Palestine and Syria was for the most part inhabited by the reliques of the ancient Canaanites who in those dayes used the Greeke tongue and rites which were brought into that Countrey by Alexander and his successors Kings of Syria V. 23. Answered her not to try and sharpen her faith the more Send her away granting her request V. 24. I am not sent my fathers will is that whilest I am in this world I should direct my ministery and distribute my favours only upon the Israelites Rom. 15. 8. V. 26. To dogges To prophane and uncleane persons such as the Pagans were in their false religion and customes in respect of the people of God which were adopted and sanctified by him V. 27. Truth Lord a confession of her unworthinesse not to be quite put off without any hope as the wicked are when they be convinced but to come on with a more fervent invocation joyned with a deepe humility V. 29. Vnto the sea namely unto the lake of Genazereth V. 32. Three dayes in which time it is likely they had spent all their provision which they had brought with them V. 36. Gave thanks by this word is meant the same as by the word blessing Matth. 14. 19. namely the act of piety which was used before meales as an acknowledgement and praise to God for his benefits CHAP. XVI VER 1. TEmpting not with an upright intention to be instructed and conformed but with a temerary essay to try Christs power whose ordinary miracles they did vilifie and cavill at and for to have a pretence for their incredulity if hee denied their request as hee had formerly done Matthew 12. 39. as if it had beene for want of power V. 3. Ye can though the conjecture of the future temper of the aire be of it selfe very uncertaine yet men by long custome have observed certaine naturall signes which doe seldome faile Why doe not you then use the same industry to gather the signes of the Messias his comming which signes are given by the Prophets by the succession and termination of times and in Saint Iohn Baptists preaching by the properties and circumstances of my person and of my workes and doctrines if so bee you doe sincerely desire to bee cleered of it But all that you doe is nothing but meere hypocrisie V. 5. They had They found they had forgotten Verse 7. They reasoned as wondering at it Or they argued as laying the blame upon one another by a double errour First because they thought Christ had forbidden them to make use of the same bread as the Pharisees did Secondly because that they mistrusted they should want food because they had not then provided any V. 13. Philippi this 〈◊〉 set downe to make a distinctio between two Cities oâ— one name whereof one hath bin built by Heroâ— the Great and the other by Philip the Tetrarch his â—on neere unto Lebanon V. 14. Iohn risen againe from the dead V. 17. For slesh that is to say no humane light understanding or vertue which is in thee or any man else Thus often times is called all that is in man and that proceedeth from him through his own pure naturall beginnings which without the work of regeneration and oâ— Gods Spirit are in regard of spirituall things like unto a body without light understanding and motion V. 18. I say also in exchange of that thou hast confessed me I tell thee that as I have given thee this sirname of Peter Iohn 1. 42. for a signe of the stedfastnesse of faith which I will grant thee Luke 22. 32. and of the office of Apostle accompanied with the infallible light and guide of the holy Ghost I will cause the doctrine of this selfesame faith to be the foundation of my Church authenticall truth worthy to be beleeved without any further proofe as immediately inspired by God and the rule oâ— every ones doctrine Now as Pet 〈…〉 hâ—d spoken in the name of all the Apostles for a signe and proofe of their unity of faith So Christs answer belongeth to them all in regâ—rd of their common doctrine and equall Apostleship See Rom. 15. 20. 1 Cor. 3 10. Ephel 2. 20. Rev. 21. 14. The gates that is to say according to the phrase of Scripture the Devils Citty opposite to the City of God spoken of before and 〈◊〉 the gates thereof spoken of hereafter and thereby is meant his kingdome his endeavours his deceipts his plots and the devices of his whole faction V. 19. I will give unto thee I will make thee the steward of my Gospell and of the spirituall goods of my house an office signified by carrying the keyes Isay 22. 22. Rev. 3. 7. So is the doctrine of faith called he key of the kingdome of heaven â—uke 11. 52. and the Ministers of the Gospell the Steward 's Luke 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 1 Pet. 4. 10. Bâ—nde a similitude taken from masters of great houses who had authority over their â—lâ—ves to punish them with imprisonment stockes or any other way to shew the authority of the ministery of the word Mat. 18. 〈◊〉 Iohn 20. 23. over the members of the Church for to exercise a reasonable discipline over them to tye and captivate their consciences by censures and denunciations of Gods judgements and exclude them from the externall communion of the Church by excommunication for their errours or to restore them and set them free upon their conversion and repentance and all this ministerially and declaratively by power of and according to the rule of their commission not absolutely and out of a full liberty and power Others understand the word binding for to declare a thing to be unlawfull and by the word loosing to suffer a thing that is lawfull the conscience being bound by the forbidding and loosened by the permission V. 20. Charged he it should seeme he did it because hee would remaine unknowne for that little space of time untill his death and to make as it were a pause in manifesting himselfe to the world to give way to the execution of Gods councell concerning his rejection and suffering by the Iewes V. 22. To rebuke him driven thereunto by his love to Christ more carnall than spirituall and thorow his naturall â—ervencie which savoured of rashnesse and presumption and the false hope â—ee conceaved of Christs worldly kingdom and being fearfull of the Crosse. V. 23. Satan a proverbiall kind of speech used when one would reject an evill and pernicious councellour who either wittingly or ignorantly made himselfe and instrument of the Devil See 2 Sam. 19. 22. An offence a disturber and hinderance as fat as in thee lieth of my vocation Thou savourest not thy judgement and affections are yet but carnall both groveling as yet upon the earth and not enlightned by the Spirit of God in divine and heavenly things V. 24. Deny that is to say let him lay aside all manner of presuming upon his owne understanding and for sake all
distinguish spirituall actions and motions from those which are meerely naturall and humane Of my wayâ—s namely my proceedings all my life time and my Châ—istian actions or my way of preaching of Christ. V. 18. Puffed up they are become insolent and wilfull as if I should never come to enlighten them with my presence nor represse them by mine Apostolicall authoritie V. 19. The speech namely their vaine ostentation of knowledge and eloquence The power namely the sincere zeale of God the strength of faith and the spirituall efficacie of their ministery a manifest signe of Gods appâ—obation and blessing Ver. 20. The kâ—ngdome that is to saâ— Christ doth not governe the hearts of his by rethoricall art nor by talke after the manner of worldly stares but by the strength of his spirit which gives life unto the Pastors word and joynes it selfe to a lawfull preachâ—â—g V. 21. With a rod namely with severity to chastise you and to correct your disorders In Love so that you amend of your selves CHAP. V. VER 1. AMongst the Gentiles namely hath not beene used nor tolerated but hath bin detested by a naturall consent of all men Fathers wise namely his owne mother in Law V. 2. Mourned you have not shewed any sorrow for such a cruell misdeed nor not have so much as proceeded to excommunication against the misdoer in which action as being very mournefull they did anciently use to fast lament and make a publicke humiliation in the CHURCH See 2 Corinthians 12. 21. Ver. 3. For Iverily you ought to have excommunicated him for I judge hee hath deserved it and you having failed therein I doe pronounce the sentence by Apostolicall authority In spirit in soule in thought and in feeling which I declare unto you by these my words which ought to bee of the same weight and strength with you as if I were present by vertue of my owne Apostolicall power Ver. 4. In the Name as his Minister and by the authority received from him and according to his order and calling upon his holy name When yee are he speakes to the Pastors and conductors of the Church The meaning is being gathered together in ecclesiasticall judgement having this my declaration in stead of my vote as if I were present So without doing any prejudice to the ordinary ministery of the Church of Corinth hee useth his Apostolicall power modestly only to excite the other and strengthen it V. 5. To deliver this forme anciently used in the greatest kinde of excommunication seemes to have beene taken from the example of Saul 1 Sam. 16. 14. for excommunication is a kinde of rejection from God and in those first days of the Christian Church it was followed with horrors anguishes of spirit and torments of body yet with this temperament that it was not to totall perdition nor irrevocable but onely for correction untill true repentance The destruction to macerate and pull downe the body extreamely even to death if God would have it so as oftentimes by meanes of the foresaid things death did follow and at his last passage the sinner shewing a lively repentance was loosed from those bonds of excommunication and was reaâ—mitted into the peace of the Church and into the grace of God and so Died with comfort That the spirit Namely the end of this severitie is not eternall damnation but the salvation of the soule so that there bee repentance In the day not that salvation is reserved to the last day and that the penitent soule doth not enjoy it before but because in that day salvation shall be fully revealed and accomplished 1 Pet. 1. 5. Verse 6. Your glorying Yee have no cause to glory so much as yee doe of the flourishing eâ—â—ate of your Church because that such a misdeed doth staine it and drawes Gods judgements upon it and such a sinner may infect the whole body by his contagion Verse 7. Purge out take away from amongst you by excommunication this incestuous man and all such scandalous kinde of people who might by their infection plunge you againe into the corruption whereof you had beene cleansed by the Gospell Yee may bee Namely that your Church may bee a pure and cleane body as you have beene renewed by the gifts of regeneration which is incompatible with any such like mixture of raigning sinne figures taken from the feast of the Iewish Passeover which was wont to bee celebrated with unleavened bread Exodus 12. 