appeared nor the glorious manifestation thereof all that is yet in safe custody with God in Christs person Strive therefore to attaine to that Soveraigne end by a continuall exercise of holinesse Phil. 3. 11. 12. 14. V. 4. Who is our namely in the communion of whose Spirit you subsist in this state of spirituall life whereof Christ is as it were the root and spring which gives and preserves it V. 5. Your members namely all the affections motions and concupiscences of corrupt nature whereof is composed all that masse of vice which is called the body of sinne Rom. 6. 6. Col. 2. 11. Or by members he meanes all the vicious actions of the body Rom. 8. 13. V. 6. The children See upon Eph. 2. 2. 5. 6. V. 7. Walked that is to say which you sometimes practised Ye lived when you see all your heart and delight in them and were wholly given to them as men in whom sin raigneth V. 10. Which is renewed the renewing of which is not fulfilled in an instant but goeth forward by degrees in holinesse according as the lively enlightening of the Holy Ghost encreaseth by meanes whereof all the remainder of the worke of regeneration is accomplished Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23. V. 11. Where there is in which worke of sanctification all these regards conditions and qualities doe neither availe nor hurt And God in producing of it hath no respect unto them But Christ Christ alone apprehended by faith for the remission of sinnes is the onely spring and cause of all good and salvation to all believers and living and working in them by his Spirit to regeneration V. 14. Above all these the Italian instead of all these to the end that you may worke all these particular things Get you a habit of charity which is the root of all these vertues The bond namely the only meanes of a true and perfect union which ought to be between believers aboue all humane conjunctions and which containeth perfectly in it selfe all the duties whereby men are joyned with God and one with the other V. 15. Of God namely that holy tranquillity in your Spirits and that spirituall concord which God requires and creates in his beleevers Rule namely governe and temper all your affections so that they may all yeeld and have a relation thereunto In one body namely in the communion of the Church which is Christs body Thankefull for the benefits received from God and men V. 16. Let the word namely the doctrine of the Gospell have a firme seate in your hearts and in the middest of your Church and as the soule dwels in the body to preserve it alive to cause it to grow and operate by it So let this active truth be in you in abundant fruits of good workes With grace in a godly gracious manner which may allure and edifie the hearers See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts by a lively feeling of the soule and not with the lips onely V. 17. In the name calling upon his holy Name and according to his command and to his honour and service V. 18. In the Lord namely as it is fitting for women that are in Christs communion as members of his Church Or according to his command Or in respect and by vertue of him V. 20. In all things which belong to the right of parents and whereunto children are lawfully bound Ephes. 5. 24. V. 21. Lest they be lest they put off all manner of affection and desire of being thankfull to you Despairing through your immoderate rigor of obtaining your good wils Or lest they lose all joy of heart and so run into precipitate resolutions V. 22. In all things as v. 20. According to the namely your corporall and worldly masters As Eph. 6. 5. Eye service See upon Eph. 6. 6. V. 24. Of the inheritance namely the heavenly inheritance which though beleevers doe obtaine meerely by vertue of their adoption yet it is promised unto them likewise by the name of reward and guerdon for to incite them to doe well The Lord who being the Soveraigne Lord of all giveth and appointeth to every one his vocation and thereby exerciseth his command in the world CHAP. IV. Vers. 1. EQuall that is to say all enterchangeable duties of masters to servants V. 2. Watch being alwaies attentive and ready and fittingly prepared to present them unto him V. 3. Unto us as to other Apostles and Evangelists who are not prisoners as I am A doore namely that he will give us opportunity and occasion to preach his Word being at libertie V. 5. Without namely infidels and those that are strangers to the Church to give them no cause of offence or of hating persecuting and slandering the Church but rather to gaine them to you and edifie you V. 6. With grace with holie and spirituall mildenesse and in a fitting manner With Salt namely with wisedome and discretion or with good understanding which may excite and please the taste of the hearers See Marke 9. 50. V. 7. In the Lord in his worke or in the communion of his mysticall body V. 9. Onesimus some thinke it is the same as is spoken of Philem. 10. V. 11. Of the that are Jewes converted to Christianity These onely are Or mine onely workecompanions In Gods Kingdome which have been c. That is to say those that are with me and are worthie workmen The Kingdome namely in preaching the Gospell by which God gathers together and governes his Church and distributeth his everlasting goods V. 12. Labouring servently the Italian fighting assisting you in your troubles and oppositions with his servent prayers to God Perfect being no longer children but of full age in strength and understanding to know and performe the will of God See Matth. 5. 48. 1 Cor. 14. 20. V. 13. Laodicea these two Cities were neere Colosse Col. 2. 1. 16. From Laodicea it may be understood of some Epistle that the Apostle writ to the Laodiceans which was to be communicated to the Colossians and is now lost like divers more 1 Cor. 5. 9. Phil. 3. 1. yet without any diminution of the perfection of holy Scripture which consists not in a certaine number of bookes but in the full revelation of all the doctrine which is necessary to salvation and questionlesse hath in other places the same doctrines as were contained in those Epistles which are lost V. 17. In the Lord namely in his worke and service Or looke to the degree of service which thou holdest in the communion of his body V. 18. Remember that you may assist me with your prayers to confirme you in the faith by mine example and to give me occasion of comfort by your perseverance and other vertues Grace namely the grace of God in Christ. THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS ARGUMENT SAint Paul as Saint Luke reports Acts 17. had by his preaching converted divers Iewes
Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants namely the severall tokens and seales of the covenant of grace Or the Law of God and the tables thereof Deut. 9. 11. The promises of the Messias and of the spirituall and everlasting goods V. 5. The fathers namely those reverend patriarches Abraham Isaack and Iacob and others who have had so many singular priviledges and are perpetuall patternes and lights of the church over all or over all things V. 6. Not as though here ought to bee supplied Though I see the body of my nation fallen from their right of beeing Gods people which causeth this extreame grief in me yet will I not inferre thereupon that God hath failed in his promises of grace which he had made vnto them because I Know that they were directed and are appropriated to the spirituall Israel onely by faith and not to the bodyly Israel by corporall generation of Israel namely issued corporally from Iacob or of the people of Israel V. 7. But in as the promises which Godmade to Abraham to continue his covenant and the blessed seed in his posteritie did not belong to all his posteritie in differentlie but unto Isaack alone excluding Ismael and others to the promises of Gods grace in the Messias are not for all those which descended from Israel but for these who are answering to Isaack in that manner as is hereafter set downe V. 8. Of the promise namely that are made 〈◊〉 and are brought forth by a speciall grace of God which unfoldeth it self first in a singular and voluntarie promise and then in a powerfull and true effect As Isaack was born by miracle whereas Ismael was borne by the accustomed course of nature V. 9. For this namely this appeares in Isaacks generation which ought to be the blessed branch for whose generation God made this promise which he performed by his almighty power Rom. 4. 21. having made none for Ismael V. 10 And not only because that it might seeme in the example of Isaack and Ismael that the preferring of the one was because he was borne of the lawfull vife and the other of aco 〈…〉 the Apostle confirmes that which he had spoken by the example of of two twinnes borne of the same father and mother and yet distinguished by Gods soveraigns will in the acceptation of them in his covenant and in the continuance of the body of the holy stock V. 11. Neither having done God considering them in their natural state wherein they were both the sonnes of Adam equally sinners and corrupt having done no actuall good nor evil one more then the other which should merit this distiuction that the purpose God pronounced this his decree concerning the preferring of the younger before the elder whilest they were yet both in the wombe that it might appeare it was grounded vpon his absolute pleasure and will and not upon any merit or desert of theirs according to the election namely by which he had determined to chuse the one and leave the other not of workes namely not by vertue of any observation of condition depending upon mans will which might have made the decree wavering and uncertain being that man is variable in all things which he doth but of him namely Gods power who in time executs by his calling that which from everlasting he had determined by his election that calleth he that by his almight power causeth what he pleaseth to be born and have being which of it self is nothing nor cannot make it self See Rom 4. 17. V. 12. Shall serve namely shall lose his right of first borne in signe that the part and right of being the blessed stocke shall be taken away from him and his posterity and shall be in the world as a servant in the fathers house in comparison of Iacob who shall be as the true sonne and heire V. 13. As it is that word of serving must hee expounded by this other passe for a privation from Gods fatherly love V. 14. Is there namely in not shewing equall favour 〈◊〉 persons which are equally sinnefull and wretched V. 15. For he saith by this passage it appeares that the difference which God makes betweene men being a worke of meere grace and mercy is without any obligation that in it he hath no regard of mans merit Of whom I will of whomsoever I will have it according to my will and pleasure V. 16. It is not seeing that the election is of pure mercy iâ— cannot bee attributed to any will or endeavour of man V. 17. For the same appeares by the rejection of some persons as of Pharaoh a professed enemy of God whom God had determined to leave in his natural malignity â—â—â—hout correcting it by his grace that passing to the supreme degree he might combat him by his power to the greater manifestation of his glory The scripture namely God in the scripture Raised thee willingly suffered thee to bee borne in the world exalted to the kingdome and effect thy wickednesse against me V. 18. Hardneth not mollifying his rebellious heart inclining it to obedience whereby all those objects which God outwardly makes use of though excellent good and most holy are by man converted to â—â—â—gmentation of hardnesse and rebellion V. 19. Why an objection either of a carnall mans ignorance who doth not apprehend the Apostles true meaning in this aforesaid will of God and 〈◊〉 of man or of a reprobates rage who im 〈…〉 his perdition to God because hee hath not pardoned him his sinne which is the onely true cause thereof Finde fault with those that are hardened by his will for to punish them V. 20. Nay but to answere such false opinions and wicked objections of the reprobate it is sufficient to say that the worke of grace is of meere free will t'wherefore if he doth deprive some of it hee both them no wrong seeing hee is not bound to it and that he proceeds against them in justice for their so of which this privation is no cause Made me noâ— that God doth indeed make a man a sinner or that hee is author of sin but by this word of making is here meant the appointing of mans last end according to the state which hee is in either of grace to life or of sin in which God hath left him to death See Prov. 16. 4. V. 21. The clay which here represents humane naâ—e in its universall corruption there being no other difference in it but onely what God makes by his free â—ill and destination Vnto honour for honourable â—ses as vessells to ear and drinke in vessels for ornament c. which is correspondent to the end of eternal glorie To dishonour namely for filthie and base 〈◊〉 which is correspondent to the reprobates everlasting ignominie Isa. 66. 24. Dan. 12. 2. V. 22. What if God is there any cause of contending 〈◊〉 God seeing that in the most free exercise of his Soveraigne right in saving the
3. V 19 With God seeing God is â—n adversary to this worldly wisedome and that it doth not bring forth any fruit of salvation to those that trust in it wee must conclude that it is but a folly in Gods judgement V. 20. Of the wise the Psalmist saith only of men but Saint Paul to make it the stronger doth restraine it to the wise and understanding V. 21. Let no man a generall conclusion exhorting every one not to acknowledge any minister for head of a faction nor to bragge that he is one of his followers Seeing the Church is not made for them but they for the Church at the good and profit of which all things ought to ayme both iâ— life and in death in the present and in the everlasting time it not being subject to any but to Christ who is its head whose office is likewise to b 〈…〉 Mediatour to guide and unite men to God his Father who is the supreame head of Christ and of his Church Iohn 14. 28. 1 Cor. 11. 3. and 15. 〈◊〉 so farre is it from having any Ministers usurpe the dominion over consciences CHAP. IIII. VER 1. SO account after hee had reproved the excesse of honour done to his Pa 〈…〉 in taking them for heads now he gives them a right temperature how farre they should esteeme of 〈…〉 according to the properties of their office which 〈◊〉 equally binde them and their flocke Stewards namely in the communication of knowledge and 〈◊〉 the singular application of the use for nourish 〈…〉 and Physicke of the soule all out of Gods go 〈…〉 and not of their owne and according to his commandement not according to their owne will 〈…〉 pleasure V. 3. But with â—e if a Pastor hath the wi 〈…〉 of this loyalty in his owne conscience he 〈◊〉 not to make any account of mens sinister judâ—ments who do assigne degrees of honour accord to their owne minde Now the Apostle propounds himselfe for example because that his person and ministery was fallen into contempt with the Corinthians by the cunning of corrupt Pastors 2 Cor. 10. 10. Yea I judge not I doe not enter into consideration nor doe not examine what degree of honour I am worthy of amongst them or about them V. 4. For I know nothing hee gives a reason why he so little cared for mens judgments Not hereby ju 〈…〉 d that is to say esteemed and declared just before God and worthy of the reward as having fullâ— accomplished his worke because that even in the holiest there are defects which are hidden even from their owne consciences but manifest to God Iob 34. 32. Psalm 19. 12. 〈◊〉 Iohn 3. 20. And besides that the person is not receaved into grace by reason of the workes but contrariwise the workes are accepted for love of the person which is already justiâ—â—d That judgeth me to whom it only belongeth to absolve me of my faults and to assigne me praise and reward for my service according as out of his grace hee shall bee pleased to accept of it and crowne it V. 5. Judge nothing namely with such kinde of judgements as cannot chuse but be rash seeing that 〈◊〉 esteeming of men we ought principally to looke to the heart and to the conscience which in this world is knowne to God only who will not make it manifest but only at the last judgement V. 6. Tranâ—erred in these reproofes of your partialities I have represented the heads of them under the names of us Apostles 1 Cor. 1. 12. and 3. 4. not that in deed we had any part therein but only to spare your guiltie Pastors and to shew them by our example how to correct the root of evil which is the affectation of worldly knowledge eloquence which raiseth diversitie of passionate judgments and draweth on followers by a foolish admiration after it and to conforme themselves to the perpetuall stile of the Holy Ghost in Scripture as all we most conformably doe whereupon also amongst us there groweth â—o subject of division Be puâ—â—ed up that yee doe not grow proud by reason of the excellencie of the Pastor with whom each of you holds to the depressing of another Pastor and his followers V. 7. For who hee directeth this speech to the Pastors as saying Who hath given thee this preheminence which thou affectest oâ— by whom hast thou beene chosen out of the communitie of the Church to so excellent a calling is it not by God and by his grace and not by men containe thy selfe therefore in humility and serve God and not mens passions V. 8. Now yeare an ironicall reprehension of the presumption wâ—â— raigned in the Corinthian Church Would to God hee continueth in his Ironia The meaning is yee are indeed happier and in better estate then we poore Apostles who are afflicted persecuted and contemned in the world wee might indeed have good cause to desire that wee might bee partakers of your goods if they were true and reall seeing that our life is like unto the life of wretched malefactors who doe daily expect their punishment after they have according to the custome of those times beene ignominiously lead up and downe round about the market places and theators V. 9. The Apostles last the Italian The last Apostles Saint Paul speaketh of himselfe alone or of Apollo also called to the Apostleship after all the rest which was made matter of contempt against Paul as it should seeme here implicitly to reproove the Corinthians for Aspectacle a solemn example of strange sufferances and troubles in the fight of men and Angels who are as spectators and witnesses of beleevers combates in the theater of the world See upon Heb. 12. 1. Ver. 10. We are fooles renouncing all humane wisdome to give way only to the motions of the spirit and preaching Christ in vertue of it wee are accounted to bee madde Acts 17. 18. and 26. 24. See a Kings 9. 11. But yee are namely mingling worldly wisdome with the Gospell you hold your selves to bee therefore very wise and full of knowledge and doe thereby purchase honour before the world V. 11. Are buffeted a kind of an ignominious outrage Acts 23. 2. See Lamen 3. 30. Mic. 5. 〈◊〉 Mat. 5. 39. 1 Pet. 2. 20. V. 14. To shame you to scoffe at your vanitie by comparing mine estate with yours V. 15. Instructers plaine teachers of Christian doctrine as your Pastors are without any fatherly bowels or care Fathers namely such as I am as well by reason that I have beene the first that have brought you the good tydings of the Gospell as also by reason of my fatherly affection towards you Begotten you that is to say I have been an instrument of your conversion to the faith by meanes of which yee are become members of Christ and of his Church 17. In the Lord namely in his worke and service Or in the communion of Christ and by his Spirit these termes being very frequent in Saint Paul to
