolerate such people among you V. 35. How are being uterly consumed and turned to dust with what another obiction of of prophane men The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities V. 36. Thou foole an answere to the first oâ—tiâ—ction not by anynaturall reason nor common judgment for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie the similitude or reprelentation whereof appeareth in the seedes which are cast into the earth which to produce their plant must first be putrefied See Iohn 12. 24. V 37. And that answere to the second objection that body namely the whole plant with all â—s parts and ornaments V. 38. As it hath pleased namely he hath by his soveraigne will appointed it to be so in nature V. 39. All flesh there is great difference amonst beasts whose bodies may truely by called flesh and likewise amongst celestiall bodies according as it hath pleased God to create them before it ought not to seeme strange unto us if God gives the same bodies diverse qualities in this life and in the life everlasting V. 34. It is sowen the bodies of beleevers are laid in the earth not to perish there but to put of the qualities of corruption and death and by vertue of the spirits budding to put on those of the everlasting and incorruptible life V. 44. A naturall namely viâ—isied after a naturall manner by the soul onely which hath need of the helpes of the body in eating and drinking breathing and the like as other beasts and produceth in the body but a tesâ—â—iall mutable and dissoluble life and cannot free the body from diseases age wasting nor death nor restore it to life when it hath lost it spirituall nost in the substance but in the new qualities which glorifie bodys do obtaine namely to be besides that life which they have from the soule sustained and viuified without any corporall meanes in an everlasting incorruptible blessed and glorious life by the supernaturall vertue of the holy Ghost infused into them by â—esus Christ and by the full communication and power of God V. 45. A living soul to be creature that should live tâ—is corporall and natuâ—alliâ— by vertue of the soul wâ—ich is the fountaine of this life whâ—le it is vnited with thâ— body yet cannot of iâ— self conâ—erre the diviâ— and spirituali life noâ— cause the vnion of the bod to be indissoluble nor rejoyne it after it is separatted the last namely Christ the head and stock of all the elect hath biâ— appointed by God to be the fountaine and author of spirituall and everlasting life by the cummunication of his spirit which restoreth life to the dead doth inviolably preserve it for ever V. 46. Spirituall namely that foresaid quality of his spirit which restoreth life to the dead and preserveth it inviolably for ever V. 47. Of the earth namely composed of all the ele 〈…〉 ents but principally of the earth Gen. 2. 29. Eccl 6. 10. earthly that is to say participant of all the conditions of other earthly and elementall creatures which are corruptible mutable mortall See Iohn 3 31. from heaven of celestiall originall not in the substance of his body but in regard of his God head Iohn 3 13. according to which chiefly
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that
See Luke 2. 34. Iohn 9. 39. 1 Peter 〈◊〉 ver 7. V. 17. For wee he gives a reason for what hee had said ver 15. of the sweete Saviour of his Aposâ—leship Corrupt the Greeke word is taken from higglers Vintners and Wine Merchants who adulterate wines and other wares In the sight taking God continually for a witnesse and judge of our actions In Christ in the power of Christ being alwayes guided by his spirit in whose communion we live and who worketh in us CHAP. III. VER 1. AGaine hee seemes to have a relation to some reproofe of vaine glory given him by his adversaries V. 2. Our Epistle the meaning is The state of your Church such as it is by our working witnesseth our fidelitie and answereth our owne consciences and the judgement of all men Ver. 3. For as much as all those that have any light of God may easily perceave that the Lord hath by his spirit imprinted in your hearts the doctrine of the Gospell which wee have preached unto you whereby hee hath as one may say sealed the loyaltie of our ministery accompanying it with such evident efficacy In tables of as Moses Law was written Flishly that is to say living and sensitive ones V. 4. Such tâ—ust namely to glory as confident in the effect of our ministerie Through Christ from whom proceeds all the vertue of the worke and through whom both our persons and our works are acceptable to God To God-ward who is the only Iudge of consciences V. 6. Not of the letter which consisteth not only in word and in writing without conferring any inward or spirituall vertue to bring to effect in man that which it represents unto him but hath the vertue of the Holy Ghost joyned unto it which worketh in the heart and there ratifieth and lively imprinteth that which it propoundeth and promiseth For the he gives a reason of this introduction of a new covenant namely because that the first covenant of the Law could not saue a sinner yea served onely to denounce confirme and aggravate his condemnation to him Rom. 3. 20. and 4. 15. and 7. 9. whereas the Gospell by vertue of the spirit gives life by faith and nourisheth it by perpetuall comfort and communication of grace V. 7. If the ministration if God by many glorious proofes and especially by the shining of Moses his face Exod. 34. 2â— 30. would authorize the ministerie of the Law which of it selfe had no power but to condemne and not to save it is much more fitting that the ministery of the Gospell which is all spirituall and effectuall to salvation should bee made illustrious and admirable by the evident rayes of divine light as it in in us and by us Apostles v. 2. 3. Was to be that is to say which glory was not to be perpetuall whither it were that the beame of divine Majestie was in Moses but for a certaine time Or that this doing away be meant to have happened by Moses death to oppose it to Christs face in which God had eternally manifested his glory 2 Cor. 4. 6. V. 9. Of righteousnesse Namely of Evangelicall righteousnesse in Christ given by grace and applyed to man by faith to the sinners justification Ier. 33. 16. Daniel 9. 24. Romans 1. 17. and 3. 21. 22. V. 10. For even that that which I speake appeares therby that in comparison of the glory of the Gospell which is full everlasting and immutable that little brightnesse which appeared in Moses his face was as nothing being that all that ministery was to give way to the Gospell Gal. 33. 2 25. Heb. 8. 13. V. 11. Was glorious the Italian Was by glorie and aftarwards in the same verse Is glorious the Italian Shall be in glory the Apostle seemes to point at that difference of transitorie and permanent glory by these two kindes of speech by glory and in glory V. 12. Hope namely a certaine confidence that our ministery is and shall be alwayes authorized by glorious proofes of Gods vertue Plainenesse the Italiau Libertie that is to say holy freedome fully to discover the mysteries of the Gospell though they be scandall and folly to carnall sence V. 13. And not namely that we do not hide that divine light as Moses did whose ministery kept the people under the shadowes of ceremonies without letting them contemplate the mysteries which were figured by them to the bottome which was reserved from the time of the Gospell Heb. 10. 1. wherof was a figure that vaile upon his face to hide the divine splendor which was imprinted in it That the children not that this was in the end of that act of Moses but of that which the Apostle saith may be allegorically understood thereby namely of the obscure dispensation of the Law To the end namly in the accomplishment of those transitory figures See Rom. 10. 4. Gal. 3. 23. V. 14. But their this is an answer to an impliâ—d objection from whence commeth it then that at this present time the Iewish Nation doth not beleeve the revelation of the Law made by the Gospel and seeth nothing therein The Apostle answers the vaile is not upon the Gospell but up on their hearts by a malicious and voluntary hardning Ioh. 9. 39. and 12 40. Rom. 11. 7. 25. as who should say the light shineth but they that should behold it are blind The same they are as blinde and as ignorant as if Christ who hath put away all the shadowes were not yet come V. 16. When it the Italian when Israel when the body of the nation shall be brought to receave the Gospell God shall also cause the accomplishment of ancient figures in Christ to be cleerly seene V. 17. The Lord the Author of this vertue of the Holy Ghost which displaies it selfe in the Gospell ver 8. is the Sonne of God Himselfe who also produceth in us that holy freedome of preaching the Gospell without feare of refusall or conjunction of falsehood and vanitie being assured that he will perswade it to his elect and will therewith convince his adversaries Ver. 18. We all now that God hath given his Church the cleere glasse of his Gospell in stead of the vaile of Mosaicall figures all beleevers do freely by faith contemplate the glorious light of his mercy truth power c. and by meanes of it they are made like unto him in glory of holinesse and newnesse of life by the spirit of regeneration which hath its progresses in this life untill such time as it come to its perfection in the life everlasting CHAP. IV. VER 1. AS wee have namely at the Lords hands who hath called us to this office of Apostles notwithstanding our unworthines We faint not wee strengthen our selves by faith in our ministery though it be contemned by some and hated by others V. 2. The hidden things namely feares faigningâ— and dissimulations which those men use that are ashamed of what they doe daring not to appeare in the cleare light this
hath a relation to the contempt◠Not walking namely to eschew the other evill of hatred I have not used any dissimulation or craft to gaine mens favours V. 3. To them the Italian Amongst them namly those who have no part in eternall salvation whereof there are two kindes the one have not knowne the Gospell the others have had it preached unto them but they being blinded by the devill who possesseth their hearts have rejected it through incredulitie 2 Thes. 1. 8. V. 4. The God namely the Devill chiefe of the of the reprobates who in this corrupted world usurpes Gods honour and domination to whose motions all the faction of the wicked yeelds obedience as to their god against the true God and to whom also all false worships have a relation 1 Cor. 10. 20. Of the glorious wherein is manifested the Majestie of Christs person and Kingdome the Soveraigne excellencie of his benefits and the divine vertue of his operations Who is in whose person works and word God who is incomprehensible to man reveales himselfe to salvation V. 5. For Jesus sake Namely to gaine you unto him to establish his Kingdome in you and 〈◊〉 cause him to bee acknowledged served and glorified by you V. 6. For God Christ is the only subject of my preaching for the great gift of light and of the spirit which we Apostles have was conferred upon us to none other end Who commanded who by his Almightie word created the light whilst all things were yet in darkenesse In our hearts which even as the first masse of the world was naturally deprived of all heavenly light whereby all matter of glory is taken away from us To give the light first 〈◊〉 us Apostles and then by us to others In the fact namely in Iesus Christ revealed and fully made knowne by the Gospell Ver. 7. Treasure namely of divine light H 〈…〉 seemes to make an allusion to the Historie of Iudg. 7. 16. In earthen namely in our persons which are fraile vessells and weake instruments which God hath made choice of for so high an office to make it appeare that the efficacie of the Gospell proceedeth from him and not from men See 1 Cor. 2. 5. 2 Cor. 12. 9. V. 8. Wee are by superaddition besides our naturall weakenesse enduring from men all manner of calamities in which the Lord doth notwithstanding miraculously hold us up V. 10. Bearing being laden with afflictions and miseries proper to all Christs members to make them conformable to him their head by which afflictions theit poore life is consumed and at the last brought to nothing That the life to the end that after wee have suffered with him and for him he may also make us partakers of his glorious vertue at the blessed resurrection V. 11. Our mortal Namely as it is in this life which notwithstanding shall put on immortalitie in the everlasting life 1 Cor. 15. 53 54. Ver. 12. So then at this time I doe principally taste of the conformitie to Christs death in the afflictions which I suffer for him whereas you seeme to be pa takers only of his life and glory being free from all calamities stored with all manner of blessing and happinesse V. 13. The same the same faith as you have created by the same spirit notwithstanding the diversitie of our outward state See Romans 1. 12. 2 Pet. 1. 1. Speake wee make free profession of the Gospell wee preach it openly and wee glory in God and call upon him with confidence V. 14. Shal prevent us the Italian Shall cause us to appeare before his face in the everlasting glory With you in the communion of the same blessed life though the state of this present life have been very different V. 15. For all he gives a reason for his assured confidence of being their fellow in glory after his sufferings Namely because that labouring in those sufferings for their salvation there was no reason but that hee himselfe should have part in the benefit thereof Ver. 16. For which cause Namely upon this firme hope of eternall glory Our outward namely our bodies and our persons in the naturall state of this life doe faile and consume by continuall sufferances Is renewed wee grow young againe and strong in our soules and the spirituall state of our life which can not bee discerned by the eyes of the body but onely by the light of the spirit V. 16. For the hope of eternall life which shall follow after our present afflictions as a certaine reward is that which keeps us in a perpetuall and untited vigour Our light in respect of the excellencie the infinitenesse and the eternitie of the heavenly glory Rom. 8. 18. Worketh for us that is to say it shal at last be crowned in us with that infinite glory which wee doe even in this world lively apprehend by faith which draweth us away from all manner of consideration love and esteeme of the things of this world to settle our heart wholly upon heavenly things CHAP. V. VER 1. HOuse he calleth the body so in regard of this fraile and transitory life like a Cabin set up for a short time of use Iob 4. 19. to which is opposite the heavenly life figured by a firme and everlasting building Heb. 11. 10. V. 2. For the groanes of a fervent desire which the Holy Ghost engendreth in us Rom. 8. 23. compell us to aspire to everlasting life and are unto us a certaine argument that our true rest and happinesse is in heaven and not in this world In this others have it in the meane time V. 3. If so be that change of an earthly condition into a heavenly one requireth first as a necessary condition that wee should even in this world bee clothed with Christs Righteousnesse that is to say that we be justified in him and adorned with nuptiall garments Namely regenerated and sanctified by his spirit See 1 Cor. 15. 50. Naked that is to say in our naturall filthinesse of sinne which in it selfe is shamefull and makes us odious and abominable to God See Gen. 3. 7. V. 4. For we hee confirmes that beleevers doe sigh through a desire of perfect deliverance because they lament feeling their present misery in regard of sinne and of the evills that proceed from thence For that wee Would bee this burthen induceth us to desire death not through impatience for to be freed from so many troubles but through a holy desire to have this naturall and corporall life changed into a heavenly and everlasting life V. 5. Hath wrought us namely hath appointed and prepared us for everlasting life by his election vocation and regeneration Hath given unto us even in this world he hath given us the first fruits of that life and by them assurance of the accomplishment of it in heaven Rom. 8. 23. 2 Cor. 1. 22. Ephes. 4. 30. V. 6. Confident in all dangers and sufferings we are assured by this pledge of the spirit that we can not
perish and that we cannot faile of eternall life From the Loâ—d from his presence and full communication in his life and glory V. 7. For we he proves that we are yet absent because that all our spirituall life consists in saith which he presupposeth that the fruition of the promised good is as yet farre off Heb. 11. 1. V. 8. Wee are faith notwstanding createth in us a certaintie of our glorious end which makes us defire the heavenly life and likewise to leave the time and meanes thereof to God referâ—ing unto our selves only a care that we may both living and dying be in his grace Verse 10. In his body Namely in this bodily life V. 11. Knowing that is to say knowing how terrible Gods judgement is Heb. 10. 31. I doe labour in my vocation to induce men to receave Gods grace by faith and to flâ—e the judgement to come Matth. 3. 7. 1 Thes. 1. 10. and God is the Iudge and you the witnesses of this my zeale Ver. 12. For wee hee gives a reason why hee comes againe to speake of his ministerie namely not vainely to glorifie himselfe noâ— to gaine favour or reputation amongst them but even for their owne profits that being assured of his fidelitie â—hey may acknowledge how happie they are to have him for their Pastor and Apostle to cleave constantly unto him and to his doctrine against false Apostles who bragged of their zeale holinesse and fidelitie 2 Corinthians 11. 12 13 15. though their Consciences did convince them of contrary vices V. 13. For whither though that which I speak in commendation of mine Apostleship may bee thought folly and vanitie by mine adversaries yet â—ill I not leave speaking the truth of it for Gods service and for your profit for as in my wise and discreet speech according to the judgment of the world it selfe I seeke nothing but the good of the Church so doe not I care for being held to beâ— a maâ—d man for Gods service to whom I referre my selfe for any thing that I say or speake and care not for mens judgments 1 Cor. 4. 3. V. 14. For the he gives a â—tason why hee had thus utterly renounced himselfe to dedicate himselfe wholly to the service of God and of his Church namely by reason of a lively apprehension of the infinite love of Christ who died for believers which enterchangeablie bindeth them to love him perfectly consecrating unto him their whole life which they hold by his benefit That if one namely Christ For all namely for his whole Church for all Gods Elect Iohn 11. ver 51 52. Rom. 5. 18. V. 15. Which live spiritually in the fruition of Gods grace and the communication of his spirit Gal. 2. 20. Should not henceforth may renounce themselves and consecrate all their actions and their life to Christ who hath acquired them to himselfe and hath bound them to eternall gratitudeâ— Ver. 16. Know wee no man that is to say I and we Apostles beare no more affection nor carnall and worldlie respect to any man living nor to our owne selves but desire to please Christ alone to wards whom we no longer beare an affection meerly humane civill and naturall as they did who conversed with him in the world but a divine and spirituall affection befitting the state of glory to which he hath been exalted See Iohn 20. 17. This is here touched by the Apostle to confute the reason whereby the false Apostles did vilifie his ministerie making it inferiour to that of the other Apostles namely because hee had not conversed with Christ in the flesh Wee have may bee the Apostle would signifie that hee had knowne Christ upon earth or it may as well bee meant by the other Apostles Ver. 17. Therefore if every true Christian engrafted into the body of Christ by his spirit is and ought to be changed in all his sences motions and affections and therefore hee is freed from vanitie and selfe love as the generall state of the Church being renewed by Christ every beleever ought to participate of this newnesse of life V. 18. To us namely Apostles Ver. 19. Committed unto hath committed unto us the ministerie and embassage of the Gospell with full knowledge of his truth and certaine conduct of his spirit V. 20. Bee yee that is to say except by faith the grace which is offered you and persevere in it and abstaine from all manner of offence which may alienate God from you V. 21. Hath made him hath imputed the whole masse of the sins of the world to Christ most just and innocent of himselfe and hath imposed the punishment and the curse of it upon him that all beleevers may bee reputed before God holy and perfect as righteousnesse it selfe by vertue of Christs Righteousnesse which hath beene given them by God and which can onely subsist before his judgement CHAP. VI. VER 1. VVOrkers together or working therin for our part Receive not namly by profession and assent the gift of the Gospell which is the foresaid ambassage of grace witho 〈…〉 producing in you thorow your defect it is true fruit of Righteousnesse life and peace with GOD. V. 2. For he that is to say according to Gods promise in this passage and the like he hath revealed his grace and doth at this present bestow his salvation by the Gospell V. 3. Offence matter of offence and scandalâ— or of hinderance to the advancement of the Gospell and salvation of others Verse 5. Tumults and popular seditions by which the Apostle was often fallen into great dangers Others into troubles and unquietnesses V. 6. By the Holy Ghost that is to say by words and actions of motion and inspiration altogether divine and supernaturall which the Apostles sometimes used And sometimes also they proceeded by humane discourse and motion but sanctified See 1 Cor. 14. 14 15. V. 7. By the power hee meanes that divine power joyned to his ministerie by which he perswaded beleevers and convinced condemned and punished rebellious ones By the 〈…〉 mour by all the meanes which a good and upright conscience useth to oppose it selfe according to God to evill and evill men on which side soever it be assaulted whither it bee by allurements and faire meanes which are the right hand Or by afflictions and persecutions which are the left hand V. 9. Well knowne giving undoubted proofes of what wee are namely true servants of God Wherof beleevers are clearely perswaded and the wicked couvinced V. 10. Making many with spirituall gifts and goods with knowledge and instruction c. 1 Cor. 1. 5. Possessing namely as well contented as if 〈◊〉 were masters of all things Or being by â—aith heires of all Gods goods in Christ. See Rom. 4. 13. 1 Cor. 3. 21. V. 11. Our mouth I utter so many words unto you and cannot stoppe by reason of the boundlesse love which I beare unto you which makes mâ—â— speake thus unto you with an open heart V. 12. Yee are not I lay
