THE PORTRAITURE OF THE REVEREND, Mr: john DIODATL Minister of God's Word in Geneva 〈◊〉 66. Anno 1643.   

Reader look well on DIODATL more  
Upon the Golden work he stands before.  
Lost in the Scriptures Labyrinth thy mind  
Should snare and lose itself, here thou mayst find  
A Clue that will through each mysterious story  
Led thee from earth up to the throne of Glory.  
Where thy well-guided soul shall once meet his  
Who here directs thee to eternal bliss.    


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
PIOUS Annotations Upon the Holy BIBLE Expounding the difficult places there: of Learnedly & plainly By the REVEREND, LEARNED and Godly Divine, Mr: john DIODATI. Minister of the Gospel, and now living in Geneva.  
LONDON Printed for Nicolas Fussell, 1643    

Pious Annotations, UPON THE HOLY BIBLE: Expounding the difficult places thereof Learnedly, and Plainly: With other things of great importance.  
By the Reverend, Learned and Godly Divine, Mr. JOHN DIODATI, Minister of the Gospel; and now living in GENEVA.  

IT is Ordered this 11. of januury, 1642, by the Committee of the House of Commons in Parliament, concerning Printing, that this Exposition of the Book of the Old and new Testament, be printed by NICHOLAS FUSSEL, Stationer.  JOHN WHITE.  
LONDON, Printed by T. B. for NICHOLAS FUSSELL: and are to be sold at the Green Dragon, in St. Paul's Churchyard. M. DC. XLIII.   

To the Reader.  
Good Christian Reader,  
KNowledge (how little soever esteemed in this our age) is the glory of a man, Divine knowledge of a Christian; that of the Word of God, of Sacred Scriptures, is most sublime, and which makes a Christian happy to Salvation. Now, although humane learning be highly to be countenanced and advanced, as directing and furthering us for a right understanding of Holy Scriptures, wherein all kinds of learning, even through all Tongues, Arts and Sciences, are more or less in every book or chapter thereof, to be made use of: as being the 
a Clem Alex. lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that knowledge necessarily required before we can give any certain interpretation of any text: Yet the one is of far greater transcendency than the other; the brick and straw of Egypt, is in no case to be compared with the Gold and Silver vessels of the Temple. The rich household stuff that was borrowed thence, and placed in the Tabernacle, was but of small estimation, in respect of the riches and glory of Salomon's house: So likewise, the instructions, Divines borrow from the Heathen and humane Learning, are found light in the balance, while compared with the abundance and high value of those golden precepts, contained in sacred Scriptures. This is the knowledge, which fully understood, and conscionably practised, is, or should be, the main and principal end of every true Christians endeavours. For the written Word of God, (I mean not the Shell or outside of a bare literal sense, (there is more in it) but the inside and kernel of a true spiritual meaning, therein comprised) is a mass of infinite delights, affording extraordinary sweetness to every soul, curing the griefs of heart, clearing a breast full of doubts and perplexities. Here the ignorant may be instructed, the wanderer reduced, the disordered reformed, the cold or Laodiccanlike Christian inflamed, and by God's grace farther illuminated. 'Tis as it were, an earnest-peny for our future happiness, snatching us from the gates of death and hell, and leading us to a full eternity.  
Which things premised, being fully weighed and examined, how ought our heads and hearts be employed: these through our honest intentions, and devout affections; the former by our studious endeavours, wholesome directions and pious consultations, with all the care and diligence imaginable, (not sparing any cost or charges,) when we may arrive in the end, by such means, to 〈◊〉 see the face of God with joy?  
Whereupon finding the Author of this elaborate work, fully fraught with such serious thoughts, such pious meditations, as tend wholly to the glory of God, and the Readers good; the benefit whereof we ought to ascribe to the Translator, who hath opened the casket, wherein the jewel lay; unlocked the treasury, that contained so much riches, wherein the meaning of the Holy Scripture, is so well 〈…〉 lie interpreted, by comparing one place with another, and that with as much brevity as may be on each parcel of Scripture, which by the Author is unfolded, that there is an excellency ascribed to these Annotations, by every solid judgement: For they are not so large in the volume, as they are brief in the phrase and diction: every other word almost a distinct observation, and yet as full of devotion, as they are pithy in expression: So much learning in them, and yet so much modesty, without the least ostentation, or arrogating any thing to himself, (where the Scripture is not express) that — miranda, credenda putes— what you cannot but admire, you will also believe.  
These considerations would inflame any heart with a religious zeal of his brethren's good; and for this purpose, the Translator hath spent much oil, used much diligence to make it speak English, for the benefit of his Countrymen. Neither can a man want particular grounds and reasons, as so many ties and engagements for his utmost performances in such a work. Especially considering that in these last and perilous times, Heresies on the one side are sprung up, Schisms and Factions on the other, and that there is a kind of Atheism, irreligion and profaneness in most: Yet all and each of these are masked and shrouded under the name of Christianity. The last of these, do not only 
a Rignat peccatum, ucls ut Rex, vel ut tyrannus.  tyrannize, and usurp authority over men's Consciences; but men yield their members, servants to unrighteousness; as to a just and lawful King, to whom obedience is due. All in their several ways cast mists, cloud the serenity and clearness of the Scriptures: But still the irreligious & profane are not so much to be shunned, as 〈…〉 dogmatically and opinatively erroneous; but (as they thwart evident Texts of Scripture, by the debauchedness of their lives and foulness of their conversations, they do not only corrupt their judgements, but 
a Devirginant, Pet. Abr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  defile and 
b Qui non ●odo animum integrum, sed ne animam puram conservant, Cic. in Verrem▪  foul their souls.  
Now Paraphrases, Glosses, Annotations and the like, are a great help, an especial outward means, for the conversion and reformation of such profane and impious, by explaining and enlarging, by laying to the conscience, such texts of Scripture as teach what is to be done, what not, by unfolding and giving a just extent, to the clearest precepts and instructions of Holy Writ, in matters appertaining unto practice; whereby God 〈…〉 such men as the Author of this work, brings this end about to leave men altogether without excuse, in things absolutely necessary to salvation.  
Amongst this sort of men, the corrupt, perverse obstinacy of the the will, infatuates their nobler faculty the understanding; so that it is not, their not understanding, but their not assenting unto, and being conformable to the Word of God, even in what they understand, that casts them headlong to perdition. The will, that untoward faculty, turns guide, and the eye of the understanding will not perceive, insomuch that these men encroach upon the office of God, to whom judgement belongs, for they 
c John 12. 40:  blind their own eyes, hearden their own hearts, that they will neither see with their eyes, nor understand with their hearts and be converted. These are a sort of people commonly, notoriously, known to every Christian, to each beholder, as continually treading those paths which lead unto destruction.  
But the grand enemies to all solid interpretations of texts of Scripture are 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heretics and Schismatics, who ensnare, who with feigned words make merchandise of men's souls, and lead men captive from a true profession of Christianity into a way of error and misbelief. Now inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & factionum portenta magis quam nomina, in that there are more monsters in Religion than men; more Heresies and Factions, than names to be ascribed, and that they all assume a kind of infallibility, writing truth over error and falsehood, as some Mountebanks have done, gild poisons, writing conserveses over Ratsbane, and Rose-water over Mercury: So they All, in their several ways, triumph before the victory. Like unto 
e Plutarch. and cited by Bishop Jewel in his Preface against Harding.  Agesilaus the King, who the better to encourage his soldiers to fight, had engraven on the palm of his hand the word Victory, which when the sacrifice was opened (as the manner of the Heathens was to offer sacrifice before they went to battle) He imprinted secretly with the palm of his hand upon the heart of the sacrifice, this word, Victory; which being performed, he showed unto his Captains and Soldiers: whereupon was supposed by all, that, That God which had written Victory, would also give Victory.  
I need not take pains to follow the Allusion, 'tis plain and easy. But by this means those Founders of Heresies and Factions, while by false and groundless interpretations of Scripture, they seem to gain Proselytes to themselves, they make them seven times more the children of the 
2 Pet. 3. 16.  Devil than before; oftentimes ᵃ wresting Scripture to their own destruction: So that there is no truth like their own gloss, and no presumption like their own invention.  
Hence it comes to pass, that the great pains of learned Divines, are not made use of, every man following his own Fanatique and private humour; whereupon no better means can be used to lop off the Heads of such Monsters, than by using the Sword of the Spirit, the Word of God, in such a manner as I find here interpreted by this acute and grave Author; that every man may not follow his own opinion, how groundless or unlearned soever; whereby, such men make more doubts than the Orthodox can presently solve: nay, too often, more than are necessary; and to stop a profaneness, they'll raise a blasphemy; striving to give satisfaction to a frivolous Quaere; open a gap to an Heresy. By this means, we give encouragement to our Adversaries, to think better of their errors, than of our own known truths. Thus the weakness of many men's arguing, seems to add some kind of lustre even to the foulness of their cause.  
Such dangerous delusions are no ways better prevented, than by harkening to learned, judicious and pious Divines, who use all the 
No Scripture is of private interpretation.  lawful, just and ordinary means, (setting aside all private Interpretations of private spirits, and extraordinary Divine Revelations) for a true and right understanding of Holy writ.  
For thy Farther instruction in this particular work (good Christian Reader) these Annotations were first written in Italian by a Reverend Protestant Divine, (now living in the Church of Geneva. The work is highly valued amongst the Italians, & no less amongst our own men, who understand the language; for Divinity, hath been the Author's whole profession, for almost these 50 years. His first Bible that he printed with 
Some particular observations concerning this particular Work●.  Notes on it: was 36 years since, when he had both finished and printed those Notes, he was but 30 years of age: Since which time his book hath been twice or thrice reprinted▪ every impression hath carried along with it some additions, some especial Observations. The book at fi●st was generally well approved of. If then in his young years he was of so clear a judgement, so accurate in searching out the profound mysteries of Holy Writ, how can any man but be induced to conceive him in these his riper years; (considering His excellent natural parts, his holy life and conversation, and his continued indefatigable pains in the studies of Divinity) a rare man, a very fit and well prepared Divine for so great and laborious a task.  
For the confirmation of the goodness of these his Notes, Res ipsa loquatur; the Notes themselves will speak it. But yet the Author wants not the approbation of very learned and able Divines.  
Learned Vedelius hath afforded a large Encomium: 'tis thus, In giving answerto ascertain objection, made against the Resurrection, inferred upon our Saviour's words, Matth. 22. 32. God is not the God of the dead but of the living, there he first rejects the common opinion, which is by way of responsal; then that of M. Calvin, and affirms that to be most satisfactory, which he hath from Beza, and our Author here▪ He but barely 
Rationale Theologi●um l. 2. c. 6  names the former, but for the latter goes on thus, Planius autem & distinctius, Cl●vir Joh: Diodati in aureis suis Annotationibus, quas versioni suae Italicae (Operi nunquam satis laudando) Bibliorum annexuit: That is, That most excellent man Johannes Diodati, in those golden Annotations of his, which he hath annexed to his own Italian Translation of the Bibles, (a work indeed never sufficiently to be commended) hath given a most full and perfect answer; and that more plainly and distinctly than the rest: And when he hath alleged the Author's words, he admires him in the solidity and soundness of his opinion, making Christ's words directly to prove the Resurrection.  
The Attestations of many of our own Divines, I thought to have annexed to this Preface; but the Author being so well approved of; I am unwilling to burden the Book. But above all, the testimony of a most Reverend and famous Prelate, now living in our Church, is very material, and as large a commendation to the Work as can be given: 'tis thus, Directing some young Scholars in the study of Divinity, this particular exhortation amongst others hath proceeded from him; That they would study the Italian tongue, assigning no other reason, but this for their endeavours: The extraordinary great benefit, Divines might reap, from these learned Annotations of Mr. Deodati.  
Moreover, who ever desires the knowledge of the Italian tongue, by comparing these English Notes with the Original Copy in the Italian; I dare boldly affirm he may attain, in a short time, to a perfection in it. For they will serve in stead of a Dictionary, especially by the help of a Concordance for the more easy finding out of every word, likewise may an Italian-borne quickly attain our tongue, who never before spoke English; these being the first in this manner printed in our language that ever came forth, and contrived wholly for all those, who intent both to read and practise. Neither is it a small benefit accrues to the Reader, in that the Author, both in his Translation and Notes, hath not gone to the broken Cisterns, but to the Fountains themselves; His whole recourse hath been to the Originals, the Hebrew and the Greek, and for better satisfaction, sometimes to the Syriake; having given a learned and punctual signification for every word, and in his Annotations, made a full and faithful interpretation of the same.  
That the Book shall not arise to too great a Volume and price: whereby, many (the Notes in themselves being so large) might have been deterred from buying of it, and so consequently, they and their Families, have been deprived of the great benefits therein contained: Here is no more of the Bible printed, than what is commented upon: the words of the Text are printed in a different letter from the Notes, and severed in manner of a Parenthesis, thus—] that the Reader may the better know them.  
Before every Book also, here are full and pithy Arguments, opening the scope thereof, and also a general Argument upon the Apocrypha, and likewise one before every Book thereof (no Notes indeed are by the Author written upon these latter) but by this means he showeth the general received opinion of the Church, throughout all ages concerning these Books; and his own judgement thereon, which I conceive, in these times will be very satisfactory to All. In the reading of these Annotations, in no case slightly pass over those places of Scripture, which are here cited by the Author, by way of proof: For by thus doing (with God's blessing) such comfort may be reaped by a right understanding, and knowledge of Scripture, that thou wilt bless God for the Author of this work.  
The Translator hath spent near two years' labour and pains in this work, and hath proved himself an able man in the Italian tongue, and faithful in the Translation, and yet with modesty confessed his disability in following the Graceful eloquence and beauty of the Author's phrase and stile, but if the Reader receive any benefit thereby, and God the glory; both the Author and himself, have their ends, their intentions.  
Now stand and admire our careful mother the Church of England, and then, in a just relation, practise thy filial obedience. She doth not deal with her children, as the Church of Rome with hers, by withholding any part or parcel of sacred Scripture, from any member thereof, whereby ignorance too often becomes the mother of their devotion. Now ours is the true mother Solomon mentions, who neither stifles them in the womb, nor denies them the sincere milk of the word, while the children hang upon her breasts: but with the milk of the Word affords them the strong meat also, together with the best helps the learned can afford by way of interpretation. So that we have now no lisping Ephraimites amongst us, every man may or can pronounce Schibboleth: The dew of Heaven lies not only upon gedeon's fleece, upon some particular persons, 'tis dispersed the Kingdom over. Every man may take Saint Augustine's Counsel, Tolle league, tolle lege, take and read. The Jew cannot say Lognazim, Ye are barbarous. Every man amongst us may be a Rabbi, learned in the Laws, conversant in the Scriptures, and speaking the language of Canaan. Here is nothing withheld, God hath revealed for the benefit of the meanest. Away then with the seducing Romanists: Let us be obedient to our Mother, the Church of England, while she bespeaks us in the Bridegrooms Language: 
Jewel against Harding.  Let the dead bury the dead, come thou and follow me.  
Yet by way of Caution, I cannot but insert thus much for ourselves, that although we enjoy a great blessing, in hearing God speak to us in our own tongue, and for the better understanding of him, and enjoy learned Annotations of most famous Divines, to instruct the meanest capacity: yet that Laymen will not presume to be invested with Aaron's Ephod, although they may be endowed with Aaron's knowledge, that the Urim and Thummim affixed to his breast, those lights and perfections, whereby Divines are able to make known the will of God, as the High Priest, under the Law did, by the colour of those stones) should not be assumed by every Common man, without a due and a lawful calling, that Divinity may not be unravelled at the Loom, the Clew of Predestination wound up in every shop and private Conventicle. Let no man thus far presume, unless called of GOD; Let it be both by an outward and inward calling. For this bold intrusion is contrary to God's command, the practice pernicious, the effect dangerous: to the first such men should be obedient, the second, they should religiously avoid; the third, they should with terror foresee; otherwise they may too late repent; as may evidently be perceived, by the examples 
2 Sam. 6. 6, 7 Acts 19 14  of Uzzah, Oziah, King Saul, and the sons of Sceva.  
Above all remember this, that as Damaratus of Corinth, advised a great King, before he would take off the dissensions among the Grerians, he would compose his own domestic broils (for 〈◊〉 that time his Queen and his son and heir were at deadly Feud with him.) So likewise do I advise every man who intends to read this book, before he adventures by these and the like helps, to beat down Hercsies and Factions, to encounter with such adversaries; first, to amend his own life, to settle and compose the differences, and distractions at home, residing in his own conscience, within himself.  
In fine, here are choice Meditations, more to be valued than refined gold▪ Aure● mentis verba bracteata: and the choicest subject the world over afforded, being Jesus Christ and him crucified, who is the Way, the Truth, and the Life: The Way by whom we walk unto God: the Truth by whom we attain unto him; who is All Truth: The life in whom we live for ever: The Way in his exampls; the truth in his promises, and life in his rewards. 
Bernard.   
Good God, grant to every Reader readiness of will to meditate on this word, wisdom to understand it, grace to season this knowledge, and piety to practise it, that a spotless innocency may be this Kingdom's glory, a just authority to enforce this innocency, the Church's privilege, and loyalty to the same, the people's safeguard. To the obstinate and refractory give a feeling heart, and a tender conscience, strengthen the weak one, and confirm the strong, inform some, reform others, conform all to thy Divine Will, giving Grace and Peace, through jesus Christ our Lord and Saviour.  
AMEN.   