Italian hath it Python See Lev. 19. 31. Necromancer That calleth up the dead and enquireth of them 1 Sam 28. 8. Isa. 8. 19. V. 13 Perfect Pure and sincere in his service clean from all mixture of idolatry or superstition V. 14 Hath not suffered thee so to doe The Italian hath it Hath not given thee such things hath not ordained suffered or approved any such meanes to enquire of secret or future things but in stead of such meanes hath given thee his Prophets V. 15 A Prophet The great revealer of all the mysteries which needed to bee knowne Who is the Sonne of God himselfe Psal. 27. Dan 8. 13. Joh. 〈◊〉 18 By whose spirit all the Prophets have spoken Eccl. 12. 13. 1 Pet. 1. 11. and 3. 19. who at the last hath manifested himselfe in the flesh and in that hath fully accomplished that sacred function Like unto me That is to say true man and also having the office of Mediator of which I am but the figure Gal. 3 19. V. 16 Of the assembly Namely the generall asembly of the people Exodus 19. 17 Deuteron 19. 10. V. 22. Speaketh By way of meere and absolute prediction as 1 Kings 22 28. Jeremiah 9. for even the true Prophets did oftentimes foretell things which did not come to passe but that was only by way of threatning or of promise or according to the order of naturall causes and upon a condition sometimes revealed and sometimes not revealed unto the Prophet yet it might and ought to bee taken out of the generall maxims of Gods word as Isai. 38. 1. Ion. 3. 4. Be afraid hove no respect unto his person nor fear not to offend God by proceeding against him to a just corporall punishment CHAP. XIX VERS 2. SEparate Dedicate them to that use and assigne them thereunto by publike declaration Three Beyond Jordan as Moses had already assigned three more on this side Jordan Deut. 4. 41. V. 3 Prepare thee On every side of the countrey establish the Cities in such places that one may come to them from all parts by short and direct wayes or make new ways on purpose to cause the guiltles mans escape thither so much the easier v. 6. V. 6 While his In his first and suddaine heat of bloud by reason of his kinsmans death before hee have truly examined and found out that it was done by chance V. 8 Enlarge This happened in Davids time who enlarged the bounds of Israel to Euphrates according as God had promised Gen. 15. 18. 2 Sam. 8. 3 2 Chron. 8. 2. 6. yet we doe noe read any where that he did adde these three Cities unto the other Cities of refuge it may be he did not drive the Pagans out which were beyond Lebanon but onely subdued them and made them tributary V. 10 Innocent Namely the unwillingâ—and casuall man-slayer V. 12 The Elders that is to say the Magistrates deliver him Let them suffer him to bee questioned criminally by the dead mans next kinsman in a judiciall way even to the sentence of death and execution thereof see Num. 35. 24. V. 13 The guilt Which comes to be common to all the people if there be any publike connivence or neglect of punishing the sin V. 15 Shallnot rise up Others shall not availe It established The Italian be verified The Hebrew word signifieth firm or stable V. 26 Against any man In case of a secret seducement from Gods true servicce he that had been solicited though he were alone ought to detect the seducer Deut. 13. 6 8. and the Judges ought to proceed therein as upon an advice and denunciatiation not as upon a formall accusation which had required two witnesses And if the calumnie was made to appeare unto them they were to observe this Law if it were a truth that of Deuteronomy 13. 9. CHAP. XX. VERS 2. THe Priest For ordinarily some of the chief Priests went along with the army with the holy trumpets Num. 10. 9. and 31. 6. V. 5. Officers Those were the magistrates of particular communalties Deut. 1. 13. which also followed the armies Num. 31. 14. What man A precept of equity to preserve him from danger who hath yet received no profit of some laudable enterprise or fact which he hath already undertaken or done Dedicated solemnly blessed the first enjoying of it by prayers holy hymnes and rejoycing according to the use of those times see Neh. 12. 27. Psal. 30. 1. V. 6. Eaten of it The Italian Begun to enjoy it according to the common use of it for by the Law Lev. 19. 23. the fruit of the first three yeares ought to lie abandoned of the fourth to be consecrated to God and the fifth the owner began to enjoy it V. 7. Betrothed That is to say made a promise according to the ancient and very laudable custome which was to have some time interposed between the promise or the betroathing and the wedding see Gen. 19. 14. Deut. 22. 23. Mat. 1. 18. V. 9. Captaines These were Captaines for the wars which were appointed by publick authority with solemnity and binding of the souldiers to obedience V. 10. Commest nigh In a just and necessary war V. 13. Every male See Num. 31. 7. V. 19. Thou shalt not destroy This must be understood of a generall destruction of all the trees of the countrey through the fury and rage of war not of some particular cutting down for use or necessity in the siege For the Tree thou needest not to feare that the trees will stir to get into the besieged towne the chief care of the besiegers being to cut off all way of relief from the besieged V. 20. Build bu 〈…〉 ks c. The Italian hath it Build what shall be necessary for the siedge c. Hebrew the siedge namely engines towers stakes or other necessary fences subdued The Italian Fall that is to say untill it be forced or taken CHAP. XXI VERS 2. THy Elders It seemes we ought to understand his word for some of the great councell Num. 11 16. or some of their deputies V. 3. The Elders These were the Magistrates of each particular communalty Of that City For it being the next city the suspicion of the misdeed was likeliest to fall upon it V. 4. A rough valley The Italian A desert valley Hebrew harsh rough and hard that is to say which hath not been manured Strike off for a signe that hâ—likewise ought to be slaine who in some solitary place had committed the murther if he came to be discovered V. 5. By their word As Expounders of Gods Law in any thing that might be thereby decided not that they had any absolute or arbitrary power of themselvs Stroke See upon Deu. 17. 8 V. 6. Shall wash To protost of their innocencies see Mat. 27. 24. V. 8. O Lord It is likely that this prayer was spoken by the Priests And lay not The Italian And suffer not c. Preserve thy people from any such misdeed impute not that unto
repressed and quelled the devils action Or that some motion of Gods Spirit was awakened in Saul for a time by the prophetick musick as 1 Sam. 19. 23. by vertue of some order or promise from God as 2 Kings 3. 15. Or that God of his free will did co-operate with Davids sound to beget him a degree in his vocation V. 18. And the Lord Gods Spirit guideth him and leadeth him to all manner of vertue and his grace blesseth him and causeth him to prosper in all his enterprizes V. 21. And stood was imployed in his ordinary and houshold service V. 23. Departed not out of the possession and power which he had over him but from the present accesse and disturbance CHAP. XVII VERS 2. OF Elah the Oake or grove of Oaks V. 4. Went out the Italian hath it in the midâ—est or to fight a duâ—ll man to man V. 5. Of brasse according to the ancients custome who knew how to give brâ—sse a very strong temper shekels the shekell being of half an ounce weight the whole weight came to one hundred thirty nine pounds at eighteen ounces in the pound V. 6 A target It was some armour or defence for his shoulders Some understand the Hebrew word for a kinde of pâ—ke carried crosse wayes upon their shoulders V. 8. Come downe let him come and fight with me in the field V. 12. Ephrathite of Ephratha which was the ancient name of Bethlehem Genesis 35. 19. Eight 〈◊〉 Chron. 2. 1â— there are onely seven but Peradventure one dyed about this time and left no issue For an old man or was attained to the age of the ancientest men V. 15. Went and returned Saul being contented to have him onely bound to his service for those times that he was disturbed making no great account of him otherwise whereby at that time he did not remember him v. 55. 58. V. 17. Parcâ—ed corne A food which was much in use in those dayes V. 18 Their pledge Something of theirs that I know whereby I may know they are well and that thou hast done as I commanded thee V. 20. To the trench Or to the carriage V. 22. His carriage Bags and such like things wherein he brought their supplies V. 25. Free From taxes imposts services for war and other publike duties V. 29 Is there not a cause The Italian hath it Are not these words Is there any cause to be angry for a word which I have spoken which offendeth no body V. 35. By his beard By his nether jaw V. 45 In the name Calling upon him to be my defence putting confidence in his power obeying his motion and inspiration and for his cause and service V. 47 Saveth not Is not tied to such meanes for to work his salvation but delights more in shewing his omnipotency when he useth no means than when he useth some Is the Lords hee ruleth the battell giving the victory to whom hee pleaseth V. 54 Brought it Not now but afterwards when he took Sion from the Jebusiâ—es 2 Sam. 5. 7. In his Tent The Italian hath it In his tabernacle It is thought that this must be understood of the tent which David pitched about the Arke 2 Samuel 6. 17. V. 55 Whose sonne This forgetfulnesse of Saul in not knowing David may be imputed either to his frequent troubles of the mind or to the reason touched upon v. 15. CHAP. XVIII VERS 1. THe soule There was a very strict bond of amity towards David bred in him See Genesis 44. 30. V. 2. Goe no more As he did the first time that he came See 1 Sam. 17. 15. V. 5. went out About divers warlike exployts V. 6. As they Saul and his Armie after the afore-said victory The women According to the custome Exod. 15. 20. Judg. 11. 34. Psal. 68. 11. Instruments of musick The Italian hath it Songs of Triumph Or with Violins V. 10 He prophecyed The Italian Did the acts of a mad-man The Hebrew acts of a Prophet for the Prophets in their raptures or trances had some uncomposed kind of motion and action and were beside themselves See 2 Kings 9. 11. Jerem. 29. 26. V. 13. Went out Led them out to warre and brought them home againe 2 Samuel chapt 5. verse 2. V 21 A snare An occasion to make him perish See verse 15. Sayd to David Yet David did not make any shew of consenting to it as it appeareth by the following circumstances One of the twain The Italian For both The one having been promised unto thee and now the other being given thee to wife V. 26. The dayes Some time appoynted by Saul for the performance of the Covenants or the time that was between the contract and the wedding see Gen. 19. 14. Deut. 20. 7. and 22. 23. Matth. 1. 18. V. 30. Went forth Into the field to wage warre out of their sorts and garrisons into which they had retreated after their overthrow Chap. 17. CHAP. XIX VERS 2. IN a secret It seemeth that he specified some certaine place in the field neare which Saul was wont to goe and take the ayre that David himself might heare Jonathans speech and Sauls answer and provide for himselfe accordingly V. 3. What I see If it be softly or secretly spoken that thou canst not heare it thy selfe V. 5. In his hand The Italian in danger The Hebr. In the palme of his hand as Judges ch 12. verse 3. V. 13 Took an image That if Sauls messengers came in looking upon the image they might thinke that David was in the bed and so stay and not goe after him thereby giving him time to get into some place of safety V. 14. Sent In the morning after they had watched for him all night V. 18. In Naioth It was the place where the Schoole or Colledge of Prophets was neare unto Ramah where Samuels residence was V. 20. Prophecying Being in a divine trance see Numb 11. 25. Appoynted over being the father and instructer of them moderating their actions 1 Sam. 10. 12. Prophecied were taken with the same inspiration and divine rapture which made chem forget each thought remembrance or will of executing their commission 1 Sam 10 6. 10. V. 24 Clothes His long outward garment wearing none but his inward ones Isa. 20. 2. Mâ—c 1. 8. Now Saul did all these strange acts being in a rapture of mind CHAP. XX. VERS 1. FLed That day and night that Saul was in an extasie 1 Sam. 19 24. V. 5 The new The first day of the moneth when there were offerings of thanksgiving and holy feasts which it should seeme lasted at the court three dayes To sit As his Officer and sonne in law it being the custome of Princes to honour their servants in that kind upon festivall dayes Hest 1. 3. Dan. 5. 1. V. 9. Farre be it From thee to say or think any such thing of me V. 14 While yet I live When thou commest to be King it being already divulged that it should come to passe 1 Sam.
no remorse to thy conscience Remember Thou wilt be glad that I have kept thee from this outrage V. 36. Like the feast According to the custome upon such occasions Genesis 38. 12. 2 Samuel 13. 23. V. 37. Dyed with extreame feare to which was also joyned some divine or supernaturall kinde of weakning V. 44. But Saul Or now Saul had given c. Phalti called also Phaltiel 2 Sam. 3. 15. CHAP. XXVI VERS 1. CAme the second time after the first 〈◊〉 Samuel 23. 19. V. 2. Ziph see Josh. 15. 55. V. 5. Arose In the night time Trench see upon i Sam 17. 20. V. 6. The Hittite either because he was a Proselyte of the Hittites nation as 2 Sam. 11. 3. 15. 18. 19. or he had gotten this sirname for some other unknowne cause Zerviah a womans name which was Davids sister 1 Chron. 2. 16. V. 9. Be guiltlesse see upon 1 Sam. 24. 7. V. 10. Shall smite him shall cause him to dye by some supernaturall plague or accident sent by his owne hand V. 19. Let him accept Heb. Let him smell thine offering See Gen. 8 21. Driven mee out they have sought by the meanes of this persecution to put me out of the communion of the Church and they doe their good wils to have me run my selfe into a totall apostacie V. 20. Before the face Let the Lord be judge and revenger of my death if so be he doth give way to â—â—ve me bereaved of life CHAP. XXVII VERS 1. SAid Through weaknesse of faith and through carnall wisdome V. 2. Achish Of whom it is likely he took good assurance not to fall into the same danger as he was when he first retired thither 1 Sam. 21. 12. V. 5. Let them give to avoide the dangers of body and soule which he might runne into by living at Court Why should My present estate doth not deserve it and besides my dwelling at Court might fill thee with distrusts and suspicions and me with hatreds and jealousies V. 6. Ziklag This City was of Judahs portion Josh. 15. 31. Then it was given to Simeon Josh. 19. 5. And when the Philistines had dominion over Israel they took it and David having here gotten it of them never restored it more for after he came to be King he recovered all that the Philistines had gotten from the Israelites V. 8. Geshurites These three nations were the Prophets enemies the two first towards the North and the Amalekites towards the South Gâ—zerites It is thought they were the same that in other places are called Ghergeshites Amalekites Of whom it seemeth that Saul destroyed only the chiefe City and the places about it 1 Sam. 15. 7. V. 9. Smote Warred against it with fire and sword V. 10. Ierahmeelites Which were of the Tribe of Judah 1 Chron. 2. 7. Of the Kenites see Num. 24. 21. Iudg. 1. 16. V. 11. Saved Which he could doe thus secretly by reason that those places which he invaded were farre off solitary and scattered in the wildernesse And so will be the Italian So was Or and such hath been c. As though they were words spoken by people that could have complained CHAP. XXVIII VERS 3. IN his owne It seemeth he meaneth Naioth which was part of the City of Ramah where Samuel resided and kept his schoole of Prophets 1 Samuel 19. 18. V. 4. In Shâ—u em A City of the Tribe of Issachar Iosh 19. 18. V. 6. Inquired The Ephod being brought to David 1 Sam. 23. 6. 9. Saul could not enquire of the Lord by Urim and Thummim Num. 27. 21. Well might he have some Prophet by him as Ier. 37. 17. Answered him not Which was a token of Gods extreame wrath 1 Sam. 14. 37. Lam. 2. 9. V. 7. That hath That is to say a Witch though she did not proceed properly by the spirit called Pithon who spake from within the belly of them which were possessed by him in the meane time tying their tongues which is called Engastrimancy But she wrought by Necromancy that is to say by apparitions and dead mens ghosts as Isay 8. 19. V. 8. Bring me him up call forth and cause the spirit of a dead man whom I shall name to appeare unto me Words proceeding from a grosse ignorance which accompanied Sauls impiety V. 9. Layest thou Why goest thou about to induce me to doe any thing which may make me deserve death V. 12. Samuel A divellish apparition in the likenesse and forme of Samuel by which the witch knew him to be Saul V. 13. What sawest thou Because the apparition did not at first appeare to Saul but to the woman only Gods the Italian An Angell The shape of a divine and heavenly man in all points So the Devill transformes himselfe into an Angell of light 2 Cor. 11. 14. Others a God in the same sence V. 14. Covered Which might be some speciall manner of garment that Samuel used or all the Prophets in generall see a Kings 1. 8. Zech. 13. 4. Perceived that it was After that the Devill had thus appeared to the woman the same apparition came neer to Saul who knew Samuel better and then it spake to him hand to hand no body hearing their talke Now Saul through Gods judgement was by this illusion induced to worship the Devill which is the aime of the evill spirit to all those which seeke after him V. 15. Why A continuation of the Devils lye to insnare Saul so much the more V. 19. With mee That is to say dead as the true Samuel was who was here represented by the Devill who by these words imprinteth this error in Saul that the soules of all men as well good as bad go to the same place for to blot out of him all knowledge and apprehension of eternall life CHAP. XXIX VERS 1. THeir armies the Italian hath it Their principalities The armies of the five Principalities of the Philistims distinguished in their severall bands Others have it the Princes with their severall hundreds and thousands V. 4. Be an adversary the Italian â—oerevolt as those other Hebrewes had done 1 Sam. 14. 21. V. 6. As the Lord liveth It is marvellous that a heathen should sweare by the true God but he did it either to flatter with David or according to the Pagans opinion and false ceremonies who beleeve that each nation hath its severall God living and reigning over his people as others doe over theirs V. 8. But what Feigned words CHAP. XXX VERS 1. SMitten Forced it and sacked it V. 7. Bring me hither Come hither into my presence to enquire of the Lord having the breast-plate which is upon the Ephod about thee as 1 Sam. 23. 9. V. 14. Cherethites It was a nation neere to the Philistines or else part of them See Ezek. 25. 16. Zeph. 2. 5. Of Caleb of the countrey belonging to Calebs posterity Josh. 14. 13. 15. 13. V. 16. Spread abroad the Italian addeth Without any watch Heb. at randome V. 17. Vpon Camels