15. Unleavened See Iohn 13. 10. Our Passeover the spirituall state of Christians is the true accomplishment of the Iewish Passeover whereupon as in that tâ—â—y used no leaven at all So to participate of Christ who is the true Lambe of God Iohn 1. 29. wee ought to renounce all manner of sinne that the correspondencie may be entire V. 8. Let us keep let us lead our life which ought to be a perpetuall celebration and remembrance of our redemption by Christ as the Passeover which lasted eight dayes was a remembrance of the deliverance out of Aegypt V. 9. In an Epistle hee seemes to speake of some Epistle written before this which is lost as some other 1 Philip. 3. 1. Colos. 4. 16. yet without any dammage to the perfect fulnesse of holy Scripture Not to company by a voluntary intimate and familiar conversation Ver. 10. Yet not yet I doe not meane that you should wholly sever your selves from all men of evill life indifferently for that is impossible l 〈…〉 ving in the world amongst heathens and prophane perrons But from those who being members of the Church doe be 〈…〉 e their profession and are spots ulcers and leprosie in â—â—e body whereby they must by this punishment either bee reduced to repentance or hee quite cut off for the ease and cure of the whole body Ver. 11. No not to eate namely in the common course of life shunne all manneâ— of voluntary sweet and friendly conversation with him according to the rigour of the ancient Discipline and most of all in religious acts put him from the LORDS Table which might bee prophaned by him 2 Peter 〈◊〉 13. Iude 12. Yet still let the necessary duties of humane societie or the naturall or civill duties remaine not forbidding the healthfull communication of exhortations and reproofes c. Ver. 12. For what hee gives a reason of the precedent limitation to the members of the Church onely over which God gives his Ministers power and not over strangers See 1 Peter 4. 15. Dâ—e 〈◊〉 yee judge is it not a thing notorious and common amongst men that a judge can exercise his jurisdiction but onely over those that are within his precinct that are subject to his tribunall V. 13. Put away purge your Church from this incestuous and all suâ—h vicious and scandalous men and leave the care of punishing those who are strangers to the faith to God CHAP. VI. VER 1. DAre any hath hee the heart and face to doe it A matter Namely a suite in any civill matter Goe
that is due to Gods Majesty and how all rash curiosity ought to be avoyded See Exo. 19. 12. 21. Put off A figure of the cleansing from the filth of sinne required of everyone that drawes neare to God Heb. 10. 22. sinne wherewith the faithfull man is yet spotted through the contagion of the world being compared to the dirt upon ones feet or shoes Joh. 13. 10. Wherefore the Jewes though without any expresse commandement did not come into the Temple but bare-foot and washed Holy ground Through my presence and so long as I shall appeare in it not for any inherent or perpetuall quality V. 6. Hee was afraid See upon the sixetenth Chapter of Genesis and the thirteenth verse and the sixth Chapter of Isaiah and the second Verse V. 7. I know The Italian hath it have taken notice as Exo. 2 25. V. 8. I am come downe See Gen. 11. 7. 18. 21. Unto the place and into their habitation V. 11. Who am I What meanes have I to doe this being in that misery and exiled as I now find my selfe Moses knew when hee was in Egypt that hee was ordained thereunto See Exodus chapter the second verse the twelfth But it seemeth that hee then beleeved hee should free the people through the favour and power which he had in Egypt and having lâ—st that he might now think that he was loosed from his bond Seeing hee wanted meanes to accomplish it V. 12. Shall be a token unto thee As in this place I tell thee thy calling so hereafter in the same place I will give thee an expresse remembrance and assurance of it for thou shalt here receive my Law concerning my service and here thou shalt aâ—so begin to exercise thy calling So in Scripture oftentimes signes are taken from future things when God will assure the continuance of the thing promised which is not yet to come in long time See the first booke of Samuel the second Chapter and the foure and thirtieth Verse And the second book of Kings the nineteenth Chapter and the nine and twentieth Verse And the seventh Chapter of Isaiah and the fourteenth Verse And the second Chapter of John the eighteenth and nineteenth verses V. 13. What is Not that the people was altogether ignorant of the true God or of the sacred names under which hee had revealed himselfe to the ancient Fathers but because Gods common names had beene transferred to the Creatures and given to Idolls and also because the Nations weâ—e divided into severall Religions and superstitious and had particular names for their owne proper Deities Moses therefore desireth God to reveale some particular and incommunicable name unto him by which the people may distinguish him from the false Gods of Egypt and they themselves may be distinguished in their religion from all prophane nations V. 14. I am I am the onely true God truely subsisting and not onely through the opinion of men as Idolls are that have an everlasting being unchangeable subsisting of it selfe not depending from others infinite most simple the author of all things Not borrowed changeable finite dependent and compounded as all other creatures are Of this mine essence will I give thee the highest expressest and most generall name he that is which hath remained in uâ—e amongst the Hebrewes and was then first revealed by God Exodus chapt 6. vers 3. V. 15. The Lord God In the Hebrew the Text there 's the same aforesayd name framed in the third person He that is in stead of the first I am what I am which following the reverent custom of the ancient Jewes and the Apostles themselves wee interpret with the word Lord. Memoriall whereas Idolaters doe faine divers representations and remembrances this my glorious and speciall name shal serve to put you in mind at all times who is your God See Isa. 57. 8. Hos. 12. 9. V. 16. The Elders The heads of the people who either by reason of their age or being the first borne or through election had the government of it and it is likely they were seventy in number according to the seventy soules which came into Egypt See Exod. 24. 9. Numbers 11. 16. Visited See Gen. 50. 24. V. 18. Hath met us Hath appeared unto us unrequested Thus will God have his grace acknowledged which pveventeth all humane motion and endeavour and also that through his authority they might be blamelesse before Pharaoh Let us goe God would indeed quite deliver his people and doth not command this dissimulation but will have Pharaoh's malice tyranny discovered throgh this so just request thereby to draw Gods judgements upon him because that when the inferiour power differeth from the supreame man is freed from the inferiour and is bound to follow the supream one V. 19. By a mighty See Ex. 6. 1. and 13. 3. and Ps. 136. 12. V. 21 Favour That they shall freely lend them whatsoever they shall desire See Gen. 39. 21. Palme 106. 46. Prov. 16. 7. Dan. 1. 9. V. 22. Shall borrow According to the Egyptians intent Ex. 12. 36. Though Gods command be absolute to borrow without saying to what purpose Now howsoever it be the Egyptians presently after this moved warre against the Israelites and did unjustly assault them So that by right their spoyles belonged to the victors who were assaulted which was brought to passe by Gods secret providence to recompence his people for the slavery which they had endured in Egypt See Gen. 31. 9. CHAP. IV. VERS 3. IT became So God would confirme to Moses and others the truth of his word which was to be apprehended through faith in spirit by the omnipotency of his working which might be perceived by sence both powers being inseparable in God Now the end of this particular transmutation of the rod into a serpent seemeth to be to shew that Moses should be healthfull to the Israelites to guide and governe them which was signified by the rod And that he should bee deadly to the Egyptians which was agreeable to the serpent V. 6 Put now It seemeth that this second signe hath the same sence as the other his hand being sound and powerfull for the children of Israel but a sore one against the Aegyptians V. 8 Thy voice To the voice of thy first signe the Hebrew hath it V. 10 Nor since It seemeth he hath a regard to that first calling Exo. 2. 11 12. Acts 7. 25. since which time were fourty yeares being expired and his impediment of speech not being amended by any miraculous help from God he thought and argued from thence that God would have eased him of that commission which was incompatible with that defect Slow of speech Faltering stuttering stammering in speech V. 13 Send I pray Through this mine inabilitie I am perswaded to believe that thou hast not indeed chosen me for this great work but that thou usest these speech 〈…〉 to me to prove me or for some other hidden 〈◊〉 give him then the charge thereof whom thou
