it might be a figure of the manner how the Church is justified in Gods judgement namely by Christs intercession who is the CHURCHES everlasting Priest V. 16. Doubled To be so much the stronger to beare the stones or ouches made fast to it V. 24. Thou shalt put And hang them to those rings V. 26 Thou shalt fasten With some hook thou shalt hang one of the ends of those chaines to the rings of the ouches which are upon the shoulders v. 9. V. 26. Upon the That is to say below for the other v. 25. were upon the upper sides Inward the brest plate was double v. 16. therfore the hem which was on that side that touched the Ephod whereunto these rings were fastened was called the inward hem V. 27. Underneath The breast plate Coupling upon the hips where the two squares of the Ephod did meet and were fastened together Girdle of which see V. 8. V. 29. When he once a yeare in the day of the attonements Exo. 20. 10. Lev. 16. 6. V. 30. The Urim and the Thummim These two Hebrew words signifie lights perfections It is not certainly known what it was but it is manifest that it was not made by any of the workmen Exo. 39. 8. Lev. 8. 8. but put in by Moses Whatsoever it was it represented the two chief vertues that any servant of God can have and especially Christs most perfect wisdome and justice who by vertue of them presents the Church to God his Father 1 Cor. 1. 30. The judgement The breast plate was so called for the reasons specified above v. 15. Upon his To shew what affection the shepheards affection towards his flock should bee and especially what an unspeakable charity Christs charity towards his Church is V 31. Of the Ephod That is to say upon which the Ephod must be applied and worn V. 33. Pomegranats According to Josephus they were flat of â—mbrodery work mixed with bels sowed between them upon the hem of the robe and not hanging beneath it Now these pomegranates and bels â—o seem to signifie the two indivisible qualities of a true shepheard which are a sounding speech and holy works See Mat. 5. 19. 2 Cor. 6. 6 7. And these bels were also to warne the people to second the priest with heart and mind in his sacred acts V. 35. He die not For his disobediende now this threat representeth the condemnation of all those Pastors which do faile in those fore said parts V. 36. Holinesse to the Lord The Italian hath it The Holinesse of the Lord to shew us that the Churches perfect holinesse remaines in Christ its head Dan. 9. 24. 1 Cor. 1. 30. Heb. 7. 26. And to teach all sacred ministers to have God and his holinesse continually before their eyes V. 38 May beare That is to say may intercede by this ceremony between my people and me that I may not punish the errors which they commit in my service A figure of Christ who with his most absolute justice covereth all the defects of our good works which are still spotted with some 〈◊〉 Sâ—â— Lev. 16. 16. Isa. 64. 6. Heb. 13. 5. 1 Pet. 〈◊〉 5. Alwayes every time as he shall present himselfe before God to do his office V. 39. The coat This was the first garment next to the body reaching down to his heeles made of two doubles of linnen cloth backstitched together as may be gathered by Josephus the historian The miter The coverture of his head made as it is supposed like a turbant The girdle which according to Josephus was foure fingers broad and went twice about his body then hanged down to his feet V. 40. Coates They were long linnen coates for inferiour priests were fordidden to wear any woollen stuff in their garments Eze. 44. 17. Bâ—anets they were caps made pointed V. 41. Consecrate them The Hebrew hath it fill their hands because they used to consecrate them by putting of bloud on the outside of their hand and certain parts of the sacrifices of consecrations in the palmes of their hands Exo. 29. 20 24. V. 42. Breeches To eschew all danger of dishonest discovery see Exo. 20. 26. CHAP. XXIX VERS 4. VVIth water Taken out of the hallowed laver Exod. 30. 18. Now by these three things water bloud and oyle used in the consecration of Priests is signifie the true spirituall sanctification which consists of the remission of sins regeneration and gifts of the Spirit V. 5. Of the Ephod See Exo. 28. 31 Gird him bind the Ephod to his body tying down those two squares with the girdle and so all the under garments were bound down with the Ephod V. 6. Crown The blew wreath with the golden plate v. 36. Lev. 8. 9. V. 10. Before the Where the Altar stood which was the place to kill all sacrifices after the Tabernacle and then the Temple were built up Put their A ceremony set down for sacrifices which represented two things First that the beast was dedicated and appropriate to God Secondly that the Priest did transfer upon it either his or the offerers sins Figure of Christ who hath burthened himself with our iniquities I say 33. 4 6. V. 12. Of the Altar Of incense for this being a sacrifice for sin v. 14. the law of these sacrifices equired that some of the bloud of them should be put on the horns of that Altar Lev. 4. 7 18. 16. 18. The bottome of the Altar of burnt offrings where all the bloud of the sacrifices was spilt Lev. 4. 7 â—8 30. and 9. 9. V. 13. All the sat These parts in all sacrifices were to be burned to God Lev. 3. 3. and 4 16 17. V. 14. Without the According to the law of all sacrifices for sin Lev. 4. 12. to signifie that the guilt and condemnation therfore was carried out far from the people And therefore Christ suffered death without the gate Heb. 13. 12. V. 18. A sweet savour See Gen. 8. 21. V. 20. Upon the tip This ceremony of the eares hands and feet signifieth that every sacred Minister ought to be sanctified by Gods spirit to beleeve work and persevere V. 28. That is upon Because that when the the thing offered was s 〈…〉 in the bloud was received into some vessell which was set upon the Altar to performe the ordinary sprinklings V. 22. For it is This ram is not an holocauste to be burnt whole as the other was but a sacrifice of thanks-giving v. 28. therfore these parts alone shall be consumed with fire As for the rest the right shoulder after it hath been heaved shall be thine O Moses who in this action representest the high Priest and the breast also after it hath been waved and the rest shall be Aarons and his childrens who in this consecration stand in stead of those persons which offer the sacrifices of thanksgiving See Lev. 7. 30. 34. V. 24. Wave offering this was a ceremony in presenting offerings or sacrifices to God throwing the pieces
stoodest in the plaine field High places namely all mountaines hils and cliffs are filled with idols temples chappels and altars V. 4. For ever namely for a long time continually untill the determined end V. 5. Cursed this is added because of them that trusted to mens helpe against the Prophets threatnings Flesh namely mortall man so called by contempt in respect of God who is an everlasting Spirit Isa. 31. 3. Hâ—◠〈…〉 e namely his prop and strength V. 6. Heath a bastard kinde of plant which is good for nothing but onely for the fire that is to say he shall have no part in the grace of regeneration he shall not be manured nor dressed by Gods Word in his Church he shall beare no fruits of good works and his end shall be everlasting perdition V. 9. The heart he seems to touch another false support which men trust to namely carnall wisdom and cunâ—ing contrary to faith simplicity and sincerity Wicked the Italian incurable as diseases impostâ—umes and hidden ulcers are hee means that mens hypocrisie and falshood makes it impossible for any one save onely God to cure their souls Others translate it perverse or obstinate and desperate or unsearchable V. 11. The p 〈…〉 ridge of which it is written that she gathereth other Partridges and other birds eggs and hatcheth them as her own but the young ones being once hatched flie away to the right dam so soon as they hear her voyce Others expound it like the Partridge which gathereth together many eggs but doth not hatch them for the cock Partridge findeth them out and breaketh them So wealth evil gotten either returneth to the right owner or is quite lost That getteth mans third false confidence namely in riches V. 12. Throne that is to say the glorious seat of Gods presence amongst men which is also inaccessible and imprâ—gâ—â—ble to men The place mans fourth false confidence namely in the materiall Temple Jer. 7. 4. V. 13. They that namely turâ—ing to other false and vain hopes Written that is to say condemned to perish with the earth in which they have put all their trust heart and hope and shall have no part nor right to eternall life which is proper for the Elect whose names are written in Heaven Luke 10. 20. see Psal. 17. 14. V. 14. Heal me Jeremiahs words as much as to say Comfort and strengthen me in my vocation amidst so many dangers and combats My praise namely the Lord in whose support and grace I doe onely glorifie my selfe Or who is the onely subject of my praises V. 15. They say namely the prophane which are amongst the people making a scoffe of my predictions and threatnings V. 16. I have not the meaning seems to be thus Mine adversaries doe accuse me that by my prayers to thee I doe purchase their ruine thou knowest that therein I never went beyond the zeale of a true Pastor and a faithfull Prophet Others I have not hastened nor intruded my selfe after thee more then was befitting a true Pastor that is to say I have followed thy Commandments step by step as thy servant and have attempted nothing by any rash boldnesse V. 17. Be not that is to say Doe not suffer me to be in continuall danger and terrour by reason of doing thy service V. 18. Double namely a most heavy doubled and entire destruction V. 19. The gate he seems to meane that gate which was called the water-gate Neh. 3. 26. neer unto which was a great market place called the Eastern-place at the end of which was the Kings Palace built by Solomon and therefore it was the ordinary gate at which the Kings went out and came in and where the people did use to come together because it was neer the Court and therefore it is here called the gate of the children of the people see 2 Chron. 29. 3 4. and 32. 6. Neh. 8. 1. 16. V. 21. Selves even as you tender the salvation of your souls upon pain of incurring Gods judgements in your persons Deut. 4. 15. Jos. 23. 11. V. 25. Enter that is to say The City and Kingdom and people shall be kept in their estates V. 26. About the land of Judah is ofâ—â—imes divided into these parts as are here specified CHAP. XVIII Vers. 2. THere that is to say I will there send thee a new propheticall revelation by vision or by internall revelation onely V. 7. What instant that is to say Unlooky for when men shall least think upon it V. 13. Uirgin namely the people of Israel who having hitherto been kept and maintained in their ancient state and liberty in my house as it were in their Fathers house were therefore bound to keep their honesty and virginall chastity towards me in the purenesse of my service V. 14. Of Lebanon the Italian the snâ—wie Lebanon for a stone of the field that is to say There is no more equalitie between Idols and me who am the rocke and strength of all ages Deut. 32. 4. Isa. 26. 4. then there is between the stone of a field and mount Lebanon wherefore my people did very ill to forsake me to follow them Waters namely that are brought a great way from some pure and fresh spring whereunto must be supplied for the water of some pond or standing pool V. 15. To vanity namely to idols Caused them that is to say They have been seduced by false teachers and induced by evil examples to stray from Gods true service which is the great road which hath formerly beene laid out and travelled in Mal. 2. 8. V. 16. Hissing that is to say a subject of detestation and scorn Isai. 37. 22. V. 17. Easâ—wind which was the most tempestuous winde in those countries see Psal. 48. 7. V. 18. For the the meaning is Jeremiah is a false prophet seeing that all those who are in authority in the Church as the Priests ancients of the people and the colledge of Prophets doe all contradict him they being the oracles of truth who have the understanding of the Law and the Spirit of good counsell Deut. 17. 9. and 18. 15. Smite him let us lay false accusations against him and overcome him with slanders see Jeâ— 6. 28. and 20. 10. V. 20. To speak that is to say to pray for them V. 21. Deliver up prophetick imprecations inspired by Gods Spirit and not proceeding fâ—om any carnall passion as Psalm 69. 22. and 109. 6. 7. Hos. 9. 14. CHAP. XIX Vers. 2. EAst-g 〈…〉 the Italian the po 〈…〉 ers gate some translate it The gate of the sunne V. 〈◊〉 Estranged Hebr. made strange that is to say they have done so that I doe not accept of it nor acknowledge it any more for a place consecrated to me nor for my temple Of innocents namely of little children whom they offered to Molech Psal. 106. 38. who was worshipped in this valley of Hinnom at the comming out of this Potâ—ers or East gate V. 7. The councell that is I say All their
graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