but one may gather by the Iewes practice that in the thirteenth day of the moneth which day the slaughter of the people should have been they did ordinarily fast in remembrance of the danger V. 32. In the book of the statutes and observations of the Iewes besides Moses Lawes CHAP. X. VER 3. SPeaking peace or speaking of peace to all c. studying and appointing such things as belonged to the prosperity and safety of them THE BOOK OF IOB The ARGUMENT THis Book containeth a true History and not as some have believed a fiction or morall parable as appeares by the Scripture it selfe Ezech. 14. 14. and Iam. 5. 11. The time when this hapned seemes to be when the people journeyed in the wildernesse after their deliverance out of Aegypt whereof there are manifest tracks in this book as of a thing newly done and yet fresh in mens memories The most common opinion is that Moses hath been the authour of it having written the narration in prose and the discourses which were held upon this subject in heroick verse fitting with the dignitie and gravity of the matter There bee therefore two parts in this book one is the history of what hapned to Iob an Edomite by Nation but faithfull in his religion and holy in his conversation who from the very heigth of an exceeding great happinesse which he enjoyed with a very pure conscience was by the Devills inducement and Gods permission upon a sudden plunged into an abisse of miseries corporall and spirituall internall and externall for the space of divers Months with a long and exceeding stronge tryall of his faith and pietie which had been calumniated by the Devill and termed mercenary Hypocrisie in which tryall and combate he at last remained victorious through his faith and perseverance though much shaken and tottered in the fâ—esh through its thoughts and motions And after he had been approved of by God hee was miraculously raised and super abundantly rewarded The second part containeth the opinions motions disputes and discourses of Iob and foure friends of his upon this subject The summe whereof is that Iob fully cetified by the holy Ghost of Gods grace in the promised Mediator apprehended by a lively faith a treasure preserved in a good conscience cannot reconcile this harsh outward usage with that inward seale And therefore hee most bitterly tormâ—nts and grieves himselfe and complaines of God to God himselfe urging him either to admit him to come before him to justifie himselfe or to know the causes of this so unaccustomed and strange manner of government Wherein though he shew the invincible force of his faith and uprightnesse of his conscience yet can he not be excused from excesse in his termes and words Contrariwise three of his friends grave and wise persons which came to comfort him seeing his tragicall and terrible calamities and hearing his immoderate discourses accuse him to have been a prophane and wicked man or a dissembling hypocrite seeing that Gods providence and justice which rewards every one according to his works did punish him with evident tokens of revenge beyond the temperatenesse and measure of the corrections and proofes of the faithfull And therefore they exhort him to convert himselfe to God and give glory to him in all humility and so to expect his deliverance from him But Iob reâ—ells these temerary accusations and absolutely denies their maxime namely that God doth alwayes make the rewards and punishments equall to mens deeds which is contradicted by the common expeience of all Ages He also refuseth to acknowledge himselfe to have been a wicked man contrary to his own conscience for that would have been a denying of the seale and witnesse of Gods Spirit in his heart depriving himselfe of the onely stay and comfort he had in all his evils and casting himselfe headlong into dispaire And therefore he granteth unto his friends that as he is a creature he will not nor cannot contend with his Creator if he please to treat with him in his Majesty and according to that soveraign right and power which hee hath over his creatures and also as a sinner by his own nature he yeeldeth unto the rigor of Gods Law if he will proceed against him as a Iudge but if he please to seat himselfe upon the throne of grace and from thence heare him as a sonne and a believer he is ready to lay himselfe open unto him and maintaine his innocencie and beare away the victory on his side And having thus stopped the mouth of his three frends Elihu the fourth stepts in reproving the three other for not having rightly debated this controversie and for being by that meanes forced to abandon Gods cause which they had undertakâ—n to defend And takes another way namely to leave to God and Iobs conscience to judge of that part of his life which was past and doth rebuke him for his present excesses and unreverences against Gods Majesty shewing him that it was no way incompatible but rather a very ordinary thing to be faithfull and yet grievously punished by God for triall and exercise or for correction and extirpation of some internall vice and defect not known or unequally weighed in mans own conscience Therefore he exhorteth Iob to silence humility and profound adoration of Gods judgements Finally Iob opposeth his faith and certaine assurance of Gods grace to his so severe visitations His three friends doe oppose the profession which hee made of piety faith and innocencie by reason of these his afflictions Elihu contrariwise maintaines that the one may subsist with the other and that in such perplexities the onely remedy is quietly to put ones selfe into the hands of God without any murmuring and contradiction approving of all that he dotâ— as most just Which also is the true and certaine decision of the question To which Iob submitting himselfe with silence the Lord appeares and doth stronglier confirme it by his sentence calling Iob and his three friends to a godly correcting of their opinions and to a friendly concord of wills CHAP. I. VER 1. OF Vz a part of the countrey of Edom Lam. 4. 21. which took its name from and was inhabited by the children of Vz of Esaus race Gen. 36. 28. see Ier. 25. 20. V. 3. His substance the Italian his cattell or his wealth and that as hee had houshold his number of servants as Gen. 26. 14. or husbandry of the East in respect of the land of Canaan as Judg. 6. 3. 1 Kings 4. 30. V. 4 Went at certaine times of the yeere they met at feasts of charity and brotherly conversation V. 5. Sanctified them prepared them by ceremoniall exercises and purifications as fasts abstinences and washings as Exod. 19. 10. and especially by internall and spirituall ones of prayers mortifications and meditations Gen. 35. 2. that they might without pollution or uncleannesse bee partakers of their fathers offerings burnt offerings see Lev. 1. 3. cursed God the Italian spoken evill of
despised a proâ—erbiall kinde of speech as much as to say a thing of nought and of no value like a piece of a bâ—rnt stâ—â—k or like a smoaking snuffe see Isa. 7. 4. and 42. 3. of him of you my friendâ— that have not the feeling and experience of my evills and therefore cannot rightly judge of them nor have any fellow feeling of them V. 6. Prosper very often and almost ordinarily Iâ—b opposeth tâ—is to his friends maxime who said that adversity alwayes followed the wicked V. 7. The beasts the thing is so plaine that in a manner the vâ—ry beasts doe know it and publish it V. 11. Try think you that I will without any examination or distinction allow of your discourse I who by reason of mine â—ge have obtained wisedome and experience see Iob 15. 10. and 32. 6. V. 13. With him I doe with you acknowledge Gods wisdome â—ustice and soveraign power but that is nothing touching this present case wherein the question is how his fatherly favour which I am certainly perswaded of can agree with this sâ—me extreame rigour which hee now useth towards mee V. 15. With-holdeth if hee doth not let it raine the waters of the earth doe drie up V. 16. And wisedome namely the rule and order of the right guiding of the world are his as hee is Soveraign Lord over all even of the Devills and of all their instruments of deceit so doth he goveâ—n their actions as also the actions of seduâ—ed men though they be wicked so that nothing happeneth withoâ—t his permission and without being restrained within certaine boundâ— and reduced unto the very point of his most just will see 1 Kings 22. 22. Prov. 16. 4. Ezech. 14 9 2 Thes. 2. 11. V. 17. Hee leadeth in triumph like prisoners taken in the warres after he hath overcome them in their combats against his Kingdom Councellers the wise Princes and Conductors of the world 1 Cor. 2. 6 8. spoiled of all honour power and dignity V. 18. Looseth that is to say he degradeth them taking away all command and authority from them which is the bond which bindeth the people to obedience and subjection Iob 30. 11. Isa. 45. 1. 5. girdeth hee causeth them to bring themselves into bondage see Psal. 66. 11. Ier. 27. 2. 2 Kings 25. 7. V. 20. The trusty the Italian the eloquent or confident speakers V. 21. Weakneth the strength the Italian â—â—ackneth the girdle hee makes them faint-hearted and weak a phrase taken from girdles which bind a mans garments and buckle his armour close to him which makes him more steddy and nimble see Dan. 5. 6. V. 22. Shaddow namely most hidden things which seemed to bee buried in perpetuall ignorance V. 24. To wander amazed irresolute without direction or councell in their businessâ—s CHAP. XIII VER 3. SVrely I would that Majesty which is sâ— terrible to his enemies shall not hinder me but I will dare and desire to maintaine the right of my faith and good consciencâ— before him He answereth Zophers saying Iob 11. 5. V. 4. Forgers the Italian botchers you gather up without any order and to no purpose whatsoever commeth in your way to strengthen and maintaine your false accusation against me V. 7. Speak wickedly condemn me through a manifest prevarication without knowledge or against your own conscience onely to insinuate your selves into Gods favour as defendoâ—â— of his honour or advocates in his cause V. 9. Search you out namely to know whether you did it in true zeale or only in flattery and dissimulation dâ—e yee so mock him the Italian would or could yee so mock him by or with a feigned affectation of words void of truth V. 11. His excellincie namely the Maiesty of that great God the authour and terrible defender of truth V. 12. Are like unto they seeme indeed to bee of some value or greatnesse but they have neither soundnesse of truth in them nor worth of wisdome V. 13. Let come one me let what please God befall me I must seek some ease in my complaints and in my instances towards God V. 14. Wherefore what may be the reason of these extreme torments which bring mee into such distresse that me thinks I should teare my selfe with my teeth Iobâ—8 â—8 4. Put my life the Italian hold my soule that is to say why am I perpetually in present danger of death see 1 Sam. 28. 21. Psal. 119. 109. V. 16. For an this mine assured confidence ought to bee a certaine argument for you that I am no such hypocrite as you accuse me to be for such a one dares not appeare nor cannot subfist before God V. 18. Justified namely approved of by God as a true believer observing the Lawes of the duty of a true child see Job 9. 20. V. 19. If I hold my tongue the Italian I will hold my tougue and give up the meaning is I have but a short time to live therefore I beseech thee give me leave besore I die that I may pleade my cause unto thee see Iob. 16. 21. 22. V. 22. Call take which part you please in this cause be either plantiffe or defendant I am ready every way V. 26. To possesse to beare the punishment of my faults committed in mine age of ignorance and imprudencie For since I came to knowledge I have forborne to doe any such thing Iob 20. 11. Psal. 25. 7. V. 27. In the stocks see Job 7. 12. and 42. 10. settest a print thou followest me close and upon the track like a hunter Iob 10. 16. CHAP. XIIII VER 1. BOrne of a woman whose issue is defiled and subject to Gods curse by his sentence given against her Gen. 3. 6. Iob 1â— 14. V. 3. Open thou enquirest diligently into his whole course of life for to punish him therein although he be otherwise sufficiently wretched see Iob 7. 17. V. 4. Bring canst thou in thy rigorous judgement finde me to be pure and perfectly just being even from my birth stained with originall sinne which can never be blotted out in this life V. 5. Seeing his let that great misery which he is fallen in through sinne suffice thee namely that he cannot escape deatly at that prefixed time which thou hast appointed and doe not aggravate it by extraordinary torments which may drive him to impatience or despight see Psal. 78. 40. and 89. 48. and 103. 14. with thee that is to say determined within thy councell V. 10. Where is he namely his body and his corporall life for Iob did firmly believe the immortality of the soule and the resurrection of the â—â—esh verse 12. Ioh 29. 26. V. 11. Faile from doe resolve and evaporate V. 12. Till the so long as the world shall last in this present estate untill the change and restauration which thou shalt make of it in the last day Psal. 102. 26. Isa 51. 6. and 65. 11. and 66. 22. Acts 3. 21. Rom. 8. 20. 2 Pet. 3. 7. 10. 11. not awake namely at the
I speak this because you should not deceive your selves thinking you had sufficiently convinced him and that he doth only maintaine his sayings through obstinacie for which he must bee remitted to Gods judgement V. 14. Now hee I will not herein carry any personall passion as you seeme to have done being stung by his words which have not touched mee V. 15. Amazed at â—ohs firmnesse and constancie in maintaining his innocencie V. 18. Full or bigge I boile with Gods zeale and am even ready to burst I am so full of reasons and meanes to abate Iobs excesses see Ier. 20. 9. V. 19. My belly my minde in which I have conceived this discourse V. 21. Accept whereof Iob had accused his friends Job 13. 7. and 17. 5. V. 22. Take me away hee would violently take away my life and destroy me Psal. 28. 3. CHAP. XXXIII VER 4. THe spirit I am a man as thou art and therefore will deale with thee upon even termes by reason of common right fitted unto mans capacity to which thou mayest freely reply without feare of being overcome by my majesty as thou hast said of God Iob 9. 32. and 16. 21. V. 7. My terror these were the two conditions that Iob would have made with God to treat with him Iob 9. 34. and 13. 20. V. 10. Occasions namely causes and matters of â—â—ite Iob. indeed had not used the selfe same termes but such as meant as much Iob 13. 26. and 23. 13. 14. V. 12. In this thy immoderate justifying of thy selfe thy complaining of God and thy desire to argue with him are the heads whereof I doe accuse thee and for which I reprove thee I let thy fore-passed life goe concerning which I doe no way tax thee God and therefore it was fitting for thee to shew greater humility and respect to his infinite Majesty and not treat with him upon equall termes V. 13. For he giveth not for this had been Iobs frequent complaint that hee could not know the reason of this his so hard usage Iob 10. 2. and 13. 23. and 19. 7. and 23. 45. V 14. For God speaketh the Italian addeth it is true that God that which thou desirestâ— indeed happeneth sometimes namely that God by revelations or expresse apparitions doth warn men of their sinnes for which he punisheth or threatneth to punish them but that is not so continually see Gen. 20. 7. and 31. 24. Dan 4. 5. V. 16. Openeneth he revealeth his councels unto them see Iob 36. 10. 15. sealeth hee proposeth it unto them as firme and concluded if so be they doe not repent and imprinteth in their minde the certainty of the happening of it and the true cause of it V. 19. He is chastened the Italian addeth but sometimes also man is sometimes God punisheth men and not reveale his thoughts so expressely unto them but remitteth them to the ordinary ministery of his word by men to produce the same effect for their amendment Now Elihu would inferre that if God hath not granted Iob the first meanes of particular revelation yet he hath not denied him the second in this visitation having raised him who was his servant to speak unto him in his name bones his members most strong and solid partâ— V. 23. A Messenger a Prophet or Officer of his Church bringing the ambassage of reconciliation 2 Cor. 5. 20. Hebrew an Angell as Mal. 2. 7. and 3. 1. Rev. 1. 20. an interpreter or a mediator that will intercede to make peace one among this seemeth to be added to shew the scarcity of good Ministers and faithfull and wife Distributers of Gods graces or that the vertue of the holy ministerie doth noâ— depend upon the personall qualities and excellencies of the man but that God operates by whom hee pleaseth when the person is but warranted with with a lawfull calling And so Elihu in modestie would make himselfe one of the ordinariest sortâ— of Gods servants as much as concerned his person still reserving its weight and vertue to his words which came from God see Iob 32. 6. 10. to shew to tell him the only meanes to obtaine grace and pardon at Gods hands which is true conversion in faith and repentance V. 24. And saith namely to some Angell a minister in this healing Psal. 107. 20. or to that Prophet which shall bring him word of this restoring accompanying the Prophets word with his owne power to produce the effect of it So the works of Gods grace are attributed to the instruments of the word by the certaine co-operation of God when his ordinances are observed Obad. 21. Rom. 11. 14. 1 Cor. 9. 22. 1 Tim. 4. 16. Iam. 5. 20. I have found by my soveraign will and by mine infinite wisedome I have set down the meanes of redeeming mankinde from their condomnation namely the death and passion of my son which I now accept of for this penitent man Math. 20. 28. 1 Tim. 2. 6. V. 25. His flesh God shall restore him to full health and new vigor of body 〈◊〉 figure of the restauration of the soule Psal. 103. 5. V. 26. Shall see hee will cause the beames of his garce to shine upon the looking glasse of his conscience within the which he shall see God appeased and propitious unto him 2 Cor. 3. 18. and 4. 6. render hee will set him into his precedent state of garce and will restore unto him the feeling of the remission of his sins wherein consists the sinners true righteousnesse before God Rom. 4. 5. 6. Or after that a sinner is converted unto God in justice and righteousnesse God shall make him feele the effects of his grace in all manner of blessings in stead of the calamities which he had drawn upon himselfe with his sins V. 27. He looketh upon men c. the Italian hath it and he afterwards shall turne himselfe towards men and say c. that converted sinner shall preach Gods grace towards men and shall propose himselfe for an example V. 32. I desire I would heare such reasons come from thee as that I might yeeld the right to bee on thy side I being no way subject to passion in this businesse but being thy true friend CHAP. XXXIV VER 4. IVdgement let us avoid stomackfulnesse â—nd all things else that may doe us hurt and let us have no other end nor rule but onely reason V. 5. For Iob Elihu his intent is to shew that though Iob was the child of God and had ever conversed in holinesse and righteousnesse yet there were in him as well as in all oâ—her believers whilest they lived in this world many remainders of sin for which he ought to humble himselfe and beare with patience Gods visitations V. 6. Should I lie should I confesse even against my conscience that I have been a wicked man or an hypocrite Iob 27. 5. 6. V. 7. Who drinketh up that doth so freely speak unfitting things that hee seemeth to intend to scoffe both God and man Job 10.