of one tribe may not pâ—sse over to the other and likewise that no persons may leave their own tribe to joyn unto another by reason of thesâ— inheritaÌ„ces see Ch. 23. 22. V. 8. Every man Generally in every tribe THE FIFTH BOOK OF MOSES called Deuteronomy THE ARGVMENT THis Book was by the Greeks called Deuteronomy that is Repetition of the Law Because that in it Moses sets downe how after he had conducted the people of Israel unto the confines of Canaan through a long Pilgrimage in the wildernesse for the space of fourty yeares knowing by divine Revelation that the time of his end drew neare he imployed the two last moneths of his life in rehearsing unto the people in publike sermons what things had happened unto them in the Wildernesse that they might remember them for their owne instruction and amendment for to provide for like casual ies in time to come Putting them in mind of Gods singular and inestimable benefits and on the other side of their rebellion hardnesse diffidency murmurings and perpetuall ingratitude whereby God was moved to execute upon them most severe judgements and vengeances even so farre as to cause that great number of their fore-fathers set down at their first comming out of Egypt to dye all in the wildernesse And therefore with a pastorall providence and care and even out of the entrailes of fatherly tendernesse he againe sets Gods Lawes before them with most part of the Ordinances and dependences of it confirming expounding and laying it open in many heads and pressing the observation of it by many weighty and lively denuntiations and exhortations as by a last discharge of his conscience and a solemne act of protestation to all the people who being now ready to enter into the Land of Canaan might cause Gods grace and blessing to be firme and lasting unto them by keeping of his Covenant Whereas doing the contrary they would put away their God from them and call all his curses upon them which Moses through a Prophetick spirit fore-telleth them appoynting expresse formularies or presidents of both of them namely curses and blessings to be publikely pronounced in the land of Canaan in the presence and with the consent of all the people Then afterwards hee solemnly reneweth the Covenant with the Lord and taketh a promise for the performance of it with threatning to the transgressors tempered notwithstanding with promises of grace and pardon to all those that through Gods visitations and corrections should be called to repentance Besides hee appoynteth all these books which were written by him to be kept by the Levites and every seven yeares to be read openly in the generall assembly of all the people And by Gods command he composeth a Canticle the subject of which are all the aforesayd things to bee for common use for a perpetuall testimony and instruction At the last after hee had prophesied what things should happen to the people he dyeth leaving Ioshuah to be his successor having already consecrated him and given him all necessary instructions and commands ANNOTATIONS CHAP. I. VERS 1. IN the plaine Of Moab which was at the head of the great wildernesse The red sea The Italian hath it Zuph This indeed is the Hebrew name for the red or Arabian sea but because the great distance of the place cannot suffer this place to be so understood wee must believe that here it is the name of some place not mentioned elsewhere save onely Numbers 21. 14 As likewise the foure last names are not found any where else for this Haseroth doubtlesse is not the same place which is mentioned in the eleventh chapter of Numbers and thirty fifth verse See Numb 33. 18. V. 2 There are This seemeth to be here inserted to shew that the cause of the peoples long abode in the wildernesse was not by reason of the tediousnesse or length of the journey but onely through Gods judgement who had caused them to remaine there Num. 14. 34. V. 3 In the fortieth After the comming out of Egypt which was the beginning of the calculation of the number of yeares amongst the Jewes Exodus 40. 2. V. 6 Long enough Because they had been there about a yeare Exodus Chap. 19. verse 1. Numb 10. 11. V. 7 To the mount Here are set downe the foure bounds of the Land of Canaan the mount of the Amorites on the East-side the sea-coast on the West Lebanon on the North and the south Countrey of Palestine on the South side And within those bounds lay that countrey divided into field-countrey namely vales for corne hills and plaines that 〈◊〉 say low grounds for Meadowes and Pa 〈…〉 〈◊〉 This River was not a bound for 〈◊〉 owne Countrey in which they dwelt for 〈◊〉 〈…〉 ds were farre shorter on that North-side Numbers Chapter 34. vese 7. But it was a bound of the Land which God gave them right to subdue and make tributary which was performed in the dayes of David and Solomon Genesis chapter 15. verse 18. Exodus chapter 23. verse 31. 2 Samuel chap. 8. verse 3. 1 Kings chap. 4. verse 21. V. 13 Knowne or wel experienced or famous and renowned V. 15 The chiefe In gifts qualities reputation authority and some preheminence of rank V. 17 The judgement God is the supreame Judge and yee are but his Ministers who cannot at your pleasures pronounce what sentence you please but must follow that rule in judging that hee hath prescribed you either by his Law or by some internal inspiration and inward feeling of your owne conscience V. 31 Bare thee As taking upon himselfe the whole charge of you and of your wants bearing you up through his power and helping you through his goodnesse V. 36 Caleb Under whom Joshuah is also comprehended verse the eight and thirtieth Num 14. 30. V. 44 As Bees doe Comming out of their Hives in great swarmes encompassing the offender Psal. 118. 1â— V. 46 Yee abode After the returne of the spies Many Fourty dayes and more Abode there Untill the returne of the spies Others for many dayes according to the dayes that ye did abide there CHAP. II. VERS 1. MOunt seir Under the name of this Mountaine which is a principall part of Idumea are comprehended all the other mountaines of the said Countrie about which the people went wandring after God had condemned them to goe back againe into the wildernesse For Ezion Gabe which is upon the red sea verse the eighth was also of the countrey of Edom. 1 Kings chap. 9. verse 26. 2 Chron. chap. 8. verse 17. Many dayes For the space of eight and thirty yeares verse 7. and 14. V. 3 Northward Turne you towards the Moabites Countrey North-ward from the red Sea to which the people was come backe againe V. 5 Meddle not with them Namely the Idumeans named especially For otherwise the Amalekites though they were of the Idumean race Gen. chap. 36. verse 16. were to bee invaded and destroyed Exodus Chap. 17. verse 14.
Tribes Kindreds and Families as Josh. 7. 14. 1 Sam 10. 19. for to draw lots V. 39. Among all the peoplâ— not so much as any of thâ—m who had seen Jonathan eat V. 41. Were taken the lot fell upon them Josh. 7. 14. 1. Sam. 10 â—0 V. 43. I must die the Italian Must Jâ—lie that is to say if it be expedient I am content to die for to appease Gods wrath V. 47. Tooke that is to say he undertook the managing and administration of it as he had gotten the right and authority of it from God He vexed them the Italian He did overcome the Hebrew word is taken from controversies or suits in law and signifiâ—th condemning ones adversaries and obtaining the suit To shew that these victories were Gods judgements on his peoples side against the enemies unjust tyranny CHAP XV. VERS 2. I Râ—member or I have reviewed a phrase taken from accounts or from criminall examinations Laid wait for him the Italian Opposed him set himselfe against him or laid wait for him V. 5. Laid wait others have it fought V. 8. Agag A common name to all the Kings of the Amalekites Num. 24. 7. Esth. 3. 1. V. 9. Oxen the Italian Yoakâ—d Oxen young Oxen of a like age stature and haire so yoaked together to till the ground others double Oxen that is to say full and thick bodied Others of a middle age betweene Oxen and Calves V. 11. It repenteth me see Gen. 6. 6. V. 12. A place The Italian hath it A Trophâ—y Or A signe of victory some Pillar or Piramides for a monument of the victory Others have it a place of armes or a mustering place V. 16. Stay and I will tell thee The Italian Suffer me to tell thee or stand still stay V. 17. In thine owne sight while thou didst keepe thy selfe humble before God acknowledâ—ing what thou wert to submit thy selfe to his will 1 Sam. 9. 21. V. 23. Of witchcraft sinnes against Gods Majesty in a supreame degree Not that all sinnes be equall or alike But the meaning is that that is a sin as well which is repugnant and contrary to his will as that which is contrary to the truth and to the glory of his nature and â—â—â—ence as your magick arts and idolatry and therefore deserve the same punishment reserving neverthelesse the degrees of the severity to Gods justice V. 24. I have sinned a confession without sincerity interlaced with vaine or false excuses and without internall contrition of heart swelled up with worldly pride See a contrary example 2 Sam. 12. 13. V. 29. The strength the Italian The victory the only author of all his peoples victories who will also accomplish in despight of all oppositions and persecutions what he hath before appointed concerning David That he should repent namely in its proper signification as to be sorry for having done any evill neither of which two things can be in God though it be often unproperly said that God doth repent that is to say he altereth his manifest works according to his good will and pleasure or his favour or wrath against men when they alter and change themselves to good or evill towards him V. 30. Honour me notwithstanding my sinne and Gods sentence doe thou beare up my credit and shew me respect as before Words of a prophane worldly man V. 32. Delicately in pompous and magnificent habit and carriage Not like a delinquent that expecteth punishment V. 33. As thy sword hence it appeares that this Kings cruelty and tyrannie against Gods people or some others had in God renewed the memory of the nations ancient cruelty and treachery See Judg. 1. 6 7. and 8. 19. CHAP. XVI VERS 1. VVIth oyle see upon 1 Sam. 10. 1. V. 2 To sacrifice namely a sacrifice of thanksgiving after which there followed a holy feast For Prophets either upon occasion or without did doe these acts of particular piety for the blessing and comfort of certaine places and Cities See 1 Sam 9. 12. V. 4 Trembled at the presence of God in the person of his Prophet whose holinesse condemned common vices and whose authority caused the punishment thereof to be feared as 1 King 17. 18. Or simply in a sudden occasion whereof they knew not the cause they construed it to be some sinister or unluckie one V 5. Sanctifie prepare your selves by ceremoniall purifications and abstinences and by spirituall meditations and devotions to participate of this sacrifice See Exod. 19. 10. Jos. 3. 5. V. 6. Eliab Jesse his first borne 1 Sam. 17. 13. And said within himselfe of his own motion and not by any prophetick revelation Anointed that is to say he whom God will have consecrated to be King On whom in this action wherein God is present by his power and wherein he governeth by his Spirit I will bestow and conferre this sacred signe appointed by God who will ratifie and confirme it by his internall grace and operation V. 7. Said secretly by a divine and internall inspiration Refused him that is to say I have not chosen him The outward appearance the Italian On the eyes that is to say to such outward appearances as present themselves unto the senses Looketh on he grounds his calling upon those gifts which he himselfe hath infused into man by his Spirit which he alone discerneth and knoweth and crowneth them with new glories and honours V. 8. And he said it is likely that Iesse onely had notice of the end of this anointing and David also secretly 2 Sam. 5 2. V. 13. The Spirit that is to say he presently received divine gifts and noble qualities in a supernaturall manner and was led on and guided by Gods Spirit to undertake high and notable enterprizes Judg 13. 25. 14. 6. 1 Sam. 10. 6. 10. V. 14 The Spirit God took away those gifts from him which he had conferred upon him for the managing of his royall office 1 Sam. 10 6. And likewise that joy comfort and guide of his good Spirit of sanctification An evill spirit he was by Gods judgement yeelded into the hands of Sathan who bred horrible passions in him and perturbations of sadnesse and despaire together with rages violent furies cruelties and other excesses V. 16. Is upon thee when thou shalt have thy fits of rage or melancholy upon thee for he had some respites and spaces betweene those fits Thou shalt this is spoken through some experience in the like troubles not that musicall sounds or any other corporall meanes have any power upon the devill but because that with the supernaturall madnesse or rage there was a corporall defect in the humours distâ—mperature and exasperation of the spirits which are the organs of diabolicall operation in such cases and musick contrariwise bringing the spirits of man for a time to some sweet concordance and harmony maketh the corporall or bodily instrument lesse subject to the devils operation Unlesse this sound were accompanied with some divine word or subject whose power and respect