THE FIRST BOOK OF MOSES, called Genesis.  

THE ARGUMENT.  
MOSES who was the first Divine Writer, described and set down the beginnings of the world, and Church, in this book: which therefore by the grecians was called Genesis, that is birth, or beginning. As for that of the world, though questionless it was revealed to Adam, and ●o passed over to his posterity, by teachings and traditions from Father to Son; yet questionless Moses had thereof a new, full, and most certain knowledge by the inspiration of the holy Ghost: which likewise guided him, in the histori all relation of the beginning and continuance of the Church: to hinder the forgetfulness, ignorame, and falsification of those things, wherein are contained the grounds of her being, and the rules, and drections of her continuance, in all ages. He declarcth therefore, how the world was by God created of nothing, and by him was distinguished into its parts, and by him appointed to his uses, adorned, enriched, and filled with creatures, very great in number, and variety in a most admirable order, And all this for man, who was especially created for the service and glory of God, according to his image, and likeness in innocency, wisdom, and justice: and by him established as his deputy on earth for the government of his creatures, joined with a holy and free use of them, with the enjoyment of a most happy, contented, equal, and immortal life; after the course of which, he should have been without old age, pains, sicknesses, drooping, or death, transported into the celestial and eternal. And all this if he persevered in his obedience to God, whereof he had asufficient grant in the original justice, wherein he was created, if he would have practised it; But be having transgressed the commandment of trial, which had been given him, is fallen into death and condemnation, and hath lost his spiritual gifts totally and a great part of his natural ones, and hath been deprived of the lawful right he had over God's creatures, and dispossessed of the quiet, and sweet possession of them, and hath lost the Sacraments of life and happiness; which were the inhabiting of earthly Paradise, and the free use of the fruit, which grew upon the tree of life. Against Moses declareth God's infinite mercy, in restoring man into a new state of grace and hope of life, by the promise of a Saviour: which promise, with all its signs, stamps, and dependencies of sacrifices, and other Religious acts, being made unto Adam, did notwithstanding not indifferently belong to all his progeny; as sin, and the sentence of condemnation was generally passed against them all: but it was God's pleasure to appropriate it only to part of his race. So that after the said promise, there came two branches from Adam, the one by Cain, and the other by Abel, and afterwards by Seth. The first of the sons of men, accursed, abandoned in his sin and condemnation, having the Devil for his head: The other of the sons of God, blessed, holy, adopted by the heavenly Father, reconciled unto him through his son, and sanctified by his spirit: Whose chief head is, and hath always been Christ jesus, even at that time promised, and embraced through a lively Faith by all believers. These two bodies have even from the beginning continued in enmity, trained up in much cruelty and fierceness of the evil, against the good one, the first always strengthening himself, and increasing in power and number, and exceeding in wickedness, and unrighteousness: The second contrary wise being oppressed by the other, and to its greater loss corrupted by his enticements, and conversation, whereby it hath decayed, and even quite degenerated. Which provoked God's justice to drown the first world by an universal deluge; which being spared only for Gods elect, whose number was so decreased, that, as it appeareth, it was included in Noah's Family, which God only saved out of the universal destruction; not so much to preserve mankind, or beasts and plants, as for the preservation of the seed of his Children: But soon after the deluge, there sprung out of Noah's race, again two generations, with the same contrarieties as the former. For the accursed one quickly grew mighty and powerful in the world, by setting up great, and tyrannical empires; and was corrupted by idolatries, pride, violences, and other vices. So that amongst all those Nations, which Noah's posterity was divided into, the knowledge and pure service of God, was almost utterly extinguished: Until it pleased God to cause the holy stock to sprout out again in Abraham, severed from the rest of the world by an especial calling, new promises of grace, and a most peculiar covenant, sealed with the Sacrament of Circumcision, a token of the regeneration of God's Children in the spirit, and of their separation from the world. This blessing was continued in Isaac, though somewhat interrupted in its beginnings, by the buds of the accursed race, which sprouted out of the Godly one, namely Ishmael and Esau. But the blessed one began to take body, and being in ●acob and his numerous famil●●, under the new name of Israel; none of his Children being rejectéd, as some of the others were; Yet was the Church his posterity always a wanderer, and a stranger in the world: full of defects, and infirmities within; and many oppositions, and molestations without, having none of her side, but only her God, who pardoning and correcting its sius, hath continually comforted it, guided it, provided for it, defended it, and increased it: giving it a promise also of a firm●, and happy dwelling in the World, in the Land of Canaan; And from time to time visiting it, by visible apparitions of the son of God, its head; in proper person, under shape of an Angel: under whose conduct, it was at last all brought into Egypt, where it was kept, until the death of joseph, with which this book endeth.   

ANNOTATIONS UPON GENESIS.  