after the new benefit of the redemption in Christ which reneweth all things see Psal. 40. 3. and 96. 1. Rev. 5. 9. and 14. 3. V. 4. In truth with loyalty without any guile with perseverance without any inconstancy which are the two maine vices and corruptions which defile and corrupt all goodnesse which proceeds from man V. 6. By the word namely by the manifestation of his word and 〈…〉 tious decree or by his subsisting word which is the son as by a conjunct cause equall and cooperant Pro. 8. 27. Iohn 1. 3. 10. Colos. 1. 16. Heb. 1. 2. by the breath namely by his word and command Or by the subsisting spirit which is the third person in Trinity inseperable from the other two as well in essence as in operation see Gen. 1. 2. 26. Ioh 33. 4. PSAL. XXXIV THE title Changed his behaviour the Italian counterfeited that is to say feigned himselfe mad or changed his carriage and behaviour Abimelech in Samuel it is Achish but it should seeme that Achish was the name of the person and Abimelech the name of the Royall dignity common to all the Kings of the Philistines as Pharaoh in Egypt and Caesar in Rome c. V. 2. The humble or the meek the ordinary title of all beleevers V. 5. Looked through faith hope and prayer lightened comforted cheered and directed in their necessities and calamities V. 6. This poore man David speaks this of himselfe or brings in the elect speaking of him V. 8. Taste cleere your judgements that you may rightly know Gods goodnesse examine the trials and proofes which hee gives you of it and take pleasure and delight in it V. 12. That hee may see that is to say that hee may enjoy those good things as if they were in his present possession V. 18. Broken heart bruised and beaten downe with afflictions and troubles Or contrite and mortified by humility and patience Psa. 51. 17. Isa. 57. 15. and 61. 1. PSAL. XXXV VER 6. LEt their way let them have no light for their actions and enterprises nor bee guided by any good counsels nor have any firme subsistence V. 7. They hid for mee a phrase taken from hunters V. 10. All my bones that is to say I my selfe with all my strength and power Or I who am at this present quite consumed and extenuated as if I had nothing left mee but skin and bones V. 11. They laid the Italian they asked mee they laid faults unto mee and accused mee for faults whereof I am not only innocent but also ignorant V. 12. Spoiling the Italian discomfort the Hebrew word signifieth a privation from all help comfort joy and assistance V. 13. Sick that is to say afflicted with any kinde of calamity my clothing I pittied their afflictions and did humble my selfe in prayer before God to mediate fop them returned a phrase taken from the manner of praying which they anciently used namely bâ—wing their head downe to their breast And so is represented the continuance and assiduity of prayer proceeding from the heart and by this gesture returning as one should say back to its spring againe so to make a continuall revolution V. 14. I behaved my selfe the Italian I went about a description of an extream care and unquiet passion of the minde V. 15. But in mine adversity the Italian in my balting that is to say when I have been thrust out of my precedent happinesse and have been shaken by adversity teare mee with scoffes and calumnies V. 17. Destruction their ambushes and snares whereby they seek to make mee fall into perdition my darling the Italian my only one see Psa. 22. 20. V. 19. Winke a gesture of a malitious scoffer Prov 6. 13. and 10. 10. V. 22. Keep not silence doe not forbeare operating by thine almighty word V. 24. To thy righteousnesse righteous I am and innocent in this cause yet not any way meriting towards God nor perfect of my selfe see Psa. 31. 2. V. 25. Ah a terme of mi 〈…〉 as of a man that would incite himselfe to the full fruition of the pleasure which is shewed him V. 27. Which hath pleasure in the the Italian who will have the who causeth it and makes him enjoy it and granteth it him for the love hee beareth him PSAL. XXXVI VER 1. THe transgression through the experience I have of his wicked life I doe discourse and conclude within my selfe that he hath forsaken all manner of piety and feare of God V. 2. Flattereth himselfe hee doth incite and entice himselfe to sin by discoursing falsely of Gods patience of his owne wealth and prosperity of the delight and profit that hee reaps thereby anâ— otherslike baites of iniquiey Or hee covereth and cloaketh his sin see Iob 20. 12. V. 4. Vpon his hee bestowe this time of rest when hee is retired from other emploiments to plot those wickednesses which in the day time hee puts inexecution V. 5. Thy mercy it should seeme that these two vertues mercie and truth are for the faithfull and the other two of righteournesse and judgements for the wicked reacheth that is to say it is infinite and incomprehensible V. 6. Great mountaines that is to say it is eminent and governes all things Or it is firme and immovable Heb. the mountaines of God according as the Hebrews doe adde the name of God to many things to extoll the greatnesse of them see Psal. 80. 11. Ion 3. 3. a great deep the Italian abisse as well for his incomprehensible providence as also because that through his judgements the pomp and greatnesse of the world is abâ—ssed and sunk beyond recoverie V. 8. Satisfied this ought to be chiefely referred to Gods children who in this life have the grace of God in abundance in his Church and afterwards doe passe to the perfect possession of hiâ— glory and happinesse Psaâ— 16. 11. V. 9. In thy light the Italian by thy light that is to say in this world wee are vivified and enlightned in a lively faith and saving knowledge by thy spirit of grace and in the celestiall life the light of thy glory shall fill us and transforme us and make us capable of contemplating thee face to face and to enjoy thy presence for ever see Isa. 60. 19. 2 Cor. 3. 18. Rev. 21. 23. V. 10. And thy righteousnesse in defending and protecting their right against their enemies V. 11. Remove mee let it not make mee goe wandring out of thy house where liech the good of all faâ—thfull soules It seemes hee meanes his flights from Sauls persecutions 1 Sam. 26. 29. Psal. 11. 1. and 42. 6. PSAL. XXXVII VER 3. SHalt be fed like a sheep under the conduct and keeping of a good sheepheard V. 5. Commit by prayer recommend thy way unto the Lord and by faith assure thy selfe that hee undertaketh the care and conduct of it thy way thy businesses actions and all the passages of thy life V. 6. Shall bring forth shall make the truth of it
to all thy regenerate elect doth thy law speake with fruit and efficacie producing in them the true effect of obedience and not to unbeleevers to whom it is unprofitable and doth oftentimes increase their rebellion V. 8. Within my heart the Italian in the middest of my bowels it is rooted in my heart not only by knowledge but also by a lively loâ—e my heart is imprinted with it and it is written upon it see Ier. 31. 33. 2 Cor. 3. 3. V. 9. I have this is the second kinde of spirituall sacrifices namely of thanksgiving Hos. 14. 2. Heb. 13. â—5 righteousnesse he meaneth theâ— vangelicall righteousnesse which is no hing but Gods grâ—ce and all the effects thereof accordâ—ng to his justice and loyalty in all his promises and convenant see Psa. 22. 3. Rom. 3. 21. 22. V. 11. VVith-held not doe not hinder them from comming â—â—owring down upon mee preserve mâ—e doe thou employ them in protecting of mee V. 12. Mine iniquities the punishments of them have suddenly overtaken me see Num. 32. 23. Iob. 8. 4. faileth mee through horror and feare of thy judgement V. 15. Aha scorning and insulting over my miseries V. 16. Such as love that doe fervently desire it and use the right meanes to obtaine it PSAL. XLI VER 1. COnsidâ—reth the the Italian carrieth himselfe wisely towards the as well in judging soberly and charitably of the hidden causes of their affliction as in words and acts of humanity and mercy the Lord this is a promise of requiting the mercifull Mat. 5. 7. Or a reproof of mens false judgements and a comfort to the faithfull contrary unto their said judgements to whom David promiseth in Gods name that they shall bee aâ—ed and have a happy issue V. 3. Make the Italian turne a figurative terme taken from the making of a bed for a poor sick man that is to say thou wilt stirre up his bed Others thou wilt change his bed namely from a bed of sicknesse to a bed of rest V. 6. Speaketh vaâ—ity the Italian speaketh lyingly that is to say maketh a false shew of friend-ship and good will gathereth out of all that he seeth or perceiveth in mee hee gathereth matter of evill and sinister thoughts V. 9. Mine own familiar hee speakes of some perfidious traitour who was the figure of Iudas lift up a figutative terme taken from the kicking of beasts V. 10. Requite them as I am a King and lawfull magistrate I will by way of justice requite their wicked treacheries and not out of any private passion which is alwayes condemned V. 11. Because mine because thou hast already abated his pride and confounded his hopes by beginning to restore mee V. 12. In mine my sicknesse and calamities have not endammaged nor diminished mine estate before thy being alwayes under thy safeguard and care as thy servant V. 13. from everlasting the Italian from one age that is to say in all ages to the end or from this present age to that which is to come that is to say from this time evermore PSAL. XLII THE title Maschil see Psa. 32. of Korah Heman one of the three heads of the holy musicians was one of Korah the Levites posterity 1 Chron. 6. 33. and 25. 5. 6. And these three Psalmes beare his name not that hee made them but because they were particularly sent to him for to keep them and play and sing them when his turne came to waite upon Gods service V. 1. The hart at all times by reason of his hot and dry nature which makes him extreame thirstie at a certaine season of the yeare but especially when hee is hunted my soule I servently desire to bee in thy tabernacle before thine Arke where thou art present in the tokens and effects of thy grace and vertue whereas I am now farre from them by reason of mine enemies persecutions and especially Sauls see Sam. 26. 19. V. 3. Where is seeing hee appeares no where to thy reliefe it is a signe that either hee hath no power or that hee hath cast thee off and is no longer thy God and that therefore if thou hopest in him thy hopes are all vaine V. 4. I power out that is to say my spirits are scattered and emptie themselves in teares and sorrow see Iob 30. 16. for I had gone with when I went to the house of God with a great company of people rejoycing according to the manner of solemne feasts see Isa. 30. 29. V. 5. For I shall yet I doe assure my selfe by faith that hee will give mee new cause to praise him when hee shall in grace turne towards mee whereon dependeth the salvation of all his elect Others expound it I will yet praise him and his salvation c. Or for his salvation V. 6. Remember thee I take comfort representing unto my selfe by faith in spirit thy presence and grace in thy Temple from which I am now absent from the land from the countrey which is neere the heads of Iordan meaning that great row of hills which is generally called Hermon Num. 34. 7. where David lay hadden during Sauls persecutions Missar the name of a hill not mentioned elsewhere V. 7. Deep calleth unto a figurative description of his calamities the meaning is that as after the thunder in the clouds there fall great showers of raine so thy wrath is followed by a whole deluge of afflictions which shower downe one after another without cease or end V. 8. VVill command the Italian will send that is to say I hope that after this fullnesse of calamities hee wiâ—l send forth a commission and con mand of grace sor to set mee free Psal 44. 4. and 68. 28. whereby the day shall be filled with his loving kindnesses and the night shall be employed in meditating upon them acknowledging them and setting them forth of my life the only author defender and preserver of it V. 9. I will say now in the state of affliction wherein I sinde my selfe at this present I will persevere in prayers expecting hereafter the effect of my Faith V. 11. The health the Italian the compleate safety the only author and perfect cause of my deliverance through which I hope yet one day I 〈◊〉 all be able to lift up my head freely and shew my countenance cleared through gladnesse and honour PSAL. XLIII VER 3. SEnd out according to the truth of ahy promises let mee againe behold the brightenesse of thy countenance namely of thy grate and favour which may disperse all the clouds of my calamities and may bring mee againe into thy Church out of which I am now driven by the violence of mine enemies PSAL. XLIV VER 〈◊〉 ANd cast them out the Italian and caused our fathers to grow that is to say thou causedst them to prosper and grow like vines or other plants which doe grow and spread abroad V. 3. Their own sword which though they did employ with much valour by Gods command yet it could not have wrought
those effects which did surpasse all humane power and were true miracles wrought by God the light namely thy grace and favour V. 4. Command that is to say worke it by thine almighty word which gives a being and is a law for all things see Psa. 42. 8. and 68. 28. V. 5. Through thy calling upon thee through thy strength and power under thy conduct fighting thy cause by thy command V. 9. Goest not forth thou doest no more assist us in our sights a terme taken from that the arke was wont to be carried in the campe in the time of great and imminent dangers of warre Num. 14. 42. and 31. 6. V. 12. Thou sellest that is to say thou hast suffered their enemies to subdue them easily without any losse or dammage or hast given them over to their wills as a thing of no value dost not increase thou thy selfe seemest to have lost by this oppression of thy people which was as it were thine own inheritance and thine enemies have not so much as yeelded thee any acknowledgement or done thee any hommage therefore as it were to recompence thy losse Others thou hast not raised their price that is to say thou hast let their enemies have them at what price and upon what condition they would themselves and hast not caused them to pay a deare rate for their conquest V. 14. A◠shaking a signe of scorne and derision as 2 Kings 19. 21. Iob. 16. 4. Psal. 22. 7. V. 15. My confusion I have causes of confusion continually before mine eyes the marks whereof I carry upon my face and forehead which are covered with shame V. 16. Avenger that is to say an enemie grievously incensed Psa. 8. 3. V. 19. Of dragons that is to say horrid places such as are the receptacles or dens of those beasts see Isa. 34. 13. and 35. 7. by which is meant an extream desolation the shaddow that is to say deadly calamities Psa. 23. 4. V. 20. Stretched out prayed after the ancient manner of praying with armes laid abroad and hands turned up Iob 11. 13. PSAL. XLV THE title Shoshannim an unknown name of a time or os a musicall instrument of loves spirituall loves of Christ and his Church as in the book of Canticles the contemplation and penning of which was peradventure occasioned by Solomons nuptialls and from thence are taken many termes to signifie things which are meerly divine and celestiall V. 1. Enditing the Italian bubbleth out a figurative terme which is very frequent in scripture to expresse not only the fervency of a righteous mans zeale but also the vehemencie of divine inspiration see Iob 32. 18. a good that is to say a discourse of dainty matters touching the the Italian I rehearse my works to the King that is to say I consecrate these my works to the honour of the everlasting King of the Church V. 2. Fairer excellent and perfect in all manner of vertue and such dost thou appeare to be to thy Church see Isa. 33. 17. grace that is to say besides thine own proper perfections thou hast that soveraign gift of communicating thy selfe by thy most sweet and gratious word see Isa. 50. 4. therefore these are the two causes and grounds of the establishment of thine everlasting Kingdome by God thy Father V. 3. Thy sword which is the most efficacious and piercing word of thy Gospell Isa. 49. 2. Heb. 4. 12. Rev. 1. 16. and 19. 15. V. 4 Ride or bee thou carried as it were upon a triumphant chariot which is meant by the Gospell by the preaching of which Christ was to be carried victorious and triumphant all the world over prosperously being thus sum 〈…〉 ously armed and surnished set a happie period to all thy businesses Isa. 53. 10. thy right bond that is to say if thou dost employ thy soveraign power thou shalt finde the experience of those admirable effects which the spirit doth foretell by mee V. 5. Thine arrowes see concerning these armes of Christ and of their effect Isa. 49. 2. 2 Cor. 10. 4. V. 6. O God hee directeth his speech to Christ Heb. 1. 8. true eternall God who besides and with the Kingdome of essence and eternall glory is also mediator as lievtenant generall to his sather which place hee undergoeth in the union of the two natures yet by the power of his deitie V. 7. Therefore that is to say because that thou alone through the most perfect justice art fitting and worthy to bee King of the Church God hath consecrated thee for this place in thine whole person and hath endowed thy humane nature beyond measure with the gifts of the spirit which gifts were anciently figured and shewed as it were in a shaddow by the annointing of Kings John 3. 34. 1 Iohn 2. 20. 27. of gladnesse for your sweet smelling oiles were also used for to beautifie the face upon occasions of feasting and mirth Psa. 23. 5 and 104. 15. and likewise this oile of consecration and infusion of the gifts of the holy Ghost is also an oile of joy and glory in Christ thy fellowes all the true elect sanctified by the same spirit and endowed with the same graces to be Kings and Priests Rev. 1. 6. and 5. 10. of which neverthelesse they receive but a certaine portion and measure 1 Cor. 12. 7. 11. Ephes. 4. 7. whereas Christ hath the whole fullnesse of it Iohn 3. 34. V. 8. All thy garments thou art clothed with the gifts of the holy Ghost which spread forth a most sweet odour of grace even from heaven thy dwelling place Cant. 1. 3. out of the from heaven which is Christs royall habitation alluding to Kings pallaces whose walls were covered over with marble 1 Kings 22. 39. Amos 3. 15. made thee glad namely that everlasting joy which thou hast in heaven V. 9. Daughters as much as to say Kingdomes and provinces shall be joyned to the Church of Israel which is here specially meant by the spouse by reason of that nations prerogative though they altogether doe make but one universall Church Cant. 6. 8. honourable women the Italian amongst thine honours that is to say thy nuptiall traine and pompe Others have it thine honorable that is to say thy maids of honour upon thy the chiefe place of honour next to the soveraign and was given to the queenes 1 Kings 2. 19. of Ophir see Iob 22. 24. V. 10. Hearken the prophets words to the Church forget renounce the world which is as it were thy fathers house whence thou wert taken to cleave altogether to thy husband according to the Lawes of matrimonie Gen. 2. 24. V. 12. The daughter that is to say the people of that city hee meaneth that the mightiest and famousest nations of the Gentiles should bee joyned to the Church to doe in it and with it hommage to Christ Psa. 72. 10. Isa. 23. 18. V. 13. The Kings daughter namely the Church which is Gods daughter and Christs bride Cant. 7. 1. within the Church though