consists true righteousnesse and justice which contrariwise is performed with mildnesse and patience c. V. 21. Wherefore This is a second consequence drawn from Verse 18. The meaning is that likewise also because God hath regenerated us let us put off all vices even as little children that are newly borne are washed and cleansed from the pollutions which they brought from their mothers wombe Receive Give it more way authority and absolute command over you Ingrafted which God hath not onely outwardly propounded unto you but hath also rooted it in your heart by his Spirit to live and operate in it see Jer. 31. 31. V. 22. Doers True and real observers in heart and in effect in faith and obedience V. 23. If any that is to say for want of will and zeal to performe Gods Word the knowledge of it becomes unprofitable to salvation making no lively impression but serving onely to represent its own deformitie and contrarietie unto the conscience and that so sleightly that man is not thereby brought to Repentance V. 25. Who so looketh that is to say hath by a deep meditation and lively Faith taken hold of Gods Word to be by it changed into the same image 2 Cor. 3. 18. Law He calleth the Gospel so which containeth the accomplishment of what the ancient Law had but onely begun that is to say Christs perfect righteousnâ—sse by which all believers are freed from the curse and from death and also teacheth and by the power of the Spirit worketh the true perfection of an holy life consisting in a continuall Regeneration to Gods Image by which the believer serves God with a free will and is no more subject to the devil nor sin see Rom. 8. 2. Gal. 4. 22 31. A doâ—r by Faith which is the first worke of the Gospel John 6. 29. 1 John 3. 23. and the foundation and root of all the rest then by new obedience and holinesse of life V. 26. Seem to be or thinkes to be Deceiveth doth falsly deceive and flatter himselfe by this vain shew of pietie V. 27. Is this that is to say is alwayes joyned with true charitie and holinesse and by these vertues sheweth what it is To visit under this kinde are contained all the duties of Christian charitie CHAP. II. Vers. 1. HAve not Let not carnal respects darken the sound judgement of your Faith but that you retain a true feeling of Christs spiritual glorie in him and in his members and honour the Head in them of what condition soevet they be take heed of despising any one and especially such as Christ hath raised higher in the honour of true Christian vertues Others translate it have not the Faith of our Lord Jesus Christ with respect of persons V. 2. Assemblie namely in your holy and Ecclesiastical Assemblie V. 4. Are yee not then partial the Italian Have yee not made a difference that is to say do not you shew that instead of being sound in the judgement which you ought to give of persons belonging to the Church according to their spiritual qualities without any other respects you are dazled and busied after the worldly lustre Of evill Whose onely intention is not uprightnesse but do counterpoise it with other perverse respects by which they suffer themselves to be transported V. 5. Chosen doth he not for the most part call the poor to his knowledge and grace rather than the rich and great ones and even amongst believers doth he not bestow most spiritual graces upon those who are needie of temporal goods V. 6. Do not This may be understood either of the enemies of the Gospel who might sometimes either through curiositie or upon some other occasion come into the Christians Assemblies or of rich men that were Christians by profession and committed such violences which were much used amongst those who were powerfull in the world Draw you raising unjust suites against you V. 7. Blaspheme If this be understood of Christians the meaning is that they give occasion of blaspheming Christs Name by their excesses see Rom. 2. 24. By the which from whence you take and bear the sacred and glorious Name of Christians V. 8. If ye fulfill the Italian if ye truly fulfill if in your honouring those which do you wrong your onely aime is to observe Gods Law and to love your neighbour in general you doe a good and holy worke but if you have any carnal respects therein it is no longer a charitie but flatterie or some such like vice and if it be joyned with contempt of the poor it is partialitie and want of equal charitie The royall that is to say Gods soveraigne and supreme Law opposite to all lawes of men who are but onely ministers V. 10. For whosoever he proves that they do transgresse the Law as he had said â—hough it seemed to be but in the least point Guiâ—ty according to the rigour of the Law he is subject to condemnation as well as if he had broken all the Commandments one by one for the Law is but an indivisible total and requires perfect obedience in each part Deut. 27. 26. and the same Majestie of God is contemned in one onely sin as well as in all and the breach of one precept proceeds from the same cause as the breach of all namely for want of loving God and from mans corruptnesse V. 12. By the Law of that is to say by the Gospel which indeed freeth mens consciences from the curse and from the terrours of the Law but yet bindeth them to a new obedience especially in what belongeth to charitie see 1 Cor. 9. 21. Gal. 2. 19. V. 13. Rejoyceth the Italian glorieth that is to say this mercifull affection in a Christian is a certain pledge of the mercie which he shall obtain at Gods judgement whereupon he confides and triumphs against all terrours and temptations V. 14. A man say that is to say if he boast himselfe and make an outward profession of a shadow or shew of faith and not of a true and lively faith which is inseparable from good workes because that by it the believer is united to Christ and Christ by it dwelleth in his heart Ephes. 3. 17. and regenerates and sanctifies him by hâ—s Spirit Rom. 8. 9. V. 15. If a brother As charitie in words vvithout effects is but a false maske so is Faith vvithout Workes likevvise V. 17. Faith namely the bare knovvledge and profession of the true God and of Christ opposite to heathenish and Jevvish superstitions c. vers 19 and yet not joyned vvith a lively persvvasion of Gods grace in Christ and vvith a true union vvith him vvhich alvvayes brings forth a fervent charitie towards him Luke 7. 47. and makes Christ live in the believer by his Spirit Gal. 2. 20. V. 18. Yea a man This hypocritical Faith is not onely dead in it selfe but may also be known to be such by comparing it to a believers lively and active Faith so that the
Towards thy holy habitation That is to say the land of Canaan where thou hast determined to set thy holy temple and the habitation of the signes of thy presence in grace and power V. 14. Shall â—eare The Italian Have heard it He speaketh of times to come in words signifying times past according to the manner of Prophets V. 16. As still The Hebrew hath it quiet and mute See Gen. 35. 5. Psa. 76. 6. V. 17. The mountaine that is to say the hilly countrey of Canaan which thou hast chosen for the place of thy service and for the habitation of thy people Deut. 32. 8. 9. especially mount Moriah destinated for the building of the Temple Psa. 75. V. 20. The Prophetesse See Num. 12. 2. A timbrell according to the manner of publick rejoycings Judg. 11. 34. 1 Sam. 18 6. Psa. 68. 26. Dancâ—s That is to say mounting motions of the body in token of rejoycing exultation and rapture of the mind without any lasciviousnes or lightnes See 2 Sam. 6. 14. 21. others translate it Flutes V. 21. Answered In manner of an antheme as 1 Chron. 16. 41. 2 Cron. 5. 18. Esdras 3. 11. Jer. 33. 11. V. 23. Marah That is to say bitternesse or a bitter thing V. 25. Atree Either that this naturall property was in the wood increased peradventure and strengthen'd by miracle or that all the vertue proceeded immediatly from God and that the wood was but only a token appointed by Gods will as 2 Kings 2. 20. and 4. 41. to which it pleased him to joyne his power to exercise the peoples and Moses faith and obedience Made he began to give them straiter lawes of obedience having by the meeting with these waters had a triall of their perversenesse and by the miraculous changing of them given them sufficient cause to depend wholly upon his providence Exod. 16. 4. Deut. 8. 16. V. 26 Diseases And other plagues Healeth Or preserveth 2 Cron. 30. 20. CHAP. XVI VERS 3. BY the hand by these miraculous plagues wherewith the Lord smote the Egyptians V. 4. From Heaven a food created by God in the aire wherefore it is called the corne of Heaven and Angels Psa. 78. 24 25. and 105. 40. V. 5. Prepare Because that Manna might be prepared diverse waies V. 23. Num. 11. 8. which was forbidden on the Sabbath day Ex. 35. 3. Bring in for the Sabbath dayes meales V. 6. That the Lord and not we of our own proper motion V. 7. The glory A miraculous effect of his soveraign power namely Manna V. 9. Before towards the pillar of cloud which was a token of Gods presence V. 10. The glory Some extraordinary and divine brightnesse Lev. 9. 6. 23. Num. 14. 10. V. 12. At even The Italian hath it Betweene the two evens see upon Exo. 12. 6. V. 13. The dew The Italian hath A floure of dew this was a superficies of a liquid and aereall substance which through the coolenes of the morning was congealed into little coâ—nes which were Manna V. 14. Gone up The Italian Vanished that liquid body beeing turned into cornes V. 15. Manna It should seeme that at that time Manna was the name of the airy honey or honied dew which to this day is to be found in diverse places like to that of the wildernes which was always so called by the Easterlings But Moses presently sheweth the difference namely that this was produced and sent by miracle for the time of their pilgrimage in the desert whereas the other is naturall and falleth only in certain places and at certain seasons V. 16. â—o his eating That is to say his own and his families An Omer A kind of measure containing the tenth part of an Epha v. 36. V. 20. Left of it either through distrust or curiosity V. 22. Same this sheweth that the people made this provision of their own accord to the end that they might observe the Sabbath and that Moses had not as yet declared unto them Gods command concerning that in the v. 5. wherefore the rulers feared the people had transgressed the commandment which was to gather no more but an Oâ—â—er a day V. 23. Bake For Manna was to be dressed these two ways Num. 11. 8. V. 25. Unto the Lord Dedicated to his service laying aside al other businesses V. 29. Let not man go out To gather Manna or to do any servile work because he was to be at the holy assemblies Lev. 23. 3 4. and it was lawfull to go a Sabbath dayes journey Act. 12. to walk upon lawfull occasions V. 33. Said unto After the Tabernacle was set up a Pot which was of gold Heb. 9. 4. Before the before the Aâ—ke which afterwards was the expressest and holiest signe of Gods presence V. 35. The testimony That is the Arke called of the testimony because that within it were the Tables of the Law Exo. 25. 25. Deut. 10. 5. wherein the Lord hath testified that is to say declared his will concerning mans duty and the Tables thereof are the sacred monument of his covenant Deut. 31. 26. CHAP. XVII VERS 1. Commandment Declared unto them by the standing still or moving of the pillar Exod. 13. 21. Now between Sin and Rephidim there were two resting places in Dophea and Alus Num. 33. 12 13. V. 2. Dâ— ye tempt Make a rash triall of his power and truth through incredulitie and of his patience through malice and boldnesse The Lord the son of God who was personally present in the middest of the people and did conduct them See Exo. 13. 21. 23. 21. and so the Apostle expound it 1 Cor. 10. 9. V. 5. Elders See Exo 3. 16. Now they were to bee eye witnesses of the miracle which was denied the people either by reason of their incredulity or to cause them to beare more reverence to the wonderful works of God see Exo. 24. 1. 9. V. 6. I will stand I will cause the pillar to stand there in token that in that very place I will shew forth the power of my presence V. 7. Massa and Meriba Temptation and strife see another Meriba Num. 20. 13. V. 9. I will Thou Joshua shalt do what belongeth to a Captain and I will look to my office of Prophet to mediate with God for his assistance and to use the rod the instrument of his miracles to dispense that grace and supernaturall power unto thee which I shall have obtained by my prayers V. 10. Hâ—r which sheweth that he was the head of the tribe of Judah which had the precedency of the other see Exo. â—4 14. 1 Chron 2. 19. So Hur was under Moses the chief politick magistrate as Aaron was chief of the Ecclesiasticall order and by these three was represented the whole body of the people when they joyned in prayer for the publick welfare V. 11 Held up with the rod in it For a token as well of the perseverance and fervour in prayer as of Gods action which followed in saving the people As