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
and acknowledged by the chiefest Apostles by vertue of which he had reprehended Saint Peter himselfe failing in the same subject which is spoken of in this Epistle which he doth summarily propound in two Heads whereof the first is that â—an is justified before God by faith in Christ only without the works of the Law The other that every man who is justified ought to live a new life in holines and righteousnesse as a living member of Christ. He confirmeth the first by the proof of the evident gifts of the holy Ghost conferred upon the Galatians upon the preaching of this pure truth unto them and for the seale of it and afterwards by Scripture which by the example of Abraham and by the promises of the covenant of grace which were made unto Him doth declare that man by faith onely obtaineth the true righteousnesse and blessing acquired to beleevers by Christ who submitted himselfe to the curse of the Law for them and that the Gentiles should have part therein together with the Iewes being incorporated together no more by the meanes of Circumcision and other Ceremonies but by faith in one onely Christ. Then he declares to what end the Law of Moses was added after the Covenant of grace made with Abraham namely to bridle sin and to excite and preserve a true feeling thereof in mens consciences and in this manner keep them alwayes attentive to the comming of the promised Messias and restrained under a childish and servile discipline which at Christs comming hath given way to the spirituall libertie of Gods children come to a riper age by the abundant powring forth of the Holy Ghost And he doth severely reprehend the Galatians for having suffered themselves to be thus led away from this libertie and warneth them to come into it again so soon as they can and persevere constantly in it shewing them by an excellent allegorie the difference between the Iewes who were servants and true Christians who were free children and heires unlesse they would altogether renounce Christs benefit Afterwards he comes to the second Head which is of sanctification and newnesse of life to which he doth fervently exhort them wishing them not to transforme the holy libertie of the Gospell into a prophane carnall licentiousnesse but to endeavour to bear abundant fruites of the Spirit especially in true and sincere charitie CHAP. I. VER 1. NOt of men namely of whose calling no man was the author nor meanes nor instrument and therfore it was not only lawfull but also wholly divine and equall to that of other Apostles contrary to the calumnie of those false Apostles who vilified S. Pauls ministery in respect of the other Apostles ministerie to bring in the necessitie of Mosaicall ceremonies which were yet used by the other Apostles amongst the novice Jewes and were abolished by Saint Paul amongst the Gentiles V. 4. Who gave that is to say offered himselfe for a sacrifice and voluntarily exposed himselfe to death for the payment of our sinnes and ransome of our souls Deliver us separate us from the societie of the corrupt world and bring us into the communion of the Church and of Christs kingdom which is called the new world and the future age because of the renewment thereof in grace and righteousnesse and of the everlastingnesse of it Is 65. 17. Hebr. 2. 5 6. 5. To the will namely according to his â—tenall election V. 6. Into this grace namely by his grace to be partakers of the grace of remission of sinnes and deliverance from the yoak of the Law V. 7. Another namely true and saying one of equall holinesse and truth with him that I have preached unto you 2 Cor. 11. 4. but is onely a depravation of the onely true One V. 8. Thâ—â—ugh we an impossible case added onely 〈…〉 on to shew that the Gospell doth not depend upon the will of any creature Then that adding out of his own understanding something unto the substance of the doctrine some article of faith some sacrament or some command touching Gods service binding mens consciences thereunto V. 10. For do I He gives a reason for what he had said that it was not lawfull to alter any thing in his Gospell namely because it is a doctrine wholly divine set forth by him in all puritie Pleased men as I did when I was a Pharisee my whole care being then to conforme my selfe to the traditions and opinions of men who were my doctors and to purchase the glorie and esteem of the world V. 11. After man namely of humane art or invention V. 14. Profited I did strive with all care and fervencie to make my selfe excellent therein Traditions see upon Matth. 15. 2. V. 16. In me by an inward inspiration and illumination without any humane meanes See Hos. 1. 2. Among the heathen because the Apostle was especially destinated to them by God Acts 9. 15. With flesh that is to say with any living man according to the meaning of the Hebrew phrase See Ephes. 6. 12. V. 17. To them to receive any power or authoritie from them or any doctrine or instruction Again namely besides the first time that he had been there presently after his conversion Acts 9. 2. V. 19. Brother See upâ—n Matth. 12. 46. and it seemes to be the same as Acts 12. 17. and was Bishop of Jerusalem V. 21. Which were which made 〈◊〉 of Châ—istianitie See Romans 16. verse 7. V. 24. Iâ— me because of me CHAP. II. VER 1. I went up it is uncertain to which of the Apostles voyages this ought to be referred many beleeve that it must be to that of Acts 15. 2. V. 2. By revelation namely by Gods expresse command given me in a dream or in a vision or by an Angel or by meer inspiration To them namely to the most renowned amongst the Apostles v. 9. which the false Apostles used as a buckler against S. Paul but falsly V. 3. Neither Titus we ought to suppose the Apostles did not ònely approve of my Gospell and manner of proceeding with the Gentiles to free them from the Jewish ceremonies but even in Jerusalem they did not constrain Titus to be circumcised before they accepted him to be their brother V. 4. Because of namely not to give certain false Jewdaizing Christians occasion to say that I durst not in the presence of the other Apostles thus free men from circumcision and other ceremonies and thereupon to frame an argument to presse the necessitie of them to salvation as part of mans righteousnesse before God Brought in by unconverted Jewes to spie whether Paul observed ceremonies or no and from thence take an occasion to persecute him for it seemes their hatred was not so great towards the other Apostles because they did not as yet depart from the Mosaicall observations so openly as Saint Paul did Our libertie with which Christ had freed his Church from the yoak of Moses his Law see Acts 15. 10. A libertie which was most used
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
Are justified namely that pretend and believe to be partly justified before God by the Law Fromgrace from Gods grace which before you made profession of accepting in Christ. V. 5. For we that is to say you separate your selves from Christ withdrawing your selves from the common meaning and belief of the Church whose whole hope is to be absolved at the last judgement and enter into everlasting life by the meanes of One onely Jesus Christ. Through the spirit namely taught and inspired by the holy Ghost or following the spirituall meanes which the Gospell propounds in Christ and in his Spirit and not the carnall and elementall ones of the ceremonies of the Law Heb. 9. 10. V. 6. Which worketh namely which is a true and lively faith and sheweth it selfe to be such by the fruits of a new life comprehended under the love of God and of ones neighbour Rom. 13. 8. of which faith is the root because it joyning a man with Christ drawes his Spirit from him and tha◠Spirit is the soveraigne cause of all good workes See Iohn 15. 4 5. Iam. 2. 17 26. V. 7. Did run you were in a good way of faith and were gone happily forward towards the marke of your heavenly calling See Phil. 3. 14. V. 8. Of him namely of God V. 9. Leaven that is to say a little false doctrine Matth. 16. 12. doth easily corrupt the good minde of a man in the rest or a small number of heretickes may infect the whole Church V 10. Through the Lord namely through his grace and power No otherwise than I have at other times taught you and now confirmed unto you in this Epistle V. 11. And I for a personall proof of this truth consider that if I would retain the Mosaicall ceremonies I might avoid the persecutions of my nation which are raised against me onely for that cause and therefore seeing I do refuse to do it you may conclude that my conscience which may serve for example and rule to your consciences doth not consent to it See 1 Cor. 15. 30. The offence namely the occasion of the persecutions which do so much offend and alienate the world from the Gospell is cut off seeing they are at this time stirred up onely by the Jewes through a false zeal to their ceremonies see Gal. 6. 12. Phil. 3. 18. V. 12. Cut off wholly separated and banished out of the communion of the Church in the bodie of which they are like unto so many plagues and cankers V. 13. For brethren the reason of this my desire is because that they remaining amongst you disguised in sheepes clothing do hinder the course of your vocation burthening you with the observances of such things as are contrary to Euangelicall libertie by which the holy Ghost carrieth Believers couragiously on to their supernall end To the flesh namely licentiously to satisfie your fleshly and vicious appetites under pretence that those ancient forbidding Lawes are disannulled By love the Italian for charitie have a care you do not offend the weak brethren in indifferent things using your libertie undiscreetly and unbridledly Rom. 14. 13 15 20. 1 Cor. 6. 12. and 8. 9. and 10. 24 32. V. 14 The Law from which though Christ have taken away the power of judging the faithfull before God yet it is left unto them for a perpetuall rule of true obedience and conformitie to the will of God their father V. 15. Ye bite he hath a relation to the controversies which were bred amongst Christians concerning the Jewish ceremonies maintained with great instance by some and by other some violently rejected Rom. 14. 13 1 Tim. 1. 4. and 6. 4 5. 2 Tim. 2. 25. Ti◠3. 9. One of another namely that in stead of receiving the Jewish ceremonies for fear of being persecuted by the Jewes you do not upon the same occasion ruine one another without any persecution V. 16. Walke in Order your whole life and actions according to the instructions and motions of the holy Ghost as well in the spirituall forme of Religion which is proper to the Gospell as in holinesse of life Not fulfill that is to say withstand the reliques of the old man and the naturall cor 〈…〉 tion which yet remaineth in you Rom. 7. 18. 〈◊〉 3. V. 17. Tor the he gives a reason for what he had said that following the spirit one ought to renounce the flesh namely because they are two beginnings and motions which are directly contrary in their qualities and actions So that ye the Italian that you may not do whatsoever you will I speak this concerning the strife between the flesh and the spirit which is in every believer to the end that under pretence of Euangelicall libertie or of the presence of the spirit you do not take leave to do whatsoever you please seeing that there may be some motion of the flesh therein which is contrary to the motion of Gods Spirit It may also be translated so that you do not the things that you would as much as to say so that you are hindered from doing good in that perfection as you desire Romans 7. 15 19. V. 18. Under the Law namely under the servile and scrupulous pedagogie of the ceremoniall Law nor yet under the morall Law which doth severely command and inexorably condemne but under that milde and most effectuall conduct of the holy Ghost working in you V. 20. Heresies the Italian Sects or heresies which are also effects of the corruption of sin as well in the affected ignorance of the understanding as in the perversenesse of the will fixed upon its own opinions lover of singularities and vainglorie rebellious against the truth failing in charitie c. V. 23. Against such the Italian against such things that is to say the Law of God that is so harsh and terrible to all men that are in the state of sin is not so to Gods children who do no more fight against it of pure malice nor are not fought against by the curse of it but do voluntarily submit themselves to it and it through the spirit of grace becomes to them a milde mistresse of their actions and guide of their life and is no longer an inexorable forme of judgement against their persons V. 24. And they though the root of the foresaid vices be also in believers and in the members of Christ yet by his spirit Rom. 8. 13. and by imitating his crosse Rom. 6. 6 they mortifie it suppresse the endeavours and smother the effects of it Rom. 6. 12. V. 25. In the spirit being by it regenerated into a new life V. 26. Provoking spighting and purposely doing acts of offence and prouocation against other men CHAP. VI V erse 1. OVertaken that is to say discovered to be guilty or have runne into it inconsiderately and not out of any deliberate malice Ye which are namely the bodie of believers in whom the worke of the holy Ghost remaineth safe without being spoiled or spotted by any grievous
sin Restore the Greek word is derived from setting of limbes that are out of joint he meanes by corrections reproofes and inducements to repentance endeavour to settle his conscience again into a good state as well in regard of Gods pardon as of the amendment of the sinner himselfe see Iam. 5. 19 20. V. 2. Bear ye that is to say have you a fellow-feeling of your brethrens faults wherewith their consciences are burthened and take care to ease them Fulfill put the command of charitie in practise which Christ by his word and example hath recommended above all other things V. 3. For if for to performe this you ought not to presume of your selves it being the chief cause of disdain and immoderate rigour towards others V. 4. And then that is to say if he do finde that his conscience approves of his workes as good and loyall then he shall have cause to hold himselfe in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other mens defects see Luke 18. 11. V. 5. Shall bear that is to say shall give an accompt of his actions before Gods judgement seat V. 6. In the word namely Gods Word publikely preached and taught In all good namely all that is necessary for him that receives and that he is able to spare who gives V. 7. Mocked as those do who seek pretences and excuses for their avarice and ingratitude V. 8. He that soweth he that in this life takes no other care but to please himselfe and his own carnal appetites shall at the last reap no fruit thereby but onely perdition and contrariwise he that imployes his whole life studie labour and substance in obeying the motions of the holy Ghost and seeking to obtain and advancing spirituall things in himselfe and others shall receive the reward of everlasting life being that the Spirit in man is the true seed of eternitie and the flesh of perdition V. 9. If we saint not namely if through impatience or carelesnesse we do not leave off studying and persevering in doing good see Heb. 12. 3 5. V. 10. Opportunitie namely so long as God grants us to live in this world which is the time of working and gives us opportunitie and meanes to do it see Iohn 9. 4. 11. 9. and 〈◊〉 35. Of the houshold namely to those who through communion of saith are members of the Church which is Gods houshold V. 12. As many as to know the qualitie of the false Apostles doctrine do but marke and observe their intention which is but onely to obtain the Jewes favours by shewing themselves zealous of their ceremonies and to avoid the hatred and sufferings which the profession of Christs faith brings along with it to the likenesse and communion of his own 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh that is to say falsely viciously and dissemblingly Constrain you that is to say they endeavour to put this necessitie of conscience upon you Gal. 2. 14. V. 13. For neither their hypocrisie appeares in this that shewing so much zeal in matters of ceremonies they are carelesse and do in their life and conversation transgresse the most essentiall commandements of the Law an ordinary sin of the Pharisees Matth. 23. 4. 23. 25. 27. They may glory they may boast of having perswaded and drawn you to Judaisme by bodily circumcision which was held amongst the Jewes to be a most glorious act Matth. 23. 15. V. 14. In the crosse namely in the death and passion of my Saviour by whose spirituall and effectuall communion I have no more affection nor desire to the world nor the lusts thereof no more than to a dead thing neither hath the world any power to worke upon me or to stir me no more than the objects of senses can do to a dead man V. 16. Upon the Israel namely upon all the true Israelites in spirit who through faith are the true blessed seed of Abraham and the people of God Rom. 4. 12. Gal. 3. 9. V. 17. Let no man besides all other reasons I do admonish all believers to regard me and not to afflict my spirit with false doctrines and contradictions 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ whereof I bear the markes by which I have verified the loyaltie of my ministerie 2 Cor. 6. 4. THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS ARGUMENT SAint Paul having founded the Church of Ephesus a famous Citie of the lesser Asia as Saint Luke relateth Acts 19. and having also forewarned the conductours of it with good and wholesome instructions and exhortations Acts 20. 18. he would also performe this most laudable dutie towards that Church namely to write this Epistle to it from Rome whither he had been carried prisoner to confirme it in the truth of the Gospell and exhort it to the true fruits of its vocation The summarie of it is that he gives God thankes for the infinite benefit of eternall salvation and redemption in Christ communicated out of his meer grace and election through faith in the Gospell to the Apostle first and his companions of the Iewish nation then afterwards to the Ephesians who were Gentiles whom to this end he had sealed with the holy Ghost and consequently he prayeth him that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit which gift he extolles by a comparison made of their present with their former state as well the inward which was subject to sin and malediction as the outward by which they professed Paganisme out of which state God had out of his meer grace by his most powerfull vertue saved vivified and gathered them into his Church and incorporated them into the assemblie of believers by the ministerie of Paul appointed by God to preach to the Gentiles the mysterie of their vocation in grace which was before unknown to the world for which cause he suffered great persecutions by his nation and was also a prisoner but howsoever that they ought not from thence to take any occasion of offence or grief Afterwards â—e commeth to exhortations namely to have them make a right use of so great a gift and to live a life befitting the heavenly vocation recommending unto them union above all things and to refer all Gods divers and severall gifts to one end namely the common edification of the bodie of the Church and likewise all other Christian vertues to the continuall advancement of spirituall regeneration And particularly he exhorteth husbands and wives fathers and children masters and servants to performe their interchangeable duties and all in common to fight the good fight of faith and perseverance CHAP. I. VIR 1. IN Christ namely that are ingrafted into his bodie by faith and do live and subsist in their spirituall state by his onely power and by