to surprise David V. 7. With their mouth the Italian belch out words insulting as though they had already taken me or outragious and flanderous words or furious and threatning words V. 9. Because of his strength the Italian I will beware of their strength Others As for their strength I will look upon thee that is to say I will hope in thy help to free me from it V. 11. Scatter them it should seeme he hath a relation to Caines punishment whom God would not have kild but would have him to bee a wanderer all the dayes of his life for a spectacle and an example of Gods judgements Gen. 4. 12. Otherstranslate it Shake them namely their degree of honour and dignitie V. 12. For the sinne others the words of their lips are the sinne of their mouth meaning that all they doe say or utter is bad and wicked Be taken let them bee suddenly punished and overthrown for their impudent presumption in cursing and slandering me V 15. Let them wander now they wander up and down to catch me but the time shall come that they shall wander through hunger and want to seek food and reliefe V. 16. In the morning it should seeme this hath a relation to the watching of Sauls servants for him who thought to catch him and kill him in the morning 1 Sam. 19. 11. meaning at that time when these people imagine to have me in their hands I shall bee in safety and shall have cause to praise and blesse thee for my deliverance PSAL. LX. THE title Shushan Edith the words signifie the Lillie of ornament and it is not certainly known whether it were the name of some musicall instrument or the beginning of some ordinary song Psal 80. in the Title To teach that is to say given to the Colledge of sacred Musitians for a forme of a song of victory to have their Schollars learne it and peradventure all the people to honour Davids triumphant returne in stead of ordinary songs which were used upon such occasions see 1 Sam. 18. 6. Psal. 68. 12. 26. twelve thousand in Samuel and the Chronicles there is mention made of eighteen thousand peradventure these twelve thousand were kild in a pitcht battell and the other six thousand in some other skirmishes V. 1. Cast us off this must bee understood of the grieveous calamities which the people suffered under the Iudges and under Sauls raign V. 2. To tremble thou hast shaken the land of Israel and caused them to suffer many adversities V. 3. Made us to drink thou hast amazed and astonished us with afflictions like unto a man that had drank some drink to astonish and make him beside himselfe according to the threatning in Deut. 28. 28. 34. V. 4. Displayed in signe of victory Because of not for any desert of ours but only to ratifie the truth of thy promises of grace V. 6. Hath spoken that is to say he hath sworn by himselfe who is the most holy one Others hee hath spoken in his sanctury that is to say in heaven or in the Temple where he uttered his Oracles I will rejoyce that is to say I shall enjoy my victory peaccably possessing the Kingdome of Israel even over those parts which did longest and most obstinately follow Sauls side as those places had done which are here named V. 7. The strength namely that Tribe in which by reason of the great number and valour of them consisteth the chiefe strength of my Kingdome see Deut 3â— 17. Psal. 78. 9. My Law-giver that is to say Jerusalem the chiefe citie of Judah and of all Israel the great councell of the seventy Iudges Num. 11. 16. and my soveragne court of Iustice Psal. â—22 5. V. 8. My wash pot that is a people brought into a most abject slavery as your scullions and dish-washers in Kitchins Psal. 68. 13. or a countrey grown in famous and of a â—oâ—did condition as your water-carriers are unlesse hee meanes the great slaughters which David made in those places having flaine two parts of the Moabites whereupon the countrey became as a great panne or boule full of blood 2 Sam. 8. 2 will I cast out in contemâ—â— and to despise them Triumph thou that is to lay acknowledge me to be thy King with joyfull acclamations as who should say with a long live the King honour thou my triumph now that thou art subdued 2 Sam. 8. 1. 12. V. 9. Who will bring me who will put the enemies strong holds into my possession after that I have overcome them in battell May bee he meanes Rabbaâ— particularly the chiefe city of the Ammonites which David besiedged after all these victories 2 Sâ—m 11. 1. V. 11. From trouble or to bee freed from our enemies V. 12. Through God with his help and assistance and through his power Psal. 56. 4. 10. PSAL. LXI THE title Neginah see Psalme 4. in the Title V. 2. From the end it seemes that David made this Psalme at that time as he fled from before Absolom to the confines of the Land of Israel 2 Sam. 17. 22. Others say it was when hee fled from Saul as Psal. 42. 6. 〈…〉 ead me it doth represent a man climing to get up into a place of safety but wanting strength to get to it the meaning is doe thou save me for of my selfe I caâ—nâ—t doe it by any meanes V. 3. For thou hast been this verse may be joyned to the former in this manner I pray thee relieve mee as thou usest to doe or with the following verse 3 upon the assurance of thine ordinary deliverances I hope to be brought back againe to thy Temple there to remaine for ever V. 4. In the Covert a phrase taken from birds as Psal. 91. 4. V. 5. The heritage namely these present and eternall goods which properly belong to thy children wherein the world hath no part at all V. 6. Prolong the Italian adde or thou wilt adde that is to say cause thou me to live and reign under the protection of thy grace and constant love all that time as thou hast apointed mee without any interruption and let the Kingdome of thy Church become everlasting under the Messias who is to descend from me PSAL. LXII THE title to Jeduthâ—n the Italian over the children of Iâ—duthun that is to say over that company or squadron of sacred Musiâ—ions which was of the progenie of Ieduthun 1 Chron. 25. 1. 3. V. 1. My soul or let it bee how it will my soule hopeth in c. V. 3. How long David speaks to his enemies and persecutors Will yee imagine mischiefe the Italian how long will yee set upon a man or will yee contrive and imagine mischiefe a tottering that is ready to fall being shaken or through age Fence that is dry and hath no morter to strengthen it such as your walls that are made about lands or fields V. 4. To cast him the Italian to cast this man namely me against whom they lay all these plots
from Euphrates unto the little Rivet called Sihor which were the two uttermost bounds of the Land of Israel in length Ye shall be none shall escape V. 13. In that day after the execution of these my judgements I will bring my people together againe which were scattered up and downe in captivity Which must chiefly be understood of the spirituall bringing together of the Saints by the Gospell CHAP. XXVIII Vers. 1. TO the Crowne namely to the Kingdome of the ten Tribes the chiefe Tribe whereof was Ephraim for his number and power more glorious then Judah and much given to all manner of dissolutenesse Hos. 5. 5. 7. 5 10. 13. 1. Amos 6. 6. On the head for the Country of the ten Tribes was more high and hilly then Judahs Country which was lower towards the Wildernesse Others in the best and the flower of the Countrey V. 2. Hath that is to say he hath the King of Assyria ready at his command for to execute his judgements upon the ten Tribes V. 5. In that day after the ten Tribes have been destroyed He shall cause Judah to be glorified by his grace and miraculous protection against his enemies and by an excellent re-establishment of the state and Church under Hezekiah Isa 32. 1. V. 6. And for a Spirit that is to say I will inspire righteousnesse and justice in the King and Princes of Judah and valour in his men of warre for to beat backe their enemies A description of a happy state governed justly at home and able abroad to resist any endeavour of their enemies V. 7. They also namely they of Judah also have imitated and shall imitate the foresaid sins of Ephraim notwithstanding the good order which Hezekiah re-established Have erred through Wine the Italian have fallen in love with Wine the Hebrew word signifieth a violent passion which troubles the understanding and causeth it to goe astray out of the right way of reason see Pro. 20. 1. Hos. 4. 11. In vision in faithfully relating what they have received from God in propheticke revelation This hath a relation to Prophets In judgement this is spoken of the Priests who were interpreters of the Law and decided causes in judgement see Deut. 17. 9. 2 Chro. 19. 8. Mal. 2 7. V. 9. Whom shall these desolations doe dim and dull their understandings that they are not able to receive instruction nor correction by the word of God Isa. 29. 10. V. 10. For precept must be they are become so â—upid that one must propose Gods Word unto them as in the first rudiments to children in a rough manner whereas they should have been solid and perfect in it Heb. 5. 12. 6. 1. V. 11. For with this people understand not the word of their God though plaine and intelligible no more then if he did speake in an obscure and confused way and in an unknowne Language V. 12. This is in the observation of my Law consists your peace and security Cause the weary doe so that your poore Country which hath been so much afflicted may now be a little eased of the scourges which she is threatned with V 13. The word I will punish their wilfull rebellion with a greater blindnesse and astonishment so that being no way guided by my word nor spirit they may fall into finall ruine V. 15. We have we are or at least hold our selves to be safe from any dangers Scourge whereof is spoken vers 2. We have made that is to say we have provided for our safeties with fraudes and deceipts V. 16. Therefore because that your sinnes being grown to their height my justice requireth to have you punisht therefore I will first provide for the comfort of mine elect to confirme their soules by faith in the promised Redeemer which is the onely foundation and prop of the staggering Church and afterwards I will come to the rigorous execution of my judgement Isay the Italian That have laid I have not onely appointed that my sonne should be the foundation of the Church but have also planted faith in him in the hearts of mine elect that leaning upon him they may stand to any manner of proofe or triall Shall not make haste the Italian shall not goe astray Heb. shall not make haste because that folks which are out of their way do run up and downe at randome to finde it againe without any judgement V. 17. Judgement also but as for you wicked ones I will deale with you in my justice And will make your punishments equall with your faults The haile whereof see vers 2. The refuge whereof see vers 15. V. 19. By morning beginning still againe without any rest Shall be the cry of the enemies comming shall yeeld no remedy for it it shall serve but onely to put you in greater terror and confusion V. 20. The bed figurative and proverbial terms the meaning is that all meanes and devices they can use will no way defend them V. 21. His strange namely wonderfull and terrible or which seemes not to agree with the mildenesse of a father toward his children but rather with the fury of an enemy against a stranger see Lam. 3. 33. V. 22. Lest your bands lest Gods judgements which already keepe you bound like prisoners doe grow stronger upon you V. 24. The plowman even as the plowman doth not alwaies plow but after he hath prepared and made ready the Land he soweth it so God after he hath a long time spoken and threatned comes to execution with a distinction of persons and punishments befitting his Justice and providence V. 25. Principall Wheat the Italian Wheat by a certaine measure according to the bignesse of the field which he meanes to sow The appointed Barley the Italian Barley at certaine marks he meanes certaine markes which husbandmen did use to set up in the fields for to sort out their seeds according to the diversity of the soiles and for to avoyd confusion and keep an equality in their sowing V. 27. Are not threshed as after harvest all kind of seed is not threshed out after the same manner but Corne is threshed out with Cartwheeles or beasts hoofes according to the custome of those Countries other smaller seeds are threshed out with â—â—ails or rods So Gods visitations are dispensed according to the diuers qualities of the persons V. 29. This also this diversity in the dispersing of Gods judgements proceeds from Gods wise providence who as he is the authour of reason in men and in the guiding of their actions so doth he also observe supreame wisdome in his owne CHAP. XXIX Vers. 1. TO Ariel by Ezek. 43. 15 16. appeares that this was a name of the Altar of burnt offerings or of the upper part of it it signifie the Lyon of God either because there might be some Lyons shapes upon the Altar or because God shewed himselfe terrible in his Temple and roared by his word against his enemies Joel 3. 16. Amos 1. 2. Or because that
And shew us seeing that the certaine foretelling of things to come which have no assured naturall cause nor signe belongeth onely to God Let the Idols prove their deity by revealing Gods secret Councels to the world concerning Christs comming and the salvation of the world through him God alone had made them manifest by his word The former that is to say doe but tell us the beginnings and we will looke out the sequels by discourse and reason unlesse your Idols will relate all from the beginning to the ending Ironicall kinds of speeches V. 23. That we may be dismayed the Italian We will looke upon it with delight Or we will talke of it V. 24. Ye are you have neither Godhead nor power all your being is nothing but the idolaters imagination That chooseth you namely for their God to whom they cleave V. 25. I have raised words of God the Father declaring that he alone hath advised and taken counsell from everlasting to send his Sonne into the world and hath revealed him in his due time Wherefore he alone ought to be acknowledged and worshipped for the true God One the Italian him namely Christ Jesus the Redeemer From the North that is to say from one end of the world that so passing through all parts of it by the preaching of his Gospell he may subdue them and bring all Kingdoms and powers under the obedience of his faith V. 26. Righteous that is to say the true God lawfully taking upon him this title V. 27. The first as I have foretold these things by my Prophets so will I at mine appointed time send John the Baptist to preach the accomplishment of them first to the Jewes V. 28. For I Gods Word is a Judge before whom the party summoned hath not appeared or when it did appeare had nothing to answer Amongst them namely amongst the Idols of which he had spoken before No Counsellor that could plead for them in this cause see Isa. 45. 21. V. 29. Behold Gods definitive sentence against Idols and Idolaters CHAP. XLII Vers. 1. BEhold God the Fathers words concerning the sending of his Sonne into the world My servant namely my Sonne who in his humane shape tooke the form of a servant upon him Phil. 2. 7. insomuch as he subjected himselfe to the Law of God which was the coâ—â—nant of servants for to be judged and recompensed of God according to his workes to the extremity of all rigor and in this manner hath accomplished the work of God to his glory and the salvation of man without any respect to himselfe I uphold whom I will strengthen by my Spirit in the accomplishment of his office in regard of his humane nature Psal. â—10 4. Shall bring forth he shall exercise his jurisdiction as King not onely amongst the Jewes but also amongst all other Nations of the Earth V. 2. He shall not cry his Empire shall not be with violence of command nor in â—oughnesse of threatnings as worldly Empires are but in the mildnesse and stength of the Spirit V. 3. Not breake he shall lovingly beare with the infirmitie and ignorance of his poore children and shal not rigorously punish them neither shall he winke at their faults but shal correct them for their amendment And shal not endure hypocrites nor prophane men but shal punish them severely V. 4. He shall not the meaning seems to be this He shal use his elect in such sort that they shall never want light nor strength even as he who is their head could never be quite extinguished nor beaten down in his humilâ—ation Yea was by means of it raised to glory and to the possession of his Kingdom over all the world V. 6. In rightâ—â—uâ—nesse that is to say by a just establishment contrary to worldly Kingdoms which are all grounded upon violence Or by an order established by my will which is the rule of all manner of righteousnesse Give thee that is to say I will make thee an acceptable and effectuall mediator between me and my Church upon which I have founded my â—ovenant Isa. 49. 8. For a light to invite and bring the Gentiles into the same covenant of grace V. 7. To open to illuminate their understanding by the power of my Spirit The prisoners namely those men which were slaves to sin death the divel and damnation V. 8. â—â—â—ill I not give for to establish my Sonnes Kingdome I will beate downe all manner of idolatrie V. 9. The former things he seemes to meane the whole order of nature which was established in the creation and hath been so preserved without varying Psalm 119. 89 90. to which he opposeth that of grace in Christ Jesus Or the particular prophecies which were from time to time prophecied to the Church and accomplished in their due seasons V. 10. Sing let all the world rejoyce and give God thankes for these things for the benefits thereof shall be scattered abroad indifferently every where V. 11. That Kedar namely the people of Arabia that dwell in Tents and Cabins V. 13. The Lord an allâ—goricall description of Christs spirituall victories by the powerful voice of his Gospel V. 14. I have I have endured and dissembled the injuries which Satans kingdome hath for a long while done to me Acts 17. 30. Rom. 3. 26. but now I will destroy it by the power of my Gospel which is the cry of a travelling woman that is to say accomplishment of all Gods promises V. 15. I will make waste that is to say I will destroy all high powers that shall rebell against my kingdome and send the fire of my curse upon them Luke 12. 49. V. 16. I will bring I will safely and rightly conduct mine elect enlightning them by my grace who otherwise by nature are blinde I will I say conduct them in the way of their spirituall vocation by means unknown and incomprehensible to the fleâ—â— V. 18. Ye deaf the Lord directeth his speech to his people whom he reproveth for their hardnesse and rebellion and chiefly for their idolatâ—y V. 19. Who is blinde namely through a voluntary ignorance see Isa. 32. 3. Ezech. 12. 2. My servant namely my people My messenger namely the Priests and other Governours of my people which should have taught my people my will and have brought them tidings of my grace towards them Mâ—l 2. 7. 2 Cor. 5. 20. That is perfect namely in all Gods gifts and graces Ezek. 16. 14. V. 20. Opening he makes shew of lending the eare of the body but my word entreth not into his heart V. 21. For his namely to shew the loyalty of his promises and his equity and beneficence towards those that doe fear and serve him He will magniâ—ie that is to say by his innumerable benefits towards his elect he did gain much honour to his Law and Covenant because the observers and keepers thereof were so highly recompensed V. 23. Who an outâ—ry or exclamation to call the people to repentance CHAP. XLIII
world over by which the consciences being moved shall come to him Hag. 2. 6 7. Heb. 12. 26. The children The true elect children of grace shall joyne themselves in spirit to the communion of the Church from all the ends of the world where they have beene scattered V. 12. Compasseth me In all their actions they are disloyall unto me Judah In the tribe of Judah which hath not forsaken Gods pure service there doth yet remaine the lawfull government of Davids posterity Is faithfull He persevereth in my covenant holding himselfe to the faith and Religion of his holy ancient forefathers or to that which is taught them by Gods holy servants the Prophets and Priests CHAP. XII Vers. 1. FEedeth He builds upon vaine means and feeds himselfe with frivolous and ruinous hopes the Easterne wind being very tempestuous in those countreys continuing in his sinnes and thinking to escape Godâ— judgements by strange and unlawfull covenants Oyle the Italian sweet smelling oyles Whereof there was great plenty in Judea 2 Kings 20. 13. V. 2. The Lord That which I have spoken in praise of Judah is not to free him from all defects for he hath also his grievous faults but because Gods true service is yet remaining there God wil yet reprove and redargue him with words but as for the ten tribes he will judge them with deeds seeing they are almost become incapable of all correction V. 3. In the wombe These histories seeme to be alledged here to reprove Israel for their ingratitude after so many great benefits of God towards their forefathers which he reduces to two heads figured here in these two histories One is Jacobs election before Esau his brother the Other his deliverance from all those evills wherewith God had tried and exercised him By his strength Which was given him by Gods grace A figure of the spirituall strength of the faith and spirit With God With the Son of God who appeared to Jacob in humane shape who also by reason of his office of Mediator is afterwards called Angel V. 4. He wept This weeping may be referred to that which is said Gen. 35. 8. And it seemes it was a weeping upon some solemne time of supplication With us namely With Jacob our father confirming Gods promises to him and all his Posterity Gen. 35. 11. V. 5. The Lord is He hath take this name of Eternall with his people Exod. 3. 14 15. for a pledge of the truth of his promises and therefore he will without faile performe them if we doe turne to him V. 7. He is namely Ephraim is degenerate and hath taken upon him the customes and manners of a Canaanite being wholly addicted to dishonest gaine to deceits and avarice see Ezek. 16. 3. Is a Merchant the Italian A Canaanite A Nation whose ordinary exercise was merchandizing with all the vices which were annexed unto it and therefore that Name is taken for a Merchant and very often also for a deceiver V. 8. My labours I have not stained my trading with any great misdeed onely I have used certaine subtilties and crafts therein as were not subject to the Law words of a prophane and cauâ—erized conscience V. 9. I that am Although thou beest so corrupt yet will I observe mine ancient covenant which I made even in the land of Egypt towards my true Israel in spirit An Evangelicall promise Will yet make thee I will deliver my Church from the spirituall Egypt and will make her passe through the wildernesse of the world in particular Churches aspiring towards the heavenly Canaan even as my people dwelt in Tents in the Wildernesse the remembrance whereof is celebrated in the feast of the Tabernacles Lev. 23. 43. See Zech. 14. 16. V. 10. Spoken the Italian I will speake I will largely manifest my selfe by my Word â—ee Joel 2. 28. Similitudes grave sentences and doctâ—ines illustrated with similitudes according to the Holy Ghosts stile V. 11. Vanity They are altogether drowned in Idolatry They sacrifice To Idols or peradventure also to the true God but beyond his command wherefore it is all Idolatry As heaps that is to say They are innumerable and at the end of every field see Hos. 8. 11. and 10. 1. V. 12. Fled The meaning seemes to be Remember the first voyage which was Jacobs in extreme misery and servitude and the second which was your comming out of Egypt in a glorious deliverance by the hands of Moses that you may be afraid left I cause you to make a third into wretched captivity V. 13. Preserved Even like unto a flocke of sheep Psal. 77. 20. Isa. 63. 11. V. 14. His blood He will not pardon him his sinne nor cleanse him from it but will keepe it still in remembrance to punish him for it at his appointed time See Ezek. 24. 7 8. CHAP. XIII Verse 〈◊〉 WHen time was that the tribe of Ephraim having the rule of the ten Tribes was terrible through its power but now that it hath strayed and is runne into Idolatry its strength and glory is come to nothing like unto a dead carkase V. 2. They say the Kings of the Tribe of Ephraim do command the people to follow the idolatry which they have established 1 Kings 12. 28. Kisse the whosoever will do Gods service let him come and worship the Calves which Jeroboam hath set up Kissing being an act and token of worship and religious honour See 1 Kings 19. 18. Psal. 2. 12. V. 3. They shall be they shall not be stedfast but shall quickly be dispersed and brought to nothing V. 5. Know thee that is to say I took care of thee and provided all things necessary for thee V. 6. According to their through too much fatnesse and plenty they are become fierce and untamed Deut. 8. 12. 32 15. V. 7. A Leopard which useth to lie in wait to set upon a man See Jer. 5. 6. V. 8. As a Beare See 2. Sam. 17. 8. Prov. 17. 12. that is to say I am become their implacable enemy The cause that is to say I wound them mortally And thâ—re namely upon the high way whereby are meant the instants and times appointed for Gods judgements See the like use of this word Psal. 53 5. Eccles. 3. 17. V. 9. Thou hast Many have wrought together to overthrow thee but I alone can save thee and not thy Kings in whom thou hast trusted V. 10. Of whom thou Some referre this to the first asking of a King 1 Sam. 8. 5. Others to the â—umultuaâ—y election of Jeroboam 1 Kings 12 16. 20. V. 11. I gave thee I have suffered thee to thy hurt and dammage to have a King according to thine owne will though I did not approve of it Hos. 8. 4. and I have aggravated my judgments the more upon thee by reason of the frequent violent deaths of thy Kings which doe bring the Kingdome into extreame ruine V. 12. Is bound up nothing shall escape me I will make them beare the punishment for