out For this seven dayes pollution Num. 19. 11. he shall not exclude himself out of the sanctuary where he must do me dayly service or going into it let him not pollute it Of the anointing oile consecrated by the anointing oile applied to the Priest having this crown upon his head Lev. 8. 9. 12. V. 15 Neither shall he prophane Through marriages unfitting for his degree and contrary unto my will Do sanctifie him I have conferred this sacred honour and office upon him which he must therefore preserve in its inviolable purity V. 17 Any blemish Have any defect deformity or naturall or accidentall imperfection V. 20 A blemish Some think that he toucheth specially two impediments of the eyes when all the humours of the eyes are mingled and when the christalline humour is become white V. 22 Most holy As were the shew bread the meat offerings the parts of sin offerings and trespasse offering see Lev. 2. 3. Holy Such as were the first fruits tithes and offerings of thanksgiving V. 23 He shall not go He shall not performe any part of the Priests office whereof one was to offer sacrifices upon the Altar in the Court the other was to carry the bloud of them into the holy place before the curtaine and there burne incense upon the golden Altar For I the Lord These holy places are sanctified by my presence and by the service which therein is performed to me and therefore none as I dislike ought to be admitted there as deficient or maimed persons CHAP. XXII VERS 2. SEparate themselves When they shall be uncleane by some ceremoniall pollution Prophane not That they faile not to beare due reverence unto my most sacred Majesty which reverence consists in punctually executing of my will V. 3 That goth unto To eat of them or to touch them Cut off See upon Gen. 17. 14. V. 7 His food His lawfull portion or estate for to maintaine him V 9 Do sanctifie them I have chosen them and called them unto an office the holinesse of which dependeth upon my self and therefore the prophanation thereof is both against my command and against mine honour and therefore deserves the greater punishment V. 10 Stranger That is not a Priest Of the Priests That sojournes in his house or feedeth at his table yet is none of his family V. 14 With the holy thing With the value of it V. 15 They shall not prophane Namely the Priests to whom all this is spoken v. 2. V. 24 shall ye make Gold none your selves nor do not buy any gâ—lt to offer in sacrifice V. 29 At your own will Observing strictly the Law of such sacrifices with all their rites described Lev. 7. 12. 15. for obedience was that which 〈◊〉 〈…〉 ices acceptable 1 Sam. 15. 22. V. 32 Shall ye prophane Contemne not my Majesty by violating of my commandements Be hallowed Making my self venerable and causing my self to be acknowledged holy and inviolable in my Majesty through my judgements Lev. 10. 3. Isa. 26. 15. If I have not been so with you through my commandements Which hallow you Who having given you a rule by my Law of all purity and innocency and the forme of inward holinesse by my Spirit will also revenge as a most just and most holy God the transgression of the one and the rejecting of the other CHAP XXIII VERS 2. PRoclaime By the sound of holy Trumpets sounded by the Priests Num. 10. 8. My feasts which I command and accept of and which are and may be truly dedicated to mine honour and service V. 7 No servile Corporall and painefull which employes the person such as masters use to employ their slaves in V. 10 Shallreape As soon as ye shall put the sickle into the corne which in those Countries was done the day after Easter Deut. 16. 9. V. 11 To be accepted That the Lord having received this homage and service from you may receive you you into favour and blesse you in all the rest of your harvest The Sabbath That is to say the feast of Easter v. 5. for so are called all the feasts which are made holy V. 14 Bread Made of new wheate Green eares Which were much used in those places either raw rubbed out or parched see Math. 12. 1. V. 16 Even unto Which was the day of Pentecost A new That is to say of new bread V. 17 Habitations It seemeth that this ought not to be understood of private houses but of Cities Castles Townes c. With leaven See upon Levit. 7. 13. V. 18 Young bullock Num. 28. 27. in stead of one bullock and two rammes there are two bullocks and one ramme whereby it seemes it was left to free choice of what sort they would offer two V. 20 They shall be Let all these things that are offered for first fruits be held as food sacred to the Lord and the parts thereof must be distributed the fat and kidneyes c. must be burnt upon the Altar and the rest must be for the high Priest and his family Num. 18. 12. no part thereof belonging to the private offerers as there doth in other sacrifices of thanksgiving V. 21 Proclaime With sound of Trumpet and publick acclamations as all other feasts were Exo. 32. 5 Num. 10. 2. 10 V. 24 Seventh moneth Which was the beginning of the civill and common yeare see upon Exod. 12. 2. and therefore it was the solemnest of all the new moones which were all kept holy A memoriall A holy day which shall bring into memory the benefits received from God the yeare before and also the preparations required for the holy duties which happened that moneth And a signe of Gods remembring his in his grace renewed by new sacrifices and devotions as by a warning with the sound of Trumpet see Num. 10. 10. V. 32 At Even Which was the end of the ninth day joyning upon the tenth Now all solemne feasts did take in some part of the precedent day for the preparation see upon Exo. 12. 6. 18. V. 34 Of Tabernacles Bowers or arbours to stand under at covert see Neh. 8. 15. V. 36 On the eighth day Which was not reckoned with the seven aforesaid for that day they did not observe the ceremonies of standing under those bowers but the people went into the Tabernacle or into the Temple in the City A solemne The Hebrew word signifiethan inclosure restraintor prohibition so were all the last days of your chief days that had many called festivall days Deut. 16. 8. because they closed up the feast and the people was then kept in holy places for the celebration of those days wherein all other work was forbidden V. 39 Also in the Moses comes againe to speak of the Tabernacles to set down some particular rites and circumstances thereof The fruit Of the fields vineyards and trees whose fruits were the last that were gathered V. 40 The boughes The Italian hath The fruit The boughes whereon the fruit yet hangeth Of goodlie trees
8. F 〈…〉 ye not that is to say O yee people and especially O thou my Church free your selfe from the bond of superstition which is but a vain and anxious feare of a false deity V. 9. Delectable he speaketh thus because that idolatry is a kinde of spirituall concupiscence and unchaste and disordered love like as fornication or adultery V. 11. His fellows namely they that follow the first Authors of idolatry Be ashamed under the light of the Gospell and under the Kingdome of Christ which shall discover the foulnesse of idolatry and shall destroy the idols The workmen see an example thereof Acts 19. 24 25. V. 12. He is hungry with much labour and trouble he frameth a thing of nought this is a scoffe for idolaters V. 13. The beauty the Italian the glory namely the noble and excellent forme of humane body which is the master-piece of Gods work amongst all other earthly bodies That it may to be a dead and unprofitable thing without any motion or action V. 14. And taketh he chuseth out or marketh some fair young tree and lets it grow to its full height and strength V. 19. Considereth the Italian Seâ—â—eth it to his heart they doe not thinke upon it nor exaâ—â—ine it deliberately nor do not set the absurditie of it before their eyes V. 20. Feedeth that is to say He puts his trust and sets his religious devotion and affection upon things which are not only frivolous and vain but also hurtfull as if one should eat ashes see Psal. 102. 9. Prov. 20. 17. Lam. 3. 16. Adâ—ceived blinded with the love of idols preoccupated by false opinions led astray by evill customs but especially possessed by the spirit of error which works with efficacie in the children of rebellion Deliveâ— free it from the foresaid snares and bonds to give way to true reason in which consisteth the true liberty of the soule Isai. 46. 8. Is there not that is to say is not that which I honour setting it alwayes at my right hand for the idolaters did alwayes turne to the â—ight hand to look upon their idols or that which I put my trust and confidence in altogether false V. 22. I have namely through Christ of whose benefits he had spoken in the beginning of the Chapter and by whom also heathenish idolatry was to be overthrown As a thick cloud whereof there remains no signe after it is once dispersed by the winde V. 23. Sing let all the world participate of this joy which is for the deliverance of his Church especially the spirituall deliverance by the Messias see Rom. 8. 19 20. V. 24. I am and therefore ought onely to be worshipped V. 25. The tokens namely the soothsayers and Astrologers false prognostickes especially the Chaldeans who upon certaine signes either feigned at their pleasures or falsly interpreted and applied did foretell the perpetuall lastingnesse of their Empire which God would not withstanding destroy to deliver his people from thence see Isa. 47. 13. Turneth through shame and confusion V. 26. Of his servant namely Isaiab or some other of my Prophets Messengers the Italian angels who are as it were addressers in Gods councell concerning the deliverance of his Church and doe his message to his prophets see Psal. 89. 7. Dan. 4. 17. Others do take the word Angels for Messengers namely Prophets who declare the will of God to men Be inhabited after thy desolation is past and after the returne from Babylon V. 27. That saith that shall deliver my people by a miracle like unto the ancient passage thorow the Red sea unlesse he have a relation to the turning away and drying up of Euphrates which was done by Cyrus which was the means of taking Babylon Jer. 50. 38 and 51. 32. V. 28. That saith who even now do nominate and appoint Cyrus first King of Persia who was borne above two hundred yeers after this prophecie to be the instrument of gathering together and sending home my people and to feed and defend them which are the proper actions of a good Shepherd Ezech. 1. 1. Thou shalt or be thou built and let thy foundation be laid CHAP. XLV Vers. 1. HIs anointed that is to say a King by me appointed and as one should say Consecrated for to be the delivâ—rer of my people Loose the â—â—ines namely to disarm them and take away their strength or degrade them from their authority and power of which two things the girdle was the badge Job 12. 18. Isai. 11. 5. and 22. 21. and 45. 5. To open of private houses as by the gates afterwards he meaneth the city gates V. 2. And make I will lay levell all difficult places and put away all incumbrances or lets V. 3. Which call thee who have expresly appointed thee therefore and as it were pointed thee out by name and sirname Exod. 33. 12 17. V. 5. Girded thee that is to say made thee King and gave thee power and authority vers 1. V. 7. I make I am the author of all goodnesse and prosperity through my benignitie as likewise by my justice I send afflictions and punishments V. 8. Ye heavens let all the creatures heaven and earth concur and imploy themselves to bring forth as one should say this plant of salvation for the Church Righteousnesse namely whatsoever God hath appointed concerning the deliverance of his Elect out of their unjust oppression and bondage or the effects of Gods good will and benefits see Psal. 85. 11. V. 9. Wo unto although it bee an execrable thing for man to contest with God concerning his works or to prescribe him what he should do even as if a childe would undertake to contend with his Parents concerning his begâ—tting or if the worke should appoint the workman what he should doe yet I will give you leave to appoint me and aske of mee what you would have mee to doe for you vers 11. Exorbitant wayes to shew Gods infinite mercy above any thing a man can thinke or desire Ephes. 3. 20. The poâ—sheard that is to say every one with his equall V. 10. To the woman namely his mother V. 12. I have that is to say the world is firme and lasting onely by vertue of my command and therefore this my work of grace shall likewise neither be recalled nor overthrown V. 13. Raised him namely Cyrus In righteousnesse that is to say by a firm decree of my justice to deliver my people from the oppression of the Babylonians and by a just calling see Isa. 42. 6. V. 14. The labour that is to say O my Church thou shalt not only be delivered but shalt also be inriched with the goods of the whole world and exalted in power above all the King â—omes thereof which must bee spiritually understood of Christs Kingdom Of stature the Italian of great stature see upon Isa. 18. 2. V. 15. Hâ—dest though thou doest not for the present in effects shew thy selfe gracious to thy Church yet thou art her God and