the communion of his Spirit V. 3. In heavenly that is to say by giving you not an earthly but heavenly inheritance and that through Christ who hath taken the possession thereof for all his and hath in heaven received the fulnesse of the spirit to powre it down from thence upon his whole Church which is also with him in heaven already by faith and shall effectually be there with him for ever Ephes. 26. Phil. 3. 20. Coloss. 3. 1 2. V. 4. According as according as God by his election from everlasting framed a new bodie of humane race opposite to the first whereof Adam was head in whom all men have sinned and are dead and appointed Christ to be their Head that in him it might be all gathered together and by him made partaker of his grace life and glorie so he bringeth this his decree to passe in his appointed time bestowing all his favours upon his Church by Christ in his sacred Communion See Ephes. 3. 11. 2 Tim. 1. 9. V. 5. To himselfe or by himselfe namely for his glorie as Rom. 11 36. V. 6. Of the glorie namely of his glorious and admirable grace by which he hath powerfully brought to an end the worke of mans salvation See Rom 9. 23. 2 Cor. 4. 4. In the namely for the love and in regard of Christ onely who hath all the fathers love not onely as he is everlasting Son but also as he is perfectly obedient and just in his humane nature and in his qualitie of Mediatour Mat. 3. 17. Iohn 3. 35. and 10. 17. V. 10. In the namely in the time prefixed by his providence which is the dispencer of times and of the whole order of things for the fulfilling of his promises concerning the Messias or in the conduct and government of his Church fitting for that time Both which are this may be referred to blessed mens spirits which are already gathered up into heavenly glorie and to believers yet living upon earth as Luke 1. 17. Ephes. 3. 15. Heb. 12. 23. Others do understand it of the holy Angels with which the faithfull have communion in the same Head namely Christ Col. 2. 10. and in the same glorie See Matth. 22. 30. Heb. 12. 22. V. 11. In whom by whose love and benefit and by vertue of his redemption and intercession which is the fundamentall cause of the believers vocation We have namely I and all other believers of the Jewish nation Obtained we have been chosen and called from amongst the rest to be the proper part of Gods inheritance Deut. 32. 9. Isai 53. 12. V. 12. We namely we Jewes who have alwayes fixed our hopes upon the promised Messias and have been the first that have believed in him after he hath been revealed V. 13. Sealed marked as it were with a character by God by the gifts of regeneration illumination and the power of the Holy Ghost promised by Chrâ—st to all believers Luke 24. 48 49. Acts 2. 33. Gal. 3. 14. or which is added to the promises of Gods grace in Christ to confirme them and seal them in their hearts V. 14. Untill the redemption the Italian unto the this must be understood as following the word sealed the meaning is that this seal is given us that by it we may be known at the last judgement then to have part in the reall and perfect deliverance from all evils and enemies Luke 21. 28. Rom. 8. 20 22. wherein we have now right through Christ and have had the first fruits thereof V. 15. In the Lord namely in the communion of his bodie and Spirit V. 17. The God namely the true everlasting God towards whom Christ exerciseth his Office of Mediatour gaining unto him a peculiar people whereof he is the Head See Iohn 20. 17. V. 18. The hope namely the goods which we ought to hope for as a sequele of his calling to the participation of which he calleth us In the Saints the Italian in the holy places namely in Heaven which is as the Sanctuarie of Gods glorie See Heb. 9. 8. 12 24. and 13. 11. V. 19. His power in accomplishing his worke and bringing us to the end of our hope V. 20. In the heavenly where his humane nature is resident in glorie and where his whole person hath as it were the glorious Throne of his Kingdom Matth. 5. 34. V. 21. All principalitie not onely worldly but also Angelicall the Angels being called by such names Rom. 8. 38. Ephes. 6. 12. Col. 1. 16. Pet. 3. 22. Name that is to say dignitie or state 1 Cor. 15. 24. Which is to come namely in Heaven and in the state of heavenly life which in regard of those that are living in this world is yet to come V. 22. Over all that is to say hath made Him Head of the Church in a singular and eminent manner above the domination which he hath over all other creatures others expound it simply soveraigne V. 23. The fulnesse that is to say the complete structure and gathering of all the members whereof Christ is the Head In all namely those that are of this number and bodie as Iohn 6. 4 5. and 12 32. Ephes. 4. 10. CHAP. II. VER 1. HAth he namely God by the same power as he raised Christ from the dead Ephes. 1. 20. hath also given you a spirituall life consisting in his grace and in mans conversion to him and in the being joyned to him by his Spirit See Iohn 〈◊〉 24. Dead in spirituall death consisting in the separation from God and from his grace through sin whence followeth miserie and inhabilitie of doing good V. 2. To the course to the common manner of worldly mens living who are not regenerate by Gods Spirit According to following the Devils suggestions and imitating his malignitie who having been driven out of the high Heaven of glorie Luke 10. 18. Revâ—lat 12. 〈◊〉 â—ow wandereth up and down and exerciseth the power which God permitteh him to have in these lower parts of the ayre untill such time as he be shut up in the prison of everlasting torments The Spirit namely the authour of the evill inclination and motion that is in corrupt men 1 Cor. 2. 12. Worketh namely to whom God hath abandoned those who maliciously refuse the Gospell for to drive them to all manner of evill without any stay See Iohn 8. 41 44. V. 3. We all not onely you Gentiles but we Jewes also Rom. 3. 9. 22. Of our flesh as well of the sensuall part as of that which is falsly called reason and understanding which also hath its corruption and as the Scripture speaketh is flesh Rom. 8. 6 7. Col. 2. 18. And were being borne in sin and corruption we were by our birth subject to the wrath and curse of God V. 6. Hath raised us because that by reason of the most strict union of Christ the Head to believers who are his members that which is done to the Head is likewise done and belongeth to all
the members and they likewise in right and in vertue of the infallible cause and in certainnesse of hope are already raised up and glorified and at the appointed time shall be so in effect 1 Cor. 15. 12 15 20 22. Through Christ namely in the benefit of our redemption through him V. 8. By grace which holds the place of principal cause as faith is the meanes on mans side to receive and applie unto himselfe the feeling and fruition of that salvation which is presented unto him in Christ. Of your selves of any merit worth invention or worke of yours V. 10. For we are He proves that our own workes cannot be the cause of our salvation for we our selves that do them have been made that is to say regenerate and sanctified by his grace and have been made fit to do them by his Spirit besides that the use of them is not of merit to acquire right to salvation but onely a way to come to the fruition of it Before ordained to worke them in us and to be wrought by us God having by one and the same will and councell ordained the end of salvation and the meanes to attain to it V. 11. Wherefore seeing God hath done us al in generall so many favours you Gentiles who were furthest off and most unworthy of them ought to thinke your selves most obliged for them In the flesh wanting the circumcision in your flesh which was the Sacrament of Gods Covenant and therefore likewise under the name of uncircumcised you were abhorred of the Jewes who for their honour were called the circumcised people so that you had no part nor communion with Gods Church neither outwardly nor spiritually v. 12. V. 12. Ye were ye had neither union nor communion with Christ Head of the Church Founder and Mediatour of the Covenant and Spring of all spirituall and everlasting blessings Aliens and therefore separate from the bodie of it namely of the Church to which onely he communicates his grace and which at that time was restrained within the Jewish nation onely See Ezech. 13. 9. Strangers Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham and so many times reiterated and confirmed Of promise namely of grace See Rom. 4. 13 14. and 9. 8. To hope of salvation and eternall goods Without God without any knowledge or worship of the true God 1 Corinth 8. 5 5. wherein consists the interchangeable dutie of those who are in this covenant V. 13. In Christ not onely by his meanes but also by vertue of the union which you have with him by faith Farre off namely from God from his Covenant and from the Church as he had said vers 12. By the blood by his death which he suffered for you and hath been applied unto you by faith you have been reconciled to God and re-united into one bodie of a Church with the believing Jewes this seemes to be added to shew that the Gentiles were no more engrafted in the Church by circumcision and by ceremonies as anciently the proselites were but by Christs passion shadowed by those figures V. 14. Our peace the tie and foundation of the true union of the Gentiles with the Jewes into one and the same Church The middle wall He hath questionlesse a relation to the wall which was in Solomons Temple between the peoples and the Gentiles court which hindred all manner of passage sight or communication between them Ezech. 42. 20 the meaning is that the Gentiles have by the Gospell gotten free accesse to the Church and the goods thereof being no more held to be prophane persons V. 15. In his flesh namely in the sacrifice of his bodie by which he hath disannulled all ancient ceremonies which were a signe and a meanes of the separation of the two people Gentiles and Jewes and the occasion of great hatred betwixt them the Jewes detesting the Gentiles and their manner of worship as unclean and prophane and the Gentiles abhorring the Jewes and all their observations as absurd and contrary to those of all other nations Acts 10. 28. To make the Italian to create that is to say to make by a manner of new creation these two nations regenerated by his Spirit a new bodie of a Church united in Christ who is the Head thereof and the Foundation of all its subsistencie V. 16. In one being so united to shew that none can have part in Gods peace unlesse he be united to the Church seeing that there being but one covenant and one head thereof namely Christ it is impossible it should be made with men that were divided By the crosse namely by his sacrifice upon the altar of the crosse Slain having by vertue of his death which was the destruction of the kingdom life of sin Rom. 6. 6. Gal. 6. 14. taken away the cause of Gods enmitie with sinfull men and of the Church with life of unbeleevers and heathens which is no other but only the uncleannesse of sin and hath established the true foundation of peace which is righteousnesse and holinesse considered in its reall truth of Faith and Spirit and no more in the ancient outward signes of Mosaicall Ceremonies Gal. 6. 15. Thereby the Italian in himself namely in his own death or in it namely in the Crosse. V. 17. And came in his own person by taking upon him humane flesh and the office of a messenger of pence and afterwards by sending his Apostles Luke 24. 47. see 1 Pet. 3. 19. Unto you namely to the Gentiles in generall who were separate from God from his covenant and salvation To them to the Jews a people joyned to God by a speciall covenant V. 18. For through he proves that peace is truly made with God because he now admits all nations indifferently unto him to present their prayers and worship to him By one namely by vertue of the holy Ghost which is one and the same in all beleevers and works all the foresaid things in them by the same consent and will V. 20. Are built your faith by which you subsist in the communion of Saints hath for its foundation for infallibility immoveable rule the doctrine of the old and new Testament the principall subject whereof is Christ who in his person is the essentiall foundation as it were the corner Stone in which consists the chief strength of a building binding the two walls together which are the two nations of the Jews and the Gentiles whereof the Church is composed and alwayes bearing and withstanding all manner of dangerous encounters which are more dangerous at the corners of buildings then at any other part of them see Cant. 8. 9 10. V. 21. In whom upon whom or by vertue of whom and of the conjunction with him Groweth advanceth and raiseth it self untill it come to its perfection in Heaven Revel 21. 3. V. 22. In whom this seems to be added to shew that whilest the mysticall Temple
advanceth it self in this world God hath on earth an inferiour walking and moveable habitation which is the Church in travellers estate in this worlds pilgrimage Such as the Tabernacle in the wildernesse was being compared to the glorious Temple built by Solomon in which there was a sound and immoveable firmnesse and an infinite increase of Gods signes and gifts ten candlesticks for one and ten tables for one though there were but one ark of the covenant in both and so both in heaven and earth the Church hath but only one God and Redeemes You namely you Ephesians and all the particular Churches in the world Through the Spirit that is to say Spiritually or by the power of the holy Ghost CHAP. III. Vers. 1. I Paul this discourse is interrupted untill vers 14. and from that ought to be supplied in this manner I Paul bend my knees before God The prisoner the Apostle writ this letler from Rome whither he had been carried prisoner Acts 27. 1. and 28. 10. Ephes. 6. 20. Of Iesus Christ for him and for his service in the ministery of the Gospel amongst the Gentiles for which I am persecuted by the Jews and have by them been delivered to the Romanes V. 2. If ye have this is a kinde of affirmation rather then a doubt as Ephes. 4. 21. the meaning is seeing it is cleer that you have heard of it V. 3. The mysterie namely the sacred doctrine of the Gospell incomprehensible to humane understanding if it be not revealed to God see Mat. 13. 1â— Ephes. 1. 9 Coloss. 2. 2. and 4. 3. 1 Tim. 3. 9. 16. others refer this mystery simply to the vocation of the Gentiles V. 4. Whereby as well in the substance of the things that are written as in the manner and stile which is altogether divine and spirituall V. 5. Was not namely by a reall and present effect nor by any singular declaration of the times and means for otherwise the Prophets knew it in generall and had declared it Or he would say That God before the Gospell never had used that indifferency of Nations in the communication of his grace Prophets namely of the new Testament Acts 11. 27. and 15. 32. Rom. 12. 6. 1 Cor. 12. 10. By the Spirit namely by instructions and revelations of the holy Ghost V. 6. Fellow heirs in common with the beleevers of the Jewish nation and with Christ himselfe Rom. 8. 17. Gal. 3. 29. His promise namely of the goods promised to Abraham and all his spirituall off-spring in vertue and for the love of Christ who is the true foundation of it V. 7. Effectuall working that is to say Unfolding in me his divine power and accompanying my ministery therewith as well in necessary gifts as in a miraculous blessing and perpetuall assistance V. 9. The fellowship the Italian the dispensation how God will in these dayes reveal this secret councell of his communicate the grace of it and cause the effects of it to be felt Who created he means the new and spirituall creation of the Church see Isa. 65. 17. 2 Cor. 5. 17. Ephes. 2. 15. All things namely the whole state body and parts of the Church V. 10. Principalities namely the good angels see Rom. 8. 38. Ephes. 1. 21. Col. 1. 16. and 2. 15. 1 Pet. 3. 22. Might be known that in the glorious renewing of the state of the world by Christ not onely men but even the Angels themselves who desire to look into the very bottom of this mystery 1 Pet. 1. 12. may have a new document of Gods wisdom in an effect divers from what he had shewn at other times the wayes and effects thereof varying but alwayes for the better according to his will and pleasure V. 11. In Christ establishing in him all the causes and means of the accomplishment of it V. 12. In whom namely by vertue of the union which we have with him in the Spirit through faith Boldnesse the Italian the liberty namely that free accesse which is contrary to the terrours of conscience to Gods rejection V. 13. Wherefore seeing God through my ministery hath made you Gentiles partakers of his grace in Christ though I be therefore persecuted by the Jews yet have you no cause to be discomforted thereby but rather take it for a holy glory that God will have me suffer for your salvation and that in my sufferings the faithfulnesse of mine Apostleship is approved and confirmed V. 14. For this cause here the Apostle goeth on again with the discourse which hath been broken off from the first verse I bow namely in humble prayer V. 15. Of whom who being Christs father by nature and by adoption father of the whole Church which is as his family and troop of his children as well of those which are already glorified in heaven as of those who are yet living in the world by faith see Ephes. 1. 10. V. 16. The riches namely the glorious treasures of his spirituall gifts which he powreth down upon those that are his Or the abundance of his glorious grace and mercy as Rom. 9. 23. Ephes. 1. 7. Phil. 4. 19. Col. 1. 27. In the inner man namely in the gift of regeneration and in the state of spirituall life which is eternall and not exposed to the senses but known by God and felt by the beleever in his soul see Rev. 2. 17. V. 17. May dwell may perpetually be present in vertue grace and Spirit by means of a continuall act of lively faith in him That ye being namely that ye having stamped and planted in your heart a firme intimate and invariable châ—â—ity towards God and men which is the proper and inseparable effect of a lively faith V. 18. Comprehend namely to attain to everlasting life and to the perfection of the knowledge and fruition of that infinite mystery of which he had spoken vers 8. which were riches that were inscrutable in this life Or to the accomplishment of the spirituall building of the Church according to all the dimensions of it whereupon he had said they were founded Ephes. 2. 20. and 3. 18. see Revel 21. 16. What is the a figurative description of the infinitenesse every way by a similitude taken from the dimensions of the Temple applied to the heavenly Jerusalem founded in this world and finished in Heaven as Revel 21. 16. V. 19. Knowledge namely humane knowledge in this life That ye might that ye may come to the height of knowledge happinesse and glory when you shall be filled with Gods presence and satisfied with the sight of his face Psal. 16. 11. and 17. 15. and that he shall be all in all 1 Cor. 15. 28. V. 21. By Christ namely the subject of whose glory is Christ and his benefits Or as the Father manifesteth and communicateth himself in him alone so let him be acknowledged and worshipped in him by all beleevers Iohn 14. 13. 〈◊〉 Cor. 4. 6. Philip. 2. 11. which is opposite to all vain glorifying