did use lots to chuse out prosperous times for such and such actions or enterprises Adar which is February moone V. 10. His ring with which he sealed his royall letters Est. 8. 8. and he gave it him to wright what hee pleased in the Kings name and it seemes hee kept it afterwards as a token of principall authority Est. 8 2. see Gen. 41. 42. V. 15. The City namely the Iewes that dwelt in it or all the people in generall partly for pity and partly for feare of the ordinary confusions which happen in these popular executions wherein every body followeth his own passion against whom hâ—e pleaseth under the pretence of the proscription of some CHAP. IIII. VER 1. WIth ashes see upon Iosh. 7. 6. Iob 2. 12. Ezech. â—7 30. V. 8. To charge her in Mordâ—cai his name who was in a fathers stead to Ester V. 11. One Law he is condemned to death without any remission by an immutable and irrevocable sentence which is of as much force as Law Dan. 2. 9. V. 14. Shall bee destroyed some notable judgement of God will fall upon thee and thine because of thy base and scareâ—ull courage V. 16. Neither eat that is to say doe not take your ordinary repasts but eat sparingly and afflict your soules in token of repentance which is the true companion and assistant of prayer I perish I will embrace my death quietly seeing I cannot avoide it without failing in my duty unlesse that God be pleased to heare our common prayers see Gen. 43. 14. CHAP. V. VER 1. INner Court divided from the outward Court Est. 6. 4. into which one might come without being called V. 2. Touched in token of reverence and subjection V. 6. Of wine namely at the second course see upon Neh. 2. 1. V. 8. As the King namely in making my request known unto him CHAP. VI. VER 1. OF the Cronicles the Italian of the journallâ— or doily acts the publike acts of every day which were gathered by certaine Scriveners according to the custome of Persia and other Nations Est. 2. 23. V. 4. In the Court desiring and expecting to bee called into the inner Court it being not lawfull to come in otherwise Ester 4. 11. and 5. 1. V. 8. The horse as 1 Kings 1. 33. his head some understand this of the horses head which might also peraventure be the custome and fashion of Persia. V. 12. His head covered a ceremonie used amongst the Eastern people in the time of great mournings 2 Sam. 15. 30. Ier. 14. 3. V. 13. His wise men see upon Ester 1. 13. to fall from thy supreme dignity the King having communicated it to another by which meanes hee is entered into favour with all men bee of the seed which seed by divers manifest proofes all the world had found to bee in the great God his singular favour and protection and had also the faculty of gaining the good will of Kings by their excellent vertues as it had been seene in Daniel and his companions in Jechonia in Zerubbabell Ezra Nehemiah and others And peradventure in this councell there was some magick art used CHAP. VII VER 2. ON the second day after the first of the other precedent banquet V. 4. If wee had beene sold it seemeth shee hath a reference to the summe of money which Haman had proffered Ester 3. 9. and 4. 7. dammage in the losse of such a number of usefull and loyall subjects which cannot bee countervailed by the summe of money which hee hath proffered though it bee a great and vaste summe V. 8. Vpon the bed that bed which she used at meales not the bed shee lay upon to sleep Ester 1. 6. face as it were to take a hatefull object from before the Kings eyes and to shew that Hamman was unworthy to behold the Kings face any more and in token of his irrevocable condemnation see Iob 9. 24. Isa. 22. 17. V. 9. Chamberlains the Italian hath it ordinarie Officers Heb. which stood in the Kings presence others said in the presence of the King Behold c. CHAP. VIII VER 4. HEld out in signe of favour and to make her stand upon her feet see Est. 4. 11. V. 7. I have given I have done what I could for you according to the Law having punished Haman and testified all manner of good will towards you now it lyeth not in my power to revoke the letters written by Hamon Est. 1. 19. But I doe give the Iewes leave and power to provide for their escape and defence as well as they can V. 9. Sivan which is the May moone V. 10. Dromedaries a sort of Camells which are lesser then the ordinary ones and extreame swift Mules others translate it greater Camells V. 12. One day as they should have been set upon to the end the Iewes might take nothing upon them beyond the moderation of a just defence V. 15. Blue the Italian violet these colours namely violet white and scarlet were peculiar to the Kings and great ones of Persia the Citie see Est. 3. 15. V. 16. Had light a calme and deliverance from the horrible tempest which threatned them CHAP. IX VER 3. OFfices some would restraine this to Treasurers and Chamberlaines V. 10. Laid they not though the King had granted them leave to doe it Est. 8. 11. yet they abstained from it to shew that this execution was done by them onely for the safeguard of their lives and not for any covetousnesse V. 13. To morrow also because there remained yet in Shushan many of the Iewes deadly and open â—nemies being of Hanians servants and partakers who being escaped the prefixed day would not faile a new to set on foot their cruell designe upon the first opportunitie and therefore Ester desires to have them prevented be hanged that their bodies may be as a spectacle in signe of execration and for a publike example V. 19. Of sending see concerning this lâ—udable custome on great feast dayes Neh. 8. 10. 11. V. 21. The fourteenth those of the countrey the fourteenth and those in the citiâ—s the fifteenâ—h yet according to the Iewes observation to this day the fourteenth is a greater festivall then the fifteenth V. 23. Vndertook they voluntarily submitted and yeelded to obey this command though it were not a command that had any power to force them to it through feare of punishment seeing it came not from any supreme power V. 26. Of this letter the Italian of those letters namely of Mordacai ver 20. and of that they did dispose themselves to the observation of this not onely by reason of Mordacai his authority but also through their own judgements acknowledging the danger and the greatnesse of the deliveraâ—ce V. 29. With all authority the Italian with all manner of instance the Hebrew strength Others he writ the second time all that belonged to the ratisication and firmenesse of this statute V. 31. Fastings whereof not withstanding there is no mention made in this book
Slew them the cause of this cruelty is not set downe it may be it was because that Gedaliahs death should not be so soone divulged about the Country The pit it was some secret cave in Mizpah formerly made by Asa for some unknown use for the wars v. 9. V. 9. The men not onely these fourescore but also the rest which he had slain before v. 3. V. 10. Daughters which were for pitty left behind in Gedaliahs charge Jer. 43. 6. or which were hidden when the City was taken and afterward were mingled againe amongst the people V. 17. Chimham that is to say the place where Chimham did well who questionlesse is the sonne of Barzillai mentioned 2 Sam. 19. 37. to whom it is likely that David gave some Lands which he called by his owne name CHAP. XLII Vers. 6. EUill that is to say let it be never so hard or dangerous V. 10. I repent me that is to say I will turne the vengeances of my justice into benefits of mercy a terme taken from men Gen. 6 6. V. 19. O ye remnant it should seem that the Prophet knew already by some signe what they had resolved to doe contrary to Gods will CHAP. XLIII Vers. 11. FOr death namely by way of punishment condemned thereunto as when afterwards he saith for the Sword are meant those that were slaine in the warres V. 12. carry them namely the statues images and idols which the pagans were wont to carry away with the rest of the spoiles of conquered Cities and Countries see 1 Sam. 5. 2. Isa. 46. 2. Array himselfe that is to say he shall carry away the prey or shall easily become Lord thereof V. 13. Of Bethshemesh the Italian of the Temple of the Sunne hee seemes to have a relation to the City called Heliopolis or City of the Sunne Isa. 19. 18. wherein they did use a famous kind of idolatry CHAP. XLIV Vers. 10. HUmbled the Italian tamed that is to say bruised by my scourges nor humbled in Spirit V. 44. A desire or where they hope to returne But such the Italian but some namely some small number which I will spare and favour v. 28. V. 19. Without our men the Italian without the authority of our governours that is to say our Kings and Princes and some times our very Priests have tolerated and approved of what we have done And that their former consent shall be a sufficient warrant for us to continue in the same actions and we will not submit to thy judgement And some referring this idolatry especially to women translate it our husbands V. 21. Into his mind the Italian is it not come up into his heart that is to say hath he not at last taken notice of it to shew his judgements upon it Or hath he not been moved to revenge it V. 26. My Name the meaning is I will destroy all the Jewes which are in Egypt so that they shall prophane my Name no more abusing it in their oaths though they be idolaters CHAP. XLV Vers. 5 GReat things that is to say a prosperous and triumphant state for thine owne particular amidst this generall desolation Thy life the Italian thy soule that is to say I will promise thee to spare thy life but nothing else see Jer. 21. 9. CHAP. XLVI Vers. 2. CArchemish namely to set upon the Chaldeans or to oppose their endeavours in the frontiers as had been done in the daies of Josias 2 Kin. 23. 