any humane meanes advance his Kingdome Or he shall grow up from under himselfe that is to say by secret wayes without any humane shew as Isa. 11. 1. The Temple namely the universall Church gathered together united and built up by him alone Heb. 3. 3. V. 13. Shall build in the quality of a King even as those temporall Commanders Moses Salomon and Zerubbabel were chosen by God to over-see the building of the Tabernacle and the Temple The glory namely the royall glory Upon his namely in the heavenly glory where he shall eternally execute the other part of his Priesthood in making intercession for his Church Heb. 24. 9. The Councell these two offices and properties shall for ever be united together in Christ and shall perfectly agree one with the other though they seeme to be very different the one having the administration of justice to command and punish the other of mercy to expiate and pardon but Christ shall expiate and pardon that he may be obeyed when he commands Psal. 130. 4. having brought men into Gods favour to make them receive the Spirit which inclineth them to a voluntary obedience V. 14. And the after thou hast thus prophesied of Christ setting these two materiall Crownes upon the head of Joshua lay them up againe in the Temple in their names as an offering offered by them peradventure with some inscription or remembrance of their names to be a sacred memoriall of these my promises Holem Hen It is likely these are the same as were before Helda and Joshua v. 10. V. 15. And they namely the Gentiles who are now far from the knowledge and Covenant of God Isa. 57. 19. Ephes. 2. 17. And build they shall co-operate to the establishment of the Church and advancement of Christs Kingdome See Isa. 60. 10. This shall you shall in effect finde to your owne deliverance the truth and power of Gods promises which I his sonne doe propound unto you by my Prophets CHAP. VII Ver. 1. OF the ninth which is the November Moone V. 2. They namely the Priests and Levites who yet remained in Babylon Before the namely in the Temple which was re-edefied in Jerusalem V. 3. Should I are we in conscience bound to keep the solemne Fast appointed to be in the fifth Moneth by reason of the destruction of the Temple which happened at that time 2 King 25. 8 9. Jer. 52. 12 13 now that it is re-edefied and Gods service restored seeing the keeping of it is not commanded by the Law of God See Mal. 3. 14. Separating from feasts company of women and all other carnall delights See Exod. 19. 14. 1 Sam. 21. 5. V. 5. Seventh this other Fast was appointed for the death of Gedaliah which happened in this Moneth 2 King 25. 8 9. Jer. 41. 1. whereupon followed the totall dispersion of the remainder of the people Seventy during the captivity Zech. 1. 12. Unto me to humble your selves and turne with your hearts to me was it not only through a carnall feeling of your evils Isa. 58. 3. Hos. 7. 14. V. 6. And when yea in your mirth and rejoycing you have not regarded me to yeeld me honour and thanks for my benefits Hos. 8. 13. and 9. 4 Now the answer to the aforesaid question is referred to this point your Fast might be sanctified by piety and devotion but you had better to omit it then prophane it as you doe and in stead of your Ceremonies endeavour your selves to serve God internally by meanes of which I will change these your dolefull dayes into dayes of feasting and giving thanks for new benefits Zech. 8. 19. V. 7. Should ye not hath not God sufficiently declared his will concerning these externall actions and especially concerning a Fast prophaned through wickednesse Isa. 58. 3 4. Was inhabited or a foot or in its former state The South those parts of Judea which had most felt the desolations of war See Jer. 17. 26. and 32. 44. V. 11. The shoulder A terme taken from yoaked Oxen which are unwilling to draw Nch. 9. 29. Hos. 4. 16. Zeph. 3. 9. V. 14. After them after they have been carried away out of it For they laid they have been the cause that their fine and pleasant Country hath been laid waste CHAP. VIII Ver. 1. THe word it appeares by ver 19. that this is a continuation of Gods answer to the question concerning the said Fasts V. 3. Iam or I have turned to Sion Of truth or of loyalty V. 4. There shall yet I will blesse the Inhabitants of Jerusalem with peace health and long life A figure of the spirituall blessings of the Church as Isa. 65. 20 22. V. 6. If it be even after the accomplishment these things shall seeme incredible and impossible but nothing is impossible to an omnipotency Luke 18. 27. V. 8. In truth faithfully performing my promise which I have made to them in my Covenant and enlarging my bounty towards them which is often signified by the word Righteousnesse See Hos. 2 20. V. 9. Of the Prophets Haggai and Zechariah V. 10. There was mens and beasts labour was in vaine by reason of the curse which I laid upon your carelesnesse in restoring my service Hag. 1. 6 10. I set I suffered the Land to be full of robberies and enemies incursions V. 11. But now seeing you have cheerfully gone on to the re-edifying of my Temple V. 12. The Seed I will set downe the true causes and meanes of a true and perfect peace and prosperity and will cause it to increase and multiply See Psal. 72. 3. V. 13. A curse as it were a formulary of execration Psal. 102. 8. V. 14. Repented not I have executed what I had determined and have not revoked it before I had brought it perfectly to passe V. 19. The Fast this is the principall answer to the question which was propounded in the former Chapter containing a promise of changing the estate of the Church Of the fourth appointed for a remembrance of the taking of Jerusalem by the Caldeans which was in this Moneth Jer. 52. 6 7. Of the fifth for the burning of the Temple Jer. 52. 12 13. Zech. 7. 1 5. Of the seventh for the death of Gedaliah Jer. 41. 1. Zech. 7. 5. Of the tenth for the siege laid before Jerusalem Jer. 52. 4. Love if you desire to have these good things come to passe V. 20 It shall yet A Prophecye of the calling of the Gentiles V. 23. Ten men A figurative description of the great number of Gentiles which should come into the Church which in former times was restrained within the Nation of the Jewes CHAP. IX Ver. 1. THe burden A prophecye of threatenings and curses See Isa. 13. 1. Jer. 23. 3â— Of Hadrach it was an Idoll of the Syrians which represented the Sunne The name signifieth the only King to which they added a goddesse called by Authors Atergati which signifieth only Queene and that represented the earth both of them were figured
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie or of rebellion against God V. 4. By every not only by things appointed in nature to nourish man but by all such things as he through his free-will doth attribute such power unto And likewise by his only power and will without any meanes at all V. 5. Taketh him up by some swift motion but without any hurt and that by the permission of God and of Christ himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde me V. 12. He departed by a divine conduct and inspiration he went to make his ordinary abode and to exercise his charge of teaching publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie Isa. 9. 1. to bring into it the light of life of grace and of truth and to give a beginning to the vocation of the Gentiles V. 18. Two brethren who had beene John the Baptist his Disciples to whom Iesus had revealed himselfe even in his time and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship and that of John 1. 40 41. To their calling to knowledge and doctrine V. 19. Fishers of instruments of converting and drawing men to God out of the Sea of the world and sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome in light justice and life promised to the Fathers and so long looked for Ver. 24. Syria which bordered upon those places V. 25. Decapolis it was a little province so called because it contained tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee are Words directed to the Apostles and ministers of Christ. The meaning is I have conferred my gifts upon you and have placed you in the office of Pastors of my Church that by your doctrine example the world might be cleansed preserved from corruption and seasoned with righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves be expected In such a case all dignities and titles are of no value V. 14. The light As by the preaching of the word you are like unto lights in the worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods truth whose efficacy shall be penetrated into their hearts by your holy examples See 1 Cor. 14 25. V. 17. To destroy to derogate from their authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
in this life Rom. 8. 3. V. 18. Till heaven a proverbiall kinde of speech as much as to say never whilest the world lasts as Iob 14. 12. Psal. 72. 5. till all till Gods will revealed in his word be perfectly fulfilled Isay 40. 8. Romans 3. 31. V. 19. Whosoever therefore hereproveth the Pharisees false doctrine who made a difference of Gods Commandements as if some were great and some small the transgressing of which should be of small moment Mat. 22. 36 and he sheweth that they have all the same character of divine authority and that they all binde equally though the degrees of the matter be diverse shall be called though he retaine the good foundation yet he shall lose much of Gods approbation and of the good esteeme of true beleevers who shall judge spiritually by my Gospell in the renewed state of my Church see 1 Cor. 3. 15 He opposeth this to the Scribes and Pharisees dignities which were grounded upon those arbitrary definitions of cases of conscience V. 20. The righteousnesse which was all set upon vaine ceremonies in arbitrary disciplines and in false shewes and in dead works without Gods spirit enter you shall not be true members of my spirituall Kingdome which I have established in my Church nor attaine to the Kingdome of glory V. 21. That it was said in the Text of the Law by Moses and then afterwards in the glosse which hath beene added thereunto by the Doctors which came after according to their owne carnall meaning whosoever in this glosse the Pharisees erred in two points first in that they only comprehended the full exterior act in the Commandement and not the inward motions nor the lesser acts of the same kind Secondly because they restrained mens consciences only in reverence of humane lawes and feare of the punishment inflicted thereby and did not direct them to God and his justice and so they did set all the observation of the Law in an outside of externall and hypocriticall discipline without any true pietie or uprightnesse of heart the judgement namely the sentence and punishment of three and twentie Iudges who had the cognizance of all criminall caules amongst the â—ewes V. 22. But I Christ doth not bring up a new meaning of the Law but only re-establisheth the internall and spirituall meaning which is eternall and was forgotten and unknowne See Rom. 7. 7. Whosoever to shew that the very first motions of sinne are deadly in rigour of Law though there be some diversity in the degrees of punishment hee makes use of the diverse degrees of capitall judgments which were in use amongst the Iewes and by judgment he meanes that of the three and twentie Iudges which had the cognizance of ordinary crimes by the consistory that of the seventie one Iudges who had the cognizance of crimes of a higher degree which concerned the publike as of a false Prophet a High-Priest an apostasie or the like and by hell fire or Gehenna he meanes that great Anathema by which the Malefactor besides his corporall death was accursed and appointed for the torments of hell without a cause that may be approved in Gods judgement Racha a Syriac word which signifieth voyd of understanding witlesse hell fire the Italian the Gehâ—nna of fire an Hebrew word which signifieth the valley of Hinnom which was a place by Ierusalem where Idolaters did burne their children to Molech whereupon by reason of the cruelty of this Idolatry the same name was attributed to hell See 2 Kings 2. 3. 10. Isay 30. 33. V. 23. Ought any cause of offence for any injury he hath receaved V. 24. And go to shew that mens wrath and hatred are so displeasing to God that he disalloweth of any service done him by any that are so disposed See Job 42. 8. V. 25. Agree as one that hath offended another doth very well to make a friendly composition for the injury giving some reasonable satisfaction before the judge gives his sentence seeing that afterwards he should be forced to pay what he is amerced without any remission so you men make your peace whilest you are in the world before God doth give his irrevocable sentence against the obdurate offender V. 26. Till thou hast that is to say never for man hath not wherewith to give satisfaction to Gods justice Mat. 18 25. V. 29 Offend thee do intice thee by thy lookes to offend God pluck it out this must be understood by way of comparison thus thou hadst better pluck it out then to be thereby induced to offend God and be in danger of losing thy soule and theréfore seeing there is nothing more deere to thee then thine eyes mortifie thine old man and renounce thy concupiscences that thou mayest save both body and soule See Mat. 19. 12. Rom. 8. 13. 1 Cor. 9. 27. Col. 3. 5. V. 30. Thy right hand the hand properly doth not induce to sinne but doth commit it and therefore by this so necessary and deere a part are meant and understood all manner of vehement affections and passionate motions and each deere and inticing respect all which things ought to be cut off rather then to sin V. 31. Let him give her this law doth not permit nor approve of divorces made without a cause but they being already in use amongst the people God tollerating them or taking no notice of them he hath in some manner set downe a rule therein to provide for the credit of the women which were put away by this writing which did cleere them from adultery and did set them at liberty that the husband breaking the bonds of marriage on his side the poore woman might also on her side be free to marry againe seeing that the returning to her first husband was utterly denied and forbidden her Ier. 3. 1. which was a curbe to that temerity V. 32. To commit before God and in respect of their conscience though not before men and in the civill and externall judgement V. 33. Forsweare the Pharisees had falsified the meaning of this law two wayes First in restraining it to false oathes sworne to harme other men without comprehending vaine and frivolous oathes then by reputing such for indifferent and as nothing which were not conceaved in Gods owne name but were sworne by creatures see Matth. 23. 16. 18. unto the Lord either directly in performing such things as thou hast vowed unto him or indirectly in all such things as thou hast promised thy neighbour in his name V. 34. Not at all seeing that an oath is an instrument of truth and of proofe and oftentimes very necessarie we must restraine this Commandement of Christs to voluntarie oathes not required by them who have authority vaine frivolous vitious and ill conceived c. Seeing those things which are set downe here have a relation to such oathes By heaven by way of assertion as in saying so sure as there is a heaven or as sure as there is light in heaven Or by way of execration
corporall favours did rather hinder then further Christ in hâ—s chiefe end which was the eternall salvation of men To the Priest to be searched according to the Law and being judged cleane to have permission to come againe into the company of men and of the Church For a Testimony that thou mayest witnesse that I am true God and that during the time of my humiliation I doe keep and cause Moses Law to bee kept which were the two chiefe heads whereupon the Iewes used to contest with Christ. V. 5. A Centurion A Roman and a Heathen but instructed and inwardly enlightned V. 9. A man And thou God I am a subject and thou a supreame Lord how much more than shall thy command be fulfilled V. 10. He marvailed He used some externall gesture of wondering to cause the Centurions faith to be so much the more commended and esteemed not that he was ignorant of the causes of it nor that it was a faith beyond Christs Capacitie which are the two ordinary causes of true admiration V. 11. Many Namely of the Gentiles such as the Centurion was Siâ— downe shall enjoy the fruits of eternall life with the holy Patriarches being by faith and in spirit become their children heires of the promises made to them and their posteritie V. 12. The Children Namely the Iewes who by the prerogative of Gods Covenant seemed to be the true heires of this Kingdome Darkenesse in the extreame misery confusion horror and torment of those who are eternally banished out of the Kingdome of heaven Gnashing the noise the rage and the blasphemies which are alwayes coupled to the everlasting torments of the damned Romaâ—â— 16. 9. 11 21. V. 14. His Wives mother For Peter had a wife 1 Cor. 9. 5. V. 16. With his word using no othre maneâ— but only his meere command V. 17. It might be fulfilled That he might verifie that which Isaiah speaketh in that place Namely that he is the only Saviour of soules and bodies according to the charge which he hath taken upon him and by the merit of his voluntary sufferances by which having appeased Gods wrath he hath cut oâ— the cause of all our evills and hath obtained his favour for us which is the fountaine of all good and happinesse V. 18. The other side Namely of the lake of Genesareth V. 20. The Foxes This is spoken either for a tryall of the truth of the Scribes protestation or for a preparative for him to keepe it being in time instructed in the condition which is in separably annexed to the Gospell namely the crosse without any constant proprietie of goods and without any peace or rest in the world Nests or places to go and shelter themselves in The Son Christ calls himselfe so oftentimes in the Gospell to signifie the truth of his humane nature and the excellencie of his person above all other men As who should say That man which hath in all ages bin foretold expected desired and seene by the Prophets in their visions as particularly Dan. 7. 