of God out of Christ as Infidels do CHAP. IIII. Vers. 1. OF the Lord the Italian prisoner exhort you in the Lord namely in his name and authority or from him Others I the prisoner of the Lord exhort you namely I that am in this state for his cause as his beleever V. 3. To keep to keep the union of all the members of the Church entire united together by the holy Ghost in a form of spirituall and mysticall body In the bond as the union of the soul with the body is preserved by the good temperament of the body and by avoiding the outward wounds and hurts of it V. 4. One body namely mysticall and spirituall composed of Christ the head and all beleevers his members In hope the Italian in one onely hope being by your common vocation united in hope of the same goods and eternall life V. 6. Who is who hath the soveraign command and power over all things and is present every where but is in an intimate way joyned to his beleevers residing in them by a perpetuall operation of grace and spirit V. 7. Grace some singular gift dispensed by Christ more or lesse as he pleaseth of one kinde or another V. 8. He saith namely the Spirit of God by David Psal. 68 18. V. 9. Now that he because he had said That all was of Christs gift he proves it by these words of David That he that distributeth these gifts unto his Church is one that is ascended which inferreth that he was first descended namely that he had humbled himselfe by taking humane nature upon him and the shape of a servant now amongst the persons of the sacred Trinitie that properly is peculiarly Christs who was to be abased to be exalted in soveraigne glorie and from thence to distribute the gifts of his Spirit Acts 2 33. 1 Pet. 1. 11. V. 10. Above all namely into the highest heaven the seat of eternall glorie above all that which the Scripture cals Heaven See 1 Kings 8 27. 2 Cor. 12. 2. He might fill namely that he may powre down the gifts of his Spirit in all abundance upon his believers who are all that is to say the whole bodie of Christ as Iohn 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glorie Isai 11. 9. or that he may shew himselfe present every where in divine vertue in the administration of the power which he hath received from God in Heaven and Earth Matth. 28. 18. V. 11. Some Apostles He doth not particularly number up all the gifts but onely touches the principall publike Offices of the Church whereof the three first were extraordinary for those primitive times and the two last ordinary and perpetuall V. 12. For the being the Church is to be considered either as a communaltie of a sacred common-wealth or as a spirituall Temple or as a mysticall bodie the ministerie of the Word ought likewise to be referred to these three Heads namely that every Believer be prepared and framed by doctrine discipline c. to come into and remain in the communion of Saints without any breach deformitie disturbance or contrarietie that the service of God be truely practised therein and that this bodie do increase and grow strong in faith and other kinde of vertue V. 13. Till we so he intimates that the use of the holy ministerie shall last untill the end of the world and that then it shall be brought to nothing 1 Cor. 13. 8. All come in namely untill we be perfectly united with Christ our Head in full knowledge and fruition of presence as we begin in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect that is to say being come to the state and degree of perfection in the life everlasting which shall be to the bodie of the Church as its ripe and compleat age in respect of its childhood here in the world 1 Cor. 13. 10 11. Unto the measure a similitude taken from bodies which are grown to their full growth V. 14. That we this depends upon v. 12. and sheweth another use of Gods Word namely to defend and keep men from false doctrines V. 15. In love the Italian in charitie in such sort that the knowledge of the truth may be lively and active in charitie and good workes Into him namely in the communion and vertue of Christ who is as the root of spirituall subsistencie and the spring of the influencie of life and of the spirit as he sets it down in the next verse In all things namely in all the parts of the spirituall life which we have from Christ which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions V. 16. By that which he seemes to mean the divers gifts and callings especially ecclesiasticall ones by which the Church is kept in its unitie and which according as they are stored by Christ himselfe v. 11. do likewise serve for channels and instruments of communication by which Christs life and spirit and the spirituall nourishments are parted and distributed amongst all the members According to according to the proportion of the efficacie of the Holy Ghost distributed to every believer in a certain measure See Rom. 12. 3. 1 Cor. 12. 7 11. Of the bodie as a living bodie doth which hath a limited time of its growing Unto the edifying namely each part contributing all it hath and all that it can do for the common good and advancement of the whole bodie through charitie which doth not look to it selfe onely V. 17. In the Lord See v. 1. In the vanitie namely false discourses which have much seemingnesse in them but no ground of truth and are fruitlesse V. 18. From the life namely from that communication of his Spirit by which he regenerates his children to his image Ephes. 2. 1. and by a continuall influence thereof he doth bear them up in this spirituall life Through the ignorance he gives a reason of this privation namely because of the darknesse of their understanding and the untamed malice of their heart whereby they make themselves uncapable of Gods working in them Iohn 1. 5 9 11. and 14. 17. Rom. 1. 18 19 28. or he meanes that they are wilfully ignorant wilfully refusing the light of God which is proffered them Iob 24 13. Ezech. 12. 2. Iohn 7. 17. and 8. 43. V. 19. Past feeling Having lost all remorse of conscience all fear of Gods â—udgement and all just feeling of their punishments With greedinesse the Italian with an insatiable desire or as it were striving how to do most evill or with greedinesse to signifie the two most common desires of men namely pleasures and goods V. 21. If so be that See upon Ephes. 3. 2. By him the Italian in him namely in his truth faith and example or being in him namely making profession of your communion with him in faith and spirit
As the truth namely in the lively and effectuall manner in which the truth is taught in Christs Gospell to be an internall forme of righteousnesse Rom. 6. 1â— and a lively seed of regeneration Iames 1. 18. V. 22. Which is corrupt which is dissolved and putrified in its concupiscences and by them goeth into eternall perdition According to the the Italian in the concupiscences of seduction namely by which he is allured and inticed to sin See Rom. 7. 11. Heb. 3. 13. Iames 1. 14. V. 23. In the Spirit the Italian by the Spirit which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God to go on from thence to your entire regeneration in heart and affections God in the order of his grace following the order which he hath established in mansnature which is that reason and judgement should go before and govern the wil. See Rom. 12. 2. Others â—n the Spirit that is to say in your minde and reason and so the other part of regeneration should be comprehended in the following verse V. 24. Put on namely that ye be endowed and adorned with these new spirituall qualities by which God re-establisheth his image in you True holinesse namely a true sincere or firme and constant holinesse V. 25. For we are and therefore as none deceiveth himselfe so ought we to use entire loyaltie towards our brethren V. 26. Be ye angry that is to say if ye be angry which is a humane almost unavoidable infirmitie yet take heed of running into any excess Ps. 37. 8 V. 27. Neither give place take heed he enter not into your heart by violence of wrath nor much lesse remain there by an inveterate wrath which may turne to hatred V. 29. Corrupt the Italian evill the Greek word signifieth corrupt or putrified but the Hebrewes use it for any evill thing See Matth. 7. 17. and 12. 33. To the use namely of the hearers of the time and of the occasion Minister namely that Gods grace or any singular gift thereof may be communicated or confirmed in the hearers V. 30. Grieve not a terme taken from men that is to say be not rebellious unto it and do not offend it so that he withdraw his joy and comfort from you which is the principall effect thereof and that he do not depart from you as from an unpleasing habitation CHAP. V. VER 2. A Sweet smelling A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God the smell whereof as one might say he did sent with pleasure Gen. 8. 21. Lev. 1. 9. V. 3. Let it not be Abhorre even the name of these vices let them be unknown and unheard of amongst you V. 5. An idolater insomuch as he sets all his affection and puts all his considence in riches and holds them for an universall good sufficient for all things as God is and because he beaâ—es a certain respect unto them that he dares not freely make use of them and serves them with his heart as some Godhead See Matth. 6. 2â— V. 6. Vain not so much by allurements as by false inducements and perswasions as that these sinnes are but sleight things that Gods patience suffereth all things that his grace pardonâ— every thing that man cannot be perfect in the world and the like The children namely upon all the devils part and the worlds which is rebellious to Gods Law and believeth not in the Gospell by reason of its naturall perversenesse V. 8. Darknesse namely inwardly being deprived of all light of truth of grace and of the spirit having contrary qualities and outwardly without any inlightening or instruction Light that is to say you are not onely inlightened outwarldly by doctrine but also inwardly imprinted by a lively divine Light In the Lord in vertue of your communion in spirit with him V. 9. For the that is to say the qualitie of the children of God which you have acquired by the illumination and regeneration of the holy Ghost bindes you to do all manner of holy workes as the fruit ought to be correspondent to the nature and qualitie of the root and seed Gal. 5. 22. V. 10. Proving namely examining by the rule of Gods Word what is conformable to his will and what is not without suffering your selves to be deceived by opinions or perswasion verse 6. See Prov. 10. 32. Rom. 12. 2. V. 11. Unfruitfull which cannot bring forth for man that excellent fruit of Life Rom. 6. 21. Gal. 6. 8. Of darknesse proceeding from the corruption of man who hath no light of knowledge and of Gods Spirit irregulate and without any certain end as done by one that walkes in darknesse shamefull and infamous workes which cannot endure the day and finally which are condemned to everlasting darknesse with the devil who is the first author of them V. 13. But all things though these things be hidden from men yet ther is the light of Gods universal knowledge and providence that seeth them and doth thereof convince the consciences untill such time as at the last judgement they be set forth for a full evidence For whatsoever if these things must one day be revealed it is a signe that God doth even at this time know them and see them as clear as noon day See Psal. 139. 11. V. 14. Wherefore he saith because that every man shall answer for what he hath done before Gods terrible judgement 〈…〉 they are all called by his word to timely converâ—ion to awake from the sleep and stupefaction yea from the death of sin for to be enlightned by the light of the Gospell and to walk according to it V. 16. Redeeming seeking and taking any occasion of doing good and therefore leaving all worldly imployment and delight Or regaining the time which had formerly been lost with endeavouring to supply at this time what you had then lost The dayes there are hard and calamitâ—us times comming upon the Church in which all means of well-doing will be cut off or much restrained and therefore we must be beforehand in doing good Eccles. 11. 2. Iohn 9. 4. and 11. 9. and 12. 35. Gal. 6. 10. V. 18. With the Spirit namely with spirituall thoughts and meditations of divine joy faith and zeal V. 20. In the name that is to say Offering them to God as sacrifices pleasing to him in vertue and favour of Christ high Priest and Intercessour V. 21. Submitting namely all through charity yeelding to other mens just desires necessities and profits and the inferiours to superiours through obedience and respect 1 Pet. 5. 5. V. 22. As unto namely in all things which belong to the lawfull authority and superiority that Christ hath given the husband over his wife and wherein the husband bears Christs image 1 Cor. 11. 3. see Ephes. 6. 5. V. 23. And he is as Christs dominion over the Church which is his body hath its whole relation to the salvation of it so the
some have been converted to the Christian faith THE EPISTLE OF St. PAUL THE Apostle to the COLOSSIANS ARGUMENT COlosse was a City in Phrygia neere to the River Lico in the lesser Asiaâ—in â—in which by Epaphras ministery there had been gathered together and set up a Church which was soon after tempted and troubled by certain seducers who taught them to restraine Mosaicall ceremonie as necessary to salvation and to observe many humane traditions and doctrines under colour of greater devotion and holinesse Therefore Epaphras went to Rome and told Paul who was a prisoner the estate and danger of that Church which though it were not as yet gone aftray yet had need of being confirmed and maintained by his authority St. Paul therefore to that end writes this Epistle to the Collossians And after he hath at the first given God thanks for their faith and charity according to the Gospell faithfully preached unto them by Epaphras he prayeth them to encrease his gifts unto them and strengthen them more and more in the faith that they might bring forth the true fruits thereof Then he layeth open and exalteth the excellence of the Person the Office and benefit of Christ preached to the Gentiles whose Apostle he was and for whom he suffered all these afflictions And therefore he exhorteth them to persevere in Christ and to cleave wholly unto him and to set all their righteousnesse life salvation and happinesse in him onely and not suffer themselves to be led away after ceremonies which Christ hath fulfilled by his death and annihilated the use of them nor after humane traditions and inventions which under a maske of devotion are but vaine superstition and impiety But that as they have by baptisme been made partakers of Christs death and resurrection to the remission of sinnes and gaining of the ever lasting and spirituall life and liberty they should likewise continually aspire to the accomplishment thereof by the mortification of the flesh and concupiscences thereof and by the sanctification of the spirit whose fruits are piety humility charity peace and every other Christian vertue whereof he likewise gives particular precepts and instructions to husbands and wives parents and children masters and servants Declaring that in these things consists the true piety and service of God And finally having exhorted them to continuall prayers and holy wisdome he salutes them in his owne and other brethrens â—â—mes CHAP. 1. Vers. 2. AT Colosse a City of Pâ—â—ygiâ— neere to the River Lico in A 〈…〉 mi 〈…〉 which was over-throwne by an earth-quake under Nero. Which is the reason that the ancientest of the late Geographers have not spoken of it V. 5. For the hope your end being no worldly nor temporall good but eternall salvation apprehended by a lively hope V. 6. In all the every way through the length and breadth thereof Oâ— in all places where the Gospell is preached vers 23. Bringeth forth fruit namely in effects of Faith and conversion and groweth in amplenesse of knowledge and manifestation In truth namely as it is preached in all truth in the Gospell and not in lies as it is in false religions nor in shadows and figures as in Moses his law V. 8. Who also by this place and by Col. 4 12. and by Philo. 23. it appeares that this Epaphr as pastor of Colosse was come to Rome to visit Saint Paul when he was in prison In the Spirit namely your spirituall love engendered by the Holy Ghost who thereby unites and preserves the communion of Saints See Rom. 15. 30. V. 10. Of the Lord of the profession which you make of being children of God and members of Christ. Or of the grace which you have received of him and of his calling V. 12 Which hath made us namely by his free adoption he hath conferred upon us the right of inheriting his light namely his celestiall glory assigned to all his elect and believers See John 1. 12. V. 13. From the power from the hand of Satan Prince of darknesse That is to say head of the State of ignorance sin horror death and confusion which raigneth in the world V. 15. Who is in whose Person Workes and Word God who of his owne nature is invincible reveales himselfe unto salvation as 2 Cor. 4. 4. First 〈…〉 e engendered by the father of his owne proper essence and equall with him before any thing was created and brought forth of nothing that is to say from everlasting Or he that is as Gods great Deputy and Vicegerent in the world as the first borne were in families See Psal. 89. 27. V. 16. By him the Italian in him that is to say he subsisting already by his eternall generation the father hath created all things operateing by him and in him as by an equall joyned and cooperating câ—â—se So that he by an inward property of his person maintaines them all in their being John 1. 4. Heb. 1. 3. In Heaven it seemes 〈◊〉 meanes the Angels and all spirituall creatures Thrones this name and those which follow signifie the Angelicall creatures together with their degreeâ— and dignities as well amongst themselves as over the lower world 〈…〉 d the guiding of it Sec Rom. 〈◊〉 â—8 〈◊〉 〈◊〉 by thro 〈…〉 â—e specially meanes the Cherubins upon which it is saitâ— that God 〈◊〉 as upon a Throne by a figure taken from the Cherubins which were upon the Arke upon which Gods gloâ—y appeared 1 Sam. 4. 4. 1 Chro. 28. â—8 Psa. 80. 1. Ezek. 10. 1. For him being not moved to create them by any cause out of himselfe but onely by his owne frâ—â— will Ephes. 〈◊〉 5. Or as he hath been the soveraigne cause thereof so is he the last end of it so that every thing ought to have a relation to his glory and service Rom. 11. 36. V. 17. All things namely that are created and therefore he is eternall John 1. 1. By him the Itâ—lian on him encompassing and as one may say containing them by his infinite power that they may not be dissolved and destroyed and bearing â—â—em up that they may not sinke and be ruined So that he is as it were the foundation and bond of the preservation of all things V. 18. The beginning namely the same degree that the Sonne of God hath in the order of nature he likewise hath in that of grace and of 〈◊〉 〈…〉 ion being the 〈…〉 st that is risen againe by his owne power and being the cause and 〈◊〉 of the resurrection of all his members The first borne as he had named him in the other order of creation vers 15. The meaning is He that by his resâ—rrecâ—ion 〈◊〉 been declared â—o be the 〈◊〉 and everlasting Some of God and head of the Church Acts 1◠〈◊〉 〈◊〉 1. 4. as by the same the adoption of all his â—eleâ—vers should also appeare Rom. 8. 19 20 22 1 Job 3. 2. In all things as well in thâ— creation and naturall state of the world as in the