29. 2 Chro. 35. 20. V. 3. Order a propheticall description of the preparation battell and discomfiture of the Egyptians V. 6. The swift that is to say Gods will is that they should be discomfited and die in the field where the battell was fought and that they shall not scape with swiftnesse nor be able to resist by strength V. 7. Who is this a scoffing kind of question made concerning Egypt The meaning is what King is this that hath gathered together such a mighty army and doth glorifie and exalt himself so as if he would overflow and sinke everything he hath relation to the great waters of Egypt V. 9. Ethiopians and the Libyans the Italian Cush and Put names of certaine people of Africa whereof Pharaohs army was composed V. 10. For this see the like terms Isa. 54. 5 6 7 8. Asacrifice that is to say a great slaughter to appease his wrath V. 11. Goe up that is to say O you Egyptians seeke all the meanes you can possibly to withstand the ruine of your Countrey which hitherto was never subdued and for to fortifie and strengthen your selves all is but in vaine see Jer. 8. 22. 51. 8. Ezek. 30. 21. Virgin see upon Isa. 47. 1. V. 12. The mighty that is to say thy souldiers being discomfited are fallen in heapes one on the top of the other A description of a mighty slaughter V. 14. Publish a propheticall representation of the Chaldeans arrivall in Egypt The meaning is let advice be given by a generall outcry of the Chaldeans comming that every one may prepare himself for defence The Sword the King of Babylon hath already overcome by force of armes all the neighbouring Countries and hath by that meanes made his way plaine for the conquest of Egypt V. 16. Arise words of the Egyptian souldiers put to flight From the namely of Nebuchadnezzar whom none is able to withstand V. 17. The time appointed that is to say the opportunity and advantagious time for warre V. 18. Shall he come that is to say Nebuchadnezzar shall come to subdue all his enemies as these two high hils doe command namely Tabor the little hils which are round about it and Carmel the adjoyning Sea V. 19. Furnish that is to say prepare thy selfe to goe into captivity Noph a City of Egypt called by the Grecians Memphis V. 20. A faire namely a prosperous Kingdome which hath not yet worne the yoake of slavery under strange Lords The North namely out of Chaldea which lieth Northward from Egypt V. 21. The hired men that is to say though he had a great number of brave souldiers V. 22. The voyce that is to say the Egyptians shall be humbled and shall not brag too loud and stoutly any more but they shall yeeld with base submission and shall stand still and dumbe speaking softly like to the hissing of a serpent see Isa. 29. 4. They shall namely the Chaldeans V. 23. They shall cut downe a kind of speech very frequent in the Prophets to describe a generall destruction of a great state like unto a great forrest V. 25. No a very populous City which in after times was called Alexandria Ezek. 30. 15. Nahum 3. 8. V. 26. Afterwards namely at the end of forty yeeres Ezek 29. 11. V. 27. O my servant if I doe out of mine infinite mercy promise to restore Egypt after it is destroyed how much more ought my Church assure her selfe that she shall be re-established after I have punished her CHAP. XLVII Vers. 1. BEfore that the
place called Beth-aven Jos. 7. 2. The Lord According to the manner of Idolaters who pretended they did sweare by the true God when they swore by those Calves Amos 8. 14. For the ten tribes did professe that they worshipped God in them imitating Aaron Exod. 32. 5. 2 Kings 10. 16. which notwithstanding was reproved by God V. 16. Will feed them Seeing they have beene so rebellious and have loved liberty so well I will grant it them but to their ruine like to the liberty of a Lambe in the wildernesse where it would be exposed to a thousand dangers and miseries Unlesse he threaten them with the desolation of the countrey and with the small number which should remaine in it V. 17. Ephraim The ten tribes called by the name of the chiefe tribe Let him alone Separate thy selfe from him O Judah Or every beleever V. 18. Their drinke A proverbiall speech to shew the peoples coruption in the whole service of God Psal. 14. 1. Isa. 1. 22. Their Rulers The Rulers of this people doe basely coveâ— presents which disgraceth all the government V. 19. The wind The people shall be scattered as it were by a strong puâ—â—â— of wind or storme Be ashamed Seeing themselves fallen from the hope which they had conceived and deceived in the trust which they had reposed in them or they shall be disgraced that is to say they shall fall into extreme misery and ignominy through their Idolatries CHAP. V. Vers. 1. HOuse of the King namely Yee that are the Kings Officers Ministers and Counsellors Iudgement namely The charge of doing right and justice belongeth to you and yee have beene the chiefe authors of extortion and injury as it is said afterwards Asnare You have laid snares to entrap the innocent in their lives and goods as Fowlers doe upon the hils of Mizpah and Tabor V. 2. The revolters termes taken from such as are high way robbers Profound Heb. in secret places which some expound in great number I have been that is to say I that am the supreame Lord will looke over and correct their judgements and make their false Judges give an account Or I will be he that shall reprove and punish all these iniquities V. 4. They will not or their works will not suffer them to be converted V. 5. Doth testifie their impudent boldnesse in sinning and contemning of God makes them notoriously guilty and altogether inexcusable V. 6. With their slocks to offer sacrifices V. 7. They have like an adulterous woman which conceives and brings forth by others besides her husband The meaning is the peoples corruptnesse sheweth it selfe in this that publicke orders serve for nothing but to make them sitting for idolatry and not to turne and amend them A moneth a short time will serve for to root them quite out See Zech. 11. 8. V. 8. Blow ye A representation of the enemies sudden arrivall as it were by a signall given from those high places of Benjamin which bordered upon the kingdome of the ten Tribes Beth-aven A City situated between Ephraim and Benjamin Jos. 7. 2. and 18. 12. After thee the City of Beth-aven being a little beyond Benjamins countrey V. 9. That which namely the denunciation of this irrevocable threatening V. 10. Were like they doe violate all the lawes which are as it were The publike bounds of every ones right and in their judgements doe overthrow particular mens titles concerning the lawfull possession of their goods Like water like a cloud or a deluge of waters V. 11. In judgement by the abuse of publicke orders and by the tyranny of its Kings and Princes which God suffereth for a punishment for their willingly consenting and obeying the orders made by their Kings for the establishment of idolatry 〈◊〉 King 12. 28. V. 12. Will 〈◊〉 be I will caâ—se them by little and little to consume themselves with disorders and inward evils untill they be quite overthrowne V. 13. His sicknesse namely the evils that consume them Then went hath required his assistance 2 King 15. 19. To King Jareâ— the Italian to a King namely to Tiglat Vilâ—zor King of Assyria 2 King 16. 7. V. 14. And goe away A terme taken from wilde beasts which when they have taken any prey doe run away presently so that the prey cannot be rescued from them V. 15. Returne to I will take away the-presence of my grace from them as if I did shut my selfe up in heaven CHAP. VI. Ver. 1. COme It seemes to be a discourse of the people repenting being the sequell of the precedent Chapter V. 2. After two dayes in a very short time he will restore us as it were from death to life Others hold it to be a secret prophecye of Christs Resurrection the third day after his death In his under his protection and favour participating of his grace and in his feare and obedience V. 3. His going forth the manifestation of his grace in his sonne shall be in its appointed time and shall keep its ordinary course as the Sun doth at his rising See Prov. 4. 18. As the later and See Job 29. 23. V. 4. Your goodnesse all the shewes you make of converting your selves to Me and serving and fearing of Me have no firmenesse nor continuance He hath a relation to the frequent reformations of Gods worship which were never of any long durance amongst the children of Israel As a morning cloud which is suddenly dispersed at the rising of the Sun V. 5. Hewed them I have severely reproved chidden and threatened them to set them upright like unto a peece of knotty and crooked timber I have slaiâ—e them I have judged and condemned them to death See 1 King 19. 17. Jer. 1. 10. 〈◊〉 Cor. 10. 5 6. Thy judgements my threatenings and the sentence which I have pronounced against thee have every morning been declared unto thee by my Prophets Jer. 7. 13. and 11. 7. and 35. 14. that seeming to be the houre which was appointed for the Prophets preaching V. 6. For I I have condemned you for all your sacrifices and externall service wherewith I am not satisfied but desire the inward and true service in piety towards God and charity towards our neighbours V. 7. The covenant the Italian addeth As Adam the first sinner of all who broke Gods first Covenant with mankinde whence followed the generall curse upon all men See Job 31. 33. Isa. 43. 27. V. 8. Gilead it is thought to be Ramoth Gilead Jos. 20. 8. which was one of the Cities of refuge for those that had committed some murther unawares and he seemes to inferre that it was a refuge for such also as had committed wilfull murthers See Hos. 12. 11. V. 9. The company or the league and conspiracy as Jer. 11. 9. Ezek. 22. 25. By consent the Italian towards Sichem which was also a City of refuge Jos. 20. 7. and belonged to the Levites Jos. 21. 21. whereby it may seeme that Jeroboam had placed some false Priests there