and all the fabricks belonging to it the Gentiles court excepted See Ezek 42. 20. And peradventure that also is comprehended in it The Suburbs the Italian the appurtenances it may be that space of ground which is called Parbar 1 Chro. 26. 18. Or Parvarim 2 Kings 23. 11. V. 4. Shall be namely the overplus of this ground after the five hundred cubits are imployed in the building of the Temple For thei housos with the additions belonging to them as Gardens Orchards and other commodities As Num â—5 2. V. 5. Twenty namely in the porticoes of the Temple Now by chambers we must understand the chambers of the higher and lower floore and the forepart and the hinder part of the porticoes whereby these twenty chambers in effect came to be foure score See Ezek. 40. 27. Otherwise in twenty chambers there would not have been room for so many ordinary ministers belonging to the Temple V. 6. The possession namely for the territory of it in which all the Israelites may indifferently have part according as occasion shall serve V. 8. His possessâ—â—n his proper inheritance wherewith he shall maintaine himselfe without burthening of my people with exactions So is the righteousnesse of Christs kingdome represented Psal. 72. 2 4 14. Isay 11. 3. 4. 42. 1. 2 3. V. 10. Ephâ—h a measure of drie things and bath of wet things V. 12. Twenty shekâ—ls that is to say of sixty shekels in the whole But the distribution seemeth to imporâ— that there were coines of every one of those severall values V. 14. The Cor which is the same measure as the Homer V. 15. Out of the fat namely out of the watered and most fruitfull pastures So he seemes to intimate that according to the proportion of the lesser goodnesse of pastures the offering was also to be diminished Meat offering namely to furnish the ordinary and daily offerings for the Prince was to furnish them upon festivall dayes verse 17. V. 16. The Prince who shall levie it by his soveraigne authority and shall distribute it to the use of the Sacrifices V. 17. To give out of his owne proper goods V. 20. Every one that namely to purifie the Temple if by chance it were polluted unawares or by some frantick person V. 25. The feast namely of the Tabernacles Levit. 23. 34. Num. 29. 12. Deut. 16. 13. CHAP. XLVI Verse 3. AT the doore on the out side of it V. 7. According as as he shall please Or as it shall happen See Numbers 6. 21. V. 11. As he is able the Italian as much aâ— the Prince shall be willing to give for it belonged to him to furnish offerings for the feast dayes V. 13. Every morning by this continuall morning Sacrifice must also be understood the evening Sacrifice Exod. 29. 38. V. 17. Of liberty namely the yeere of Jubilee See Lev. 25. 10. V. 19 Through the entry by the door which by the Northerne Porch at which the Prophet was come in did leade to the porticoes where the Priests chambers were Ezek. 42. 1. 13. A place an inclosed place appointed for Kitchins where they dressed the most holy flesh which was for the Priests and those parts of the offerings wherewith the people made their sacred feasts Westward the Italian at the west end in the furthermost part from the gate in the court floore V. 20. Tâ—espasse offering namely for the people the flesh of which sacrifice was to belong to the Priests after they had spilt the blood and burnt the fat See Num. 18. 9. The utter court hereby must be meant the Gentiles court which was not inclosed within those great porticoes and therefore is not the same aâ— is mentioned in the following verse To sanctifie See upon Ezek. 44. 19. V. 21. The utter court there were about the Temple seven floores incompassed with porticoes and they were called utter Courts or the peoples court to make a difference betweene them and the inner court which was the Priests court Here it should seeme is meant the Northwest floare There was a court namely another little floore encompassed with wals and vaults so that all the roome of that great utter court was taken up save only a little turning for a way V. 24. The ministers this was one of the meanest offices of the Levites who were employed in none but manuall and laborious services See 1 Chro. 23. 29 Of the people namely those Sacrifices whereof those of the people which shall offer them may and ought to eat their shares in the Temple See Lev. 7. 15. Deut. 12. â—8 CHAP. XLVII Verse 1. WAters there were many conduits under ground in Solomons Temple by which the water was brought for the use of so many sacrifices and other services And amongst the rest there were some which came out by the Altar to wash away the blood that was spilt and so did runne out of the Temple againe To the resemblance of which here are also represented spirituall waters namely the abundance of grace and of the gifts of the holy Ghost which have beene powred out upon the world by Christs death Ioel 3. 18. Zach. 13. 1. 14. 8. Rev. 22. 1. The right side that is to say the South side V. 3. The man namely the Son of God who appeared to the Prophet in humane shape To the ancles this signifies the progresse increases of Gods grace in the world and in every particular beleever out of small beginnings See Mat. 13 31 32. V. 7. Trees whereby is showne the spirituall fruitfulnesse of holy workes which Gods grace bringeth forth in beleevers who are as it were the trees thereof Iob 8. 16. Psal. 1. 3. Ier. 17. 8. V. 8. Into the Desert the Italian the plaine in which was the lake of Sodome therefore called the seâ— of the plain Deut 3. 17. 4. 49. Iosh. 3. 16. Healeth pure cleâ—re sweet and having all other qualities of good waters instead of the bituminous and sulpherous matter whereof that lake is full whereby humane nature depraved by sin is regenerated and clâ—ansed by Gods grace in the Gospell V. 9. Wâ—ich moveth the Italian creepeth as fishes and other water creatures of which none can live in that Sodome or dead sea The rivers the Italian those two torrents it should seeme thâ—se waters divided themselves into two branches whereof the one did runne Eastward and the other Westward as Zach. 14. 8. but there is no mention made only of that which did runne into the Sea of Sodome Eastward by reason of the notable effect it wrought in this bituminous sea V. 10. The fishers a figurative description of Gods infinite vivifying grace in Christ. Engedi this name and that which followeth are names of places neere to the said sea of Sodome The great sea namely the Mediterranean sea V. 11. The miry places hereby is meant that the Gospell though it be largely spread over the world yet it shall leave their naturall malice uncorrected and unamended in the reprobates
sendeth him both one onely God and everlasting Lord as Isa. 48. 16. and Zech. 2. 8. V. 10. For who A reproofe of many Jewes prophane contempt in those weake beginnings of the Churches restauration For they shall Notwithstanding all their disdaine and diffidencie they shall one day have occasion to rejoyce seeing the worke perfected Those seven Of which Zech. 3. 9. and 5. 6. the meaning is my providence shall as soveraigne architect over-see this work whose director Zerubbabel is to blesse it direct it and accomplish it V. 12. And I It seemes that in this vision when the mystery of the institution of the Church by the Messias was shewen to the Prophet Hee saw two great olive trees v. 3. But when God called him backe to that which belonged to the re-edifying of the materiall temple by Zerubbabel the resemblance of these two trees was suddenly changed into the resemblance of two small branches to signifie Zerubbabel and Jerusalem figures of Christ in his Kingdome and Priesthood wherefore likewise it is no more said that they give oyle into the great bowle but onely to the lamps two little spouts to shew the difference that there is between Christ the Author Possessor and Distributor of the fulnesse of the goods of the spirit in inward efficacie and his Ministers as well in the Ecclesiasticall as Politique order which are the two spoutes who have but a small measure of gifts nor no property nor power to administer by vertue of these two foresaid orders any thing but the externall meanes of the influence of Christs mysticall universall and effectuall conduct of his Church The golden namely The pure yellow oyle which did shine like Gold V. 14. These Hee doth not answer concerning the question of the Olive trees but onely concerning the Olive branches for by understanding of these it is an easie matter to comprehend the meaning of the Olive trees by comparison and proportion The two namely Zerubbabel and Joshua two sacred persons by reason of the holy unction to be Gods Ministers and figures of Christ. CHAP. V. Verse 1. AFlying roll Of paper or other stuffe to write upon after the ancient manner This roll or booke signified Gods judgements upon his people pronounced by his Prophets the flying of it the generall execution of them the greatnesse the weight and long lastingnesse of them V. 3. The curse Gods curse throwne upon all the land of Israel and Judah For every one God hath punished all the times as well those which were against the second table of the Law as those that were against the first all comprehended under these two kindes of swearing and theft others expound it on that side that is to say according to the prediction happened the execution V. 5. That goeth forth That appeares againe to thee in vision V. 6. An Ephah A figure of the just measure of Gods judgements This is It seemes that the Angel turned himselfe towards some apparition of the Lords which did represent his providence and shewed it to the Prophet Their resemblance the Italian The eye namely of the three persons of the most holy Trinity as Gen. 1. 26. and 3. 22. and Isa. 6. 8. By this resemblance or eye is meant Gods universall providence Zech. 8. 9. and 4. 10. and 9. 1. 2 Chron. 16. 9. which presideth over his judgements V. 7. A talent The woman sitting in the Ephah is sinne which by little and little filleth up the measure and the same woman throwne into the middest of it is sinne punished and beaten downe the talent of Lead is the immoveable decree for the punishing of the wicked V. 9. Two women A figure as it should seem of Gods two properties namely Mercy towards his Elect and Justice towards his Enemies wherewith hee transports upon these last the judgements by which he had punished his owne people which is done with admirable celerity V. 11. Of shinar Of Babylon Gen. 10. 10. and 11. 2. Wherby are meant all Gods and the Churches enemies It shall be Hereby is shewne the irrevocable eternity of the punishments of the wicked opposite the termined and short lasting punishments of the Church figured before by the flying booke or roll CHAP. VI. Ver. 1. FOure charrets whereby are signified as it were foure squadrons of Angels which execute Gods judgements upon the Churches enemies See Zech. 1. 8. Two mountaines whereby it seemes is meant the Heaven the high and firme habitation of Angels opened and as it were cleft to give way for the comming out of these spirits V. 2. Red houses A signe of execution of wrath Zech. 1 8. Rev. 6. 4. Blacke horses A signe of execution of death Rev. 6. 5. V. 3. White horses See upon Zech. 1. 8. V. 5. The foure Spirits foure principall Angels as it were Commanders of squadrons V 6. The blacke the greatest execution of my judgements hath been done upon Babylon which lyeth Northward from Judea v. 8. The white the Angels of peace and deliverance which goe with them that are to destroy Babylon to deliver my Church out of it Of the grizled to signifie that the punishments of Egypt which lay Southward from Judea should be mixed with some clemency which should not be so with Babylon V. 7. To goe to make as it were a generall survay of the world and punish other Nations which had no communion with the Church And he said namely the Son of God Commander of all the Angels Zech. 1. 8. V. 8. Have quieted perfectly executed their charge and given me satisfaction V. 10. Take the aime of all this action is to shew that as Joshua and Zerubbabel restorers of the Church which was at that time were each one for their severall part in their severall office figures of the Messias so Christ should for ever enjoy the two offices of King and Priest which he shall enter into possession of by his death and passion Heldai it is not certainly knowne who these were but it is very likely that they were some heads of the people who were induced by Zechariah to make this offering of gold and silver which was bestowed in making of these crownes which were to remaine in the Temple for a remembrance of this solemne promise which God had made And goe into to have from him a part of this offering V. 11. Make Crownes two to signifie the two foresaid offices Joshua not upon Zerubbabel also to shew in the spirituall application to Christ that he was crowned with glory and had taken the possession of the heavenly Kingdome by reason of the accomplishment of his Priesthood upon earth in so much as concerned the offering of himselfe Heb. 2 7. V. 12. Behold in Christ who shall appeare in the flesh at the appointed time shall be verefied that which is taught and consirmed unto thee by this action Grow up like a plant that sprouts up and growes by vertue of its living root even â—o shall Christ by his owne power without
