of God appeared present in grace and power as true God King and Soveraigne Oracle of his people Who on their parts performing very ill the conditions of this Covenant did through their frequent murmurings rebellions and idolatries severely punished yet still pardoned by God cause this truth to burst forth that it was a Covenant of meere grace grounded upon Gods meere good will and mercy in Christ Iesus their head and Mediator by whose only propitiation and intercession represented and sealed by the Leviticall Priesthood they were alwayes preserved by God notwithstanding their disloyalties and transgressions Now this history as it is expoundâ—d in divers places of the new Testament containeth an excellent representation and figure of the spirituall deliverance of the Church from the Divels tyrannie and from the slavery of the world to passe through the Sea of the grace of Christs bloud applyed in holy Baptisme into the long and troublesome course of her vocation in this life still making towards the heavenly Canaan and erusalem In which course she hath for her guide the light and comfort of Gods Spirit and for her sustenance the Manna of his grace and word and for the consolation and comfort of her conscience a Communion to the good deeds of her high Priest and for a rule of living her soveraigne Kings Laws and commandements against which sinning but too often she is chastised with a fatherly seveâ—ity but still held up and restored by vertue of the eternall satisfaction and everlasting intercession of her Saviour and Redeemer who never doth forsake her with his presence and continually directeth her towards the end of her everlasting vocation in Heaven ANNOTATIONS CHAP. I. VERS 4. DAn These are set down in the last place not according to the order of their birth because they were the sonnes of the hand-maidens V. 7 Multiplied The Hebrew increased like fishes see Gen. 1. 20. and 48. 16. V. 11 To afflâ—ct them To tire and weaken them through labours and toiles to make them lesse able to get children and hinder them from plotting any innovations Treasure Cities For munition of warre armour and victuall as 2. Chron. 17. 12. and 32. 28. V. 14 In morter And about lime V. 15 Midwifes It is very likely that there were more of them but these were the chief or these were in that place where the Kinâ— had his abode V. 19 The Hebrew women This might be true for the greatest part of the Isra 〈…〉 ish women who for feare made no use of midwives And therefore they say this rather to escape by not speaking the whole truth which was not necessary but dangerous to do then for to lie and also this art of hindering a man from doing evill by some â—â—ction is not any where condemned in Scâ—ipâ—ure See Jos. 2. 5. 1 Sam 21. 2. 2 Sam. 17. 20. 2 Kings 6. 19. Jer. 38. 25 26 27. As the Egyptian women So tender and delicate Lively Others translate it they themselves are midwives V. 21 Made them He blessed and prospered their families and affaires see 1 Sam. 2. 35. 〈◊〉 Sam. 7. 11. 27. 29. 1 Kings 2. 24. and 11. 38. CHAP. II. VERS 1. AMan Amram the sonne of Cohath the sonne of Levi Exod. 6. 18. 20. A daughter Jochebed the daughter of Levi Num. 26. 59. If the word daughter be here taken in its proper signification Amram married his aunt which afterwards was forbidden Lev. 18. 12. Others hold that by the word daughter is meant grandchild and that Exod. 6. and 20. the word aunt signifieth cosen V. 2 Conceived After Aaron and Miriam who were elder than Moses see Exo. 7. 7 A goodly Of an extraordinary and divine beautie Act. 7. 20. V. 3 She could nâ—t Without being discovered and incurring the penalty of the Kings proclamation This necessitie being through meere humane feare could not excuse from sin in an act meerely contrary to Gods Law V. 4 His sister Namely Miriam Num. 26. 59. V. 10 Moses Taken out and saved from the water this is an Hebrew name and is equivalent with another Aegyptian name if these two languages had not yet some kinde of affinity betwixt them V. 11 Was growen Namely to the age of fourty yeares Acts 7. 23. Went out By divine inspiration to joyne in communitie of life and affliction with his brethren Hebr. 11. 24. V. 12 He slew the Italian hath it He smote he killed according to his calling of deliverer of the peâ—ple which he even at that time knew by divine revelation and had accepted in his conscience Act. 7. 25 yet the time of his using and executing that calling was not yet come V. 16 Priest Or governour or both see upon Gen. 41. 45. He is called Jethrâ— Exod. 3. 18. 10. 2. Exod. 4. 18. and Hobab Num. 10. 29. Judg. 4. 11. and knew and served the true God V. 17 Drove them away for to water their flocks fiâ—st V. 18. Revel This was Jethâ—o his father Num. 10. 29 grandfather to these maidens V. 22. Gershom banished driven from his own home V. 23. Processe of time The Italian hath it In the meane time which was long namely forty yeares as it may be proved by comparing Exod. 7. 7. with Acts 7 30. Dyed Which heartned Moses to returne into Egypt Exod. 4. 19. Came up unto See concerning this manner of speaking Genesis 18. 20. Exod. 22. 23. 27 Deut. 24. 15. V. 25. Had respect He entred into an actuall judgment of this cause CHAP. III. VERS 1. THE back side Seeking for fresh pâ—stures further into the Desert Of God This mountain got this name as well by reason of this vision as chiefely because God did chuse it and consecrate it to bee as it were his tribunall of glory out of which he pronounced his Law Exo 〈…〉 11. Horeb It should seeme this was the gen 〈◊〉 name of all that row of mountaines and that Sinai was the particular name of that mountaine from which the Law was given V. 2. The Angel Which was the sonne of God himselfe which appeareth by that he is called the everlasting Lord. verse 4. 6 7. 14 Deut. 33. 16. Mark 12. 26. And Angel by reason of Mediator See Gen. 16. 7. In a â—laâ—e The flame signifieth the presence of God in power and spirit the bush represents the Church as well for her meane and weak condition in the world As also because in her sinfull nature she cannot subsist before the devouring fire of Gods Majesty no more than thornes can endure the materiall fire Isa. 9. 18. and 27. 4. 5. and 33. 14. But God tempereth his prâ—sence in such sort that it doth not make it feele the hurtfull effâ—cts of the fire but the comfortable enlightning of it warming and purifying it See Isa. 4. 4. 10. 17. And it is also signified that the afflictions of the world cannot disannull the Church Psalme 129. 2. Isa. 43. 2. V. 5. Draw not nigh No nearer than thou art to shew the reverence
of some benefits received at Gods hands there were three kindes â—â—st voluntary for Gods benefits in generall Second of thanksgiving for some noted favour The third upon a vow when the benefit was obtained upon some singular vow made V. 13 Leavened bread Leaven was not permitted but only in these kindes of offerings of thanksgiving because that in it the offerer was not questioned about the purity and sincerity required in him Lev. 2. 11. but was only to acknowledge Gods benefits amongst which that of the proper feeding of mans body with leavened bread was to be numbred see Lev. 2. 12. and 23. 17 V. 14 For a heave offering Which was done by only presenting it to God without consuming it upon the altar see Exo. 29. 24. 28. V. 17 Shall be burnt To avoid superstition in keeping of these hallowed meats and to not prophane them with sordid sparingnesse whereas God would have them eaten in mirth and holy freedom in token of a heart spread out before him V. 18 Shall beare Shall be guilty before God and subject to judgement if he doth not purge his fault by sacrifice see Lev 5. 5 V. 19 That touchâ—th Namely after it hath been offered because by that touch it was defiled Hag. 2. 13. All that be clean That is to say let the Priests which are not unclean eat their parts set down v. 31 32. and the offerers likewise which are not unclean the rest see Exod. 24. 11. Sam. 9. 12. and 20. 26. Proverb 7. 14 V. 20 Having his Before he be cleansed of it according to the Law Lev. 11. 24. c. V. 21 Abhominable The Italian hath it Creeping creature The Hebrew word may be taken generally for any abhominable thing V. 24 The fat That kinde of fat which is specified above Levit. 3. 16. Of the beast Of those kindes of beasts as are fitting for sacrifices V. 26 In any of your dwellings See upon Levitiâ—ous 3. 17 V. 31 And his Sons It appeareth by Exod. 29. 26. was to be the high Priests and his families wherefore it is cleare that by the word Sons are to be understood every high Priests Sons but the right shoulder was for the ministring Priest V. 34 The wave breast These two portions may be referred to the two parts which do work in every faithfull sacred minister namely to labour which is signified by the shoulder and to the care and affection figured by the breast And therefore the high Priest did to that end weare the names of the tribes upon his shoulders and upon his breast V. 35 Of the anointing Of the Priest-hood whereof the anointing was a Sacrament see Exod. 40. 15 CHAP. VIII VERS 3. THe congregation All the heads and chief of the people representing the whole common-wealth of Israel Lev. 9. 1. V. 19 And he killed it The Italian hath it And Moses killed it Or it was killed and Moses sprinkled the bloud V. 31 The flesh The Italian hath it This flesh Namely the rest of the flesh of the ramme of the consecration Eat it both the rest of the flesh and of the bread was left in the baskets Exo. 29. 32. V. 34. As he hath I have faithfully executed my office in your consecration now do you fulfill yours by standing in the holy place in continuall exercises of piety which sheweth that the spirituall sanctification of the faithfull is accomplished with time and perseverance CHAP. IX VERS 1. THè Elders see upon Exo. 3. 16. V. 2. Take thee This sacrifice of a young calfe which was ordinary in sins commi ted through ignorance by the high Priest Lev. 4. 3. is here offered at his entring into his office for the purifyng of all his former faults and also to teach him that his Priest-hood served aswell for himself as for the people Heb. 5. 3. and 97. V. 3. A Kid of the Goats For the people v. 7 15. this sacrifice of a Kid was ordained Lev. 4. 23. for the sin of a Prince or a Magistrate and that of a young bullock for that of the whole assembly but there is some speciall respect in these sacrifices of dedication as for examples to shew the equality that is betweene the shepheard and the flock in the state of conscience and forgivenesse of sins before God V. 5. Before the In the court of the Tabernacle V. 7. Make thee By purifying thy selfe first make thy selfe capable of offering acceptable sacrifices for all the people so that thy atonement may redound to the generall good V. 9. Of the Altar It appeares by Lev. 4. 7. that we must here understand the altar of incense which also is intimated by Moses and Aarons entring into the Tabernacle v. 23. At the bottome of the Altar of burnt offerings Lev. 47. V. 16. The burnt offering The calfe or the lamb added to the sin offering of the people V. 17. Tock a â—andsull Of the flower oyle and incense of he offering according to the Law Levit. 2. 2. Beside the beside the continuall morning sacrifice which was to be before all other sacrifices and had his offering joyned as well as the rest Exodus 29 28. V. 21. Waved See upon Exo. 29. 24 Breasts which was the portion of the Priest which was in office at that time in all sacrifices of thankesgiving Leviticus 7. 34. V. 22 Came down From the little ascent whereon the altar stood V. 23 Went into To carry in the bloud of the sacrifices for sin offerings Lev. 4. 7 16. Blessed that is to say brought word from within the sanctuary that God accepted of those sacrifices for this is a different blessing from that of the precedent verse which was at the end of the action The glory Some extraordinary flash of divine brightnesse had shewed it selfe in the pillar of cloud as Exodus 16. 10. Numbers 14. 10. V. 24 A fire Caused by God miraculously and sent from heaven or from the Tabernacle in token of approbation See Judg. 6. 2â— 1 King 18. 38. 1 Chr. 21. 26. 2 Chro. 7. 1. which was the cause of the great rejoycing of the people and this sacred â—â—re was afterwards preserved and kept upon the Altar Leviticus 6. 13. CHAP. X. VERS 1. STrange fire Not taken from the Altar where the only fire was which God would have used in all his service And though the command was not given before yet it was a sin in undertaking the contrary before Gods mind was known Now this sacred fire signifieth the power of the holy Ghost by which one may offer sacrifices acceptable to God Rom. 8. 26. Eph. 6. 18. V. 2 From the Lord From before the Arke where God was present in the signes of his Majesty and efficacy of his working Some have it from the Altar Devoured them Stisled burned and slew them though it consumed neither their bodies nor their cloths v. 45. V. 3 I will be This is not found set downe any where else but it seemeth that Moses writ nothing but only
be able to dye in his favour by vertue of his covenant and of his promises V. 13. From whence thou mayest see them Namely all wholly either because he beleeved that the fight of all the people was necessary for the magick operation which he desired or that there might be some conjurations and witchcrafts which are put in practice by the sight or that he would induce Balaam to stronger conjurations by reason of a higher object or that he purposed to affright Balaam himselfe by the apearance of danger shewing him such a multitude of people V. 14. The field It was some little plaine a top of the hill where the watches stood at the beacons or watch towers which the Hebrew word Zophim signifieth V. 15. Meet the Lord The Italian hath it only Meet with God and some revelation from him or with the devill and some of his magicall apparitions V. 19. Lye In his promises made to his people V. 21. He hath not beheld This may be understood of Gods publick service publikely pure from idolatry though there were many private and secret ones Amos 5. 26. Acts 7. 42. or by comparing them to other people which were given over to all impiety and wickednesse Or God hath not beheld c. that is to say he pardoneth them all their sins through his grace and purifieth them by his word and spirit And the shout there is a continuall cause of security and mirth by the blessings and safveguard of their God and through the manifold victories which he granteth them over their enemies V 23. Against Jacob The Italian hath it In Jacob O Balaam this people is not idolatrous nor given to divelish arts as thou art through Gods power he puts by and undoeth all the devils plots So God puts Balaams condemnation in his own mouth According to this time The Italian addeth Within a yeare according c. because that within the compasse of that time the people went over Jordan and tooke Jericho by miracle Others expound it in his time or within a certain time V. 24. Shall rise up They shall undergo their warlike attempts and shall not give them over until they have destroyed and conquered their enemies A great Lion because there are of two kinds See upon Job 28. 8. V. 27. Peradventure Words of a superstitious man as though divine aspects were more or lesse favorable as the Starres aspects are according to Astrologians traditions V. 28. Peor The name of a hill from which the Idoll Baal-Peor had his name Deu. 34. 6. CHAP. XXIV VERS 1. INchaâ—tmen's Or spels that is to say communications with the devill to learn or to receive from him meanes to satisfie Balak See Num. 23. 1. 15. He set without stirring or looking for any solitary place to call up evill spirits The wildernesse where the people were encamped V. 2. Aâ—iding Lodged in their camp which was ordered in manner of a City The spirit There came a revelation and propheticall motion unto him V. 3. Whose eyes are open The Italian hath it Whose eye is shut who from time to time and even at this present hath poeticall raptures and extasies through which the eyes and senses were lulled at rest and abstracted See Num. 12. 6. V. 4. Falling This also hath a reference to those trances and faintings which happened to them that were taken with the spirit of prophecie See 1 of Sam. 19. 24. Ezech. 1. 28. Dan. 8. 18. and 10. 16. Rev. 1. 17. Having his understanding is supernaturally enlightned by divine inspiration V. 6. Of lign-Aloes The Italian hath it Santaâ—i Aromatick and sweet smelling trees which grow in the East in great and thick woods Others understand the Hebrew word for the tree called Agallochum or Lign-aloes Hath planted that is to say hath created the kind of them through his omnipotency and preserveth it thróugh his providence without human art or labour Psa. 104. 16. V. 7. He shall powre God shall water his Churches garden with his abundant blessings having sowen his gifts and graces in it A metaphâ—r taken from the precedent of orchards and gardens Buckets Such as are used in engines and watermils to water gardens And his king Namely the King of Gods people Agag a common name of the Kings of Amaleck 1 Sam. 15. 8. from whence also the whole nation took its name Est. 3. 1 10. and 9. 24. Now this prophecy which according to the letter was accomplished in the destruction of King Agag and his people by Saul 1 Sam. 15. doth also comprehend Christs victories over his enemies who is the great monarch of his Church V. 9. He couched The Italian When is couched that is to say when he hath conquered that country which is allotted him by God and shall have settled himself in it and shall have established his state who shall be able to trouble or assault him Gen. 49. 9. V. 10. He smote In token of great anger as Ezek. 21. 17. and 22. 13. V. 14. I will advertise Here questionlesse Balaam gave that pestilent counsell of misleading the people to idolatry through the company of women to draw Gods vengeance upon it and withdraw his grace and aide from it See Num. 25. 1. and 31. 16. Revel 2. 14. The meaning of the words is that the Moabites at this time ought not to feare the children of Israel because God had commanded them not to set upon them Deut. 2. 9. they will subdue them a great while hence all the advice I can give thee to prevent this evill is that thou shouldst insnare this people into idolatry to the end that God himself may destroy them V. 17. I shall see him The Italian I see him by the spirit and by prophetick revelation I see that which I foretell as if it were now present though the event be yet a great way off A star David shining in glory who shall subdue the Moabites 2 Sam. 8. 2. Psal. 60. 10. whereby they shall be made tributary to his successors 2 Kings 3. 4. Now under this temporall domination is understood Christs spirituall dommation who is the true morning star Rev. 22. 16. and his Churches dominion over her enemies such as the Moabites had been to Israel See Zepha 2. 9 10. The children It seemeth he meanes all those that had part in the Meabites government which were many as it appeareth Num. 23. 6. Amos 2. 3. A state being as 〈◊〉 building whose foundation that beareth it up and bindeth it together is the Prince so the precedent words of Prince in the Italian for in the English it is Corners is taken from the corners of a fabrick and the word Destroy from the throwing down of a wall The meaning is the supreame power shall be cast down and the nation shall become tributary 2 Sam. 8. 2. yet it shall not be quite waste It may also be expounded children of rest that is to say a nation that hath lived a long time at rest and hath not
Israel V. 27. Hee râ—nt signes of griefe through remorse of conscience and for feare of punishment it not being the love of God which caused that griefe in him having no firme resolution to convert himselfe having no recourse to faith nor to his mercy as Iohn 3. 6. V. 29 The evill of the destruction of his house So God to shew the effects of true repentance which is to obtaine eternall pardon for sinne granteth this false and dissembled repentance some delay of temporall punishments CHAP. XXII VER I. THree yeares after the agreement was made 1. Kings 2â— 34. V. 2. Came down having entred into alliance with him 2. Kings 8. 18. V. 3. Is ours as well because it is within the bounds of the Land which the Lord did give his people as also by covenants and agreements 1. Kings 20. 34. V. 5. Enquire namely by some Prophet V. 6 The Prophets it is uncertain whether they were corrupt and flattering prophets going under the name of Prophets of the true God or whether they were those foure hundred prophets of the grove 1 Kings 18. 19. which were not destroyed by Elias who might here use the name of the true God to please Iehoshapat who notwithstanding knew them to bee false ones or to cover their idolatry as if the true God did reveale himselfe to them although they served the Idol V. 7. Besides besides these false oâ—es or left after the extermination of so many 1. Kings 18. 4. and 19. 10. V. 9. An officer the Italian an Eunuch or courtier or chamberlain V. 11. Hornes according to the custome of prophets who did use such signes to make a stronger impression in mens minds see Isa. 20. 2. Ier. 27. 2. with these with the strength and power that God shall give thee which is figured by these hornes V. 14. VVill I speak I will answer all questions as shall bee demanded of mee according to the revelations I have had from God V. 15. Goe these words were spoken with some signe of scoffing and dissimulation which Ahab perceived very well V. 17. I saw in a prophetick vision V. 19. Therefore seeing thou takest that which is fore told thee in evill part as though I did invent it of mine own imagination through hatred or malice I will now open the vision to thee at large V. 21. A spirit namely an evill one father of lies was brought in in this vision as Iob 1. 6. though hee be banished out of heaven where God dwelleth in glory with his Angles and blessed spirits V. 22. Thou shalt I will suffer it and not hinder thee whereby thou shalt not misse but shalt surely perswade see Iob 12. 16. Ezec. 14. 9. 2. Thess. 2. 11. V. 23. Hath put hee hath given the divell power to work in the hearts and tongues of thy Prophets that they may deceive thee V. 28. If thou according to the proofe of true or false prophecies set down Deut. 18. 22. Hearken I call you all to witnesse this my prediction V. 32. Cryed out namely upon God to helpe him at his need 2. Chron. 18. 31. but in such a manner as the Syrians knew that it was not Ahab V. 34. At a venture Heb. in his simplicity looking no more after Ahab than after any else Others with all his strength V. 35. Stayed up to keep together or bring together againe the people V. 39. Ivory the walls being overlaid with such stuffe Amos 3. 15. V. 42. Twenty and five by 2. Kings 3. 1. it appeareth that the eighteenth yeare of Iehoshaphat Joram King of Israel began to reigne And by 2. Kings 1. 17. that the eighteenth yeare of Iehoshaphat was the second yeare of his sonne Ioram And by 2. Kings 8. 16. that this Ioram sonne of Iehoshaphat did not begin to reigne but in the fifth yeare of the other Ioram King of Israel whence wee must conclude that in these five and twenty yeares of the reigne of Iehoshaphat is comprehended all the time from his succession to the Kingdome even to his death whereof he reigned sixteen yeares alone then hee joyned his sonne Ioram with him for seven yeares space and at last put the whole government into his hands disburthening himselfe of it two yeares before his death V. 43. The high places as 1. Kin. 15. 14. V. 44. Made peace which was noted for a grievous sin in Iehoshaphat 2. Chron. 19. 2. V. 47. A deputy put in by the King of Iudah aâ—tâ—r that Edom was subdued by David 2. Sam. 8. 14. Afterwards it had a King but hee was feodatory see upon 1 Kings 11. 21. And at last it shaked the yoak quite off 2 Kings 8. 20. according to the prophecy Gen. â—7 40. V. 48. Shipps fitting to saile in the great Ocean sea see 1. Kings 10. 22. V. 49. Then said after the first preparation was broken Ahazia treated with Iehoshaphat concerning the renewing of 〈◊〉 but hee would not consent to it God having already reproved him for keeping company with him at the first 2 Chron. 20. 37. THE SECOND BOOK OF THE KINGS The ARGUMENT THe sacred History continueth in this Book the narration of things which happened to the people of God divided into two Kingdomes of Israel and Iudah untill the desolation of the first by the Assyrians and captivity of the other by the Caldeans Carefully pointing out the true causes of these horrible disasters for the instruction of the Church in all ages And as for the Kingdome of the ten tribes or of Israel the History sets down how that the corruption of Gods service being first brought in by Ieroboam and not amended by his successors but rather obstinately retained and increased by the addition of many idolatries and pagan abominations was at last followed and punished with grievous turmoiles of State frequent murthers of Kings treasons changes of Royall lines warres and other accidents which befell sometimes by Gods expresse command and sometimes through the ambitious and perfidious motions of mens minds The Prophets never prevailing so farre as to bring them to a sincere conversion and an entire and setled reformation though they still endeavoured to bring back the people to their ancient duty by reprehensions exhortations and threatnings Whereupon after long God caused the Assyrians with their power to over-runne the ten tribes For the Assyrians being possessed of the greatest Empire in the world and having Conquered Syria they overflowed the land of Israel and after they had over-runne it spoiled and unpeâ—pled it at divers onsets they at last conquered and subdued it wholly râ—iâ—ed the Kingdome overthrew the state thereof and transported the people into totall captivity and the land was againe inhabited by a new kinde of heathen people of severall nations who framed to themselves after they were there seated a new kinde of bastard and corrupt divine service in stead of that pure service which was wont to be in Ierusalem whence grew that implacable hatred and hostility which was alwayes after that