râ—demption and spirituall â—â—atâ— of the Church Others translate it amongst all namely the children of God Rom. 8. â—9 V. 19. All fulnesse namely that be should be the very spring of all that power by which the world was created and is preserved in its being and besides of all the grace righteousnesse and Spirit which is dispenced to his whole Church V. 20. Through the blood namely by his violent and judiciall death upon the crosse Whether they be See upon Eph. 1. 10. V. 21. In your mind because that in that high part and faculty of the soule lieth the Spring and seat of rebellion against God Rom. 8. 6 7. and 12. 2 1 Cor. 2. 14. Ephes. 2. 3. 4. 17 18. By wicked the Italian in wicked here he sheweth wherein consists his enmity namely in sinne and in obstinate disobedience whereof the rootes and first motions are in mans spirit V. 22. Of his flesh by this word is signified the body not onely truely humane but also subject to the conditions of an animall life being passible weake 〈◊〉 mortall c. opposite to the spirituall and glorified body 1 Cor. 15. 44. Holy first by imputation of his righteousnesse by vertue whereof man is justified and acquires right to eternall life and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it V. 23. To every creature generally and indifferently to all people and Nations V. 24. Fill up he speakes of Christ and of his Church as of one onely person whose afflictions are limited by Gods providence Now Christ the head having suffered already it now remaines that the Church and every member thereof suffer in their turnes and parts according to his example though for divers ends for the sufferings of Christ are a price of satisfaction and the sufferings of beleevers are but onely acts of service exercises trials witnesses of truth examples c. In myflesh namely in my person in this bodily life V. 25. For you namely for you Gentiles in generall To fulfill to performe the service of preaching of the Gospell at full Rom. 15. 19. which is that mystery namely that sacred and spirituall action which was not heard of in former times when Gods service was either not knowne or altogether employed in Ceremonies Sacrifices c. V. 27. In you namely of which misterie Christ who is preached amongst you is the whole subject Or inhabiting raigning and operating in you by his Spirit which in you is a certaine pledge of heavenly glory V. 28. We may present that we may cause believers even in this world to be perfectly justified from their sinnes by vertue of Christs righteousnesse applyed unto them by faith and that by meanes of their spirituall union with Christ they may receive the gift of sanctification which may be accomplished at their departure out of this life when they shall present themselves before God V. 29. Striving withstanding and putting by all the assaults of the Devill and the world and overcomming all troubles and difficulties by the means of faith and of the ministery of the Gospell 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32. CHAP. II. Vers. 1. WHat great whether it be in the Jews persecutions because of the calling of the Gentiles or in the machinations and contradictions of false doctors and disturbers of the Churches or in his cares and anxieties for the Colossians salvation Laodicea a City neer to Colosse My face namely my bodily presence The meaning is not That he did not suffer the like troubles for others also with whom he had been But the meaning is That though he had not seen them yet he suffered persecution for that which was taught in their Church conformable to his doctrine and took exceeding great care for their good and salvation V. 2. That their this is the end either of the conflicts which he underwent or of the relation thereof which he made unto them Comforted seeing my self as it were in the front in all their difficulties either to encourage them by mine example or avoiding dangers by my foresight Being knit keeping themselves in charity in the communion of Saints and by this means making themselves capable of being more and more inriched and confirmed in faith with knowledge and certain perswasion of the Spirit Of the mystery namely of the Gospel a doctrine of it selfe hidden and incomprehensible to the flesh the subject whereof is God revealed in his Son in grace truth and eternall power Ephes. 3. 4. V. 3. In whom in the true knowledge of whose person office and benefit is contained all the divine and saying wisdom whereof he is the onely dispenser by his word and Spirit V. 4. This I say I do thus exalt Christ and the knowledge of him to the end that quieting your selves perfectly in him you may stand stedfast in his faith not suffering your selves to be led away by humane doctrines and false means of salvation see Phil. 3. 8. V. 5. For though he gives a reason of his care for them because that in charity he partakes of their welfare and prosperity and also of their evils and dangers V. 6. Received namely learned and imbraced his doctrine by faith Walk ye persevere and go forward in faith and in all the duties of a Christian life V. 8. Spoil you the Italian make a prey of you a terme taken from sheep that are stollen away by theeves see John 10. 1 8 10. Through philosophie using subtilties and entrapping arguments to ensnare you in Pharisaicall superstition which hath not other foundation but the traditions of men Matth. 15. 2. Gal. 1. 14. or in Mosaicall superstition which yet holdeth with the ancient Ceremonies of the Law that were the first elements and rudiments of the knowledge of Christ and are now annihilated by the brightnesse of the Gospell and by the abundance and power of the Spirit thereof Not after the Italian not according namely not according to the purity of his Gospel whereof the false apostles retained the name but disanull the power of it see Gal. 2. 21. and 5. 2 4. V. 9. For in 〈…〉 m cleave you fast unto Christ for in him are all divine and everlasting goods Fulnesse the whole masse and gathering together of it whereof the parcels and streams do issue out upon the Church John 1. 16. Colos. 1. 19. Of the Godhead it should seem the Apostle would expresse a certain terme which was ordinary amongst the Hebrews which signifies habitation or residence of the God-head by which they meant Gods residence or presence in the Sanctuary in grace and power the truth and realitie whereof is in Christ. V. 10. Ye are by vertue of your spirituall union with him you participate according to your measure of all his gifts and graces Of all of all angels Rom. 8. 28. which seems to be added because the seduders taught that they should through humility worship angels
vers 18. Now the Apostle saith that it is impious to joyn with Christ as companions in his glory those whose soveraign Lord he is and a thing undecent for beleevers to humble themselves to servants being united to the Lord. V. 11. In whom by the same reason of the union with Christ he also rejects the Jewish Ceremonies as saying Ye have in Christ the effect and reality of that whereof circumcision was but a signe namely the true regeneration in Spirit and therefore it is an absurd thing to turn after figures when you possesse the thing it self The body namely the whole masse of sin which hath as it were its parts and members in severall wicked operations see Rom. 6. 6. Colos. 3. 5. By the circumcision namely by vertue of the gift of regeneration which is the spirituall circumcision whereof Christ is the onely worker V. 12. Buried to shew that circumcision could be used no more for a Sacrament to be applied to that gift as it was before he saith that Baptisme hath bin substituted in stead of that and for that use With him see upon Rom. 6. 3 4. Through the faith by which Christ who is risen again by the power of God for our justification is made ours and works in us the spirituall resurrection from sins to the likenesse of his resurrection V. 13. The uncircumcision namely in your naturall corruption signified by the uncircumcision which was cut off in the circumcision V. 14. Blotting out the law was the hand-writing the use of the Ceremonies was the ratification and confession of the debt Christs blood is the satisfaction by which the hand-writing is cancelled and all the seals and signes taken away Of Ordinances that is to say as it appeared by the Mosaicall Ceremonies which out of Christ testifie that a man is guilty and worthy of death seeing that all the use of them had a relation to the purisying of uncleannesse and satisfaction for guilt see Ephes. 2. 15. Nayling it annihilating and taking away all the power of it as if thâ—t by him and in him the Law had been fastned and nailed to the crosse Ephes. 2. 16. V. 15. Spoiled taken away from the devill the unjust prey of so many souls dispossessed him of his tyranny and confounded and scorned his boldnesse termes taken from victorious and triumphant captains Powers see upon Ephes. 6. 12. In it the Italian in him namely in Christ crucified Others in it namely in the crosse Others in himself V. 16. Let no man seeing that by Christs death all that was figured by the Ceremonies is fulfilled and that therefore the use of them is disannulled let no man attempt to impose Laws upon your consciences concerning them to condemn you if you do not observe them V. 17. A shadow namely signes and transitory figures The holy namely the substance and spirituall reality of all these mysteries opposite to ancient Ceremonies as the body is to the shadow V. 18. Let no man suffer no man to usurpe that power over your consciences as to command them and declare them guilty in these things Others let no man get away the goale from you or the reward due to him that overcommeth at wrestling or running that is to say Let him not hinder nor disturbe you in the course of your vocation so that you may not obtain the reward of everlasting life see Gal. 5. 7. Philip. 3. 14. Humility namely a false and vain humility used by false Doctors under a pretence of calling upon Angels as Mediators between God and men when as Christ is the onely Mediatour Intruding rashly undertaking to establish new Doctrines and Laws concerning the service of God beyond that which is revealed concerning it in his word 1 Cor. 4. 6. Peradventure he hath a relation to their curious and bold assertions which they had concerning the offices and degrees of Angels By his fleshly namely by his carnall and corrupt understanding V. 19. The head namely of the Church which is Christ alone see the Exposition of all this upon Ephes. 4. 15 16. Having nourishment the Italian being furnished namely with life vigour nourishment and all other good things without desiring any part thereof from Angels or any other creatures Knit together namely gathered together and united in Spirit which also seems specified to consute the false doctrine of seducers namely that Angels are means of a conjuction between God and men and between men themselves Of God namely that true spirituall and divine increase whereof God is the Author in his beleevers in Christ and by his Spirit whereby they come neerest to God see Ephes 3. 19. V. 20. If ye be dead namely by vertue of your spirituall conjunction with Christ participating of the benefits of his death to redemption and the resemblance thereof in the mortifying of sinne which are the two accomplishment of all ancient Ceremonies the use whereof is also disannulled Rudiments the Italian Elements see upon Gal. 4. 3. 9. Living in as though you were yet in the Schoole of these earthly and bodily figures and Ceremonies whereas under the Gospell you live as it were in heaven in life liberty and power of the Spirit see Phil. 3. 20. So is the word World used Gal. 4. 3 9. Heb. 9. 1. V. 22. Which all namely which Ordinances consist in outward and corruptible things and of themselves can neither defile nor sanctifie and the significant vertue which they had under the Law is now utterly disannulled see Mat. 15. 11 17. Rom. 14. 17. 1 Cor. 6. 13. Heb. 9. 9. Of men who of their own authority would re-establish the use of these things which the Lord hath taken away by his Gospell V. 23. Will-worship namely Gods service arbitrarily appointed or with a good intent and will but without any command or approbation from God In any bonour namely these observances of these false teachers do not aime at the abstaining from fornication and luxurie wherein consists the true honour and holinesse of the body Rom. 1. 24 26. 1 Cor. 6. 18. Thess. 4. 4. but at the abstaining from meats which are things indifferent and can neither defile nor sanctifie see Mat. 15. 11. 1 Cor. 6. 13. To the satisfying namely in abstinences and distinctions of meats CHAP. III. Vers. 1. SEek endeavour to live the spirituall and Angelicall life elevating your hearts and mindes towards Heaven after your spirituall resurrection and imitation of Christ setling no more your affection nor any opinion of holinesse upon earthly things V. 2. Set your affection upon the Italian think upon See Rom. 8. 5. V. 3. Dead namely with Christ not onely to sinne by being freed from it and by having no more commerce with it but likewise to the ceremonies of the Law Col. 2. 20. Your life you are already made living in Christ in the participation of Gods grace and in the communion of his Spirit but yet the perfect state of spirituall life in the full fruition thereof is not
25. 31. Jude 14. CHAP. IV. VER 1. BY the Lord the Italian in the Lord in his behalfe in his name for the love of him V. 4. His vessell namely his bodie in which his soul lodgeth and which is the instrument of the operations of it especially in Gods service as a vessell of his Temple And honour See upon Col. 2. 23. V. 6. In any matter the Italian In the affaires of thiâ— life As to contaminate by fornication persons who are allied or belonging to others as wife or daughter c V. 8. Given unto us the Italian put in us Hath endowed us Apostles with the light and conduct of his Spirit in such measure as we do teach Gods truth most purely and certainly V. 9. Are taught not onely inlightened but also inwardly moved and framed thereunto by hiâ— Spirit V. 10. Which are in the charitie which is amongst you appeares sufficiently by that you shew towards other believers who are out of your Citie and Church V. 11. Your own businesse Every one according to his calling without medling with importunitie or curiositie with other mens businesse 1 Pet. 4. 15. With your own under these manual Arts are comprehended all lawfull callings and exercises V. 12. Honestly shunning idlenesse which leades a man to vices or brings him to dishonest beggerie That are without namely unbeleivers and such as are strangers to the Church Of nothing or of any one and that through your own sloath you be not driven to look for relief of other men V. 13. Are asleep that is to say are dead in hope of a blessed Resurrection an ordinary terme in Scripture No hope of everlasting life V. 14. In Jesus the Greek terme signifies the manner of dying well as who should say who by Jesus Christ namely by faith and by calling upon his name have passed to death Will God that is to say we must know and believe that God will bring into that heavenly glorie which his son possesseth those that shall die in his faith V. 15. By the word namely by especiall revelation of God See 1 Kings 13. 17 18. and 20. 35. We which are alive namely those who shall then be alive as we are now who ought each moment to expect Christ. See 1 Cor. 15. 51 52. Shall not that is to say shall have no advantage above them but as one should say the dead shal have advantage above those which are alive being they shall rise from the dead before the qualitie of the others be changed to enter into everlasting life V. 16. A shout the Greek word signifies such kindes of shouts or watch-words as men that row or vintage-men do use to encourage or call upon one another V. 17. Caught up After we have been both in soul and bodie endowed with such qualities as are fitting for everlasting life as amongst the rest with agilitie of bodies See 1 Cor. 15. 51. CHAP. V. VER 1. YE have no need Take heed of presuming to be so bold as to enquire concerning the prefixed time of Christs comming to judgement V. 2. Know namely by the Lords words which have often been spoken over again by the Apostles See Matth. 24. 43. As a thief that is to say unlooked for not but that many signes and tokens shall be seen before his comming Matth. 24. 30 32. but yet none shall be able to set down the prefixed day or moment V. 3. Shall say namely worldly men V. 4. In darknesse of ignorance or blindnesse of sinne V. 6. Let us me sleep through carelesnesse slacking or giving over doing acts of pietie being lulled asleep by worldly desires cares and pleasures V. 9. Appointed us He hath not by his immutable decree excluded us from his grace and given us over to the state of sin and natural corruption to punish it according to the rigour of his justice V. 10. Wake nos these words may be understood either in their own proper sense or figuratively for living or dying V. 11. Comfort your selves or exhort one another V. 12. To know to judge well and worthily of them which is the first degree of honour Which labour in the holy ministerie In the Lord by his commission and authoritie in his Name in the service of his Church keeping within the bounds of his will and of their own vocation V. 18. For this is As God through his grace in Christ turneth all things to be for your good and salvation Rom. 8. 2â— So he will have you give him thankes for all things as benefits bestowed upon you V. 19. Quench not do not you suffer through rebellion impurity ingratitude negligence or contempt the gift of the spirit of grace which worketh in you in light of faith and knowledge and in fire of power to depart or to be abolished in you but preserve it nourish it and make use of it See Matth. 25. 8. A similitude taken from the fire of the Altar which was to be kept continually alive and burning V. 20. Prophesyings the Italian prophesies namely the writings of the Prophets in the old Testament or the ordinary expositions which are made in the Church by a singular gift of the Spirit See Rom. 12. 6. 1 Cor. 14. 1. 6. 29. V. 21. All things namely all the doctrines opinions actions and examples which every believer is bound to examine by the light of the Holy Ghost according to the rule of Gods Word V. 23. Spirit by his Word here differing from the soul he meanes either the gift of Gods Spirit and the spiritual part of a regenerate man or the understanding and minde and by the soul onely the meer animal part V. 24. That câ—â—leth you namely God who hath begun his worke in you calling you effectually to the participation of his Gospel is loyall and constant in keeping of his promises which he hath made to those that answer to his call to bring them to the last period and end of it V. 27. I charge you For these Epistles writtâ—◠〈◊〉 the Apostles were directed to the college 〈…〉 stours by whom they were afterwards read 〈◊〉 publike Assemblies of the Church and expounded by the Prophets or other Pastours being laid up and kept in the Churches treasurie of records THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT THis Epistle is almost of the same subject as the former for the Apostle having not yet had libertie to visit the Thessalonians writes this second Epistle unto them to confirme exhort and correct them and first he commends their faith charitie constancie and patience in persecutions and strengthens them praying to God that he will be pleased to accomplish his worke in them then afterwards upon occasion of a certain opinion which was grown up amongst them that Christs last coÌ„ming was at hand wherupon there grew great discorders in the Church he declares unto them that it was false for before that time Antichrist was to come whose kingdom pestilent doctrine false miracles