with Sunne-beames the King downwards and the Queene upwards and their chiefe Temple was in Hierapolis a City of Syria and the Prophet calleth the Countrey by the name of the god or of the chiefe Idoll of it as Isa. 8. 8. Jer. 48. 46. Hos. 10. 5. Damascus A principall City of Syria upon whose strength and wealth the whole Countrey depended in which also the people tooke their pleasures with all security Others expound it and Damascus shall be his rest that is to say these threatenings shall fall and be executed upon Damascus namely by Alexander the Great who conquered all these Nations When the the Italian for the he gives a reason why the words of the Prophets were directed also to Heathen Nations namely because Gods providence doth not governe his people alone but the whole world Eyes See Zech. 3. 9. and 4. 10. and 5. 6. V. 2. Thereby that eye of providence shall limit that is to say shall stay the course of the power conquests and enterprizes of Hamath the chiefe City of Syria See Isa. 7. 8 9. Very wise in worldly wisedome which is attributed to the Tyrians Ezek. 28. 3 4. 12 17. upon which those Cities founded their subsistency and greatnesse V. 5. Ashâ—elon Cities of the Philistines which were enemies to Gods people even after their returne from captivity and therefore were destroyed at the last by Alexander the Great For her namely Tyrus a very strong and mighty City in which those Nations did put great confidence hoping that it could stay and hinder Alexanders proceedings See the like termes Isa. 20. 5 6. V. 6. The stranger the Italian a bastard a mingled multitude of strange Nations gathered together V. 7. Take away I will keep them from devouring my people any more Abominations that is to say abominable spoiles That remaineth that little remainder of my people which escaped from the enemies violence shall be gathered together by God and held as part of his people As a communalty thereof governed by its head as the other communalties of Judah were See Judg 6 15. Mic. 5. 2. Ekron the Philistines shall be utterly destroyed as the Jebusites were by David 2 Sam. 5. 6. V. 8. Oppressour they shall no more be tyrannized over nor exacted upon as they have been heretofore I have I have turned away my favourable countenance towards her and have taken her into my safeguard V. 9. O daughter O universall Church Thy King A prophecye of Christs comming in the flesh who is the everlasting King of his Church from whom all former benefits proceeded and were spiritually in him fully heaped up not by worldly strength or power but by vertue of his everlasting righteousnesse by which he hath acquired salvation to his Church whereof his royall and withall most humble entrance into Jerusalem was a signe V. 10. I will cut off the Messias will bring to the Church a true and everlasting spirituall peace whereby there will be no more need of any warlike preparation Psal. 46. 9. Isa. 2. 4. Hos. 2. 18. Or by his onely power without any humane meanes he shall save and defend his people Hos. 1. 7. Micah 5. 10. His dominion the figure of the Land of Israel bounded by its ancient bounds which are here set downe he meanes the extent of the universall Church as Psal. 72. 8. V. 11. For thee also the same Messias by vertue of the same bloud wherewith he hath reconciled mankinde to God and obtained everlasting salvation for them hath also been the Author of the Babylonian deliverance and all the other ensuing benefits The bloud namely the bloud of Christ figured by the bloud which was sprinckled upon the people Exod. 24. 8. Psal. 74. 20 Heb. 13 20. V. 12. Turne you O you distressed Jewes that are prisoners in Babylon to whom I have given a certaine hope of returne returne speedily to Jerusalem the place of your habitation secure under my safeguard and protection See Dan. 11. â—1 38. Double far greater then the evils which thou hast suffered or the goods which thou hast lost Isa. 61. 7. V. 13. Have I bent I will make use of mine owne people to overthrow mine enemies and especially the kingdomes of Egypt and Syria which were possessed by Alexanders successors who were Orecians A Prophecie fulfilled in the Maccabees who delivered the Jewes from the tyrannie of these two kingdomes V. 14. Shall be seen God shall from heaven shew his Almighty power for their deliverance see Ezek. 38. 18. Whirle-winds With great tumult and trembling like to those tempests which are raised by a Southerne wind Isa. 21. 1. V. 15. Shall defend His people and the children of Sion v. 13 Devouring they shall enjoy my blessings by vertue of which they shall be able to overcome all their enemies Make a noise Hereby is described the Jewes freenesse and courage in setting upon their enemies Filled With the spoyles of their enemies and every good thing Bowles Which was used for to take in the blood of the sacrifices which alwayes fell in great quantity from the Altar where it was spilt V. 16. The stones There shall be Trophies erected every where by reason of their great outcries obtained over their enemies V. 17. How great The grace and glory of God shall shew it selfe wonderfully and infinitely for the salvation of his Elect Psal 84. 12. Corne namely Gods blessings corporall and spirituall CHAP. X. Vers. 1. ASke yee O yee Jewes which have now againe setled your selves in the right way of serving God since the re-edifying of the Temple doe but make your prayers unto him and he will heare you Raine See Deut. 11. 14. And under the name of this blessing are meant all other blessings Bright clouds Signes and fore-runners of raine Psal. 135. 7. Jer. 10. 13. V. 2. For thee The meaning is Direct your prayers to God who will really blesse you and not to Idols who have alwayes deceived you There was Your temporall and Ecclesiasticall Governours have not performed their duties but have been perverted Jer. 23. 1. Ezek. 34. 1. V. 3. The goats The heads and great Ones upon whom God powred out his greatest vengeance by meanes of the Chaldeans Jer. 39. 6. For the Lord Now that the Lord hath turned his favourable countenance towards his people he hath endowed them with valour and strength so that of sheep they are now become great war horse with which the Lord will overcome and trample his enemies which may in part he understood of the Maccabees victories but most perfectly of the whole Churches victories over the world and the divell Cant. 1. 9. V. 4. Out of him From God descends all mans strength whether it be to beare up themselves as corner stones doe beare up the buildings or as nailes doe hold last tents or be it to defend themselves by open strength which is meant by the bow Oppressor All manner of oppression done by other men is also a worke of Gods providence V.
by 1 Chro. 6. much lesse that did command in war and state businesses in the countrey belonging to the ten tribes where Bethulia stood within the territory of the tribe of Zabulon And though after the conquest of Assyria by the Babylonians the name of these two Empires are often set downe one for another yet that could not be done before the said conquest and yet in this booke Nebuchadnezzar a Babylonian is alwayes called by the title of King of Assyria And besides it is a thing notoriously false that that King did command in Egypt before the conquest of Judea by meanes of which Egypt the onely opposer of the Babylonian Empire was at last set upon and conquered That is also false which is said in the eighth Chapter verse 15. 16. namely that all manner of Idolatry was then banished from amongst the people if these things happened under Manasses whose raigne is shamefully defiled with Idolatry Contrary to truth is also that which is spoken in the third Chapter namely that Jerusalem did at that time command the rest of the land of Palestine where Bethulia was and there should be so much zeale of piety and so much conjunction of Religion with Jerusalem after the captivity of the ten tribes and the mixture of those heathen nations which were setled in the countrey And the multitude of names of places is not to be omitted as Ezdraelon Kellussa Kiâ—mon Scitopolis Bethulia and the like which were never heard of before the Babylonian captivity And the name of Holophernes himselfe being a Persian name seemes to be very unfitting for a generall of a Babylonian or Assyrian army and besides that it were a most absurd thing to thinke that the Babylonians or Assyrians should not know the people of Israel as is set downe Chapter 5. 3. Seeing they had newly overrun the countrey and spoyled it divers times and had led the people into captivity which lived dispersed in their Provinces and after they had spoiled Judah and besieged Jerusalem they had also taken Manasseh who was at that time in their hands To which times it is also impossible that should have relation which is spoken Chap. 4. 2. and 5. 16. namely that the people should be returned out of any captivity and that the Temple had been ruined and afterwards re-edified and likewise it cannot be proved by any history that Nebuchadnezzar did ever intend to make himselfe the onely God upon earth and root out all other religions as is said Chapter 2. 10. Finally if Iudith lived one hundred and five yeeres Chap. 16. 21. and that after that happened which is set downe in this booke and a long time after her death people were not assaulted nor troubled by any wee must conclude that this Rest lasted above one hundred yeeres seeing that when Iudith did this she was in the flowre of her age and beautie Now this cannot agree with the sacred history which will have the most tragick desolations of Judea to be after the death of Iosias three and thirty yeeres after the death of Manasseh Wherefore it is plaine that this history cannot take place before the captivity and after it much lesse For then there was no mention of Nebuchadnezzar nor of Nineveh nor of the Assyrian Empire The Persians held all these Empires by the conquest of Babylon whose Provinces they did not take one after another as it is said in the first and second Chapter of this book neither is it to be believed that the Jewes should be unknowne to the Persians who had so solemnly given them leave to depart out of Babylon at so many severall times and they holding Palestine which was governed by their officers who would have hindred the Jewes from commanding there in any matter of State or Religion as it is set downe in this booke Whereas contrariwise the stories affirme that neither in one nor the other the ten tribes had any communion with Jerusalem wherefore we may by good reason gather that this is nothing but a feigned narration according to the custome of the Jewes and other nations for a morall representation of the Church under the name of Bethulia that is to say Virgin of the Lord and of the assaults of the world against her and of the Prince thereof signified by Nebuchadnezzar and of the victory obtained against them not by the meanes of Kings Princes and worldly powers but by the faith and prayers of pious soules or of the true spirituall Jewes and Believers signified by Iudith Which being granted it is an easie matter to resolve upon the second question namely That it is not a booke endited nor enspired by the holy Ghost which never made use of any false histories for the Churches instruction which is sufficiently done by true ones For the short parables inserted amongst other discourses and made plaine by their expopositions adjoyned to them are altogether of a different quality besides Simeons act which he did to the the Sichemites Gen. 24. 25. condemned by Iacob Gen. 49. 5. is here commended Chap 9. 3. by an unavoydable contradiction It is yet very hard to affirme at what time or to what particular end this booke was made and set forth It is likely that it was made by some Christian Jew as some other Apocripha were in the honour of his Nation and peradventure against the Romans covertly meant by Nebuchadnezzar Now as being of base authority it was also carelesly kept even from the beginning and from thence commeth the great diversity of copies whereof Saint Hierome speaks who translated it out of the Chaldean tongue with a great deale of libertie But the Greek texts which wee have followed in this translation seemes to be every way more sound and entire The Booke of Wisdome THough this Book do commonly beare in the title the name of Solomon and the author himselfe do set himselfe downe to be so yet it hath in all ages beene knowne to be the work of a Greekish Jew that is to say one of those Jewes which lived for the most part after the Greeke manner and amongst the Grecians and especially in Egypt where they had their chiefe Synagogue in the City of Alexandria And indeed the stile it selfe being altogether rhetoricall and poeticall sheweth that it was made rather amongst the Greeks then amongst the Hebrews whose inditing especially in sacred Books is altogether stamed to simplicity sobriety and severity The common opinion as well of ancient as moderne agreeth in attributing of it to Philo a Jew a person of excellent learning wisdome and eloquence who lived in the Apostles time and it is likely that to hide himselfe from the Egyptians hatred and to gaine authority and respect from his own nation he took upon him the name of Solomon in this book wherein his end seemes to be to comfort and strengthen the Iewes which lived in Egypt and were grievously oppressed and persecuted by the Egyptians in his time as the Iewish History relateth