which lived in those dayes Others that it is a fained name to signifie the qualities of Gods people as well in grace for it may signifie perfection as in judgement for it may be taken for the end or finall extermination Diblaim the reason of this name which seemes also to be figurative is very obscure Some have held it to be the name of some wildernesse Ezek. 6. 14. to shew the Churches wretched beginning in its own nature As Cant. 3. 6. Ezek. 16. 7. V. 4. Izreel it seemes that by those three Children was figured the ruine of the kingdome of the ten Tribes which was effected at three severall times The first was when the progeny of Jehu was extinguished 2 Kings 15. 12. The other two was when the King of Assyria did invade them 2 Kings 15. 29. 17. 3 6. The blood namely the executions done by Jehu in Izreel 2 Kings 9. 24 31. 10. 11 17. which were commanded by God for the re-establishment of his service which Jehu not performing they are imputed unto him for so many murthers See 1 Kings 16. 7. Will cause to cease for by the rooting out of the line of the line of Jehu the kingdome of Israel receaved such a wound that it could never rise againe V. 5. Breake I will beat down the power of Israel I will take away from them all means of defending themselves and of subsisting against their enemies by the losse of some battell or by some other accident not mentioned in Scripture In the valley of which See Josh. 17. 16. Judg. 6. 33. V. 6. Lo-ruhamath that is to say one of whom no mercy is had Rom. 9. 25. But I will because I have pardoned them enough already V. 7. Of Judah in which the covenant remained and the service and Church of God By the Lord by my selfe miraculously or by vertue of the everlasting Son of God perpetuall Head and Saviour of his Church V. 9. Lo ammi that is to say one that is not my people Rom. 9. 25. Your namely your God according to the enterchangeable condition of the covenant V. 10 The number this may be understood of the increase of this people in all their dispersions untill the time of their conversion In the place the Italian Instead that is to say by the Gospell which they shall at last receive they will obtaine a more firme covenant and conjunction with God being made not onely his people and subjects but his children by adoption of grace and regeneration of Spirit and holy spirituall liberty V. 11. The children that is to say at the last all Israel shall acknowledge and accept of Christ for their head and shall be altogether re-united to his Church Rom. 11. 12 15 25. 2 Cor. 3. 16. See Isay 11. 13. Jer. 3. 18. Ezek. 37. 16 22. Come up they shall separate themselves from the world to joyne themselves to the Church and so goe on the way to the Kingdome of heaven The day That time shall be admirable by reason of the gathering together of the Israelites which before seemed rather to be an Izreel that is to say a people dispersed by God then an Israel CHAP. II. Vers. 1. SAy yee unto Thou Hosea and all other believers which are amongst these people doe not hold them to be altogether rejected to forsake them to their owne lusts but call them to repentance setting before them what is the duty of Gods people signified by Ammi that is to say My people towards whom God hath not yet shut up the entrals of his mercy which is signified by Ru-hamah V. 2. Plead with Reprove the body of your Nation openly She is not She doth not keepe her faith which she hath promised me and I have already good cause to put her away which I forbeare to do through my great patience Let her therefore put away Let her dispose her selfe to true chastity and spirituall purity using no more lascivious baits and practices to draw prophane Nations on to trade with her in Idolatry see Jer. 2. 33. and 4. 30. V. 3. Lost I strip her Lest I take away from her all my bodily and spirituall graces and bring her to extreme misery see Ezek. 16. 39. and 23. 26 29. She was borne See Ezek. 16. 4. With thirst that is to say With the scorching heat of my wrath not tempered with any grace or comfort Jer. 2. 15. Ezek. 22 24. Amos 8. 11 13. V. 4 Upon her children Namely Upon the particular members of this people Of whoredomes that is to say Bastards having no part in the regeneration of the heavenly Father to holinesse of life but being altogether corrupted like their mother see John 8 44. V. 5. My lovers Idols and Idolatrous people by whose gift and benefit and not the true Gods I have plenty of all good things v. 8. 12. See Jer. 44. 17. V. 6. I will hedge I will enclose her up with difficulties and extreme distresses that shee shall not be able to run out at her owne pleasure see Job 3. 23. and 19. 8. Lam. 3. 7 9. V. 7. She shall follow She shall seeke for favour and aid at their hands but all in vaine they shall all forsake her and shall change their ancient love into mortall hatred Jer. 2. 36. Ezek. 16. 27. To my first namely to God V. 8. Which they In making of Idols or in serving and honouring them see Ezek. 7. 20. and 16. 16. Hos. 8. 4. V. 9. In the time namely At the time which I have appointed or in Harvest-time and Vintage-time I will take away her increase of corne and wine and give it for a prey unto her enemies V. 11. Her feast dayes Which were dayes of publike rejoycing Numb 10. 10. and were observed even amongst the ten tribes in imitation of those of Judea 1 King 12. 32. V. 13. Decked her selfe A terme taken from lascivious women which decke themselves to allure men whereby are meant the Israelites prophane pomps in their Idolatries V. 14. Therefore Because she hath quite forgotten me and will never be converted of her selfe I will prevent her by my mercy recalling her mildly by my Gospel Which is referred to the last conversion of Israel And bring her I will bring her unto me bringing her home from her banishment through many miseries as I brought my people out of Egypt into the land of Canaan through the wildernesse V. 15. From thence namely From the head of the wildernesse The meaning is that as my people comming out of the wildernesse came into a most fruitfull countrey so mine elect comming out of an extreme spirituall misery shall enjoy mine abundant blessings Others translate it from that time forward The valley of Whereof mention is made Jos. 7. 26. Isa. 65. 10. It was a most fruitfull place at the entrance of the countrey so soone as they were come over Jordan and by it are meant the first favours which God bestowed on his when they enter into his
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
and gliding Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Divell most cunning in seducing Ephes. 6. 12. Rev. 12. 9. who took this as an instrument working and speaking through him by Gods marvellous dispensation and providence Yea hath The Divell feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden to make way to talke with the woman and to induce her to give care unto him V. 5. God doth know he doth wrest into a wrong sence the name of that tree as if it had power to conferre divine knowledge and the understanding of every thing accusing God of envie and provoking the woman to pride and curiosity V. 7. The eyes that is their conscience presently awaked and made them see the good which they had lost and the evill which they had purchased according to the sence of the name of the tree which appeared by the shame which they were touched with V. 8. In the coole that is early in the morning when a pleasant little wind useth to rise in stead of which they heard the terrible signes of Gods presence see Cant 2. 15. Walking it hath been thought by many that the Son of God did appeare in his proper person in all those actions in a bodily shape taken at times V. 12. Which thou or the which thou hast given me V. 14. Because the Divell as sufficiently convinced is not examined by God as Adam and Eve were And also as having sinned through his own proper malice and seduced man is absolutely accursed without any moderation or hope of being restored wheras the sentence against man hath all circumstances contrary Thou art cursed this is pronounced against the Serpent in a corporall sence and against the Devill in a spirituall The Serpent is condemned as a common enemy to all creatures that he shal no more move with a body and head erected nor walk openly and securely as he did before nor enjoy the good fruits of the earth but shall hide himself in holes caves and lick the dust and filth The Devill receiveth either his first condemnation or the confirmation of it to be banished from heaven driven under the earth and into hell Luke 10. 18. Rev. 12. 9. deprived of all good delight and trust loaden with confusion and despaire and subject to have no other food pastime nor entertainment but in filthy and wicked things and actions V. 15. I will put that is to say whereas thou by thine allurements hast drawn the woman into fellowship of sin I will cause thee O Serpent to be an abomination to all mankind especially to the female sex and shalt by it be mortally persecuted as thou on thy part shalt seek all wayes means to hurt him And thou O Devill with all thy partie in whom thou shalt have imprinted thy malice shalt have a deadly and continuall war with my Church which in its due time shall by a Virgin without work of man bring forth into the world Christ her head in this war wherein the fight and issue will be very unequall for all thine endeavours shall not be able to reach Christ. Ioh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect which shall be his body and the new progeny of my Church whose bridegroome he shall become Rev. 12. 17. shall not be mortall nor able to take away from them the gift of the Spirit but shall end with some prickings troublesome to the flesh in things concerning this earthly life or in wounding of the spirit of the new man by the remainder of the old which he shall draw along with him here on earth see Ioh. 13 10. 2. Cor. 12. â—7 But as for thee Christ of himself and his elect through his Spirit shall destroy all thy Kingdom power and works by a compleat and everlasting victory So that by the woman may be understood the Church and the Virgin and by her seed Christ the head and the faithfull who are his mysticall body as in prophecies we often finde diverse sences joyned and put together one within another V. 16. Multiplie The paines of travaile have indeed naturall causes but before sin God would have eased the woman through grace and supernaturall power but after that they have been increased by God through his judgement Now God leaving the first sentence of death in force for which he had granted a remedy to the elect through the Redeemer he addeth thereunto the sufferings of this life common to believers and unbelievers but for a correction to the first and a punishment to the latter And within these paines is comprehended the curse of the bringing forth of man see upon 1. Tim. 2. 15. Shall be that is to say thou shalt moreover be especially punished in so much that having abused the equall society wherein I had placed thee with thy husband by enticing of him to sin thou shalt be in great part degraded from it and that sweet direction which he had of thee shall be turned into domination as over a subject much unequall in wisdom capacitiâ— strength and other gifts And also seeing your will are no more united in true and plaine goodnesse as they were before sin there shall in your commos manner of living strifes arise amongst you wherein thou shalt be faine to yeeld to thy husband in humility and silence or by force and violence which peradventure he shall use and shalt not be able to free thy self from the power he hath over thee In conclusion if he have obeyed thee in sinning thou shalt be subject to him in punishment V. 17. Cursed that is to say it shall not have power to bring forth all sorts of needfull plants of it self or with small labour but contrary wise it shall abound in noisome stocks In sorrow because that the pleasant and easy manuring which was before sin is changed into a toilesome labour as well through the growing weak of mans body as through the malignancy of the earth and the disorder of nature V. 18. Herbe that kind which God hath ordained for the use of man Gen. 1. 29. and no more of the fruit of Paradice V. 19. For not because that the terrestriall matter or elementall composition of the body of man is the true and immediate cause of death but sin Rom. 5. 12. and 6. 23. but to shew that the body being destroyed resolveth it self into its first principles of which the most eminent is the earth V. 20. Eve that is living she through whom mankinde having been condemned to death should also be preserved alive by the meanes of a new off-spring V. 21. Make in some divine manner not set down Now God who had left it to mans wit to provide for those things he wanted by many inventions and aâ—â—s would notwithstanding cloath himself with beasts skins not only to shew him the use of them and to give him the reason of it
these besides Wife That is to say Concubine verse 6. 1 Chron. 1. 32. Such women were marryed by the custome of inhabiting together but were not partakers of their husbands dignity and estate as the true wives called Ladies An abuse of Gods first Ordinance tolerated in those dayes Gen. 30. 4 9. V. 2. Zi 〈…〉 ram These were the heads of many people of Arabia and neighbouring Nations V. 3. Ashurim See concerning these names that have a plurall termination Gen. 10. 4. V. 5. Gave Made him his full and generall heire V. 6. The East Country Called afterwards Arabia which people were called the children of the East or Easterne in regard of Palestina See Judg. 6. 3. and 7. 12. Job 1. 3. V. 8. Gathered See upon Gen. 15. 15. V. 13. According As they have beene set down in their Registers and Genealogies and their names as being heads of Nations have remained to their posterity Nebaioth The Nabateans and the Chadarens named in histories amongst the people of Arabia descended from these V. 16. By their That is to say the names of these heads were given to the places where their pâ—stâ—rity dwelt which through the craggednesse of the Countrey were either strong castles or unwalled townes V. 18. And he dyed c. The Italian hath And his Countrey fell to him before all his brethren As well that which he first inhabited as that which hee afterwards usurped V. 20. Padan Aram was a part of Mesopotamia where Charran was V. 22. Struggled By an extraordinary and prodigious kind of moving which was by Rebecca her selfe found to be such If it be so fore-seeing by this prodigiâ— that her burthen was of two brethâ—eâ— which should hate and hurt one another To enquire By some Prophet or by some divine revelation in a dreame or by some Angels message obtained by prayers and devotion V. 23. Two nations The heads of two nations the one blessed and the other rejected Shall be stronger bodily the people issuing from Jacob the younger shall bring into subjection the other which issued from the Elder 2 Sam. 8 14. 1 King 22. 48. and spiritually the Church little and weake in the world shall overcome by the word and by the spirit and by the power of God the world and its kingdome represented by the wicked Idumeans perpetuall and capitall enemies to Gods people Shall serve Being by me bereâ—â— of his right of first borne which was to command his brethren and all the house under his Father Gen. 4. 7. and 49. 3. See concerning this accursed slavery Mal. 1. 3. V. 25. Râ—a That is with a red hayre all over his body Esau That is to say a man of his hands valiant and of deeds as ordinarily your red and hairy men are Or a man already wholly formed because that when a body is hairy he is a man already and not like a new borne babe V. 26. Tooke hold A miraculous signe to signifie that Jacob should in a manner strike up Esau's heels by getting away his birth-right and that the Church by the only power of the spirit should overthrow her enemies though mightier than she Iacob That is to say supplanter or a wrestler that striketh up ones heeles V. 27. Hunter The qualities of the Children of the world to be violent and fierce and of the children of God to be simple and milde are here pointed out by the two different natures of these two brothers See Gen. 10. 9. Of the field A man having a sociable civill and homely life loving to live in the fields Dwelling homely stayed and peacefull V. 29. Sod All this was brought to passe by a secret providence of God which doth not for all that cleare Jacob from all manner of deceit and evill cunning yet makes Esau his prophanenesse evident in despising that which was taken from him by Gods decree v. 23. V. 30. Edom That is to say red Gods people used this name more than the other Esau in remembrance of this voluntary sale which justified their contention against the Idumeans their perpetuall emulators and adversaries Amos 1. 11. deriving this name more from the red pottage than from his haire ver 25. V. 31. Thy Which in those dayes carryed the Patriarchship with it and the first degree in the blessed race and the dignity of the sacred function See Gen. 4. 7. Exod. 19. 22. Num. 8. 16. to this is answerable the spirituall birth-right of the Church Exod. 4. 22. Jer. 31. 9. Ja. 1. 18. V. 32. I am at That is to say I am mortall and any manner of living doth daily expose me to a thousand dangers why should I then debarre my selfe of a present pleasure for this imaginary dignity Here is his prophanenesse found noted in him Heb. 12. 16. whereby hee despised the signes and earnests of the spirituall graces 〈◊〉 V. 34. He did eat This plaine relation shewe◠〈◊〉 Esau his security and astonishment in his sin CHAP. XXVI VERS 1. VNto thee To thy person will I now presently give the use and peaceable and sure enjoying of it and to thy posterity the possession and proprietie V. 5. Because that God doth fulfill his promises for the same reason by which he was moved to make them which is nothing else but his meere grace and not mans works Rom. 4. 4. But because between the promise and the accomplishment hee hath ordained the way of faith and obedience on mans side Gen. 17. 9. The Scripture doth often attribute the effect not to the Soveraigne and only cause but to means well observed See Genesis 22. 16. to incite man to his duty V. 8. Sporting Using some pleasant familiarity of a husband V. 14. Of servants Or a great deale of land to manure V. 16. For thou Because thy great number of people is a hinderance to us and thy power and wealth breeds a jealousie wherefore for our security and to the end we may continue friends it were good thou shouldest goâ— further from us V. 20. Ezek That is to say strife V. 21. Sitna Enmity hatred opposition V. 22. Rehâ—both Making of roome He shall be The Italian hath it We being or we may be fruitfull in the land or as we shall increase V. 24. Sake Alwayes regarding what I promised to Abraham and his progeny the conditions of which promise hee hath faithfully kept So that the blessing of his off-spring proceedeth alwayes from this hâ—ad or fountaine V. 29. That thou wilt The Italian hath it if ever thou shalt A manner of swearing amongst the Jewes the execration being alwayes understood to bee meant to which hee was to bee subject that did forsweare himselfe Thou art The Italian hath it Thou who aâ—t Hee like a prophane man attributeth unto himselfe to bee partly the cause of Gods blessing as if it had laine in his power to hinder it V. 33. Called it That is to say confirmed the name which Abraham had given it before See the one and twentieth Chapter of Genesis
hast destined thereunto and made capable of it seeing that Gods gift is the foundation of the calling Many have thought that he meant the Messias himself whom alone he thought to be capable of bringing such a thing to passe V. 14 I know This is given for a remedy to his defect of tongue Behold This is set down for a signe of Gods guiding this businesse in the whole course of it for by an inward motion he caused Aaron to come so farre to meet him that he might have time to instruct him concerning this their common commission V. 15 Put words Declare them unto him and instruct him fully of them that he may have them ready at a need V. 16 In stead Thou shalt be in my stead towards him in revealing my will unto him and power to command him V. 17 Do signes Not only that signe in the third verse but also all the others which are meant Exod. 3. 20. see Exod. 7. 9. 19. and 8. 16. 17. Now the power of working miracles was not included in the rod nor bound unto it but God of his free will joyned his operation thereunto as he doth to any externall signe or meanes which he ordaineth V. 18 Iethâ—o The Italian hath it Ieter which is the same Jethro V. 19 All the men As well that Pharaoh under whom thou slewest the Aegyptian as also his courtiers which were thine enemies and evill willers V. 20 His sons Gershom Exod. 2. 22. and Eliezer Exod. 18. 4. Rod of God ordained and consecrated by God who had promised to cooperate with his power to the usinâ— of it see Exod. 17. 9. V. 21 Put in thy hand Ordained and put the execution of them into thy hands Willharden God is not nor cannot any way be the cause of sin in any part or kind nor yet of the hearts rebellion But he looseth the reines to his enemies malitiousnesse who are already rebellious and hardened without repressing or correcting of it and by his just judgement delivereth them into the power of Satan to worke effectually in them in such wise that all Gods commands counsells exhortations and other good workes produce nothing in them but a greater contumacy even as when one contrary doth not overcome or tame the other it kindleth and strengtheneth it the more V. 22. My sonne Namely by grace and adoption Jer. 31. 20. Rom. 9. 4. My first borne He who amongst all nations is to me most deare and by mee most esteemed and hath the prerogative of dominion and a double portion of both the temporal and spirituall blessing See Genesis 25. 31. and 27. 27. 29. Wherefore there is no reason why he should remaine in bondage V. 24. Met him This was done by some apparition in which Gods Angel was seen threatning Moses with death and telling him the reason of it which was for having neglected to circumcise one of his sonnes or both which happened by some unknown occasion either by reason of their mothers tendernesse who was a Madianite among which nation circumcision peradventure had heen left off though there remained some piety and service of the true God amongst them V. 25. Zipporah The administration of the Sacrament by the hand of a woman was an extraordinary act and beyond the common rule of the Church and therefore must be no president A sharp stone the Italian ha h it a â—â—int According to the old fashion to make use of sharpned stones in stead of knives especially if incisions were to be made in mens bodies See Jos. 5. 2 3. Yet others translate it there sharpe knives Cast it As in spight and reproach that shee should wound her sonne to save her husbands life A bloudy That is to say whose religion forceth me to be cruell to my child V. 26. Then she sayd This seemeth to shew that after Moses his danger was past Zipporah yet stil remaâ—ned speaking and thinking evill of the Sacrament of Circumcision and thence it is presumed that Moses sent her back againe to her father and that he afterwards brought her back againe to her Husband Exodus the eighteenth Chapter and the fifth verse Circumcision The Italian hath it Circumcisions Of her two sonnes either because they were both circumcised at that time or because the one having beene circumcised before shee reproveth Moses for that he had not done the same to the other and to all those that had been born unto him before CHAP. V. VERS 5. THE people That scumme of people that base common sort of people so he doth in anger call the Jewes Are many Therefore it is dangerous to propound any innovations unto them or to keep them idle V. 6. Officers These were Jewes as it appeareth by the 14. and 19. verses whether they were of th Elders Exod. 3. 16. or that they had onely some o versight of these works but the task-masters certainly were Egyptians V. 7. Straw Either to mingle amongst the clay to to make brick or to burne it V. 11. Yet not Be carefull in providing for it for you must fully accomplish your work V. 16. Thine owne people The poore Jewes thy subjects faile in their duties in not performing what thou commandest and therefore there is both injustice and losse for thee in this rigorous dealing V. 21. To put giving them occasion to oppresse us and persecute us V. 22. Returned Going aside hee directed himselfe to God for to complaine and disburthen himselfe as he had done Exod. 4 and to desire an answer from him CHAP. VI. VERS 3. I Appeared That great and glorious name of Hee that is which I revealed first unto thee Exodus Chapter 3. verse 14. ought to be an assurance unto you that as my name is the highest of all ancient names so shall my grace and power be more excellent towards you than it was towards your fore-fathers By the name God had made himself knowne by other names before Moses time but the name of Almightie had beene the onely proper and incommunicable name which made a difference betweene God the creatures and Idols After Moses the name of he that is which the English hath Jehovah held the same place but more excellently for the name of Almighty sheweth but onely one of his perfections but the other comprehends them all in the infinitenesse and simplicity of the divine essence Was I not That new name was frequent in the Scriptures before Moses but it was used there as it were by anticipation to shew that the God of the Fathers was the same as revealed himself afterwards unto his people by this most glorious name V. 6. I am That is to say as true as I am the everlasting or because that I am everlasting that is to say immutable in mine essence I will be the like in my promises and word Stretched out arme shewing my supream power V. 12. Vncircumcised As Circumcision was a holy signe of the amendment of the naturall defect of the soule from sin so the Jewes