13. for a prelude of his manifestation in the flesh V. 21. Bury that is to say assist him in his extreame old age untill the end of his life V. 22. Let the dead being called to the ministery of my word leave off these duties belonging to a mortall life to those that live and have their callings and places therein that thou mayest readily and without disturbance follow the duties of the spirituall life which are now at this present incompatible with the duties of a temporall life V. 26. Rebuked A kinde of speech very frequent in Scripture to signifie Gods power to appeale the commotion of any of the creatures especially if they rise against his elect whom they ought to serve V. 28. Gergasenes it is thought to be the ancient nation of the Gergashites Gen. 10 16 which afterwards were called Gerashites where the Citie of Gadara was whereupon Saint Marke and St. Luke call this Country of the Gadarenes V. 29. To torment us driving us out of that little light and libertie which is left us to wander up and down the world working our wills and shut us up in the darknesse and paines of hell as it shall be after the last judgment Before the time namely of the last judgment which they might know was not yet come V. 32. Into the Sea Namely into the lake of Genezâ—reth V. 34. They besought him not for any hatred they bare to him but for feare of that divine power which they only considered in him Luke 8. 37. An ordinary motion of a mans conscience not yet confident in Gods grace when he feeles his Majestie nigh him See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8. CHAP. IX VER 1. INto his owne namely Capernaum where he made his ordinary abode Mar. 2. 1. V. 2. Thy sins which are the cause of thy disease sinne being the cause of all those evills that befall man V. 3. Blasphemeth attributing unto himselfe the power of pardoning sins which belongeth to God alone V. 5. Whether is according to your carnall judgment it is a higher and more difficult thing to heale this diseased man by my word then to forgive him his sinnes now I will doe that which you judge to be the most difficult and is sensible to shew that I can doe that which you esteeme to bee lesse and is spirituall and hidden both depending upon the same divine and supreame power V. 8. Unto men such as they thought Christ to be being not yet instructed concerning his eternall God-head V. 9. Matthew and Levi also Luke 5. 27. V. 10. In the house Namely of Matthew as St. Luke saith V. 13. And learne you hypocrites do set all your pietie and righteousnesse in ceremonies and an externall discipline and hold them to be prophane and unworthy of your conversation which doe not follow you whereas by this saying of the Prophet you might have learned that the most acceptable service to God is that mercy which I use towards poore sinners procuring their salvation and amendment by my familiarity with them seeing that grace by the Gospell which I am Mediator for and distributer of is but onely for all Repentant sinners V. 15. Of the Bride Chamber namely the bride-groomes most intimate friends and companions Iohn 3 26. The meaning is I will not disturbe the joy my Disciples conceave by reason of my presence after my departure out of the world they will have afflictions and sorrowes and time enough to feele them V. 16. No man besides this cause I have also a regâ—rd not to oppresse the weakenesse of those which are mine with too rigorous a discipline in these beginnings New cloth the Italian rough cloth as â—t commeth out of the weavers hand neither dressed nor fulled and therefore very unfit for any use especially to mend or patch clothes V. 18. Ruler they were certaine superior Ecclesiasticall persons which did preside in the Iewes particular Assemblies and there did
nameth because tâ—at Christs life was knowne by all men but not his Resurrection V. 24. Which knowest that knowest what every man is inwâ—rdly either by his owne nature or by the working of the Spirit in gifâ—â— and qualities proper for any vocation Chosen not onely destinated by thy will in thy Councell but also marked and endowed with proportionable and necessary gifts whatsoever which are the foundation of a lawfull calling V. 25. To his owne place Namely of eternall damnation V. 26. They gave forth inspired thereunto by God Himselfe that the vocation might come from him that governeth the lots Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship Gal. 1. 1. Was numbred Not to be made an Apostle but onely to be acknowledged for such a one CHAP. II. V. 1. PEntecost a greek name which signifieth the fiftieth day Namely after the Passe 〈…〉 For as fiftie dayes after the first Passeover celebrated in Aegypt God gave his Law for a certaine form of his service and to governe the people whom he had gotten Exodus 12. 6. and 19. 1 11. So fifty dayes after the slaying of Christ the true Lambe of God the Holy Ghost was sent to bring in the spirituall service and to governe the Church after bee had redeemed it by the spirit of grace and liberty disannulling the predanticalnesse of the Law with its figures and in its bondage Gal. 4. 6. Were all it seemes this should be restrained to the Apostles â—â—ly called to the service of the Gospell and the use of tongues therein Verse 2. There came to move them to coâ—â—der of the comming of the HOLY GHOST as a divine and miraculous worke and dispose thâ—â— to receave it in humilitie and reverence and to shâ—â— them the force of it in their owne ministerie Iohn 3. 8. with some conformitie to that which happened in mount Sina when the Law was given Exod. 19. 16. V. 3. Cloven tongues a figure of the office and Talent of preaching the Gospell in diverse 〈…〉 ges miraculously infused into the Apostles and 〈◊〉 in one language as anciently under the Law Aâ—â— that for a remedy to the curse of the division of lâ—â—guages Genesis 11. 7. by which a great part of the world was separated from the communion of God and of the Church and all in the purenesse and power of the Holy Ghost represented by the 〈◊〉 See Isa. 6. 6 7. Ier. 5 14. V. 4. With the Holy Ghost Namely with the gifts and graces of it Gave them not only 〈…〉 ing in them the sounds of strange words but giving them also the understanding of the meaning 1 Cor. 14. 4. and it should seeme that it was not an habituall and perpetuall qualitie imprinted in them as in thâ—se languages that are learned by studie and practice but an actuall gift which shewed it selfe when the motion of the H. Ghost came upon them seconding their sanctified desire Verse 5. Were dwelling there were come thither and staid there for the feast Or were come thither to dwell thorow devotion Acts 6. ver 9. and 9. 29. Every Nation Namely out of every Countrie the IEWES being dispersed into diverse provinces though they were all of the very same Nation V. 6. Noised abroad the Italian That sound Namely the sound mentioned verse 2. which questionlesse was heard about the Citie Other the report thereof being noised abroad Were confounded that is to say they wondred and were sore amazed Verse 7. Galileans Of birth and ordinarie remaining there and therefore hold to be simple and grosse people Ioh. 1. 46. Verse 9. Elamites people of Persia. V. 10. Strangers dwelling in Rome though Iewes by Nation Jewes it should seeme they did thus divide all the soresaid Nations into these two generall kindes namely into native Iewes and proselyte Iewes which were Iewes by profession Mat. 23. 15. V. 11. The wonderfull workes the high mysteries of Gods doctrine See Hos. 8. 12. Verse 14. Hearken to The Italian Receave that is to say give mee audience and conceave well what I speake V. 15. The third houre Namely before noone an houre not very convenient for drunkennesse See Eccl. 10. 16. Isa. 5. 11. V. 24. Having loosed that is to say having delivered him from the dolorous estate of death in which hee was held as in bonds For calamities are called bonds or prisons Iob 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinitie betweene the word paines and bonds Because it was not Seeing his perfect righteousnesse accomplished in his voluntary death and his God head Whereof the first is the meriting cause and the second the efficient cause of his life and Resurrection V. 27. My soule namely my person considered in its mortall part which is the body In Hell the Italian In subterraneall places by this word is often meant the grave and the state of the dead To see to suffer that totall destruction of a putrified body reduced to dust by death Verse 28. With thy that is to say fully discovering unto mee and communicating unto mee the fruition of the glory of thy Kingdome Which is called seeing the face of God Psal. 17. 15. 1 Cor. 13. 12. V. 29. Patriarch that is to say a head of a Nation So were the chiefe amongst the ancient Fathers called Acts 7. 8 9. Heb. 7. 4. Dead therefore those so pregnant termes of the 16. Psalm can not belong to him in their proper and naturall sence Ver. 30. According to the in his humane nature whereby wee ought to inferre that in Christ there is another nature which is his divine nature V. 33. By the right hand that is to say by his infinite power this may bee referred either to the full possession of the gifts of the Holy Ghost in his humane nature glorified Iohn 3. 34. Or to the power which hee hath obtained in his whole person after he went up into heaven to be the giver out or distributer of Gods Spirit This which those gifts and that vertue of the H. Ghost by which we speake and operate Ver. 34. Is not bodily nor to bee established head of the Church raigning from Heaven over it V. 37. They were pricked convinced with griefe and with remorse of Conscience V. 38. In the Name not only for a signe of the profession of Christians but also to participate of his spirituall vertue in the washing away of your sins with which he accompanieth and ratifieth the externall Ceremonie of those who are his The gift that is to say those first motions of the spirit of regeneration shall bee followed by a great increase of light and vertue and also by miraculous gifts which God communicated in those primitive dayes to those which receaved Baptisme Acts 4. 3â— and 8. 15. and 10. 44. and 19. 6. Ephes. 1. 13. V. 39. The promise Seeing that as you are Abrahams children you are within Gods covenant You ought to
acknowledged and worshipped for such a one V. 5 But is our an objection put in upon occasion of what he had said that the incredulitie of man serves to illustrate the glory of Gods truth wherefore then doth hee punish that incredulitie As a man according to humane sence and the judgment of the flesh V. 6. For then how how is it possible that any unjustice should bee in Gâ—d who is the Soveraigne Lord and judge of the world whose will is the absolute rule of justice Ver. 7. For 〈◊〉 a continuation of the precedent objection My 〈◊〉 that is to say my dislâ—yaltie More aâ—â—â—dâ—d that is to say haâ—h shewed it selfe firme and constant above all ordinary measure of bond or tye in â—o tracts or covenants in which the breach of one party â—reeâ—h thâ— other V. 8. And not rather the Apostle answereth the foresaid objection in wrath as saying if this might take place those proâ—ane scorners might altogether burst out into their extreame impudencie let him have then as much cause of glory as may bee given him by an unbounded number of â—i deeds But there is â—o soule so desperate as dareth to passâ— so farre for the Conscience even of the most wicked telleth them that they shall be judged according to Gods manifest Law which is the rule of their actions and not according to his secret providence which appointeth sin it selfe for certaine ends quite different from mans ends Wherefore all that induceth one to this extreame impietie ought presently to bee rejected Whose damnation namely of those prophane slanderers of Gods truth who doe thus contend with him Ver. 9 What then to returne to the businesse have the lewes of themselves any prerogative of righteousnesse or dignitie before God above the Gentiles No for all that which were granted them verse 2. is out of grace of their owne nature they are as corrupt as others as it appeares by their aâ—â—iâ—ns V. 10. As it is wâ—iâ—â—eâ— these passages speak of the unregenerate amongst the people who were alwayes in exceeding great number and therefore these reprooses might serve at all times and the Apostle makes use of them to shew that out of Gods grâ—ce and out of the operation of his spirit all are comprehended therein And that amongst Gods people this grace of regeneration was not common to all but that the greatest part of them had made themselves uncapable of it Verse 12. Unpâ—oâ—iâ—â—ble like corrupted Wine or like punished sâ—â—nking flesh whch is the similitude used by DAVID in the passage heere alleadged V. 16. Desâ—â—uction which they bring unto others V 19. What things soever these sharpe and frequeâ—â— reproofes which â—he Lord useth in his word an are dâ—â—ected â—specially to his people the use whereof continueth to all ages doe sufficiently shew that nation to be infected with he same vicâ—s â—hat raigne in the world Who aâ—e namely who are comprehended in that external covâ—nant whereof the Law is as it were the contract and that are of that nation which is under the especiall juâ—isdiction of it That every mouth I doe set forth these things in this kinde because the Iewes being the nation as hath beene most priviledged by God may humble themselves in the confession of their owne grievous sinnes and in acknowledging that all their good consists only in Gods mercy V. 20 There shall nâ— slâ—sh because that man by sin being altogether â—â—â—ble to fulfil either the natural or written law it can no longer bee an argument or meanes of righteousnâ—sse and life unto him aâ—â— is no more in â—orâ—e towards him but onâ—lâ— to diâ—â—over his iniquity an seal his â—o dâ—mnation to him V 21. B 〈…〉 ow namely since Christ comming God hath cleaâ—â—ly revealed the true riâ—hteouâ—neâ—â—e which hee hath â—stablished and given to man for his justifie mâ—n according to the doctâ—ine of all his prophets namely Christs righteouâ—nesse imputed to all those who receave it by a lively faith without any consideration of the workes of the Law either of nature or written or any difference of Nations V. 23 For all this remedy is common to all indifferently for the evill of sinne and privation from eternall glory is likewise commoâ— to all Ver. 24. Justified that is to say absolved from sin and reputed just before God by vertue of the satisfaction which Christ hath made by which all beleevers are redeemed from death as it were by a valuable price V. 25. Wâ—â—m God all this hath beene done by Gods appointment who of his meere will and full power hath from everlasting appointed Christ to be the onely meanes of expiation and reconciliation To declare to make this meanes of righteousnesse appeare which before was hidden Rom 1. 17. or to give a most certaine proofe of his benignitie and truth in keeping his promises and his covenant Fâ—â— the forgiving men their sinneâ— which had till that time kept them in the snares of condemnation without any true meanes of attonement See Heb. 9 15. Througâ— the â—â—rbearaâ—ce of God The Italian 〈◊〉 the time of Gods patience then when God shewed his gooâ—nesse in the meere suâ—peâ—tion of his â—udgements upon the world not causing 〈◊〉 to perish for its sins though he did not as yet open the â—reasures of his grace for an eâ—tire pardon which he reserved for the time of the Gospell Ver. 26. That he might be that is to say that all may learne to acknowledge receave and woâ—ship this new manner of the operation of Gods justice justifying him who of himselfe is a sinner by faith in Christs righteousnesse unlesse just be her taken for true and â—oyall or for absolutely just who would not justifie man without payment and satisfaction which beleeveth which is of their side who renouncing all confidence in their owne workes seeke their life and salvation in CHRIST by faith V. 27. Wheâ—e is who can therefore boast of his owne rightteousnesse 〈◊〉 Coâ— 1. 31. Eâ—hes 2 9 â—â—y for the Law assigneth unto mâ—n the reward of liâ—e for his owne vertue and righteousnesse By the Law Namely by this new order and covâ—nant of God which â—â—kes awâ—y all manner of mans â—wne righteousâ—â—essâ— and dignitie from him to cloth him through graâ—e with Christe righteousnesse V. 29 〈◊〉 〈◊〉 Sâ—eiâ—â— God doth conâ—â—r this his grace of â—uâ—â—â—fication in Christ upâ—n the Gentiles as well â—s upon he â—ewes wee must bâ—leeve that they 〈◊〉 all comprehended in the same covenant and that there is no more â—â—fference betweene circumcised â—nd â—â—circumcised Nations and that circumcision is no longer the meanes to bee incorporated aâ—oâ—â—ll Gods people but that now one attaineth to it by faith only V. 30. The circumcision Namely the Iewes By sâ—ith it should seeme that the â—postle distinguisheth these two kindes of speeches by faith and through faiâ—h attributing the first to the Iewes in whom though they were adorned with many raâ—e qualities above the Gentiles God only regarded faith â—or to receave them into grace And
free from the bond of marriage V. 28. Shall have trouble they shall be subject to more troubles and difficulties especially in these approaching calamities In the flesh in the state of this life I spare you in this advice which I give you to abstaine from matrimony I doe procure your owne ease V. 29. But this I say I doe leave every man the freedome of making use of this advice as hee shall thinke â—itting and expedient for himselfe but here is an advice necessary for all men Namely that considering how neere the accomplishment of Christs Kingdome is and the end of the world beleevers should not let their hearts take roote in earthly things but should alwayes have them raised and extended to heavenly and everlasting things Verse 31. Abusing it either by the intemperate use thereof or by fixing their love and affection upon it For the he sheweth how unworthy and unâ—eemely a thing it is to set ones heart upon these things Seeing they are but a false and transitory Image yea but a very shadow of good Verse 32. Carâ—â—ulâ—esse of worldly businesses as much as you can Careth for may freely and without any disturbance attend upon CHRISTS service Verse 33. Careth for oftentimes and in many parts of his life hee is troubled with cares to satisfie the dutie and affection which hee beareth to his Wife and Children whereby hee cannot so freely addict himselfe to spirituall things especially if the woman doth not equally give her mind to such things as tend to the same end of pietie and service of God Verse 34. There is a difference some Texts doe joyne these words with the precedent verse in this sence and is divided that is to say such a man is distracted by diverse cares Luke 10. 40. A Wife The Italian The woman Namely she that is married Others begin the verse here the woman namely the Widdow and the Virgin that is unmarried carrieth for c. Careth for may wholly give her selfe to workes of pietie without any disturbâ—nce or let How shee may that is to say her studie to gaine or to preserve her husbands love either by the comelinesse and grace of her body or by her diligence and faithfull service often drives her either to worldly vanities or to cares and employments which divert her Verse 35. Profit See verse 26. 28 32. A snare too strict a Law in a thing which is indifferent yea oftentimes necessary Which being not observed may fill your mindes with sâ—ruples and perplexities out of which you may not bee able to free your selves See Matth. 19 11. Ver. 36. If she passe without being married And need so requâ—e thorow the will or necessitie of the daughter Ver 37. Hâ—e that standeth that perseveres in his first proposition of keeping his daughters unmarried No necessitie namely on the daughters side that is to say if shee bee willing and can consent to her Fathers intention But hath power can lawfully and without forcing his daughter execute his designe Ver. 38. Doth well according to the common order set dâ—â—â—e by God and to provide for the good of his daughter Better in respect of the greater libertie for spirituall things and the greater ease to beare the Crosse and other tryalls verse 26. 38. 32. Ver. 39. In the Lord containing her selfe within the communion of CHRIST and his Church without Apostating for her marriage 1 Timothy 5. 12 15. Or marying a Husband that is a Christian 2 Cor. 6. 14. or holily and in the feare of God as a believing woman ought to doe Ver. 40. Also that no lesse then the other Apostles though some doe vilifie my ministery below theirs 2 Cor. 11. 5. and 12 11. The Spirit See ver 25. CHAP. VIII VER 1. TOuching things they were meaâ—es of heathen sacrifices whereof some part having beene consecrated and offered to Idols the rest was sold in open markets 1 Cor. 10. 25 or made use of at private feasts without any professed relation to the Idol 1 Cor. 10. 27. or in pub 〈…〉 feasts in honour of the Idols and in their Temples or Chappels 1 Cor. 8. 10. and 10. 20 21. and the Apostle being asked whither it were lawfull to eate of such meaâ—â—s treates of it in this Chapter only iâ— this respect Namely that although it beâ—â— thing indifferent yet one ought not to doe it to the scandall of ones neighbour who is weake in faith 〈◊〉 feare of inducing him to doe any thing which may bee against his Conscience but Chap. 10. 19. hee speakes of it in a more weighty consideration in respect of communicating with the Idoll Wee kâ—â—w I know what they that take leave to eate of them alleadge that they are sufficiently instructed about Christian liberty in externall things and that 〈◊〉 cannot pollute the soule and that the Idoll besides the stuffe that it is made of is but the Idolaters v 〈…〉 imagination without being or power and cannot deâ—ile the meates and therefore they being 〈◊〉 thorowly enformed and perswaded they 〈◊〉 they cannot sinne in it See Rom. 14 14. P 〈…〉 â—eth up This perswasion of Christian libeâ—â—ie as well as any other knowledge which is not temperâ—â— nor regulated with charitie gives men for the most part occasion to bee proud and despise their 〈◊〉 brethren pleasing themselves without any re 〈…〉 to others Romans 15. verse 1. 2. Edifieth procures the brethrens salvation addes to their instruction and confirmation and keepes men from laying any stumbling blocke in their way as they 〈◊〉 who licentiously made use of such meates 〈◊〉 9. 10. V. 2. Thinke nâ—mely by a vaine presumptionâ— himselfe As hee ought that is to say humbly for himselfe and profitable for others V. 3. Love he reserâ—eâ—h all that hee knnoweth or beleeveth to the true practice of the love of God of his glory and service and for Gods cause to the salvation of his neighbour Is knowne that is to say accepted and approved of The Apostle seemes to use this word to shew that as the knowledge with which God knoweth those who are his is not a bare and barren knowledge but accompanied with lâ—ve so likewise ought their knowledge to be where with they that are his doe know him See 1 Cor. 13. 12. Gal. 4. 9. Ver. 4. Is nothing that is to say hath no Godâ—ead nor divine power in it selfe whereby it appeares that these meates can not bee defiled by being conseâ—rated to the Idoll Ver. 5. Called Gods namely by meere abuse as Idolls are Or by some participation of similitude in power and dignitie as the Angels in heaven and Kings and Princes on earth are There bee Gods that is to say as that name is common to God and to diverse creatures though not in an equall sence but â—â—ly by some resemblance or proportion V 6. Unto us beleevers and Christians But 〈◊〉 See upon Iohn 17. 3 not that the son is not also true God Phil. 2. 6. as likewise the dominion is not