CHAP. I. VERS. 1.  
IN the beginning] God giving the world its first being, began with the creation of the two general parts of it, and then went to the particulars. [The Heaven] that is the highest and aethereal part; under which it is very likely the Angels are comprehended, Gen. 2. 1. [The Earth] The lower and elemental part of the Universe, here indifferently called, earth, waters, and abyss, because it was a consused mass of all the Elements.  
V. 2. Without form] Without any particular, or distinct creature; without order, form, or ornament. The Spirit] that is the 3d person of the most holy Trinity, immediately and through its proper operation: which is to preserve, and maintain all things in their being, which they have received by the supreme will of the Father, and the productive action of the Son: see Psal 104. 2. 29. 30. Moved] the Hebrew term signifieth, the moving or beating of the wings, which a bird useth over her young ones, to signify the action of the holy Ghost, in maintaining and cherishing of that shapeless mass, to prepare it for the subsequent productions.  
V. 3. Let there be] It is likely that the light was at first imprinted in some part of the heaven, whose turning made the first three days, and the fourth it was restrained into the body of the Sun, or of all the other Stars: but in a different degree.  
V. 4. God saw] he liked, and approved of his work, and took delight in it, to preserve it, Divided] that is, ordained the heaven to turn continually about: and that when the Hemisphere, wherein the light was imprinted, was above the earth, it should then be day: and when it was under the earth, it should be night, which was the beginning of the vicissitude or succession of day and night.  
V. 5. God called] God gives names to these great creatures, which he reserved under his own government; Gen. 1. v. 8. 10. and 5. 2. And lets Adam give names unto them, which he set under him; Gen, 2. v. 19 23. Evening] that is night, at which the Jews begin their artificial days. The meaning is, that in this first turning of the heaven, none but the afore-named things were created.  
V. 6. A Firmament in the midst] that is the air, a thin and clear body, which being at first confused in the mass of the Elements, is now severed, and set in its proper situation. From the waters] The Scripture placeth waters in the heavens. Psal. 104. v. 3. and 148. v. 4. yet neither declareth the nature, nor the use of them: According to some, they are the very substance of the heavens; yet not fluent or running, impure, nor corruptible, as the elemental: Whatsoever they are, it is not said that they were taken out of this lower mass. The waters under, do here also signify the water, and the earth mixed together in a kind of miry stuff.  
V. 8. Heaven] a name common in the Scripture to the air; to the place of the Stars, and the abode of glory.  
V. 9 Into one place] that is, in the great deep under the earth Gen. 7. 11. which hath divets issues, or openings above, see Psa. 24. 2.  
V. 11. Grass] it is that Kind of grass, which groweth of itself, without seed, or manuring, and is food for beasts.  
V. 14. Lights] great celestial round bodies, into which God reduced the light: Now together with these bodies, were their motions also established, different amongst themselves, and also from the motion of heaven. Signs] namely of natural effects and chances, as of heat, cold, rain, fair weather etc. signs of the occasions and seasons of many humane actions: also forebodings of divers extraordinary chances.  
V. 16. Great] though indeed the Moon be no bigger than any other Star: but this is spoken in regard of our sight, to which the Moon is nearest, and also by reason of her more sensible operation: T● rule] not only by the light, but also by the greater influence and operation. Joh. 38. 33.  
V. 20. Moving] a common name to all living creatures, as well of the water, as of the earth, which trail along, creep, or glide. In this place are meant the water ones, and v. 24. the Land ones.  
V. 26. Let us make] This manner of consultation, of the Father with the Son, who is his eternal wisdom, and with his spirit (whereof you may see other examples. Gen. 3. 22. & 11. 7. Isa. 6. 8.) here used only in the creation of man, seemeth to show his excellency above other creatures. Man] that is, the generation of men, in their first stock, and beginning: Image] set down in the spiritual, immaterial, immortal qualities of his soul; in the natural faculties of it, understanding, memory, reason and will; in the supernatural gifts of wisdom, justice and holiness: in the dominion over other creatures: all stamps set on man out of the everlasting model of God's perfections. Dominion] as well for the governing of them, as for the makin, use and employing of them.  
V. 27. Male] This is here spoken by way of anticipation, to gather together the creation of mankind, in its two sexes, because that woman was made afterward. Gen. 2. 18.  
V. 29. Herb] That is agreeable with your nature; and so likewise of trees: In this place there is nothing said of the use of the flesh of beasts, as Gen. 9 3. though it is likely that God did then grant it.  
V. 30. Herb] Which is the same as V. 11.   

CHAP. II. VERSE 1.  
OF them] Namely of the heavens, to which this word of hosts is often attributed to give an inkling of the stars and the Angels, as well in respect of their order, as of their services under God's command.  
V. 2. He rested] He ceased to show his virtue and power in creating of new kinds of Creatures, yet ceased not in working of their preservation, sustenance, and increase, by order of nature, and in guiding them with his providence. Joh. 5. 17.  
V. 3. Blessed] That is, granted unto it this sacred prerogative of being free from bodily Labours; to be employed by men, in exercises of piety; and the public service of God. Because] That is to say, that he would have a perpetual remembrance to remain of this his cessation: to teach man from time to time to withdraw himself from the cares of this life, to apply himself in freedom and tranquillity, to the meditations and actions of the spiritual life; and by this means to dispose himself to the perfect repose of the eternal imitating God, who had ended the work of Creation on the seventh day: in which he did, (as it were) retire himself within himself; to enjoy his own blessedness. And made] This seems to be added, to show; that as by this rest God would not proceed in infinitum, increa●ing, so would he not leave any thing imperfect which he had intended to make.  
V. 5. For] The meaning is, that the first plants were immediately brought forth by God; the order of nature, being as yet not established, and there being yet no rain, nor labour of man, under which two means (the one natural, and the other artificial) are comprehended all other means of the earth's yielding.  
V. 6. But there] After the first creation of plants, God did appoint rain, engendered by vapours from below, and created man to manure the earth, and finally did establish the order of nature, for the preservation, and continuance of the kinds of them.  
V. 7. Of the ground] mingled with the other Elements; yet in such sort, that the earthly part did predominate. Breathed] it seemeth it was some created sensible and external breath: as joh. 20. 22. for a sign of the virtue proceeding immediately from God, to create the soul of man, without taking it cut of any other matter, as he had done the body. See Num. 16. 22. Io● 27. 3. Zach. 12. 1. Heb. 12. 9 into his nostrils] to show the means ordained by God to preserve the union of the body and the soul, which is continual breathing. Soul] That is a living soul, moving and operating, whereas before the body was but a dead immooveable mass.  
V. 8. Planted] He caused a certain parcel of ground, to bring forth plants, and trees most exquisite, and useful for man: and enriched that place with more fruitfulness, and beauty than any other part of the earth. A garden] called by the▪ Hebrews and Greeks. Paradise] a figure of the heavenly one. See Gen. 13. 10. Ezek. 28. 13. in Eden] A Country of Mes●potamia, which was afterwards called Eden; that is to say, a place of pleasures, for its situation, and most happy qualities. See 2 King. 19 12. Ezek. 27. 23. Amos 1. 5. Eastward] in respect of those parts where Moses was when he wrote these things.  
V. 9 The Tree of Life] A certain Tree in whose fruit God had put this virtue, that it should keep man's body in a perpetual, and equal state of health, life, and strength; free f●om diseases, decaying, and old age. And besides he had set it there for a Sacrament, of the subsistence and spiritual life of man, in the grace and communion of the Lord, so long as he should persevere in Justice, and Obedience. And to it is correspondent Jesus Christ, in the heavenly Paradise. Rev. 2. 7. and 22. 2. Of knowledge] Another Tree by which GOD would make proof of man's obedience or rebellion. By which man might also know by experience, his true happiness, if he persisted in innocency; or his unhappiness, if he disobeyed this command●ment of trial, joined to the perf●●● law of Justice, which God had imprinted in ●●s soul.  
V. 10. A river] It seems that it cught to be understood of the Channel of two Rivers, Euphrates and Tigris joined together, which by the confluence of these two Rivers made a great circuit, within which on the East side was the Paradise, and so the word, going out, doth not signify the head or birth of those Rivers, but the extent of their course, out of the limits of Paradise, above the which those two rivers were distinct like two heads, and below it two more, into which this great channel did branch itself.  
V. 11. Pison] It seemeth to be Paces, or Pas●tigris, as the ancients called it, which did ●un through plain, and low countries: whereupon, according to the signification of the Hebrew name, it was more like a pond than a river. Havilah] That Country which was afterward inhabited, by the posterity of Havila, of the Generation of S●m, Gen. 10. 29. not the other which was inhabited by another H●vila, which descended from Cam, Gen. 10. 7. which is comprehended under the name Cus, or Arabia, spoken of hereafter, and was on the west side of this Channel, See Gen. 25. 18.  
V. 12. Bdellium] the Ital.] Pearls] The Hebrew word is so understood by the most learned, though others do take it for Bdellium, which is a most precious Gum, which thickens into very clear drops, like pearls. Num. 11. 7.  
V. 13. Gihen] The name of the other branch, which run along the high Country, and swiftly, which is signified by the property of the name of Ethiopia, the Ital. of Cus] one part of Arabia, which bordereth upon Mesopotamia.  
V. 14. Hiddekel] which is the river Tigris, Dan. 10. 4. over against] according to the Italian, the English hath it Towards the East] of Assyria.  
V. 15. Keep it] To hinder and keep the beasts from spoiling of it or hurting it, through his Majestical and awful presence.  
V. 17. Shall surely die] That is, thou shalt be guilty of death, and thy body shall from that very hour become mortal, subject to infinite number of chances, diseases, languishments, and old age, continually decaying unto its last destruction: and as for thy soul, thou shalt be deprived of my grace, and shalt in thy conscience feel my wrath and curse, to the final condemnation of eternal death, and total separation, from me, from my life, and from my glory.  
V. 18. Said] It seems that this happened before Adam was lodged in the Garden. Good] nor agreeing with my decree, to multiply mankind through him by means of matrimony; nor pleasing or commodious for him; nor becoming the dominion which I have given him over beasts, which are all coupled; nor fitting for my service, which ordinarily is best performed in holy society, and by virtue of it; nor according to the pleasure and delight, I take in communion.  
V. 19 Unto Adam] This name was given the first man by God himself, Gen. 5. 2. and signifieth of earth, or earthly. 1 Cor. 15. 47. And although all other earthly creatures were extracted out of the earth, yet was this name appropriate unto man; because that he only was apt to be instructed, and humbled by his name. Eccl. 6. 10. To see] being willing by this means to establish him so much the more in the dominion which he had granted him: a token or sign of which is to give and change his subjects names as he pleaseth.  
V. 20. Gave] not only according to his censure, but also with knowledge and reason, for some hidden or apparent property; which we may yet find in many Hebrew names. Meet] or correspondent, that is of the same kind, with distinction of Sex, as in other creatures: and by that means fitting to be joined in Matrimony.  
V. 21. One of his] Eve was form not out of the head; because the woman ought to be subject to the husband: nor the feet, because she must not be held as a slave, nor trampled upon: nor of the forepart, because she must not withstand; nor of the hinder part, because she must not be despised, nor forsaken: But from the side, and from the middle of the body, to show the moderation which the husband ought to use in his superiority, and the faithful society they owe to one another.  
V. 22. Brought her] as a mediator, to cause her voluntarily to espouse herself to Adam; and to confirm and sanctify that conjunction.  
V. 23. This is now] That is to say, it being known to God and myself that amongst the other creatures, I could not have a fitting companion to live with; God hath now provided me one, of the same nature as myself, with whom I may be contracted in the most strait bonds of Matrimony. See. Ephes. 5. 30.  
V. 24. Therefore] These do seem to be Moses his words, and not adam's. Leave] That is, shall become head of a n●w family; being severed from his fathers; and shall enter into a n●w society with his wife; to which duty the natural duties towards father and mother must yield; not to be annihilated; but to be brought into an inferior degree. One Flesh] as one person, united in body, in soul, in covenant, and indissoluble community.  
V. 25. And were not] Because that the soul being as yet in its original purity, there did not appear in the body, especially in the instruments of generation, any spot of sin, nor filthiness of concupiscence, nor discomposednesse of brutish motions, and thoughts: which are the true causes, and objects of s●ame: And not the body in its pure natural nakedness, which is a glorious example of God's works which being also by Christ reestablished in perfect holiness, may at the happy Resurrection, appear in glory, without any other ornament, or garment, but that of the image of God: see 2. Corinth. 5. 3. Rev. 3. 18.   

