bee quite freed thereof in heaven see Num. 23. 21. Isa. 1. 18. Ephes. 5. 26. 27. V. 8. Come with mee raise thy selfe up through faith and desire to mee and my heavenly Kingdome Cant. 2. 10. 13. From amidst the world which is likened to those high hills that are full of wilde beasts and so is the world full of violence and cruelty against the Church see Psal. 76. 4. Zach. 4. 7. V. 9. Thou hast ravished thy lively faith in mee hath caused mee to bestow my whole heart and love upon thee Psa. 45. 10. 11. With one chaine to shew that those gifts which are acceptable to Christ in his Church are those gifts of grace which hee hath bestowed upon her and adorned her with and not her naturall gifts of themselves Cant. 1. 10. and 7. 1. Ezech. 16. 10. 11. 12. V. 10. My sister as well by reason of the communion of humane nature as by the heavenly fathers adoption Ioh. 20. 17. Heb. 2. 11. thine Ointments that is to say the exercises of the gifts of the holy Ghost which are poured down upon the Elect and figured by the unctions used in ancient times 2 Cor. 1. 21. and 2. 15. Philip. 4. 18. 1 Iohn 2. 20. 27. V. 11. Thy lips thy sanctified mouth bringeth forth words of invocation praise and confession and preacheth my word which are things most pleasing to mee and doe much edifie and comfort the faithfull Of thy garments namely of the gifts of the holy Ghost with which I have cloathed thee see Gen. 27. 27. Psal. 45. 13. 14. Ezech. 16. 11. 13. Lebanon a hill of Cedars and other odoriferous plants Hos. 14. 6. 7. V. 12. A garden a description of the Churches inviolable spirituall chastity of Gods secure watch which hee guardeth her with V. 13. Thy plants namely the true Elect which are now termed young and tender in comparison of the ripenesse and perfection which they shall attaine unto in the Kingdome of Heaven see Isa. 5. 7. and 60. 21. and 61. 3. Camphire the Italian Cypresse see upon Cant. 1. 14. Now by those aromatick plants joyned to fruits to eat is meant the variety and sufficiencie of the Churches graces and vocations whereof some are more ordinary but necessary other some more rare and exquisite for the Churches ornament recreation and enrichment but especially for the glory of God see 1 Cor. 4. 7. and 12. 7. 8. V. 15. A fountaine the Italian O fountaine here the Bride speaks and it is an exclamation of the Church who acknowledgeth herâ— life and spirituall nourishment 〈…〉 her gifts and vâ—rtues to proceed from her Bride-groomes grace who is to her as a living spring in a garden which he had termed her to bee verse 12. Now Christ may be termed a spring in his eternall Godhead a well in his Office of Mediator the Father having gathered together in him all the waters of grace and all the running streames in the communication of the spirit Isa. 12. 3. V. 16. Awake that is to say O holy Ghost doe thou animate and vivifie in me the gifts and vertues which I have received from my bridegroome that they may not remaine idle and buried in me but may be stirred up to beare fruits pleasing to God untill they come to full ripenesse and perfection seeing they are imprinted in mee by thy power see 2 Tim. 1. 6. North South by these two wiâ—deâ— of opposite qualities is signified the same spirit working either coolnesse and refreshment of comfort or heat and servencie of zeale CHAP. V. VER 1. MY Spouse this is the bride groome who answering his brides precedent desires comes by a speciall grace to visit her taking a singular delight in her good works proceeding from the ground of his grace and the manuring of his Spirit whereby they are properly his own and consecrated unto him by the Church O friends that is to say yee holy Angels and blessed Spirits rejoyee with mee for the fruits which my Church Militant bringeth forth in the world Luk. 15. 7. Iohn 3. 29. Yea drink abundantly the Italian be drunken with love that is to say receive yee new matter of being ravished in the love of God in that eternall glory which you are in by considering the grace and vertues which are in your brethren and members upon earth and by the enjoying of that common happinesse with them in perfect charity V. 2. I sleep this is the bride which relateth a new visit of the bridegroomes with circumstances differing from the other the meaning whereof is I had a little laid aside my divine thoughts and meditations still keeping the eye of faith open and the care of the heart attentive when the Lord returned That knocketh moving my heart by secret inspirations to give full admittance and entrance to his grace and vertues Revel 3. 20. Open to me receive mee in thine heart by a lively act of faith for it is mine onely place of refuge and abode upon earth out of which I finde nothing but annoyance and displeasure in the world V. 3. I have put off I have for a time laid aside this deep meditation wherein my soule was wholly enfolded how can I then betake my selfe to it againe so soone my weaknesse in this life will hardly endure it I have washed like a traveller that is newly come home The meaning is how should I then so suddenly fall a running after thee which thou doest exhort mee to doe in all thy visites V. 4. Put in his hands a description of Christs power to work that inwardly by his Spirit in a faithfull man which he outwardly commandeth by his word Acts 16. 14. which notwithstanding he never accomplisheth unlesse the faithfull man doe concurre thereunto with his will and action as is set down afterwards My bowels all my affections being stirred up by this working of God were moved to answer to his call see Luke 24. 32. V. 5. My hands this signifieth that the grace of the holy Ghost doth alwayes accompany these endeavours of the faithfull in these actions of faith even as a look that is oyled openeth the easier V. 6. My beloved or Christ did suspend and keep back this rich communication of his grace and spirit which hee offered me if so bee I had received it in time My soule â—aâ—â—ed repenâ—ances and confessions of her defect of spirituall understanding for that shee had not in time taken notice of Gods visite as Psal. 73. 2â— Luk. 19. 44. V. 7. The watchmen that is to say the great ones and Princes of the world and preservers of the peace thereof Cant. 3. 3. Seeing mee inflamed with zeale to seek after Christ did persecute and torment me through Gods permission for punishment of my negligence V. 8. I charge you the Italian I adjure you words of the generall body of the Church directed to the faithfull souls or to the particular Churches to which sometimes the Lord doth particularly communicate himselfe whilest the
generall description I will gather together and preserve mine Elect who are poore and weake according to the world See Zech. 11. 7. 11. Matth. 18. 10 14. Isa. 2. 5. V. 8. Twâ— parts The greatest part of the world which beare the name of Christians shall follow Antichrist and shall perish See Rev. 13. 14. and 17. 8. The third namely The Elect which are the lesser number V. 9. I will bring I will try the faith and constancie of mine Elect by many afflictions CHAP. XIV Verse 1. THe day it is likely that these things must be understood concerning the spirituall and corporall warres which Antichrist shall raise against the Church of God drawing thorow Gods permission the Princes and Nations of the earth to follow him Rev. 14. 8 and 17. 15. Unlesse he meaneth that great unknowne accident described Ezek. 38. of Gog and Magog the last enemies of the Church V. 2. Halse God shall suffer a great part of his Church to be discomfited and subdued Rev. 11. 7. 13. 7. but he shall reserve unto himselfe a remainder for grace and election V. 3. Go. forth see concerning these victories which the Sonne of God shall obtain against Antichrist 2 Thess. 2. 8. Rev. 17. 14. 18. 2. Of battell the battell of Midian under Gideon Judges 7. 22. Isay 9. 4. 10. 26. where God discomfited his enemies by their own swords as threatning to do the like at this time V. 13. V. 4. His feet figurative termes to signifie the re-establishment and gathering together of the Church dispersed by Antichrist by a new and firme presence of Christ in the middest of her calling unto him all those which were driven away Rev. 14. 1. No where it is set downe that at His returne He shall stand upon the Mount of Olives being correspondent to His departure which was also from off that place as it is described Ezek. 11. 23. Shall clâ—ave all lâ—t and difficulty which might hinder the concourse of mine Elect shall be taken away as Isa. 40. 3. 57. 14. 62. 10. V. 5. Shall flee all you beleevers shall speedily come to the Church to save your selves from perishing with the world For the valley the free entrance into the Church shall be open every where save onely where Gods election hath not wrought but hath lest a man as it were sequestred which seemeth to be meant by the word Azal which signifieth separation See Isay 4. 3. With thee O Christ this may be understood of the Elect which shall joyne themselves to Christ Or of the Angels which shall accompany Christ at His last coming Mat. 25. 31. Jude 15. whereunto these following things seem to have a relation V. 6. In that day after the destruction of Antichrist shall the Sonne of God come in who shall bring the Church into its glory where without any vicissitude or variation of day and night of calamity and prosperity of knowledge and ignorance it shall enjoy eternall light by the sight of God Isay 16. 19 20. Rev. 21. 23. and 22. 5. V. 7. One day equall and everlasting not varied nor interrupted Shall be knowne this may be referred either to the prefixed time of Christ his comming to judgement which God alone knoweth Mat. 24. 36. Or to the quality of that eternall glory which no man hath seen nor can comprehend 1. Cor. 2. 9. V. 8. Waters namely the grace and gifts of Gods Spirit in this world and His glory in the heavenly life shall be powred out upon his Elect for ever Ezek. 47. 1. Joel 3. 18. Rev. 22. 1. The former sea this is the sea of Sodome and the west or uttermost Sea the Mediterranean which by the setting forth of diverse places of Judea signifieth nothing but a generall powring out on all sides and upon all men Shall it be those waters shall never be dried up as your Summer streames are See Job 6. 16 17. V. 9. The Lord the Sonne of God shall alone be acknowledged and worshipped for everlasting King of the world V. 10. All the land figurative termes taken from the hilly situation of Judea to signifie that all worldly height shall be beaten downe and the Church alone shall be glorified as Isay 2. 2. See Zech 4. 7. From Gâ—ba Geba and Rimmon were two confines of Judah the one towards the North and the other towards the South Josh. 15. 32 57. From Benjamins gate by a similitude taken from the precinct of the earthly Jerusalem as Jer. 31. 38. he doth imply a perfect re-establishment of the Church in all parts of it Of the first gate it seemes he meanes the fish gate which was against the second gate Jer. 39. 3. Zeph 1. 10. and so he mentioneth the whole circuit of Jerusalem Benjamins gate was on the North-east side from thence going towards the corner gate which was on the North-west side they went along by the fish gate and from Hananiels tower which was on the same side as Benjamins gate they went the other compasse from the South to the Kings winepresses which were on the west side where these two halfe compasses did meet to make up a whole compasse The còrner gate See 2 Chro. 26. 9. peradventure there was some Tower there to make the corner or some point like spurres or bastions V. 12. The plague he seems to describe the eternall punishments of the wicked They 〈…〉 and though he subsist and live and shall not be capable of death yet he shall be tormented everlastingly still outliving his paine having no end that his paine may also be endlesse Th 〈…〉 â—yes though they be alive and can see yet shall they be deprived of light in infernall darknesse having neither eyes nor understanding but onely to see and judge of their extreame misery Their tongue see Luke 16. 24. V. 13. In that day of Gods victory over his enemies which is described v. 3. Shall lay hold God shal cause theÌ„ to fight one against the other as in the battell of Midian Judg. 7. 22. Mat. 24. 7. V. 14. Iudah the carnall unbeleeving Jewes shall also be enemies to Christs true Church The wealth that is to say the booty or spoiles a figurative terme to signifie a compleatvictory V. 15. The plague God shall not onely destroy his enemies V. 12. but even all the instruments they made use of for to afflict the Church V. 16. That every one God shall save some of his enemies whom he shall cause to turne to his true spirituall service described here as in a shadow by the ceremoniall service of the law as Isay 66. 23. The feast a figure of the Elects gathering together into particular Churches in this world to which every one must reduce themselves to partake of the communion of Saints and of Gods grace V. 17. Shall be no God shall impart none of his blessings to them V. 18. Of Egypt which was the ancientest enemie of the Church which also seemed not to have much reason
for this grace is not universall nor common to all V. 12. Because their waters these admirable effects shall be produced because the Gospell shall be accompanied with a celestiall power of Gods Spirit Shall be meat this may signifie the double use of beleevers good works the one to the glory of God and advancement of their own salvation the other to the edification and correction of their neighbours V. 13. Ioseph whose posterity was divided into two Tribes Ephraim and Manasseh See Genesis 48. 5. 1 Chro 5. 1. V. 15. The great sea namely the Mediterranean sea in regard of the little seas or lakes of Palestine Now these bounds or borders doe signifie that Christs kingdome shall have its perfect being within it selfe and shall be severed from the world V. 17. The border of Hamath namely the uttermost part of the Northerne line which from Hamath shall turne Eastward V. 18. From the border namely Hamath where as it were in an angle shall meet the North and the East side The East sea namely the sea of Sodome Ioel 2. 20. Zach. 14. 8. V. 19. The River namely Sihor called the river of Egypt Num. 34. 5. Josh. 15. 47 1 Chron. 13. 5. V. 20. From the border from the end of the foresaid Northerne line unto that place where the land of Hamath butts upon the Mediterranean sea towards the North. V. 22. The strangers a figure of the calling and ingrasting of the Gentiles into the Church CHâ—P XLVIII Verse 1. HAzar 〈…〉 an the meaning seemes to be there shall be a line drawing from the Mediterranean sea along by the way of Hethlon to Hamath and from thence to Hazar-enan which on the one side borders upon the land of Hamath and on the other side upon the countrey of Damascus For Dan these divisions are quite differing from the ancient divisions which Ioshua made and by these seems to be shewen the equall râ—ght which Gods children shall have in his Church and in his spirituall goods V. 9. The â—blation the Italian The part This consecrated part which was five and twenty thousand cubits in length and as many in breadth was divided into three parts ten thousand of those cubits in breadth was for the Priests and there was the Temple other ten thousand cubits were for the Levites v. 13. The other five thousand were for the city of Jerusalem and there being a great deale of space yet left Eastward and Westward besides these five and twenty thousand câ—bâ—ts that was for the publique officers and for the Prince v. 18. 21. V. 12. Most holy Belonging onely to the Priests who were to enjoy it in the presence of God in the exercise of their Function in the Temple as they did the most holy parts of the offerings Lev. 2. 3. V. 14. The first fruits This part was consecrated to God as the first fruits of the earth were V. 16. The measures This representation is altogether figurative and mysticall representing the perfect constitution and ordering of the body and state of the Church as Rev. 21. 16. V. 18. That serve All those which doe the publike service in the meanest kindes of secular callings V. 28. To the river Called Sihor or the river of Egypt the Southerne confine of Palestine V. 35. The name Gods presence in his Word grace spirit and vertue shall give the Church its true being wherefore for to give the Church its true name we must say That it is the assembly in which God is present in the aforesaid manner See Isa. 26. 4. Jer. 33. 