the same as his divine nature yet was it perfectly regulated by it Matthew 26. ver 39. V. 31. If I beare If you had no other proofe of the truth of my person and doctrine but only mine owne word as I am in your imaginatior but onely a meere man My witnesse I grant that you might then have some pretence to hold it to bee false though in deed it be very true Ioh 8. 14. Verse 32. There is another Namely GOD the Father who hath borne mee witnesse from Heaven Matthew 3. ver 17. and then afterwards by Iohn who was sufficiently approved to bee his Prophet and by my workes verse 36. and by his Scriptures verse 39. And I knew I doe condescend unto and am content with his witnesse And am certaine that you are convinced there by and do withstand it but only thorow malice and obstinacy Ver. 34. I receive not I have no need of it for my selfe being the Soveraigne truth but only make use of it to you for your salvation to whom Iohns person and ministery hath beene more evident then mine though they both be true enough in the same way of truth but in different degrees Ver. 35. Shining light as 2 Pet. 1. 19. We dwelling you tooke pleasure in Iohns doctrine but without any firme root of faith see Mat. 13. 20. V. 37. Hath borne witnesse by his Prophets or by his voyce from Heaven Mat. 3. 17. Yee have neither it is no marvaile that my fathers witnesse is of so little esteeme and weight amongst you for his word is as unknowne and obscure unto you as his glorious face in heaven is V. 38. Yee have not yee have no light nor internall habit of true knowledge nor faith in Gods Word wherefore like blinde men you cannot discerne the light of Gods witnessing V. 40. And yee your ignorance can not be holpen because it is wilfull See 2 Pet. 3. 5. V. 41. I receive not this which I speake is not because I am ambitious of being receaved or honoured by you but out of meere zeale to the glory of God whom you hate in rejecting mee Iohn 15. 23 24. V. 43. In my Fathers name sent by him with commission and authority from him mine actions having no relation but to obey him without pretending any thing for myselfe which should be a sufficient proofe to you of my fidelity In his owne of his owne minde and motion seeking his owne glory and his owne advantages V. 44. How can yee the true cause of your incredulity is your hypocrisie and worldly ambition in being desirous to appeare holy and perfect before men which hindereth you from giving glory to God through repentance and from comming to mee by faith And those among you which are convinced concerning the truth of me will not make open profession thereof for feare of being reviled by the rest Iohn 7. 13. and 12. 43. Romans 1. ver 16. 2 Cor. 4. 2. V. 45. Doe not thinke you are sufficiently accused for your incredulity by Moses himselfe and by his doctrine and you need not be any more accused by my word and the proofes thereof which you doe not beleeve See Rom. 2. 12. In whom in the observing of whose Law you repose all the trust of your salvation Rom. 2. 17. and whose name you make a buckler as if you rejected mee to cleave to him supposing there is some contrariety between Moses and me which is not so CHAP. VI. VER 1. WEnt over one bay of the lake long wayes and not the whole breadth of the lake The Sea Namely the lake of Genezareth Ver. 4. The Passeover this seemes to bee set down not only to shew the circumstance of the time but also to shew that the Lord did thereupon take an occasion to speake of the spirituall eaâ—â—ng of the true Lambe figured by the Paschall Lambe to which end all this discourse and preaching is referred V. 6. To prove him whither he had any lively feeling and beliefe of his divine power and any motion to desire the assistance of it in a time of neede V. 21. Immediately Namely by miracle the Lord having appeased the wind and driving the ship to land V. 22. When the people the meaning is the people seeing the Apostles goe away alone beleeved that Christ had sent them about some businesse but that hee himselfe would stay there being there was never another veslell there to carry him away Wherupon the next morning finding themselves frustrate of their opinions they went after Iesus having gotten some boates which were come from Tiberiaâ— V. 26. Not because notbeing moved by a lively feeling of my divine power which appeares in my workes to bee thereby brought to the obedience of faith but only drawne by a desire of getting some benefit and bodily profit as it I should feed you all without any labour or paines taking V. 27. For that meat namely for the doctrine of the Gospell and for Christ himselfe who is proposed in it and which is not bodily food that perisheth it selfe and cannot keepe the body from perishing but the food of the soule to everlasting life Sealed that is to say expresly appointed as by a character of formall propriety and made him fitting for it through the fuluesse of the gifts of the Spirit which is Gods seale V. 28. What shall we doe what order hath God established for the gaining of this spirituall food as he hath appointed bodily labour for to gaine our bread for bodily food V. 30. What signe what solemne and noted miracle from heaven doest thou shew us whereby 〈◊〉 may be induced to follow thee As by Moses his ministery Manna was given the people See upon Mat. 16. 1. Mark 8. 11. V. 32. Bread from heaven namely the true food of the soule which comes net out of the aire as Manna did but from the heaven of glory as I did abasing my selfe to farre as to take humane flesh upon me for the worlds salvation See Iohn 3. 13 V. 34. Give us a request made out of ignorance as Iohn 4. 15 V. 35. I am that is to say in me receaved and applied and ingrafted in the soule by a lively faith remaines the power to quicken the soule which is separated from God who is the spring of life and is dead in sinne and to preserve it allve by a continuall communication and influence of Gods grace Shall never hunger see upon Iohn 4 14. V 36. Beleeve not and therefore cannot participate of this benefit of life V. 37. All that all my fathers elect which he hath given me to save and to be mine as members of my body those being drawne by the power of my Spirit do come and joyne themselves with me by a lively faith and I lovingly entertaine them and doe keepe them safe V. 39. I should lose that I should give to all his elect true everlasting salvation the perfection of which shall be at the blessed resurrection V. 40. And this
Apostle particularly speakes The truth Namely the knowledge and light of some morall good imprinted in their soule See Rom. 1 18 25. Ver. 9. Of the Jew without any distinction of nations or persons but yet in such sort that Gods Iudgement shall begin with his owne houshold and that those who have had most knowledge shall bee most grievously punished Now the Apostle makes here a sweet digression to the Iewes to include them also in the universall condemnation of the world and into the necessitie of having recourse to Christs righteousnesse and to Gods grace in the Gospell The Gentiles the Italian The Gentiles namely the heathen Rom. 1. 14 16. V 11. Of persons namely to the outward qualties of Nation condition or otherwise which make nothing to the cause V 12 Without Law namely which was written by Moses Without namely without being judged by Moses his Law but onely by the inward Law which is imprinted in their hearts Verse 13. For not as much as to say I speake thus because that the Law cannot bring any salvation to man by the knowledge or profession therof as the Iewes beleeve but by the perfect observing of it which being performed by them more than by other Nations they are also comprehended 〈◊〉 the generall curse and bound to seeke after Christs Righteousnesse Justified that is to say declared iust and worthy of the reward according to the covenant of the Law V. 14. For when the knowledge of Moses his law gives the Iew no great advantage above the Gentiles for the Gentile hath also his naturall law though lesse perfect imprinted in his soule by which he is instructed and bound to doe well and debarred from doing evill which are the two properties of all lawes V. 15. The worke namely the two aforesaid propreties bearing witnesse for the conscience is but an answering of a many spirit unto the law either to bind or unbind him to accuse him or excuse him to condemne or absolue him wherefore seeing the pagans have a conscience they have also a law V. 16. In the day it seemes this ought to be added to the 12th verse the secrets he saith this because v. 12. he had spoken of the false Iewes who hid their wickednesse under the cloake of prosessing the Law by Jesus to whom God hath given all iudgment Iohn 5. 22. Acts. 17. 31. according to as it is revealed in the Gospell whereof I am a minister V. 17. Behold hee now falls fully a convincing the Iewes reflest thou art confident and groundest the estat of thy conscience before God upon that thou last his law and makest profession of serving him according to it See Isa. 48. 2. Mic. 3. 11 makest thy least thou boastest thou art his people and that thou at comprehended in his covenant V. 18. And approvest the things that are more ex 〈◊〉 the Italian and discernest contrarie things that is to say canst iudge of what is allowed and of what is forbiden Other discornes what is best namely that which in the deliberation of thine understanding thou oughtest to follow as the true good in stead of the false good which carnall reason or sence presents unto thee V. 20. The former of namely the perfect modell not onely of what is concerning Gods true service in itself but also concerning what thou thinkest and judgest thereof within thy self V. 21. Thou therefore the Apostle speakes thus verily supposing that there was no Iew but was stained with some of these vices or with all of them V. 24. For the name that is to say these reproofes therewith the prophets reprove the Iewes shew this which I lay to their charge to be true enough V. 25. For circumcision that is to say O thou Iew I ranke therein the number of all other men in sinne and condemnation not withstanding all the signes thou bearest of Gods covenant for seeing thou apprehendest no other covenant but that of workes I tell thee these signs would be avail able unto thee if thou diddest perfectly observe the covenant which thou 〈◊〉 doing thou art in the sight of God like and vncircumcised and a heathen V. 26. Therefore if the to shew him unprofitable and vaine without the effects of obedience these signes are Let us put the case saith the Apostle that there were on the one side an uncircumcised heathen who should observe the law in it◠substance and on the other side a lew that shoul break it beeing circumcised who can make any question but that before God the heathen should be accepted and the Iew reproved And this is spoken by way of supposition and not for a truth nor absolutly as if anyheathen could perform that which is here spoken V. 27. And shall not that is to say such an uncircumcised heathen working according to his naturall motions observing the law in this kind would shew how much more thou Iew art to be condemned who hast received greater gifts and helps at Gods hands for to serve him See Matth. 12. 4. the letter namelie Moses his written law which represents Gods will more cleerlie and faithfullie then that light much obscured and darkned by finne which is in man V. 28. For he that which I say is grounded upon this that before God outward signes and names are of no value but the inward reality of the heart only Rom. 9. 6. Gal. 6. 16. V. 29. Inwardly namely in the inward part of his soule which is knowne to God alone of the heart namely the sprituall purification of the soul wherein consisted the true substance of the circumcision of the bodie in the letter namely in the externall signe or cerimonie like unto a writing or a picture without any vertue life or motion See Rom 7. 6. 2. Cor. 3. 6. 7. CHAP. III. VER 1. VVHat advantage seeing that he is liable to malediction as much as the Gentile or rather more what profit if so be it be of no efficacie if it want the perfect observance of the covenant of the law whereof it is the sacred signe V. 2. Chiefly because the Iewes anciently received Gods promises in Christ whereof circumcision was the seale according to Gods true order Rom. 4 11. though the degenerate Iewes did understandit otherwise See upon Rom. 2. 25. whereby that which they had not of themselves was offered unto them through grace to be receaued by saith from the promised Messias were committed like unto a deposited thing and a precious pawne which they haue kept for the whole church untill the accomplishment thereof V. 3 for what if if it be said that this advantage hath been lost by the inereualitey of a gret part of the nation I answere that Gods loyaltie in his promisers and covenant hath alwayes bin verified in his elect in respect of whom it was made Notwithstanding their defects which God through his grace hath alwayes overcome and therefore his glorie hath been so much the more exalted V. 4. Let God be let him be