default V. 13 Let him bring it Some peece as he can get again to witnesse the mischance and his care Amos 3â—12 V. 15 Be with it And have seen that it happened not through his neighbours default and that he could not help it seeing the master himself could not help it It câ—me It hath been a kinde of merchandizing and no curtesie or favour done in lending of it wherefore he that had it is not bound to pay for it unlesse there were some default in him Others have it let it go for his hire V. 16 Entice With dallyings and enticements not by force as Deut. 22. 29. where both the case and the Law for it are different Endow her See Exo. 21. 9 V. 17 According to According as the custome is or the Law more or lesse according to the proportion of the maidens qualities or wealth as may be gathered by the 1 Sam. 18. 25. V. 18 The witch Any one that hath made a Covenant or hath communication with the Divell or any way practiseth divelish arts to any end whatsoever He specifieth the female sex because that in it this kinde of evill is most frequent and notwithstanding the frailty of it it must not escape unpunished V. 20 Utterly destroyed The Italian addeth As Anathema That is to say accursed and execrable see Deut. 18. 21. 1 Cor. 16. 22. V. 23 If thou afflict them The Italian hath it Beware of afflicting him The Hebrew hath it if thou afflict him an abridged manner of forbidding with an implied threate V. 25 Any of my people by this word are oftentimes meant especially the poore Psa. 14. 4. Mic. 2. 9. V. 26 Thy neighbours Who is poore or needy V. 27 Wherein shall he Or whereupon he lieth V. 28 The ruler The Italian hath it He that is governour that is to say he that is the chief of the politick or ecclesiasticall order V. 29 Of thy ripe fruits The Italian hath it Of thy vintage The Hebrew of thy fulnesse It appeareth by Numb 18. 27. Deut. 22. 9. that this word here meaneth the vintage which runneth out in abundance out of the wine presses or fats As that which is afterwards spoken of oiles is pointed out by the word of dropping because they are pressed out drop after drop Now this is specified because that the offerings of the first fruits of corne were at Pentecost Exod. 23. 16. and 34. 2â— Numb 28. 26. but not them of liquors and therefore God commandeth that it should not be maliciously or negligently delayed V. 31 Holy men Spiritually abstaining and purifying your selves from sinne and ceremonially by abstaining from all such things whereof I have declared the use to be uncleane CHAP. XXIII VERS 1. SHalt not raise By being the author or divulger thereof Others have it shalt not receive that is to say thou shalt not give eare unto it nor lightly believe it V. 2 A Multitude The Italian hath it After great ones That is to say for to make thy selfe partiall with them others have it after a multitude V. 3 Countenance Regarding his poverty and not the justice of the cause V 5 Wouldest forbeare Or wouldest thou forbeare from freeing of him V. 6 Of thy poore Of the poore man that is thy brother and of the same nation Or that is under thy power and censure in whose defence the judges ought to stand V. 7 From a false matter The Italian hath it From false speaking In the accusation by not receiving it and in the sentence by not giving it will not justifie In my soveraigne judgement I will correct all false humane judgements and will do justice as well against the Judges as against the parties Neither is this contrary to the free justification of a sinner through Gods absolute grace by the meanes of Faith Rom. 4. 5. because that in the precedent act God is brought in as a Judge doing according to the rigor of the Law and in this last he proceedeth as Soveraigne and absolute Lord pardoning whom hee pleaseth V. 8 No gift Namely gifts to corrupt judgement Perverteth Maketh them neither speak nor judge aright or frustrates all the reasons of a good cause V. 11 Let it rest Doing nothing with it neither plowing sowing nor reaping The poore Let the fruit of the trees and whatsoever else the earth brings forth of it selfe be common to all men Levit. 25. 6 7. and so let the poore bee relieved V. 12 And the sonne of The slave borne in thy house and the purchased stranger and the hired servant V. 15 Of unleavened bread That is the Passeover Before me In my Temple where I shew my selfe in the signes of my grace and power Empty Without an offering V. 6 Of harvest Namely at Pentecost when they offered two leaves for the first fruits of harvest Lev. 23. 17. Of in gathering The Feast of the Tabernacles after all 〈◊〉 were brought in both of fields vines and trees Deut. 16. 13. Of the yeare Namely of the politick yeare which begins in September for there was an holy yeare which began in March se Exo. 12. 2. V. 17 Three times That is to say at these three feasts V. 18 Of my sacrifice This is indeed a Law common to all sacrifices Levit. 2. 11. but here is particularly meant the Paschall Lambe which is also called a sacrifice Exod. 12. 27. with leavened bread As Exod. 12. 8. The fat No part of the Lambe was to be offered in burnt offering 2 Chron. 35. 12. 14. and therefore in that expresly consisted the figure of the singular sacrifice of Christ offered but once Heb. 9. 26. and 10 12. V. 19 In his mothers milk Whilest it was as yet all milke being newly borne because the Lambe that was offered for a â—â—stling was to be seven dayes old Exod. 22. 30. Lev. 22. 27. being also to be eaten Deut. 14. 21. V. 20 I send The Holy Trinity speaking in the Sonnes person sendeth the Sonne of God Isa. 48. 16. to accomplish that worke in his own person as it appeareth by Exod. 32. 2 3. Acts 7. 38 39. 1 Corinth 10. 9. Heb. 12. 26. see upon Gen. 10. 7. Exo. 13. 21. and 14. 19. Into the place Into the land of Canaan V. 21 Provoke him not Be not rebellious unto him My name He is of the one essence and glory with me the Father see John 10. 38. and 14. 11. and 17. â—1 V. 22 An adversary I will afflict them as shall afflict thee V. 24 Overthrow them Those wicked people together with their Idols V. 26 The number The naturall course of thy life V. 28 Hornets Some understand this according to the letter Jos. 24. 12. Others figuratively from a suddaine gene all and unavoydable invasion of the people comming upon their enemies with Gods assistance as Psal. 118. 12. V. 31. Of the â—hiâ—stines That is to say the Mediterrar an upon whose coâ—st the Philistines Countrie was Unto the River Euphrates This was fulfilled under David and
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
That which is left Of the sacrifice of thankes-giving Since I have said since I appointed this feast V. 25. The top of the house Of his own house which was made flat in manner of a terrace according to the fashion and it was a commodious place to treat of s 〈…〉 affaires out of other mens fight and hearing V. 26. To the top The Italian hath it That was on the top the meaning is that Saul being told by Samuel that he would speake with him privately was gone up to the top of the house but that Samuel called him down and did and said unto him what he intended to do and say as they were waâ—â—ing without the City CHAP. X. VERS 1. OF oyle An ordinary ceremony in the consecrations of the old Testament grounded upon the communication of the gifts of the holy Ghost figured by the oyle Now it is not said that it was any other but ordinary oile as 2 King 9. 1. for the Priests holy oile was not to be used about any other persons Exod. 30. 32. Yet it is likely that the horne of oyle wherewith David was anointed 1 Sam. 16. 1. was afterwards kept in the Tabernacle and other Kings when occasion served were afterwards anointed therewith 1 King 1. 39. Kissed him in signe of congratulation or of homage Gen. 41. 40. Inheritance Namely his own people Deut. 32. 9. V. 2. When Tokens to assure Saul of the truth of his calling For my son to finde him V. 3. To Bethel The Italian to the house of God it is a question whether Siloh be meant here for it hath not yet been said that the Tabernacle or the Altar were removed as afterwards 1 Chron. 16. 39. and 21. 29. 2 Chro. 1 3. or whither he meant Kiriath-Jearim where the Arke was 1 Sam. 7. 1. V. 5. The bill Upon the which Kiriath-Jearim stood where the Arke was at that time or some other place where there was a colledge of Prophets The garrison See upon 1 Sam. 7. 13. Of Prophets they were certain chosen persons consecrated to God and prepared by continuall meditations studie and exercises of piety to receiue of God propheticall inspirations and revelations under the conduct of Sam. 1 Sam. 19. 20. such were afterwards called the children of the Prophets Psaltery according to the custome of moving the soule of man by meanes of musick to raise it selfe to heavenly and spirituall things 2 Kin. 3 15. Prophecy they shall be in a propheticall action and motion moved thereunto by a divine and supernaturall spirit in all their actions and gestures see Numbers 11. 25. V. 6. Turned Thou shalt upon a suddaine miraculously be filled with new and divine gifts qualities and motions V. 7. That thou do Undertake thou thy lawfull calling for the Lord will accompany thee wâ—th his power V. 8. Shalt thou tarry After thou shalt be come to Gilgal 1 Samuel 13. 8. An expresse command to try Sauls obedience which he breaking discovered his rebellious heart 1 Samuel Chapter 13. verse 13. V. 12. But who is The inferiour Prophets were called children and the head such as Samuel was at that time was called father Now Samuel being absent at this time it seemeth they would say see yâ—â— not that Saul holds the first degree amongst them and leadeth them as their head and he hath a soveraign Majesty with more abundance and strength of gifts which did increase the miracle A proverbe to expresse a strange and miraculous thing V. 13. To the high place Where the Tabernacle and Altar were then namely either in Siloh or in Gibâ—on 1 Kin. 3. 4. though the history make no mention of the time that it was brought to this last place see 1 Sam. 9. 12. V. 17. Unto the Lord Who is present and governeth the assemblies of his Church where his name is called upon see Judges 11. 11. and 20. 1. Unlesse peradventure the Arke were carried thither as 1 Samuel 14. 18. To Mizpeh See 1 Samuel chapter 7. verse 5. V. 19. Ye have See 1 Samuel chapter 8. verses 7 19. Present your selves To draw lots as Joshua 7. 14. Thousands According to the divisions of the tribeâ— into thousands of families made by Moses Exodus 18. 25. V. 22. Enquired By Urim and Thummim Num. 27. 21. V. 25. The manner As who should say the fundamentall laws of the Kingdome inspired by God to temper monarchy with a liberty befitting Gods people and with equity towards a nation which of its own free will did chuse a King and with a benignity of government of brethren of the same race Deuteronomy 17. 20. by this meanes to withstand the abuse of an absolute power which the peoples blind desire might have caused the new King to runne into 1 Samuel chapter 8. v. 11. Before the Lord in the Tabernacle before the Arke V. 27. Brought him no present In signe of homage to a new King 1 Kings chapter 10. verse 25. 2 Chron. 17. 5. CHAP. XI VERS 1. THe Ammonite That is to say King of Ammon 1 Samuel 12. 12. Came up by the 1 of Samuel Chapter 12. verse 12. it appeares that this preparation of warre made so long before hand by Nahas was a cause that the people demanded a King V. 3. We will come out Wee will yeeld unto these covenants see concerning the Ammonites pretences upon Gilead Judg. 11. 13. V. 4. Gibeah it is the same City which in other places is called Gibeah of Benjamin which after Saul was King who was borne therein bore his name in honour him V. 5. After the herd for he had yet no Court non state appointed in him V. 6. The Spirit in an instant the Spirit of God inspired into his heart a supernaturall strength of minde and a majesty of command and put him on by a mighty and heroick motion to undertake this deliverance see Iudg. 3. 10. 6. 34. 11. 19 13. 25. 14. 6. V. 7. Samuel who accompanied Saul in this enterprize as a Judge and a Prophet As Jâ—dg 4 9. V. 10. Tomorrow to blinde and â—ull 〈◊〉 the Ammonites and keepe secret the newes of their reliefe which in such a case is but a lawfull dissimulation in warre V. 11. The morning watch when they use to relieve the watch upon the break of day V. 14. Renew let us by a generall consent of all renew Sauls election now 〈◊〉 is authorized by this victory for to cut off all pretence of rebellion V. 15. Before the Lord see 1 Sam. 10. 17. CHAP. XII VERS 2. VVAlketh he guideth and governeth you And J seeing that I through mine age can no more undertake the publick government and that my sonnes are reduced to a private life I require of you a publick approbation of mine innocency that my memory may not remaine blemished nor spotted by your taking a distaste at me and desiring a King V. 3. To blinde to cloake his misdeed and let him escape unpunished V. 7. Now therefore I as
Tribes Kindreds and Families as Josh. 7. 14. 1 Sam 10. 19. for to draw lots V. 39. Among all the peoplâ— not so much as any of thâ—m who had seen Jonathan eat V. 41. Were taken the lot fell upon them Josh. 7. 14. 1. Sam. 10 â—0 V. 43. I must die the Italian Must Jâ—lie that is to say if it be expedient I am content to die for to appease Gods wrath V. 47. Tooke that is to say he undertook the managing and administration of it as he had gotten the right and authority of it from God He vexed them the Italian He did overcome the Hebrew word is taken from controversies or suits in law and signifiâ—th condemning ones adversaries and obtaining the suit To shew that these victories were Gods judgements on his peoples side against the enemies unjust tyranny CHAP XV. VERS 2. I Râ—member or I have reviewed a phrase taken from accounts or from criminall examinations Laid wait for him the Italian Opposed him set himselfe against him or laid wait for him V. 5. Laid wait others have it fought V. 8. Agag A common name to all the Kings of the Amalekites Num. 24. 7. Esth. 3. 1. V. 9. Oxen the Italian Yoakâ—d Oxen young Oxen of a like age stature and haire so yoaked together to till the ground others double Oxen that is to say full and thick bodied Others of a middle age betweene Oxen and Calves V. 11. It repenteth me see Gen. 6. 6. V. 12. A place The Italian hath it A Trophâ—y Or A signe of victory some Pillar or Piramides for a monument of the victory Others have it a place of armes or a mustering place V. 16. Stay and I will tell thee The Italian Suffer me to tell thee or stand still stay V. 17. In thine owne sight while thou didst keepe thy selfe humble before God acknowledâ—ing what thou wert to submit thy selfe to his will 1 Sam. 9. 21. V. 23. Of witchcraft sinnes against Gods Majesty in a supreame degree Not that all sinnes be equall or alike But the meaning is that that is a sin as well which is repugnant and contrary to his will as that which is contrary to the truth and to the glory of his nature and â—â—â—ence as your magick arts and idolatry and therefore deserve the same punishment reserving neverthelesse the degrees of the severity to Gods justice V. 24. I have sinned a confession without sincerity interlaced with vaine or false excuses and without internall contrition of heart swelled up with worldly pride See a contrary example 2 Sam. 12. 13. V. 29. The strength the Italian The victory the only author of all his peoples victories who will also accomplish in despight of all oppositions and persecutions what he hath before appointed concerning David That he should repent namely in its proper signification as to be sorry for having done any evill neither of which two things can be in God though it be often unproperly said that God doth repent that is to say he altereth his manifest works according to his good will and pleasure or his favour or wrath against men when they alter and change themselves to good or evill towards him V. 30. Honour me notwithstanding my sinne and Gods sentence doe thou beare up my credit and shew me respect as before Words of a prophane worldly man V. 32. Delicately in pompous and magnificent habit and carriage Not like a delinquent that expecteth punishment V. 33. As thy sword hence it appeares that this Kings cruelty and tyrannie against Gods people or some others had in God renewed the memory of the nations ancient cruelty and treachery See Judg. 1. 6 7. and 8. 19. CHAP. XVI VERS 1. VVIth oyle see upon 1 Sam. 10. 1. V. 2 To sacrifice namely a sacrifice of thanksgiving after which there followed a holy feast For Prophets either upon occasion or without did doe these acts of particular piety for the blessing and comfort of certaine places and Cities See 1 Sam 9. 12. V. 4 Trembled at the presence of God in the person of his Prophet whose holinesse condemned common vices and whose authority caused the punishment thereof to be feared as 1 King 17. 18. Or simply in a sudden occasion whereof they knew not the cause they construed it to be some sinister or unluckie one V 5. Sanctifie prepare your selves by ceremoniall purifications and abstinences and by spirituall meditations and devotions to participate of this sacrifice See Exod. 19. 10. Jos. 3. 5. V. 6. Eliab Jesse his first borne 1 Sam. 17. 13. And said within himselfe of his own motion and not by any prophetick revelation Anointed that is to say he whom God will have consecrated to be King On whom in this action wherein God is present by his power and wherein he governeth by his Spirit I will bestow and conferre this sacred signe appointed by God who will ratifie and confirme it by his internall grace and operation V. 7. Said secretly by a divine and internall inspiration Refused him that is to say I have not chosen him The outward appearance the Italian On the eyes that is to say to such outward appearances as present themselves unto the senses Looketh on he grounds his calling upon those gifts which he himselfe hath infused into man by his Spirit which he alone discerneth and knoweth and crowneth them with new glories and honours V. 8. And he said it is likely that Iesse onely had notice of the end of this anointing and David also secretly 2 Sam. 5 2. V. 13. The Spirit that is to say he presently received divine gifts and noble qualities in a supernaturall manner and was led on and guided by Gods Spirit to undertake high and notable enterprizes Judg 13. 25. 14. 6. 1 Sam. 10. 6. 10. V. 14 The Spirit God took away those gifts from him which he had conferred upon him for the managing of his royall office 1 Sam. 10 6. And likewise that joy comfort and guide of his good Spirit of sanctification An evill spirit he was by Gods judgement yeelded into the hands of Sathan who bred horrible passions in him and perturbations of sadnesse and despaire together with rages violent furies cruelties and other excesses V. 16. Is upon thee when thou shalt have thy fits of rage or melancholy upon thee for he had some respites and spaces betweene those fits Thou shalt this is spoken through some experience in the like troubles not that musicall sounds or any other corporall meanes have any power upon the devill but because that with the supernaturall madnesse or rage there was a corporall defect in the humours distâ—mperature and exasperation of the spirits which are the organs of diabolicall operation in such cases and musick contrariwise bringing the spirits of man for a time to some sweet concordance and harmony maketh the corporall or bodily instrument lesse subject to the devils operation Unlesse this sound were accompanied with some divine word or subject whose power and respect
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.
decorum whilest hee danced which Michal hatefully exaggerates through pride V. 21. It was It is an honourable action to leape with a holy joy before the Lord though in outward appearance it do not somuch savour of gravitie And GOD notwithstanding this my humility will make mee seeme never the lesse worthy nor majestick before men V. 23. Had no child This seemes to bee noted for a punishment of her pride CHAP. VII VERS 3. SAid Not by divine revellation but of himself being a holy and pious man considering the designe of it selfe was praise worthy and that God guided David by his holy spirit in all his enterprises V. 5. Shalt thou build me Words of admiration not of reprehension The meaning is Hast thou had such a light thought as for to build a firme and and setled habitation to the signes of my presence which have hitherto been unsetled and wandring I have not as yet done this honour to any of the other tribes out of which I have chosen Judges and a King I doe like of thine intent 1 Kings Chapter 8 verse 18. But be thou content with those honours which thou hast received at my hands the putting of this thy designe in execution is reserved for thy sonne V. 7. Spake I a word God had often sayd in his Law that hee would chuse himselfe a place but he had not expressed where nor what kind of place it should be And therefore he lovingly admonisheth David to wait for this expression V. 11 And as This is added to extoll Davids raigne who had for ever suppressed the adverse nations and setled Israel in a firme repose and forme of government whereas the Judges had but onely delivered them from the tyranny of some one nation and that but onely for a certaine time Make thee A Scripture phrase which signifieth giving continuance of posterity and a durable being See Exodus chapter 1. verse 21. 1 Kings Chapter 2. verse 24. V. 13 For my name To mee my selfe who have made my selfe knowne to my Church as it were by a proper name that my name might bee called upon therein and that the holy meanes of my revealing may therein bee used and distributed For ever That is to say continually till the Messias Genesis Chapter 49. verse 10. Who was to come from David according to the flesh and change the temporall and figurative Kingdome into a spirituall and everlasting one V. 14 His father By adoption and grace to Solomon and by eternall generation to Christ Hebrewes chapter 1. vers 5. If he This is referred onely to Solomon and his posterity and not at all to Christ. With the rod with rods accorded to humane weaknesse through a benigne and louing correction and not extreame according to the rigour of divine Justice to utter destruction see Job chap. 23. ver 6. Psalm 39. 11. Isaiah 27. 7. 8. and 47. 3. Jeremiah 30. 11. V. 16. Before thee Thou and every one of thy successors seeing it and enjoying it Or even as it hath been during thy life V. 19 And is this The continuation of thy blessings upon my posterity is not as the succession into goods and honours which by the Law of Nature and Nations doth passe from the fathers to their children and so to their posterity but this is thy singular and meere good will and deed V. 20 What can I cannot sufficiently with words acknowledge thy favours they surpasse my capacity but thou knowest the motions of my heart which the tongue cannot parallel See Gen. 31. 10. V. 21 For thy words sake This admirable revelation of thy grace towards me and my posterity is grounded upon nothing but onely upon the designe which thou hast set downe out of thy owne meere free will V. 22 Thou art great The Italian Thou art exalted That is to say thou oughtest to be praised and exalted and indeed so thou art by mee and by all the faithfull According As thy miracles and divine works doe testifie â—the remembrance of which is come even to us and our times V. 23 Went to Did in a manner come downe from heaven to display and lay upon his glorious power upon earth Exod. 3. 7. 8. And their Gods To whom the idolaters attributed the glory of having overcome the true God and having subdued the people Exod 12. 12. V. 24 Confirmed Thou hast gotten a perpetuall right unto them and by thy benefits hast gained them unto thee and thine obedience and â—â—ast confirmed their being that they may alwayes subsist to serve thee Israel That people which is according to the flesh untill the comming of the Messias but that which is according to the spirit for ever V. 27 Found in his heart The Italian found his heart That is to say hee hath gathered together all his thoughts and affections and recalled them from the errors of the world to unite and imploy them all in the making of this prayer unto thee V. 29 Before thee Under thy protection CHAP. VIII VERS 1. MEtheg Amâ—ah This name is not any where else in Hebrew it signifieth the bridle of the angle or corner It may be it was some strong hold in some straight passage by which one might take the City of Gath 1 Chron. 18. 1. is set downe that hee took Gath and all the precincts of it V. 2 Calling them This it seems must be understood of the Prisoners which hee divided into three parts whereof two he put to death and saved the third V. 3 Zobah A countrey of Syria As he went Namely David himselfe to enlarge his bounds to the river Euphrates acccording to the bounds set downe by the Lord. Genesis Chapter 15. verse 18. V. 4 A thousand 1 Chron. 18 4. There is the number of seven thousand but here it seemeth are reckoned none but the chiefe Houghed To make them unserviceable being unwilling to make any store of these instruments of pride and carnall confidence See Joshua Chapter 11. verse 6. V. 7 The shields see 1 Kings chapter 10. verse 16. V. 9 Hamath A city of Syria which is thought to be Antioch it selfe V. 10 To blesse him To congratulate with him V. 11 Dedicate Namely for the preparation of the building of the Temple and other uses for Gods service See Chronic. chapter 29 verse 2. V. 13 The valley Which was in Idumea 2 Kings chapter 14. verse 7. Psalme 16. ver 2. Eighteen thousand Which were Idumeans 1 Chron. 18. 12. V. 14 Became Which lasted untill the dayes of Joram King of Judah 2 Kings chapt 8. 22. according to Isaaks prophesie Gen. 27. 40. V. 16 Recorder The Italian Chancellor or speaker as 2 Kings 18. 18. V. 17 The Priests Namely secondary Priests as great substitutes under Abiathar high Priest See upon Numb 3. 32. Whereupon when Abiathar wâ—s thrust out by Solomon Zadock was put in his place 1. Kings chapter 2. verse 27. and 35. V. 18 Cherethites The common opinion is that these were the Kings guard The cause
have it the assent by which he went up into the house of the Lord because that between the royall Palace and the Temple there was a very stately bridge built over that hollow place mentioned upon 1 King 9. 15. and in this sence must be understood that which is spoken 2 Chron. 9. 4. V. 11. Of Hiram that is to say which was built after the Tirian manner and with the Timber sent by Hiram and was manned by his Marriners 2 Chron. 8. 18. besides Solomons navie mentioned vers 22. Almug trees a kinde of precious wood like Ebony or some such like wood where of there was great store in the Indies though by 2 Chr. 2. 8. it appears that there grew of the same or the like in Libanus if so be that Algummim and Almuggim be all one name V. 13. Gave her of his own free will without any asking V. 15. Of all by way of tributes or presents for victuall or for the obtaining of traffick V. 17. Three pound the Italian hath it three Mines the Mine being threescore Shekels Ezec. 45. 12. which makes two pound and a half at twelve ounces in the pound V. 19. The top the top of it with its neech was made in a semicircular forme V. 22. A Navie his owne Ships for the Ocean Sea besides them which the King of Tire had lent him Peacocks the Italian hath it Parrats or Peacocks V. 26. Gathered contrary to the Law Deut. 17. 16. V. 27. Sycomore-trees wilde figge-trees which are very common in those Countreys called in these dayes Egyptian figgs or Pharaohs figgs V. 28. Horses Egypt abounding in horses and fine linnen Prov. 7. 16. Isa. 31. 1. 3. Ezec. 27. 7. brought out by covenant and agreement made with the King of Egypt Merchants Solomon had all the profit of it whereby hee made a great gaine CHAP. XI VERS I. LOved contrary to the Law Deut. 17. 17. V. 3. Princesses solemnly espoused who participated of their husbands state and dignity whereas the concubines were in an inferiour degree V. 5. Milcom it is the same Idol which elsewhere is called Molec and Molcam V. 6. After the see upon Num. 14. 24. The meaning is that though Solomon did not personally himselfe commit Idolatry yet hee grew slack and connived at the bringing of it in to please his women carnall love drowning his zeale to God Others translate it hee did not persevere in following after the c. V. 7. Build that is to say â—ee suffered to be built the hill the mount of Olives on the East V. 11. Said caused to bee said by some Prophet as this thou hast kept hidden within thine heart this evill seed of impiety rend I will suffer a great division to be made therein and the greatest part to withdraw it selfe from thine obedience A manner of speech taken from that the Kingdome is like unto a glorious mantle upon the Kings shoulders as 1. Sam. 15. 28. see v. 31. and 1. Kings 12 16. V. 13. Ierusalems for my Churches sake which I will preserve in the pure observance of my service performed only in Ierusalem V. 15. To bury these circumstances are not specified in the story V. 16. Every male it is very likely that this â—ught to be understood but only of one or some Cities of Idumea which being beâ—ieged refused the reasonable conditions of peace whereupon they perished with the edge of the sword according to the Law Deut. 20. 13. Or every male namely they which were taken in the heat of the fight 1. Chron. 18. 12. V. 18. Of Midian whether Midian was comprehended within Idumea which was a very generall name of those Countries or whether Hadad being gone out of Idumea did rest himselfe some time in Midian V. 21. Let mee depart it is likely that while Solomon persevered in well doing all Hadads attempts were vaine But after Solomon was corrupted hee got his Kingdome of Idumea againe which remained to his posterity which held it in see of Iudah which subjection was also shaken off 2. Kings 8. 20. according to the prophecy Gen. 27. 40. V. 24. Vnto him others have it against him namely against Hadad-Ezer V. 25. All the dayes after Solomon did begin to goe aftray V. 26 Servant it is likely that Ieroboam was one of those Cananites which remained in the land whom Solomon employed about his work 1. King 9. 20 and were called Solomons servants Ezr. 2. 55. V. 27. The cause particularly set down v. 29. repaired the Italian closed with a wall upon which was made that great place or terrace called Millo V. 28. Made him see 1. Kings 5. 16. of the house of the tribe of Manasses and of Ephraim especially of this last which by its preheminence oftentimes bare the fathers name which was common to both V. 29. Clad some refer this to the Prophet some to Ieroboam V. 32. One tribe namely that of Iudah to which alwayes remained joyned a great of the tribe of Benjamin and Simeon which were intermixed with that of Iudah V 36. A light some of his posterity in whom the light of the Kingdome may remaine alive and who may possesse the state of it see 1. Kings 15. 4. 2 Kings 8. 19. Psal. 132. 17. my name the seat of my Majesty and the signes of my presence V. 37. Reigne as a soveraign absolute and undependant King V. 38. Build thee I will give thee a firme and durable state and give thee contiuned issue to possesse it Israel the ten tribes called Israel from that time to make a difference between it and Iudah V. 39. But not for Christ descended from David according to the flesh was to restore the ruines of Davids temporall Kingdome changing it into a spirituall and everlasting Kingdome V. 40. Therefore the knowledge and notice of this prophecy being come to his eare by some meanes which is not specified V. 41. In the book which as well as divers others is lost the Scripture notwithstanding remaining still perfect as also the beliefe and instruction of the Church CHAP. XII VERS I. SHechem to hold the generall assembly of the Kingdome in that place made choice of for that purpose because it was in the middest of the countrey and in the most powerfull tribe of Ephraim within whose countrey the people were the more encouraged and emboldned to demand to be eased and redressed in some grievances to make him to receive and install him as lawfull successor An opportunity upon which the people did use to desire favours new privilidges or a confirmation of the old and a redresse of grievances and oppressions V. 4. The grievous service Solomon made the Cananites only servants 1. King 9. 20. 22. but peradventure their requests were seconded by all the children of Israel who might also bee wronged therein being that service which before was common to all the people was now reduced to be the Kings only V. 7. VVilt serve them wilt incline to please them V. 10. My