16. The Booke of the Prophet DANIEL ARGUMENT THough Daniel did never exercise the publique Calling nor Function of a Prophet in the qualitie of an Ecclesiasticall person to preach to the people and expound in sacred assemblies the revelations which were sent him by God yet his booke hath alwayes beene insâ—rted amongst the number of the other Prophetâ— as containing most speciall and admirable predictions of the state of the world and Church from his time untill Christs comming in the flesh gathered by himselfe and published in this Booke Whereiâ— we may observe two generall parts the one Historicall and the other Propheticall In the first he sets downe what notable things happened concerning his owne person and his course of life to make himselfe to be acknowledged a Prophet authorised by God relating how that in his youth he was carried away captivâ— to Babylon and was with others of the same Nation age and condition chosen to be instructed and consequently employed in honourable employments in that Empire But that God having taken them into his particular care and charge did 〈◊〉 those humane instructions by an infusion of divine giftâ— and graces First in a spirit of sanctification zeale and singular piety â—ried by cruell torments inflicted upon Daniels three companions in their youth and upon Daniel himselfe in his old age and besidâ—s in sâ—verâ—ignâ— understanding and wisdome wherein Daniel was remarkable and spoken of as iâ— were by a common Proverb whereupon they were promoted to eminent dignities to the great â—ase and sustenancâ— of the Church in her captivitie and sufferings in Babylon And at the last in the spirit of Prophâ—ciâ— in Daniel which manifested it selfe first in 〈…〉 ing Nebuchadnezzar in mind of his 〈◊〉 which he had forgotten and interpretting of them and afterwards in the miraculous prediction of the â—vills which did hang over the head of Belshazzar his grandchilde But it did fully shiâ—◠〈◊〉 in the incompâ—rable visions set downâ— iâ— the second part of this Booke concerning the foure grâ—â—â— Monarchies of the world â—ntill the â—â—mâ—ing of Christ and especially touching Selucides King of Syria and other successors of Alexander under whom the Iewish Church should suffer most grievous and mourneâ—ull accidents and especially under Antiochus Epiphanes the most cruell subtill and pestileâ—â— persecutor that ever the Church â—ad his principall â—ime and end being to root out Gods worship in it together with all impression and motion of piety in mens hearts Under the figure of whom are also foretold the persecutions of Rome whilst it was â—eathen and also of Antichrist the last deadly enemiâ— of the Christian Church as Antiochus had beene of the Iewish Church against whose outrages the Prophet comforteth and strengtheneth the Church by the promise of Gods helpe and deliverance in his appointed time lifting their hearts notwithstanding up for a soveraignâ— comfort to Gods promise of everlasting salvation by Christ who being established by the father to be the everlasting King of the world should from time to time cause 〈◊〉 to fall upon thâ—se Empires and should at the last lay the foundation of his ownâ— spirituall and everlasting Empire upon the redemption purchased by his death the prefixed time whereof is more cleerely showen to him then to any other Prophet through which all 〈◊〉 ceremonies being accomplished in their signification the use of them should also be abolished to 〈◊〉 to the service of God in
suffered to raise themselves to that dignity and authority Teare As they use to doe in the slaughter houses for to devoure up all Or worse then ravening beasts who alwayes leave some foot or bone Amos 3. 12. V. 17. The sword namely the punishment of my judgements His arme Which signifieth the power as by the eye is signified counsell and advice as much as to say I will take away from them the place of Conductor and Head and will degrade them quite see 1 Sam. 2. 31. CHAP. XII Verse 1. THe burthen The Prophecie uttered by Gods commission For Israel the Italian concerning Israel concerning the victories which God shall grant unto his Church which is the true Israel according to the spirit V. 2. Jerusalem My Church being set upon by her enemies shall be an occasion that I will strike them with amazement So that they shall not be able to bring their designes to any happy end but shall be the causes of their owne ruines Isai. 51. 17 22. Jer. 51. 7. In the siege In the very instant that they were ready to doe their best and last endevours V. 3. A burthensome stone the Ancients observe that this is taken for an exercise or game which was very frequent in Judea namely to take up a great round stone to try ones strength lifting it up from the ground sometimes to their knees sometimes to their navels sometimes to their shoulders and sometimes as high as their heads at which sport many times they did grievously hurt themselves The meaning is the enemies of the Church shall strive and endevour who shall be able to doe her most hurt but the stoutest and valantest of them all shall be overcome See Matth. 21. 44. V. 4. I will smite I will take away all strength and understanding from mine enemies See Psal. 76. 5 6. V. 5. The Governours The Apostles and Euangelists shall fill the world with wars and dissentions by preaching of the Gospel Luke 12. 49. by which the enemies shall goe to ruine and the Church shall be re-established Obad. 18. V. 7. Shall save The meaning is Christs salvation shall first be proffered to the poore and weake like to the tents of those poore Jewes that lived in the fields and were not comparable to Jerusalem which was a royall and strong city belonging to the House of David that is to say The Kings and great Ones shal be last converted as the event did verifie it under the Gospel to shew the prerogative of meane ones with God See James 2. 5. V. 8. And he The weake and feeble shall by Gods Spirit be strengthened and confirmed in heroicall vertues as David was see Joel 3. 10. The House of David namely The Princes of the blood royall who were also chiefe Officers of the Crowne by which are meant the Apostles who should be endowed with so many graces in Majestie Authority Strength and Truth that they should seeme to be Gods and Angels in the world rather then men See Gal. 4. 14. V. 10. I will powre A prophecie of the last conversion of the Jewes whereof see Mat. 23 39 Rom. 11. 26. 2 Cor. 3. 16. The Spirit namely The presence the operation and the gifts of Christs Spirit which is given through grace and is the Seale and earnest of Gods grace and doth alone produce in Believers holy and acceptable prayers Rom. 8. 25 26. They shall looke that is to say They shall turne to me by Faith Have pierced Psal. 22. 16. Matth. 27. 35. Jâ—h 19. 34. Mourne â—â—r him They shall be exceedingly grieved at their forefathers misdeeds See Jer. 3. 21. Acts 2. 37. V. 11. As the mourning It is likely that hee hath a relation to those solemne lamentations which were appinted for Josias his death who was slaine in the field of Meghiddo 2 Chro. 35. 22 25. And it seemes that Hadradrimmon was some city or strong hold in the said field made mention of onely Zech. 14. 10. V. 12 Every Family Circumstances taken from the manner of publike mournings in which they used to shut themselves up in their houses with their families and refraine the company of women and all manner of delightfull conversation see Numb 20. 29. Of Nathan A branch of Davids posterity out of which sprung Zerobabel who was next to the crowne after Solomons line failed See 2 Sam. 5. 14 Luke 3. 27 31. V. 13. Shemeâ— It seemes that it was some Familie of the Levites 1 Chron. 6. 17. and 23. 10. And the Prophet doth in this manner specifie these Families whereof some had held temporall and some Ecclesiasticall offices to shew that as the Church and State were united and joyneâ— in persecuting of Christ and in putting him to death so they should joyntly doe penance for it CHAP. XIII Vers. 1. IN that day namely when the Messias shall be come into the world A sountaine namely The grace of God in remission of sinnes and regeneration of Spirit shall be proffered to all Believers in Christ. A figure taken from the Waters of the Temple and thâ— washings according to the Law V. 2. The Prophets namely The false prophets by which are meant all seducers and teachers of lies Uncleane spirit namely the Divels wicked and uncleane inspirations V. 3. Shall yet A represention of the spirit of knowledge discretion and zeale in Christs true Church to discerne false doctrines and oppose them Figurative termes taken from that which was commanded to false Prophets Deut. 13. 5 6. and 17. 2. V. 4. The Prophets All false doctrine and worship of former times shall be beaten backe by the cleare light of the Gospel Shall they weare They shall not dare to counterfeit the true Prophets who used to weare such kindes of garments 2 King 1. 8. Isa. 20. 2. Matth. 3. 4. V. 6. Shall say unto him If it appeares that he hath passed through the Church's Discipline because hee hath been a seducer hee shall confesse it and give God the glory approving of the Churches severity used for his correction A representation of the wonderfull power of Gods Spirit and light in convincing and correcting the ministers of error See Acts 8. 13. and 19. 18 19. V. 7. Osword True it is that for a time my Church shall be an enemy to all manner of false doctrine and false teachers but there shall likewise come a time in which by my secret providence Christs true Ministers according as hee himselfe was slaine by the Jewes for a false Prophet shall also be persecuted and slaine whence shall follow a great dispersion of Believers and of Churches in the world Hee seeme to have an especiall relation to the times of Antichrist My Shepheard Christ as well in his owne person as in the persons of his faithfull Ministers My Fellow To shew the unity of Essence and union of the will of the Father and the Sonne the Mediator See upon Isa. 5. 1. Jer. 11. 15. Joh 10. 30. and 17. 22. And I will In this
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
same as the christian church doeth Meat namely Manna which to beleevers was a kinde of sacrament of the true spirituall food which is Christ with his benefits Iohn 6. 35. 51. though to the wicked and unbeleevers it was onely corpotall and corruptible food Exod. 16. Iohn 6. 32. 58. V. 4. Spirituall drink namely of the water that â—â—lowed out of the rock Exod. 17. 6. Likewise a sacrament of Christ and of his blood true water of life and spirituall drink Iohn 4. 14. and 6. 55. Râ—â—k namely of the water which came out of the rock which Moses had smitten Smitten a very expresse figure of Christ who beeing smitten by the father in his death and sufferings hath powred out living springs of redemption grace and life to his whole Church Isa. 53. 4. 5. Heb. 〈◊〉 〈◊〉 That folâ—owed them this in respect of the signe cannot be referred to the stone but the waters which came out of it whereof were framed many running streames in the wildernesse that way as the people were to passe See Deut. 9. 21. Psal. 78. 20. and 105. 41. though there were some interruptions either for triall or punishment of the people Num. 20. 2. and 21. 5. 16. but in respect of Christ it is very proparly spoken for not only his benefits are perpetuall but he himself who is the spring of them is never separated from his in whome he dwelleth by his spirit was Christ not substantially nor materially but figuratiuâ—ly and sacramentally which by vertue of God order and covenant hath joyned withit the reall but spirituall fruition of Christ. See upon Matth. 26. 26. V. 6. Examples namly lively representations for instruction V. 7. To eate this is specified to condemne those prophane feasts like unto them which the people made after they had sacrificed to the eâ—lâ—e V. 9. Christ namely the sonne of God perpetuall head of his Church who in his owne person did lead the people and wâ— present in the middest of them and is called the Angell See Exo 23. 20. and 33. 14. Heb. 11. 26 1. Pet. 1. 11. V. 10. The destroyer namely an Angel good or evil executioner of Gods judgments Exodus 12. 23. V. 11. Upon whom who are come to that time in which all figures are fulfilled and verified in a supreame degree as well in grace as in punishment V. 13. Tempatation the strong inducements to idolatry are not yet come upon the Christian Church through the presecutions and violences of tyrants is hereafter they will you are but only allured and enticed hereunto by these petty human baites which are easie to be resisted And God will never faile to give grace and strengh to his even in their harshest trials which he will likewise so moderate and qualifie as well in the grieveousnesse as in the lastingnesse of them that they shall not be overcome thereby V. 16. The cup all beleevers have and do professe to have communion with Christ and his benefits in the sacrament of the holy supper Now as this communion is incompatible with the devills society so are also the signes thereof incompatible such as these idolatrous feastes were of the divâ—les supper of blessing which is consecrated in the Church to the use of the sacrament of the blood of Christ by Solomon prayers and thankes giving to God See upon Matth. 26. 26. The communion namly the sacrament thereof accompanied with its effect and spirituall reality by vertue of the holy Ghost â—hich we breake namly at the sâ—cred action of the holy supper to the imitation of Christ and for a signe of the breaking of his body by sufferances and torments 1. Cor. 11. 24. V. 17. For we in the holy supper there is yeâ— a certaine signe of the spirituall union of all beleevers amongst themselves into the body of Christ because they all communicate of one bread whence it followed that those who were partakers of those idolatrous feasts which were contrarie to the holy supper doe likewise renounce all manner of union with the Church See 2. Corinthans 6. 14. 15. V. 18. After the flesh namely the naturall Iewes who yet observed the Mosaicall ceremonies opposite to the Israel according to the spirit Rom. 4. 11. Gal. 3. 9 and 6. 16. are not they in the sacrifices of thanksgiving there was a certain portion burnt upon the altar to God Lev. 3. 3. the other was eaten by him that offered it with his kinsfolkes and friends Lev. 7. 15. who thereby testified that they consented to the thank giving and tooke part therein Likewise saith the Apostle were must judge that those who wittingâ—e doe eat of the heathen sacrifices in those feasts doe likewise silently approve of them V. 19. Or that which is namely that the meâ—â— doth receive any evil impression by the consceration which is made of it to the idols The meaning â—â—those meates are pure of themselves yet in those feasts which are by publick institution appointed for the celebration and profession of idolatry they become impure and hurtfull because thâ—â— by 〈◊〉 making uâ—e of them idolatry is approved of and others are confirmed in it V. 20. But I say thâ—se meaâ—es are not inpure in their owne substance but in that â—ay oâ— vsing them which hath its whole relation to the devill who is the head of all idolatry in which he is aiso obliquely served Lev. 17. 7. Deut 32. 17. Psa. 106. 37. Rev. 9. 20. V. 21. Drinke namely have communion with those two heads which are altogether contrary which communions is testified and ratified by these externall actions which are signes of covenant and religion true or false See Deut. 32 38. Psal. 16. 3. 4. V 22. Stronger that We should not fear to provoake him See Ezek. 22. 14. V. 23. All things namely externall and indifferent whereof is spoken in this chaper which arâ— made vicious and hurâ—full by the abuse V. 24. Let no man seek let no man be giveâ— to the contenting of his owne desires without having any regard to what may offend anothers body V. 25. That eate â—out of those prophane feasts make no scruple of eating of the flesh of those sacrifices if they bee carried into the open market to be sold or if they be made use of at private feasts 〈◊〉 of this celebration instituted by publick order to be in honour of â—dols V. 26. for the seeing that God is the creator and Lord of all things they are holie and good for men so hee makes use of them and acknowledge them to come from his hands with faith invocation and thanksgiving 1. Tim. 4. 3. 4. V. 28. But if any man namely any weak beleever do warne you to beware of them as of uncleane meates according to his beleef or some unbeleeving waite layer doe it to trie whither you do perfectly abhorre idolatry or whither hee may draw you to it for his sake not to scandalize him if hee bee aweake beleever nor to intice him to do so much against his owne