sacred ceremonie which hath its whole relation to unity and charity V. 21. In eating namely in these feasts of charity at the end of which they celebrated the Lords supper you doe not observe the true ecclesiasticall communion but every one beeing come to the place of the assembly doeth presently si t downe to eate what he hath brought in the company of those of his part leaving the other whereupon this action is not celebrated neither at the same time by al nor in holy concord nor in communion of goods which is contrary to the truevnion of Christians which is sealed by this sacrament is drunken that is to say filled with wine and meate V. 22. What have yet not here we ought to supply there is prophanesse in what you do for yow celebrate these religions feasts like untowordinary meales though you have your owne house for that end without being tyed to make use of any holy places for that purpose where all things ought to be done religiously with a respect to the soul and not to the body shall I praise you I praise you not one whit for that V. 23. For I have because that these abuses are contrary to the Lords institution who hath ordained the holy supper for a sacrament of his body and bloud and for a bond of union and not for a bodily meale nor for occasion of diuisions to which vse you put it V. 24. Which is broken all overthrowen and broken with extreame pains See Isa. 53. 4. V. 25. This cup even as Gods covenant with his elect is renewed and ratified by mydeath and passion so it is sealed to every belever by the Lords cup. V. 26. For as after Saint Pauls words ye doe shew that is to say ye shall doe a sacred act whereby ye shall publish the truth and shall acknowledge and preach the benefit of Christs death and shall protest to take part thereof by a lively faith V. 27. Wherefore whosoever namely seeing that this sacred supper is appointed for this sacred use vnworthyly without being fittingly disposed thereunto according to the diginity of this sacrament but especially having no charity nor reverence which were he two vices for which the Corinthians were taxed before the body namely of having through his unreverence prophaned the remembrance of the Lords death and undervalued the meanes by him appointed to participate of it V. 28. Examine the Italian trie let every man examine his own conscience to known wither he be well disposed to participat of this sacrament by faith repentance charity purity of heart c. For to abstaine from it in case hee bee not so untill such time as by renouncing the contrary vices and by prayers and conversion to God he have obtained grace to do it V. 29. Damnation thâ— Italian Iudgement namely the cause and sudiect of a grieveous punishment Form God which the Apostle in regard of believers distinguisheth from the everlasting condemnation of the wicked not discerning bearing no greater respect to the Sacrament of the communion of the body of Christ then to any other corporall and common kinde of food V. 30 For this cause this pâ—opliannesse hath cau'ed amongst you many visitations of popular diseales and mortalities this the Apostle speakes by divine revelation sleepe that is to say are dead according to the stile of the Scripture in hope of the blessed relurrection V. 31. would judge the Italian did examine truely to acknowledge our faults and desire pardon and grace at Gods hands thorow repentance wee should 〈◊〉 that is to say we should prevent Gods judgments V. 32. Wee are namely wee believers V. 33 To eat namely in the Church at feasts of charitie but especially at the Lords table V. 34. Hunger be constrained to take meat which seemes was their excuse who committed the foresaid error CHAP. XII VIR 1. GIfts namely those miraculous ones which were in those first times of the Christian church confetred by Gods spirit for the confirmation of the doctrine and for the founding of Churches See Acts. 2 38 Ignorant of the onely author and of the true end of them that you may not abuse them to pride and to divisions which were the Corinthians chief defects V. 2. Yea knâ—w the remembrance of what you were may make you acknowledge that all you have received is out of Gods meere grace and the worke of his spirit to humble you and cause you to give him all the glory therefore dumbe opposite to the true living God who speaketh in his word even as following blindly and like bruite beasts the false customes the inventions and commandements of men V. 3. Wherefore by your former condition you may conclude that the holy Ghost alone is he that hath freed you from the heathens blasphemies and keepes you from Apostasie and worketh in you the sincere confession of the name of Christ and finally by vertue of it alone ye are Christians and therefore the glory thereof is due to God and not to you And if he be the only author of those gifts which are common to all beleevers much more ought we to acknowledge him to be such in these other singular and miraculous ones Iesus this was a forme of detesting and abiuring of Christianity which was used amongst the Iewes accuâ—sed See Romans 9. 3. 1. Cor. 16. 22. Gal. 1. 8. V. 4. But the same therefore his gifts ought not to be drawen to divisions and partialities as the Co. rinthians did V. 5. Admâ—rations namely ecclesiasticall offices Lord namely Iesus Christ. V. 6. Operations namely supernatuall gifts and â—â—â—lties of working diverse great miracles V. 7. The manifestation namely some singular gift of the holy Ghost shewing it selfâ— in some person and by him manifesting his power to profit namly for the common good of the Church to which only end all ought to be referred V. 8. The word of namely the gift of treating of Christian doctrine with the application to all the uses of beleevers which seemes to have speciall relation to the pastors charge Rom. 12. 8. Of Knowledge namely of the pure and plaine exposition of the said doctrine without any application which is the doctors office Rom. 12. 7. Ephes 4. 11. V. 9. Faith he meaneth not the common gift of Christian faith but the singular and miraculous referred to the working of miracles Matth. 17. 19. 1. cor 13. 2. without which it had bin rashnesse to undertake it and the effect would not have followed but he that felt himself to have this gift might lawfully exercise it with certainty of successe by the same namely by his power of healing of bodily diseases See Mark 6. 13. and 16 18. Iames. 5. 14. V. 10. Working of miracles the Italian working of powerfull operations that is to say some singular gift appropriated to certaine higher and more noted miracles as of the casting out of devills raising of the dead changing or staying of the course of nature prophecie that is to say
mine whole heart open unto you without any restraint that yee may take full possession of iâ— and remaine in it at large but you on your side doe not answer â—e with entire charitie 2 Cor. 12. 15. V. 14. Yoaked Namely by fellowship in their sinnes or by any tye of common life which may hinder you from serving God in libertie or may draw you to doe evill and especially by matrimonie a terme taken from Oxen which are Yoaked togither V. 15. Belial an Hebrew word which signifieth a 〈…〉 ed man and a man of nought and is attributed to the Devill the head of all the wicked V. 17. Come out from withdraw your selves from all manner of intimate conversation and communion with them which may draw you to the participation or imitation of their sinnes CHAP. VII VER 1. OF the flesh Namely of the body and the soule Perfecting that is â—o say going forward more and more in the state and course of our sanctification untill we attaine to perfection Phil. 2. 12. V. 2. Re 〈…〉 as open your hearts to our word and exhortation cast away all prejudicate thoughts suspicious and false opinions which shut up the entrance of your hearts See 2 Cor. 6. 13. Corrupted drawne him unto us by sinister practises or caused him to goe astray from the faith and from wholesome doctrine or from any other part of his dutie Ver. 3. To condemne you to accuse you for any such calumnies against mee To dye an ordinary terme expressing a perfect friend-ship and conjunction as if two friends had sworn never to forsake one another neither in life nor death or as if they lived but by one and the selfe same life V. 5. Our flesh Namely I my selfe in regard of my corporall and outward state For in respect of the soule towards God the spirit of peace and comfort did never forsake him Without namely without the Church by enemies and strangers V. 6. Titus whom he had sent to Cotinth to take notice of the true state of that Church and to reforme it Now it appeares by 2 Cor. 2. 12 13. that Titus returned whilest Paul was writing this Epistle and knew by some other meanes the good effect which the former Epistle had taken for the Corinthians amendment V. 7. By his namely not onely in regard of his presence and person which is so deare and so usefull to me Your mourning your publike mourning and griefe for your disorders and faults censured by my former Epistle Your servent minde the Italian Your zeale or jealousie to see me so calumniated and defamed by false Apostles with a fervent desire to defend the innocencie of my person and dignitie of mine Apostleship The more Namely more than if I had had no cause at all to complaine of you and censure you in my former Epistle V. 8. Though I did I did grieve for a time that I had beene forced to use so much severitie and feared least it should produce some effect contrary to your salvation which is mine only aime V. 9 Not that yee not like an enemy or an ill willer that takes delight in another bodies displeasure but like a faithfull friend who rejoyceth in the good which befalleth his friend though it bee with some short smart Afâ—â—r a godly the Italian According to God according to his holy will as he appointeth or as he worketh by his spirit in his children for to bring them to repentance That yee might and in this kinde ye have receaved no dammage nor losse at all by mee but a great deale of profit Ver. 10. Not to bee whose fruit is alwayes most sweet and saving Of the world Namely which is proper to worldly men not regenerated by Gods spirit whose griefe is but a sharpe feeling of their miseries without any sincere Repentance or a remorse and wounding the Conscience for their sins without faith amendment or conversion to God whereby all that repentance is an entrance to eternall death and a beginning of it Ver. 11. For behold hee proveth the foresaid good effect by all the particulars of a serious Repentance Carefulnesse in readily and carefully putting in execution all that I had appointed for the correction of your errors especially for the punishing of the incestuous man Clearing of Namely shewing your innocencie concerning that misdeed having proceedeâ— so severely against the guilty person Indignation moved by a fervent zeale and justice to condemne the guiltie and impose the Ecclesiasticall punishments upon him Feare a holy feare of Gods judgements upon the whole body your Church for such an abominable misdeed of one of the members of it Vehement desire the Italian Great affection Namely to the glory of God and to my person and ministerie Revenge a just anger and punishment See Romans 13. 4. Ver. 12. I did it not Namely my chiefe end hath not beene to doe any act of a Iudge as between adverse parts but to provide for the generall good of your Church and therefore having obtained mine intent I am coâ—tent therewith and rejoyce at it In the sight of namely for the discharge of my conscience in the duty which I owe to God as his minister V. 14. Of you namely of your pietie docilitie reverence and obedience to God and to me his servant Ashamed that is to say found a lyar or deceaved in mine opinion Verse 15. With seare namely with humilitie Christian devotion and religious obedience CHAP. VIII VER 1. OF the grace namely the excellent gift of charity which God hath put in the heart of those Churches V. 2. How thâ—t amidst great miseries being as full of cheerfull and willing charitie as they were extreame poore in wealâ—h they have largely contributed to the collections for the beleevers of Iudea Liberalitie the Greeke simplicitie for liberalitie ought to be a pure simple motion of doing good without being corrupted by ones proper interests and hope of recompence intent of making any one beholding and without any reproaching See Rom. 12. 8. Iam. 1. 5. V. 4. The gift namely their liberalitie which for their part together with other Churches they do contribute for the reliefe of the foresaid breth 〈…〉 Ver. 5. Not as we the Italian Not only as wâ— namely giving somewhat according to their possibility But first before they gave their goods they offered their hearts and persons to God and to 〈◊〉 his Apostles which is the very fountaine of charitie See Isa. 58. 10. 1 Cor. 13. 3. V. 6. Insomuch that being moved by the happie successe of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would doe no lesse As he had it appeares that Titus in his first voyage had the charge to see these gatherings begun 1 Cor. 16. 1. and that after hee was returâ—ed to the Apostle and had made his relation unto him he was sent back againe to finish them The same grace namely the collection of these almes and g
relation to the confusion of languages at the tower of Babel Gen. 11. 7. see Iudg. 9. 23. Hos. 10. 2. In the City it is very like that hee describes the estate of the City of Ierusalem from the beginning to the ending of Absoloms conspiracy to which time this Psalme hath a relation 2 Sam 15. every thing being then in confusion and out of order without any justice or policie as it doth happen oft-times in popular commotions V. 13. It was thou a man the Italian it was thou whom I thought to be a man in as good estimation as my selfe My guide mine ordinary councell whose advice I followed as a sure guide in all mine affaires and actions he seemes to point at and have a reference to Achitophels sure advices 2 Sam. 15. 12. 16. 23. V. 15. Ceaze upon as a creditor going to recover his debt forcibly Let them goe down punish them as Korah Dathan and Abiram were punished who were old conspirators as these are now Numb 16. 32. V. 17. Evening he points out the three ordinary times of daily prayer observed by Gods people in private houses Dan. 6. 10. Acts 3. 1. and 10. 3. 9. 10. And cry aloud the Italian make a noise namely praying with great commotion of the heart fervour and elevation of voice V. 18. There were many with me the Italian they are against me in great number Others with mee meaning the Angels Guardians of the faithfull 2 Kings 6. 16. V. 19. Have no changes by repentance and conversion V. 22. Thy burthen thy cares trave's and businesses which trouble thee V. 23. The pit namely present and everlasting death PSAL. LVI THE title Ionath these three Hebrew words doe signifie the dumb dove which is in distant and remote places Others imagine it was the beginning of a Song to whose aire this Psalme was to be sung Others believe that David calleth himselfe so being like a poore dove driven out of its own countrey which durst not speak and was faine to counterfeit for feare of the Philistins 1 Sam. 21. 13. Michtham see Psal. 16. in the title V. 1. Swallow me up the Italian men with open throats follow mee they hunt after mee and doe what they can to destroy mee a terme taken from ravenous beasts V. 2. O thou most high the Italian from on high that is to say they take advantage of their degree and might for to over-top me A terme taken from the advantage which high places have to command the lower ones Others translate it O thvu most high V. 4. In God I am confident that with Gods help I shall have occasion to magnifie the truth of his holy promises in which I have beleeved What flesh can die that is to say mortall man for man is often so called from that his fraile and fading part in contempt of his pride and for to abate it and beat it down V. 5. They wrest they give me perpetuall cause of griefe and complaint V. 7. Shall they escape by iniquity the Italian it were in vaine for to deliver them that is to say destroy them O Lord for they are hardened and incurable thy patience will never draw them to repentance see Isa. 26. â—0 Others rranslate it their safety is in iniquity that is to say they put all their confidence in their deceits as though they could free them from all dangers V. 8. Put thou doe not suffer mee to spend so many teares in vaine keep them in minde that thou mayest bee moved through the abundance of them to restore me V. 12. Thy vowes are upon me that is to say I have vowed my selfe unto thee and laying hold on thy deliverance with a lively faith I doe finde my selfe obliged to performe my promise see Prov. 7. 14. PSAL. LVII THE title Altaschith these words signifie doe not destroy And the meaning thereof in these titles of Psalmes is unknown Some beleeve that it was the beginning of some ordinary Song to whose tune these Psalmes were sung Others think that it was a title of prayers made in great danger of death V. 3. He shall send he shall work my deliverance in a manner which shall be altogether miraculous and heavenly making the effects of his mercy and the truth of his promises to appeare V. 4. Are set on fire the Italian incâ—ndiaries slaunderers court flatterers which doe incense Saul ag inst me see 1 Sam. 24 10. V. 5. Be thou exâ—bed that is to say make known thy soverague and glorious power in my deliverance V. 6. Is bowed down the Italian they drew down or my soule began to declâ—ne V. 7. Is fixed or re-confirmed and re assured therefore I will sing V. 8. My glory that is to say my tongue of my soule as Gen 49. 6. Psal. 16. 9. PSAL. LVIII VER 1. DOe yee indeed according to some the Hebrew word signifieth congregation in this sence O congregation doe y u speak uprightly and yee sonnes of men doe yee judge c. sunnes of he directs his words to Sau's Counceilors and Courtiers V. 2. You weigh that is to say you frame and devise Or you maturely deliberate meanes and wayes to execute it Or you make shew of using some kind of justice in oppressing me Psal 94 21. Isa. 10. 1. Or you levell and make plaine all things that lie in your way and remove all hinderances V. 3. Estranged from God and from his obedience and love as if they were not Gods people see Isa. 48. 8. Ephes 2. 12. From the even from their first beeing by reason of their corrupt nature Ephes. 2. 3. V. 4. The dease Adder the Italian Aspe they say the Aspe when he seeth the Charmer layeth one of his eares close upon the ground and covereth the other with his taile because he will not here the Charmes so David would say that his enemies were hardened in evill and could not admit of any word of sweet correction to dead their malice not any way approving of any magick spels which were condemned Deut. 18. 10. 11. V. 7 Let them be the Italian addeth in an instant Or let them be as if they were cut in sunder Or let them shoot their arrowes but let them be as if they were cut off V. 9. Before that is to say O you wicked men which even from your birth are as hurtfull as thornes the Lord destroy you betimes before your malice encrease and gather strength like a young thorne which in time groweth to bee a great and strong bush V. 10. Wash a phrase taken from victorious Warriers as Psal 68. 24. as much as to say he shall peaceably enjoy his victory over his enemies V. 11. Reward for the Italian fruit of that is to say a reward from God PSAL. LIX VER 3. NO for my trangression namely against them whereby they should have cause to persecute me V. 6. They return the Italian they goe and come a description of the care and diligence Sauls Officers used