little finger I have as much and more absolute power over your persons and goods than ever my father had and can force you according to my will And since I see the rashnesse of your demands I will use you with extreame rigor V. 20. But the tribe see upon 1. Kings 11. 32. V. 25. Shechem restored it from the desolation which had happened to it Iudg. 9. 45. Penuel which had also been destroyed Iudg. 8. 17. V. 28. Two calves questionlesse in imitation of that which was made in the wildernesse and to the same end to worship the true God in those visible signes appointed according to their own willâ— see Exod. 32. 4. V. 29. Bethel these two places were in the two uttermost bounds of the ten tribes countrey according to the length of it V. 32 Vnto the feast namely the feast of the â—bernacles V. 33. Hee bad devised for God had appointed the seventh moneth Levit. 23 34. Numb 29. 12. the children like unto that feast which God had appointed them CHAP. XIII VERS I. BY the word the Italian with the word having a propheticall revelation to propound openly others have it by the word that is to say by Gods command V. 2. In the word that what I have prophecied is the true word of God Or whereof the Lord hath spoken that is to say which hee hath commanded mee to propound unto you V. 4. From the that is to say using some charme or doing some other act upon the altar hee withdrew his hand to make some signe that the prophet should bee laid hold on V. 11. An old prophet who had oftentimes propheticall visions and revelations but in this act hee was a liar v. 8. though with some good and kind intent to give the other prophet some refreshing V. 12. had seen that is to say did knew and had taken notice of it V. 17. By the word namely by divine revelation V. 20. Came unto by some internall inspiration or prophetick extacy whereby hee was forced to condemne himselfe for deceipt as well as the other prophet for disobedience V. 28. Had not for a more expresse proofe that all was done by Gods singular providence for the execution of his judgement V. 32. The houses or the temples Samaria so called here by anticipation 1. Kings 16. 24. V. 33. Whosoever would or hee consâ—â—rated whom hee pleased V. 34. This thing the Italian in this in this manner hee brought in an example of impiety which being followed by his successors was the cause of their totall ruine CHAP. XIV VERS III. TAke with thee see upon 1. Sam. 7. 9. V. 5. The Lord said by propheticall revelation V. 14. But what this prophecy is not of things that shall happen after a long time but shall bee fulfilled within a very short time V. 14. The river namely Euphrates groves a kind of idolatry Exo. 34. 13. Deut. 16. 21. under which are comprehended all other idolatries V. 17. Tirza a City of the royall residence of the King of the ten tribes before Samaria was built and dedicated to that use 1. Kings 16. 24. Cant. 6. 4. V. 19. Of the Chronicles it seemeth that they were Annals or publick Records out of which were composed the books of Chronicles inserted among the holy books V. 21. To put see upon 1. Kings 11. 36. V. 24. Sodomites males who did abandon their bodies to suffer abominable lust see 1. Kings 15. 12. and 22. 46. 2. Kings 23. 7. wickednesse which often was joyned with idolatries and pagan superstitions V. 28. The guard chamber see 2. Kings 11. 6. 19. V. 31. Abijam who is the same as Abijah 2. Chron. 12. 16. CHAP. XV VERS II. MAachah it is the same as Micajah the daughter of Vriel 2. Chron. 13. 2. V. 4. Give him suffered not his name to be quite extinguished nor his Kingdome to faile V. 10. His mothers that is to say his grandmothers v. 2. V. 14. High places the people could not bee brought to offer sacrifices in that place which was only consecrated to Gods service though they performed the same in all purenesse as well for the object which was the true God as for the meanes according to his ordinances Now this was either through the peoples obstinacy or through the Kings negligence who did not make use of his Soveraign power to force them to it or through some difficulty ni the performance V. 17. Built that is to say fortified it might not suffer to hinder his subjects from having any correspondency with those of Iudah especially in matters of religion see 1. Kings 12 27. V. 20. Smote that is to say took these cities by force and used all manner of hostility in them All Cinneroth which is all the countrey adjoyning to the sen of Chinneroth Ios. 12. 3. V. 23. Diseased this is noted not only to shew that his happinesse was interrupted and disturbed but also to shew that upon this occasion hee did in his disease vary from his wâ—nted piety 2. Chron 16. 12. V. 27. To the Philistines being by them taken from the tribe of Dan to which tribe it did belong Ios. 19. 44. CHAP. XVI VERS VII ANd because the very death of Nadab was imputed as a sinne to Baasa for following of his sinnes that which hee had done could not bee â—ermed an act of justice or zeale but plaine murther for covetousnesse of reigning see Hos. 1. 〈◊〉 V. 13. Their vanities the Italian hath it idols the Hebr. vanities a common epithet for false gods which have nither reality of essence nor power and whose deity consisteth in nothing but in the idolaters vaine opinion Deut. 32. 21. 1. Sam. 12. 21. 1. Cor. 8. 4. V. 23. Thirty and one since it is said V. 15. that Zimri began to reigne in the seven and twentieth yeare of Asa and that hee reigned but seven dayes wee must conclude that Omri who immediately succeeded him reigned from the same seven and twentieth yeare but the Kingdome having been divided into two parts Omri began to reigne peaceably alone in the one and thirtieth yeare after hee had overthrown Tibui his competitor twelve in all with the foure yeares which hee reigned before the death of Tibui V. 24. Talents the talent weighed one hundred and five and twenty pounds at twelve ounces in the pound see upon Exod. 38. 25. V. 31. Baal a common name to all the Sidonian idols Now this idolatry was farre worser than that of the calves because that in this they professed the worshiping of the true God though it was in a vitious manner but in the other they meerely worshipped the creature or idoll CHAP. XVII VERS I. Tishbite hee was so called from the place of his birth which is not mentioned in Scripture inhabitants the Italian hath it of the new inhabitants described 1. Cron. 5. 22. Others translate it strangers which dwelt in Gilead by which they meane certaine Israelites which went to Gilead to dwell for some unknown cause
but according hee doth not meane that it depended on his will but that Gods determined scourge should not cease untill Elias had taken away the occasion of Gods wrath 1 Kings 18. 41. and that afterwards hee might with a good faith desire God to releive his people V. 3. That is which by direct line runs into Iordan V. 9. I have commanded I have within my selfe decreed it so and will inspire the womans heart that shee shall performe it V. 12. A cake poore folkes bread made in haste and ill baked and dressed The meaning is I doe want bread and dy that being eaten we have nothing left us to live on and must wholly referre our selves to Gods will V. 15. Many dayes the Italian hath it a whole yeare or for many dayes V. 18. What have I wherein have I offended thee or wherefore thou being a godly man and one of Gods Prophets art thou come into my house who am a poore sinfull woman to the end that knowing my sinnes thou mayst draw Gods judgements upon mee or why doest thou grieve me with thy presence which reproveth me for not having amended my selfe through thy words and conversation see Luke 5. 8. V. 20. Hast thou words of wonder as wondering that God should comprehend this woman within the common calamity seeing one would imagine the presence of his Prophet the dispencer of his graces and mercies should be a safegard unto her V. 21. Stretched himselfe as well to expresse the servencie of his prayer as the desire hee had to make him even partaker of his owne life see 2. King 4. 34. CHAP. XVIII VERS I. The third yeare after that Elias had hid himselfe from Ahab 1. King 17. 3. for that drought lasted three yeares and six moneths Luk. 4. 25. Iam. 5. 17. V. 10. The Kingdome other Kingdomes and nations V. 12. Carry thee by a swift and supernaturall motion which did often befall the Prophets Eze. 3. 12. 14. Acts. 8. 39. feare and therefore deserve to have thee save mee from this danger V. 17. That troubleth being the cause of this drought and other evills by meanes of thine imprecations because thou wilt not submit thy selfe to the common order in matter of religion and of Gods worship V. 19 All Israel the generall congregation of the deputies of all the communalties of the people the groves these were the ministers of some false oracle or of the idolatry practised in Ahabs grove 1. Kin. 16. 33. which notwithstanding did not come being peradventure forbidden by Iezakel V. 21. Between two or between two thoughts whether you shall serve God or Baal Standing in suspence which of them is the true God for it is likely that if you were throughly perswaded which is the true God you would serve him only Hee speaketh thus because that in the calves they presumed they served the true God see upon Exod. 32. 4. 2. Kings 10. 16. 31. answered him not either through confusion and compunction of the spirit or through perplexity not knowing as yet what his intent was or for feare of Ahab V. 22. I only publick defender and maintainer of Gods pure service for the other prophets had hidden themselves V. 24. Let him be God let him be acknowledged and worshipped for the only true God V. 26. I capt Idolaters actions in their Sacrifices imitating the motions of holy joy and zeale used in true service of God 2 Sam. 6. 14. Psal. 26. 6. Or else by these motions they would make shew of being possessed by a Divine Spirit and ravished into propheticall extasies see vers 29. V. 28. Cut themselves see upon Lev. 19. 28. V. 29. Prophesied faigned as though they had been ravished in minde by distracted gestures see 1 Sam. 18. 10. Of the offering the daily offering aâ— even Exo. 29. 39. An observation which peradventure was observed by these Idolaters that regarded or gave any heed V. 30. Repaired it is likely that upon the top of Mount Carmel there had been an Altar erected to the true God according to the common custome of high places and that it had been overthrown by the Idolaters V. 31. Twelve in token that all Israel in it twelve tribes was to be united in the worship of the true God V. 32. He built for the use of that time being an extraordinary time and use which was permitted especially to Prophets and other persons who were inspired by God see Exod. 20. 24. V. 33. Powre it out to take away all suspition of any hidden fire or to make the miracle so much the more worthy manifest and unreproveable V. 36. At thy word by thine expresse command V. 37. Thou hast give them now the Spirit of repentance as thou hast heretofore forsaken them and let them goe astray Isa. 63. 17. Others and doe thou turne there hearts back namely from Idolatry V. 38. Fell an ordinary signe of God approbation in matters which concerne his service Lev. 9. 24. Iudg. 6. 21. 2 Chron. 7. 1. of the Lord created by him miraculously V. 40. Slew them by speciall revelation of Gods will touching the Prophets personall execution of this businesse for howsoever those Prophets did justly deserve death Deut. 13. 5. and 18. 20. see 2 King 10. 25. V. 41. Get thee up the scourge of drought is ceased the principall cause being taken away which had provoked Gods wrath wherefore rejoyce there is me thinks I heare it the thing is as certaine as if it were present V. 42. Down upon the earth an action of most humble and servent prayer by meanes of which God had determined to grant the benefit V. 43. Towards the Sea whence great vapors arise which breed clouds and raine V. 46. The hand he was filled with and driven by a supernaturall strength and agility to over-runne the speedinesse of Ahabs waggon CHAP. XIX VERS III. FOr his â—ife or according to the motion of his soul that is to say according as Gods Spirit did move and drive him V 4. I am no better that I should live longer then they It may bee that having had some revelation of his taking up into heaven and being now weary of living he did desire God to take him unto him aâ—cording to the ordinary custome and manner of men without any further delay V. 7. The journey into which the Spirit driveth thee Now he is commanded to eat for to fulfill natures order of which God is the author and to this small quantitie of food there is a miraculous increase of vertue given to shew Gods omnipotoncie above all order when it pleaseth him V. 8. In the strength not naturall but by miracle infused into and added unto this food V. 9. What dost thou a loving reproofe of Elias overmuch feare which had caused him to forsake his vocation V. 11. Passed by he caused the signes of his glorious apparition to passe before him amongst which the violent and terriable ones were but only preparatives and fore-runners to dispose the Prophets
spirit to a deep reverence but the revelation and word of God were specially joyned to the milde and quiet signe to signifie unto us that Gods saving revelation of himselfe is in the Gospel onely which soundeth grace and comfort and not in his terrible Law see Exod. 19. 16. Heb. 12. 19. 24. V. 13. Wrapped through feare and a trembling respect and also because he was not able to endure the splendor of Gods majesty V. 15. Annoint the story doth not say that Elias annointed either Hazael or Iehu but that the Kingdome was promised to Hazael by Elisha 2 King 8. 13. that Iehu was annointed by one of Elishas disciples 2 King 9. 1. Whereby it is credible that the meaning of this Commandement is that Elias should give order that these things might bee done at their appointed times Vnlesse that Elias did performe these unctions and that they were afterwards reiterated at the time of their accomplishment V. 17. That him that this is not spoken according to the order of times for Iehu was before Hazael see 2 King 9. 24. and 10. 6. and 13. 3 but plainly to intimate that either of them should doe this execution Elisha though indeed Elisha used none but spirituall weapons of prayers threatnings curses which did all most certainly and infallibly come to passe see Hos. 6. 5. V. 18. Every mouth an act of adoration either pious Psal. 2. 12. or idolatrous Hos. 13. 2. V. 19. And cast for a signe of his being called to be a Prophet and successor in his office whose ordinary badge was a certaine kinde of mantle 2 King 1. 8. Zach. 13. 4. And it is likly that hee did therewithall annoint him and declare Gods will unto him V. 20. Kisse that is to say let me take my leave of them see Luke 9. 61. what have I take notice that what I have done to thee is a sacred token from God which bindeth thee to follow this vocation V. 21. And took in sign that hee gave over all his fâ—re employments and did take his leave of his friends CHAP. XX. VERS IIII. I Am thine I acknowledge my selfe to be thy vassall and am ready to doe thee hommage V. 5. Although I doe not meane as thou sayest I will be master and possessor of all thou hast V. 6. Yet I will the Italian Or else to morrow or but to morrow V. 7. Seeketh mischief he will stand to no reasonable agreement but will utterly destroy us denied him not I durst not deny him any thing before I had heard your advices Wherefore if you advise me I am ready to suffer any thing for the publike safety Or else you must prepare to defend your selves stoutly V. 10. If the dust words of proud boasting The meaning is I will come into Samaria with so many men that when I have brought it all to dust they shall not every man have their hands full V. 11. Let not him a proverb according to the common phrase thus We ought not to sing nor boast of a triumph before such time as wee have got the victory V. 12. Set your selves or make ready your Engines to batter it V. 14. Who shall Order who shall set upon the Camp after it is disordered by the young men V. 20. His man whomsoever hee met or encountred with V. 22. What thou dost not onely to provide thy selfe with humane meanes but also chiefly to obtaine the help of God and his gracious assistance through repentance prayer faith c. V. 24. Take the Kings away who are no souldiers and did cause disorder thorough their disobeence V. 30. A wall fell by some earthquake or other miraculous cause an inner chamber the Italian from chamber to chamber he got into some closet studyâ— or inner chamber V. 32. He is Kings through good will and by reason of their equality in degree use to call one another brothers Now this elemency in Ahab was nought being contrary to the will of God vers 42. whether that will were declared to him by the Prophet or whether it was to bee understood by the miraculous victory granted by the Lord against a fierce and cruell invader V. 34. Streets the Italian Piazzaes or Places they might bee some Courts or Priviâ—edged places in Damascus where the Israelites had their Iudges and Magistrates depending upon the King of Israel without any dependency upon the King of Syria Or some Markets out of which the King of Israel had the tolls and other dues V. 35. Of the Sons there were certaine Schooles or Colledges of Prophets where Schollars were taught and did exercise themselves in holy Studies to prepare themselves for Prophetick Revelations and those Schooles were governed by certaine principall Prophets called fathers 1. Sam. 10. 12. and 19. 20. 2 Kings 2. 12. in the word declaring unto him that such was the will of God whereof the other was also inwardly certified Now by this example God shewed Ahab his error and the punishment which should follow it V. 38. VVith asher the Italian with a swathe or a capp or with dust V. 40. So shall that is to say I adjudge and condemne the to doe one or the other For iâ— the other were thy equall thou confessest that of thine own free will thou madest such a covenant with him And if hee was thy Master Captain oâ— superior thou were bound unto it by duty So Ahab condemnes himselfe as David did 2. Sam. 12. 5. for the Lord had put Benhadad into his hands to make him sure for his peoples safety and hee having freed him for his own particular profit deserved to be punished for it V. 42. Thy life according to the Law of the accursed thing Deut. 7. 26. Ios. 7. 12. CHAP. XXI VERS III. The Lord forbid for God had forbidden the alienating of possessions see Levit 25. 23. Ezec. 46. 18. V. 7. Doest thou thou art not worthy to be King being of such a dejected mind to be grieved at this refusall making no use of the absolute power which is in thine hands V. 9. Proclaime as if some grievous sin had been committed for which it was necessary to appease the wrath of God V. 15. Take possession not by any way of sorfeiture which was not used amongst Gods people but by a tyrannicall usurpation for though Naboths children had been dead 2 Kings 9. 26. yet had hee no right unto it as unto a voyd inheritance for it was to goe to the next of Kinne V. 18. Which is or who w'll be namely when thou comest to him hee returning from Iezreel where he now is taking possession of that vineyard V. 20. Thou hast thou hast given thy selfe over to all manner of wickednesse as a bondman who selling himselfe submits himselfe to doe whatsoever his master willeth see 2. Kings 17. 17. Rom 7. 14. V. 23. The wall the Italian the ditch such a one as wee now call a ditch with a false bray V. 25. None like amongst the Kings of
Italian upon a Pillar wherof see 2 Kin. 11. 14. stood to the consented to it did openly protest that they would stand to it without varying V. 4. Of the second order these were two Priests which were in the next degree to the high Priest who were also his deputies see 2 Sam. 8. 17 2 Kin. 2. 518. â—ethelâ— where Iereboam had setup one of the Calves 1 Kin. 12. 29. Now Iosias caused this dust to be carried â—hither as an abominable uncleanness to profane the place take away all opinion of holiness from it V. 5. The Idolatrous Priests the Italian Camaries they were certain ministers of Idolatry different from the Priests which belonged to the Idols Zeph. 1. 4. The Iewes believe that it was a kinde of Monks so called either by reason that they lived cloistered up or because they used to wear smokie clothing of a darke colour Planets or the 12. signs of Zodiack V. 6. And cast the sign of detestation of Idols and Idolaters for these graves were the graves of them which had worshipped Idols 2 Chron. 34 4. of the children of the basâ—st and lowest degree amongst the people who being most sensuall are likely most enclined to Idolatrie and superstition V. 7. The houses they were little booths which served for brothell houses where they committed the abominable sin of lust against nature Idolatry being alwaies followed with these abominations fruits of the unclean spirit of lying Ro. 1. 23. 24. 27. see 1 Kin. 14. 24. 15 12. 22. 46. hangings the Italian hath it houses they might be some tents which were set up in that grove wherein those wickednesses were committed V. 8. All the Priests which worshipped the true God yet they do it in the high places and not in Ierusalem which was the only place approved by God defiled hee did by authority proclaim them to be unclean took away all signs of holinesse from them and brought them to â—ordid uses and defiled them with unclean things according to Law as with dead bodies bones and the like v. 4. 14 16. 20. from Geba which weâ—e the two bounds of the Land of Iudah in length of the gate set up near to the gates of the City according to the ancient custome of Idolaters for to have some Tutelar and Guarding God-head of Ioshua neither the man nor the gate are mentioned any where else it might be some Captain of that city or of some part of it who dwelling neare one of these gates had built some Chappel or place of devotion there V. 9. The Priests though they were of the Priestly race yet were they deposed from their Office but were notwithstanding suffered to feed upon the holy meaâ—s as of meat offerings wherein all manner of leaven was forbidden Lev. 2. 4. 5. 11. V. 10. Topleth it was a place on the East side of Jerusalem in the pleasant Valley of the children of Hinnon so called from Toâ— that is to say a Drum either by reason of the musick dances and other pastimes which were used there or by reason of the noise of drummes which was used there in the abominable Sacrifices of their children to deaffen the eares and dull the sences of the Spoctators see Ier. 7. 31. 19. 6. 11. V. 11. The horses they â—ere certain statues of horses chariots dedicated to the Sun as he was accustomed to be figured by the heathen mounted upoÌ„ a charet drawn with foure horses at the entring in it is thought to be either one or more gates of the first precinct of the Temple on the west side through which they went in to the court of the Gentiles in the suburbs the Italian hath it Pariâ—â—rim it seemeth to be the same place as is called Parbar 1 Chron. 26. 18. it is uncertain what place it was why it was so called the Hebrewes hold they were certain suburbs belonging to the temple towards the west see Ize 45. 2 V. 12. That were on see of this custome of those that worshipped the Stars Zeph. 1. 5. V. 13. Of corruption it is thought it was the mount of Olives or some other near unto it on the east side of Ierusalem that it is so called by allusion or equivocation of two Hebrew words whereof one signifieth annointing by reason of the Olives the other spoile or corruption by reason of these abominations V 15. The high place that is to say the Temple which was built there V. 16. Turned himselfe namely when hee was in Bethel which place though it was no part of the Kingdom of Iudah he did these things either as by right as being lawful Lord as he was Davidsâ—ighfull â—ighfull successor or in meer zeale in an abandoned country which in a manner had no Lord at all 2 Chro. 34. 6 V. 18. No man move the Italian preserve and doe not burn them as you have done the rest V. 21 In this book which was found in the Temple 2 Kings 22. 8. V. 22. Surely there was not this Passeover is here made mention of because it was celebrated with more concourse of people and greater purity then over it was since the time of the Iudges 2 Chro. 35. 18 V. 24. And the Idols the Hebrew word signifieth porperly little domessicall or houshold Idols Gen. 31. 19. V. 26. Turned not because that the people followed not the example of their King in converting themselves sincerely to the Lord as it appeared presently after the death of Iosias see Ier. 3. 10. V. 29. Of Assyria by this name seemeth to be understood Nabopolassar King of Babylon who had taken Assyria from the Meades who had subdued the Assyrians so oftentimes by the name of Assyrians by reason of the noblenesse of the Title are understood the Caldeans and afterwards the Persians who had conquered Assyria against him the cause might be to hinder him from going to provoke the King of Babylon for fear left his countrey which lay between the countrey of these Monarchs should be left to the Conquerors mercy and should be the place or field for their war â—â—ew him that is to say wounded him mortally for it seemeth he died in Jerusalem 2 Chron. 35 24. when he had at the first encounter V. 30. And the people some believe that this Ieâ—â—â—â—az was installed by popular faction and not according to birth-right seeing that he was but three and twenty years of age when he began to reign and reigned but three months whereas his brother Ie 〈…〉 im who succeeded him was five and twenty years of age when he began to reign v. 36. unlesse there were some vacancy or interregnum Iehoaâ—az called also Shallum Ier. 22. 11. V. 34. Turned for to shew his soveraignty there according to Ieremiah his prophecy Ier. 22. 11. CHAP. XXIIII VERS I. NEbuchadnezzar the sonne of Nabopolassar who raised up the old Empire of Babylon annexing Assyria unto it which he had conquered Gen. 10. 10. 2 Kings 23. 29. being yet