over to his posterity by teachings and traditions from Father to Sonne yet questionlesse Moses had thereof a new full and most certaine knowledge by the inspiration of the holy Ghost which likewise guided him in the histori all relation of the beginning and continuance of the Church to hinder the forgetfulnesse ignorame and falsification of those things wheâ—ein are contained the grounds of her being and the rules and drections of her continuance in all ages He declarcth therefore how the world was by God created of nothing and by him was distinguished into its parts and by him appointed to his uses adorned enriched and filled with creatures very great in number and variety in a most admirable order And all this for man who was especially created for the service and glory of God according to his image and likenesse in innocency wisdom and justice and by him established as his deputy on earth for the governement of his creatures joyned with a holy and free use of them with the enjoyment of a most happy contented equall and immortall life after the course of which he should have been without old age paines sicknesses drooping or death transported into the celestiall and eternall And all this if he persevered in his obedience to God whereof he had asufficient grant in the originall justice wherein he was created if he would have practised it But be having transgressed the commandement of triall which had been given him is fallen into death and condemnation and hath lost his spirituall gifts totally and a great part of his naturall ones and hath been deprived of the lawfull right he had over Gods creatures and dispossessed of the quiet and sweet possession of them and hath lost the Sacraments of life and happinesse which were the inhabiting of earthly Paradice and the free use of the fruit which grew upon the tree of life Againâ— Moses declareth Gods infinite mercy in restoring man into a new state of grace and hope of life by the promise of a Saviour which promise with all its signes stamps and dependencies of sacrifices and other Religious acts being made unto Adam did notwithstanding not indifferently belong to all his progenie as sin and the sentence of condemnation was generally passed against them all but it was Gods pleasure to appropriate it only to part of his race So that after the said promise there came two branches from Adam the one by Cain and the other by Abel and afterwards by Seth. The first of the sonnes of men accursed abandoned in his sin and condemnation having the Divell for his head The other of the sons of God blessed holy adopted by the heavenly Father reconciled unto him through his sonne and sanctified by his spirit Whose chief head is and hath alwayes been Christ Iesus even at that time promised and embraced through a lively Faith by all believers These two bodies have even from the beginning continued in enmitie trained up in much cruelty and fiercenesse of the evill against the good one the first alwayes strengthening himself and increasing in power and number and exceeding in wickednesse and unrighteousnesse The second contrary wise being oppressed by the other and to its greater losse corrupted by his enticements and conversation whereby it hath decayed and even quite degenerated Which provoked Gods Iustice to drown the first world by an universall deluge which being spared only for Gods elect whose number was so decreased that as it appeareth it was included in Noahs Family which God only saved out of the universall destruction not so much to preserve mankind or beasts and plants as for the preservation of the seed of his Children But soone after the deluge there sprung out of Noahs race againe two generations with the same contrarieties as the former For the accursed one quickly grew mighty and powerfull in the world by setting up great and tyrannicall empires and was corrupted by idolatries pride violences and other vices So that amongst all those Nations which Noahs posterity was divided into the knowledge and pure service of God was almost utterly extinguished Untill it pleased God to cause the holy stock to sprout out againe in Abraham severed from the rest of the world by an especiall calling new promises of grace and a most peculiar covenant sealed with the Sacrament of Circumcision a token of the regeneration of Gods Children in the spirit and of their separation from the world This blessing was continued in Isaac though somewhat interrupted in its beginnings by the buds of the accursed race which sprouted out of the Godly one namely Ismael and Esau. But the blessed one began to take body and being in â—acob and his numerous familâ—â— under the new name of Israel none of his Children being rejectéd as some of the others were Yet was the Church his posterity alwayes a wanderer and a stranger in the world full of defects and infirmities within and many oppositions and molestations without having none of her side but only her God who pardoning and correcting its sius hath continually comforted it guided it provided for it defended it and increased it giving it a promise also of a firmâ— and happy dwelling in the World in the Land of Canaan And from time to time visiting it by visible apparitions of the sonne of God its head in proper person under shape of an Angell under whose conduct it was at last all brought into Aegypt where it was kept untill the death of Ioseph with which this book endeth ANNOTATIONS VPON GENESIS CHAP. I. VERS 1. IN the beginning God giving the world its first being began with the creation of the two generall parts of it and then went to the particulars The Heaven that is the highest and aethereall part under which it is very likely the Angels are comprehended Gen. 2. 1. The Earth The lower and elementall part of the Universe here indifferently called earth waters and abysse because it was a consused masse of all the Elements V. 2. Without forme Without any particular or distinct creature without order forme or ornament The Spirit that is the 3d person of the most holy Trinity immediatly and through its proper operation which is to preserve and maintaine all things in their being which they have received by the supreame will of the Father and the productive action of the Son see Psal 104. 2. 29. 30. Moved the Hebrew terme signifieth the moving or beating of the wings which a bird useth over her young ones to signifie the action of the holy Ghost in maintaining and cherishing of that shapelesse masse to prepare it for the subsequent productions V. 3. Let there be It is likely that the light was at first imprinted in some part of the heaven whose turning made the first three dayes and the fourth it was restrained into the body of the Sun or of all the other Stars but in a different degree V. 4. God saw he liked and approved of his work and took delight in it
to preserve it Divided that is ordained the heaven to turne continually about and that when the Hemispheare wherein the light was imprinted was above the earth it should then be day and when it was under the earth it should be night which was the beginning of the vicissitude or succession of day and night V. 5. God called God gives names to these great creatures which he reserved under his own governement Gen. 1. v. 8. 10. and 5. 2. And lets Adam give names unto them which he set under him Gen 2. v. 19. 23. Evening that is night at which the Jews begin their artificiall days The meaning is that in this first turning of the heaven none but the afore-named things were created V. 6. A Firmament in the middest that is the aire a thin and clear body which being at first confused in the masse of the Elements is now severed and set in its proper situation From the waters The Scripture placeth waters in the heavens Psal. 104. v. 3. and 148. v. 4. yet neither declareth the nature nor the use of them According to some they are the very substance of the heavens yet not fluent or running impure nor corruptible as the elementall Whatsoever they are it is not said that they were taken out of this lower masse The waters under do here also signifie the water and the earth mixed together in a kind of mirie stuff V. 8. Heaven a name common in the Scripture to the aire to the place of the Stars and the abode of glory V. 9. Into one place that is in the great deep under the earth Gen. 7. 11. which hath divets issues or openings above see Psa. 24. 2. V. 11. Grasse it is that Kind of grasse which groweth of it self without seed or manuring and is food for beasts V. 14. Lights great celestiall round bodies into which God reduced the light Now together with these bodies were their motions also established different amongst themselves and also from the motion of heaven Signes namely of naturall effects and chances as of heate cold raine faire weather c. signes of the occasions and seasons of many humane actions also fore-bodings of diverse extraordinary chances V. 16. Great though indeed the Moon be no bigger than any other Star but this is spoken in regard of our sight to which the Moon is neerest and also by reason of her more sensible operation Tâ— rule not only by the light but also by the greater influence and operation Joh. 38. 33. V. 20. Moving a common name to all living creatures as well of the water as of the earth which traile along creep or glide In this place are meant the water ones and v. 24. the Land ones V. 26. Let us make This manner of consultation of the Father with the Son who is his eternall wisdom and with his spirit whereof you may see other examples Gen. 3. 22. 11. 7. Isa. 6. 8. here used only in the creation of man seemeth to shew his excellency above other creatures Man that is the generation of men in their first stock and beginning Image set downe in the spirituall immateriall immortall qualities of his soule in the naturall faculties of it understanding memory reason and will in the supernaturall gifts of wisdom justice and holinesse in the dominion over other creatures all stamps set on man out of the everlasting modell of Gods perfections Dominion as well for the governing of them as for the makin use and employing of them V. 27. Male This is here spoken by way of anticipation to gather together the creation of man-kinde in its two sexes because that woman was made afterward Gen. 2. 18. V. 29. Herbe That is agreeable with your nature and so likewise of trees In this place there is nothing said of the use of the flesh of beasts as Gen. 9. 3. though it is likely that God did then grant it V. 30. Herbe Which is the same as V. 11. CHAP. II. VERSE 1. OF them Namely of the heavens to which this word of hosts is often attributed to give an inkling of the starres and the Angels as well in respect of their order as of their services under Gods command V. 2. He rested He ceased to shew his vertue and power in creating of new kindes of Creatures yet ceased not in working of their preservation sustenance and increase by order of nature and in guiding them with his providence Joh. 5. 17. V. 3. Blessed That is granted unto it this sacred prerogative of being free from bodily Labours to be imployed by men in exercises of piety and the publike service of God Because That is to say that he would have a perpetuall remembrance to remaine of this his cessation to teach man from time to time to with-draw himselfe from the cares of this life to apply himselfe in freedom and tranquillity to the meditations and actions of the spirituall life and by this meanes to dispose himself to the perfect repose of the eternall imitating God who had ended the worke of Creation on the seventh day in which he did as it were retire himself within himselfe to enjoy his owne blessednesse And made This seems to be added to shew that as by this rest God would not proceed in infinitum increaâ—ing so would he not leave any thing imperfect which he had intended to make V. 5. For The meaning is that the first plants were immâ—â—iately brought forth by God the order of nature being as yet not established and there being yet no raine nor labour of man under which two meanes the one naturall and the other artificiall are comprehended all other meanes of the earths yiâ—lding V. 6. But there After the first creation of plants God did appoynt raine engendred by vapours from below and created man to manure the earth and finally did establish the order of nature for the preservation and continuance of the kindes of them V. 7. Of the ground mingled with the other Elements yet in such sort that the earthly part did predominate Breathed it seemeth it was some created sensible and externall breath as Ioh. 20. 22. for a signe of the vertue proceeding immediately from God to create the soule of man without taking it cut of any other matter as hee had done the body See Num. 16. 22. Ioâ— 27. 3. Zach. 12. 1. Heb. 12. 9. into his nostrills to shew the means ordayned by God to preserve the union of the body and the soule which is continuall breathing Soule That is a living soule moving and operating whereas before the body was but a dead immooveable masse V. 8. Planted Hee caused a certaine parcell of ground to bring forth plants and trees most exquisite and usefull for man and enriched that place with more fruitfulnesse and beauâ—ie than any other part of the earth A garden called by the Hebrewes and Greeks Paradice a figure of the heavenly one See Gen. 13. 10. Ezek. 28. 13. in Eden A Countrey of Mesâ—potamia which
it might be a figure of the manner how the Church is justified in Gods judgement namely by Christs intercession who is the CHURCHES everlasting Priest V. 16. Doubled To be so much the stronger to beare the stones or ouches made fast to it V. 24. Thou shalt put And hang them to those rings V. 26 Thou shalt fasten With some hook thou shalt hang one of the ends of those chaines to the rings of the ouches which are upon the shoulders v. 9. V. 26. Upon the That is to say below for the other v. 25. were upon the upper sides Inward the brest plate was double v. 16. therfore the hem which was on that side that touched the Ephod whereunto these rings were fastened was called the inward hem V. 27. Underneath The breast plate Coupling upon the hips where the two squares of the Ephod did meet and were fastened together Girdle of which see V. 8. V. 29. When he once a yeare in the day of the attonements Exo. 20. 10. Lev. 16. 6. V. 30. The Urim and the Thummim These two Hebrew words signifie lights perfections It is not certainly known what it was but it is manifest that it was not made by any of the workmen Exo. 39. 8. Lev. 8. 8. but put in by Moses Whatsoever it was it represented the two chief vertues that any servant of God can have and especially Christs most perfect wisdome and justice who by vertue of them presents the Church to God his Father 1 Cor. 1. 30. The judgement The breast plate was so called for the reasons specified above v. 15. Upon his To shew what affection the shepheards affection towards his flock should bee and especially what an unspeakable charity Christs charity towards his Church is V 31. Of the Ephod That is to say upon which the Ephod must be applied and worn V. 33. Pomegranats According to Josephus they were flat of â—mbrodery work mixed with bels sowed between them upon the hem of the robe and not hanging beneath it Now these pomegranates and bels â—o seem to signifie the two indivisible qualities of a true shepheard which are a sounding speech and holy works See Mat. 5. 19. 2 Cor. 6. 6 7. And these bels were also to warne the people to second the priest with heart and mind in his sacred acts V. 35. He die not For his disobediende now this threat representeth the condemnation of all those Pastors which do faile in those fore said parts V. 36. Holinesse to the Lord The Italian hath it The Holinesse of the Lord to shew us that the Churches perfect holinesse remaines in Christ its head Dan. 9. 24. 1 Cor. 1. 30. Heb. 7. 26. And to teach all sacred ministers to have God and his holinesse continually before their eyes V. 38 May beare That is to say may intercede by this ceremony between my people and me that I may not punish the errors which they commit in my service A figure of Christ who with his most absolute justice covereth all the defects of our good works which are still spotted with some 〈◊〉 Sâ—â— Lev. 16. 