CHAP. III. VERS. 1.  
THe Serpent] Moses in all this history under corporeal and sensible things, doth comprehend the spiritual and invisible. And by the Serpent naturally crafty, and gliding: Gen. 49. 17. Psa. 58. 4. Math. 10. 16. is meant the Devil, most cunning in seducing. Ephes. 6. 12. Rev. 12. 9 who took this as an instrument, working and speaking through him, by God's marvellous dispensation and providence. Yea hath] The Devil feigneth that he believeth God had wholly forbidden them the use of the fruits of the garden, to make way to talk with the woman; and to induce her to give care unto him.  
V. 5. God doth know] he doth wrest into a wrong sense the name of that tree, as if it had power to confer divine knowledge, and the understanding of every thing: accusing God of envy: and provoking the woman to pride, and curiosity.  
V. 7. The eyes] that is, their conscience presently awaked, and made them see the good which they had lost, and the evil which they had purchased, according to the sense of the name of the tree: which appeared by the shame which they were touched with.  
V. 8. In the cool] that is early in the morning, when a pleasant little wind useth to rise, in stead of which they heard the terrible signs of God's presence, see Cant: 2. 15. Walking] it hath been thought by many, that the Son of God did appear in his proper person, in all those actions, in a bodily shape, taken at times.  
V. 12. Which thou] or the which thou hast given me.  
V. 14. Because] the Devil, as sufficiently convinced, is not examined by God as Adam and Eve were. And also as having sinned through his own proper malice, and seduced man is absolutely accursed without any moderation, or hope of being restored, whereas the sentence against man, hath all circumstances contrary. Thou art cursed] this is pronounced against the Serpent in a corporal sense, and against the Devil in a spiritual. The Serpent is condemned as a common enemy to all creatures, that he shall no more move with a body and head erected, nor walk openly and securely, as he did before; nor enjoy the good fruits of the earth, but shall hide himself in holes & caves, and lick the dust, and filth. The Devil receiveth either his first condemnation, or the confirmation of it: to be banished from heaven, driven under the earth, and into hell. Luke 10. 18. Rev. 12. 9 deprived of all good, delight, and trust, loaden with confusion and despair, and subject to have no other food, pastime, nor entertainment, but in filthy, and wicked things, and actions.  
V. 15. I will put] that is to say, whereas thou by thine allurements hast drawn the woman into fellowship of sin; I will cause thee, O Serpent, to be an abomination to all mankind, especially to the female sex; and shalt by it be mortally persecuted: as thou on thy part shalt seek all ways, & means to hurt him. And thou, O Devil, with all thy party, in whom thou shalt have imprinted thy malice, shalt have a deadly and continual war with my Church: which in its due time, shall by a Virgin, without work of man bring forth into the world, Christ, her head in this war; wherein the fight, and issue will be very unequal, for all thine endeavours shall not be able to reach Christ. joh. 14. 30. Rev. 12. 5. and those which thou shalt be suffered to use against his elect, which shall be his body, and the new progeny of my Church, whose bridegroom he shall become, Rev. 12. 17. shall not be mortal, nor able to take away from them the gift of the Spirit; but shall end with some prickings troublesome to the flesh, in things concerning this earthly life, or in wounding of the spirit of the new man, by the remainder of the old, which he shall draw along with him here on earth, see joh. 13, 10. 2. Cor. 12. ●7. But as for thee, Christ of himself, and his elect through his Spirit, shall destroy all thy Kingdom, power, and works, by a complete and everlasting victory. So that by the woman may be understood the Church, and the Virgin: and by her seed, Christ the head, and the faithful, who are his mystical body; as in prophecies we often find divers senses joined, and put together one within another.  
V. 16. Multiply] The pains of travail have indeed natural causes; but before sin God would have eased the woman through grace, and supernatural power, but after that, they have been increased by God, through his judgement. Now God leaving the first sentence of death in force, for which he had granted a remedy to the elect, through the Redeemer: he addeth thereunto the sufferings of this life, common to believers and unbelievers: but for a correction to the first, and a punishment to the latter. And within these pains, is comprehended the curse of the bringing forth of man, see upon 1. Tim. 2. 15. Shall be] that is to say, thou shalt moreover be especially punished, in so much that having abused the equal society, wherein I had placed thee with thy husband by enticing of him to sin; thou shalt be in great part degraded from it: and that sweet direction which he had of thee, shall be turned into domination, as over a subject much unequal in wisdom, capacity strength, and other gifts: And also seeing your will, are no more united in true and plain goodness as they were before sin: there shall, in your commos manner of living, strifes arise amongst you, wherein thou shalt be fain to yield to thy husband in humility and silence; or by force and violence which peradventure he shall use, and shalt not be able to free thyself, from the power he hath over thee. In conclusion if he have obeyed thee in sinning, thou shalt be subject to him in punishment.  
V. 17. Cursed] that is to say, it shall not have power to bring forth all sorts of needful plants, of itself, or with small labour, but contrary wise it shall abound in noisome stocks. In sorrow] because that the pleasant and easy manuring, which was before sin, is changed into a toilsome labour, as well through the growing weak of man's body, as through the malignancy of the earth, and the disorder of nature.  
V. 18. Herb] that kind which God hath ordained for the use of man, Gen. 1. 29. and no more of the fruit of Paradise.  
V. 19 For] not because that the terrestrial matter, or elemental composition of the body of man is the true, and immediate cause of death; but sin: Rom. 5. 12. and 6. 23. but to show that the body being destroyed, resolveth itself into its first principles, of which the most eminent is the earth.  
V. 20. Eve] that is; living, she through whom mankind having been condemned to death, should also be preserved alive, by the means of a new offspring.  
V. 21. Make] in some divine manner, not set down. Now God who had left it to man's wit to provide for those things he wanted, by many inventions and a●●s, would notwithstanding clothe himself with beasts skins; not only to show him the use of them, and to give him the reason of it; but also to impose a necessity upon him of covering his nakedness: and to teach him, that it belongeth only to God, to cover sin with the clothing of righteousness, and the Redeemers satisfaction. 〈◊〉.  
V. 22. Behold] a bi●ter mock of man's boldness. Of us] see above, Gen. 1. 26. And now lest.] since that through sin he is fallen from the life of the soul, he hath no more part in the immortality of the body, nor the tree of life which is the means to it: and ought not to profane the Sacrament of eternal life, which no more belongeth to him, for the aforesaid reason; and it is fitting for him to seek his life, and the causes thereof in his Redeemer, who is therefore called the tree of life: Rev. 2. 7. and 22. 14. 〈◊〉.  
V. 24. And he placed] as it were to watch. Cherubin's] a name of Angels appearing in a bodily shape, and particularly in the shape of an ox▪ Ezek. 10. 14. according to the proper signification of the Hebrew word, though it do often extend itself to any other shape: And a] it was a corporal vision to affright Adam, that he might not come near to the earthly Paradise: whereby is figured the wickeds exclusion out of the heavenly Paradise.   

CHAP. IV. VERS. 1.  
CAin] that is gotten or getting, from the Lord] by his favour and power.  
V. 3. Brought] God even at that time had ordained this manner of service; in token that man oweth unto God a fee out of the goods he hath bestowed on him: and to figure and represent continually before ones eyes Christ's sacrifice, the ground of all true Religion, and of all his actions.  
V. 4. Of the firstlings] which questionless God had reserved to himself by express command, which was afterwards renewed by Moses, Exod. 13. 2. Num. 3. 13. even then intending, as it is very likely, to figure out the sacrifice of Christ the great first borne: Had respect] by some visible sign, as by fire sent from heaven: Leu. 9 24. 1. Kings 18. 38. 1. Chron. 21. 26. he showed that Abel's person was acceptable unto him; because of his lively ●aith in the promised Redeemer: and the sacrifice, because of his person: Heb. 11. 4. Now it seemeth that this sacrifice was an act for th● election, and consecration of one of the two brethren, whom God did choose for his servant, and for head of the blessed race. See Gen 4. 7, 25. 26. And thereupon gr●w cain's anger, to see his younger brother preferred to this dignity, which he thought to belong to him by right of eldership: see Num. 16. 7.  
V. 5. Fell] through sorrow and confusion.  
V. 7. Shalt thou not] that is to say, thou mayst hope to be restored into thy degree of eldership, if thou be'st converted from thy wickedness and malice: see ●pon Gen 49. 3. others have it shall there not be acceptance?] that is, shall not God accept of thy services? others, shall there be no● pardon?] [Sin] that is as much as if he said: Besides the being deprived of this dignity, the punishment of thy malice is also ready, and hangeth over thee. His] that is Abel's, as if he said: My preferring him before thee in this belonging to my service, doth not take away the civil honour which he oweth thee, and doth willingly yield unto thee, as his elder; and thou being sensual, and worldly shouldest content thyself therewith, see Gen. 3. 16.  
V. 12. When] that is to say▪ I will withdraw that remnant of blessing from thy Land, which I have left unto it since sin; and will increase the curse; Under these corporal punishments are comprehended the spiritual, to be deprived of the grace of God, and to be banished out of his Church in this world, and from his glory in heaven. Strength] that is her fruit, which is the effect of that power and blessing, which I have given it: Joel. 2. 22. Vagabond] an outcast of my Church, disquieted in thy mind, tossed up and down in thy body.  
V. 13. My] words of despair in the acknowledgement of his extreme sin.  
V. 14. From] Giving me no place of secure rest. From thy] that is from thy Church, where thy name is called upon, and where thou dost manifest thyself by spiritual Revelations, and corporal apparitions. It shall come to pass] Cain being all carnal, feareth nothing but bodily dangers.  
V. 15. Therefore] since thou fearest this only, I will deliver thee from it, to reserve thee for my judgement, and will not suffer thy solitary, and roaming life, to give any one occasion to hurt thee, since the fact is known to me alone, I only can and will be judge of it. Seven-sold] the Italian addeth, more than Cain] though he slew innocent Abel. The straightlier to repress all manslaughters, done without lawful order and power, a mark] the form of which is unknown. Yet it is to be believed, that there was some impression of God's Majesty added unto it.  
V. 16. Nod] This same signifieth flight or exile, and was given this Land in remembrance of cain's curse.  
V. 19 Took unto him] The abuse of Polygamy contrary to the first institution of marriage. Mal. 2. 15. is shown by this, that it was brought in by the accursed Generation, out of the Church.  
V. 20. Father] That is inventor of the art. As dwell] that have no firm habitation, but follow the pastures with their cattle, as now a days the Arabians and other people do.  
V. 21. Of all] That is to say of all Musicians.  
V. 23. I have] Very dark words; neither is there any certainty in any thing that is written thereof. It may be they are only a vaunt of a cruel and violent man, who thinketh himself to have liberty to commit murders unpunished: and it seemeth he was one of those Giants of the primitive world, that could kill a man with the least blow of his hand.  
V. 25. Again] That is, many years after the death of Abel, Gen. 5. 3. God being willing thereby to try Adam's patience, by his long expectation, between his children, in which, and by which the blessed Generation was to be continued, as he did also afterwards with Abraham. eth] That is, put in dead Abel's place in the Priesthood, and to be head of the holy Generation or branch of mankind.  
V. 26. Then] cain's progeny running more and more into wickedness, & vices, was parted by some express order of God, from Seths: into which the Church was restrained: this bearing the glorious title, and possessing the right of the Children of God: and the other having no other name or quality, but of Children of men. Gen. 6. 2.   