next of kinne of the same Family as Kohath was of V. 8. Elizaphan that was one of the sonnes of Vzziell the son of Kohath Exo. 6. 22. whose posterity was named after his name whereas the other Kohathiâ—â—s kept the name of Kohath their first Father V. 9. Of Hebron who was also one of Kohaths children Exod 6. 18. V. 10. Of Vzziel of his other sonnes besides Elizaphans whose children were set down before V. 11. The Priests Abiathar was high Priest and Zadock was his great Deputy 2 Sam. 8. 17. 1 Kin. 2. 27. according to the order established Num. 3. 32. Now sometimes there were two of these second Priests as 2 Chron. 35. 8. whereby one might say that this Abiathar is he who is called Abimelech 2 Sam. 8. 17. 1 Chron. 24. 3. and thereunto seemeth to be referred that which is said 1 Kings 4. 4. V. 12. Sanctifie your selves prepare your selves for this holy work with ceremoniall purifications accompanied with the inward purifications of the soul V. 13. A breaâ—h by the death of Uzzah sought him not we had not religiously examined what hee required of us by his Law in this caâ—e Or wee had not presented our selves before him to performe this service rightly according to his wiâ—l V. 16. Sounding joyning and according the vocal musick with the instrumentall From hence it appeares that this sacred musick was in use even before Davids time though there be no mention made of it in the Law but David did afterwards ilâ—ustrate and ordaine it 1 Chron. 25. V. 18. Of the second of holy Musitians under the three foresaid heads Ben hee is left out verse 20 and 21. wherefore some believe that he had two names and that hee is the same as is called Azzâ—zâ—ah verse 21. V. 20. Alamoth a terme of musick whose signification is uncertaine see upon Psal. 46. 1. V. 21. Shemineth see upon Psal. 6. 1. to excell the Italian for songs of victory upon occasion of some notable victory or deliverance to magnifie the Lord and rejoyce or to guide the song or as they say to hâ—ld the Descant V. 22. Chiefe or hee was the chiefe amongst the Levites in the carrying of the Ark or he had the superintendencie of them which carried it V. 23. Doore-keepers did the office of doore-keepers to hinder people from c 〈…〉 ing neer to it like to two others who went behinde v. 24. for the same occasion V. 26. Helped the Levites by some not specified declaration hee caused the Priests which bare the Arke to stay â—nd others succeeded in their places Now 2 Sam. 6. 13. it is said that David sacrificed an Oxe and a Sheep at every six places going here therefore are to be understood greater pauses V. 27. All the Levites see upon Psal. 32. 16. an â—phed see upon 1 Sam. 2. 18. CHAP. XVI VERS IIII. TO record unto the Church Gods benefits and wonders and to make unto him a perpetual aknowledgement of them V. 7. First the first Psalme or holy Song which hee gave them was this for afterwards hee composed and gave them many more see 2 Sam. 23. 1. V. 11. His strength that is to say his glory according to the use of the holy language as if he should say Seek his glorious presence in his Temple where he doth manifest himselfe in grace and power V. 12. The judgements his Lawes or the executions of his justice upon his enemies he pronouncing the sentence and putting it in execution by his Almighty Word V. 14. Are in all the fame of what he hath done for us is spread overall the World V. 22. Mine annointed namely persons consecrated to my service in which consecration the externall unction was alwayes employed as a sign Prophets according as the Lord revealed himselfe to the Patriarchs by dreames and visions Gen. 20. 7. V. 27. Strength or glory or the effects of his Soveraigne power for the safety of his V. 28. And Strength acknowledgement and praise for it V. 30 The world by the spirituall reign of the Messias figured by Davids shall bee restored in the Church gathered out of the whole world all the ruines and disorders which have happened in it through sinne and the state of it shall bee unmoveable and eternall V. 33. To judge to rule and governe it V. 35. In thy praise in thy marvellous works woâ—thy to be highly solemnized V. 39. The Tabernacle that of Moses which was then in Gibeon with the Altar 1 Chron. 21. 29. 2 Chron. 1. 3. V. 41. Because using these words by an intercalar verse of all the holy praises 2 Chorn. 5. 13. and 7. 3. Ezr. 3. 11. Ier. 33. 11. V. 42. Of God that is to say holy V. 43. To blesse to pray and doe his devotions to the Lord amongst his houshold in the quality of a Father of a Family as hee had done publikely in the quality of a King or to celebrate the same Festivall and joy amongst his own folks as hee had already celebrated amongst all the people CHAP. XVII VERS V. FRom Tent whether he have a regard to the new one which was set up by David besides Moses his or whether he meaneth Moses his alone which had never stood still but was alwayes removed from place to place CHAP. XVIII VERS VIII TIbbhath citiâ—s called Bâ—rah and Berothai 2 Sam. 8. 8. V. 10. Hadoram called Ioram in Samuel V. 16. Abimelech called Abimelech in Samuel Shausha called there Seraiah CHAP. XXI VER I. STood up troubled their rest and hindered the course of Gods blessings and renewed his combats with the people assaulting of David their head V. 3. Are they not this numbering of them will not binde them by stricter bonds nor make them more faithfull to thee as your mustered souldiers have in that kinde a more peculiar Oath ministred unto them of trespasse he saith this perceiving that there was sinne in this enterprise of the Kings which could not chuse according to the custome of Kings sinnes but cause some great calamitie to the people V. 5. And all they of all the other Tribes besides Iudah which was numbred by it selfe and Benjamin and Levi which were not numbred at all ver 6. V. 8. Said before the plague began V. 18. The Angel not the destroying Angell but the Sonne of God himselfe who did appear to the Prophets V. 20. The Angel this it is likely was the destroying Angel ver 16. V. 26. Answered him hee declared by this sign of fire descending from heaven that hee accepted of his sacrifice see Lev. 9. 24. Iudg. 6. 21. 1 Kings 18 38. 2 Chron. 〈◊〉 1. V. 28. He sacrificed he sacrificed there ordinarily besides that first sacrifice which hee sacrificed there being commanded by God V. 30. Could not by reason of the great haste he had to appease the Lord and to deliver Jerusalem from the scourge of mortality to enquire to crare his grace and pardon by prayere and seacrifices CHAP. XXII VER I. THis is this
thing may be done V. 15. Helped them as adsessors commissaries or relators V. 16. Sate down begun to sit about these judiciall acts the tenth which was in the moon of Iuno counting the moneths from September V. 44. And some of them had wives by whom they had children the Italian hath it and there were some of them who exposed their children that is to say some of them forsook their children leaving them in the streets or in the high-wayes Others translate it and there were some amongst them that had women by whom they had children THE BOOK OF NEHEMIAH The ARGUMENT THis book containeth the continuation of the restauration of the Iewish state after their returne from Babylon whereof after a long discontinuance Nehemiah was a chiefe instrument who lived almost at the same time as Ezra did and they were both present at all the notable actions which are set down in this History Nehemiah as governour appointed by the King of Persia and Ezra as a Priest and one excellent well skilled in the Law of God The summe is that Nehemiah being raised to honours and in favour with Artaxerxes King of Persia got leave of him to goe to Ierusalem to build up the walls and restore the ruines thereof which hee undertook with a heroick zeale and courage continued with great wisdome and in very good method and accomplished within a very short time by the wonderfull blessing of God And then hee began to provide for the safety of the city against the plots and treacheri s of the Samaritans and other heathens their neighbours and enemies And afterwards provided for the politick government within beginning with the mittigation of creditors rigors and relieving the poore from oppression and in despight of all disturbances without and treacheries within hee accomplished this work then hee began to set down rules in the performing of Gods service and ministery of the Temple laying the foundation thereof upon the renewing of Gods covenant and so went on in settling the holy offices in their ancient orders and in providing sustenance for the Ministers and all other things which were necessary for the use of the Temple And after this the walls of the city were solemnly dedicated the people numbred and one part assigned to dwell is Ierusalem and the rest in the cities and places of the countrey according to the ancient lands of their tribes and families And all this being finished in twelve yeares space at the end of them Nehemiah returned into Persia from whence within a yeare after hee made another voyage to Ierusalem and reformed many disorders there as the peoples mixing themselves with prophane people the want of maintenance for those who ministred in the Temple and marriages with infidels so that through his excellent vertues bee set the Iewish Common-wealth in a good and happy state in which it continued for a long time after Whereupon most deservedly was attributed unto him the title of Third Founder of that Common-wealth after Ioshuah and David CHAP. I. VER 1 THe words the Italian the book Heb. the words which may also be understood of the acts Chisleâ— which was the November moon twentieth of Aâ—taxerxes reign V. 9. Of the heaven a popular and vulgar kinde of speech because the earth seemeth to be plaine and covered wiâ—h the heavens as with a halfe gloâ—e which boundeth the earth round about Deut. 4. 32. Matth. 24. 31. V. 11. This man namely of King Artaxerxes CHAP. II. VER 1 MIsan which is March moon that wine which was at their second courses for then the Persiams did drink more al undaâ— tly otherwise at their meale namely their first course they dâ—ank but little and for the most parâ— water see Est. 5. 6. I took doing my office of cup-bearer V. 2. Then I was as well because it was not lawfull for any one to stand beâ—ore the King of Persia mourning Est 4. 2. â—s also because I durst not to tell him the true cause of my griefe V. 4. I prayed secretly to my seâ—se that hee might direct my speeches blesse mine intents and move the Kings heart to graâ—t my requâ—sts V. 8. That I shall where I shall make my ordinary abode as governour and the Kings Lievtenaâ—â— V. 10. Sanballat these were Noble-men and governours for the King in Samaria as Ez. 4. 7. 8. the Horonite of 〈…〉 oronaim a city of Moab Isa. 15. 〈◊〉 Ier. 48. 3. the servant who was a slave by his condition V. 13. Went out out of the city going round about it to take notice what case the city was in what circuit it was off and to consider what was necessary and the meanes how to provide for it that having considered upon the businesse hee might informe people and encourage and perswade them to work upon it by night yet it is likely the Moon did shine by the gate which was on the West side neere to the valley of the dead bodies 2 Chron. 28. 9. Ier. 31. 40. dragon well whereof there is no mention elsewhere dung port through which they carried and emptied all the filth of the city into a deep valley V. 14. Of the fountaine which was also on the Westside and was so called because that anciently the water of the great fountain Gihon was from this place brought into the city by a great channell built upon arches see upon 2 Chron. 32. 4. 30. the kings 2 Kings 20. 20. there is mention made of a water course made by King Hezekiah but it is thought that Solomon first made it and that King Hezechiah did but only repaire it or change it into a water-course underground there was no thâ— passage was so stopped and incumbred with stones rubbish and such ruines that I could not passe but on foot V. 15. By the brook K idron which was on the East side of the city by the gate comming in at the same gate as I went out having fetched the whole circuit of the city V. 16. The work namely of the re-edifying of the city Otheâ—s that had the managing of the businesse V. 18. The hand the Lord had still accompanied mee with his favour and assisted mee with most evident and extraordinary assistance V. 20. Have no portion you have no community with the Church being infidels and issued from infidels and enemies of the people and therefore wee doe not accept you for friends nor yet feare you as enemies being secure under Gods protection nor right by any desert or for any good done to us or by any just carriage towards us nor memoriall you cannot shew that ever you had any just pretence or right over us nor that your ancestors were ever but enemies to us as you are at this present CHAP. III. VER 1. THey built the one bestowing the cost and the others their labour and all together setting forward and looking to the work the sheep-gate which was on the East side of the Temple and next to it through which the
freely confesse my vices and defects Iob. 10. 15. and 14 4. 1 Cor. 1. 4. V. 21. Would I not know at the brightnesse of that light I shall finde my selfe to bee quite otherwise then I imagined I shall abhorre my life and bee ashamed of it though before it did seeme to me to bee prayse worthy and vertuous see Rom. 7. 15. V. 22. This is one thing the Italian he is all one that is to say let me be either just or guiltie it is all one upon this tryall for by it wee shall bee all found guilty V. 23. If the scourge the Italian if it be a scourge namely an expresse punishment for some grievous sinne he would say Hee often useth the just more rigorously then hee doth the wicked for these are sometimes destroyed upon a sudden whereas the righteous doe oftentimes linger a long time in their miseries God seeming to take no care therfore Iob 21. 13. Psal. 73. 4. Lam. 4. 6. V. 24. The earth God many times suffereth the wicked most licentiously to raign in the world hee covereth hee subverteth all order of justice condemneth and putteth to death evenâ— the Iudges themselves The covering of the face was a mark of a condemned man held as unworthy of any more enjoying the light and therefore deprived of the use of it Ester 7. 8. Iob 40. 8. Isa. 12. 17. see Iob 24. 22. if not the Italian if God doth not this can these effects bee attributed to any other supreme cause then to the providence of God Amos 3. 6. V. 27. If I say if I doe resolve to beare out the afflictions of the body with the strength of the Spirit and of the minde I doe finde my selfe more weak this way being terrified by thy wrath V. 29. Labour I to suppresse my griefe and to endeavour to strengthen my selfe in constancie and patience V. 31. In the ditch in the abisse of the sense and feeling of my sinnes mine own cloaths a kinde of figurative speech as much as to say I should bee deprived of all my ornaments of dignity estimation and glory as being unworthy to weare them V. 33. Lay his hand that is to say use power ordaine a Law and enforce to stand to judgement V. 34. His feare namely his divine and terrible Majesty V. 35. It is not so I am quite beside my selfe amazed and doe not know what I say CHAP. X. VER 1. VPon my selfe as much as to say at my perill if there be any danger to be feared I will undergoe it V. 2. Doe not condemne doe not use thy absolute power for to destroy me and since mine own conscience doth not condemne mee shew mee the cause of this thy manner of proceeding that I may either bee contented with it or amend my selfe V. 3. Oppresse that thou shouldest use thy Soveraigne power in destroying thy creature without observing the course and order of justice and without the accused persons confession or conviction shine to favour and direct their enterprises V. 4. Hast thou thou art not subject to error nor ignorance as your worldly judges who are oftentimes forced to make severe inquisitions and proceed roughly with guiltlesse persons which notwithstanding is justified by the necessity of justice V. 5. Are thy dayes arâ— not thou eternall and doest not thou know in the indivisible moment of thine eternity all what hath been is and shall bee wherefore thou needest not to proceed by way of enquirie see Iob 7. 18. V. 13. Hast thou hid how can this agree that thou shouldest with the one and the selfe same free-will create me and destroy me doe me so much good and prepare so many evils for me V. 14. Thou wilt not acquit words spoken according to the judgement of the flesh which holdeth Gods visitations to bee punishments and vengeances V. 15. Righteous as Iob 9. 20. V. 17. Witnesses certaine proofes of thy wrath and indignation against me Ruth 1. 21. Iob 16. 8. Mal. 3. 5. V. 21. And of darknesse a figurative description of death V. 22. Without any order without any vicissitudes distinctions or varieties set in order of which things consist the greatest part of the beauty of this world the light is namely when the light is in the land of the living by the return of the Sunne The meaning is that all is there abissed and sunk into eternall night CHAP. XI VER 3. WHen thou mockest the Italian shalt thou mock namely God and us making us believe such absurd things as though wee were beasts or ignorant men Iob 34. 7. V. 6. Of wisdome this may bee understood of Gods Law or of his secret providence double that is to say the Law of God doth not only require the outward discipline and obedience wherein O Iob thou thinkest thou hast given satisfaction But it also requireth the internall and perfect conformity to God and to his will which is the spirituall meaning of it by which thou wilt finde thy selfe convinced Rom. 7. 14. Iames 1. 25. Divine providence hath likewise two faces of rigor and clemencie tempered and altered according to the wants of Gods children in this life by an unspeakable wisedom see Eccl. 7. 14. V. 10. If he cut off that is say if he destroyeth or restoreth V. 11. He knoweth mens inconstancie is the cause why he doth not alwayes proceed in the same degree not in the same manner with them V. 12. For the carnall mans bru ish understanding is ignorant of or doth oppose this wisdome of God V. 13. Stretch out according to the ancients gesture in praying not with their hands joyned together but with their armes stretched abroad and the palmes of their hands turned up towards heaven V. 15. Lift up thou shalt be freed from the confusion of conscience and wilt bee able to present thy selfe before God with a godâ—y confidence to call upon him and contemplate him see Gen. 4. 6. Iâ—â— 22. 26. V. 17. Shall be thou shalt be renewed in glory and prosperity even like as the day when it returns after the night V. 18. There is the Italian hath it there shall bee God will alwayes furnish thee with new matter to cause thee to hope perfectly in his grace V. 20. Shall faile aspiring to that good which shall never come to passe Iob 8. 13. giving up namely by reason of a totall despaire CHAP. XII VER 2. YEe are you believe you know as much and think you are as good as a great multitude of people put altogether shall die an ironicall kinde of speech as if he should say in your own opinions you are the only wise men in the world and with you shall all wisdome die V. 3. Who knoweth not these discourses which you so much brag of are they not common and ordinary V. 5. He that namely I who doe as it were hang dangerously and am in danger of falling under the burthen of mine afflictions Psal 35. 15. and 38. 17. Ier. 20. 10. a lamp
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
inscrutable secrets in the government of his providence yet God revealeth so much thereof as may cause a man to conforme himselfe unto his will in all these chances From the beginning that is to say perfectly from one end to the other V. 12. To rejoyce When God gives a cause for it and grants the power to doe it V. 14. Whatsoever That the councells and operations of the divine providence are permanent and immutable wherefore man ought to submit himselfe thereunto with all reverence Forâ—ver Namely irrevocable and not to bee altered by any humane power V. 15. That which That is to say things which doe happen from time to time were pre-ordained from everlasting and are with God as things present Acts 15. 18. Requireth As he hath pre-ordained all things that are to come so shall he also judge of all actions that are past which he sets before his eyes as if they were present That which is Heb. that which is driven away that is to say mens actions though they passe away and are followed and thrust forward successively one by the other V. 16. And moreover I saw He toucheth a point which may trouble the said tranquillity of spirit and minde more then any other thing namely the subversion of publick justice which is the only temperature and strong tye of humane society For a remedy to which evill hee prescribes the meditation upon Gods just judgement which is to come V. 17. There is a time Namely a prefixed time for judgement Every work the Italian addeth Is there Namely A certaine place and prefixed time though unknowne See Psal 14. 5. Hos. 13 8. V. 18. I said Seeing so many errours of carnall sense which doth incessantly trouble itselfe for the obtaining of the soveraigne good in this world I have desited that God would be pleased to enlighten men with his Spirit that they might know that through their sensuality and affection to worldly things they transforme themselves into beasts and at the last dye in that estate without any rellish or hope of eternall life For without this internall teacher all my instructions are unprofitable V. 19. The Sonnes Namely to worldly men wâ—o are guided by their blinde and corrupt naturall sense and that have no part at all in Gods grace and Spirit No preheminence Namely in respect of eternall happinesse whereof worldly men are deprived as well as beasts V. 21. Who knoweth Without the illumination of the holy Ghost which alone revealeth eternall life to Gods children 1 Cor. 2. 9 10 11. man hath but an obscure and wavering notice of it and no perswasion of obtaining it for himselfe V. 22. Wherefore A conclusion reiterated out of the 12. v. There is nothing better If man taking so much paines in the world doth proceed with reason he must propound some end unto himselfe wherefore he doth so which can be none other but the sweet and honest fruition of his labours in this life 1 Tim. 6. 17. which being once past he hath no more share in this world nor in his goods Now this is spoken against fooles who labour to no end and never reape this fruit of their labours CHAP. IV. VERS 1. THe teares of He had said Eccl. 3. 12. That the good of man in this life was to rejoyce and doe good now hee sheweth how a man may be disturbed in both these things by outward meanes In the first by grieving at and commiserating of other mens unjust sufferings and calamities in the second by reason of the envie which they beare to one another v. 4. V. 4. This is also These two aforesaid points are for the most part the causes which hinder the said fruition and do trouble and afflict mens mindes V. 5. The foâ—le Now he begins to shew what mediocrity must be observed in endeavouring labouring for worldly goods the fruition of which is so commendable namely by shunning the carelessenesse of the one and the unreasonable care taking of the other v 7 8. Eateth An Hebrew phrase taken from those who taking no food doe for a time live of their owne substance untill it be quite consumed The meaning is he by little and little consumes all his wealth and brings himselfe into extreame misery overthrowing himselfe quite through his owne negligence V. 6. Better is He covereth his sloth and basenesse by a vaine seemingnesse of wisdome in seeking of rest See Prov. 26. 16. V. 8. His eye Namely his covetousnesse the chiefe instrument and inticement to which is the eye See 1 John 2. 16. V. 9. Two Upon occasion of them who by reason of a sordid kinde of avarice do make choice of a solitary life he commends the sociable kind of life in fellowship especially in the way of matrimony They have They both contribute towards the common good and profit and doe enjoy it with more comfort V. 10. If they fall By this â—orâ— are meant all manner of mischances and infirmities which may befall either soule or body V. 11. They have heat They shall helpe and relieve one another by all manner of mutuall offices V. 12 Threeâ—old cord A proverbiall kind of speech to signifie the profit of union V. 13. Better Having before declared how hee had through experience corrected many defaults in himselfe Now he sheweth what great benefit may redound unto all men from his example and precepts by opposing thereunto Princes incapable of counsell and correction such as he did peradventure foresee his son Rehoboam would be V. 14. Out of prison he commeth By his vertue as Joseph did in Egypt Gen. 41. That is borne Who is borne a King in an hereditary kingdome V. 15. I considered What I have said before is indeed the defect of aged Kings yet the peoples fault is as great when as growing weary of their old prudent Princes they doe cast their affections upon the young successor voide of understanding and experience Which peradventure Solomon might perceive was done to Rehoboam to the prejudice contempt of his person and authority In his stead the Italian Which shall succeed the King Heb. Succeed him namely the King whom he had spoken of verse 14. V. 16. All that have been This may be referred to the people which revolted with Absalon against David 2 Sam. 15. Shall not They shall distaste him and be weary of him and shall worship as men say the rising Sunne CHAP. V. VERS 1. KEepe thy foot Now he sheweth the vanity of humane sence which will meddle even with Gods service And therefore he doth here correct it by the representation of Gods terrible majesty in his Temple which ought for to suppresse and put away any irreligious and unworthy action or thought See Isay 1. 12. To heare To receive instruction to salvation by his word publickly preached in the Temple Or to obey namely to dispose thy selfe to a voluntary kinde of obedience which is that service that is acceptable to God and not sacrifices 1 Sam. 15.