16. Isa. 64. 6. Heb. 13. 5. 1 Pet. 〈◊〉 5. Alwayes every time as he shall present himselfe before God to do his office V. 39. The coat This was the first garment next to the body reaching down to his heeles made of two doubles of linnen cloth backstitched together as may be gathered by Josephus the historian The miter The coverture of his head made as it is supposed like a turbant The girdle which according to Josephus was foure fingers broad and went twice about his body then hanged down to his feet V. 40. Coates They were long linnen coates for inferiour priests were fordidden to wear any woollen stuff in their garments Eze. 44. 17. Bâ—anets they were caps made pointed V. 41. Consecrate them The Hebrew hath it fill their hands because they used to consecrate them by putting of bloud on the outside of their hand and certain parts of the sacrifices of consecrations in the palmes of their hands Exo. 29. 20 24. V. 42. Breeches To eschew all danger of dishonest discovery see Exo. 20. 26. CHAP. XXIX VERS 4. VVIth water Taken out of the hallowed laver Exod. 30. 18. Now by these three things water bloud and oyle used in the consecration of Priests is signifie the true spirituall sanctification which consists of the remission of sins regeneration and gifts of the Spirit V. 5. Of the Ephod See Exo. 28. 31 Gird him bind the Ephod to his body tying down those two squares with the girdle and so all the under garments were bound down with the Ephod V. 6. Crown The blew wreath with the golden plate v. 36. Lev. 8. 9. V. 10. Before the Where the Altar stood which was the place to kill all sacrifices after the Tabernacle and then the Temple were built up Put their A ceremony set down for sacrifices which represented two things First that the beast was dedicated and appropriate to God Secondly that the Priest did transfer upon it either his or the offerers sins Figure of Christ who hath burthened himself with our iniquities I say 33. 4 6. V. 12. Of the Altar Of incense for this being a sacrifice for sin v. 14. the law of these sacrifices equired that some of the bloud of them should be put on the horns of that Altar Lev. 4. 7 18. 16. 18. The bottome of the Altar of burnt offrings where all the bloud of the sacrifices was spilt Lev. 4. 7 â—8 30. and 9. 9. V. 13. All the sat These parts in all sacrifices were to be burned to God Lev. 3. 3. and 4 16 17. V. 14. Without the According to the law of all sacrifices for sin Lev. 4. 12. to signifie that the guilt and condemnation therfore was carried out far from the people And therefore Christ suffered death without the gate Heb. 13. 12. V. 18. A sweet savour See Gen. 8. 21. V. 20. Upon the tip This ceremony of the eares hands and feet signifieth that every sacred Minister ought to be sanctified by Gods spirit to beleeve work and persevere V. 28. That is upon Because that when the the thing offered was s 〈…〉 in the bloud was received into some vessell which was set upon the Altar to performe the ordinary sprinklings V. 22. For it is This ram is not an holocauste to be burnt whole as the other was but a sacrifice of thanks-giving v. 28. therfore these parts alone shall be consumed with fire As for the rest the right shoulder after it hath been heaved shall be thine O Moses who in this action representest the high Priest and the breast also after it hath been waved and the rest shall be Aarons and his childrens who in this consecration stand in stead of those persons which offer the sacrifices of thanksgiving See Lev. 7. 30. 34. V. 24. Wave offering this was a ceremony in presenting offerings or sacrifices to God throwing the pieces
every high Priest for himself and all the Priests in common V. 29 Of the Lord The Italian addeth whole The tenth part exactly compleat without any diminution V. 31 In every place Indifferently in any of your dwellings not in holy places onely where the Priests alone did eate the most holy things v. 10. V. 32 Shall ye pollute You shall not through negligence or malice cause my dues to be paid unto mee that the remnant of the tithes may become your prophane goods held and enjoyed with an evill conscience in which there shall be no signe or token of my grace nor power of my blessing CHAP. XIX VERS 3. THe Priest Who was the next to the high Priest and as it were his chief deputy Numb 3. 32. whence one may gather that in ensuing times also this office of preparing this water for purification was given to the second person for the high Priest could not be ceremonially polluted Lev. 21. 12. as this man was who was chief in this action of the heifer vers 7. Without the camp Which was singular in this sacrifice to shew that Christ was to die without the City Heb. 13. 11 12. V. 4 Shall take After he hath carried it into the camp in some vessell V. 5 And one shall The Priest being returned from without the campe as it appeareth by v. 7. Her bloud The remainder which hath not been used in the former sprinkling V. 6 Cedar wood See Lev. 4. 4. V. 7 Uncleane Shall be severed from common conversation especially in holy places and shall pollute by touching and comming neere any A figure of Christ to shew that he for to cleanse us hath burthened himselfe with the guilt of our pollutions in the sight of God Isa. 53. 12 2 Cor. 5. 21. V. 9 That is cleane Not defiled by any ceremoniall pollution A cleane place Not a receptacle of filth sweepings offals and other uncleane things see upon Lev. 4. 12 For a water the Italian hath it To make a water Mixing of those ashes with running water v. 17. Of separation the Italian hath it Of purification From diverse legall and deadly impurities A figure of Christs bloud which purifieth the consciences of the faithfull from dead works Heb. 9. 14. and 10. 22. A purification The Italian hath it A sacrifice This slaying and burning of the heifer is a kind of sacrifice for sinne and therefore those ceremonies ought to be observed herein as were accustomed in the like sacrifices excepting the ashes see Lev. 4. 11. 〈◊〉 V. 10 Unto the stranger that is a proselite Othershold that all strangers which dwelt among the people were comprehended herein by reason of the frequent unavoidable contaminations of the one with the other V. 12 Purisie himself With the sprinkling of that water v. 18. The third day a document for the faithfull to begin and continue purifying of themselvs whilest they are in this world for to be so in the everlasting Sabbath see 2 Cor. 5. 3. V. 13 Defileth Comming neere it rashly whilest he was yet uncleane for by the Law holy things were polluted by the touch of uncleane ones Hag. 2. 13. see upon Levit. 15. 31. and 1616. Cut off See Gen. 17. 14. His uncleannesse Having contemptuously been carelesse of the meanes of cleansing himselfe he shall not now be admitted thereunto Yea as uncleane he shall be cut off from the communion of the Church and be put to death if the thing be known or if it be unknowne to men God will punish it V. 17 Of the burnt heifer c. The Italian hath it Of that sacrifice c. See v. 9. Running water Of some spring or running streame as Lev. 14. 5. V. 21 That sprinkleth To shew that as it is in bodily uncleannesses he that maketh another cleane defileth himselfe so the Ministers of Gods grace draw much impurity upon themselves from the infection of sinners Isa. 6. 5. That toucheth Either by sprinkling of it or being sprinkled therewith Another document to teach us that the faithfull man even after he hath received the gift of forgiventsse of sins hath yet many reliques thereof remaining and that his perfect purification is fulfilled at his death see Joh. 13. 10. CHAP. XX. VERS 1. OF Zin This Zin is a part of that great desert which bordered upon Palestina on the south-side and differeth from the other Zin which is neare unto Egypt Exo. 16. 1. In the first Of the fourtieth yeare after the comming out of Egypt Num 33. 38. Deut. 2. 13 14. Kadesh This is the City of Kadesh-barnea where now the people were encamped the second time Num. 13. 26. after they had gone back againe and gone about all the desert for the space of eight and thirty yeares Deut. 2. 14. V. 2. There was no water For the water which followed them Exod. 17. 6. 1 Cor. 10. 4. sometimes was dried up as Num. 21. 5 6. or peradventure it failed quite when they came neere Canaan V. 8 The rod That with which Moses wrought the miracles in Egypt Exod. 4. 17. and 17. 5. which is more likely than to understand it of Aarons rod which was blossomed V. 10 Must we fetch you These words which are taxed Psa. 106. 32. and the smiting of the rocke twice without Gods command maketh some shew of the incredulity pointed at v. 12. But God did see at in â—â—s very depth and truth and he shewed it and punished it see Num. 27. 14. Deut. 1. 37. V. 12 Sanctifie me By a plaine and absolute obedience unto my word attributing unto me the glory of a most holy and undoubted truth and of an infinite power and so have given the people a President whereby they might have done the like V. 13 Of Meriba The Italian hath it Of conâ—ention Or of Meriba See this self same name attributed unto other waters Exod. 17 7. Sanctified iâ— them The Lord by this miracle did plainly shew the sacred glory of his power goodnesse patience and truth and thereby did convince the prophane diffidence and reproofes of the people V. 14 Thy brother Because the Idumeans were issited from Bsau Jacobs brother V. 16 An Angel The son of God in his own person Exo. 14 19. and 23. 20. and 33. 14. V. 17 Of the wells Or out of cisternes or other particular waters but only out of common waters as out of rivers and brooks c. Others expound it we will take none without paying for it v. 19. Deut. 2. 6. V. 19 Of thy water Which in those deserts by reason of the great store of cattel which was bred there was one of the most necessary and cleare things they had On my feet The Italian hath it With our company Or on our feet without doing any dammage V. 21 Refused The contrary seemeth to be said Deuter. 2. 29. but in that place are meant other Idâ— means or else these same Idumeans suffered the people to go round about the Country and furnished them with
Families of Zadock and Ithamar sons of Aaron 2 Sam 8. 17. 1 Chron. 24. 3. V. 12. Was Ruler according to the order established 1 Chron. 26. 20. V. 13. Overseeres over the comming in and going out of these things and were to give an account there of to the two chief the Ruler vicar-generall see 1 Chron. 9. 11. Ier. 20. 1. V. 14. The Porter see 1 Chron. 26. 14. free-will this was the second sort of sacred treasures 1 Chron. 26 20. oblations the Italian addeth heaved see upon Exod. 29. 24. most holy see Lev. 2. 3. and 31. 12. V. 15. In their set Office the Italian in their trust that is to say set in the Office of c. small according to the Law Deut. 18. 8. V. 16 Besides for whom they did provide likewise ver 19. from three in the Law there is made mention but of two numberings one was from the age of a moneth the other from the age of thirty see upon Num. 3. 15. 4. 23. this third may be brought in for those who might begin to eat of holy food with some convenient ceremoniall parity which could hardly be or was in a manner impossible before this age entreth that might and ought to come into the Temple in their turnes for to doe the service V. 17. From twenty see upon 1 Chron. 23. 24. V. 18. In their set office the Italian upon the trust of them this loyalty and diligence of the Treasurers was ansverable to the trust which the sacred Ministers did repose in them through which their zeale and affection to Gods service was redoubled leaving all other employments to attend to this only V. 21. In the Law for the faithfull fulfilling and observing of it CHAP. XXXII VERS I. THe establishment the Italian this faithfulnesse of Hezekiah in re-establishing Gods pure service Others translate it this establishment V. 3. To stop filling up the mouthes or â—oads of the springs and bringing the waters thereof into the city by pipes under ground verse 30. see Isa. 22. 9. 11. V. 4. The brook which came and issued from that great spring of Gibon which was on the west-sidâ— of Ierusalem V. 5. 〈◊〉 〈◊〉 see upon Isa. 22. 9. broken whichâ— peradventure remained so after the ruine 2 Chron. 25. 23. to the towers even to the very top of them another wall for to make a kinde of a ditch with brayes in it V. 8. An arme namely worldly power or strength Ier. 17. 5. V. 19. Against the God the Italian hath it of the God or against the God V. 25 Rendred not the Italian did not acknowledge namely to God in containing himselfe in humility before him and holding his life kingdom and every thing else as from him V. 28. Coates for his flocks and small sorts of catell V. 30. The upper water course upon the Assyrans comming v. 4. he stopped the rising spring of Gibon whose water was before brought to the city by high pipes and conduits into the poole called the upper poole Isa. 7. 3. and taking the same spring lower under the earth he brought the water by chanells under ground into the new or lower poole which he himselfe had made Isa. 22. 9. 11 to take away the water from the enemies and furnish the city abundantly therewith straight whereas before the water course fetched a compasse towards the South he made this water course straight from the West to the East under ground these words are added in the Italian or â—elow from the West that is to say taking the spring from the bottome of the rock which was on the West side of Ierusalem or from the West down that is to say drawing the water from the West side of Ierusalem to the hast side which was the lowerside V. 31. Left him did not guide him not strengthen him with his Spirit in this temptation of worldly ambition for that humility which hee shewed when Isaiah admonished him and his perseverance in piety doe shew that hee was never quite deprived of Gods grace he might know a humane kinde of speech not that God indeed did doe this to know any such thing but to make Hezekiah himselfe to know it and to have the whole Church to take example thereby V. 32. The vision in his prophesie Isa. 36. to chapter 40. V. 33. Did him honour with funerall pomps songs lamentations c. CHAP. XXXIII VER V. IN the two Courts namely the Priests court and the court of the people V. 7. The Idol this was some speciall Idolâ— which hee worshipped in the groâ—e 2 Kings 21. 7. V. 8. Appointed the Italian established that is â—â—rmely and irrevâ—cably assigned V. 11. Thornes others translate it stronge holds others bushes or â—ops of hills V. 19. The Seâ—rs the Italian Hozai who might be some Prophet for the Prophets did use to set down in writing publike Acts which were to be kept in the Church as 1 Chro. 29. 29. others translate it of the Seers CHAP. XXXIV VER III. HE began this reformation here set down all along though the greatest part of it was in the eighteenth yeare of Iosiah as appeares by 2 Kings 22. 3. 23. 4. V. 6. With their maâ—tocks the Italian in their desolate places in their countrey and their cities which were wasted by the Assyrian warres and their old inhabitants put out and carried away into captivity see upon 2 Kings 23. 16. V. 8. To repaire to give order to the high Priest to cause those collections to be made which were appointed for this work and to employ them herein carefully V. 9. The Money see upon 2 Kings 12. 4. that kept see upon 2 Kings 12. 9. V. 10. And they put it as had been done under Iehoash 2 Kings 12. 11. V. 11. The houses these were the chambers in the porticoes of the Temple V. 20. Abdon called also Achbor the son of Michajah 2 Kings 22. 12. V. 22. Tikuath called also Tikuah the sonne of Harhaâ— 2 Kings 22. 14. V. 31. In his place this was the seaffold mentioned 2 Kings 11. 14. 2 Chron. 6 13. V. 33. Made all hee constrained them by royall power and authority to forsake Idolatrie and serve God according to the extericur forme by him appointed though the interiour part of most of them was not touched with any true piety as it appeared presently after Iosiahs death see upon 2 Kin. 23. 26. CHAP. XXXV VER I. KIlled namely the Paschall Lambs and Kids V. 3. That taught as well sacred learning as the observance of Gods service see Lev. 10. 11. Deut. 17. 11. put the the Italian leave the seeing you are eased of the labour of carrying the Arke of the Lord which was anciently imposed upon you Num. 4. 15. employ your selves so much the freelier in this other part of your service Chron. 23. 26. V. 5. Your brethren the Italian to minister to your c. to help them to make ready the Passeover ver 6. and also to â—lay for the