that is to say receaved from God in a prophetick vision V. 2. How long the Prophets lamentation for the great sinnes of the people which God seemed to passe over or tolerate Violence either generall against good men or particular against the Prophet V. 3. Strife chiefly against those Prophets which reproved them See Jer. 15. 10. Hos. 4. 4. V. 4. Therefore thy great patience O Lord causeth thy law to be as it were disarmed of her terror and be of no strength nor authority with these wicked men and be no more publickly used Iudgement all the course of publick justice is broken off Compasse about for the wicked doe besiege good men by reason of their multitude credit and power justice suffereth violence and is not exercised with liberty and righteousnesse V. 7. Their judgement they receave no law nor assistance from any their reason is their will and the execution in their power V. 8. More fierce the Italian Ravenous Heb. sharpened or fleshed V. 9. Their faces they shall overthrow and dissipate all whatsoever shall come against them as this tempestuous winde doth V. 10. Heap dust the Italian Make terraces peradventure he meanes to shew the easinesse of the conquest As if the Chaldeans should doe it as it were in a pastime as little children do make trenches and forts in the dust V. 11. Then shall namely when their greatnesse is come to the height V. 12. Art thou not the Prophets words to God in the name of all the people Mine holy one the onely sacred Deity which I adore him whom I onely acknowledge to be holy amongst all other Gods which are but impure Idols that pollute the soule We shall not thy Church cannot perish seeing it is joyned to thee who art everlasting by a covenant which importeth communication of grace and of life and of glory See Psal 102. 28. 118. 17. Lam. 5. 19 20. Mat. 22. 32 Ordained them it is true that thou hast established that great Empire to punish thy Church 2 Kings 19. 25. Isay 10. 5 6 7. but not destroy it as it endeavoureth to do by an extreame tyranny contrary to thy nature and will V. 13. Canst not look patiently without punishing it The wicked namely the Chaldeans who are unjust in oppressing thy people who never offended them and immoderate in the execution of thy judgements which they do not regard and are more wicked then those whom thou punishest by them V. 14. Makest men hast thou forsaken Nations and States like fishes and such like beasts which are his that can first take them V. 16. They sacrifice instead of acknowledging all their greatnesse to proceed from God and giving him thanks and serving him they attribute it to themselves and to their industry understanding and valour See Isay 10. 13. V. 17. Emptie wilt thou O Lord suffer them after so many faults and impieties to enjoy their oppressions and endlesly continue in them CHAP. II. Ver. 1. I Will stand the Italian I did stand phrases taken from watches which were in strong and guarded places as Isa. 21. 8. The meaning is by prayers meditations and lifting up of my minde I did desire of God some Propheticke Revelation whereby I might be taught how to answer to that which prophane and weake persons might oppose against Gods providence which doth so far favour these wicked Caldeans Will say or will speake unto me namely by internall Revelation See Hos. 1. 2. V. 2. Make it plaine See Isa. 8. 1. and 30. 8. V. 3. Is yet I have not yet taken away the gift of prophâ—â—ye from my people by which I will cause them to know not only such accidents as doe trouble them but also what shall happen untill Christs comming which is called the time of the end of the Law See Dan. 10. 14. V. 4. His soule which the remedy against these calamities of the Church is not to seeke out places to secure themselves from Gods hands As the Jewes did when they went into Egypt and other places and there perished Now much lesse to separate themselves from the communion of the Church by Apostasie these are only damnable errours of the carnall sense which God reproveth But good soules having no other help shall by a lively faith in God be maintained in the true spirituall life which is the conjunction with God and the feeling of his grace and shall be defended from any thing as may hurt their salvation Iâ— lifted up the Italian withdraweth the Hebrew word is so expounded by Saint Paul Heb. 10. 38. and indeed signifieth save himselfe and hide himselfe in a strong place V. 5. By wine If I blame my people that thinke to save themselves by their cunning how much more shall I condemne the Babylonians who drowned in pleasures and made drunke with prosperity doe boldly contemne my threatenings He seemes to have a relation to Belshazzars drinking feasts Dan 5. or to the taking of Babylon in a night of great dissolutenesse Isa 21. 5. Jer. 51. 39. Who enlarâ—eth hath been inâ—â—amed with an insatiable desire and ambition But gathereth bringeth them into his subjection and maketh a prey of their goods Isa 10. 13. V. 6. With thicke namely with earthly riches the desire of which is the exchange of the soules losse or a burthen which overcommeth him and smothereth him alive V. 7. That shall namely the Persians and Medes Isa. 21 2. Jer. 50 and 51. Biâ—e thee A phrase â—aken from hunting dogs V. 8. Of the City that is to say Jerusalem especially V. 9. To his house to increase and establish his estate so that he might be out of all danger V. 11. Shall cry as it were to witnesse that thou hast built thy house with violence and rapine The beame the Italian the brick wherewith they ordinarily built their houses in Babylon with timber amongst it Gen. 11. 3. Others the morter which comes almost to the same sense V. 13. It is not who can make any question but that the ruine of Babylon to the foundation and increase of which so many Nations for so many ages had contributed their labour is a singular worke of Gods vengeance V. 14. The glory by the just and powerfull punishment of his enemies V. 15. That putteth this may be understood in the proper sense of the dissolutenesses of the Babylonian Court amidst the which they did filthy and dishonest acts Or figuratively of the dishonest practises by which the Babylonians drew in other Princes and Nations for to spoile them and bring them into ignominious slavery V. 16. Drinke thou of the cup of Gods wrath Jer. 25. 26 27. Be uncovered be a shamefull spectacle Spewing A terme taken from drunkards feasts which doe spoile the most adorned and beautifull places The meaning is Gods judgements shall carry thee into unworthy and infamous acts V. 17. The violence as he that felleth Trees in a Wood is oftentimes crushed by them so thine oppressions and violences will cause thy ruine
suffered to raise themselves to that dignity and authority Teare As they use to doe in the slaughter houses for to devoure up all Or worse then ravening beasts who alwayes leave some foot or bone Amos 3. 12. V. 17. The sword namely the punishment of my judgements His arme Which signifieth the power as by the eye is signified counsell and advice as much as to say I will take away from them the place of Conductor and Head and will degrade them quite see 1 Sam. 2. 31. CHAP. XII Verse 1. THe burthen The Prophecie uttered by Gods commission For Israel the Italian concerning Israel concerning the victories which God shall grant unto his Church which is the true Israel according to the spirit V. 2. Jerusalem My Church being set upon by her enemies shall be an occasion that I will strike them with amazement So that they shall not be able to bring their designes to any happy end but shall be the causes of their owne ruines Isai. 51. 17 22. Jer. 51. 7. In the siege In the very instant that they were ready to doe their best and last endevours V. 3. A burthensome stone the Ancients observe that this is taken for an exercise or game which was very frequent in Judea namely to take up a great round stone to try ones strength lifting it up from the ground sometimes to their knees sometimes to their navels sometimes to their shoulders and sometimes as high as their heads at which sport many times they did grievously hurt themselves The meaning is the enemies of the Church shall strive and endevour who shall be able to doe her most hurt but the stoutest and valantest of them all shall be overcome See Matth. 21. 44. V. 4. I will smite I will take away all strength and understanding from mine enemies See Psal. 76. 5 6. V. 5. The Governours The Apostles and Euangelists shall fill the world with wars and dissentions by preaching of the Gospel Luke 12. 49. by which the enemies shall goe to ruine and the Church shall be re-established Obad. 18. V. 7. Shall save The meaning is Christs salvation shall first be proffered to the poore and weake like to the tents of those poore Jewes that lived in the fields and were not comparable to Jerusalem which was a royall and strong city belonging to the House of David that is to say The Kings and great Ones shal be last converted as the event did verifie it under the Gospel to shew the prerogative of meane ones with God See James 2. 5. V. 8. And he The weake and feeble shall by Gods Spirit be strengthened and confirmed in heroicall vertues as David was see Joel 3. 10. The House of David namely The Princes of the blood royall who were also chiefe Officers of the Crowne by which are meant the Apostles who should be endowed with so many graces in Majestie Authority Strength and Truth that they should seeme to be Gods and Angels in the world rather then men See Gal. 4. 14. V. 10. I will powre A prophecie of the last conversion of the Jewes whereof see Mat. 23 39 Rom. 11. 26. 2 Cor. 3. 16. The Spirit namely The presence the operation and the gifts of Christs Spirit which is given through grace and is the Seale and earnest of Gods grace and doth alone produce in Believers holy and acceptable prayers Rom. 8. 25 26. They shall looke that is to say They shall turne to me by Faith Have pierced Psal. 22. 16. Matth. 27. 35. Jâ—h 19. 34. Mourne â—â—r him They shall be exceedingly grieved at their forefathers misdeeds See Jer. 3. 21. Acts 2. 37. V. 11. As the mourning It is likely that hee hath a relation to those solemne lamentations which were appinted for Josias his death who was slaine in the field of Meghiddo 2 Chro. 35. 22 25. And it seemes that Hadradrimmon was some city or strong hold in the said field made mention of onely Zech. 14. 10. V. 12 Every Family Circumstances taken from the manner of publike mournings in which they used to shut themselves up in their houses with their families and refraine the company of women and all manner of delightfull conversation see Numb 20. 29. Of Nathan A branch of Davids posterity out of which sprung Zerobabel who was next to the crowne after Solomons line failed See 2 Sam. 5. 14 Luke 3. 27 31. V. 13. Shemeâ— It seemes that it was some Familie of the Levites 1 Chron. 6. 17. and 23. 10. And the Prophet doth in this manner specifie these Families whereof some had held temporall and some Ecclesiasticall offices to shew that as the Church and State were united and joyneâ— in persecuting of Christ and in putting him to death so they should joyntly doe penance for it CHAP. XIII Vers. 1. IN that day namely when the Messias shall be come into the world A sountaine namely The grace of God in remission of sinnes and regeneration of Spirit shall be proffered to all Believers in Christ. A figure taken from the Waters of the Temple and thâ— washings according to the Law V. 2. The Prophets namely The false prophets by which are meant all seducers and teachers of lies Uncleane spirit namely the Divels wicked and uncleane inspirations V. 3. Shall yet A represention of the spirit of knowledge discretion and zeale in Christs true Church to discerne false doctrines and oppose them Figurative termes taken from that which was commanded to false Prophets Deut. 13. 