Church in generall doth want these comforts and they also sometimes by their prayers doe represent unto God the faith and sufferings of it V. 9. What is these are the brides companions who ask the Church this question to trie whether shee doth continue in the true knowledge of Christ and in the choyee which shee hath made of him amongst all other religions and in her faith and love towards him Or to shew that every faithfull person learnes to know Christ of the Church Cant. 6. 1. V. 10. My beloved this is the bride who by the divine prayses of the bridegroome testifieth that shee knoweth him from others and that her love is wholly settled upon him Is white a mixture of the colours of a lively beauty Psal. 45. 2. which may be applyed thus namely that Christ came with bloud to expiate sinnes and with water to wash away the spots of it and amend the defaults of it 1 Iohn 5. 6. The chiefest the Italian carrying the standard that is to say a man of note and eminency amongst all the other heads of people Cant. 1. 7. and 2. 3. Or he is the head of the militant Church Exod. 17. 15. Cant. 2. 4. V. 11. Fine gold that is to say it glistereth in divine glory Black as smooth and shining as a Raven in the Sunne V. 12. His eyes that is to say his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable Cant. 1. 15. and 4. 1. By the rivers washing and cleansing themselves from dust and all other manner of uncleannesse Fiâ—ly set the Italian set as it were in in the foile of a ring being in his divine face they are like unto a precious jemme curiously set in a â—ing of great value V. 13. His cheeks that is to say his aspect apprehended by faith in this world and by cleer sight in life everlasting containes in it the fulnesse of life and joy Psal. 16. 11. and 17. 15. and 42. 5. Lillies namely in candidnesse of perfect purity and truth and in sweetnesse of benignity and odor of divine grace Psal. 45. 2. Esay 50. 4. V. 14. His hands a signe of his possession and distribution that is to say he hath those precious jewels namely the gifts of his holy Spirit in his own hands and doth most liberally bestow and distribute them Psal. 16. 11. His belly the seat of his bowels and signe of most tender naturall affections Isa. 16. 11. Ier. 4. 19. which in Christ are most pure and abundant in precious gifts V. 15. His legs a signe of Christs firmnesse in his Kingdom works words and government and of his strength to trample upon his enemies and of his untired power to accomplish the course of his office Lebanon a high and famous hill full of excellent plants V. 16. His mouth the Italian his palate namely his word and Spirit which is as it were the breath of Christs mouth CHAP. VI. VER 1. WHither is the brides companions that is to say all true believers and the particular Churches answering to the brides question Cant. 5. 8. by saying they have no other guide to bring them to Christ out the Church its selfe and their communion with her And that the spirit of zeale which works in the whole body is the same as works in every particular member V. 2. My beloved this is the bride who teacheth every true believer that they ought to seek Christ in heaven whither hee is gone perfectly to enjoy his everlasting goods and from thence soveraignly to governe his Church Luk. 24. 5. Col 3. 1. Gone down a terme taken from the scituation of Solomons gardens in Ierusalem which were in the low valley of Hinnom whereas his palace stood in the higher parts of the City see Neb. 3. 15. Of spices which in this book are taken for a figure of spirituall and celestiall goods it being the property of spices to preserve from putrefaction To â—eed the Italian addeth his flock see upon Cant. 2. 16. V. 4. O my love the bridegroome who is here brought in shewing himselfe to the Churches faith in heaven it selfe where she hath sought for him together with all believers And in this act of faith and zeal accepting and praysing her as a fine City a mighty Army and a compleat body politick which are the three principall qualities of the Church answerable to Christs three properties he being her Head chief Captaine and king Tizab a City belonging to the Tribe of Manasseh faire and pleasant by reason of the excellencie of her scituation for which cause it was made choyce of to be the abode of the Kings of Israel 1 Kings 14. 17. and 15. 21. and 16. 6. 18. Terrible namely to her enemies as she is delightfull to her children see concerning this mixture and conjunction of beauty and force Cant. 1. 9. 4. 4. 7. 4. V. 5. Turne away poeticall termes which signifie nothing but Christs extreame love moved or rather as one should say forced thereunto by the Churches faith V. 8. There are to shew the excellencie of the Church above all other Nations of the world over which also Christ reigneth in his power Solomon useth these kinds of speech taken from his own Court in which at that time as hee composed this Canticle hee might have this number of married wives called Queens and so many Concubines V. 9. Is but one and incomparable above any other assembly in my love and favour in the gifts of my Spirit see Psal 147. â—0 Of her Mother she is only in all the generation of men Amongst whom there is no other holy Nation joyned to God by a Covenant of peace but onely the Church The daughters this may be referred to the knowledge that other Nations had of the Church by meanes of the Gospel whereby they were drawne to joyne themselves to her V. 10. Who is she words of admiration uttered by these daughters namely the Nations of the world V. 11. I went here the bride sets down her motion through faith into the heavenly Paradise seeing shee could not finde her bride-groome upon earth Down as verse 2. Of nuts namely nutmegs by which name are understood all other sorts of aromatick plants verse 2. To see the that is to say to taste by a lively faith the first fruits of eternall life and to advance my selfe towards it by the lifting up of my heart and by a holy desire Phil. 3. 14. V. 12. Or ever I was I felt my selfe beyond mine expectation ravished up into heaven by an unspeakable violence of the spirit Ephes. 5. 20. Amminadib this should seeme to be some famous Chariot driver of Solomons who in the race of horses and Chariots could out drive all the rest see Cant. 1. 9. V. 13. Returne the brides companions which are those Nations or persons that desire to bee joyned unto her and therefore desire that shee may not bee so soone gathered up into heaven without
Sacraments and Works V. 9. In the night amidst the horridest darknesse of affliction words of every beleever who is taught by the Lords punishments to turne to him and have a perfect confidence in him Psal. 119. 67 71. whereas the wicked take an occasion through Gods patience to grow worse V. 10. In the land namely in the Church where justice and holinesse of life ought to reign and where the right way to God is Psal. 143. 10. V. 11. Thy hand thou doest wondrous workes in the defence of thy children but the prophane and the hypocrites take no notice thereof nor are not touched therewith no more then with a thing unknown But they shallsee they shall feele the effects of thy soveraigne Majestie in thy just punishments Their envy at the people the Italian thy jealousie for thy people that is to say They shall perish through thy just indignation against all those amongst thy people that are disloyall unto thee and by the rigour wherewith thou persecutest thine enemies V. 13. Will we make mention out of thy pure grace and goodnesse hast thou given us occasion to remember thee for ever in praise and thanksgiving V. 14. They are dead namely those Tyrants of thy Church Therefore hast thou namely for the persecuting of thy Church V. 15. Glorified thou hast maintained thy glory by punishing even thine owne people who had violated it see Levit. 10. 3. V. 16. A prayer the Italian a secret lamentation as well for the grievousnesse of their sins as for the confusion of their consciences and mindes V. 18. We have been we have used great endeavours and conceived great hopes that we should be able to free our selves from our evils but it was all in vain Neither have that is to say we have not been able to overcome our enemies V. 19. Thy dead that is to say O God thy Church and thine Elect which seem to have beene destroyed by thee beyond hope of recovery shall be miraculously re-established as it were by a kinde of resurrection see Rom. 11. 15. which is opposite to that he had said of the enemies irrevocable death vers 14. My dead bodie words of each particular beleever who by faith applieth unto himselfe Gods generall promises see Job 19. 27. As the dew which caused the herbs of the earth to live and grow green when they were dry and withered Thy dew namely thy grace and power and especially thy spirituall grace in Christ Psal. 72. 6. V. 20. Come my Gods exhortation to his Elect to beare all his visitations silently and patiently which shall be but short in regard of the eternity of heavenly blessings which he hath promised V. 21. Commeth out he shall take open vengeance from Heaven of his enemies for the death of his elect Shall disclose as desiring vengeance in open judgement that is to say God shall require accompt in Heaven of what shall seem hidden on earth under the vaile of his patience CHAP. XXVII Vers. 1 SHall punish shall destroy the devill and his kingdom and all his instruments With his with the spirituall and invincible power of his word Isa 66. 16. Rev. 1. 16. and 19. 15 21. Leviathan a generall name for all great fishes and sea monsters Job 41. 1. by which here is meant the devill as hee is elsewhere called Serpent and the great dragon Revâ—l 12. 9. and 20. 2. The Dragon the Italian the Whale wheâ—eby may also bee meant the great Potentates of the world which are the Churches enemies as the. King of Egypt who was her first persecuter is called Psal. 74. 13. Isa. 51. 9. Ezek 29. 3. and 32. 2. V. 2. Singye that is to say all beleevers have great cause to celebrate the Churches happinesse to the glory of God whose Vineyard she is Iâ—a 5. 1. Ofred wine of excellent and rich wine V. 4. Fury is nâ—t I will then shew my selfe to be quite at peace with my Church Who would sâ—t who shall that bee amongst men that are but aâ—â—â—ornes and bushes before me who am a devouring fire that shall will or dare to assault my Church any more it being under my protection V. 5. Let him takâ— held the Italian Can any one take hold who will be so rash as to imagine that he can overcome me He may make peace let every one of mine enemies humble himselfe and flie to my grace which is the onely way to overcome me or else he must necessarily be destroyed see Job 22. 21. V. 7. Hath he God hath moderated those punishments which he inflâ—cts upâ—n his Church and doth not use extreame rigor with them as he doth with the wicked whom he meanes â—o â—uine but doth at the last happily restore them Others translate it Hath he smitten them with the strokes of them that smote him hath he been slaine with the slaughter of them which were slaine by him that is to say God hath not imitated the unappeasable and unsatiable cruelty of those men that are enemies to his Church see 2 Sam. 24. 14. Or hath he smitten him as he smites those that persecute him namely with a bar of Iron to send them into utter perdition V. 8. In measure not comming to a rigorous account with her nor equalling the punishments to the greatnesse of her iniquities but tempering them so that they may but correct her being no greater then she may be able to beare 1 Cor. 10. 13. Debate with it namely with thy Church which is as thy wife driven by her misdeeds out of the Land of Israel which is as thy house Isa. 50. 1. V. 9. By this by these punishments I will satisfie a fathers just severity for the misdeeds of his children The fruit namely of these my corrections and visitations To take away that being converted from their idolatries which is the wel-spring of other sinnes I may make them feele the pardon of their sins and the effects of my grace Altar dedicated to idols Groves employed in idolatrous uses Lev 26 30. Isa. 1. 29. V. 10. Yet the the Italian therefore the he gives a reason for what he had said that the sinnes of the people should be purged that is to say they should be punished to the utmost with a just correction when they were come to the height of excesse V. 11. When the boughes a continuation of the figure of an utter destruction as if a tree when it is green should be eaten and sed upon by Cattell or be burned when it is drie Will not have namely to spare them so faire as the discipline of fatherly rigour wâ—ll extend which is no way contrary to that which is spoken vers 7 8. for there he speaketh of the punishment of damning and accursing and God judgements upon his children doe never â—eâ—ch so far V. 12. In tâ—at dry namely at the time of those punishments Shall beat off a terme taken from Trees when the fruit is gathered Isai. 17. 6. 24 13. From the channell namely
wind By this tempestuous and scorching wind Jon. 4. 8. is meant Gods judgement executed by the meanes of the Chaldeans Ezek. 19. 12. in the furrowes that is to say notwithstanding Egypts assistance and reliefe V. 12. The King namely Jehoiachim v. 2. 3. V. 13. Of the namely Zedekiah v. 5. and hath taken that is to say hee hath carried them away with him to weaken the Kingdome so much the more and for to have hostages by him V. 17. Made for him Hee shall doe Zedekiah no good who was straitly besieged by Nebuchadnezzar Jer. 37. 57. V. 18. His hand namely his faith and promise V. 19. Mine oath namely the punishment for breaking the oath hee had made in my name V. 22. Take off This begun to be put in execution in Zerubbabel who was of the blood Royall and brought the people out of Babylon but the perfect accomplishment is in Christ the everlasting King and sonne of David Isa. 11. 1. a tender hereby are meant Christs weake beginnings in his humane nature who was descended from the ancient stocke of the Kings of Juda. V. 23. The mountaine namely in my Church which spiritually is higher then any worldly height Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it all nations shall come under the Messias to shelter themselves from all evills V. 24. The trees namely the great ones and Princes of the world CAAP. XVIII Vers. 2. HAve eaten have sinned and the children have suffered for it as the sins of Mannasâ—â—h are remembred upon Judah and the sinnes of Jeroboam upon the ten tribes See Lam. 5. 7. V. 3. Any more Since you make my patience an argument whereupon to tax my judgements I will hereafter bring them presently upon him that sinneth and lay open your iniquities like unto the iniquities of your forefathers for which I have heretofore punished you V. 4. All soules I am equally God and Judge of all not accepting of persons And if I doe delay my generall punishments it is out of my superabundant goodnesse And if the children doe beare the iniquities of the fathers it is according to justice either by reason of their imitating them or in so much as I punish them in their body and goods which they have from their fathers But the judgements upon the soule which proceed absolutely from me and is mine have no other cause nor foundation but every ones owne works V. 6. Hath not eaten namely of the idols sacrifices whose service was done upon hils and mountaines Ezek. 22. 9. See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20 21. List up his that is to say shall have detested them with all his heart Desiled by adultery V. 10. Any one the Italian any thing like to one Heb. the brother of any of these things V. 11. Any of those namely all the good deeds set downe before v. 7 8 9. V. 13. His bloud He shall suffer the capitall punishment for his owne sinne and he shall be the causer of his owne death Lev. 20. 9. Acts 18. 6. V. 17. Hath taken off his hand the Italian hath withdrawne that is to say keeps himselfe from wronging or oppressing him though he might have cause to doe it V. 19. Why He sheweth that those prophane men contending with the Prophets did seeke to catch them and make them confesse either that Gods judgements were not just in punishing the children for the fathers sinnes Or that the Prophets limitations and expositions were contrary to Gods Law Exod. 20. 5. Deut. 59. When the meaning of my Law is that I will punish the sinnes of the fathers upon the children in case that they follow their fathers examples which I doe often suffer to fall out so through my secret judgement And if through my speciall grace I doe sanctifie them so that they doe not follow their fathers steps they shall also be exempted from the punishment V. 20. The sonne namely the innocent sonne who is by my spirit purged from his fathers wickednesses Yet this is no generall rule in respect of the body and bodily goods in which God in all seasons hath visited the children for the fathers sinnes but must be understood of the everlasting punishment of the soule or especially and particularly of the corporall punishments of those times The righteousnesse that is to say every one shall receive either a reward for his good works or punishment for his evill works V. 22. Shall live He shall be delivered from the common evils of this world and shall attaine to everlasting life to which the true way and direction is the pure and constant conversion of a sinner V. 23. And live Or had I not rather that he should be converted from his evill wayes and live V. 25. Ye say the Italian will ye say will you yet dare to taxe either mine actions with injustice or my words and my law with contradiction Are not your All the injustice is in you who follow your fathers wayes and not in me My Law agreeth well with this doctrine but your understanding is perverted V. 26. When 〈◊〉 This is the rule of my soveraigne Justice that the death of every one shall be the punishment of his owne proper sinne as the order of my mercy is to give a sinner hope that he shall be restored by repentance Both the one and the other ought to be well enough knowne unto you but that in this contestation you fight against your owne consciences V. 30. Every one and not for the sinnes of their fathers as you impute it to me Your ruine the Italian a stumbling blocke to you to cause your ruine V. 31. Make you give way to the spirit of grace to whom it properly belongeth to regenerate a man who cannot doe it of himselfe Ier. 13. 23. Ezek. 11. 19. and 36. 26. CHAP. XIX Ver. 1. FOr the Princes namely for Jehoahaz Jehoiachim and Zedekiah last Kings of Judah in whom consisted the remainder of the people of Israel V. 2. What is thy mother a Lionesse that she layeth namely every one of those Kings Or thou Nation of the Jewes Jerusalem wherein you have been borne and bred hath for a long time been a city of bloud and violence and hath brought forth Kings of the same nature V. 3. One of her namely Jehoahaz who was carried away a prisoner into Aegypt 2 King 23. 33. Jer. 23. 11. V. 4. Their pit or net a terme taken from the hunting of Lyons V. 5. When she saw namely Jerusalem when she saw that there was no hope that Jehoahaz should be restored tooke another namely Jehoiakim appointed to be King by the King of Aegypt 2 King 23. 34. V. 6. Went A description of Jehoiakims treaties with other Kings and chiefly with the King of Aegypt which was also the cause of his ruine V. 7. Their Cities namely the Cities of his people by his extorsions and violences 2 King 24 4. Jer. 22. 17. By the noise by his cruell and
for this grace is not universall nor common to all V. 12. Because their waters these admirable effects shall be produced because the Gospell shall be accompanied with a celestiall power of Gods Spirit Shall be meat this may signifie the double use of beleevers good works the one to the glory of God and advancement of their own salvation the other to the edification and correction of their neighbours V. 13. Ioseph whose posterity was divided into two Tribes Ephraim and Manasseh See Genesis 48. 5. 1 Chro 5. 1. V. 15. The great sea namely the Mediterranean sea in regard of the little seas or lakes of Palestine Now these bounds or borders doe signifie that Christs kingdome shall have its perfect being within it selfe and shall be severed from the world V. 17. The border of Hamath namely the uttermost part of the Northerne line which from Hamath shall turne Eastward V. 18. From the border namely Hamath where as it were in an angle shall meet the North and the East side The East sea namely the sea of Sodome Ioel 2. 20. Zach. 14. 8. V. 19. The River namely Sihor called the river of Egypt Num. 34. 5. Josh. 15. 47 1 Chron. 13. 5. V. 20. From the border from the end of the foresaid Northerne line unto that place where the land of Hamath butts upon the Mediterranean sea towards the North. V. 22. The strangers a figure of the calling and ingrasting of the Gentiles into the Church CHâ—P XLVIII Verse 1. HAzar 〈…〉 an the meaning seemes to be there shall be a line drawing from the Mediterranean sea along by the way of Hethlon to Hamath and from thence to Hazar-enan which on the one side borders upon the land of Hamath and on the other side upon the countrey of Damascus For Dan these divisions are quite differing from the ancient divisions which Ioshua made and by these seems to be shewen the equall râ—ght which Gods children shall have in his Church and in his spirituall goods V. 9. The â—blation the Italian The part This consecrated part which was five and twenty thousand cubits in length and as many in breadth was divided into three parts ten thousand of those cubits in breadth was for the Priests and there was the Temple other ten thousand cubits were for the Levites v. 13. The other five thousand were for the city of Jerusalem and there being a great deale of space yet left Eastward and Westward besides these five and twenty thousand câ—bâ—ts that was for the publique officers and for the Prince v. 18. 21. V. 12. Most holy Belonging onely to the Priests who were to enjoy it in the presence of God in the exercise of their Function in the Temple as they did the most holy parts of the offerings Lev. 2. 3. V. 14. The first fruits This part was consecrated to God as the first fruits of the earth were V. 16. The measures This representation is altogether figurative and mysticall representing the perfect constitution and ordering of the body and state of the Church as Rev. 21. 16. V. 18. That serve All those which doe the publike service in the meanest kindes of secular callings V. 28. To the river Called Sihor or the river of Egypt the Southerne confine of Palestine V. 35. The name Gods presence in his Word grace spirit and vertue shall give the Church its true being wherefore for to give the Church its true name we must say That it is the assembly in which God is present in the aforesaid manner See Isa. 26. 4. Jer. 33. 16. The Booke of the Prophet DANIEL ARGUMENT THough Daniel did never exercise the publique Calling nor Function of a Prophet in the qualitie of an Ecclesiasticall person to preach to the people and expound in sacred assemblies the revelations which were sent him by God yet his booke hath alwayes beene insâ—rted amongst the number of the other Prophetâ— as containing most speciall and admirable predictions of the state of the world and Church from his time untill Christs comming in the flesh gathered by himselfe and published in this Booke Whereiâ— we may observe two generall parts the one Historicall and the other Propheticall In the first he sets downe what notable things happened concerning his owne person and his course of life to make himselfe to be acknowledged a Prophet authorised by God relating how that in his youth he was carried away captivâ— to Babylon and was with others of the same Nation age and condition chosen to be instructed and consequently employed in honourable employments in that Empire But that God having taken them into his particular care and charge did 〈◊〉 those humane instructions by an infusion of divine giftâ— and graces First in a spirit of sanctification zeale and singular piety â—ried by cruell torments inflicted upon Daniels three companions in their youth and upon Daniel himselfe in his old age and besidâ—s in sâ—verâ—ignâ— understanding and wisdome wherein Daniel was remarkable and spoken of as iâ— were by a common Proverb whereupon they were promoted to eminent dignities to the great â—ase and sustenancâ— of the Church in her captivitie and sufferings in Babylon And at the last in the spirit of Prophâ—ciâ— in Daniel which manifested it selfe first in 〈…〉 ing Nebuchadnezzar in mind of his 〈◊〉 which he had forgotten and interpretting of them and afterwards in the miraculous prediction of the â—vills which did hang over the head of Belshazzar his grandchilde But it did fully shiâ—◠〈◊〉 in the incompâ—rable visions set downâ— iâ— the second part of this Booke concerning the foure grâ—â—â— Monarchies of the world â—ntill the â—â—mâ—ing of Christ and especially touching Selucides King of Syria and other successors of Alexander under whom the Iewish Church should suffer most grievous and mourneâ—ull accidents and especially under Antiochus Epiphanes the most cruell subtill and pestileâ—â— persecutor that ever the Church â—ad his principall â—ime and end being to root out Gods worship in it together with all impression and motion of piety in mens hearts Under the figure of whom are also foretold the persecutions of Rome whilst it was â—eathen and also of Antichrist the last deadly enemiâ— of the Christian Church as Antiochus had beene of the Iewish Church against whose outrages the Prophet comforteth and strengtheneth the Church by the promise of Gods helpe and deliverance in his appointed time lifting their hearts notwithstanding up for a soveraignâ— comfort to Gods promise of everlasting salvation by Christ who being established by the father to be the everlasting King of the world should from time to time cause 〈◊〉 to fall upon thâ—se Empires and should at the last lay the foundation of his ownâ— spirituall and everlasting Empire upon the redemption purchased by his death the prefixed time whereof is more cleerely showen to him then to any other Prophet through which all 〈◊〉 ceremonies being accomplished in their signification the use of them should also be abolished to 〈◊〉 to the service of God in
which he had made himselfe See Hos. 5. 2. which Priests committed many outrages and murthers upon them which frequented the Temple of Jerusalem contrary to his command or generally upon all travellers For they I doe liken these Priests violences to theft for they are cruell and insufferable V. 11. Judah that is to say O yee tenne Tribes though now you have no plants of true beleevers left amongst you yet you shall be filled with them againe When by meanes of the Gospell which shall come forth of Jerusalem Psal. 110. 2. Isa. 2. 3. God shall deliver his elect of all Nations out of their spirituall captivity and at the last the whole body of his people Israel also Jer. 31. 5. CHAP. VII Ver. 1. WHen I when I have sought to correct the sinnes of my people by my word their secret wickednesse and inward hardnesse hath manifested it selfe as it often happeneth in bodily infirmities Commeth in into the houses to steale V. 2. Have beset them like unto ropes and snares that they may no longer escape my judgements Prov. 5. 22. or the punishments of their misdeeds have bound them They are they commit their misdeeds boldly and openly Or I keep them in minde and they are alwayes before me V. 3. They make all their wickednesses are made occasions of mirth and pastime even by the Judges and Magistrates themselves A signe of an extreame corruption V. 4. As an Oven A similitude taken from common Ovens to represent unto us an unbridled kind of concupiscence to fulfill the Which all meanes are used V. 5. In the day namely the day of his Birth or of his Coronation his Courtiers have perswaded him to drunkennesse Whereupon having laid aside all manner of Majesty he hath done acts besitting a jester or jugler V. 6. For they have the Italian when they have when they have plotted some treachery they hatch it within themselves secretly untill such time as the passion of desire or of revenge being come to the height breaks out in effects See Mic. 2. 1. V. 7. They are all this Rage discovers it selfe chiefly in their seditions frequent conspiracies and murthers of their Kings 1 King 15. 27. and 16. 9 10 21. and 2 King 9. 14. and 15. 10 14 25 30. There is none they are so possessed with an affection to evill that they cannot thinke upon me to call upon me in these publicke disorders nor to be rightly converted to me V. 8. Hath mixed himselfe by treaties leagues and commerces which have brought them into the participation of idolatry and vices As a cake as who should say he is neither raw nor baked which may be referred either to the mixture and indifferency of Religions or to that being as it were all fired by Gods judgements he was not one whit humbled or amended by it but was still raw in impenitency and obstinacy V. 9. Gray haires he is decayed by meanes of old age V. 10. For all this for all these foresaid punishments V. 11. They call to to ayde and releeve them and would not come to me See 2 King 15. 19. and 17. 4. Hos. 5. 13. V. 12. I will spread I will curse their endeavours and make the issue thereof be to their ruine and confusion As their as it hath been fore-told and declared by my Prophets 2 King 17. 13. V. 13. They have spoken when I have delivered them they have made false protestations to me of future faithfulnesse and service Or they have spoken lies against me attributing their deliverance to men or to idols and all their afflictions to me V. 14. They have not cryed by true and sincere prayers of faith but have only howled when they have felt their evils Or through grumbling and impatience See Job 35. 9. They assemble to make publicke supplications V. 15. Strengthened I have compared my punishments and have given them strength to beare them and not to be overthrowne by them Or after I have scourged them I have re-established them Mischiefe by their rebellion and Apostasie V. 16. Tâ—ey returne they have no stedfastnesse nor uprightnesse towards Me but are like an ill stringed or ill fashioned bow or a bow which turneth in the Archers hand Psal 78. 57. For the rage through their blasphemies against me and their proud boasts and insolencie which were hatefull even to the Egyptians who were their friends CHAP. VIII Ver. 1. SEt the as it were to give warning of the enemies comming Hos. 5. 8. He shall come namely the King of Assyria The house namely against the children of Israel amongst whom God had his habitation as in his Temple or Palace V. 2. Shall â—â—y out of season for being heard And out of the meere feeling of evil without faith piety or conversion as Job 27. 9. Prov. 1. 27. Isa. 1. 15. Mic. 3. 4. We Thou hast revealed thy selfe unto us by thy law and word And we make profession of being thy people See Mat. 7. 21 22. Luke 13. 26 27. V. 3. Hath cast off they have strayed from all piety and righteousnesse Or they are the cause that all my grace and blessing is gone away from them V. 4. They have the people of their owne proper motion without enquiring after my will or staying for my command or permission have chosen and made Kings of their owne heads separating themselves from the lawfull rule of Davids posterity 1 King 11. 31. though this happened according to Gods secret providence Hos. 13. 11. V. 5. O Samaria namely O you ten Tribes whose chiefe City is Samaria your idolatry with your calves hath been the chiefe cause of your being scattered out of your owne Countrey Or your Calfe hath been carried away into a far countrey namely into Assyria As the idols of Nations which were overcome were carried away captive in triumph by the conquerors See Hos. 10. 6. V. 6. Was it the Italian that Calse came the worship of Calves in which the children of Israel professe they worship the true God is false and reproved by God being but a humane invention as all other idolatries are Broken in peeces the Italian shall be reduced into sparkles the stuffe being laid againe upon the anvill by the Workeman V. 7. They have A proverbiall kind of speech that is to say they have studied vaine things and shall reape nothing thereby but dammage and ruine If so be it if their counsell should bring forth any seeming commodity or profit the enemies shall take it away from them V. 8. It swallowed up spoyled by the Assyrians and laid waste May be hath a relation to what is written 2 King 15. 19 20. They be the Nations whose favour they seeke after doe disdaine them and neglect them as an old broken vessell â—it for none but uncleane uses Jer. 22. 28. and 48. 38. V. 9. A wilde asse A savage people inhumane and intractable that care for no body See Job 39. 8 9. Jer. 2. 24. V. 10. Gather them bring them up in armes
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