From his excellencie the Italian from his heigth that is to say from that degree of honour which I now am in in Sauls Court and from the Kingdome which I expect according to Gods promise V 8. Ye people namely of Israel power â—â—t lay open before him with lamentations and prayerâ— all your griefes cares and desires with an open heart and disburthen your selves thereof upon him 1 Sam. 1. 15. V. 11. God hee hath oftentimes revealed by his word and deeply imprinted in my soule that he is the Almighty because that man might trust in him most loving and kinde to reward with his grace those which serve him And most just to punish the wicked Which are the three heads of this Psalme PSAL. LXIII VER 1. WIll I seek thee as I am now in desert and drie places flying before mine enemies much afflicted in body so my soule being farre from the presence of the Church thiâ—steth after grace and comfort V. 2. Thy power and that is to say the eye of my soule and body is alwayes fixed towards the most holy place where the Arke of the covenant is which is called the strength and glory of the Lord 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. because that God did shew himself to be present there in power and venerable majesty So as I have the delight which I took hereâ—ofore in thy favour when I was in thy Temple is that which now doth revive my desires and causeth this sorrow in me V. 4. Lift up to call upon thy holy name according to thy command trusting in thy promise V. 8. Followeth the Italian cleaveth it cleaveth inseparably unto thee depends all upon thee by faith and perseverance V. 9. Shall goe into shall bee abissed into hell into eternall perdition V. 10. They shall fall that is to say they shall be staine and withall shall beleft unburied for a prey to wilde beasts V. 11. But the King namely I David appointed and chosen by God to be King over his people Sweareth that is to say acknowledgeth him alone for his true God which is most authentically done when hee sweareth by him see Deut. 6. 13. Isa. 19. 18. and 45. 23. and 65. 16. Zeph. 1. 5. Of them namely of flatterers and slanderers such as Sauls Courtiers were who were Davids chiefe enemies shall be confounded and amazed when they shall see me established King PSAL. LXIV VER 1. MY prayer or complaint V. 2. From the secret councell namely from their private plots Insurrection or a tumult that â—is to say a violent commotion or surie of the people V. 3. Who whet by slanders and false accusations against others and by frauds and dissimulations against David himselfe Bitter words that is to say poysoned words a terme taken from those Archers which poyson their Arrowes V. 4. In secret the Italian in hidden places where they lie in wait and thereby are meant their dissimulations and deceits such as a hunter useth when he lyeth hid in a bush Isa. 28. 15. or with which the just man meets and wherein he is detained namely his innocencie simplicity and perceavance which are his onely refuge and in things belonging to a humane life are as it were his passages Feare not neither God nor men or they do it without any danger and secure from him whom they set upon so unawares V. 5. They encourage themselves or they strengthen themselves in thoughts that is to say they doe confirme them with so much fore-cast and with such cautions that they seeme infallible V. 6. Deep that is to say most crafty and cunning V. 7. Shoot at them the Italian shall shoot them or shall upon a sudden showre his arrowes upon them and wound them V. 8. Their own tongue â—amely their owne wicked councells which they have taken and agreed upon with their tongues shall even fall upon their own necks Psal. 34. 21. and 94. 23. Shall flee away or shall bee moved namely with feare V. 10. Shall glory in God for his judgements which he hath executed for their deliverances PSAL. LXV THE title and song see Psal. 30. in the Title V. 1. Prayse thy Church prepares it selfe to give thee devout thanks when as thy wrath being appeased thou shalt relieve it in its greatest need It seemes this Psalme was made after the three years of famine then when God by sending of raine gave hopes of a plentifull harvest 2 Sam. 21. 10. 14. V. 2. All flesh every one of thy people shall come to thy Temple in Jerusalem to give thee thanks V. 3. Iniqiâ—ties we were overcome with evils and calamities which wee had drawn upon our selves by reason of our sinnes V. 4. And causest whom thou hast called to the participation of thy covenant to bee a living member of thy Church Psal. 15. 1. and 14. 3. Wee shall wee shall bee filled with those graces which thou bestowest upon thine in thy Church termes which are taken from the holy meats of the sacrifices wherewith the sacred Officers of the Temple were largely fed V. 5. Terrible things that is to say miraculously In righteousnesse that is to say in goodnesse and equity towards thy children and in loyalty in all thy promises Confidence thou art hee which preservest and maintainest the world and upon whom by a secret motion of nature it depends and from whom it hath all goodnesse and subsistence Some think that there is here some allusion to the calling of the Gentiles whose hope of salvation depended wholly upon his grace V. 8. Thou makest that is to say by thine universall kindnesses thou givest all the world occasion of rejoycing even from the East unto the West V. 9. Thou visitest thâ—uâ—hast care of it and providest for all the necessities of it And waterest and after that thou hast made it thirsty thou dost enritch it with the treasures of raine With the river termes taken from the watering of gardens by little channels and condâ—â—its the meaning is that God worketh those effects in the land of Israel with raâ—ne only which men doe in time of drought with many such artificificiall waterings see Deut. 11. 10. V. 11. Thy pathes the Italian thy tracks meaning such tracks as a Cart or Waggon makes as it goes for the Scripture calleth the clouds Gods Charior and as a Chariot wheele leaves an impression so doe the Clouds poure cuâ— their raine as they goe Or plainely wheresoever thou passest thou bringest a blessing and plenty with thee Psal. 85. 12. V. 13. They shout hee doth poetically attribute that to dumb and inanimate creatures which they doe but give man occasion to doe to whom it is peculiar to prayse God with heart and mouth PSAL. LXVI VER 3. HOw terrible or how terrible aâ—â— thy works submit themselves the Italian faine with thee they doe by constraint seeme to acknowledge and worship thee see Deut. 35. 29. Psalm 18. 44. and 78. 36. and 8â— 15. V. 5. Towards the children the Italian
them but that shee might remaine in the world to the end they also in time might be admitted into her fellowship Sâ—ulamite as Christ in this book is named Solomon that is to say peaceable by the name of that King who was the type and figure of him so the Church is called Sâ—ulomite by the name of her bridegroome to shew the communion which shee hath with him and the benefit of the true spirituall peace which shee enjoyeth through his grace and therefore also the forming of the Hebrew word is rather passive then active What will yee the bride asketh what their reason is that they so much desire to have her kept here in the world As it were her companions answer that they doe desire it because they may one day enjoy that incomparable happinesse of seeing the Iewes and Gentiles united into one Church Ephes. 2. 15. moving in gladnesse of Spirit with a measured pace and mutuall consent solemnly to meet the Bridegroome according to the manner and custome of joyfull entrances 1 Sam. 18. 6. Psal. 68. 25. CHAP. VII VER 1. HOw beautifull the Bridegroome speaks still more and more extolling the praises of his Bride listed up to him by faith and fervent love as hath been set down in the former chapter Thy feet namely all the parts of thy soule evâ—n the lowest and most abject being adorned and sanctified by the gifts of the Spirit fitted to each part of them see Cant. 1. 10. 4. 9. Joh. 13. â—0 O Princes daughter namely Gods who is supreme King of the Vniverse and hath adopted thee to be his Daughter and regenerated thee by his Spirit to make thee capable of being joyned with me in spirituall matrimonie Psal. 45. 13. 14. The joynts or the compasse or the golden bindings and ornaments for the ancient ornaments which they did weare about their feet especially women were very pompous and stately Isa. 3. 18. and all this is referred to the Churches handsome and vigorous manner of gate V. 2. Thy navill thy belly is the place of thy bowels which signifies the Churches hearty charity accompanied with the gifts of liberality figured by the heap of wheat of comfort and consolation figured by the boule of wine of unfained and sweet humanity signified by the Lillies see Cant. 5. 14. V. 4. Thine eyes thou haste a great divine sight which receivs the celestial objects as the heaven is seen as it were in a looking-glasse in still and â—leer waters The fish-pooles the Scripture makes mention no where else neither of these fish-pooles nor of this gate Heshbon a City of the Moabites which fell to the Tribe of Ruben 〈…〉 he tower of this tower there is no mention made else where It might be some beacon or high watch tower upon Mount Lebanon the Northern frontier of the Countrey Iosh. 1. 4. by which here may be understood the Churches watchfulnesse against the dangers of her forraign enemies V. 5. Thine head that is to say thou art exalted in dignity thoughts knowledge and in goods and gifts above all the rest of the world like unto Carmell a high and most fruitfull hill and of a most curious aspect Isa. 35. 2. Like purple the Italian addeth Royall purple for purple was the colour of Kings and Princes V. 8. I will goe up a figurative descripion of Christs perfect conjunction with his Church in the Kingdome of heaven and of the unspeakble pleasure which Christ will take in her for ever V. 9. That goeth downe the Italian that goeth straightly to my friend an Hebrew manner of speech taken from men who shew their valour courage by the bravery of their gate The meaning is that it makes its strength and genâ—â—oâ—ity appear in a banquet made to friends Prov 13. 31. To speak it doth waken and enflame the spirits so that the most slow and dull are thereby made good and eloquent speakers V. 10. I am there the Bride speaks V. 11. Come the brides desire to have Christ come and gather her up to himselfe into heaven in the day of the blessed resurrection which will be as it were the morne of the great day and the spring of the everlasting yeare in which the fruit of life and glory for the Church shall bee made manifest and shee shall have the full fruition of it see Cant. 12. 11. 17. and 4. 6. V. 13. The mandrakes a kinde of fruit which is most beautifull to the eye and sweet to the smell Gen. 30. 14. which here signifies the pleasing fruits of justice and repentance by which the Bride prepares her selfe to receive the Bridegroome at his last comming New and old a phrase signifying great abundance as Levit. 26. 10. Or the perseverance of the Saints which bring forth fruit in all seasons without failing Psal. 1. 3. 92. 14. Isa. 65. 22. see Matth. 13. 52. CHAP. VIII VER 1. O That the Bride speaketh the meaning is I would desire to have thee present and familiar with 〈◊〉 as 〈◊〉 man during this life to enjoy thy sweet communication and not bee scoffed by the world because I repose all my trust and love in thee being absent then might I receive from thee the fruit of thy doctrine and thou reciprocally take delight in my services faith and good works But since I cannot obtaine this doe thou beare me up in my weaknesse by the power of thy Spirit V. 4. I charge you the Italian I conjure you the Bridegroome finding the Bride fallen asleep languishing in these holy desires will have her let alone to rest awhile untill shee awake againe of her own accord to entertaine his visit V. 5. Who is this these are the Bridegroomes friends namely the holy Angels who doe admire the Church wakened out of her sleep and by a lively faith embracing her Bride-groome and lifting her selfe up out of the world to him Cant. 3. 6. I raised thee the Italian I awakned thee this is the Bride who saith that shee hath with her prayers and zeale â—â—oved the Bridegroome to come and visite her from heaven where Gods Paradise is and the repose of Christs glory where hee was ingendered from everlasting Thy mother by this name is understood the everlasting father who hath engendred the Sonne of his own proper substance as Cant. 11. V. 6. Seâ—â—ee that is to say keepâ— mee straightly and dearly joyned unto thee Isa. 49. 16. Ier. 22. 24. Hag. 2. 23. and so appease the great fervour of my heart and the feare of being deprived of thee which would cause me to faint if I were not refreshed by the comfore of the presence of thy grace 〈◊〉 〈◊〉 which swalloweth up every thing V. 7. Many waters all otherâ— meanes pleasant and delightfull objects are not able to quench this love thy presence onely can doe it V. 8. We have words of the Iewish Church to Christ concerningâ— the Gentiles Church both sisters amongst themselves by the Covenant of the Gospel and Christs â—â—stors
strengthen one another with these great experiences V. 4 Your God namely Christ Jesus true eternall God who at all times and from time to time had revealed himselfe to his people Israel and by them was acknowledged to be their God V. 5. The eyes God shall make his Church capeable of acknowledging and feeling his graces with joy and thanksgiving V. 6. Shall waters Gods grace shall be abundantly communicated to his Church whereof the water which miraculously gushed out of therocke that Moses smote in the desert was a figure V. 7. In the habitation in that place which before was desert and horrid see Isa. 34. 13. V. 8. Shall be there that is to say in the Church all the faithfull shall be directly and securely guided into the Kingdom of Heaven by the way of sanctification For those namely for the faithfull that are regenerate vers 5. 6. The way fairing men that is to say all men whereof some are ignorant as wayfaining men in a strange Countrey to whom the way is unknowne other some are mad that is to say through the vainenesse of their understanding and blindnesse of their carnall affections they forsake the right way V. 9. No â—â—yon shall his high way shall be safe from all danger of the divell who is the roaring Lyon in the world c. termes taken from the peoples ancient voyage in the wildernesse V. 10. Shall returne that is to say shall be converted to God from whom all men have gone astray through sinne and shall joyne themselves to the Church CHAP. XXXVI Vers. 1. IT came to passe see this History contained in these two following Chapters a King 18. 19. CHAP. XXXVIII Vers. 10. OF the residue of the time that I might yet live according to the course of nature V. 11. I shall not according to the understanding of the flesh which being deprived of the corporall light of the world seeth nothing in death but darknesse see Iob 10. 21. 22. In the Land that is to say in the world see Psa. 27. 13. 116. 9. V. 1â— Mine age the ordinary time of my course of life hath been shottned by this violent sicknesse Like a Weaver who having made an end of his cloth cuts it off from the loome Will cut me off God taketh away my life in the middle of my course in the flower of mine age as a Weaver would doe that should cut off his Cloth before it were made an end of whilest it was yet in the webbe V. 14. Did I chaâ—ter I did poure out my complaints and prayers before God with a low hoarse and interrupted voyce through the grievousnesse of mine evill and through feare of present death I am oppressed I am like a poore debter called upon to pay my debt speedily death being natures debt Lord doe thou deliver me out of this danger as a sureâ—y V. 15. What shall I say how should I give thee sufficient thanks I am wholly ravished with this thine incomprehensible goodnes I shall goe I shall in peace of Spirit finish the course of this life digesting the bitternesse of it and the dolefull remembrance of death with this triall and pledge of my Gods gracious favour V. 16. Men live the meaning seems to be this True it is that many other men live beyond the time for which thou hast prolonged my life but I have this advantage that my life being a miraculous worke of thine I shall continue healthfull and vigorous to the end The Italian translation is in this sence V. 17. For peace the Italian In time of peace namely when I was in full prosperity and all things went well with me To my soule that is to say my person in regard of the body Thou hast cast that is to say thou hast forgiven all my sinnes and hast not set them before the eye of thy severe justice for to be induced to punish them CHAP. XXXIX Vers. 1. MErodach who is the same as is called Berodach in the History of the Kings CHAP. XL. Vers. 1. SAith the Italian shall say namely to the Preachers of his Gospell in the Messias his time V. 2. Speakeye c. the Italian Speake to the heart of an Hebrew phrase which signifieth as much as comfort and ease the mind of c. Gen 34. 