5 6. and 17. 2. V. 4. The Prophets All false doctrine and worship of former times shall be beaten backe by the cleare light of the Gospel Shall they weare They shall not dare to counterfeit the true Prophets who used to weare such kindes of garments 2 King 1. 8. Isa. 20. 2. Matth. 3. 4. V. 6. Shall say unto him If it appeares that he hath passed through the Church's Discipline because hee hath been a seducer hee shall confesse it and give God the glory approving of the Churches severity used for his correction A representation of the wonderfull power of Gods Spirit and light in convincing and correcting the ministers of error See Acts 8. 13. and 19. 18 19. V. 7. Osword True it is that for a time my Church shall be an enemy to all manner of false doctrine and false teachers but there shall likewise come a time in which by my secret providence Christs true Ministers according as hee himselfe was slaine by the Jewes for a false Prophet shall also be persecuted and slaine whence shall follow a great dispersion of Believers and of Churches in the world Hee seeme to have an especiall relation to the times of Antichrist My Shepheard Christ as well in his owne person as in the persons of his faithfull Ministers My Fellow To shew the unity of Essence and union of the will of the Father and the Sonne the Mediator See upon Isa. 5. 1. Jer. 11. 15. Joh 10. 30. and 17. 22. And I will In this
And by v 10 it seems may be conjectured that it is of the same frame subject and scope as the book of Baruch The History of Susanna THis narration and the next which Saint Hieâ—ome without any respect â—alleth fables were anciently by the Greekes joyned to the booke of Daniel though many powerfull reasons doe take away from them the quality not onely of Divine writings but also of true histories For first there is no likelihood of attributing the things which are here spoken of to Daniel the great Prophet seeing that hee is here called childe at which age he was indeed carryed to Babylon but in that small number of yeeres in which that name could be fitting for him the publike and private state of the Jewes in Babylon could not have attained to that peace authority and commodiousnesse as is set downe in this narration Besides that Daniel living in the palace and in the Kings service ordinarily and being afterwards employed in the chiefest affaires of the Kingdome it is not likely that hee could be an ordinary Judge of his people in quality of an Elder as it is here set downe The faining of another Daniel as some doe is also a presumptuous thing which overthrowes the authority of these writings chiefly grounded upon the name of the true Daniel and likewise there is not any proofe else where that the Jewes in Babyion had any absolute power in capitall judgements And finally the allusion of the Greeke names of the trees under which usannâ— is accused to have commited the fact certifie that this is some Greek's invention seeing that the Hebrew and Chaldean tongue in which the true Daniel wriâ— had no such resemblance The History of Bel and the Dragon THis Narration is also of the same make as the former altogether Apocryphall and fabulous as appeareth by that as is spoken in the true history of Danel concerning the reason of the hatred of the great ones of Babylon against him to cause him to be throwne into the Lyons denne altogether different from that which is here set downe The Prayer of Manasseh THis Prayer though pious and holy was never received nor seene by the Jewish Church and truly it is more likely to be a generall formulary of a great Kings Prayers or a repentant sinner a Prince as Manasseh who had beene King of Judah and therefore was taken prisoner and carryed to Babylon rather then a Prayer made by himselfe The first Booke of Maccabees THe title of this Booke is taken from Judas surname whose heroick acts for the deliverance of the Jewish Nation from Antiochus King of Assyris his cruell wicked perfecution is the chief subject of it and it is doubtfull what this word Maccabee signifieth which plainly appeares to be an Hebrew word some thinke it was a warlike title signifying Destroyer or Slayer Others with more likelihood hold that it was framed of foure Hebrew letters which were the first letters of these words Who is like unto thee amongst the Gods O Lord whereof Iuda had made his military motto taken from Exod 15. 11. for otherwise the generall name of that race of Priests whereby God delivered his people miraculously and afterwards governed them untill the time of Christs comming in the flesh drew neer was the Asmoneans of the name of the father or grandfather of Matthias the father of Iudas Maccabeeus and his brethren And because this name Asmonean signifies in Hebrew Baron or great Lord it is likely that they kept it for a signe of a modest honour and domination which notwithstanding grew to the heighth of Soveraignty in Simon one of the foresaid brothers his time and afterwards of royalty joyned with the high Priest-hood in his successors Now concerning the author of the said booke whosoever it was it cannot be justified upon any ground that he was endowed with Propheticall inspiration because that a long time before that gift was ceased amongst the Jewes and therefore the booke cannot be put into number of the canonicall and divine it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of Daniels and some other prophecies and also of a grave and pure stile though now in these dayes we have but onely the Greeke translation the Hebrew originall being lost The second booke of Maccabees THis second booke of Maccabees containeth two parts whereof the first is contained in the first Chaptâ—r and in a part of the second the subject whereof is nothing but onely two letters written by the Jewes of Jerusalem to them of Egypt to exhort them to celebrate with them at the appointed times the feasts of the Tabernacles and of the purification of the Temple Upon which letters there are so many difficulties in the times and persons that are mentioned therein and there is so little ground for the narrations of the holy fire found after the captivity of the Arke the Tabernacle and of the Altar hidden by Ieremiah that one may suspect them to be meere Jewish fables bearing no character of Scripture divinely inspired The other part which beginneth Chap. 2. v. 20. is the summary of a long story of Iason â—irencan of the persecutions of Antiochus and of the peoples deliverance by Iudas Maccabeus untill the discomfiture and death of Nicanor but amongst these there are divers things which doe not well agree with the first booke which is assuredly the truer and most certaine as the death of Antiochus set downe Chap. 9. very different from what is spoken of it in the first booke Chap. 6. besides many other singularities and especially there are some heads which cannot well stand to the triall of the doctrine of holy Scripture as the commending of Raziah who run himselfe into voluntary death Chap 14. and the false judgement which the author gives concerning Iudas sacrifies and prayers for the expiation of the misdeeds committed by some of his army to turne away Gods wrath from the whole body of it as if that had been done for their benefit who were dead for their owne sins Chap. 12 44 An opinion which hath neither ground nor approbation in holy Scripture wherein there are no sacrifices nor prayers appointed to be used for the dead And therefore with very good reason this booke which is but an â—pitome of a history which is not holy and is penned in a stile no way agreeing with Gods spirit was rejected amongst the Apocrypha of least esteeme FINIS THE HOLY GOSPELL OF OVR LORD JESVS CHRIST ACCORDING TO SAINT MATTHEW GOD who would have his law which was given by Moses and therest of holy doctrine which he had revealed by his Prophets set downe in writing by them hath also observed the same in the New Testament inspiring his Apostles by the same spirit which had formerly guided them when they preached by word of mouth for to indite bookes thereof by which it might be prescrved and transmitted to all ages in its originall truth and
〈◊〉 12. 1. 12. Of the daughters namely of their descent or lineage V. 6. Before God in truth and sincerity of conscience answerable to God and to his Judgement and not in shew towards men onely V. 9. His lot this manner of distributing the particular services in the Temple is not specified in Scripture and therefore is thought to be brought in by tradition Now that which is said Exod. 30. 7. that it belonged to Aaron to burne incense ought also to be understood of all his children 1 Chron. 6. 49. V. 10. Without namely in the peoples Court. V. 13. Thy prayer which he had made long before for to obtaine children For it is not likely that he sought it at that time being both past age See v. 18. 25. Iehn that is to say favour or grace of the Lord to shew not onely the abundant favour and grace of the Lord upon his person but also the ministery of Gods grace in Christ for which he was ordained V. 15. In the sight that is to say in his service and in his esteeme which is opposite to Iohns meannesse according to the worlds esteeme Neither wine beeing consecrated to God as a Nazarite Num. 6. 3. Shall be filled that is to say he shall be abundantly endowed with the gifts of the holy Ghost befitting his vocation V. 16. Shall he turne that is to say he shall be an instrument of their conversion by his preaching accompanied with Gods power Acts 26. 18. Iames 5. 19. 20. V. 17. Before him namely before the Messias who is the true God of Israel as it is cleere by this passage In the Spirit that is to say adorned in his person and acompanied in his ministery by the miraculous power of Gods Spirit as Elias was and for the same ends The disobedient this is added for the explication of the words of Mal. 4. 5 6. to shew that the childrens going astray from their fathers wayes which Malachy speakes of was nothing but their disobedience and rebellion and their going astray from the wisdome and justice of their good forefathers V. 19. That stand as his minister and messenger V. 20. Thou shalt be a miraculous signe to confirme the foresaid things and withall for a punishment of his incredulity See Ezek. 3. 26. 24. 27. Because thou hence it appeares that Zecharias his request v. 18. did not proceed from a pure and humble desire of being confirmed in Gods promise as Mâ—â—ies was v 34 but from a vicious diffidency V. 23. As the dayes which were a whole weekeâ— 1 Chro. 9. 