milstone that is to say a great one such as Horses and Asses doe turne opposite to your lesser ones which were in hand-mills V. 7. Woe infinite evills shall come upon the world because of offences as well upon the offenders as those who are offended It must needs be they are inevitable by reason of the malice weakenesse inconstancy and other vices of men and by reason of Gods providence which suffereth them either for judgment or for tryall and yet mans error shall not thereby bee excusable V. 8. Cut them off See upon Mat. 5. 29. V. 10. Little ones that is to say vile and abject in the sight of the world for their condition and profession Their Angels men ought not to contemne poore beleevers seeing God hath so farre honoured them as to give them his own Angels to be guardians and ministers unto them Heb. 1. 14. who are as it were his houshold and ordinary servants which is signified by seeing the face 1 King 10. 8. V. 11. For the another reason why those poore beleevers ought to be honoured namely because God hath made them partakers of his glorious salvation Iam. 2 5. V. 12. How thinke ye he sheweth another cause of the contempt especially of the Pharisaicall contempt because that the beleevers are poore converted sinners Now saith he that ought not to make them to be lesse esteemed seeing that Christ came expressely for such and that Gods glory and the joy of Angels is the greater therefore Doth he not leave others have it doth he not leave the ninetie and nine in the mountaines c. and goeth to seek that which is gone astray V. 15. Shall trespasse by personall offence or by offence given secretly betwixt him and thee Luk. 17. 3. Now Christ having spoken against them that give offence hee now turneth to them that take offence teaching them how they should proceed therein Heare thee namely thy just complaints to confesse his fault and amend it Or to give glory to God and promise repentance and conversion Gained thou hast brought him againe to his duty and hast bent him to be a good brother to thee See Sam. 5. 20. V. 16. Take with thee that the reproofe may bee of greater weight these men seconding it and also because that if hee bee stubborne the relation which thou shalt make thereof to the Church may bee the better verified V. 17. Vnto the Church namely to the assembly of those who have the governement of the Church in their hands and are to provide for the order peace and discipline of it 1 Cor. 5. 3 4. and 2 Cor. 2. 6. according to the Iewes custom who had also their consistory for the reforming of behaviour and manners As an heathen hold him as a prophane man worthy for his rebellion and hardnesse to bee forbidden the communion of beleevers as Publicans and heathens were amongst the Iewes Mat. 5. 46. Luke 15. 2. V. 18. Ye shall namely you ministers and governours of the Church proceeding in knowledge uprightnesse and wisdome according to the duty of your office See Mat. 16. 19. V. 19. If two the meaning seemes to bee that God being called upon in conjunction of spirit without passion or partiality though there Ecclesiasticall Iudges bee but few in number and consequently of little authority and respect in the world yet he would assist them by his Spirit that they might doe such things as should be ratified in Heaven Yet this may likewise be understood generally of the concord and charity necessarily required in all those that pray unto God concerning one and the selfe same thing See Mat. 5. 23 24. 1 Pet. 3 7. Any thing according to his will as well in the thing it selfe as touching the manner of asking it 1 Iohn 3. 22. and 5. 14. V. 20. In my Name by my authority and by my commission and calling upon me in Faith Am I in grace and spirit V. 22. Seventy that is to say without any limitation V. 23. The Kingdome that is to say Gods spirituall government in his Church re-established by the Messias CHAP. XIX VER 2. HEaled them namely those that were sicke and impotent amongst them as Mat. 12. 15. V. 3. Tempting him to catch and accuse him either for being contrary to Moses and the Law of God if he had absolutly reproved divorces Or for favouring and authorizing lasciviousnesse wickednes and inconstancy amongst men if hee had approved of them For every indifferently at the Husbands pleasure V. 4. Made them the Italian Made men that is to say in the first marriage which he appointed for an example and rule to all subsequent marriages he created but one man to one woman and one woman to one man to condemne poligamy and appointed that they should be one and the selfe same flesh to reprove divorces See Mal. 2. 15. V. 5. And said that is to say he inspired Adam and in aftertimes Moses to give this instruction and Law Leave See upon Gen. 2 24. V. 8. Suffered the Law for the indissoluble bond of matrimony was the first and everlasting law and God altered nothing therein by Moses only seeing your Nations rebellion in the liberty they tooke in divorcing themselves he did set down a rule therefore for a time in regard of some civill order But I who am the supreame Law-giver will now in the dayes of grace and of the spirit bring all things unto their first forme V. 10. If the case if matrimony have so strict a bond it is better to abstaine from it then to come into such a case of necessitie to suffer so many things by a woman as may cause a man to repent that ever he was marrried to her Words of persons which were as yet too carnall and used to this liberty V. 11. Cannot receive that is to say they have not the gift of continency by Gods special grace that they can be without the use and remedy of matrimony 1 Cor. 7. 2. 7 8 17. V. 12. Have made who have a firme resolution grounded upon the feeling firm perswasion of Gods gift to abstaine from woman for to keep an undefiled holinesse and from the use of matrimony to employ himselfe freely in Gods service either in a publicke or in a private calling 1 Cor. 7. 32. That isable let every one examine himselfe what gift hee hath from God and left him do accordingly V. 13. Put his hands that he should blesse them and recommend them to God by his prayer Rebuked them as importune and respectlesse people requiring of Christ too base and mean a thing in the Apostles judgments who were in that deceaved V. 14. For of such so farre are you deceaved in thinking that children by reason of their weakenesse and contemptible qualities are unworthy to bee presented unto mee that contrary wise no bodie is capable of my Kingdome unlesse hee be first by the spirit of regeneration brought into a spirituall estate to bee like a little Childe
other places humane nature in its corruption and sinne Is flesh that is to say carnall and viâ—ious and therefore uncapable of the kingdome of heaven 1 Cor. 15. 50. Is Spirit that is to say spirituall in senses motions and actions altogether holy and divine V. 7. Marvell not do not let this doctrine of regeneration move you to any wonder of doubt or incredulity Iohn 5. 28. for although the nature thereof be supernaturall and incomprehensible yet the effects thereof are very apparent and sensible as the winde See Eccles. 11. 5. V. 10. Knowest not though they have been cleerly set forth by the Prophets Psal. 51. 10. Ezek. 11. 19. and 36. 26 27. V. 11. We speake namely I and my Disciples doe teach doctrines that are certaine and are not of human invention as your traditions are Because that I as I am true God know all the fathers secrets and do faithfully manifest them as being sent from him v. 32. And ye he speaks to the Iewes in generall V. 12. Earthly things which all beleevers ought to know and practise in this world Heavenly namely the highest mysteries the knowledge and fruition of which are reserved for the heavenly life V. 13. No man you ought to beleeve me in both for no man of himselfe hath knowledge thereof nor the charge of declaring them but I alone who though I have taken humane flesh upon me and have so farre abased my selfe yet my Godhead doth still reside in heaven having the same essence and glory as my father hath Matth. 11. 27. Iohn 1. 18. and 6. 46. Rev. 5. 5 7. Hath ascended to gaine the originall knowledge of these things V. 14 And as my abasement shall be followed by the exaltation of my humane nature into heaven that by the sending of my Spirit and by my word I may set up a cleere signe of the salvation which I shall have obtained to apply to all by faith Ephes. 4. 9. 10 11. V. 16. The world namely mankinde in its generality though with a distinction of his elect according to his good will and pleasure He gave appointed him out of meere grace for a redeemer sent into the world at the appointed time exposed to all necessary sufferings and at the last applied and really conferred with all his benefits to beleevers by the inward operation of the holy Ghost who creates in them the faith for to apprehend him livelily V 17. For God the proper end for which the Sonne of God was sent was to save not to condemne the world for he needed not for that effect to have taken humane flesh upon him True it is indeed that hee doth accidentally aggravate the curle of unbeleevers who reject the light of his grace to remaine in the darkenesse of ignorance and sin See Iohn 16. 9 v. 17. Sent not that is to say it was appointed by the Councell of the whole Trinity that the Sonne should in his owne person and immediately take humane flesh upon him in the world and in the same flesh fulfill the worke of redemption and so must alwayes the se words of sending the Son and the spirit bee understood for accomplishing that act in their proper person which was proper to each of them the councell and advice whereof is common to all the persons together observing the order of operating V. 19. The condenmation namely the cause and subject of it And men namely a great part of them all worldly and unregenerate men Because namely one of the chiefe causes of this incredulity is because that man delighting in sinne abhorres the light and power of the Gospell which discovers the foulenesse of sin and argues the malignity of it for to bring man to repentance V. 21. Doth truth the Italian Workes 〈…〉 uth namely loyall and sincere works in which the conscience is assured of Gods approbation whereupon the more they are exposed to light the more joy and content they doe bring to them as doe them See Psalm 37. 6. In God according to his will which is as it were the forme and modell of good workes Romans 6. 17. Or the roote and beginning of which is the communion which man hath with God by his Spirit V. 22. Into the land namely from Ierusalem Iohn 2. 23. he came into the territories of Iudea Baptized by the ministery of his Disciples Iohn 4. 2. V. 23. Anon it is thought that these two Cities were on this side Iordan and neere unto it in the halfe tribe of Manasses and it appears by Iohn 10 40. that Iohn went away from Bethabara which was beyond Iordan unto this place which was on this side V. 25. There arose from that which followeth it appeares that the question was which of the two baptismes Christs or Iohns was of greater power or whether they were both equall to purifie the soule from sin Iohns Diseiples or by some of his Disciples The Iewes which went to Christs baptisme Some texts have it with a certaine Iew. V. 26. They came namely Iohns Disciples moved by jealousie or by a desire they had to be instructed V. 27. A man the meaning is I cannot nor ought not to be more then God would make me he hath made me a servant and therefore both you and I ought to containe our selves within our degree and measure and yeeld the soveraigne honour to the Lord which is Christ. Or I having received what I have by Gods gift there is no cause of glory for me nor of ambition for you 1 Cor. 4. 7. V 29. He that hath Christ in all these things comes in in the quality of a head and principall person as the bridegroome in a wedding solemnity but I am there but an accessary and a servant admitted by favour and therein have I a perfect joy without any disturbance of jealousie V. 30. D. Decrease my person must decrease till death and this my extraordinary and preparing office must â—eâ—ld to the full manifestation of Christ and of his Gospell V. 31. That is of earth namely a mortall man such a one 〈◊〉 I am cannot adde any thing to his deeds and sayings above that which he is himselfe Therfore I cannot give any efficacy to my Baptisme and preaching for the purification and conversion of the soule Christ only can doe 〈◊〉 Is above al namely in power and operation which depends all upon him and thereâ—ore hâ—e addâ—s it to the operation of his ministeâ—s according to his pleasure V. 32. Test fieth the same must bee said of the truth as is spoken of the power he hath it wholly to himselfe as it were in his owne spring his Ministers have it but onely out of his bounty and by his communication v 32. No man there is but a very small number of men that beleeve him V. 33. He that hath that is to say all true beleevers doe ratifie and confirme as much as in them lyeth the â—â—uth of Gods word which Christ teacheth in perfect purity because he
which is to have the heart governed and directed by the understanding See Rom. 12. 2. Ephes. 4. 23. Bringing me causeth me to bee inevitably driven into sinne whose rootes and seeds are in my nature and in all parts and faculties of it V. 24. O wretched man an exclamation out of the feeling of this miserie namely of being yet under the bondage of sinne and of a desire to be freed from it Who shall O that I were but out of this animall and terrestriall life during which sinne doth yet dwell in me and throw it I am yet under the necessitie of dying and that I were transported into the liberty of the glory of Gods children in the life of happinesse Rom. 8. 12 Phil. 1. 23. V. 25. I Thank God this is a certaine correction of the former fervent desire the time whereof was not yet come The meaning is though I doe desire to depart this life yet I submit my selfe to Gods will and with humble thanksgiving I content my selfe with his grace in Christ who doth not impute this corruption and imperfection unto mee to condemnation and shall fulfill my salvation in his appointed time See 2. Cor. 29. CHAP. VIII VER 1. THere is therefore a conclusion drawne from all hath beene spoken hitherto namely that man is justified by grace and that those who are so justified are freed from the domination of the law and are incorporated into Christ in whom they subsist and live by the communication of his spirit and therefore cannot be judged in themselves Rom. 7. 4. Gal. 2. 20. Which are namely that do shew the truth of this union with Christ by a holy 〈…〉 ion according to the inspirations of 〈◊〉 holy Ghost and not according to the motions of 〈◊〉 See Gal 5. 16 25. V. 2. For he gives a reason why the true members of Christ doe walk according to the spirit namely 〈◊〉 that being under 〈◊〉 most holy government they are freed from the deadly tyranny of sinne The law See Rom. 7. 22. 1. Cor. 9. 21. Gal. 2. 19. In. 1. 25. Of liâ—t that is to say living and quickening being 〈…〉 cause and author of spirituall life in believers See 1 Cor. 15. 4â— 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉 S. Paul propounds himself for an example of every regenerate man as Rom. 7. 15. 16. V. 〈◊〉 For what hee proves this foresaid making free because that God being reconciled by Christs death hee hath taken away from sinne that power which he had granted it over man for a punishment of his first transgression In that it was because that seeing it could not be kept by a corrupted man it had no power to reconcile him to God whereupon it followed that the aforesaid punishment of the kingdom of sinne remained in its vigour Sending that is to say having appointed that his Son should take upon 〈◊〉 â—â—mane nature altogether like unto that of sin 〈…〉 then sin onely accepted Heb. 2. 17 and 4. 15. For 〈◊〉 to bee a propitiatorie sacrifice for it 2. Cor. 5. 〈◊〉 Condemned he hath as it were by his soveraigne 〈…〉 e taken away all command over believers from 〈◊〉 hath crucified and mortified it in them whilest they live in this animall and corporall life Ver. 4. The righteousnesse all which the said law commands being just and right Might bee fulfilled that it to say that it may not be commanded in vain not without effect as it is in respect of all unbelievers but may be observed though unperfectly in this world See the like meaning of this word Rom. 2. 27 Gal. 6. 2. V. 5. For they he gives a reason why the law is â—ept only by those who are regenerate namely because the holy Ghost who possesseth them hath made them spirituall euen as the law is whereas a carnall man can not agree with it Rom. 7. 14. That are namely that are of the carnall traine that is to say unregenerate Or that have no other being but their 〈…〉 all corrupt being Doe minde the greeke word may be referred to all the faculties and functions of the soule as wel of the understanding as of the heart and of the affections V. 6. For to bee it appeares by the effect which all thoughts bring forth and the motions of the one and the other what the causes of them are for seeing that from the unregenerate mens there proceeds nothing but death without any helpe or direction to everlasting life that is a signe there is nothing but sinne and corruption called flesh in the former verse And conâ—â—â—â— wise seeing that regenerate mens thoughts doe direct to life it is a signe that there is the blossome of the spirit who is the only author thereof Peace namely all manner of blessing and happinesse the first fruits whereof in this world consist in the sacred rest of conscience V. 7. Because hee gives a reason why the flesh is the cause of death namely because it fighteth against God who is the onely author of life and is incapable not onely thorough weaknesse but also thorough naturall repugnancie to submit it selfe to his will V. 9. Dwelling in you the presence of God and of his spirit is where he operates his dwelling where he operates continually and inseparably or by a certaine appropriation of the organ as the soule dwelleth in the body Of Christ namely that spirit which Christ as he is head communicates to all his members V. 10. Be in you by the presence life and power of his spirit The bodies it is true that you believers are as yet subiect to corporall death by reason of the reliques of sinne that are in all regenerate men and shall not bee quite brought to nought but onely by death But yet in the gift and presence of the sâ—irit you have a beginning of spirituall life which consists in the coniunction with God into which Christ hath reestablished you by his most perfect righteousnesse and withall an assurance of everlasting life and happy resurrection V. 11. Of him namely of God The meaning is if you be partakers of Gods spirit the fulnesse of which is in Christ as this spirit produced in Christ who is your head the effect of resurrection by his omnipotent power and his personall property to bee the neerest cause of life in all things and in vertue of his holinesse wherewith hee had replenished his humane nature and so taken from it all proper cause of death which is sinne Psal. 16. 10. Acts 2. 24. So hee shall likewise produce the same effect in you by his power and by the meanes of your sanctification which is the resurrection of the soule which shall be followed by that of the body that hath participated of the same holinesse hath borne the sacred signes and produced the effects thereof in this life V. 12. Debters that is to say bound by the condition of our spirituall state by contract of covenant and by benefits received V. 13. After the flesh following
for this universall terme whosoever which he hath added in the precedent verse to the passage of Isaiah where it is not expressed Lord namely Iesus Christ by his death and Resurrection hath gotten him a title to bee Lord over all men and to bee the head of all his Elect a middest all nations to distribute the graces of his spirit unto them Yet is it not with him as it is with men for hee is no whit empoverished by the multitude of them who have part în his goods neither is there before God any other difference amongst men but onely of those that acknowledge him and call upon him and of those that doe not as it is proved by the ensuing passage V. 14. How then he proves the said indifferencie of nations because that the meanes to attaine to salvation by the true invocation of God hath beene made common to them all and consequenty faith and so from time to time the hearing of Gods Word and preaching and according as the one is occasioned by the other and at last every thing resolves it self into the Soveraigne cause of Gods good will and pleasure Who hath also accompanied these subalternall meanes with his power to produce their lively effect of faith and confession Without a because the Gospell is but a publication of Gods secret will which cannot be knowne unlesse he reveale it himselfe V. 15. And how this preaching being an embassage of grace and peace presupposeth a sending from God well verified and authorized by himselfe As it is these passages of the Prophets may be referred to this sending or mission of the Apostles to preach grace which no man knew of nor had any power to being tydings of it without the expresse declaration and commision of the offended Soveraigne V. 16 Not all as there is indisterency of nations so there is a great deals of difference of persons some believing and some not as Isaiah foretelleth and so making the preaâ—â—ng unprofitable See Heb. 4. 2. V. 17. By hearing that is to say it is not grounded nor doth not resolve it selfe into naturall 〈◊〉 â—â—â—ks nor into discourse of reason noâ— into humane 〈…〉 hority nor into apprehension of the understanding but onely into the declaration which is made thereof to man which also hath neither truth nor power but onely by its faithfull relation and câ—n â—â—mity to Gods originall word V. 18. But I say as for the Iewes that have not beleeved what can bee said of them It is because they have heard nothing of the Gospell No for like the Sunne Psal. 19 4 it hath runne over all the world Col. 〈◊〉 6 23. shall wee then say that the de 〈…〉 was in them who have rejected the light of the â—â—ving knowledge of the Gospell which the Gentiles have accepted he answereth v. 1â— that it cannot be gainesaid seeing that Moses did formerly protest the same V. 20. Very bold and wiâ—h a holy freedome without bearing so much respect to this nation or to the vices of it That sought mee not to shew that all the Gentiles advantage was out of especiall grace and an effect of their free election But that God did exercise the rigor of his justice towards the Iewes upon their hardened rebellion CHAP. XI VER 1. HAth God ought one therefore to say or thinke that God hath taken away his grace or cut off all his people Israel from his covenant and for ever God forbid that can not bee said neither of all the people whereof I am one and others with me chosen by God in whom his covenant is ratified nor of the body of the people for ever for the time will come that they shall bee re-established ver 11. V. 2. Fore knew that is to say chosen and ordained from everlasting to salvation Rom 8. 29. V. 6. And if this seemes to be inserted against those Iewes who being become Christians did notwithstanding repose some part of their righteousnesse and confidence in the workes of the Law which Saint Paul sheweth could by no meanes be done for these two wayes of righteousnesse and salvation are incompatible the one with the other Rom. 4 4 5 Gal. 5. 2. 4. Ver. 7. What then my discourse commeth to this that the body of the Iewish Nation seeking their righteousnesse by the Law have not obtained of God to bâ—e reputed just and to have right to everlasting life Rom. 9. 31. and 10 3. The election namely that small number from amongst them which is chosen by God by vertue of this election hath bin endowed with the spirit of faith in the Gospel which propoundeth Christs only righteousness The rest the common people have taken occaâ—â—on to harden them selves in their tebellion being scandalized at the Gospel which is contrary to then fleshly understanding See Rom. 9 18. V 8. Of slumber the Greeke word signifieth the deadly slumber of those who have beene stung with some venemous beast V. 9. Let their table may all blessings and chiefly the proffer of the Gospel which they have hitherto abused prove an occasion of ruine and perdition to them for a iust punishment of their ingratitude V. 10. Bow doune make them unable to lift up the eyes of the spirit to thee and to thy Gospel or to rectifie themselves by conversion of heart or to doe any thing that is right or good and contrariwise burthen them with thy curse like to a heavie but then or with fetters of bondage with which the Hebrew terme of the Psalme which saieth make their loynes continually to shake a greeth very well V. 11. Isay shall it then be said that the body of this nation hath taken such a fals subiect of scandall against the Gospel that it is therby fallen irreparabâ—ly into a finall apostasie God so bid God hath revealed iâ— otherwise to me namly that he will yet on day call the Iewes againe and restore them to his covenant which in this meane tyme as upon an occasion Acts. 13. 42. he will communicate to the Gentiles that in his appointed time he may make use of this favour bestowed upon the Gentiles as aprick of holy realousy to the Iewes to prick them on to take part in this everlasting benefit V. 12. Now if the fall if God hath made use of the Iewes reiection for an occasion of powering out the riches of his grace thorow out the world and if the number of beleeving Iewes being much deminished a great multitude of Gentils hath bin converted how much more abundant shall Gods grace be and the number of beleevers increased even amongst the Gentiles themselves when the body of the Iewes here called fulnesse being re-established in Christ shall fill the world with wonder shall raise up all mens hearts to God shall induce unbeleevers to believe shall confirme beleevers and shall sett the Gosple in its full lustre and Christ into the fruition of his universall Empire of the world He addes this to induce the Gentiles to desire and
V. 5. The Church namely their family which beleeveth generally and is ordered like a little Church O the assembly of beleevers who assemble themselves in their house for there were diverse small assemblies of beleevers in one and the selfe same Citie See 1 Cor. 16. 19. Col. 4. 15. Who is he who was one of the fiâ—st that was converted to the Christian faith 1 Cor. 16 15. V. 7. Fellow prisoners peradventure in that imprisonment which is spoken of Acts 16. 23. 2 Cor. 11. 23. Amongst the that is to say are excellent Evangelists the word Apostle being somtimes taken more lagely 2 Cor. 8. 23. Phil. 2. 25. In Christ namely in the communion of beleevers and in the Church by professing Christ. Ver. 10. Approved who hath given certaine proofes of his Christian faith zeale and constancy Ver. 11. In the Lord that is to say members of his Church V. 12. In the Lord. namely in the service of his Church both publike and private according to their vocation and power or in the vertue of Christs spirit V. 13. Chosen who in the communion of Christ and of his Church hath excellent and singular gifts Ver. 17. Avoyld them that you exclude them as prophane out of your publike assemblies by excommunication and that privately you shun all voluntary pleasing and intimate conversation with them And that to shame them and keep your selves from their vices and to testifie to all men the purity of the Church contrary to their scandalls which are reproved and detested of all men V. 19. For yours these seducers imagine that you are easie to be deceived as very credulous having receaved the Gospell with all manner of readinesse But it lieth in you not to suffer this vertue of simplicitie of faith to degenerate into the neighbouring vice of foolish shallownesse to beleeve any kinde of doctrine Simple without malice or fraud as having no experience in evill following that which is good out of a sincere motion without any discourse or hollen thought to the contrary V. 20. Of peace the author and preserver of the true spirituall peace of the Church which these Schismaticks and factious persons raised up by the Devill do endeavour to trouble V. 22. In the Lord namely with a Christian and spirituall Charitie V. 23. Mine host See upon v. 2. Ver. 25. Power to stablish you to preserve and strengthen you in the spirituall state of grace and faith according to the Gospell which I preach the only subject whereof is Christ and according to that which hee hath revealed unto you of his secret councell concerning the salvation of the world and the calling of you Gentiles unknowne untill this present time in which God having by his spirit cleered the meaning of ancient prophecies by them it appeares that his will and decree hath bin from the beginning Ver. 26. For the obedience to bring men to submit themselves to the Gospell and to Christs kingdome The first Epistle of St. Paul the Apostle to the Corinthians Argument AFter Saint Paul had founded the Church of Corinth as Saint Luke saith Acts 18. the Devill soone after did sow the tares of many disorders divisions scandalls and corruptions in it as well in the doctrine and governement of the Church it selfe as in the manners and common course of life which moved the Apostles zeale and fatherly providence to bring a speedy remedy to it by this Epistle In which at the very beginning he reproves the Corinthians for their divisions some taking part with one of the Pastors the other with the other according to the diverse estimation they held their secular eloquence and knowledge in with which they were besotted by a vaine admiration And then he goeth on condemning this vaine affectation and ambition in the Preachers as the cause of the depravation and division of the Church of the degenerating of the simple and effectuall truth of the GOSPELL of the diminution of the Holy Ghosts power who is the onely Author of faith and of the contemp of the Apostles holy example but especially of the abasement of Gods glory by seeking their own honour and the applause of the world And because those vaine glorious preachers had made a scorne of the Apostles manner of preaching as lowly and vulgar hee wisheth the Corinthians to examine their owne incapacitie which had hindered him from unfolding any more sublime doctrine unto them Yet he maintaines and extolls his degree of Apostle shewing that in that qualitie he had laid thâ— true and onely foundation and given the invariable rule by which they might conveniently advance the Fabricke of the faith and had shewed a true patterne of the goodnesse of the stuffe which is required thereunto in it and will stand aâ—y tryall And that for the rest upon the assurance of Gâ—ds approbation and of the tryalls of his sufferances and cumbates in the worke of the Gospell be made no accompt of mâ—ns false judgements nor did not feare their contempts Afterwards he goeth on to reprove them for too much connivenâ—ie towards an incestuous person which was amongst them without making use of the remedy of excommunication which hee by his Apostolicall authoritie thundâ—reth out against him and withall teacheth the lawfull use of it against all scandalous members of the Church And then he reproveth them for their suites which they had with much scandall commenced and followed in the Courts of heathen and unbelieving Iudges Then he commeth to treate of free and indifferâ—nt things for which there were yet great controversies amongst them And first he sets down this point that fornication was not a thing of that kind according to the false and inveterate opinion of the Pagans That every one hath free libertie both for himself and his concerning matrimonie whither he will enter into it or no so that the fitting conditions and means be used therein That marriages being once made and contracted there is no more libertie to dissolve them though one of the parties bee not a Christian unlesse it separate it selfe of of it own consent But yet that by reason of the iminent dangers and persecutions and for to keâ—p one selfe in greater freedome to serve God it was expedient at that time to keep ones selfe free from the bond of matrimonie if so be God did grant them the gift so to do without which gift they ought to beware of tempting God and entangling ones Conscience expose ones selfe to a perpetuall unquietnesse and an evident danger of the soule Then he falls a treating of things sacrificed to Idols which by some weeâ— absolutely set downe amongst the number of things indifferent and grants that neither the Idoll can pollute the meate nor the meate the soule But yet that there were three cases wherein the use of such meates was hurtfull First when the weake conscience unresolved concerning Christian liberty wavered therein or did absolutely contradict it Secondly when it was done with the scandall of ones brethren