CHAP. V. VERS. 1.  
THE Book] Of the blessed Generation, continued by S●th, from Adam, unto Noah.  
V. 3. In his own] As well in nature, as in the corruption of it, through sin; and this seemeth to be expressed to show that all the odds the holy progeny had, proceeded from God's pure grace, and not by virtue of their nature which was corrupt, as well as all others.  
V. 22. Walked] That is, did wholly dedicate himself to God's service, and to all exercises of piety, without any distraction of worldly affairs, or digressing into any vices, by some express profession, and rule of living. See Gen. 6. 9 and 17. 1. and 24. 40. And begat] So it appeareth, that the use of matrimony in its purity, may stand with the strictest rule of holiness.  
V. 24. Was not] That is, God by miracle gathered up his soul into the glory of heaven, by a sweet separation from the body, without passing through the horrors and pains of death: or he might also transport him into heaven, both body and soul, clothing him in a moment, with the qualities of glorified bodies, as he did Elias. See Hebrews 11. 5.  
V. 29. Noah] That is to say, rest, or refreshing. This same] It is like that Noah's father had divine Revelation, that by him mankind should be saved from the general deluge: which he misunderstanding, might believe that Noah should be the Saviour of the world, through whom Gods curse should be annihilated.  
V. 32. Begat] That is, began to beget.   

CHAP. VI VERS. 1.  
Were] After the world was peopled, and that through the multitude of women, men's concupiscences were excited: the faithful themselves took leave to use polygamy, and mariyed themselves into strange kindreds, out of the blessed generation.  
V. 2. The sons] That is, many of the sacred stock, and members of the Church. Gen. 4. 26. ●f men] of the accursed progeny of Cain, that had no part in the spiritual regeneration, nor in the Sacraments thereof. Fair] More curious in the enticements of the flesh, and in the art of setting forth that gift of nature with painting, ornaments, and dalliances, etc. which was always ordinary among profane people: And by this circumstance it is noted, that the end of their marriages was only pleasure; and not a desire of holy company, and issue. which] without using any distinction for spiritual matters or religion; which common piety and reason did intimate was to be done: and had questionless been either commanded, or inspired by God: and was afterwards renewed. Gen. 26. 35. Exod. 34. 16. 1 Cor. 7. 39 2 Cor. 6. 14. From this mixture came the holy races corruption in Religion and manners: wherefore God determined to destroy the world by the flood: seeing the world subsisted but only for the elect, and they being almost all failed, the cause of the world's preservation seemed also to fail.  
V. 3. Spirit] Which through the Prophet's teachings. 1 Pet. 3. 19 and by internal motions reproved the world, and pressed it to repentance. For that] They are altogether incorrigible: the light of my regenerating spirit being quite extinguished in them, and all his power smothered up: whereby the external action and benefit thereof, is in vain employed about them. By the word flesh opposed to the spirit, in Scripture is understood, the corrupt nature of man, and deprived of God's life: the true subject of death and corruption: as the flesh without soul or spirit is. See Joh. 3. 6. Rom. 8. 5. His days] The time which I will give them to bethink themselves.  
V. 4. Giant's] Men of extraordinary stature and strength, of a fierce disposition, which violently usurped and tyrannically exercised domination over other men. And also] There did arise such tyrants in the Church of God after the mixture of the two generations.  
V. 5. Imagination] Internal conceits and secret discourses, which are as it were the model of all external humane actions.  
V. 6. It repented] There can be no repentance in God, which is a sorrow for a fault committed, and an alteration of his mind, towards the self same subject. 1 Sam. 15. 11. but bythis word taken from men, is meant an alienation of God's will, and liking towards a thing, which of good was become evil.  
V. 7. Beast] Because that being created for man, and given to him, God would punish him not only in his person, but also in his goods and instruments.  
V. 9 In his] That is, all the time that he lived, before and after the deluge, which was a new age of the world. Or else amongst the men of his time. Walked] See above Gen. 5. 22.  
V. 12. Flesh] That is man or person.  
V. 13. Before me] I have already decreed it, and will shortly put it in execution, the thing is already present before me. God opposeth his certain knowledge, to i world's conceit, concerning their happiness and security; and the decree of his will, to natural likelihoods: With the earth] As much as concerns the beauty of it, the fruits and goods: but not the substance of it, nor yet the highest and strongest plants.  
V. 14. An Ark] A great Vessel, on the inside like a great Chest, of a slangrell form, with divers partitions and enclosures. The briefness of the narration leaves it doubtful, whether this body was not contained within some other, more apt to swim above the waters, and preserve this. Gopher] It seems to be a general name for all trees that have resin in them: some hold it to be the Cedar, anciently, used in building of Ships. Ezek. 27. 5.  
V. 16. A window] The Italian hath it, Give light] It is likely that this light was taken from the top of the Ark: by an opening which is called a Lantern, through which the air and light came in, and so was distributed into divers stories and rooms of the Ark, by windows and other overtures. Whereof see Gen. 8. 6. Some translate it, make a window] Above] The roof raised in the middle a cubit, to cause the falling off, of the rainwater.  
V. 18. Establish] I will take thee into my charge and protection, as by an express covenant, which I do now make promise of, and will assuredly keep my word.  
V. 19 Of all Flesh] Of every kind of creatures. Two] That is generally of all sorts of beasts; for of those that are clean he commandeth, Gen. 7. 2. That he should take seven couple of each.  
V. 20. Shall come] By a secret instinct: and by God's motion. As Gen. 2. 19   

CHAP. VII. VERS. 1.  
RIghteous] That is, righteousness of faith. Heb. 11. 7. which consists not in perfection of works, and merit, but in the acceptation of God's grace, followed by true obedience and holiness, produced by the spirit of grace, yet never without infirmities, defects, and combats in this life; and therefore always joined with humble confession, and recourse to the same grace.  
V. 2. Clean] Not in regard of the use of eating, but for the use of sacrificing: for the Lord had set down what kind of creatures he accepted of and required in sacrifices, which afterwards was renewed and set down by Moses. Such were Oxen, Sheep, and Goats, Doves, Turtles, and Sparrows. Leu. Chap. 1. Verse 3. 10. and verse 14. 4. and verse 22. 19 By sevens] That is, three pairs and one over: this greater number of clean beasts was ordained for provision for sacrifices. Gen. 8. 20. and peradventure also to increase the race of tame beasts, more than the wild. Because they were more useful and necessary.  
V. 3. Of Fowls] Namely of the clean kinds.  
V. 4. Living substance] That hath a soul or sensitive life, as all beasts are, because it seemeth, that plants, all, or for the most part, were by miracle preserved under the water.  
V. 11. Second] The Scripture makes mention of two sorts of years: the one sacred, which began with the March Moon, set down Exodus 12. 2. for the celebration of feasts. The other civil, which was from the beginning of the world, and began with the September Moon, for the doing of politic businesses: therefore the second month was the October moon. All the] under the earth there is a great abyss, which by the heads of rivers, and springs, power forth its waters upon the earth by some breathing, or boiling out, which is unknown; then they all issue forth into the sea, which is like a great Cistern, which through Pipes under the earth, lends the same waters back, into the great abyss. Now these waters were then swelled and increased by God's omnipotency, and fell in great abundance upon the earth; either by the ordinary ways, or by new gulfs, or by a general coming on of the Sea. The Windows] A figurative term to signify fierce Rains: and herein there was also a miracle.  
V. 14. Of every] The Italian hath it, of every wing] for there are some flying creatures which have skinny, and grisly wings; and the rest feathered wings.  
V. 24. Prevailed] Over-flowed in such an abundant manner, and then continued so without decreasing. See Gen. 8. 3. for in this number are comprehended the forty days of rain.   

CHAP. VIII. VERS. 1.  
Remembered] That is showed that he had charge of him, to set him out of danger, and trouble: and in full fruition of goods. A wind] to consume and dry up the waters by his dispersing of them. Now though the means was natural, yet the operation was increased by miracle. See Exod. 10. 13. and 14. 21. Numb. 11. 31. Pasalme. 78. 26. Were assuaged] from the vehement floating which had stirred them up five months.  
V. 2. Were] From the fourth day of the deluge, in which it seemeth the waters ceased to increase: yet remained high five whole months, and then began to decrease.  
V. 2. Rested] came a ground, though the hills were not quite uncovered. Of Ararat] The common opinion is, that it was Armenia. See Isa. 37. 38. Jer. 51. 27.  
V. 6. The window] Of the Chamber where he lay, which peradventure was against the great Lantern. Gen. 6. 16.  
V. 7. A Raven] which likely was made choice of, because of the quality of that bird, which is to fly far and then return home, bringing somewhat in his Bill; and so doth the Dove.  
V. 9 Found no] Because that though the tops of the hills were bare, yet the earth was all dirty, and distempered.  
V. 11. In the evening] according to the custeme of Doves. Leaf] or a little Bough: Hence it is gathered that God preserved the places miraculously, or some part of them a year under the water: and indeed it is not said that he caused any of the roots, or seeds of them to be kept in the Ark, as he had done of the beasts.  
V. 13. Dry] That is, uncovered, and no water upon it, but yet not well hardened, whereby he might set his foot upon it, and inhabit it: which was not so until two months after.  
V. 20. Burnt offerings] A kind of sacrifices wherein the whole offering was burnt. Leu. 1. 3.  
V. 21. Smelled] A figurative term taken from the smell of Sacrifices, in which were used great quantities of Incense. The meaning is, God took notice of the purity of Noah's heart, and of his faith, and accepted of his action, and was propitious to him, and to his intentions. Said] That is, having decreed it within himself it should be so, he made an authenricall declaration of it. For the] the wickedness of mankind would often deserve such a curse; but I will take an occasion through this his unavoidable misery to use my mercy. From his] being perverse by nature he brings forth the effects of it, in his first moovings; and, as a man should say, in the internal Ideas of his actions. Psal. 25. 7.  
V. 22. Remaineth] In this state and form, as it is distinguished by times and the successions thereof. Sec Rev. 10. 6.   