3. Her warfare the Italian her appointed time namely the â—lme set down by the Lord for the Churches punishments and for the straight discipline to which she hath been tied under the Law before she came to the fruition of Christe spirituall Kingdome Is pardoned that is to say it hath been sufficiently chastised according to the just measure of Gods fatherly severity for her correction for he speakes not hâ—re of the true and perfect satisfaction for sins which is onely the blood of Christ. Double that is to say in a large measure and abundantly V. 3. Of him namely John Baptist whose ministery in preparing the hearts of men to entertaine Christ Comming into the world is here described by figures and termes taken from a custome observed at the comming in of Princes and Kings see Psal. 68. 4. In the Wildernesse hereby is meant the world voyd of Gods grace barren in all vertue having no pleasing abode nor sure direction of any good way in it being full of horror and accursed V. 4. Every valley he seems to referre and bring the foresaid preparation to these three heads namely to have all depth of despaire and basenesse of worldly thoughts raised up all fleshly pride humbled and all obliquity of fraud and hypocrisie amended V. 5. The glory that is to say Jesus Christ the King of glory shall appeare in the flesh to make knowne and effectually to shew Gods Soveraigne power and glory in the Gospel see Iohn 1. 14. V. 6. The voyce the Italian There is a voyce namely Christ shall command and inspire his servants to set before mens eyes their naturall corruption their death in sinne and their inability to doe any good here described and set down under the similitude of withered and scorched Hay All flesh namely every man in his own naturall being excluded from the grace and regeneration of the Holy Ghost All the goodlinesse Heb. all his goodnesse Or according to others his grace that is to say all that seems in him worth any estimation or â—raise V. 7. Because the the Italian When the namely when God entreth into judgement with man all this seeming beauty is presently brought to nothing like unto grasse that is withered by a scorching winde Psal 39. 11. 103. 15. The people even Gods people of their owne nature have no advantage more then â—ther men but all proceeds from Gods grace Râ—m 3 9. V 8. But the word the Gospel only received with a lively faâ—th regenerates the beleever in a spirituall incorruptible and immortall life V. 9. O Zion namely O thou Jewish Nation to whom the preaching of the Gospell shall be commitâ—ed by Christ to carry it to
of former sinnes That I would not namely that I would not reprove nor suffer my true Church to perish which consists of mine Elect and beleevers with whom God is never angry so far as to curse or overthrow them but doth onely punish and correct them see Jer. 31. 35 36. V. 11. I will lay a figurative description of the Churches spirituall excellency which is like a building comosed of precious stones which are the faithfull upon an exquisite foundation which is Christ 1 Cor. 3. 12. Rev. 21. 18. With faire colours the Italian upon fine marble the Hebrew word is of a doubtfull signification V. 14. In righteousnesse that is to say in a well and right ordered manner Or by Gods grace and bounty for the word Righteousnesse is oftentimes taken for Gods property which is to doe good to those that are his V. 15. They shall the enemies shall often conspire against thee but as I will not be the author of it so will I cause the issue of it to prove to their ruine V. 16. I have that is to say Weapons and Souldiers have no power nor cannot bring any thing to passe but onely so far as I will give them leave by my permission and pleasure V. 17. And their that is to say the fruit and reward of their faith and loyaltie in my service Or this is the inheritance which I will bestow upon them as my servants and children CHAP. LV. Vers. 1. THat thirsteth that are in want and necessity of Gods grace and have a lively feeling thereof Come ye namely to mee Christ who am the welspring of grace signified by the water and of life signified by the wine and milke which are nourishment for the body That hath that hath no means to gaine this good of your selves Buy and that is to say take as a gift that which shall be made yours in like manner as if you had paid the just price of it Or give that is to say forsake and renounce all other worldly goods for this Matth. 13. 44. Rev. 3. 18. V. 2. Do ye spend that is to say Why doe you bestow all you have in superstitions idolatries works of the Law and other wayes to purchase eternall life which none can give you but I V. 4. I have given him words of the Father confirming his Sonne in his vocation in whom descending from David according to the flesh were to be verified the promises made to David and to all the other Fathers A witnesse namely to declare and confirme the Fathers will and counsell at which being his eternall wisdom he had been present He toucheth Christs two Offices namely of Prophet and King after he had accomplished his priesthood upon earth V. 5. A nation namely the poore Gentiles who were strangers to Gods Covenant and void of all true knowledge of him Ephes. 2. 11 12. Because of because that God the Father shall accompany thy Gospel with his divine vertue by which mens hearts shall be effectually converted Or because God shall have plainly manifested himselfe to be thy God and thy Father by thy resurrection and glorious ascension Rom. 1. 4. V. 6. While he while he offers himselfe to men by the Gospel out of which he cannot bee found Psal. 32. 6. John 7. 34. and 8. 21. V. 8. My thoughts I am infinitely mercifull and ready to forgive and not hard and implacable as men are neither am I inconstant and wavering in my promises as they are V. 11. So shall so likewise will I never recall the promise of my grace but will fully performe it Shall proper shall happily accomplish it without any obstacle or let V. 12. Ye shall goe out namely out of your spirituall bondage from which Christ shall free you V. 13. In slead God shall fill the world with true beleevers noble plants in stead of harmfull bastard and wilde plants such as man is in the state of his corrupt nature Mic. 7. 4. And it shall be this miraculous change shall be as an eternall monument of Gods glorie and he shall be everlastingly praised for it in his Church CHAP. LVI Vers. 1. FOr my salvation since I do proffer my salvation to the world by the Messias it is fitting that all men should turn to me their Benefactor And it is also needfull for them to do so for to make themselves capable of receiving it Mat. 32. and 4. 17. Rom. 13. 11 12. My righteousnesse namely mine Evangelicall righteousnesse which onely is the cause of salvation Rom. 1. 17. and 3. 21 22. V. 2. The Sabbath namely all the true and spirituall service of God especially in the keeping of the first Table of which the Sabbath was anciently the figure and summe V. 3. Neither let that is to say by the Messias shall be abolished and disannulled all manner of distinction and difference of Nations and persons and none shall be excluded out of the assembly of beleevers as formerly those that are here specified were Deut. 23. 1 2 3. V. 5. A name that is to say an honour and dignity far more excellent then theirs who are called Fathers amongst my people namely they shall have the right and priviledge to be called my children John 1. 12. That shall not which I will never take away from them recalling mine election and of which they shall alwayes have an inward impression by the Spirit of adoption Rom. 8. 16. Revel 2. 17. V. 7. Will I bring I will graft them into my Church and make them partakers of all my good and comfort and will accept of the service which they shall do me in Spirit and truth V. 8. Yet will I I will also gather the Gentiles into my Church as I have done the Jews to make of two Nations one John 10. 16. Ephes. 2 14 15. To him namely into the congregation of the Church which is the true Israel according to the Spirit V. 9. Come another prophetick speech by which Isaiah declares that the chiefe cause of the despersion and destruction of the Lords flock by their enemies was the disloyaltie and negligence of the Shepherds as well Bcclesiasticall as politick who are called watchmen according to the ordinary stile of Scripture V. 11. They all look every one hath given himselfe to following of his own disordered lusts V. 12. And to morrow that is to say Let us not take care for anything if to day we take our deligh's we may also continue to morrow at our own leisure words of a prophane securenesse and dissoluâ—enelle see Prov. 23. 35. Isa. 22. 13. CHAP. LVII Vers. 1. THe righteous it is likely that in the time of these Prophecies God did take out of the world divers persons noted for piety and vertue which was a presage of great approaching evils from which God would exempt those his faithfull servants see 2 Kings 22. 20. V. 2. In their beds as the death of the faithfull is called a sleep so is their grave like unto a
and all the fabricks belonging to it the Gentiles court excepted See Ezek 42. 20. And peradventure that also is comprehended in it The Suburbs the Italian the appurtenances it may be that space of ground which is called Parbar 1 Chro. 26. 18. Or Parvarim 2 Kings 23. 11. V. 4. Shall be namely the overplus of this ground after the five hundred cubits are imployed in the building of the Temple For thei housos with the additions belonging to them as Gardens Orchards and other commodities As Num â—5 2. V. 5. Twenty namely in the porticoes of the Temple Now by chambers we must understand the chambers of the higher and lower floore and the forepart and the hinder part of the porticoes whereby these twenty chambers in effect came to be foure score See Ezek. 40. 27. Otherwise in twenty chambers there would not have been room for so many ordinary ministers belonging to the Temple V. 6. The possession namely for the territory of it in which all the Israelites may indifferently have part according as occasion shall serve V. 8. His possessâ—â—n his proper inheritance wherewith he shall maintaine himselfe without burthening of my people with exactions So is the righteousnesse of Christs kingdome represented Psal. 72. 2 4 14. Isay 11. 3. 4. 42. 1. 2 3. V. 10. Ephâ—h a measure of drie things and bath of wet things V. 12. Twenty shekâ—ls that is to say of sixty shekels in the whole But the distribution seemeth to imporâ— that there were coines of every one of those severall values V. 14. The Cor which is the same measure as the Homer V. 15. Out of the fat namely out of the watered and most fruitfull pastures So he seemes to intimate that according to the proportion of the lesser goodnesse of pastures the offering was also to be diminished Meat offering namely to furnish the ordinary and daily offerings for the Prince was to furnish them upon festivall dayes verse 17. V. 16. The Prince who shall levie it by his soveraigne authority and shall distribute it to the use of the Sacrifices V. 17. To give out of his owne proper goods V. 20. Every one that namely to purifie the Temple if by chance it were polluted unawares or by some frantick person V. 25. The feast namely of the Tabernacles Levit. 23. 34. Num. 29. 12. Deut. 16. 13. CHAP. XLVI Verse 3. AT the doore on the out side of it V. 7. According as as he shall please Or as it shall happen See Numbers 6. 21. V. 11. As he is able the Italian as much aâ— the Prince shall be willing to give for it belonged to him to furnish offerings for the feast dayes V. 13. Every morning by this continuall morning Sacrifice must also be understood the evening Sacrifice Exod. 29. 38. V. 17. Of liberty namely the yeere of Jubilee See Lev. 25. 10. V. 19 Through the entry by the door which by the Northerne Porch at which the Prophet was come in did leade to the porticoes where the Priests chambers were Ezek. 42. 1. 13. A place an inclosed place appointed for Kitchins where they dressed the most holy flesh which was for the Priests and those parts of the offerings wherewith the people made their sacred feasts Westward the Italian at the west end in the furthermost part from the gate in the court floore V. 20. Tâ—espasse offering namely for the people the flesh of which sacrifice was to belong to the Priests after they had spilt the blood and burnt the fat See Num. 18. 9. The utter court hereby must be meant the Gentiles court which was not inclosed within those great porticoes and therefore is not the same aâ— is mentioned in the following verse To sanctifie See upon Ezek. 44. 19. V. 21. The utter court there were about the Temple seven floores incompassed with porticoes and they were called utter Courts or the peoples court to make a difference betweene them and the inner court which was the Priests court Here it should seeme is meant the Northwest floare There was a court namely another little floore encompassed with wals and vaults so that all the roome of that great utter court was taken up save only a little turning for a way V. 24. The ministers this was one of the meanest offices of the Levites who were employed in none but manuall and laborious services See 1 Chro. 23. 29 Of the people namely those Sacrifices whereof those of the people which shall offer them may and ought to eat their shares in the Temple See Lev. 7. 15. Deut. 12. â—8 CHAP. XLVII Verse 1. WAters there were many conduits under ground in Solomons Temple by which the water was brought for the use of so many sacrifices and other services And amongst the rest there were some which came out by the Altar to wash away the blood that was spilt and so did runne out of the Temple againe To the resemblance of which here are also represented spirituall waters namely the abundance of grace and of the gifts of the holy Ghost which have beene powred out upon the world by Christs death Ioel 3. 18. Zach. 13. 1. 14. 8. Rev. 22. 1. The right side that is to say the South side V. 3. The man namely the Son of God who appeared to the Prophet in humane shape To the ancles this signifies the progresse increases of Gods grace in the world and in every particular beleever out of small beginnings See Mat. 13 31 32. V. 7. Trees whereby is showne the spirituall fruitfulnesse of holy workes which Gods grace bringeth forth in beleevers who are as it were the trees thereof Iob 8. 16. Psal. 1. 3. Ier. 17. 8. V. 8. Into the Desert the Italian the plaine in which was the lake of Sodome therefore called the seâ— of the plain Deut 3. 17. 4. 49. Iosh. 3. 16. Healeth pure cleâ—re sweet and having all other qualities of good waters instead of the bituminous and sulpherous matter whereof that lake is full whereby humane nature depraved by sin is regenerated and clâ—ansed by Gods grace in the Gospell V. 9. Wâ—ich moveth the Italian creepeth as fishes and other water creatures of which none can live in that Sodome or dead sea The rivers the Italian those two torrents it should seeme thâ—se waters divided themselves into two branches whereof the one did runne Eastward and the other Westward as Zach. 14. 8. but there is no mention made only of that which did runne into the Sea of Sodome Eastward by reason of the notable effect it wrought in this bituminous sea V. 10. The fishers a figurative description of Gods infinite vivifying grace in Christ. Engedi this name and that which followeth are names of places neere to the said sea of Sodome The great sea namely the Mediterranean sea V. 11. The miry places hereby is meant that the Gospell though it be largely spread over the world yet it shall leave their naturall malice uncorrected and unamended in the reprobates