referred to Christ ought to be understood onely of the miseries and punishment of sinne wherewith he hath burthened himself and not of any guilt in him V. 4. And no man that is to say He cannot be a lawfull Priest in the Church unlesse he have his calling from God by the wayes and according to the Laws which he hath appointed V. 5. Christ as he is man he did not put himself into this glorious dignity and office and as he is the Son of God he hath no will separate from the Fathers who is the spring and originall of all things But he the meaning is not that the Sonne hath been made high Priest by these words of Psal. 2. but plainly that he was so made by the everlasting Father described by this circumlocution V. 7. Who namely Christ In the dayes whilest he was yet in the world in the course of his obedience and humiliation living a terrestriall and animall life opposite to the glorious and spirituall state of the celoâ—â—iall life see 1 Cor. 15. 44. 2 Cor. 5. 16. When he had this is to shew that the substance of Christs Sacrifice consisteth not wholly in his corporall death but much more in the torments and anguishes of the soul which he in his life time suffered for sinnes of the curse whereof he drank the cup in the unspeakable feeling of Gods wrath and in the inâ—â—â—able suspension of the sweet influence of Gods love upon his humanity With strong crying he â—â—â—th a relation to Christs last agonies and servent prayers which are set down by the Evangelists Uâ—to him namely to God the Father who might have freed him from the passage to death if his counsell to save the world thereby had not been against it Matth. 26. 33. Mark 14. 36. and likewise could after he was dead according to this said order make him live again by a glorious resurrection Was heard God having according to Christs intention in his prayer strengthned and born him up in his horrible terroâ—â—s conflicts and agonie Luke 22. 43. He feared which in Christ was aâ—â—er and plain naturall affection apprehending an unspeakable future evill and pain without diffidence vice or excesse V. 8. Learned he that is to say besides what he was in regard of his father by his own nature namely his everlasting Sonne he of his own wil took upon him the new quality of obedient servant Philip. 2. 8 and through divers degrees of sufferings was prepared for the last point of them which was the death of the crosse Or he tried in effect and felt how faâ— that obedience did binde him to which he had subjected himself by his office of Mediatour V. 9. Made perfect the Italiâ—an fully consecrated namely by his death in which he did not onely fulfill all things for us John 19 30. but he himself likewise came to the height of his priestly office having in himself the foundation of the beleevers salvation by his death and by his resurrection all the means to apply it unto them see Luke 13. 32. That obey him by true faith answerable to Gods calling V. 10. Called being after his death resurrection and ascension into Heaven really invested with his full power and his Priestly and Kingly dignity joyntly as Psal. 110. 4. it is said that he was installed in his priesthood sitting already at Gods right hand Psal. 110. 1. After the order of which Priesthood in its singular properties and circumstances Melchisedech was a signe figure and example Now even from this place the Apostle begins to shew in what Christs priesthood was different from the Leviticall which he will begin again to treat of more largely Chap. 7. V. 11. Of whom namely of Christ compared with Melchisedech And hard in regard of your dulnesse and incapacity Dull of hearing Stolid and of a dull apprehension in spirituall things like as for want of exercise the memâ—ers become benummed and stiffe see Matth. 13. 15. V. 12. For the time namely since you were first instructed in Christian Doctrine First principles that is to say the first rudiments and as it were the alphabet of Gods word V. 13. For every one high and profound Doctrine is no fittinger for those who are novices in matters of faith then solid food is for little children for that requires a strength equall and proportionable to apprehend and digest it by meditation wherein a spirituall judgement is necessary confirmed by much use and practice which such novices have not In the word namely in the doctrine of the Gospell whose subject is the true and onely righteousnesse of faith Rom. 1. 17. Or he knoweth â—ot yet how to 〈◊〉 which is the true pure and holy doctrine from that which is not V. 〈◊〉 Of full age the Italian accomplished a term signifying ripe age and one that is come to be a compleat man as 1 Cor. 14. 20. or one that is a good proficient in holy matters as 1 Cor. 2. 6. By reason of use by a certaine firme and permanent quality and faculty produced in beleevers by the holy Ghost by reason of a long and continuall practice and study Their senses namely their judgement and understanding CHAP. VI. Vers. 1. LEaving a terme taken from those which runne 〈◊〉 at publike sports when they first set 〈◊〉 The meaning is advancing ourselves to the utmost of our power beyond those first principles in the understanding of Christian doctrine Unto perfection namely to the highest degree of knowledge feeling and beliefe of these things to which man can attaine in this world beâ—itting persons who are of full age in the inward and spirituall man Eph. 4. 13. Phil. 3. 15. and by this means to the perfection reserved for the Kingdome of Heaven 1 Cor. 13. 9 10. Not laying againe returning no more as from the beginning to instruct and resolve you in the first grounds of the Christian Catechisme as in a doctrine which you have forgotten and is become unknowne and uncertaine unto you like a building which is wholy ruined and must be built up againe from the foundation Of repentance these are the heads of Christian doctrine which were taught little children and novices in a plaine lowly and rough manner From â—edd worâ—es namely from all actions of man out of Gods grace wherein consists spirituall death who are deprived of the life and light of Gods Spirit are vicious and corrupt and cannot bring forth any fruit of life Rom. 8. 6 13. Heb. 9. 14. V. 2. Of the doctrine namely concerning the signification vertue and use of the Sacrament of Baptisme formeâ—ly administred generally at certaine times Oâ— conceâ—â—ing the more common and necessary arguments of faith upon which were examined those who were baptized being of any growne age Or the fathers who presented their children to be baptized and answered for them upon these questions See upon 1 Pet. 3. 21. Of laying 〈◊〉 which was a ceremonie joyned to baptisme for a signe of blessing and consecation
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
is that Christ is risen again by vertue of his death by which he hath fulfilled his obedience whereby he hath obtained the reward of life Or that he is the great shepheard by his blood having by it redeemed saved and gotten his sheep which he likewise feedeth unto everlasting life by the perpetuall application of his death V. 21. Through Iesus that is to say working in you by his Spirit V. 22. Of exhortation namely the reprehensions admonitions and corrections inserted amongst the doctrine of this epistle For I have if there seem to you to be any harshnesse in it impute it to the brevity of an Epistle which will not allow a man to use such infinuations and mitigations as a rhetoricall discourse wil do see 1 Pet. 5. 12. V. 23. Know ye seeing he writes this Epistle by Timothy himself the meaning is Ye shal know by himselfe that he is delivered namely out of prison where he was with me and how If he come namely if he returns from the voyage which he undertakes by mine appointment to come to you I will see you I hope according to all likelihood that I shall see you see Phil. 1. 25. THE GENERALL EPISTLE OF St. JAMES the Apostle ARGUMENT THis Epistle and those which follow saving the two last of John have been named Catholick because they are not directed to any particular Church or person as those of Saint Paul but in common to all the Churches gathered out from amongst the Iewes scattered over all the World This beares the name of James it is uncertaine of which namely whether it be the Apostle sonne of Alpheus or the Bishop of Jerusalem and Evangelist often times called the brother of the Lord. The subject is a gathering together of divers doctrines exhortations comforts reproofes instructions and sentences concerning afflictions and trials to desire of God with faith wisedome and all other gifts Of riches and of poverty of the temptation of concupiscence of true regeneration and of the fruits thereof of faith joyned with true charity equall towards all men without any respect of outward qualities and fructifying in good workes to flie ambitious superiorities to bridle the tongue of contentions and of fleshly desires of humility and turning to God to eschew evill speaking and rash judgements to depend upon Gods providence of the vanity and wretched end of unjust riches of patience of abstaining from unlawfull and vaine oathes of the power and force of prayer and of setting againe in the way such as are strayed from the truth CHAP. I. VER 1 JAmes according to some it is James of Alpheus the Apostle according to oâ—hers James the brother of the Lord Act. 15. 13. Gal. 1. 19. Which are scattered namely amongst the Gentiles see Iohn 7. 35. V. 2. Temptations that is to say tryals and exercises through afflictions and adversities V. 4. Have her that is to say let it persevere unto the end and be accompanied with other Christian vertues Be perfect that is to say furnished with all necessary vertues though never in a perfect degree in this World V. 5. Wisedome namely spirituall wisedome to judge rightly of afflictions of their causes end and fruit c. to moderate in them the afflictions of the soule keeping it in an immoveable tranquillity Liberally or benignely the Greeke simply see 2 Cor. 8. 2. Upbraided not that is to say disdainfully rejecting or upbraiding the asker with his unworthinesse V. 6. Is like a hath not the constancie of the soule nor is not perswaded of Gods grace by the Holy Ghost whereby wanting the first foundation of faith God doth not build the fabricke of his other gifts in him According to the saying of the Gospell that to him that hath is given Matth. 25. 29. V. 8. A double minded the Italian a double hearted because that his inward part doth not agree with his outward profession whereby his thoughts motions and actions floating continually he is uncapable of patience and perseverance vertues which require a constant and firme posture of the soule V. 9 the brother the meaning is that Christian patience ought not onely to beare afflictions but also to glory in it see Rom. 5. 3. That he is exalted spiritually being the Sonne of God member of Christ made worthy of participating of his afflictions Acts 5. 41. Rev. 2. 9. V. 10. That he is made low that is to say if he does not exalt himselfe in pride for his goods and honours but containes himselfe in holy humility before God and modesty towards men and if acknowledging the vanity thereof he doth with his heart renounce them as if he possessed them not He shall passe namely this his worldly prosperity V. 11. In his waies namely in this his state and condition V. 12. Tried the Italian approved namely of God for his obedience to his will order and condition established by him V. 13. Let no man now he goeth on to the other kind of temptation which is the inducement and allurement to sinne which doth not proceed from God as the other of afflictions doth For God as he hath no inclination nor taketh no delight in evill so can he not induce others unto it as the divell doth V. 15. When lust namely mans depraved and corrupted will which is the first spring of all vicious appetites Hath conceived namely after it hath by the apprehension of some unlawfull object fixed in it selfe a wicked desire it doth afterwards bring it to effect whence followeth the punishment of eternall death V. 16. Doe not erre either in attributing to God the cause of your sins or not having recourse to him in your wants as to the authour of all good things V. 17. From the father namely from God the authour and fountaine of all light of knowledge grace and spirit without ever changing or diminishing Shadow a terme taken from the celestiall lights which by reason of their resolutions and vicissitudes doe not alwaies shine in the same degree and some of them do also suffer eclipses decreases and failings V. 18. His owne will of his grace and free will to oppose this spirituall regeneration of grace to that of nature and everlasting of the onely begotten Sonne With the word which is as it were the seed of this new generation revived by the Spirit see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits namely a part of the whole masse of mankind which is consecrated unto him as the first fruits were under the Law see Ier. 2. 3. Rev. 14. 4. V. 19. Wherefore seeing you have received from God the gift of spirituall regeneration worke you the true workes and performe the true duties thereof keeping your selves especially from your most common and sudden sinnes which are those of rash speaking and wrath V. 20. For the wrath Though wrath in man be moved naturally with some resemblance of justice against a wrong and offence yet that is not the right way to do the Will of God wherein
obtain all manner of grace and the holy Ghost for them whereby faith is engendred in them and the conformity of the members with the head is brought forth V. 22. In obeying namely in beleeving the Gospell or conforming your selves to the will of God by a sincere and filiall obedience Through the Spirit namely by the power and grace of the holy Ghost which may have a relation either to the foresaid obedience or to the purification of the souls because that both are the work of the holy Ghost Of the brethren which is the true end and naturall effect of the purification of the soul by faith Ephes. 1. 4. 1 John 3. 18 19. V. 23. By the word which is likened to the seed made actuall and fruitfull by the addition of the holy Ghost Which liveth which is endowed with an effectuall and spirituall power and is established and lasteth for ever whereby it is likewise apt to bring forth the spirituall and everlasting life in beleevers opposite to the mortall and transitory life which they had from their parents by the corporall generation which is described afterwards CHAP. II. Vers. 1. LAying aside or casting away Now this depends from that which is spoken Chap. 1. 23. for the regeneration which is spoken of there consists in renouncing of those and all other vices V. 2. As new born that is to say Being newly made Christians imitate little children in desiring the souls pasture which is Gods word which as it is the seed to give the life of the Spirit it is likewise the food to preserve and increase it The sincere namely the word of God which is the most sincere truth apt to purge man from all the fore-said deceits Or the Word of God not falsified with erroneous doctrines 2 Cor. 2. 7. 4. 2. V. 3. If so be he speakes this to signifie that all our desire proceeds from the rellish which God hath already given us of his grace by faith according to that unto him who hath is given if so be he doe aske it John 4. 10. V. 4. To whom that is to say being united to the Lord Jesus and made his members by a lively faith A living stone namely as to the foundation of the Church which hath an everlasting life and lastingnesse in it and is also soveraignly active by the communication of a spirituall life and vertue to all such as are built upon him by faith which is spoken in comparison or opposition to materiall foundations which though they be solid and sound yet can they not communicate their qualities to the stones which are laid above them V. 5. Lively stones namely participating of that foresaid life of Christ and therefore opposite to the dead stones of the materiall Temple Are built up or be ye built up An holy Priesthood that is to say a multitude and company of Priests By Jesus whose perfect righteousnesse and intercession gaineth all Gods grace to beleevers and to their workes V. 6. Be confounded that is to say he shall not fall from his hopes nor be deluded in his confidence V. 7. He is the Italian it is that precious thing namely that precious foundation whereof Isaiah speakes V. 8. Which stumble namely which striving against the doctrine of the Gospell through incredulity and rebellion are causes of their owne ruine and yet can no way stirre the Gospell Wherunto namely into which ruine God hath from everlasting and immutably determined to let them fall through their owne fault see 1 Thes. 5. 9. Jude 4. V. 9. A royall that is to say a company of Priests who are likewise Kings Exod. 19. 6. Priests to God-ward to whom beleevers doe yeeld spirituall worship v. 5. and Kings over the creatures over which Christ their head hath given them the dominion which they had lost in Adam and hath made them fellows in the glory of his Kingdome Matth. 19. 28. 1 Cor. 6. 2 3. Revel 1. 6. 2. 26 27. 3. 21. 5. 10. 20. 6. A peculiar which he hath purchased with a price and made his by a Soveraigne title to hold them for his owne people V. 10. Not a people namely Gods people for the ten Tribes to which the Apostle writes were formerly fallen away from Gods covenant V. 11. Pilgrimeâ— namely in this world a place of travell for us and not our owne native Countrey whereby the goods and delights thereof are not our owne proper goods and the too much staying and fixing our selves upon them hindereth our endeavour and care which we ought to take in this our voyage to Heaven V. 12. In the day when it shall please God to draw neere unto them communicating his knowledge and grace over them see Luke 19. 44. V. 13. To every namely to Princes Magistrates Governours made by men or amongst men by the civill conversation and guide of humane society For the Lords sake who is the author of governments and of all publique order who commands obedience to Magistrates and binds all mens consciences thereunto and therein is served and honoured Rom. 13. 5. To the King namely to the Roman Emperour sometimes called a King by forraigne Nations V. 16. As free spiritually freed from the bondage of sinne the divell and the world and also from the servile pedagogie of the Law which liberty many did abuse to the licentiousnesse of the flesh and to the shaking off all kind of yoke of worldly dominion V. 18. To the froward namely to such as are rough and cruell V. 19. Thankworthy the Italian pleasing namely to God who esteemes it an act of obedience done to him and of humble patience under his hand For conscience that is to say to obey him according to the duty which his conscience tels him of and bindes him to Being enlightned by his word and by his Spirit V. 20. Buffeted the Italian punished some translations have it buffeted which was an ignominious kind of punishment V. 21. Called in that the end of Gods vocation and election is to be made conformable to Christ as well in his sufferings as in his glory Rom. 8. 29. V. 24. Bore our sinnes to suffer the punishment of them to cancell the bond and annihilate the curse Col. 2. 14. Heb. 9. 28. In his owne body namely in his humane nature On the Tree namely upon the Crosse. V. 25. And Bishop namely Christ the Soveraigne Guardian Rector and spirituall Steward which are the signications of the name of Bishop CHAP. III. Vers. 1. O'Bey not or beleeve not Be won that is to say disposed and induced to thinke well of the Gospell to desire the knowledge of it and be converted unto it see Matth. 18. 15. 1 Cor. 9. 19 20 21 22. V. 2 With feare that is to say in holy modesty reverence and humility V. 4. The hidden man namely the whole state the vertues and qualities of the soule regenerated by the Holy Ghost the forme whereof doth not appeare to the outward sences but