CHAP. IX. VERS. 2.  
THE fear] God after the Deluge re-estating man in his dominion over other creatures, showeth by these words, that their subjection is no more through a sweet natural instinct in them, as towards their natural master, as it was before sin. Gen. 1. 28. but for fear, as of an enemy, yet strengthened by God's decree.  
V. 3. Every moving thing] You may eat indifferently of the flesh of all beasts, which thing was not set down before the deluge; as it was concerning the fruits of the earth; which was then given way too. Now as for herbs it is understood only of those which are fitting for the food of man: so it is likewise to be understood in beasts.  
V. 4. The life thereof] The Italian hath the soul thereof] The soul of beasts hath no subsistence, but is a meero vital faculty, which proceeds from the blood purged, and is maintained in it, and lieth wholly therein. In man the soul hath its essence; which subsisteth of itself, yet it is united with the body, and vivifieth it, by means of the spirits which proceed from the blood, and are contained within it. Now God forbiddeth the eating of the blood of the beast, to show humanity. And chiefly to represent by the blood of the beasts, which was to be spilt upon the ground, a figure of Christ's blood which should be spilt for the redemption of our souls.  
V. 5. And surely] If I have care to have humanity used towards beasts, I will take much more care of men's lives, who bear mine Image. Of your] that is, the life of men which shall be unjustly taken from them. Now because the old world perished through violence. Gen. 6. 11. 13. God in this new re-establishment, provideth for the prevention of murders, by this first fundamental Law. Of every] in which there can be no sin, nor the vengeance of justice cannot be put in execution against them, but are punished only for examples sake, and man's instruction. Every man's] without regard or distinction of persons: though amongst men your small murderers are punished, and the great ones honoured.  
V. 6. Shall be shed] This, by way of justice should be done amongst all nations. Yet if men will not do it, I will reserve the vengeance of violent deaths, and such like sad accidents, unto myself. By man] or amongst men the image of God] therefore aught man's life to be in more esteem than a beasts, and cannot have violence done unto it, without offence to God himself: and this Image being in all, in respect of that, they are all equal, and none hath absolute power over another, unless it be in executing of justice; exercised by men in the behalf of God.  
V. 7. Bring forth] Or go and come, as Gen. 8. 17.  
V. 9 I establish] I give you an authentical promise, and through it I do in a manner bind myself to you.  
V. 10. From all] As well the present, as them that are to come.  
V. 11. Of a Flood] Namely a general one, for there have been and are oftentimes particular ones.  
V. 13. I do set] The Rainbow is a natural impression in the Cloud, and was before the Flood, but here it receiveth a new use of remembrance, and confirmation by God's ordinance, who may use what sign he pleaseth for a seal of his grace and promise, although there be no correspondence between the natural operation of it, and the thing which is signified.  
V. 14. Shall be seen] for that purpose it is sufficient, if it be seen but at some times.  
V. 16. I will] A humane kind of speaking: which is as much as to say, I will as surely keep my promise, as if I did see the bond, by which I was bound to do it continually before mine eyes.  
V. 20. A Vineyard] whose plants were preserved by miracle, and Noah began to dress and trim them anew. See Gen. 8. 11.  
V. 22. Told] In an impious and scornful kind of mock.  
V. 25. Canaan] God governed Noah's spirit and tongue, that he thus cast out this curse against Cam, in the person of that child of his, whose whole progeny he had excluded from his grace: willing to have it destroyed at the appointed time: Namely Canaan's generation. For the rest of Cam's posterity have tasted of God's grace under the Gospel. Of Servants] That is, the most base and abject: Now by this kind of slavery, is figuratively meant the condition of the children of the world, who are deprived of the spirit of adoption, and debarred of that liberty of glory which Gods children have: to be subject to the slavery of sin, the devil, and death, and to the curse of God eternally. See Gen. 25. 23. and 27. 29. 37. Gal. 4. 25.  
V. 26. Blessed] From S●m descended Abraham, in whose posterity God's people were preserved. Now in stead of blessing of Sem, as he had cursed ●am, he blesseth and praiseth God, to signify that all the good, and advantage he should have, should proceed from this only head, that God should be his God. His] Namely Sem's posterities, who are here comprehended under the name of their father.  
V. 27. Enlarge] Grant him a numerous issue and posterity, and a spacious Country, and especially after they shall turn Heathens: May it then be Gods will to enlarge them out of the prison of ignorance, and wickedness by the preaching of the Gospel. Others have it; persuade, or draw unto him; that is, by bringing of that posterity to the obedience of faith. Shall dwell] finally under Christ's Kingdom, let it be incorporated into the body of the Church, which till then shall be restrained within the Jewish nation, which descended from Sem. This prophecy was fulfilled when the European Gentiles were called, which descended from Japliet.   

CHAP. X. VERS. 2.  
I Aphet] To whose lot fell Europe, and the Northern Asia: the memory of him remained amongst the heathen under the name of Japetus. Gomer] It is thought he was the father of the Cimbrians a northern nation of Europe, Magog] from whom came the Scythians. Ezek. 38. 2. Mad●i] from whom the Medes came. javan] The Father of the jonians or Greeks. Tubal] The father of the Iberians, or the Albanese, and of Asia. Meshech] By the affinity of the name, and the northern situation, it is gathered, that this was the father of the Moscoviters. Tiras'] The father of the Thracians.  
V. 3. Ashkenaz] The Jews do firmly believe that he was the father of the Germans. Riphat] the Father of the Ripheans in the farthest northern parts. Togarmah] The father of some northern nation hitherto unknown. Ezek. 27. 14. and 38. 6. The Jews believe that the Turks were his posterity.  
V. 4. Elishah] From whom descended the Eolians in the lesser Asia. Tarshish] The father of the Cilicians, where the City of Tharsus was. Kittim] The father of the Macedonians. Num. 24. 24. Dan. 11. 30. 1 Mac. 1. 1. Now under these names which have a plural termina 〈…〉, it should seem ●ught to be understood; the head 〈…〉 its descent. Dodoenim] The father of the Epi 〈…〉 s the Albanese of Europe, in which Cou 〈…〉 stands the City of Dodoena.  
V. 5. The Isles] Here and else where by this name is meant, the Islands of the Mediterranean Sea, and in general all the provinces of Europe encompassed and divided by the said Sea. After] To show that this separation was after the confusion of Languages, at which time, God by miracle caused every race to take a several one to itself.  
V. 6. Cush] Father of the Ethiopians on both sides of the Arabian Sea. Mizraim] Father of the Egyptians. Phur] the Father of all the Eutei, a people of Africa.  
V. 7. Seba] From him and his brethren have the countries and nations of Arabia, the Sabcans, Sabateans, Caulateans, etc. taken their names. Finally, Come peopled the south, Japhet the north, Sem the east.  
V. 8. Began] He was the first after the flood that presuming upon his strength and greatness of his mind, set up an absolute and violent domination, such as some were before the flood, in stead of the loving government of fathers of families, of the first borne and of the wise.  
V. 9 Before] This in a manner of speaking showeth, either a great eminency, as if one should say; mighty, as any one under the heavens can be, or an open profession and manner of living: It is said] By common proverb, for an example of strength, and incomparable valour.  
V. 10. And the beginning] His reign began in these Cities, but afterwards it extended itself a great deal further. Babel] This name being given after the confusion of languages, it is very likely that Nimrod did also then begin his reign. Shinar] That is, Mesopotamia, the land between the two rivers, Euphrates, and Tigris, and that is the meaning of the Greek and Hebrew name. Ashur] The son of Sem, verse 22. And it seemeth, that Ashur, not able to endure Nimrod his tyranny, who usurped other men's parts, (as Chaldea, which Nimrod had seized upon was Sems part) went away beyond Tigris, where he founded the Empire of Assyria, whose chief City was Nineve. Isa. 23. 13. And afterward destroyed that of Babylon: till such time as Nineve being destroyed by the Medians, Babylon, or Babel, did rise again, in the days of Nebucadnezzar the great.  
V. 13. Ludim] The father of the nations of divers Countries of afric. L●bahim] The father of the people of Libya.  
V. 15. Sidon] This, and they that follow, with their nations, are the inhabitants of that country which God did afterwards bestow upon his people.  
V. 18. Spread abroad] and were divided into many lesser branches.  
V. 12. The father] The first stock of the Hebrews, God's people; in which branch Sem is honoured and blessed, as Cam is accursed in Canaan's. Now it seemeth that the people did derive their name from Eber, rather than from any other of his next progenitors; for Eber lived longest of any after the flood. Gen. 11. 16, 17. Even after Abraham retaining his original language and the true worship of God. The elder] Others have it the brother of Japhet, who was the elder.  
V. 22. Elam] Whence came the Persians, or part of them. Ashur] The father of the Assyrians. Lud] Father of the Lideans. Aram] The father of the Syrians.  
V. 23. Huz] These are the fathers of divers nations of Syria. Mash] Also called Mesech. 1 Cro. 1. 17.  
V. 25. P●leg] That is to say division, by reason of the division of languages, and afterwards of habitations. Jaktan] The people of the uttermost parts of the East, and peradventure America also, where there yet remain some tracks of that name.   

CHAP. XII. VERS. 2.  
LAnguage] The Hebrew, which was the original language of the world.  
V. 2. From the East] From the mountains of Ararat where the Ark stayed, seeking a larger and more commodious country for their families to multiply in. Shinar] See Gen. 10. 10.  
V. 3. Brick] For want of stone in that fat plain, which made them also use clay of that Country, instead of mortar, which doth very well with bricks, as divers Authors do write.  
V. 4. Whose] Which may be exceeding high: a hyperbolical term, as Deut. 1. 28. and 9 1. Lest we be] By this may be understood the chief end of this great fabric; namely to found an universal Empire, whose chief head should be Babylon, an enterprise which the devil doth always undertake to keep his kingdom continually on foot in the world, by means of those great Empires, full of pride and violence; always opposite to the spiritual, holy, and friendly kingdom of Christ, and therefore also ever condemned, and overthrown by God.  
V. 5. Came down] A phrase taken from men, to show a singular and actual application of God's knowledge, and mind unto this action, as Gen. 1. 26, C. 18. 21.  
V. 6. This] A holy scorn, as Gen. 3. 22. as if he should say, This beginning is so stately and so great, that they will imagine nothing to be impossible to them: therefore it is sitting to withstand this their rashness at the first.  
V. 7. Let us go down] A consultatiou of the holy Trinity. As it is Gen. 1. 26.  
V. 8. Scattered them] That is, he caused, according to the different languages which had befallen to several nations, divers and several communities to be. See Gen. 10. 5. 10. 31. Now in this change God did by miracle send a forgetfulness of the former languages, and in a moment imprinted new ones in the nunds of men.  
V. 9 Babel] That is, confusion.  
V. 10. The generations] After that through the confusion of languages God had separated the rest of the world from the holy stock, which kept the original language, Moses describeth how it was continued, and increased until it was restrained into Abraham's family.  
V. 26. Lived] Since Abram went out of Haran, at the age of 75 years. Gen. 12. 4. and went out of it after his father's decease, who lived 205 years. v. 32. it is impossible that Terah should beget him at 70 years of age, but when he was 110 or thereabout: therefore this word Begat] aught to be understood began to beget these three children; of which, Abraham was not the first borne▪ though he be first named, by reason of his spiritual prerogative.  
V. 28. Before] The Italian hath it, in the presence of] That is, whilst he yet lived. Num. 3. 4.  
V. 29. Of Haran] It is uncertain, whether this Haran were the brother of Nahor; and if he were, you m●st note that these marriages of uncle and niece, which we●e afterwards forbidden by the Law. Leu. 18. 12. were then permitted. Exod. 6. 20.  
V. 31: They] Namely, Terah, and Abraham as heads, taking with them Lot and Sarah. Haran] A City of Mesopotamia, renowned in histories, and bordering upon Canaan.   

CHAP. XII. VERS. 1.  
HAd said] Before he came to Haran:  
V. 2: A blessing] Blessed every way: as if all blessings were gathered together in thee, or a pattern of a complete blessing.  
V. 3. Shall] Not only because Abraham should be a pattern of a Sovereign blessing: as Gen. 48. 20. But chiefly because the blessing of God's grace should spread itself over all people indifferently, under the Messias: so that in imitation of Abraham's faith; in the promises of the Redeemer, they should become his spiritual progeny. Rom. 4. 11, 12. Gal. 1. 7. 9 Of which, their blessing Abraham was the head, but only in the title and honour. But Christ, who came from him according to the flesh, is the true author and spring of it: therefore in another place in stead of blessed in thee, is set down, blessed in thy posterity.  
V. 5. Thesoules'] The Italian hath it, The persons] and so the Hebrew word is, that is to say, men & women servants: for slavery was then in use, and approved by God himself, though the beginning of it be not set down and declared unto us. Which might be either for a punishment of rebellions against natural and mild subjections: or by reason of war, or through incapacity of understanding; or through poverty. But chiefly it seems that the first slaves were of the accursed generation of Cam: and condemned unto it. Gen. 9 25. 26, 27.  
V. 6. The plain] Or the Grove, or Thicket of Oaks.  
V. 8. Bethel] This place is here so called by anticipation, for it was then called Luz. See Genesis 28. 19  
V. 15. Pharaoh] A common name of the Kings of Egypt even in those days: and it may signify a defender, a revenger, or a freer.  
V. 17. Plague's] That is, sicknesses, and other mournful accidents; by which Pharaoh finding it to be a divine vengeance, it is likely he did inquire the reason of it, and did find it out by some unknown means.  
V. 20. Commanded] To see that he should have no injury done him by any one.   