not that singular gift from God to preserve themselves in holinesse and purenesse of body and spirit without the remedy of marriage Then to burne with a carâ—all desire which God doth not give every one the gift to quench without marriage whereby man is troubled in minde and hindered in his spirituall actions which require a tranquillity of all passions V. 10. Not I not by a new doctrine or law 〈◊〉 yet by meere councell and advice of wisdome as ver 25 40. but by Christs expresse command Mat. 5. 32. and 19. 6. 9. Depart namely by divorse unlesse it be for the only lawfull cause which is adultry which was very frequent amongst the Grekeâ— and the Romans and from them this abuse did also partly creep in amongst the Iewes though the law of Moses gave the wife no power at al to be divorced from her husband See Marke 10. 12. 〈◊〉 Tiâ— 5. 9. V. 11. Let her remaine this is not to say that this separation without marrying again is lawfull v. 3. 4 5. but if the woman can not be induced or forced to live with her husband or that there be some invincible leâ—â— The Law of God doth absolutely forbid her to marry another V. 12. To the rest spoken of in the letter which you sent to me namely beleevers married with unbeleevers Speake I guided in this mine opinion by the Holy Ghost ver 15. 40. though without Gods expresse command in his word Ver. 13. The woman namely the believing and Christian woman Ver. 14. Is sanctified though the unbelieving partie be uncleane before God yet the use of maâ—â—monie with her is holy unto the believing party thorow the mediation of faith and invocation Tiâ— 1 15 and Gods approâ—ation and blessing no otherwise then if both parties weare holy So he answeareth them who thought themselves to be defiled by these maâ—iâ—ges with infidels contracted before their conversion and by reason of this scruple sought for 〈◊〉 separation Yâ—u Children borne of such unequall marriages Unclâ—ane that is to say they would not from their birth bee comprehended within Gods coâ—â—â—ant made with the fathers and with the sons Geâ— 17. 7. nor endowed with the spirit of sanctification And would by the Church he held as profane â—cap ab le of baptisme untill such timeas being come to age they were admitted thereunto by their owne faith Holy namely members of the Church and partakers of the grace of regeneration which Saint Paul speakes by Apostolicall declaration according to which such little children were admitted to baptisme V. 15. Depart be divorced for hatred to the religion oâ— that shee marrieth another Or that all possible and reasonable remedies having beene used and a convenient time allotted for that purpose the unbelieving party cannot be induced to a due conjunction A brother namely the beleeving party is loosâ—ed from the bond being thus forsaken by the unbelieving party But God but the believers they are 〈◊〉 by Gods command to endeavour to maintain by 〈◊〉 and concord the matrimony which they 〈◊〉 contracted Ver. 16. Thou shalt save whither thou staying with him mayest be the instrument of his conversion 〈◊〉 salvation by word holy conversation example prayers c. V. 17. Buâ— as howsoever it be if the Inâ—idell be 〈◊〉 coâ—verted yet let the believer remaine in the state 〈◊〉 condition which his person is in be it marriage 〈◊〉 otherwise and in that ordinary course of life which God had appointed him before he called him to be a Christian because these things may very well 〈◊〉 together V. 18. Let him not become as some used to doe by Câ—irurgerie to cancell in their bodies all signes of Iâ—daisme which they had renounced 1 Mac. 1. 16. V. 19. Is nothing Namely now under the Gospell it is of no force nor anyway considerable for Gods service or for mans salvation But the keeping the true Christian and spirituall vertues are not only sufficient but do likewise disannull and exclude under the Gospell all ceremonies of the Law Iohn 4. 23. Rom. 14. 17. V. 20 Abide hee may abide therein with a safe Conscience and ought not rashly to change it neither through superstition nor by doing another any wrong but if hee can doe it for any just causes or through any lawfull meanes it is then lawfull for him to dâ—â— it V. 21. Care not for it be not grieved at it nor doe not take it to heart as if it were a condition unworthy of a Christian or pernicious and unlawfull for him If thou mayest by lawfull and honest wayes V. 22 For he hee confirmeth the exhortation made to servants to beare their condition mildely thorow the comfort of their spirituall freeing from siâ—ne the Devill and death by â—esus Christ. In the Lord to the communion of his spirituall body and Church and to the participation of his grace Is Christs servant he is not master of himselfe not of his actions hee is subject to Christ his Lord. So in Christ all servants and distressed persons have matter of comfort and those who are free and live at ease have cause to humble and subject themselves V. 23. Be not yee if yee bee free doe notwilfully make your selves servants but keepe your selves wholly both body and soule for Christs service to which bodily service is a great disturbance in outward actions Or in your servitude remember alwayes that before anyother you are Christs servants therefore doe not doe any mens service which may bee contrary to Christs service Or as concerning your soule and conscience let not living man have any command over you depend upon Christ onely and upon his word See 2 Cor. 11. 20. Galath 2. 4. Col. 2. 18. V. 24. With God in the order and degree of service which he hath appointed for every one Ver. 25. Vergins namely daughters of families concerning whom the Corinthians had also written to the Apostle to know whither their Parents were oblieged to get matches for them or no. I have no God hath not declared any thing expressely concerning it in his word I give my as of a thing which of it selfe is free and indifferent I doe advise by wisdome enspired by the Holy Ghost what is most expedient according to the circumstances See 2 Cor. 8. 〈◊〉 10. That hath obtained being by especiall grace endowed with the infallible guide of the Holy Ghost not onely in truth but also in good and loyall councell See Isaiah 11. 2. 1 Cor. 7. 40. 1 Thes. 4. 8. V. 26. That this this seemes to shew his opinion concerning the Corinthians question namely whither it was good to keepe ones daughter at home without marrying This is good See ver 1. For the namely for the distresses and persecutions which the Church is falling into which are more difficult to be borne then when one is married then when one is not See Ier. 16. 1. and 29 6. I say that because the reason is generall for all manner of persons To be namely
taken away from the father because the name thereof is appropriated to the Son but to shew that the Father is represented unto us in Scripture in the pure and naturall glory of his deitie Whereas the Sonne sheweth himselfe in his office of Mediator according to which he hath receaved from the Father all power in Heaven and on earth Matth. 28. 18. Are all things as of their first spring and cause In him to whose glory and service all our being doth naturall and supernaturall ought to have a relation as to its owne last end and ayme Rom. 11. 36. By whom Namely as by a coequall joynt and co-operant cause of the same God-head and power And we hee saith this to shew that in the worke of redemption the sonne is in the same order of action in respect of the father as he is in the creation Verse 7. In every man namely in all the â—â—mbers of the church Vnto this hour even after there have bin so manie declarations made by the Gospell concerning Christian liberty in case of â—â—â—ates that there is no more distinction of pure and impure according to MOSES His Law and that they are sanctified to beleevers in their lawfull use and cannot of themselves defile the Soule Matthew 15. 17 20 Eate it they are often iâ—duced by the example of others for to eate of it and when they doe it they doe it with scruple of conscience or with a beliefe that the consecraâ—ing of it to the Idoll and hath imprinted some impuritie in the meate As a thing whose use was strictly forbidden by the law See Exodus 34. verâ—e 15. Numbers 25. verse 2. Psalm 106. verse 28. Ezekiel 18. 6. and 22 9. Weakâ— that is to say wavering and unresolved Romans 14. 1. 2. 21. and 15. 1. is defâ—â—â—d as beleeving to use a defiled meat now the thing it self in it self is not the rule of what is lawfull or unlawfull in these externall things but the mind and conceipt of the conscience Rom. 14. 5. 14. 23. Verse 8. If we eat if we indifferently make use of meats are we the better it bringeth no advantage to the soule for the salvation of it Verse 9. This liberty namely this Christian liberty in matter of meates become that it do not drive these irresolute soules by your example to attemp any thing against their owne conscience V. 10. Which hast who art fully informed and perswaded concerning Christian liberty temple or in some chappell be longing to idolls The Apostles meaning is not that there is no other offence in eating such meates in such places but the oâ—â—ending of weak consciences But that if there were no other offence but that one ought for to avoid it for that only and forbeare to doe it because that 1 Cor. 10. 20 hee sheweth that by so doing they did participate of idolatry be emboldened induced perswaded and strengthened by thine example against their owne minde and conceipt V. 11. Peâ—ish shall be in danger of wounding his conscience mortally and whereas before through tendernesse of conscience he abhorred any thing as drew neer to idolatry he may peradventure use himselfe to it to the shipwrack of his salvation V. 12 Against Christ who as head is offâ—nded at the hurting of his members as saviour at the interrupting of his work as king at the breach of his chiefe command which is charity as example of all vertue at the transgressing of his example CHAP. IX VER 1. Am I not may not I doe those things which by right Apostles may do as well as any other Apostle v. 5. 6. and yet have forborn in things which belong to mine owne particular to avoid scandal and matter of caâ—umnie See 2. Cor 12 11. Free by that Christian liberty by which belevers are freed from the ceremonies of Moses his law have I not seen namly in the visions Acts. 22 18. Oâ— in extasie 2. Cor 12. 2. 4. Now he addeth this because his adversaries did vilifie his ministery by reason he had not bin conversant with Christ upon the earth as if he wanted some thing either in the dignitie of his person or in his Apostoâ—icall authoritie or in the knowledg of those things which were taught by the Lord. My worke a Church founded by me by the meanes of Christspower and grace working in mee and by mee Or instructed by mee in the Christian faith and united in the communion of him 1 Cor. 4. 15. V. 2. If I bee not if others make a question of mine Apostleship as having not felt the effects therof nor seene the tryalls but you ought to be assured thereof seeing that you have felt the effects and seen the tryall thereof most amply and powerfully towards you whereupon your Church is a noble confirmation of my ministery In the Lord namely thorow his power See 2 Cor. 12. 12. V. 3. Mine answer I doe ordinarily produce your Church for a proose of my vocation and my faithfull exercising my selfe in it to any one that doubts of it or cavilleth with mee about it See 2 Cor. 3. 2. Verse 4. To eate namely to have my diet at the Churches charges Others hold this to bee spoken of the indifferent use of meates without any Iewish distinctions from which things hee had also voluntarily abstained when hee judged it to bee expedient V. 5. To lead about to live in matrimony and have a woman with mee whither soever I goe A Sister a beleeving Christian honestly joyned to me in holy matrimony Cephas that is to say Peter who was married Matth. 8. 14. V. 6. Forbeare working with our hands to galne our living Acts 18. 3. V. 8. As a man onely by some humane equitie reason or custome V. 9. Doth God the end of Gods Law is not to shew how cattell should bee fed but to command equitie to be used in the just rewarding of those who labour for us V. 10 Should plow it is sitting that when hee laboureth he should be encouraged by hope of maintaining his life thereby otherwise hee would never undergoe it V. 12. Hinder as it might happen if some to not contribute towards the charge should refuse to receave the Gospell Or if the adversaries should thereupon take occasion to calumniate us as if wee should seeke our owne profit onely and not the salvation of soules or as if we made traffick of holy things V. 13. Minister in Gods Temple amongst the Iewes Live of the namely of the offerings which are made there Are partakers by the Law they have certain portions of the same sacrifices of which the other parts are offered to God and burnt upon the Altar V. 14. Should live should bee maintained for a just reward of their labour that they may not need to looke after any thing else V. 15. Then that any man then that I by changing mine intent of preaching unto you freely and without reward the false Apostles should take away this honour from mee of not having sought that
assertion of what he saith that in all this he spake in Christ namely by a motion of his spirit as Rom. 9. 1. and not through any fleshly selfe conceipt or selfe love Or hee declares that presentinâ— himselfe before Gods terrible Majestie he puts farre from him all regard of himselfe Ver. 20. Such as I namely corrected having 〈◊〉 mended all those defects that were in you Such 〈◊〉 you namely a severe punisher Swellings of pride or discord of minds and enterchangeable disdaines V. 21. Humble me that is to say afflict me wiâ—h shame and griefe for your doings who are my children and should be the glory of my ministery and the joy of my person Bewaile that is to say least I do with a great deale of griefe and bitternesse exercise the severitie of Christian discipline against them See 1 Cor. 5. 2. CHAP. XIII VER 1. I Am comming namely that I send you word that I am comming to you 2 Cor. 12. 14. Some beleeve that by these commings hee meanes the Epistles which he had written to them whereof the first is that which is mentioned 1 Cor. 5. 9. and is not now extant the other two are those which doe yet remaine Established the meaning is These three warnings of my comming shall bee as so many witnesses by which if you do not amend you shall bee sufficiently convinced of incorrigible rebellion to proceed to a sentence already penned 2 Cor. 10 6. Now this is spoken not to the whole body of the Church of which he had testified better but to some corrupt part thereof Ver. 2. I told you namely in this selfe same Epistle 2 Cor. 10. 2. Which heretofore and have not beene corrected by mine admonitions And to all other namely to the whole Church if it connive at other mens sinnes 1 Cor. 5. 2. V. 3. Yee seeke that is to say by reason of your obstinacie you will trie whither Christ whose instrument and Minister I am in words and deeds shall have power to ratifie my threatnings by his judgemâ—nts See 1 Cor. 10. 9. Which to you ward as he hath powerfully established his spiritual kingdome amongst you so can he by vertue of that execute judgment amongst you V. 4. Through weaknesse because that in the humane nature which he had taken upon him hee had subjected himselfe to all kind of miseries and even to death it selfe Hee liveth that is to say hee hath bin raised by the glorious power of God the Father Rom. 6. 4. which is the same power as his own Ioh. 10. 18. and now hee lives in heavenly glory and sheweth that hee lives by divine and miraculous effects For wee also that is to say you may see the example of what I say to you concerning Christ in us the Ministers of his kingdom it is true that wee in our persons doe participate of that first state of misery and death of Christ but in our ministery towards you we can if need bee shew the similitude of his life and strength in effects of divine and celestiall power See 2 Cor. 10. 3 4. In him namely in the communion which we have with him in all his states See Rom. 6. 3. V. 5. Whether you bee for proofe of what I say consider your selves and take notice if so bee you have not quenched the gift of Gods Spirit and are quite forsaken by him what the life and power of Christ dwelling in your hearts by faith is in producing the admirable effects of spirituall life in you Ver. 6. But I trust this examing of your selves may bring you againe to judge riâ—htly of us namely that Christ hath not rejected us to be no more i◠〈◊〉 and not to accomplish by us what hee hath begun Or also that we are no false Apostles nor disloyal servants V. 7. Not that we I doe not in this seeke miâ—â— own credit but only Gods glory to your salvation Which being assured let me if any one will behelâ— a false Apostle I care not for it V. 8. For we he gives a reason for this his prayer v. 7. as if hee said in so doing you have no reason to feare the power which God hath given me v. 3. 4 for I do not make use of it against the lovers of the Gospel which do voluntarily submit themsâ—lves unto it but for their edification and profit 2 Cor. 10. 〈◊〉 V. 9. For we are he proves that hee did no abuse his power for hee did not imitate the tyrants of the world who doe keepe their people low and in feare for to use their absolute power alwayes for hee contrariwise delighted in nothing more than to see beleevers strong and vigorous in the actions of spirituall life for to have cause to proceed towards them in benignitie and mildnesse as disarmed of that terrible power This also besides what he had desired for them V. 7. Your persection namely that all 〈◊〉 be set in a good and orderly state amongst you Or your reunion namely that there may bee no more parties and sects amongst you but that you may all perfectly consent in Christ and in his truth V. 10. To edification namely to a more proper and principall end See upon v. 8. V. 11. Of love the Italian Of charitie namely the Author and approver of it Ver. 14. The communion namely the gift of the spirit common to all the Church whereby all the members thereof are united to Christ their heâ—â— and one with the other as the members of the body are by the soule THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE GALATIANS THE ARGUMENT AFter Saint Paul had founded the Churches of Galatia a Province of the lesser Asia it happened that certain false Doctours had troubled them and had caused many to waver by meanes of a false doctrine namely that to be justified before God it was necessary together with faith in Christ strictly to observe Mosaicall Ceremonies as a part of mans righteousnesse appointed by the Law and to introduce their errour the easilier they had vilified the person and Ministerie of Saint Paul as not having the degree and authoritie of Apostle equall with the rest seeing he had not been called nor chosen by Christ himselfe as the twelve were whose calling was therefore authenticall and undoubted and yet they did still retain the use of those same ceremonies amongst the Iewes though indeed it was by toleration and for a time as things indifferent having lost their ancient sacred character and to an end altogether different from that as those false Apostles did teach Saint Paul therefore watching perpetually for the preservation and advancement of Gods worke which he had begun writes to the Galatians for to set them again into the right way and to confirme them in the truth and at the very first blaming their inconstancie he sheweth that the Gospell cannot varie in its substance which he had preached unto them by divine revelation and by a full Apostolicall authoritie received from God
Christ See upon Rom. 8. 9. V. 20. My earnest expectation the Italian mine intent namely my care Ashamed comming to faile in these tryals against that glorious profession of persevering which I have alwaies professed upon the assurance of Gods invincible power Shall be magnified laying open in me his divine powers and verifying his promises In my body in me whilst I live in this life and in regard of my patience in these bodily afflictions V. 21. For to me he gives a reason of this his hope because that having had no other object nor imployment for his life he should at his death receive the reward for it gayning thereby a glorious and immortall life V. 22. I wot not weighing on the one side mine owne particular profit which would be to be gathered in to mine everlasting rest and on the other side the profit of the Churches which seemes yet to require my presence V. 23. In a strait perplexed and ambiguous between these two thoughts and desires To depart namely to returne to my proper habitation 2 Cor. 5. 6. 8. 9. 2 Tim 4. 6. Or to be set at liberty and freed as from a prison or a keeper V. 25. I know it is likely that the Apostle said this at his first comming to Rome and that then iâ— was revealed to him that his life should as yet be prolonged to him as it was for two yeeres Acts 28. 30. at the end of which he was divinely warned that his death was approaching 2 Tim. 4. 〈◊〉 Others beleeve that he speaks only according to likelihood by humane discourse and not by any revelation Abide in this world With you in the communion of this life not onely temporall but spirituall also And ioy that being borne up by my presence and ministery your comfort and spirituall joy grounded upon faith in Christ may be confirmed increased V. 26. Your rejoycing the Italian Your boast that you may have the greater cause of rejoycing and glorifying your selves in Gods grace which he communicates unto you by me your Pastor and that you may for a long time boast of having had me to be your Apostle By my comming it is likely that Paul having knowne by revelation that his death was not yet at hand he did from thence by humane discourse gather this consequence that he yet hoped once againe to see the Philippians for it appeares by the following verse that he spake it doubtfully V. 27. In one namely by his power Or in a holy union whereof Gods Spirit is the author and bone Striving standing to all trials assaults and difficulties Jude 3. V. 28. Which is the opposition wherewith they oppose you and the assaults which they give you are unto them a most certaine argument of eternall damnation Of Salvation in that by the community in Christs sufferings and by his Name and Truth they have a certaine pledge of their conformity to his glory and that he is just before God in giving rest to those that are afflicted for his cause 2 Thes. 1. 7. And that for God hath established the foresaid order Or not by your own power but by meanes of Gods grace who bearing you up in your afflictions gives you thereby a certaine argument of the accomplishment of your salvation V. 30. Ye saw he seems to mean the persecution which he suffered at Philippi Act. 16. 22. CHAP. II. Vers. 1. IF there be seeing you have been witnesses of mine affliction and that the communion of Christs members requires that they should enterchangeably comfort themselves through charity and be united together by the same spirit and to have the bowels of affectionate compassion open to one another doe you shew your selves thus godly affected towards me comforting me through your holy concord V. 2. Fulfill ye following that which you have happily begun and continued untill this time V. 5. This mind or affection V. 6. Who being not onely true God coessentiall with his father but also appearing to Angels and men no otherwise but in divine glory and Majesty Thought it not that is to say he was without any usurpation truely equall to God and had his right by nature See John 5. 〈◊〉 V. 7. Made himselfe of no the Italian Made himself of nothing that is to say he brought himselfe as it were to nothing hiding his divine glory for a time and abstaining from the use and manifestation of it and contrarywise having â—aking upon him humane nature and making himselfe knowne in it Which nature in comparison of God is nothing and in that nature also subjecting himselfe to a most abject and wretched condition The forme namely an apparent quality and condition of a meere servant obedient to his father and subject to his Law John 6. â—8 to be judged and rewarded according to the merit of the worke not for favour or for dignity of the person Esa. 53. 11. Gal. 4. 4. subject to worldly power Esa. 49. 7. and wholly devoted to mens benefit and service having no regard of himselfe Matth 20. 28. Rom. 15. 3 8. In the likenesse in all things like unto man excepting sinne Heb. 2. 17. and 4. 15. V. 8. Being found that is to say having shewed himselfe in the world as farre as could be descried by the senses as plain man which is spoken in opposition to that which faith did spiritually judge and see namely that he was the everlasting Son of God 9. Wherefore as he hath made himself subject to the Law so because he had perfectly satisfied it God hath given his humane nature the reward of a glorious life promised by the Law in a most eminent degree correspondent to that of his abasement and by means of this exaltation hath installed him in the glorious possession and administration of his heavenly kingdom in which his divine Majestie which before lay hidden doth shine at full which it expressed by the words following A name that is to say a dignity glory â—nd power V. 10. That at the to bring all creatures either to a forced or to a voluntary obedience and adoration of this Soveraigne King as trembling to hear him but once named Things in heaven this distinction is either more expresly to comprehend all creatures whatsoever or by the heavenly he means the Angels Hebr. 1. 6. By those on earth men by those under the earth the devils which are abissed in hell Luke 8. 31. 2 Pet. 2. 4. Jude 6. who are also constrained to tremble at the name of Jesus and reverence it see Mark 5. 6. V. 12. Work out the Italian accomplish bend all your endeavours and strength to come to the mark and to the accomplishing of your salvation see 2 Cor. 〈◊〉 1. With fear with holy reverence humility and care V. 13. For it is he gives a reason why they should so imploy themselves namely because their labour shall not be in vaine but Gods grace shall assist them and powerfully cooperate with them See Rom. 6. 13 14.
and foment this light and this fire of the gift of the holy Ghost and especially of those gifts which have a relation to the holy ministery See 1 Thes. 5. 19. 1 Tim. 4. 14. By the putting for God did joyn his grace and power to his sacred Ceremony which was appointed by Christ did then likewise begin the miraculous gifts of his Spirit Act. 8. 17. 19. 6. Of my hands it should seem that by the imposition of St. Pauls hands Timothy received the miraculous gifts and by the imposition of the Colledge of Elders hands 1 Tim. 4. 14. he was installed in the ministery with a publique blessing V. 7. For God the meaning is kindle up Gods gift and doe not let it goe out nor be smothered up through bodily feare For such a kinde of feare is no wife the worke of Gods Spirit but is quite contrary to it Which is here said because that peradventure the Churches afflictions and especially St. Pauls had terrified and affrighted Timothy Of love namely a holy love of God and of Christ with which the beleever being enflamed doth freely suffer all manner of adversities Of a sound mind by which the holy Ghost restoreth the troubled soule to tranquillity and keepes away such turbulent passions as feare it Others of moderation wisedome and of a sound understanding V. 8. The testimonie of the Gospel or of the free profession and preaching thereof Be thou partaker dispose thy selfe to beare couragiously thy part of the crosse which is joyned to the profession of the Gospell Or professe them publiquely that in the Gospels cause for which I suffer thou hast all things common with me According to being upheld by the strength of his Spirit or making use of his power therein and not trusting in thine own strength nor in worldly means V. 9. An holy by a Divine and Heavenly and not by a humane calling or by which we are sanctified Given us which hath been used towards us in our everlasting election In Christ See upon Eph. 1. 4. V. 10. Abolished hath perfectly freed his from eternall death so that for them there is no more death he having abolished the cause thereof which is sinne and also taken away from corporall death the sting of curse and the power of keeping his members and beleevers perpetually under it 1 Cor. 15. 54 55. Through the Gospel seeing that in it is set down not onely the knowledge of this spirituall life but also the fruition of it by faith V. 12. That which I have committed that is to say the right to the crowne of eternal life is already mine through his grace though I am not yet possessed of it but he himselfe keepes it safe for me to give it me at his appointed time 2 Tim. 4. 8. Or he meanes according to the Hebrew phrase the soule departing out of the body Psal. 31. 5. Against that day or untill that day namely untill Christs comming to judgment V. 13. The forme namely the doctrine which I leave as a patterne or example for all men to imitate as wel in the substance as in the manner of teaching it See Rom. 2 20. 6. 17. Sound See 1 Tim. 6. 3. In faith by these words he signifieth either the two principal parts of Christian doctrine Or the two vertues by which the Apostle had taught it as 1 Tim. 1. 14. or by which Timothy was to keepe it Which is namely the spiritual faith and love which Christ teacheth and frameth in all the true members of his body V. 14. By the holy Ghost namely by his power and grace which thou oughtest carefully to employ to this effect V. 15. Which are in namely the Christians of Asia who until that time had kept company with Paul See a Tim. 4. 10 16. V. 18. Of the Lord namely of him himselfe or of the Lord for Jesus Christ his sake Unto me or generally to the whole Church CHAP. II. Vers. 1. IN the grace in the lively feeling and firme apprehension of Gods grace by vertue of the reconciliation made by Christ or in the gifts and in the power of the holy Ghost which are bestowed upon all those who are members of his body Or in the sacred calling which thou hast in Christs service as Rom. 1. 5. Eph. 3. 8. V. 2. The things namely the doctrine of the Gospel and the precepts of the sacred ministery Commit thou namely in teaching and maintaining them in the publique office of Pastors V. 3. Thou therefore this is spoken in the sequel of verse 11. V. 4 With the affaires namely in other affaires and employments of an ordinary course of life which might draw him away V. 5. Strive for masteries 〈◊〉 publique sports and exercises as Fencing or Wrestling c. Lawfully namely according to the laws of the exercise accomplishing all the actions therein required even to the last V. 6. Must be first as I exhort thee to be faithfull in thy labour so I do assure thee of the reward according to Gods infallible promise V. 7. The Lord give thee he confirms this exhortation because that Timothies endeavour should not be in vain but being upheld by the Apostles prayers it should be blessed by God with a great increase of lively light and understanding Or he means I do desire this of God for thee do thou therefore likewise endeavour thy self therein that my desire may not prove vain by thy neglect V. 8. Remember so that by the hope of thine own blessed resurrection which depends upon Christs thou mayest be strengthned and born up in all thy troubles 2 Cor. 4. 13 14. V. 9. Wherein namely in the preaching and ministery whereof Is not cannot be stayed nor hindred Phil. 1. 12. V. 10. Therefore namely through the faith and hope I have which is grounded upon Christs resurrection For the Elects sake not onely for having preached the doctrine of salvation to them but likewise to give them a lively example and confirmation in faith patience and perseverance 2 Cor. 1. 6. and 4. 15. Which is whose foundation and onely cause is Christ and cannot be obtained by any other means but by the union with him through faith V. 11. It is a lawfull namely that a Christian ought voluntarily and constantly to suffer for Christ as he hath said before V. 13. He abideth that is to say this deniall on Christs side doth not make him any way fail in his duty but in him is an act of loyall righteousnesse which he alwayes performeth whereas in men it is perfidiousnesse V. 14. Before the Lord calling him to be a witnesse of this command and a judge against the breakers of it see 1 Tim. 6. 13. That they strive not that in matters of faith and religion all vain curious and sophisticate disputations and all passionate altercations may be avoided which produce no edification V. 15. Dividing the Greek terme is taken from the laying straight of high wayes or from drawing the lines of