Conductor 〈◊〉 of thee he comforteth the Church which was deprived of her earthly King by the promise of Christs comming the heavenly and everlasting King Come forth he was from everlasting come forth of the Father by generation and by an eternall decree was by him appointed to be a mediator V. 3. Therefore namely to fulfill these prophesies Will he God shall suffer his people to be subject to forreine Princes and Lords their enemies untill Christ be borne of a Virgin according to the promises Gen. 3. 15. Isay 7. 14. The remnant namely the Gentiles converted by faith to Christ and thereby made brothers to the true Israel in Spirit shall be united with them in one body of a Church under Christ their head V. 4. And be namely Christ shall doe the office of a good shepheard standing still on foot and watching for the safegard of his employing for their safety the divine power of his Father whereby the Church shall rest secure having the King of the Universe for her Protector Now namely at the prefixed and appointed time or within a short space V. 5. And this man namely Christ shall be the foundation the author and maintainer of the true spirituall rest of the Church and if it bee assaulted by the enemies it shall from him have sufficient meanes for to withstand them As if they had raised seven Armies under the command of seven Captaines against the Assyrians who were the Jewes ancient enemies Seven shepheards having likened the Church to a flock of sheepe he calleth the defendors of it and all the ministers of her preservation shepheards as servants to the great shepheard who in respect of Christ are also sheep and members of the Church V. 6. Shall waste they shall utterly ruine Sathan and the worlds kingdome with the sword of Gods word and by temporall slaughters like unto those slaughters which the enemies had made of them Rev. 18. 6. or using against them their owne weapons which they had taken away from them Psal. 37. 15. Of Nimrod See Genesis 10. 10 11. V. 7. As a dew by reason of its multitude growne up as it were in an instant and miraculously fallen from heaven they shall be like dew or raine Psal. 110. 3. That tarrieth not which doth not grow in Gardens nor tilled lands watered by mens hands but in Deserts Mountaines and wilde places that have no other water but what fals upon them from heaven Iob 38. 26 27. Psal. 104. 13. V. 8. As a Lion the faithfull shall be endowed with an invincible force of the Spirit of God to overcome and overthrow the devill the world and all their enemies 2 Cor. 10. 4. 5 6 〈◊〉 Ioh. 5. 4 5. V. 10. Cut off I will take away all worldly strength from my Church And cause her to renounce all damnable and unlawfull meanes to maintaine her selfe as sorceries and recourse to Idols and idolatrous people which meanes the people had formerly made use of to the end she may put all her trust and confidence in Me and that she may obtaine the victory over all her enemies only by the power of my Spirit See Hosea 1. 7. Zech. 4. 6. V. 11. The Cities namely the walled and strong Cities to bring them to live in Villages and open places See Ezek. 38. 11. V. 14. Groves dedicated to Idolatry Deut. 16. 21. V. 15. Have not heard have not beleeved and obeyed the Gospell 2 Cor. 10. 6. CHAP. VI. Verse 1. ARise O Micahl debate thou Gods cause against this rebellious and ingratefull people as it were in judgement calling all the creatures to be judges seeing their consciences are more insensible then these creatures See Deut. 32. 1. Isay 1. 2. Micha 1. 2. V. 4. For I thou canst not alledge that there is any fault in me who have accumulated blessings upon thee Miriam who had also the gift of prophesie V. 5 Consulted namely to make Balaam curse thee who instead of that fruitlesse endeavour perswaded Balack to induce thee to idolatry and fornication Rev. 12. 14. From Shittim after thou wentest astray after Baal-Peor Num. 25. 1. Yet I did endure thee and brought thee into the land of Canaan where I renewed my Covenant with thee in Gilgal by the Circumcision See Josh. 3. 1. 5. 2. The righteousnesse his sovereigne loyalty in keeping his covenant and promises Or his infinite mercies V. 6. Wherewith the Prophet brings in the people desiring to know the true meanes to appeale God and be reconciled unto him V. 9. The Lords voice the Lord seeing what his people had deserved by their sinnes doth admonish them by his Prophets that they should take heed of his judgements which did hang over them and by his predictions doth warne them and instruct them not to hold them to be casuall chances but things proceeding from his Providence and justice that they might prevent them by Repentance Thy name thou thy Self as thou hast manifested thy selfe to thy Church by thy proper Name doest judge rightly of the sinnes of thy people and of the punishments which they deserved therefore V. 10. Theasurers of gotten possessed and used unjustly and wickedly Scant measure the Italian Scant Eph 〈…〉 to sell by Amos 8. 5. V. 12. Thereof namely of Jerusalem V. 13. Will 〈◊〉 Gods words V. 14. Thy casting downe that is to say those shall perish like a building that sinketh and ruineth by its owne weight having an evill foundation or being built with evill stuffe Shalt take hold of some part of thy goods to save them out of the ruine V. 16. For the namely those sinnes which have been spoken of before Statutes namely the Idolatry brought in by those wicked Kings 1 Kings 16. 25. 32. A hissing a matter of scorne and derision The reproach the ignominious punishment for having prophaned the name and title of being my people and my Church by your sins Ezek. 36. 20 23. Rom. 2. 24. CHAP. VII Verse 1. VVOe is me the Prophets lamentation because godly men were decayed in the countrey as if a thirsty and wearied traveller could not finde any fruit or Grapes in the Fields or Vine-yards See Psal. 12. 1. The first ripe rare fruits and therefore most to be desired Isay 28. 4. Hos. 9. 10. The meaning is that he fought for a good man amongst the people as for a very rare thing V. 3. Asketh for presents Wrap it up they make a league together they joyne and strenthen their evill councels and frauds even as by the twisting together of diverse threeds and strings they do make a strong rope V. 4. As a brier hurtfull and catching as Psal. 58 9. Ezek. 2 6. The day the time of thy punishment foretold by the Prophets who are called the watchmen Ezek. 3. 17. 33 7. Hos. 9 8. Perplexity and extreme anguish instead of the windings and practices of your deceipts See Nah. 1. 10. V. 5. Trust ye not there is no more faith nor loyalty no not even amongst
had embraced it by a lively faith V. 30. Rejected or disannulled that is to say they did by their incredulity cause the preaching of Gods grace by which he determined to save man thorow faith in Christ to bee of none effect to them See Acts 20. 27. Against themselves to their own perdition Others translate it in themselves V. 37. A Woman all the circumstances shew that this was another woman and another act besides that which is set downe Mat. 26. 7. Ioh. 11. 2. A siâ—ner that is to say a strumpet V. 41. A certaine creditor the Lord telleth thiâ— Pharisee who was none of his adversaries yet had not as yet altogether put off the pride of his Sect that he ought not to despise this woman so much because he was a sinner as wel as she and a debtor to Gods judgment and had need of his grace in Christ to obtaine remission And that if the woman were more loaden with sin then he was Gods grace was likewise more abundant towards her and she enterchangeably did render greater love and acknowledgment Whereupon seeing that mans dignity conâ—â—steth in receaving and restoring much she had an advantage above him V. 44. No water according to the custome is those dayes especially when a man came out of the Country V. 47. For she loved love is not here set dowâ—e for a cause of the forgivenesse as it appeareth by the precedent similitude but for a certaine proofe 〈◊〉 effect of it V. 48. Thy sinnes the woman according to the Lords discourse having shewed much love towards him had already receaved the pardon of her sinnes and felt Gods grace in her heart And thereâ—â—â—â— that which he speakes here is but for a declaration and greater confirmation of the thing CHAP. VIII VERSE 10. THat seeing See upon Mar. 4. 11. V. 13. Of temptation namâ—â—â— of afflictions which God sendeth them to try 〈◊〉 are indeed his V. 15. With patience persevering to the 〈◊〉 amidst all their tryalls and afflictions which is as 〈◊〉 were the fulnesse and ripenesse of the fruit Rom. 〈◊〉 7. Heb. 10. 36. V. 31. Into the deepe that is to say into â—â—ll 〈◊〉 of which the Spirits are as yet suffered to â—ander is the aire and upon the earth Ephes. 2. 2. and 6. 11. untill they be driven away and shut up into the place of eternall torments Rev. 20. 2 10. V. 37. Returned namely beyond the water into Gaâ—â—le Ver. 42. Lâ—y a dying Saint Matthew saith 〈◊〉 she was then dead but wee must imagine that 〈◊〉 father having seene her departing imagined shee 〈◊〉 dead though shee died but whilest Iesus was comming to the house V. 46. That vertue See upon Luk. 6. 19. V. 56. They should tell See upon Mat. 8. 4. CHAP. IX VER 28. EIght dayes Saint Matthew and Saint Mark say six but it should seeme that they reckoned neither the first nor the last day which are here spoken of wherein these things were done and named only those six dayes which were betweene those two which two are also included here by Saint Luke V. 34. Them namely Moses and Elias Ver. 39. Teareth him See upon Marke 1. 26. and 9. 20. V. 46. A reasoning or a discourse and argument V. 47. The thought of worldly ambition which did drive them into these discourses V. 48. For he that is to say I give you these precepts because that true greatnesse before God consists in a sincere and innocent humility like unto that of a little child V. 51. Sâ—edfastly seâ— an Hebrew phrase Ier. 42. 15. Ezek. 4. 3. to signifie a firme resolution to doe any thing V. 53. Did not the Italian would not by reason of the extreame hatred which was between the Iewes and the Samaritans See upon 2 Kings 17. 24. Luke 10. 33. Ioh. 49. for the Samaritans had their Temple of false worship in Garizim opposite to that of Ierusalem Ioh. 4 20. V. 55. Yee know not you doe not judge rightly of this motion of yours it is but a kinde of hatred and carnall wrath and you liken it to Elias his zeale Or you are not enlightned by the Holy Ghost in this to bee fully perswaded of Gods will and justice as Elias was for to make this request in faith and justly Ver. 62. Having put that is to say no man that hath dedicated himselfe to Gods service in the worke of the Gospell hath his heart yet turned towards the world which he unwillingly leaveth which is meant by the looking back See Gen. 19. 26. Phil 3. 14. A similitude taken from plogh men who can never plough their furrowes straight unlesse they alwayes looke before them See upon 1 Kings 19. ver 21. CHAP. X. VER 4. SAlute no man a hyperbolicall terme which signifieth nothing but this bee carefull and looke to the Commission which I give you and bee not drawen away by any Offices of friendship acquaintance kinred or civill honesty See 2 King 4. 29. V. 6. The Sonne that is to say some man capable of the blessing which you have pronounced and who is disposed to receive the doctrine of the Gospell which bringeth tydings of the peace of God with men which is especially directed to his elect in whom hee creates a spirit of docile and peaceable obedience of faith See Iames 1. 21 It shall see upon Mat. 10. 13. Ver. 12. In that day Namely of the last judgement V. 17. Through thy that is to say as wee are thy Ministers using thine authority and call upon thy name for to drive them out V. 18. I beheld the meaning is do not you stand upon the driving of Devills out of mens bodies for I have seene another with the eyes of the Spirit who now the Gospell is preached out of the command which he usurpeth over this lower world having his abode in the aire Eph. 2. 2. and 6. 12. from thence assaults men with advantage and troubles the whole world since hee was driven out of the high heaven of glory see Rev. 12. 9 10. Ver. 20. Your names because you are chosen by God to everlasting life Philip. 4. 3. Revel 20. 12. and 21. 27. V. 21. Rejoyced by a motion of the Holy Ghost and a rapture of the soule he perfectly did râ—lye and rest himselfe upon his fathers good will and pleasure by a divine satisfaction whereby all sorrow and griefe which he might feele or conceave by reason of the worlds contradiction was swallowed up V. 22. No man See upon Mat. 11. 26. V. 25. Tempted him for if Christ had answered him that it was to be done thorow faith in him and in the Gospell hee would have accused him for being contrary to Moses and if hee had said that it was by the Law hee would have replyed that then his new doctrine and the means which he propounded of obtaining salvation were false and to no end V. 28. This doe that is to say examine thy selfe truely whether thou doest or canst do it for surely if
hath in his humane nature and in regard of his office of Mediatour receaved the fulnesse of the Spirit knowledge and all other gifts Iohn 1. 14 16. Col. 1. 19. and 2. 9. and not as each beleever in a cortaine limited portion and measure Romans 12. 3 6. 1 Cor. 12. 7. 11. 2 Cor. 10. 13. Ephes. â—7 Verse 35. The Sonne in the qualitie of Mediatour CHAP. IV. VER 3. HE left to not derogate out of time as it is likely from Iohns authority by his presence Or to not give any cause or matter of making comparison or opposition betweene two baptismes to the prejudico of both Oâ— to shunne the occasion of vaine ambition and popular applause V. 5. Syâ—har it is thought to bee the same place which is elsewhere called Sichem V. 6. Well it was some noted well of springing water which did beare Iâ—cobs name Yet the Scripture doth no where else make mention of it Saâ—â— thus like to a man that was weary without seeming to stay there a purpose though in the secret of his divine providence he had an intent to convert the people of that place The sixt houâ—e namely about noone Ver. 7. Of Samaria a Samaritan by nation and prosâ—ssion Or who was borne in Samaria though shedwelt in Syehar V. 9. The â—ewes for the Samaâ—icans were but a mixture of Pagan Nations 2 King 17. ver 24. who after the Captivity had built themselves a Tempâ—e upon mount G 〈…〉 zim and together with some apostaâ—ed lewes had there established a false worship to imitate that of Ierusalem Neh 13. 28. wherefore they were excommunicated by the Iewes and did hate one ano her exceedingly V. 10 The gift namely the Saving grace which God presents to men by me Living water he calleth the grace of God so and the gift of the Holy Ghost which are of a continuall lastingnesse and power for to quench the burning of the conscience scorched by Gods curse To satisfie them that thirst after eternall goods and warer the barrennesse of the soule and make it fruitfull in good works V. 12. Art thou as much as to say seeing thou câ—nst not give me any of the water of this well having nothing to draw it and take it up withall I doe Imagine that thou puttest mee in hope of some other water more pure and excellent then this but how can that be seeing that Iacob with whom thou art not to be compared was content with this Our father Jacob for these nations did yet beare though falsly the name of Israelites by reason of some remainder of the ten Tribes and some mixture of the Iewes which were amongst them V. 14. Never thirst with that thirst of the soule which is an entire privation of Gods grace and of the comfort of his spirit with a burning and desperate feeling thereof Isa. 66. 13. Hos 2. 3. Luk. 16. 24. Not of the thirst of feeling his own wants nor of the servent desire of enjoying that grace which the beleever ought to have continually so long as he is in this world where he is never satisfied nor appaied Isa. 55. 1. Mat. 5. 6. Revel 21. 6. and 22. 17. But the water that is to say that spirituall gift is not like a draught of water which being dranke up passeth away sodainely and the effect thereof is not long lasting but it is a grace residing in the believer like a provision or slore which he hath lying by him to goe unto whensoever he needeth to preserve in himselfe the spirituall life till such time as it bee compleated in the eternall Ver. 16. Goe call Christs end was not onely to make this woman know that he was true God who knew her evill life but also to awaken her conscience to acknowledge her sinne and desire pardon from GOD thorow saith and Repentance which is the true refreshing and watering of the soule V. 20. Our fathers namely the ancient Patriarchs as lacob Gen. 33. 