CHAP. XIII. VERS. 1.  
THE south] The southern part of the land of Canaan, Gen. 12. 9 oftentimes absolutely called by the name of the south, by the distinction of the hill, and plain Country, etc. See Jos. the 10. 40▪ and 11. 16.  
V. 6. Bear them] As well for the room to dwell upon it, as for pasture for their cattle.  
V. 7. The Canaanite] This seemeth to be added, for to show that Abraham and L●t could not spread themselves, as they would, the Country being already inhabited by mighty nations, which questionless were not very favourable to these strangers.  
V. 9 Before thee] At thy choice by my consent, to take up thy habitation where thou wilt.  
V. 10. The plain] It was a great plain, in the which Jordan did disperse itself into small streams, and at last lost itself in the earth; for it hath no issue into the sea, and thence proceeded the great fruitfulness of it. This is the same place, where afterwards grew the dead sea, or the lake Asfaltis. The gorden] A proverbial saying, as who should say, A right earthly Paradise. See Isa. 51. 3. Ezekiel 28. 13. and 31. 8. Of Egypt] which is likewise all watered by channels and streams taken out of Nilus▪ unto Zoar] This city is so called by anticipation; for than it was called Bela. Gen. 14. 2. and 19 22.  
V. 15. For ever] I do now give thee right to it, and to thy posterity will I give the possession of it, until the coming of the Messias, where do ●nd the temporal promises of the old Testament, Christ bringing in with him a new age.  
V. 18. The Plain] Or the Groves, or thickets of Oaks.   

CHAP. XIV. VERS. 1.  
SHinar] See Gen. 10. 10. All these other Countries were towards Chaldea and Assyria. Of nations] the Italian hath it, Of Goi] It was certainly some nation made up of divers nations.  
V. 3. Of Siddi●] Or of the fields: that is to say arable grounds, which are very fruitful. The salt Sea] That is to say a great sulphurous lake, into which were reduced the wicked Cities, with their inhabitants, called Sale, for a distinction between it, and other great fresh water lakes that are in Palestina.  
V. 5. The Rephaims] All these are set down in the Scripture, and noted for mighty Nations of Giants, on the east side of Palestina.  
V. 7. Amalekites] The inhabitants of the Country which was afterwards inhabited by the Amalekites; which as yet were not there. See Genesis 38. 12.  
V. 10. Fell] Their men were hindered in their flight, by those pits, by which a great number perished.  
V. 13. The Hebrew] That is to say of the progeny of Eber. See Gen. 10. 21. according to some it signifieth one that is beyond the River, as Abraham was come out of Mespotamia, from beyond Euphrates.  
V. 14. Brother] His nearest kinsoman, armed] or led out to war, trained servants] That is to say, the sons of his servants, which he had fed, brought up, and trained. Dan] This is a place on the Northern confines of Palestina, so named by anticipation; for it was then called Lesem. Jos. 19 47. or Lais Jud. 18. 7.  
V. 15. Against them] He divided his men into divers bands to assault them.  
V. 17. Dale] It was so called afterwards. 2 Sam. ●8. 18.  
V. 18. Salem] Which was afterwards called Jerusalem. See Psal. 76. 2. for it is very likely that it is the same, and not the place called Salim. Joh. 8. 23. now all the hidden mysteries of this person, and of this action are expounded unto us, Heb. 7. 1. Brought forth] it doth not appear that this was done to any other end, but to refresh Abraham and his men; and in this feast of congratulation, if there was any Sacrifice, it was of praise and thanksgiving, as the occasion of Abraham's victory required: for in a Sacrifice of expiation there would have been the shedding of blood required. Hebr. 9 22. Of the high God] This showeth that amongst those nations, there was yet some seed of true piety left.  
V. 19 Possessor] Supreme Lord.  
V. 20. Tithes] Which part even at that time was due by divine right, by some expression from God. See Gen. 28. 22. and afterwards confirmed by Moses law, like unto many other.  
V. 22. I have 〈…〉 t up] The gesture of one that sweareth, whereby it is showed us, that God is called for a witness of truth, and a judge against falsehood. Deut. 32. 4.  
V. 23. That I will not] Aswell to free himself from suspicion of avarice, as also to show how he detested that wicked King and his people.   

CHAP. XV. VERS. 1.  
REward] that is, the good which through my grace thou shalt have according to thy faith; wherewith I will requite thy faithful service. Others have it, I am thy shield and thy great reward] That is as much as to say, in me and in my grace consisteth all the good which thou canst expect or look for.  
V. 2. Seeing] This is said, because that God in all his promises to Abraham made mention of his posterity, in regard of which, they were chiefly made; and therefore it seemed that his want of issue would make them frustrate. The Steward] For want of children I am constrained to put all my goods into the hands of a servant, who is a stranger, who is the second person in my house, See Gen. 24. 2.  
V. 6. Believed] This faith in that particular promise, was an Essay or proof of Abraham's general faith, in the promises of God's grace, upon which this particular faith was also grounded. So that Gods approving of it for an act of Justice is drawn by the Apostle, and applied to the justification by faith in Christ, by reason of the agreement that is between them. For first as Abraham is here justified, for having believed in the promises of God, so is the faithful man justified before God, for his lively faith in his Redeemer, in whom is all his justice. Secondly, as in this particular faith Abraham groundeth himself only upon God's power, goodness, and truth; all natural means being uva 〈…〉ng. Rom. 4. 18, 19 So justifying faith acknowledgeth itself to be void of all virtue, and justice, and utterly renounceth them, relying only upon the grace of God for the obtaining of salvation and life.  
V. 8. Whereby] he asketh this question, not out of incredulity contrary to that faith, which is before commended: but out of an humble desire to be strengthened against the infirmities of the flesh. See Jud. 6. 17. 37. and a King. 20. 8. Isaiah 7. 11. Luke 1. 18. 34.  
V. 9 An heifer] Here are employed all kinds of Beasts fitting for sacrifices. See Leu. 1. 3. 10. 14. Now this ceremony of passing through, between the parts of the sacrifice, which was afterwards observed in the confirmation of solemn Covenants. Jer. 34. 18. is here brought in by the Lord, for the same end, in the 17. V. of three years'] Some have it, three of each kind.  
V. 10. Divided them] All this was done by God's appointment, to whom it belongeth to appoint all signs that are confirmatives of his grace, divided he not] This ceremony of not cutting the Fowls in pieces, which were offered in Sacrifice, was afterwards confirmed by Moses, Leu. 1. 15, 17.  
V. 11. The Fowls] It seemeth to signify the Disturbances, which evil spirits do offer to the Elect, by wand'ring thoughts, or otherwise.  
V. 12. A deep] Abraham was ravished in an ecstasy, during which, God showeth himself unto him in Majesty, imprinting in his soul the knowledge and certainty of those things whereof he laid the signs before him. A horror] Ordinary tokens of God's presence.  
V. 13. Four hundred] In which are comprehended all the Pilgrimages of Abraham, and his posterity, from the birth of Isaac, until the coming forth of Egypt, and the number of four hundred is set down from four hundred and five, according to the exact number.  
V. 15. To thy Fathers] To death, which hath already carried away all thy forefathers.  
V. 16. Generation] It seemeth he meaneth an hundred years, which time, or thereabouts was in those days the age of man. Others take these words for a lineal degree, and take the beginning of it, at the people's coming into Egypt. For the] I defer the giving of this Country to thy children, till that time: because I will do it to the destruction of those wicked people; and I have set down so long a time for my patience to last towards▪ them. See Mat. 23. 32. 1 Thes. 2. 16.  
V. 17. Furance] A Type of God's Majesty, who is a devouring fire, yet hidden from man, as a fire in an Oven is: yet there comes a blaze out, which did represent some manifestation of God, passing through the midst of the parts of those beasts, to confirm his covenant; now it is uncertain whether this did happen in a mental, or in a corporal vision.  
V. 18. From the River]. It was a little river upon the confines of Egypt, elsewhere called Sihon.  
V. 19 The Kenites] Which are the Midianites. See Num. 24. 21. Jud. 1. 16. 1. Sam. 15. 6. Here so named by anticipation. Kenizites] This nation is named no where else; it seemeth they were Idumeans, descended from Kenaz of Esau's race. Gen. 36. 15. 42. Now, though in the first conquest of the country God did forbid the invading of the Idumeans, Deut. 2. 4. yet were they afterwards subdued by David. 2 Sam. 8. 14. Kadmonites] or Easterly: these were the Arabians. Jud. 6. 3. and 7. 12.   

CHAP. XVI. VERSE 2.  
HAth restrained me] the Italian Hath made me barren] The Hebrew hath shut me up: Go in] Through the great desire she had of having issue by Abraham, to whom the promises were made: Sarah persuadeth Abraham, to take this Concubine unto him, which was in those days tolerated, though contrary to God's first order. Mal. 2. 15. See Gen. 30. 3. 9 Obtain] Adopting for mine own those children which she shall bear, which I may do, being her Mistress. See concerning these ancient adoptions Gen. 30. 3. 2 Sam. 21▪ 8. Hest. 2. 7.  
V. 5. Be upon thee] Thou oughtest to right me, chastising and rebuking thy servant; for by thy connivance thou makest thyself guilty of the wrong she doth me: or I being thy lawful wife, the injury done unto me, redounds upon thee into thy bosom] for to be thy Concubine.  
V. 7. The Angel] This was the everlasting son of God, which appeared personally to the fathers, under corporal shapes, clothed with some beams of brightness, and other celestial qualities: and therefore V. 13. he is called everlasting Lord, by reason of his essence, and Angel, by reason of this special embassage, and his general office of Mediator. Ex. 14. 19 and 23. 20. Isa. 63. 9 Mal. 3. 1. Shur] A place in the desert, between Egypt and Palestina.  
V. 10. I will multiply] This showeth that he that spoke was true God.  
V. 11. Ishmael▪] That is to say, God hath heard, or will hear.  
V. 12. A man] That is to say, he and his posterity, a fierce and rough people, that shall live in no civil conversation with their neighbours, but in continual war: The Italian hath it, Like unto a wild Ass] because that kind of beast will never be tame. Job. 39 8. In the presence] That is to say, the nations that shall descend from Abraham, ●s he doth, as the children of Ketura, Abraham's second wife, and the posterity of Esau; shall be forced to let thy posterity live by them, though it shall much trouble them with incursions, thefts, and wars, and shall not be able to destroy it, nor subdue it.  
V. 13. Seest me] The Italian hath it God of the sight] because thou hast given man his sight, and presery●st it, as thou hast now done by me, strengthening me that I am able to endure the brightness of thy Majesty: Thus saith Hagar after she knew him, that she spoke with, to be the true God. Have I] Words of admiration, as if she should say. And is it possible that my life, my light, and my senses have remained entire, after I have seen God in corporal vision; an astonishment which ordinarily mortal, frail, and sinful man falleth into, when God appeareth unto him. See Gen. 32. 30. Exo. 24. 11. and 33. 20. Deut. 5. 24. Jud. 6. 22. and 13. 22. Isa. 6. 5. Luke 5. 8.  
V. 14. Beerla hairoi] The Italian hath it, The well of the living after the vision] Or of the person that hath remained alive, after it hath seen God.   