he is the head of his Church and also in regard of the state of celestiall life and glory to which he was ordained by God his father and of which he hath taken possession from thence to power doune his spirit upon all those who are his V. 49. We have borne beeing engendered by him we have bin like him in nature and qualities shall also bâ—eing regenerated by him wee shall be also made like him in glory V. 50. Now this as the vicious nature of of man signified by these termes of flesh and bloud ought to be changed by the gift of the holy Ghost to have entrance into Gods kingdome so the body ought to be spoiled of its corruptible mortall and animall qualities before it can enjoy the everlasting and glorious life 2. Cor. 5. 1. 4. V. 51. We shall not all those beleevers which shall bee found aliue at CHRISTS last comming shall not die a naturall death which is with sicknesse sorrow and perishing of the body but in stead thereof there shall be in them a sodaine change of qualities V. 52. we shall be namely those beleevers who shall be then living And the Apostle speakes thus to teach every one to be prepared expecting that day every moment 1 Thess. 4. 15. 17. V. 54. Swallowed up destroyed and brought to nothing Rev. 20. 14. in victory that is to say eternally according to the meaning of this phrase amongst the Hebrews from whom it is taken V. 56. The sâ—ing namely that thing which armeth and gives death and hell strength and victory over us The strength namely that by vertue of which sinne produceth utter condemnation and death upon man namely in so much as he transgresseth the law Rom. 4. 15. which besides beeing unable to correct mans wickednesse doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9. 13 V. 57. Through Our lord iâ— as much as through his satisfaction condemnation is disannulled and through his spirit of regeneration the kingdome of sinne is ouerthrowne Rom. 8. 1. 2. 3 and by his coâ—porall death he freeth vs from the reliques of sinne and by his resurrection he freeth vs from all manner of Subiection to death V. 58. In the worke in all actions belonging to your heauenly vocation and to the servâ—ce of God Not in vaine namelie without fruit or reward seeing there is a resurrection eternall happinesse In the Lord that is â—o say iâ—respeect of God and of Christ and accordinge to the manner and order as he vseth in rewarding those who are his with spirituall and everlasting goods which is spoken in opposition of the world in which beleevers ought not to looke for there reward CHAP. XVI VER 1. COllection namelie contribution of almes For the Saints namelie for the Churches of Ierusalem and Iudea V. 2. The first day which was the Sunday which after the Lords resurection and his appearings upon that day Iohn 20. 19. 26. was dedicated to sacred actions and assemblies in stead of the ancient Sabbath Acts 20. 7. Reu. 1. 10. Haâ—â— prospâ—ed as he shall iudge fitting to be done according to reason Or according to the prospering of 〈◊〉 estate V. 6. That ye may desiring to have some of you to beare me companie in my voyages becausâ— of the great confidance I have in you I will stay till the season and time of yeare be sitting because I will not vrge you to any discommoditie V. 9. Doore namelie an occasion of preaching and advancing the worke of the Gospell namelie in Ephesus Acts 19. 1. 9. 23. V. 10. Come to you because that he had given him aduice to goe theither 1. Cor. 4. 17. V. 11. Dispisâ— him for his youth 1 Tim. 4. 12. Jâ—peace louinglie or saâ—elie With the brethren be seemes to meane other brethren who accompanied Timothie V. 15. Adâ—cted themselues nameliâ— to the ministrie of the Gospell as it seemes to be set foorth in the verse following Oâ— in the office of Deacon V. 16. Submâ—tt as to lawfull guides of the Church And labouâ—eth in the holie ministrie which is common to vs all V. 17. That which was namelie the comfort of the spirit or pereadventure bodilie assistance which by reason of your remoâ—enesse I can not re 〈…〉 from you Philip. 2. 〈◊〉 Philp. 13. V. 18. My spirit namely my soule which 〈…〉 holly yours by a sincere and perfect love V. 19. In the Lord that is to say with a spirituall affection in the communion of Christ. V. 21. With mine owne The Apostle employing some scribes for to write his epistles Rom. â—6 22. was wont in the end of them to write something with his owne hand which was well knowen to the Châ—rches to prevent supposed epistles and keep the Church from being deceived Such are this ver and the two following in the first of which he excludes the false brethren who are Christâ— and his churches enemies not only from these his testimonies of charity but even from the communion of Saints V. 22. Anathema a greeke word used in solemne excommunications which signifieth curse and execration See 1. Cor. 12. 3. Maranatha A Syriack word which signifie the Lord commeth vsed amongst Christians in the highest and greatest excommunications in imitation of other equivalent termes which was alwayes used amongst the Iewes to signifie a citing of the excommunicate person before the terrible judgment Seat of God at the last comming of the sonne of God See Iude 15. V. 24. My love I present my good will unto you and all mine intimate affections in the spirituall communion of Christ. The Second Epistle Of Saint Paule the Apostle to the Corinthians Argument THe former epistle having brought forth great fruit of correction in the Church of Corinth yet there remaining many disorderly persons amongst them who on set purpose and to the utmost of their powers did vilifie Saint Pauls â—uthority to with draw the Corinthians love respect and â—bedience from him he writs unto them this second epistle to exhort them to accomplish the reformation which they had so happily begun And at the very first beginning he writes unto them of his troubles combates and dangers and likâ—wise of his deliverances and comforts and desireth to be assisted by their prayers and to bee by 〈◊〉 seconded in his thansgivings Excusing himself for that he had not yet in person visited them according as he had given them hope that he would which was not by reason of any incon 〈…〉 cie in him but onely because he would give them time to sett their Church in such state that he might not at his comming he forced to use and Apoctolicall rigor to the common grief of them and him Commending them in the meane time for their obediâ—cce in the incâ—stuous mans case who bâ—eing becom 〈…〉 penitent upon the first admontion he exhorteth them to receive him again into the peace and communion of the Church giving his Apostolicall vote to the said absolution And he relates unto them how that
because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receivâ—d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.
so happy in having me to be your Apostle and teacher that there was nothing so deaâ— but you would willingly have given it me for an acknowledgement of so great a benefit in me there is no change the inconstancie is in you V. 16. Am I Is it sitting for you at this time in recompence of the truth which I have preached to you to hold me to be your enemie V. 17. They namely those false Apostles make shew of being moved by a singular love towards you and a care to have you not drawn away from them but seeing they lead you away from Christ the true Bridegroom and Master to captivate you unto themselves that shew of love is but a spirituall dishonestie See contrariwise concerning godly jealousie 2 Cor. 11. 2. Would exclude you namely they endeavour to separate you from the love of me and of all other true Pastours that you may wholly depend upon them alone V. 18. It is good the faithfull are to be commended for being continually carefull of their Pastours love but you Galatians contrariwise have forgotten me so soon as I have been absent from you V. 19. Of whom I travell for whom I endure great paines and anguishes as a woman that is in travell untill such time as Christs pure Doctrine be re-established amongst you as I had planted it V. 20. Change to have occasion to be glad and rejoyce with you in stead of my former complaints and reproofes For I stand this is the reason of the desire he had to see them namely because that being not certain what state they were in he was in great doubt of them V. 21. Tell me you that of your own will without and contrary to Gods command do put your selves again under ther yoak of the Mosaicall Law consider in Abrahams familie as in an allegoricall pourtraiture what you ought to judge of your act Hear the Law namely this Scripture which is part of those bookes which are called the Law V. 22. That Abraham the meaning is that as in Abrahams familie there were two mothers and two kindes of issues the one of bondage and the other free and the heir so amongst those that have the knowledge of the true God and make profession of serving him there are two kindes according to the two doctrines or covenants propounded by God unto men namely the Law and the Gospell those which hold themselves to the Law to obtain righteousnesse and life are slaves to sin and to the curse and are finally excluded from the heavenly inheritance those that embrace the Gospell are heires and free V. 23. After the flesh in a meer naturall way A figure of them who are out of Christs grace and do of themselves endeavour to obtain life and righteousnesse by the Law By the promise namely by a free gift and by a miraculous operation of God out of the course of nature A figure of Believers who are made sonnes and heires of God by his onely grace and power V. 24. Are an allegorie the Italian have an allegoricall sense namely besides the historicall and literall sense may be taken for a figure of Gods great familie Are the two that is to say they signifie and represent the two c. The one namely that of the Law which was given in mount Sinai Gendreth of it selfe it may make those who are its followers to be part of Gods people by knowledge profession and worship but in the mean time it cannot free them from their naturall bondage nor bring them into Gods grace nor obtain the inheritance of heavenly life for them Which is namely this covenant was figured by Agar V. 25. Agar is namely in this similitude of Abrahams familie with Gods familie Agar first is correspondent to Sinai because that as Agar was a stranger not of the blessed progenie so Sinai was in Arabia in the Ismaelites land out of the bounds of the Land of Promise And secondly to the earthly Jerusalem of this age which makes profession of seeking life and righteousnesse in the Law whereby all those which follow it do lose all right in the adoption and grace of God and doe remain subject to sin and malediction V. 26. But Iâ—rusalem there is also another bodie which is correspondent to Sara namely the Christian Church which God himselfe hath created by his Word and Spirit whose state shall also be perfect in Heaven and that is freed by God from all spirituall bondage and in it and by it God gendreth and bringeth up all his true children V. 27. For it is he proves by this passage of the Prophet that there was to be these two mothers one spirituall namely the Christian Church the other carnall namely the Jewish Synagogue seeing that the great number of Gods true children was to be borne of the first by the calling of the Gentiles not of the last which in former times haue enjoyed Gods grace and presence and finally that those children should be brought forth by Gods onely grace and power without the worke of man being the mother of her own nature was barren V. 28. Now we namely all true Christians are and ought to acknowledge themselves to be the children of God supernaturally engendred by meer grace V. 29. But as this singular priviledge hath a condition joyned unto it like unto that which happened unto Isaac who was scorned by Ismael Gen. 21. 9. that is to say that all Christians are likewise persecuted by the Jewes as indeed persecutions began by them Him that was â—amely Isaac who was not onely Abrahams son according to the flesh but also was his spirituall issue in Gods adoption and in the regeneration of the Spirit V. 30. What saith namely as the sacred Historie sets down that God would have Ismael with his mother driven out of Abrahams familie so all carnall unbelieving proud and perverse Jewes shall be bainshed out of Gods Church and out of the Kingdom of Heaven CHAP. V. VER 1. AGain as the Jewes were formerly Rom. 8. 15. V. 2. Circumcised as a thing which ought of necessitie to be done and that is a part of manâ— righteousnesse and necessary to salvation according to the false Apostles meaning Acts 15. 1. For otherwise circumcision mgiht be used as an outward and indifferent thing through wisdom and charitie to gain the Jewes and cut off the scandall which offendéd their weaknesse Acts 16. 3. Christ for mans righteousnesse before God ought to be be either all by workes or all by Christ and these two meanes cannot be mixed see upon Gal. 2. 21. and therefore he that attributeth one part to workes doth wholly renounce Christ and to be saved he bindes himselfe to fulfill the whole Law which being impossible for man to do all his endeavours are not onely unprofitable but also very hurtfull V. 4. Christ is the Greek terme seemes to signifiâ—e you are as dead members upon which by reason of your wickednesse and incapacitie Christ worketh no more