25. V. 24. Hid her selfe untill the miracle came to be certaine because she might not expose her selfe to the scorne of men which might have moved her faith and have redounded to the contempt of God V. 25. Thus hath words of admiration and joy after she was certain of her conception My reproach because that barrennesse was accounted a dishonourable thing amongst Gods people Gen. 30. 23. as a kinde of curse of God or defect of nature V. 26. Sixth moneth after Elizabeth had conceaved V. 28. Favoured who art excepted of at Gods hands and hast received this singular favour as to be esteemed worthy of this Soveraigne honour to be the Mother of the Messias V. 32. Shall be called that is to say shall be acknowledged to be the true everlasting and essentiall Sonne of God though manifested in the flesh which he taketh from thee and that by reason of the union of the two natures The throne that is to say the spirituall kingdome of the Church of which Davids temporall kingdome was a figure V. 34. How shall a question out of pure admiration and a desire to be instructed in a truth needfull to be knowne and not to be apprehended by mans understanding Seeing the Virgin speaketh thus because that the Angell had spoken to her of Christs conception as of a thing which should shortly come to passe and the marriage betweene Ioseph and her might be deferred for a time as it appeareth by Mat. 1. 18. V. 35. Overshadow thee a figurative kinde of speech to signifie the secret power of the holy Ghost in this worke taken most likely from thence that God did anciently appeare wrapped up in a Cloud and mist 1 Kings 8. 12. Therefore that is to say this supernaturall conception and sanctification of Christs humanity shall cause the glorious name of Sonne of God which did from all eternity essentially belong unto his Godhead to be also fitly attributed to him in regard of his humanity by reason of the correspondency of it in perfect holinesse and other vertues V. 36. With her of her being with childe V. 39. The hill countrey it was a part of the land of Iudah See Iosh. 15. 48. Into a Citie namely Hebron a City appointed for the Priests such as Zacharias was in the same countrey of Iudah See Iosh. 21. 11. V. 41. Leaped for a signe of this new power and motion of the holy Ghost that did at that instant seaze upon the mother by Propheticall inspiration Or to shew the secret and miraculous correspondency which was between Christ and Iohn and Iohns joy at Christs comming Was filled that is to say was inspired and fully enlightened by the h. Ghost in the knowledge and mistery of the incarnation of the Sonne of God and in the knowledge of such things as had hapned to Marie though absent and farre off V. 45. That beleeveth for Mary by faith which is also a gift of God in her had made her selfe capable of this miraculous grace as that vertue was necessary in all miracles V. 48. Hath regarded that is to say hath taken pity upon the wretched condition and estate that I the daughter of David was brought into and hath not disdained my poverty but hath been pleased to chuse me for a vessell of his grace in this great work See Psal. 113. 56. and 138. 6. V. 51. He hath a prophecie of the establishment of Christs kingdome to the overthrowing of all the counsels and endeavours of Gods enemies In the the Italian By the as Psal. 34. 22. and 94. 23. Or those who are proud in the imagination of their hearts See Iob 5. 12. V. 54. Hath holpen or hath taken into his protection or hath raised up V. 55. As he spake that is to say as he promised V. 59. They came namely into the place of prayer or into the Synagogue according to the custome or into the private house with an assembly of people V. 60. Not so it is likely that Zacharias had given Elizabeth notice by writing of the name which was appointed by the Angell v. 13. V. 66. The hand that is to say Gods apparant favour and protection was with him and there appeared in him an extraordinary divine vertue and operation V. 67. Prophecied that is to say he spake by divine inspiration of the misteries of the Churches salvation which as yet were not fully revealed V. 68. Visited that
singing the third verse of the twelfth Chapter of Isaiah and from thence it should seeme that the Lord took this occasion of speaking of these spirituall waters V. 38. Haith said these words formally are not set downe in Scripture but seeme to be gathered from divers places as Isay 35. 15. and 44. 3. in which under the figure of waters are promised the abundance of the gifts of the holy Ghost which should be powred upon the Church by the Messias whereby there should be as it were a living spring of all manner of good works framed in each beleever V. 39. The holy Ghost namely this rich abundance of the graces of the spirit as well those which were common to every beleever under the Gospell in regeneration illumination c. as the particular ones to certaine persons in the Church in power of doing miracles in prophecying in speaking of strange languages c. See Acts 19. 2. Because that See upon Iohn 16. 7. V. 40. Many namely by a certaine confused and obscure inspiration from God to judge of Christ as of a divine person V. 42. David was where the residence of his fathers houshold was V. 52. Of Galilee of whence they judged Christ and his Disciples to be by reason of their ordinary abode in that place CHAP. VIII VER 6. TEmpting him to overtake him howsoever he had answered For if according to his wonted clemency in pardoning penitent beleevers their sins he had spared the woman they would have accused him for sparing malefactors and doing things contrary to the law And if he had condemned her they would have taxed him with contradicting his own doctrine and his ordinary practise Or that he usurped the publike authority Wrote he seemes to do it as it were in signe of contemning those things which they alledged unlesse there be some more secret sense in it As for to shew that sinne which is written before God Isay 65. 6. and graven as it were with a steele Ier. 17. 1. is pardoned and blotted out by Christ by means of faith and repentance even as easily as a writing slightly made in the dust V. 7. He that is Christ here makes no law for the Judges and witnesses that they should not prosecute malefactors unlesse they be altogether guiltlesse But leaving the law of God in iâ—s force the execution of which did not belong to him hee contents himselfe with doing his office in convincing these hipocrits severe censurers of others and in the meane time they themselves spotted with many sins and wicked tempters of Christ and in correcting this woman Cast a stone according to the law Deut. 17. 7. V. 11. Neither do I namely for the externall and corporall judgement which did not belong unto him Insisting only upon the inward condemnation of the conscience to bring her to repentance wherein he fulfilled the worke of the law and of the Gospell together V. 13 Is not cannot be held valuable and certaine V. 14. â—oâ— I know and a witnesse must speake of certaine knowledge But ye your resusing to receive my witnesse proceeds from that you malitiously suppresse the notice which I have given you of my divine calling and of the full accomplishment thereof by my future glorification And thus ought to be reconciled Iohns saying 7. 28 with this V. 15. Yee judge yee taske me with false or not sufficient witnesse and I have more and better reason to reprove you for your false and perverse judgements of things belonging to God without any light or guide of his spirit but only out of your own fleshly understanding but I doe forbeare as he saith afterwards I judge in mine office of Mediatour I doe not proceed against you nor against any one else as arigorous and criminall judge as mine authority would well extend unto it mine end is to save by instruction exhortation conversion and not to lose by judgement and condemnation See Iohn 3. 17. V. 16. Alone that is to say separate from God my Father Which ought to be understood as well in regard of the unitie of the essence as of the perfect union of the will of the Father in his glory and of the Son in his quality of Mediator V. 17. Is true that is to say sufficient to be believed in judgement V. 18. Beareth witnesse namely by his Prophets but especially by his divine power wherewith hee hath endowed my person and accompanieth my ministery as well in words as in deeds V. 19. Yee neither know yee neither have nor will receave any light nor knowledge of my person office and doctrine by which only you might gaine the saving knowledge of God and therefore it is in vaine to speake to you of my Father Verse 20. In the Treasury See upon Marke 12. 41. V. 22. Will be kill that is to say will hee goe out of the world as Iohn 7. 35. they had said wil he goe into a farre Country V. 23. Yee are from being worldly by birth by nature and affection you are uncapable of raising your selves up to heaven from whence I am and whither I go directing all my beleevers thither V. 25. That I said that is to say even from the beginning of my vocation I told you that which I tell you still that I am the Sonne of God the Messias the Saviour V. 26 I have I could by many reasons convince your malice and prove the truth of my word but because you are unworthy of it by reason of your hardnesse I will content my selfe with the witnesse my Father beareth of mee and mine owne proper knowledge Ver. 28. When yee that is to say after yee have crucified mee I shall make you finde by the effect what my person and power is Rom. 1 4. V. 29. And hee hitherto my Father heareth witnesse sufficiently of the office which hee committed to mee and of my faithfullâ— executing of it V. 30. Believed with a transitory faith and for a time without any lively roote as appeares by the Lords ensuing discourses See Matthew 13. 20 21. V. 32. Yee shall know yee shall be enlighthed by the Holy Ghost in the lively knowledge of the truth of the Gospell by which you shall bee freed from the bondage of sin the devill and death See Rom. 8. 2. V. 33. Were never wee are of the blessed progeny to whom liberty and domination is promised Gen. 25. 23. and therefore nobody hath any right to bee Lord over us but only God The subjection wee now are in and have bin in at other times hath alwayes been by oppression and violence and not by any just title V. 34. Is the servant you thinke upon nothing but onely upon the right of temporall liberty but I speake to you of the spirituall liberty whereof man depriveth himselfe giving himselfe over to sinne which makes him his slave and takes away from him the title of Sonne of God and excludes him oâ—â— of Gods house and inheritance aâ— it is seene in you