of life and to all the parts and vertues of spirituall regeneration to establish in themselves the certaintie of their vocation and put themselves forward to the end thereof then by the Spirit of God he foretels the horrible corruptions of Doctrine and life which should befall the Church by heretickes and false teachers and by lewd prophane contemners of God and mockers of his Doctrine whose subtiltie meanes followers impieties wickednesses and eternal perdition he sets down shewing also that the seeds of these plagues were already sown in the Church and admonishing believers to beware of them carefully and comforting them with Gods singular grace and protection towards his And finally he exhorteth them to expect in faith patience holy desire and pure conversation the last comming of Christ by which all the corruptible state and forme of this world being brought to nothing and changed they shall be gathered into the Kingdom of glorie and rest everlasting according to Gods promises CHAP. I. Vers. 1. LIke precious namely of the same natureâ— vertue propertie price as that of us Apostles though we have it not all in an equal degree see Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4. Through the the Italian in the whose foundation and object is Christs righteousnesse which comprehends all that he hath done and suffered for his others expound the word Righteousnesse for mercie and goodnesse or for loyaltie in holding to his promises according to the Hebrew terme V. 3. Unto life namely to the happy and everlasting life Of him namely of God who revealeth himselfe in the Gospel to salvation To glorie the Italian or glorie that is to say employing his glorious power to convert us see Ephes. 1. 19. and 3. 16. V. 4. Whereby namely by the foresaid glorie and vertue some copies have By whose love Promises namely the effects of the promises made to our forefathers You might be you may be regenerated to the Image of God in holinesse righteousnesse and other vertues which are originally and essentially in God and the like of which are created in the believer and do increase untill this conformitie do come to its perfection in heaven Having escaped having freed your selves and with-drawn your selves farre from it Acts 2. 40. Heb. 6. 18. 2 Pet. 2. 18 20. Through lust which corruption consists in the concupiscence or lust which reigneth in the world V. 5. Vertue that is to say holy and vertuous customes and an honest life Knowledge namely the progresse and confirmation in the knowledge and mysteries of the Gospel V. 7. Brotherly kindnesse towards believers Charitie that is to say the general and common charitie towards all men see 1 Thess. 3. 12. and 5. 15. V. 8. Unfruitfull namely in fruits of righteousnesse and holinesse which are the end of the knowledge and faith which God plants in the hearts of his V. 9. But he the Italian for he he proves the same by the contrary thus Where these vertues are the knowledge shewes it selfe true and lively in efficacie contrariwise where they are wanting knowledge appears but as a shadow without life and vertue Jam. 2. 17 20 26. Cannot see a far the Italian Dnzeling he seems to set forth the image of false faith by the similitude of a blinde mans eyes which are dazled who can perceive some dim and confused light but cannot thereby be guided in his motions Hath forgotten that is to say Hath rejected Gods grace through which he had felt some small sparke beginning and appearance of being purged and reformed from his sins Heb. 10 29. V. 10. Your calling not in it selfe which hath all its vertue and subsistency from God and from his pleasure Rom. 9. 11 16. but in the feeling certainty and apprehension which the beleever ought to have of it Ye shall never fall you shall run on the race of your heavenly calling with a sure pace without disturbance or hinderance as in a plain way and finally you shall come to the end of it without falling see 1 Iohn 2. 10. V. 12. Wherefore seeing these things are so necessary for your salvation I will carefully put you in minde of them because that as I have the charge of procuring your salvation I have also the will to do it Though ye See Rom. 15. 14 15. John 2. 21. V. 13. In this Tabernacle that is to say in this bodie as 2 Cor. 5. 1. V. 16. For we These things are worthy of perpetual meditation because they are of a most pure most certain most divine Truth The power it seemes that these two things must have a relation to Christs glorie being ascended into heaven and to his last comming to judgement whereof his Transfiguration was an essay Matth. 17. 1 2. and therein consists the perfection of what he hath done for us and what he accomplisheth in us V 17. From the Excellent namely from God himselfe in his heavenly glorie V. 18. The holy that is to say singularly chosen for this apparition and by the apparition sanctified for that moment see Exo. l. 3. 5. V. 19. More sure than those particular revelations which are not the foundation of Faith but onely props and bearers up thereof or this is spoken in regard of the greater credit which the believing Jewes gave to the doctrine of the Prophets than to that of the Apostles Acts 17. 11. Others have it Most firme In a darke place namely in your understandings and in all the Jewish Church which hath been enlightened by the prophetike word during the night of Christs absence Untill the untill your hearts be fully enlightened by the Spirit of Christ himselfe who is the Sun of righteousnesse and the morning-star of the Church Rev. 2. 2. 28 and 22. 16. without having any more need of the shadowes figures and weak directions of the Law V. 20. Knowing that is to say in this reading of the Prophets we must especially beware of understanding or interpreting them according to every mans minde or understanding but according to the minde of the holy Ghost which revealeth it selfe either by the clear events of the Gospel or by the divine inspirations and expositions of his Apostles or by the comparing of the same Prophets and their continuall consent Acts 17. 11. V. 21. For the because it belongs onely to God who is the onely authour of prophecie to give the true sence of it Of God namely his chosen servants who had a calling altogether divine and the gift of his presence and inspiration in all their ministery CHAP. II. Vers. 1. THe people of Israel Damnable which leading men away from the foundation of faith and everlasting life doe cast them downe into damnation Denying either by a totall apostacie or through want of sincere obedience Tit. 1. 16. That bought them who by the price of his blood which they had professed by bapisme that they would be partakers of had gotten the right and title of Lord and master over them to make them his
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
c. Of the eyes this other kind may have a relation to the desires of the will as covetousnesse ambition c. and generally to all motions of the soule to singular objects which are presented unto it by the eyes the true brokers of concupiscence V. 17. The lust thereof namely all the objects and baits of it all the delight that man takes therein Abideth that is to say hath everlasting life and happinesse V. 18. The last time not onely the last age of the world which is called time in the Gospell Heb. 1 2 but also the beginning of the last part thereof which is foretold by the Scriptures full of heresies apostacies confusions and the Kingdome of Antichrist which began to be framed even at that time 2 Thes. 2. 7. 1 Iohn 4. 3. Have heard this doctrine being commonly taught by the Apostles 2 Thes. 2 5. Antichrist that is to say a principall adversary of Christs and head of the rebellion and apostasie against his doctrine and spirituall Kingdome with usurpation of absolute command wherin consists the absolute property of Antichrist above all other fals Doctors hereticks Antichrist fore-runners of that chiefe on who did seeke out the way for him authours of heresies and heads of sects and schismes in the Church V. 19. They went out that is to say they have separated themselves from the communion of the Church Jude 19. Of us namely true members of the Church by a lively faith and consequently chosen by God which can never be cut off from Christ nor fall totally from the faith Matth. 24. 24. John 6. 37. and 10. 28 29. Rom. 8. 28 29. 2 Tim. 2. 19. V. 20. An Unction that is to say the gifts of the Holy Ghost by which God hath consecrated and sanctified you to himsefe as anciently Oyle was a signe of consecration and blood of expiation Exod. 30. 25. From the holy one namely from Christ who hath in himselfe the fulnesse of all the graces of the Holy Ghost and is the spring and dispenser thereof to his beleevers Psal. 1 33. 2. Dan. 9. 24. Ye shall know the Italian ye know you are enlightned and instructed in all the parts of heauenly doctrine necessary to salvation and in a sufficient degree to keep you from such seducers V. 21. Ye know it and by the knowledge which you have thereof can discerne a lie which is quite contrary to it V. 22. Is the Christ the promised Redeemer the Sonne of God come in the flesh Is Antichrist that is to say his consederate in the sinne of fighting against Christ in his owne person and office That denieth not onely because that the Father and the Sonne are one simple and pure and indivisible Essence but also because the Father doth not manifest himselfe to salvation but onely by his Sonne Matth. 11. 27. John 1. 18. V. 24. If that which that is to say by meanes of perseverance in the pure faith of the Gospell you shall remaine united to Christ and by him to the Father the fruit of which union is everlasting life V. 26. That seduce you doe tempt you and force you to doe it V. 27. Of Him namely of Christ verse 20. That any man namely that any man give you the first lights and fundamentall beginnings of the Gospell the Holy Ghost having already imprinted them in your hearts but you need onely to be warned and exhorted to persevere Ye shall abide or ye will abide that is to say I am perswaded that you will persevere In him namely in Christ. V. 29. That he namely God Is borne that is to say he shews that he is truely regenerate to his Image Eph. 4. 24. 1 Pet. 1. 4. 1 Iohn 3. 7. CHAP. III. Vers. 1. WHat manner of love namely what benefit of pure and infinite love Rom. 5. 5. That we namely that by his adoption and by our regeneration to his image we are made his children so that this title and honour doth truly belong unto us Knoweth us not that is to say all the multitude of unbeleevers and enemies of God cannot judge rightly of our state but reprove condemn and hate us V. 2. Now are we even at this time we have right as children of God John 1. 12 but the full fruition of our state and of our fathers goods is reserved for the life everlasting When he namely Christ our head Be like namely in glory and happinesse but with a difference between the head and the members For we for then he shall fully communicate himself unto us and shall give us ability to receive him in cleer knowledge in fruition of presence and in perfect apprehension union love c. V. 3. And every man because that the onely way to come to this conformity of glory is the conformity of holinesse in this life Mat. 5. 8. Heb. 12. 14. V. 4. Transgresseth also makes himself guiltie before God as a breaker of his Law whose force remaineth firme for ever by an invariable rule of justice which seems to be spoken against prophane men who under the shadow of being freed from the curse of the Law by Christ imagine themselves to be freed from obedience thereunto and that they ought not to be judged by it 2 Pet. 2. 19. Jude 4. V. 5. That he namely Christ. Take away not onely he should purge the errour by his blood and should cancell the bond but that he should likewise anihilate the strength life and empire of sinne by his Spirit Rom. 〈◊〉 6. whereby whosoever doth again give himselfe to sin renounceth Christs benefit which hath these two wholly inseparable parts No sinne whence follows that he can have no conjunction with the wicked and that his Spirit is contrary to sinne and that to imitate him we must abstain from sin V. 6. Abideth is united to him by a lively and sound faith and perseveres in this union John 15. 4 5. Sinneth not resisteth sin and doth not give himselfe over unto it and takes no pleasure in it but studieth holinesse and uprightnesse see 1 Iohn 1. 8 9. Hath not hath no true and lively knowledge nor apprehension of him V. 7. Isrighteous doth truly shew that he is justified in Christs blood and sanctified by his Spirit bringing forth the fruits of a new life V. 8. Is of the devill is his childe in similitude of malignity which the devill hath stirred up and as one should say ingendred in him and foments and nourisheth it up From the beginning presently after his creation or from the beginning of the world Destroy that is to say annihilate the kingdom of sin in his beleevers V. 9. Doth not commit see upon vers 6. His seed namely the power of the holy Ghost and the word of God apprehended by faith which are the means of his regeneration by which he is alwayes enlightned governed and stirred up to holinesse and sinne is beaten down and mortified Cannot sinne he cannot absolutely fall again under the kingdom of
sinne nor fall away from the grace of God and from the light of his Spirit Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sinne through humane infirmitie 1 Iohn 2. 1. but he is preserved from habitude perseverance and from being given over to sinne which cannot befall one but onely by the totall extinction of the Spirit of grace He is born this gift of God is one of those that is without repentance and irrevocable Rom. 11. 29. V. 11. From the beginning namely of the preaching of the Gospell V. 12. Because that is to say Hee slew him partly through hatred occasioned by the contrariety of their behaviours and wills and partly also through envy because God was favourable to Abel by reason of his pietie V. 13. Marvell not seeing the world is still moved by the same Spirit as Cain was and that the same causes of hatred do last still V. 14. Because we love because that true love is the proper effect of a new and spirituall life 1 Iohn 4. 7. V. 15. Is a murtherer that is to say He sinnes against the commandement of not murthering which commandment God hath given not onely to the hands and outward actions but also to thoughts and to the will and besides hatred is alwayes joyned with a desire of taking away the object thereof Hath that is to say Hee hath no lively root nor beginning of it in him V. 16. Because he namely Christ. To lay down that is to say To love our neighbours even to that height if need require and our calling binde us to it V. 17. Shutteth up that is to say Taketh no compassion on him but sheweth himself hard and mercilesse towards him Dwelleth can he say that he hath the love of God rooted in his heart seeing that the love of God and the love of his children are unseparable Matth. 22. 38 39. 1 Iohn 5. 1. V. 19. That we that we are sincere and loyall and not hypocrites Or that we truly professe heavenly truth by which we are regenerated and guided in all our actions Iohn 18. 37. Shall assure we shall make our consciences confident to appear aâ— Gods judgement fearlesse of being convinced of any hypocrisie or of the breach of the condition which is annexed to his grace namely That we should use interchangeable love towards our neighbours being on the other side perswaded of our union with Christ by the effects of his Spirit Rom 8. 9 10. Iam. 2. 13. 2 Pet. 1. 10. V. 20. If our heart If our conscience though blinde erring and insensible in many things doth accuse us how much more shall God condemn us whose knowledge is infinite and penetrates even into the least and secretest motions of the heart and thoughts Iob 34. 22. Psal. 19 12. V. 21. Condemn us not of hypocrisie and contempt of God and of his law and of delighting in evill Have we that is to say We may with confidence present our selves before him being endowed with such qualities as he requires in us namely faith and a good conscience Heb. 10. 12. V. 22. Because this reason is not grounded upon the worth of works but upon the order established and the condition annexed to Gods promises and upon his own nature who cannot favour the wicked see Dan. 9. 18. Iohn 9. 31. V. 23. On the name that is to say In his Son as he hath declared himself in the Gospell V. 24. Dwelleth that is to say As hee holds himself united to Christ by a lively faith and perseverance so Christ never withdrawes his presence from him nor the influence and assistance of his Spirit CHAP. IV. Vers. 1. SPirit that is to say The doctrine propounded under the name of inspiration of the holy Ghost or Doctor that shall say he hath any such revelations But trie namely by the rule of Gods word with all care and diligence see Iohn 5. 39. Acts 17. 11. Rev. 2. 2. V. 2. Every Spirit that is to say every Doctrine or Doctor Confesseth that retains the pure faith and profession of Christs office and person which is particularly spoken in regard of certain hereticks which were sprung up even in those dayes V. 3. Is it insomuch as Christs person was already contradicted by those hereticks as the chief Antichrist was to fight against and usurpe his kingdom and domination V. 4. Of God regenerate and guided by his Spirit Have overcome ye have withstood those Doctors endeavours and actions and have persevered in faith and have convinced and confuted them Greater is he namely the Spirit of God which dwelleth and reigneth in you is more powerfull then the Devils spirit which worketh in the world John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12. V. 5. They as these hereticks are altogether sensuall and worldly without any lively light or Spirit of God 1 Cor. 2. 14. such is their doctrine also And the world namely sensuall men that are like unto them John 15. 19. and 17. 14. V. 6. We are we Apostles are indeed sent by God and instructed and directed by his Spirit and all our doctrines and motions proceed from him That knoweth that is truly enlightned by him in faith and sound judgement in spirituall things see 1 Corinth 14. 37. 2 Cor. 10. 7. Hereby namely by holding with Apostolicall Doctrine for the holy Ghost never varieth but is the same and alwayes agreeth in one thing and hee himself hath given that Doctrine for an everlasting rule to discerne true inspirations from false ones see Isa. 8. 20. V. 7. Is of God is a true and proper vertue belonging to all those that are regenerate and governed by the Spirit That liveth namely in God and according to God Is born that is to say doth shew himself truly to be such by proper perpetuall and infallible effects V. 8. Knoweth not namely that true and lively knowledge which transformeth a man into his image 2 Cor. 3. 18. Is love namely a God highly and infinitely loving and bounteous especially towards his elect and beleevers V. 10. Herein Gods love consists not in that we having loved him first hee hath enterchangeably loved us again with the like love but in that he hath prevented us with his love when we were his enemies V. 12. No man though God be invisible and incomprehensible to man in this life yet is he present and united with his beleevers by means of the Spirit of love which he granteth them whereby he brings forth in them the Soveraigne effect of his love which is to transform them to his own image vers 17. V. 14. And we have this depends upon vers 6. The meaning is we Apostles are faithfull witnesses of this fundamentall truth for wee speak as by sight namely by an undoubted certainty of Gods Spirit in spirituall things And by corporall sight in such things as could be apprehended by the senses having seen Christ in the flesh conversed with him seen his works