to quench with good words the fire that was already kindled but spake more taunting words then the others See of the like jealousies Judg. 8 1. and 12 1. CHAP. XX. Ver. 1. VVEE have no By the speeches of the men of Judah David belongeth not to us let him then looke to his owne businesse and we will looke to ours wee will have nothing to doe with him See 1 Kings 1â— 16. V. 4. Amasa To whom hee had made promise of the Generalls place 2 Samuell Chapter 19. ver 13. V. 6. Thy Lords Namely Joabs who hath hitherto beene thy Generall V. 7. Cherethites See upon 2 Sam. Chapter 8. ver 18. V. 8. Was girded In stead of carrying his sword hanging at his girdle and his garment over it according to the usuall fashion hee had girded on his garment and had put on his girdle over that about his waste that the sword hanging in that kinde might at a certaine motion or posture of his body fall out of the scabbard that thereby he might take an occasion to take it up in his hand without giving Amasa any cause of suspition V. 9. My brother For he was his cousin 1 Chro. chap. 2. v. 16 17. V. 10. Fiâ—th rib See upon 2 Samuel chap. 2. vers 23. V. 12. Wallowed He did beat and stirre himselfe in the last pangs of death V. 14. Abel it is likely to bee the same City which is called Abel Maim 2 Chronicles chap. 16. verse 4. in the Tribe of Nephtali or that these two Cities Abel and Bermaâ—ca were both comprehended under one name 1 Kings 15 20. 2 Kings 15. 29. All the Acording to some they were the inhabitants of Beeroth of Benjamin Joshua chapt 18. verse 25. which might be the City of this Sheba Others think it was the countrey neer to Abel V. 15. A bank According to the old manner of besieging of Cities casting up of high banks on the out side of the wals and standing upon them to fight with those that defended the wals The trench Which is now a dayes called a trench with a breast-worke Battered That is to say digged the wall V. 18 They were wont The law of warre according to Gods command Deuteronomie chapter 20. verse 10. Was to have besieged places summoned before they were spoyled by assaults or besieging And if thou hadst done so the businesse had beene ended and thou satisfied V. 19. A mother A chiefe Citie of a Province The inheritance A Citie or commonalty of Gods people which are his owne as his inheritance V. 21. Mount Ephraim Though Sheba was 2 Benjamite yet peradventure he dwelt in the countrey of Ephraim Or his Citie was in the confines of these two Tribes V. 22. Retired from The armie was disbanded there V. 23. Was over He retained his old place after Amasa his death 2 Sam. 8. 16. which David had conferred upon Amasa V. 25. Sheva it seems to be the same as Seraiah 2 Iam. 8. 17. V. 26. The Iairite Of the countrey of Jair in Gilead Numbers chapter 32. verse 41. Judges chapter 10. verse 4. Chiese ruler of Jerusalem See upon Ezek. 11. 1. Or the chiefe president of the councell See 2 Samuel chapter 8. verse 18. 1 Kings chap. 4. verse 2. CHAP. XXI VERS 1. IN the dayes of David This storie and likewise that of the 2 Samuel chap 24. seeme to have happened before the things which are set downe before this Inquired Desired his answer by Urim Numbers chapter 27. verse 21. It is It is very likely that he did not onely set downe the cause but the manner of making atonement for it also V. 2. His zeale the Italian His jealousie scorning that those strangers should be incorporated into Gods people and should enjoy the same freedomes and priviledges And especially because they were his countrey men for Saul was a Gibeonite though of the Israelitish nation 1 Chronicles chapter 8 v. 29 30. Sought to sâ—ay Taxing them with supposed faults aggravating their true faults extending the particular ones unto the generall depriving them of all commoditie and favour and raising great dissensions amongst them V. 3. May blesse Pardon them the offence that hath beene done to you and pray to God to forgive them the punishment due therefore The inheritance namely his people V. 4. We will have We doe not desire any pecuniary satisfaction for their lives that Saul hath caused to be slaine amongst us and much lesse the blood of them which were not guilty V. 6. We will hang This kinde of execution was used in cases of making atonement for some publick misdeed Vnto the Lord To satisfie his justice and to appease him Numbers chapter 25. verse 4. Gibeah See 1 Samuel chapter 10. verse 26. 11. 4. Ver. 8. Rizpah Sauls Concubine 2 Samuel Chapter 3. verse 7. who was yet living verse 11. Michal Since Michal had no Children 2 Samuell 6. 23. and that not shee but Merab â—â—r sister was married to Adriell 1 Samuell Chapter 18. verse 19. the word bringing up must bee taken for adopting and keeping See Genesis 16. 2. and 30. 3. and 50. 23. Ver. 10. Upon the rocke The Itaâ—â—an addeth Staying there Namely at the place where they were hanged Now here was some singular exception to the generall Law which was to take downe and bury those that were hanged up the same day Deuteronomie Chapter 21. verse 23. Dropped It is likely that this death came by occasion of some extreame droughts in the time of the Corne ripning And therfore Rizpah would observe whither Gods wrath was appeased by this execution and whether hee would be pleased to send the accustomed dewes and raine V. 16. The Gyant The Italian Rapha That famous Philistin Gyant from whence the others are called Repheites V. 17. The light Thy person in whom consists the conduct counsell joy and life of the people a Scripture phrase See 1 Kings 15. 4. Psalm 132. 17. V. 19. Iaore By the 1 Chron. 20. 5. it appeares that his name was Jair but by reason of this Gyants great speare was added the word Oregim that is to say of a Weavers beame Goliah I 1 Chronicles Chapter 20. ver 5. He is called Lahmi brother to Goliah whom David slew but it may be that after his brothers death he tooke and bore his name V. 21. Defied Despised and scornefully challenged them As 1 Samuel Chapter 17. verse 10. 25 26. Shimeah Called Shammâ—h also 1 Sam. 16. 9. Ver. 22. Of David To whom as King and Generall in the warres were attributed all the actions of his servants and Souldiers CHAP. XXII VERS 1 OOf this Song Which is the same as the 18. Psalme V. 8. The foundations As who should say the pillars and poles See Job Chapter 26 verse 11. or plainely the high mountaines which seeme to beare up the vault of Heaven as it is set downe Psalme 18. 7. CHAP. XXIII VERS 1. THe last The last which he pronounced by the inspiration of Gods
Spirit and set them downe in writing after his Psalmes and other workes The sweet Psalmist the Italian is The Composer of the sweete songs of Israel Not only of the holy subject but also of the tune and inventer of the very instruments they were sung to Amos chap. 6. v. 5. V. 3. That ruleth This is Gods command to all Kings but especially to the Kings of his people which it should seeme David doth here propound to Solomon his sonne and successor to make him capable of the promises set downe hereafter V. 4. The light which waxeth greater continually and higher V. 5. Be not so The person and eternall kingdome of Christ who is the head of Gods promises to my posterity is not altogether like the Sunne or the grasse because it shall not be without interruption change or revolution whereas the Sun sometimes is darkned and every day goeth down and riseth againe the grasse after it is growne withereth and dryeth up then groweth out againe See James 1. 17. Make it not He will never suffer it to faile and to spring up againe All which must be especially referred to Christ and his spirituall kingdome and not to the temporall successors in Davids kingdome in which there often happened wants of issue and ruines of State V. 6. Cannot be taken so he sheweth that God doth not punish the wicked with his owne fatherly hand with regard mercy and distinction but gives them over to the instruments of his wrath and intangleth them in a common perdition V. 8. Of the mighty men Of the most famous Captaines of his army the severall parts of whose service are set downe 1 Chronicles chapter 27. verse 2. That sate in the seat 1 Chronicles chapter 11. verse 11. Hee is called Jashobeam the sonne of Hachmoni but it should seeme that by reason of his great wisdome and worth he was by a certaine allusion to his name called he that sitteth in the seat or is president namely in the councell of warre amongst the Captaines Chiese The order and degrees of command in Davids army were these Joab was the Generall then there were six Colonels which were divided into two bands three of the one side and three of the other and of these six it should seeme this Jashobeam or Adino was the chiefe and these six had the command over the thirty Captaines which are here under mentioned which Asahel immediately commanded verse 24. as Colonell generall of the foot He slew the Italian Discomsited By slaying three hundred of them 1 Chronicles chap. 11. verse 11. V. 9. The men of Israel Davids army went away or fled and forsook their Captaines in this occasion But after Eleazar had set upon and discomfited the enemies the people united themselves together againe and came to the battell but onely to spoile and prey v. 10. V 10 Cleave unto By the contraction of his Sinewes through the great paines he had taken V. 12 Defended it Would not suffer the Philistims to mow it for the incursions and skirmisnes did happen for the most part in and by reason of harvest Judg. 6. 4. 1 Sam. 23. 1. V. 14 A bold Which was the same cave which was mentioned before fortisied either by nature or by Art The garrison For in these inrodes and incursions into the countrey of the Israelites they took possession of some strong places and set watches there to keep them for places to refresh themselves in to retreat into or to molest the children of Israel out of them 1 Samuel 10. 5. and 13. 3. V. 15 Oh that one Whether he was indeed extream thirsty or that he intended thereby onely to encourage his men to set upon the place but these three men understood the words as they sounded which David did not approve of and therefore refused to drinke of the water to shew how sorrie hee was that hee had given occasion of such a rash enterprise and he powred it out as an offering of thanksgiving to God for delivering them out of that danger V. 18. Among three This was the second â—and or squadron of Colonells consisting of these three namely Abishai Benajah and Asahel V. 19 He attaired not In esteeme Degree and Honour The first three Of the first squadron V. 20 Kabzeel A City of Judah Joshuah Chapter 15. verse 21. Two Lion-leke men The Italian Two Ariels of Moab They were some Giants or men of great valour of one name and kindred and peradventure brothers This name signifieth Gods Lions and it might be given them to set forth their valour and bravery In time At which time your wild beasts are most fierce for want of food V. 21 A goodly man Either in greatnesse or strength of body or valour or power and authority With a staffe as David did 1 Samuel 17. 40 43. V. 23 His Guard 2 Samuel Chapter 8. vers 18. and Chapter 20. verse 23. which guard he had continually by him to doe his commands especially in matters of execution of Justice V. 24 Asahel Hee was of the second squadron of Colonels but he commanded these thirty ensuing Captaines as their particular Commander V. 39 Thirty and seven reckoning Joab and and the six afore-named Colonels CHAP. XXIV VERSE 1. AGaine Besides the scourge of Famine 2 Sam. chapter 21. 1. Moved By his supreme and most just will he suffered the devill to tempt him with this ambition and curiosity whereby he made a rash triall of Gods promise which was to multiply his people infinitely 1 Chronicles chapter 27. verse 23 24. And abandoned David so 〈◊〉 as to give consent to it See 1 Chronicles chap. 21. verse 1. Goe number Wherein may be noted these three faults First in the cause and motion which was ambition or curiosity Secondly in the undertaking to doe such a thing without Gods expresse command which in such a case ought alwayes to be expected Exodus chap. 38. verse 25. Numbers chapter 1. verse 3. This third seemeth to bee poynted at 1 Chronicles chapter 27. verse 23 24. And it may be from thence ariseth the diversity of numbers between this history and the history of 1 Chronicles Chapter 21. 5. Where all those that are able to carry armes even under the age of twenty are mustered and here verse the ninth Onely they that were twenty yeares of age and upwards V. 2 Was with him For alwayes one part of the men of war were with David 1 Chronic. 27. 1. V. 4 From the prsence Being there by turnes to doe their service V. 5 In the midst See Deuteronomy chapt 2. verse 36. And it is called Ar Numbers chapt 21. verse 15. The River called Arnon others of the valley V. 6 The land Taâ—â—im The Italian hath it The lower countrey which might be some part of the countrey Eastward opposite to the other which was mountainous Hodshi This name is not else where and it signifieth new and therefore might be some countrey newly conquered See 1 Châ—on chapter 5. verse 10. Dan-Jaan