20. Now being convinced in her conscience and finding that Christ was a Prophet she imagineth that Christ being a Iew would desire nothing of her but that she should become a Iewesse and thereupon she frameth this objection Mountaine namely of Garizim Yee say according to Gods order who had restrained that ancient libertie of serving him in other places V. 21. When yee shall neither that all distinction of places shall be annihilated as well as the difference of nations by the preaching of the Gospell you Samaritans being receaved into the covenant of grace and admitted into his service as well as the native Iewes Mal. 1. 11. V. 22. Ye worship that is to say for the present your Samaritan worship is altogether false being contrary to Gods law notwithstanding all your intentions of serving the true God whom you do not know seeing you do not follow the light of his word and doe not serv him according to his wil. Contrariwise the Iews onely have the true God and his externall service established and approved by him in which outward service notwithstanding true piety consists not but in the internall and spiritual service of faith invocation conversion c. which I will shortly establish in the world we know namely the Iewes whereof I am one Salvation that is to say the saving doctrine of the covenant of grace is preserved amongst the Iewes and must be sought out amongst them Rom. 9 4. V. 23. In spirit spiritually by actions and motions of the soule regenerated by the Holy Ghost which is the substance and the true body of the shadowes and figures of ceremoniall worship the use of which shall be disannulled by me to establish the other see Rom. 14. 18. Vnlesse Christ by the Spirit do meane the spirituall forme which God had ordained and by truth the sincerity and uprightnesse of heart to observe it V. 24. Must worship to yeeld him a service befitting his nature V. 25. I know from hence it appeares that the Samaritans themselves expected the Messias which was promised to the Fathers who they beleeved should fully reveale the will of God and the doctrine of salvation Christ in the Greek tongue which was in those dayes commonly used in Palestine V. 27. That he talked a thing which they thought was to meane and unfitting for him V. 34. My meate namely mine only delight is to do mine office as at this time to convert this woman and these people U. 35. Say not yee earthly harvest indeed is'not ready as yet but the spirituall harvest of the conversion of Nations by the Gospell is which is as it were ripe fruit of the seed sowne by the Prophets as you shall soone see by the example of these Samaritans Foure moneths these speeches being spoken presently after the Passeover Ioh 2. 13. and the harvest being in Iudea at Pentecost called therfore the feast of harvest Exod. 23. 16. it seems that by harvest here ought to bee understod the heart of summer which is all the world over
the new testament taken out of the greek translation of the Sâ—ptuâ—ginâ—e which was much in use amongst the Grecians in those dayes which for some cause not very well knowne varâ—eth ostentimes from the hebrew but it was sufficient to shew by it that there should be other nations which should be called the Lords Which is the meaning the of Amos layd downe as well in the greek as in the hebrew text V. 18. Unto God this prophecy and other like unto it about the calling of the Gentiles sheweth that this was Gods counsell which hee bringeth to passe in these dayes therefore wee must not finde it strange nor be offended at this novelty V. 19. Wherefore since it pleaseth God to cal them to his grace and Church it is not reasonable that wee should in the behalfe of men lay this stumbling block of the necessity of circumcision which is so much abhorred by them And besides seeing God hath taken away the distinction of nations by the communication of his coâ—enant we must not any more set up the marke of the former division See Ephes. 2. 14. 16. V. 20 They abstaiâ—e this is an Ecclesiasticall ordinance and as they say canonicall not so much to â—ule the conscience and the inward man as the externall actions for the peace comelinesse and order of the Church of those dayes in things which of their own nature were indifferent as the eating of bloodâ— or strangled meat or which the Gentiles by abuâ—â— hâ—â—d to be such as to eat of the flesh which was offere to Idols v. 2â— And committing fornication See 1. Cor 6 12 13. and 10. 20. Rev. 2. 14. 20. V. 21. For Moses this is ordained for the Gentiles for the Iewes are sufficiently instructed by the reading and exposition of the law in their observances and to that we doe remand them untill thorow a greater light and encrease of faith they leave these of that which is now of no vertue V. 22. Chosen men the greek heads or conductors that is to say pastors who bore office in the Church governement V. 24. Subverting stirring them from their faith and quiet and casting them into feare peâ— plexities and scruples V. 26. Have hazzarded to innumerable dangers and travells or have laâ—d aside all care of themselves to dedicate themselve wholly to Christs service V. 28. To â—he holy Ghost because they did treate of Ecclesiastiâ—â—ll orders concerning the quietnesse and order of the Church wherin Ecclesiastical authority hath place the assembly used this terme it seemed good to us which is not used neither in the Articles of â—aith nor in the commandements which meerely concerne the conscience And to shew that authority was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cor. 7. 25. 40. The meaning is as the spirit of God hath dicâ—aâ—ed it to us so we doe ordaine it to you by the authority which God hath given us Necessary for the peace coâ—cord V. 30. The multitude namely the whole body of the Church Ver. 31. For the consolation for this meanes of â—oncord which was given them by the Apostles Others have it exhortation V. 32. Prophets See upon Actâ— 13. 1. V. 33. In peace in good love Or with a blessing Unto the Apostles namely to Ierusalem whither the Apostles went after their voyages and where it is likely some number of them resided continually Verse 38. Thought not good by discourse of reason for if there had beene any expresse revelation from God Barnabas who was also a man inspired would have knowne it and peradventure Paul had espiâ—d some defect in Marke which was concealed from Barnabas Or that hee did not judge it reasonable to make him partaker of the reaping and harvest of the Churches who would not bee with them at the sowing and that for a milde and just punishment Ver. 39. So sharpe thorow humane infirmitie and yet with a good intention in both of them They departed God made use of their separation to cause the Gospell to fructifie more as large in diverse places CHAP. XVI Vâ—â— 1. Dâ—sciple that is to say a Christian Beleeved that had embraced the faith of Christ. A Greeke a Gentile proselite who was not circuâ— ciâ—ed For if he had he would have caused his son to be circumcised likewise See upon Mat 13. 15. Acts 14. 1. V. 3. Circumcised not for a Sacrament of Gods Covenant wherein circumcision availed nothing Holy Bâ—â—tisme having beene substituted for that use but as for indifferent action to cause the Gospell to be the more easily accepted amongst the Iewes who held the uncircumcised in abomination untill greater illumination and confirmation in faith and in the doctrine of Christian libertie V 6. Of the Holy Ghost by an internall revelation from him Ver. 7. They assayed thorow â—ervencie of zeale they endavoured to overcome all difficulties but the Holy Ghost revealed unto them that the will of God was not so for that time as those divine persons were lunâ—ry times moved by discourse of reason to undertake many things from which they were diverted by Revelation See 2 Sam. 7. 3 4. The spirit The Italian addeth Of Jesus which hee only sends and distributes and by which he moves and inspires his beleeveâ—s Rom. 8. 9. and especially his Prophets and Apoâ—â—les to doe his worke 1 Pet 1. 11. V. 9. Come over crossing the Sea out of Asia iâ—to Europe V. 10. Endeavoured by ver 17. it appeares that Luke who writt this booke was then wâ—th Paul and Timothy Ver. 11. Samoâ—hâ—acia an Iland and Citie depending upon Thracia lying betweene Troas and Neapolis which was a Citie and harbour of Mâ—cedonia V. 12. A Colonie of Romans who had sent â—hither a plantation of their own Nation V. 13. Where by Statute and publicke authority to defend the Iewes from popular tumults and likewise to separate them from others Prayer was woâ—t they were certaine oratories where the Iewes mâ—â—â— for their quotidian prayers at the same houres as they offered the daily sacrifices in the Temple And for other exercises of pietie Which places according to some were the same as their Synagogues and stood likely by some running water because of the Iewish purifications V. 14. Worshipped Namely was a devout and religious proselyte Opened he enlightned her by his spirit and did inwardly incline her to believe and submit her selfe to the Gospell U. 16. A spirit it was some devill by which she was possessed or which served her for a familiar spirit speaking within her and revealing secret and future things See upon Lev. 19. 31. Ver. 18. Grieved it not being fitting that Gods truth should receave witnesse from the spirit of lies which would defile it and cause it to bee suspected See Mar. 1. 25 34. Verse 20. To the Magistrates The Italian Tâ— the Praâ—ors who were the chiefe Magiâ—â—ratâ—â— of the Roman Colonies otherwise called Duâ—â—viri V. 21. Which are
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
and heard his doctrine see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11. V. 15. Shall confesse with his mouth beleeving it verily in his heart Romans 10. 9. That Iesus under this head of Christian faith which was contrary to the heresics of those dayes are comprehended all the rest which are inseparable in their own nature for if he be the Son of God all his Doctrine is everlasting truth V. 16. And we namely we Apostles have not onely been enlightned in the foresaid knowledge but likewise have by faith received a lively feeling of Gods grace towards us which is firme and perpetuall through the gift of love created in us and therefore we exhort all beleevers to faith and love vers 6 7. V. 17. Made perfect it is to come to its height of perfection seeing we receive not onely the effects but also a lively impression and likenesse of it That we may that is to say which is a most certaine and sensible proofe unto us of Gods grace and of the liuely application of it whereby our consciences are emboldned against the terrors of the judgement to come Matth. 25. 35. As he is namely in holinesse and righteousnesse love c. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4. V. 18. No feare namely no terrible feare of an unavoydable evill which causeth trouble of the mind and weakning of the strength Perfect love namely true lively and sincere love which hath all its essentiall parts towards God and men 1 Joh 3. 18 19. Casteth out that is to say it is towards God not for feare of his terrible Majesty and judgement but through a sweet humble and reverend apprehension of his grace and goodnesse by which he hath made and declared himselfe most loving to the soule whereby is ingendered hope and confidence As likewise love towards ones neighbour doth confirme the heart in the certainty of Gods love it being the worke of the Holy Ghost and the holy Ghost the Seale of Grace see 2 Tim. 1. 7. Hath torment and love contrariwise is nothing but joy comfort and mildnesse V 19. Because he because he by his love hath not onely bound and induced us to love him for love bringeth forth love but hath also given us the power and facultie to doe it enlighten our minds in the lively knowledge of him and moving our hearts to love him V. 20. He is a lyer because these two commandements are inseparable Matth. 22. 38 39. and the brother is the Sonne of God bearing the Fathers Image 1 Pet. 5. 1. and the true love of God consists in obeying him John 14. 21. 1 John 5. 3. Whâ—râ— he hath he hath a relation to that love springeth from the sight and knowledge The meaning is if man by the sences which doe apprehend the communion and similitude of nature and any thing that is good and comely in another man is not moved to love him it is impossible that he should be moved to love God who is invisible and incomprehensible seeing he hath no naturall love and so long as he is such he is not capable of supernaturall love which the Holy Ghost inserts in the other as in his owne subject and vessell and by it sanctifies and sublimes it see 1 Tim. 5. 8. CHAP. V. Vers. 1. BEleeveth with a true and firme assent and with a lively application to himselfe That Jesus under this is comprehended the whole substance of Christian Religion Every one that whosoever truely loves the father loves the children likewise for love of the father whose they are and who is by them and in them represented V. 2. That we love namely that the love of our neighbour is true and holy in us and that it is regulated as it ought to be When we namely when our conscience witnesseth unto us that we love God above all things and then our neighbours under him in him and for the love of him V. 3. Are not because that the Holy Ghost gives beleevers the power and will to execute them and to overcome all oppositions of the flesh Rom 8. 2 4. Phil. 2. 12 13. V. 4. The World namely all the temptations assaults and deceipts of the divell working in the world by his instruments The victory namely the onely meanes by which we have already obtained the beginning and chiefe part of the victory against the divell and his kingdome and by which also we are assured to overcome the residue Our faith by which we apprehend and apply unto our selves the victory of Christ our head Iohn 16. 33. 1 Cor. 15. 57. Rev. 12. 11. and by which also he works in us and beats down the divell under our feet Rom. 16. 20. 1 Pet. 5. 9. V. 6. That came who being true glorious God in Heaven hath taken upon him humane nature on earth to bring these two benefits to men namely satisfaction for sinne by his death to disannull the guilt and curse of it which is meant by the name of blood And next of purification from the inward corruption by the spirit of sanctification which is meant by water Not by water that is to say it was convenient that before he sanctified man in himselfe he should justifie him before God for God doth not give his Spirit of grace but onely to those whom he hath received into grace by meanes of the satisfaction and reconciliation made by Christ. That beareth outwardly by the word and inwardly in the heart of every beleever Because the the Holy Ghost alone doth this because that he onely is able and sufficient to doe it being he is the Spirit of truth and witnesse by sight and who is of a most intimate communion in Gods secrets Iohn 14 17. 1â— 26. 16. 13. 1 Cor. 〈◊〉 10 11. V. 7. That beare witnesse of the same truth by glorious effects proper to each of the three persons of the holy Trinity See Iohn 5. 32. 8. 18. Are one namely in essence and most perfect union of operation especially in regard of this witnessing V. 8. And there are three there are likewise three things which confirme this truth in the heart of be leevers in this world spoken of vers 6. namely the presence and effects of the Holy Ghost in them in life strength and light c. Secondly the lively feeling of the continuall forgivenesse of their sins see Heb. 11. 24. Thirdly the worke of their sanctification which continueth and goeth forward in them which benefits being all divine not brought forth by any humane art or industry doe testifie that all proceeds from Christs benefit and vertue Unlesse the Apostle would applie these three witnessings to the three persons of the Trinity The water that is to say the grace to the Father the blood that is to say the redemption to the Sonne the Spirit that is to say the light and spirituall vertue to the Holy Ghost In one namely to prove the