is to remove a scandall and danger of certaine heretickes who were ever in those daies sprung up in the Churches who falsified the true doctrine concerning Christs person and did turne Gods grace and the spirituall Evangelicall liberty into a certaine carnall liberty and dissolutenesse free from all law and subjection to politicke government making schismes and divisions in the Churches The Apostle then after he hath propounded examples of most severe judgemens of God which had formerly fallen upon Apostataes dissolute unchaste schismaticke and prophane people he shewes that these were such and bids them looke for the like judgements But comforts beleevers against that scandall and exhorts them to persevere and increase in faith and in their spirituall regeneration and to seeke by all possible and convenient meanes the salvation of those that were gone astray Vers. 1. BY God the Italian in God namely by vertue of his grace by his Word and Spirit which he hath bestowed upon them Preserved that is to say defended protected and safe-guarded out of danger of falling from the salvation which they had acquired In Jesus Christ namely to the communion of his body Or by vertue of their spiritual union with him V. 3. The common namely to me to you and to all beleevers That ye should that ye should imitate the example of all other beleevers that have been before you in maintaining and advancing the truth of the Gospel against all the assaults and endeavours of the divell and his followers and instruments Or to persevere in fighting as they had already happily begun V. 4 Of old that is to say from everlasting Ordained the Italian written or set downe by name by Gods decree likened to a Register to be given over to their naturall corruption and malice which also he hath determined to punish letting them runne to that height of impiety to falsifie his truth and to make themselves the divels instruments and to reject Gods grace smother up his Word and Spirit which should be prostered unto them The grace especially in regard of the Evangelicall and spirituall liberty which they wrest to a most false sense of licentiousnesse to all manner of vices under pretence of the easinesse in obtaining pardon Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation wherein the wicked said the essence of sinne consisted and that without it there was no sinne whatsoever a man did V. 6. Which kept not which did not persevere in the state of integrity and righteousnesse in which they were created But left that is to say were for their Rebellion driven out of Heaven Luke 10. 18. V. 7. After strange the Italian after other flesh a covered circumscription of the abominable lust against nature Rom. 1. 27. Of eternall whereof the materiall fire wherewith they were consumed was a signe V. 8. Likewise also the Italian yet these though these judgements be set before them for an example Dreams that is to say Men blinded and void of understanding through their damnable passions like a man that dreams or raves V. 9. The Archangel the sacred History makes no mention of all this Jude might know it by some divine revelation or by some ancient tradition which he hath authorized by his relation or by some book which now is not to be had and indeed there remains some tract of this in the Jewish books About the bodie which being secretly buried by the Lord Deut. 34. 6. it is like that the Devill did seek to take it up again either to satisfie his rage in abusing of it or to make it an object of idolatry for the people V. 10. They corrupt they defile themselves by excesses and abuse in those things wherein nature and even the bruit beasts shew them the Lawes and limited use of them as of eating drinking and the use of woman V. 11. They have gone they follow Cains wickednesse who was the first head of them who departed from the true Church and the pure service of God as these men did Rangreedily after the Italian Suffered themselves to be carried away that is to say they have been shaken from the firmnesse of faith and have been carried into these errours by the bait of gain and of worldly pleasures as Balaam was And perished imitating Core and his followers in his rebellion against Moses being they rise against the Apostles and true Pastors of the Church and do raise schismes and divisions and have entangled themselves in the like unavoidable perdition as those men did V. 12. Your feasts wherefore see 1 Cor. 11. 21. Feeding prophaning those sacred feasts with their glutonie without any respect to the communion of Saints for the maintaining of which these feasts were appointed and for this cause were ended and sealed up by the celebration of the holy Supper Whose fruit withereth which have neither life nor sap to bring forth any good fruit even like trees after Autumne Twice dead he hath a relation to those mens falling again into the state of sinne and death after they had begun in some sort to live by the light and grace of the Gospell Plucked up quite cut off from the spirituall union with Christ who is the true foundation of life and grace V. 13. Raging waves unsetled turbulent and proud spirits which boldly belch out their abominable opinions and doctrines Wandring starres he seemes to meane those false glancing or falling Starres which fall from Heaven because they were never fixed there and are but meteors and transitory impressions in the air V. 14. Prophesied the Scripture makes no mention of this Prophesie of Enoch threatning the wickednesse of his times with the future deluge Saint Iude may have had it by tradition confirmed by revelation of the holy Ghost as the Jews have yet at this time some reliques of it in their writings Commeth the Italian is come that is as much as to say He shall certainly come With ten thousands the Italian With his holy thousands namely of Angels V. 15. Hard speeches the Italian Cruell things see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13. V. 16. Complainers which is a signe of an ill composed impatient contentious and insatiable spirit In admiration falsly and flatteringly for to reap profit by them V. 19. Separate themselves that is to say They do willingly cut themselves off from the true and spirituall communion of the Church whereby they are deprived of life grace and Spirit see Iohn 15. 6. V. 20. Building up confirming and advancing your selves in your spirituall state of grace and regeneration like a building upon the onely foundation of faith in Christ. In the the Italian by the that is to say By his motion and inspiration V. 21. Keep your selves that is to say Persevere constantly to love God in truth or take heed you fall not away from his love Others keep one another for the love of God that
of the full comming of his Kingdome in the totall ruine of the wicked and in the last and finall judgment V. 11. Were given that is to say they were admonished to content themselves with the first and most excellent part of Gods justice which is to reward those with glory which have suffered for him which is signified by these robes Rev. 3. 4 5. expecting till in his appointed time he doth accomplish the other which is to cause vengeance to come upon the persecuters see Heb. 12. 13. Should be fulfilled namely untill all the elect of all mankind were gathered together which must be before the last judgement see 2 Pet. 3. 9. V. 12. There was a description of the last judgement V. 15. And the Kings namely the enemies of Christ and prosecuters of his Church CHAP. VII Vers. 1. STanding ready to execute Gods great judgements upon the earth which notwithstanding are not specified in this Chapter Holding peradventure to intimate the peace and ease in which God suffereth worldly men to live and be overtaken even upon the point of his great judgements 1 Thess. 5. 3. V. 4 Of all the Tribes excepting Dan left out in this place for some unknowne cause as also in other places of Scripture Now by these who are marked among the Tribes of Israel are meant the elect in all the externall Church marked with Gods and Christs Character Rev. 14. 1. V. 8. Of Joseph that is to say of Ephraim the the Sonne of Joseph who having gotten the right of first borne above Manasseth Genes 48 13 19. the name of Joseph is often attributed unto him for precedency V. 9. Palmes in signe of victory on the divell and his whole Kingdome see Rev. 13. 5. V. 10. To our God the Italian belongeth to our God that is to say as it is his proper worke to save men so all the honour therefore is due to him V. 12. Amen namely to that which the multitude had said V. 14. Which came out namely that are taken up into Heaven after they had suffered great afflictions and persecutions in the world Have washed that is to say preserved themselves in innocencie of life and in the purity of the profession of the Christian faith by which having put on Christ with all his righteousnesse and merits have likewise been adorned by him with the graces of his Spirit in this World and of his glory in the everlasting life 2 Cor. 5. 4. V. 15. In his Temple namely in Heaven shadowed by the ancient materiall Temple Heb. 9. 23 24. Shall dwell among them the Italian Shall stretch forth his Tabernacle amongst them or shall overshaddow them that is to say shall cover and defend them everlastingly from all evill A manner of Speech taken from the Pillar of Cloud in the Wildernesse CHAP. VIII Vers. 1. THe seven it is likely that here are meant the chiefe and neerest Ministers of God as questionlesse there are distinctions in the degrees of Angels see Rev. 1. 4. 4. 5. V. 3. Angel the description of a kind of Heavenly service correspondent to that which was in the Temple namely that the people being without at prayer the Priest offered Incense within upon the Altar Luke 1. 10. to signifie that beleevers prayers have alwaies need to be helped and sanctified by Christs Intercession see Heb. 9. 24. and here the Angel holds the place of inferiour Priest under Christ who is the high Priest Now the end of all this is to shew that beleevers doe avoid all the horrible evils of this World by faith and prayer Luk. 21 36. Should offer it that is to say should present it in the behalfe of the Saints or beleevers prayers and make them to penetrate sweetly before God V. 11. Wormwool that is to say most bitter and deadly according to the meaning of the Hebrew tongue V. 13. An Angell some copies have it an Eagle CHAP. IX Vers. 1. TO him according to some we must understand it to be the Angel himself that had sounded Others referre it to the starre which was fallen which may signifie an evill Spirit Rev. 12. 29. Of the bottomlesse pit namely of Hell All this is very obscure and hidden under the Key of Gods secrets V. 11. Abaddon both names signifie destroyer which is the divels title see Exod. 12. 23. V. 13. Foure hornes as he had in vision seen the Altar of perfumes Rev. 6. 9. 8. 3. he saw also the foure hornes or pinnes at the foure corners of it to the likenesse of Moses and Salomons called the Golden Altar because it was covered with golden plates and was set before God that is to say before the Sanctuary the great Curtaine being between see Exod. 30. 13. 1 King 6. 20. 7. 48. CHAP. X. Vers. 1. ANgell this was the Sonne of God himselfe as it appeares by Rev. 1. 15 16. 4. 3. Of fire that it to say of that exceeding fine Brasse Revel 1. 15. bright and sparkling V. 2. A little Booke it seemes we must conceive and understand it to be the same booke which the Sonne of God had unsealed and opened Rev 5. 1. 7. V 3. Seven thunders whereof hath not beene spoken untill now peradventure he meanes the seven Angels who strongly sounded with their Trumpets Revel 8. 2. And in all this there are many things known to God onely V. 4. And write them not other Copies have it and thou shalt write them afterwards V. 6. That there should be namely that the end of the world should come in its prefixed time and that the succession vicissitudes and measure of times and all temporall things should cease and that all prophesies should be fulfilled V. 7. The mystery namely these singular revelations of Christs comming to judgement of the resurrection of the end of the world and of Christs everlasting Kingdome with his Father Mat. 24 30. 1 Cor. 15. 24 51. 1 Thess 4. 15. 2 Pet. 3. 10. V. 11. Before many the Italian against many others concerning many CHAP. XI Vers. 1. WAs given me this Chapter also contains many very obscure things not yet revealed V. 3. Will give commission and authority V. 7. Their testimony namely the time of their preaching and defending of the heavenly truth V. 8. Spiritually resembling in spirituall things the carnall and worldly qualities of Sodom and Egypt which were the figure of it Sodom in its abominable impurities and abominations of Idolatry Egypt in her tyranny and violence against the Church Crucified this also sheweth that it must be understood in a spirituall sence that is to say he is there wronged persecuted and slaine in his Members Word Spirit and Worship see Heb. 6. 6. V. 11. Entred that is to say that which is to come was shewed me in vision as if it were present V. 15. The Kingdomes that is to say now God raigneth with his Sonne and that absolutely having destroyed all his enemies 1. Cor. 15. 24. V. 18. Of the dead namely that
maintain and establish the devils kingdom Dan. 7. 20 25. To continue other Texts have it To war namely with the Church which seemes to agree best with the figure of Antiochus Fourty and two according to the letter they are the three yeares and an halfe of Antiochus his persecution Dan. 7. 25. and 12. 7 11. but being referred to Rome this terme seemes to be indefinite to signifie the whole time of Gods patience in suffering of heathen Romes persecution V. 6. His Tabernacle that is to say his Church And them that namely Christ and all his who were gathered up in glorie V. 7. Given unto him that is to say he was permitted To overcome them namely in the world and corporally for a time V. 8. Of the Lambe the Italian whose names are not written from the foundation of the world in the Book of life of the Lambe who was slain shall worship him namely of Christ 1 Pet. 1. 19 20. to whom this Booke of life is attributed whether it be because that in Christ all Gods children are chosen Ephes. 1. 4. or whether it be because that he is prince and authour of everlasting life whereunto they are chosen Others set down the words of the Text in this manner Whose names are not written in the Book of life of the Lambe who was slain from the foundation of the world that is to say in Gods decree and foresight and in the efficacie of his death which hath been present to God from all eternitie V. 10. He that A summarie and obscure description of the Roman Empire through Gods just judgement Is the that is to say one ought to shew and exercise it in persevering constantly in the faith and in bearing all manner of assaults expecting the time which God hath appointed V. 11. Another this can apparently belong to no other but to a power used under the Name of Christ which hath brought in and established it selfe by meanes of and after the ruine of the Roman Empire Two hornes that is to say usurping two powers Secular and Ecclesiasticall even as Christ is both King and High-priest or counterfeiting the mildnesse of Christs Kingdom which proceedeth not with outward force nor violence of armes even as the hornes of a lambe are not good to butte with or to do any harme He spake that is to say he used an absolute command over the consciences raised himselfe through devilish pride and execrable boasting Rev 18. 7. V. 12. Before him The Roman Empire subsisting yet a long time after the being of this second Beast especially in these Easterne parts To worship that is to say to have religious conceits of the place where Rome stood as being consecrated to a perpetuall presence of God and to yield divine honours and religious obedience to it Whose deadly wound This seemes to be another wound then that of verse 3. and to have a relation to the desolations of Rome by the Northerne Nations V. 13. Fire come this seemes to be meant by thunders darted out as it were in God and Christ his Name whereby the world hath oftentimes been set on fire with warres and troubled with terrible confusions V. 14. That they should make namely that they should establish a new forme of Roman politicke Empire which should have some name and resemblance of the ancient Empire which was ruined And did live namely by the establishment of the universall Empire pretended to be spirituall V. 15. To give life the Italian to give spirit that is to say force and vigour to command Speak that is to say make Lawes and statutes with penalties to the disobedient and to the contemners of the majestie of this new Empire stiled sacred by its adherents V. 17. That no man that is to say forbidding all manner of commerce and communication with those that did not acknowledge this power V. 18. Count the This is very obscure and doubtfull A Christian Authour of the ancientest hath left in writing or peradventure by tradition that this was the name Latine as the Grecians write it for the Grecians using letters in stead of cyphers of numbers do out of the foresaid name make up the number which is here set down and indeed this number can have no relation to yeares for that as hath been said Rev. 15. 2. CHAP. XIV Vers. 1. I Looked It seemes that by this Vision the heavenly glorie is represented wherewith the ancient Martyrs were crowned who suffered death under heathen Rome or they who by vertue of their election have not adhered to the false dominion of the soules whilest it reigned in the world without any contradiction and they are brought in giving God thankes therefore V. 3. Redeemed that is to say acquired to God by the price of Christs bloud 1 Cor. 7. 23. 2 Pet. 2. 1. V. 4. Which were not that is to say who have kept themselves pure from all idolatrie which is spirituall fornication and have loyally adhered to Christ the onely Bridegroom of the Church see 2 Cor. 11. 2. Ephes. 5. 27. V. 6. Having the The sequele of these Visions sheweth that this cannot be understood of the first preaching of the Gospel by the Apostles and that it must be referred to a miraculous renewing of it V. 8. Is fallen This first crie is the proclamation of Gods sentence against the spirituall Babylon and of the beginnings of the execution thereof by the spirituall ruine of her plots the other proclamation Rev 18. 2. will be that of the final execution Made all nations drinke by her frauds and false perswasions she hath in such sort besoted mens spirits as with a compounded drinke that they have thereby lost their right judgement and have suffered themselves to be induced to spirituall fornication of idolatries and superstitions which deceit is neverthelesse an effect of Gods just judgement upon the world which hath not entertained the love of Truth 2 Thess. 2. 10 11 12. V. 10. Without mixture without any temperament of grace and of mercie with which God moderates the cup of believers afflictions V. 12. Here are they that is to say in these occasions they shall make themselves to be known by most certain proofes V. 13. From henceforth namely after the doctrine of the Gospell and faith shall be re-established in the world in its own puritie and vertue by which alone man can die happily in present comfort and confidence of eternall salvation Their workes that is to say the reward of them cannot fail them after their labours and combates V. 15. Out of the Temple represented oftentimes in this Book in Vision to be in Heaven now from this place to the end of the Chapter seem to be foretold the warres and desolations which were to happen in the world by reason of the Gospels re-establishment as if that after this last effect of Gods grace there were no more any mercie or patience to be expected but onely a finall destruction as a harvest or a vintage when