CHAP. XVII. VERS. 1.  
Walk] That is, bear me always in thy mind, to rest thyself upon me by faith, to depend upon my providence, and to regulate all thy actions occording to my will.  
V. 2. Make] Having made my covenant already, I will make it firm, and not to be changed.  
V. 4. As for me] Every covenant being mutual, God here sets down his promises, and V. 9 he doth demand of Abraham his duty.  
V. 5. Abraham] That is, father of a great multitude, whereas Abram was but only, high father, or father of height. Father] Not only by corporal generation of the numberless people of Israel; but chiefly by his engrafting of all nations indifferently, into the body of the Church, through the imitation of Abraham's faith, whereof he was an exemplary and borrowed father. Rom. 4. 12. 17.  
V. 6. Make thee] That is as much as to say, I will make thee a father of many nations, which shall proceed from thee.  
V. 7. God unto thee] That is, by virtue of my Covenant, I will communicate unto thee the effects of all my perfections; and all that which I am in myself, I will be in thy behalf, so that, as I do live eternally, so will I cause mine to live likewise. As the Lord concludeth, Mat. 22. 32. and so on the other side, I will be he alone, that thou shalt serve, acknowledge, & worship as God, forsaking all the false Gods, of other nations.  
V. 10. My covenant] Circumcision was a condition of the Covenant through obedience, and a Sacrament of it through faith. Now the corporal Sacrament is named by the name of the spiritual thing, according to the scriptures stile, because that on God's side, this is always joined with that; by virtue of God's order and promise. See Exod. 12. 11 and 40. 15. Mat. 26. 26. 1 Cor. 10. 13. Ephes. 5. 26. Circumcised] As in the genital parts was imprinted a more express mark of sin. Gen. 3: 7. So God ordained for a Sacrament of his grace, this cutting off in the same part, for a figure and seal. First, of the annihilating of the fault, through remission. Rom. 4. 11. Secondly, of the extirpation of vice, and corruption, and of the life of sin, through the spirit of Regeneration. Deut. 30. 6. Jer. 4. 4. Rom. 2. 29. Philip. 3. 3. Col. 2. 11.  
V. 12. He that is borne] The Italian hath it, The servant that is born] meaning the Proselyte, who of his own free will shall add himself to the Church, by the profession of God's true service. See Exod. 12. 44. 48. But if there were any servants that were not converted to God, the Sacrament had been profaned, if it had been communicated unto them.  
V. 14. Cut off] By capital punishment by the Magistrate, if the fact be notorious; by excommunication if the delinquent be out of the reach of him; or by the judgement of God, if the fact be secret. Exo. 31. 14. Leu. 17. 4. 18. 29. Now this is not to be understood of Children, but of those who by their age were capable of voluntary rebellion, refusing, or contemning the use of this Sacrament.  
V. 15. Sarai] Sarai signifieth my Lady; as if it were said, Lady only of her family, but Sarah signifieth Lady absolutely, and without limitation, because that Abraham being established father of the faithful of all nations: God would have his wife also to participate of this title.  
V. 17. Laughed] Not through unbelief, not believing a thing which he judged to be strange, and impossible, as Sarah did, Gen. 18. 12, 13. but through a godly rejoicing. and said] Through admiration, not through diffidence, which he could never be blamed for. Now at a hundred years of age in those days they were not quite unapt for generation. But it was strange that Abraham should at that time begin to get children, and especially by a woman that was barren and past age.  
V. 18. Might live] Thy promises do surpass my desires, it would do sufficient for me, if Ishmael might live under thy protection, and be always in thy favour.  
V. 19 Isaac] That is the son of laughter.  
V. 20. As for] I do grant thee my temporal blessing for Ishmael, as Gen. 27. 39 but as for the spiritual one, for to be heir of the promise of grace, and Patriarch of the blessed offspring, and to have my Covenant in his posterity, I do reserve it particularly for Isaac.  
V. 22. Went up] He caused the external signs of his presence to vanish away, carrying them up to heaven, as Gen. 35. 13. Jud. 13. 20. to show, that is the place of the perfect, and eternal manifestation of his glory.   

CHAP. XVIII. VERS. 1.  
Plains] Or Thickets, and groves of Oaks.  
V. 2. Three ●en] That is to say, three Angels in human s●ape, whereof the chief and most honourable was the son of God himself, as Gen. 16. 7. and at the first arrival Abraham did not know them.  
V. 3. My Lord] He doth direct his speech to the chiefest.  
V. 4. Wash] According to the fashion of the ancients, when they came out of the fields, or from journeying, for they used for the most part Sandals, or soles laced upon their bare feet.  
V. 5. Therefore] A common manner of speaking. as Genesis 19 8. and 33. 10. The meaning is, your coming bindeth me to this duty, and I could not be contented, if I should not perform it towards you.  
V. 10. And he] The Lord doth here begin to make himself known. Behind] Or the tent was behind him: that is, the Angel stood with his back towards the tent, whilst he was talking with Abraham.  
V. 12. Laughed] God's reproving of her showeth, that it was not a laughter of joy, as abraham's was, Gen. 17. 17. but of some doubting and irreverence, in a thing that was so strange, and seemed within itself, to include an absurdity in nature, which notwithstanding, was presently overcome by her faith, Heb. 11. 11. being awakened by the word of the Lord.  
V. 18. Seeing that] Since that I have made him head, and father of all my Church, it is fitting he should be instructed concerning this judgement of mine, that by him my Church may receive necessary instructions therein.  
V. 19 I know him] Chosen and destinyed him for mine own. Justice and judgement] Termes set down in Scripture, taken from the duty of Judges; which is to do good men right, and to punish the wicked. So every faithful man is bound to avoid the evil, and do that which is good. That the Lord] That they on their part observing and keeping the conditions of my Covenant: it may for ever stand firm to them, according to my promise made to Abraham.  
V. 20. The cry] A figurative term used in Scripture, to show how God's judgements are provoked by exorbitant sins.  
V. 21. Go down] Humane kinds of speeches, to show that he will proceed with entire justice; after he hath diligently examined the cause.  
V. 22. From thence] From Abraham's habitation. Before] Before him, which amongst the three Angels, was the Son of God known, and worshipped by him, who stayed yet a little while with Abraham, the other two going before.  
V. 23. The righteous] The good man, according to humane condition; the man who is innocent of those sins, for which thou wilt destroy Sodom.  
V. 24. And not spare]] Not that this is a perpetual and general rule in God's judgements in this world Ezek 14. 18. but here God through especial grace, yields to Abraham's request.  
V. 27. Now I have] A preface of humility, and of correcting himself, as if he should say, shall I dare to assume so much liberty to myself?   

CHAP. XIX. VERS. 1.  
TWO Angels] Two of those which had appeared to Abraham, Genesis 18. 2. For the Son of God, who was the third, did not go into Sodom▪ Genesis Chapter 18. verse 22. and Chapter 19 ver. 27.  
V. 2. Nay] To make trial of Lot's words, and to kindle his good affection the more.  
V. 5. Know them] A term of wicked and infamous meaning in this place, as Judg. 19 22.  
V. 8. I have two] Lot astonished at this cruel injury, inconsiderably propoundeth unto them, this blameful means of satisfying their lusts, or doth in earnest think, that he avoideth a greater evil by a lesser, and by reason of a great weakness in faith, constancy, and wisdom, showeth at least his true charity, in preferring the stranger's honours before his own. Therefore] See. Gen. 18. 5.  
V. 9 They pressed sore] Even to force him to that execrable act.  
V. 14. Which married] The Italian hath: Which were to be married] That is, were espoused, according to that laudable custom, whereby they were wont to leave some time between the espousing, or contracting, and the consummation of Matrimony, See the two and twentieth Chapter of Deuteronomy, and the three and twentieth verse, and the first Chapter of Matthew, and the eighteenth verse.  
V. 15. In the iniquity] In the punishment of their wickednesses.  
V. 17. That he] The Italian hath it, The Lord] It is likelier that the Son of God, one of the three which was not gone into Sodom, came here to meet the other two, and made himself known to Lot. For thy lise] The Italian hath it, Upon thy soul] as thou lovest thy life. See Deut. 4. 15. Jos. 23. 11. Jer. 17, 21.  
V. 18. Oh not so] Make me not go so far, lest my weakness hinder me from enjoying thy benefits, words expressing the weakness of his faith.  
V. 20. A little one] And therefore of small consequence either in the destroying or the preserving of it. Words of humane ignorance, not agreeing with God's justice, who regardeth not little or great.  
V. 22. I cannot] God's order is, that I should set thee in safety, before I destroy the City: hast thee therefore, for the time of execution is come. Zoar] That is to say, little; whereas before it was called Bela. See the fourteenth Chapter of Genesis, and the second verse.  
V. 24. The Lord] The Son of God, who had appeared unto Abraham and Lot, caused this rain to fall by some word or token, which rain was caused by God's omnipotency, and showered upon the earth without any natural cause.  
V. 25 The plain] Of Jordan, Gen. 13. 10. where there were five Cities: Sodom, Gomorrah, Adura, Seboim, Zoar.  
V. 26. Lo●ked] Following Lot, she turned her eyes towards Sodom, either through curiosity, or through grief, against God's Commandment, ver. 17. A pillar] A dead stiff body dried up by that sulphurous and Salpetrie stuff, which the Scripture calleth salt. Genesis 14. 3. Deut. 29. 23.  
V. 29. Abraham] For whose love chiefly God preserved Lot, who though he was innocent of those abominable vices, yet might very well deserve to be partaker of their corporal punishment, for having stayed so long amongst them for worldly ease.  
V. 31. Our Father] It showeth that they believed all the world was consumed, and that they only surviving with their old Father, it behoved them to make haste to have issue, for to preserve mankind, and that this necessity, did disannul the ordinary Law: an inconsiderate cause of a wicked effect.  
V. 37. Moab] That is to say, of the father; that is, begotten upon me by my Father.  
V. 38. Be●ammi] That is to say, Son of my people, begotten in the holy lineage, and not of the accursed of Sodom, where I should have been married.   

CHAP. XX. VERS. 1.  
FRom thence] That is, from the plain of Mamre, Gen. 18. 1. The South] See Gen. 13 1. Kadesh] See Gen. 16. 14.  
V. 3. A dead man] This was told Abimelech after the plagues which God had sent him, to hinder him from abusing of Sarah, v. 6 because he might be the cause of them; and be delivered from them by restoring of her to her husband.  
V. 4. Nation] because that the King's Court and the people, had also been strucken with those plagues, verse 7. 9, 17. Righteous] That is, guiltless of this fact.  
V. 5. In the Integrity] In ending to make her my lawful wife, without ravishment, or Adultery.  
V. 12. Daughter of] Many are of opinion, that she was Tares Grandchild, and the Hebrews will have her to be ●s●a, the daughter of Haran, Genesis 11. ●9.  
V. 15. Before thee] At thy command and choice, See Gen. 13. 9  
V. 16. Thy brother] It should seem that this sum was given, for a kind of recompense. Pieces] The Italian hath it S 〈…〉 kels] a kind of silver coin weighing half an ounce, or four drams. A covering] that is to say, he that alone hath interest in thee, and power over thee, wherefore as a sign of subjection, thou shalt go with thy face covered, Gen. 24. 65. 1 Cor. 11. 10. That every one that seeth thee may know that thou art married; and therefore abstain from thee. For it is likely that Sarah had taken off her veil, whereby the King was fallen into some error. Thus she] Though she was honoured, and rewarded by the King, yet was she fain to suffer the shame of this rebuke.  
V. 17. Bare Children] So the Hebrew hath it; the Italian hath it, They were able to bear] This signifieth that Abimeleches plagues and sores were in the genital parts of men and women, which hindered their cohabitation, which is modestly expressed by this circumlocution.   

CHAP. XXI. VERS. 1.  
VIsited] That is to say, showed himself to be present with her in grace and virtue, giving miraculously, new power to conceive.  
V. 6. Made me to laugh] She hath reference to her laughing, Gen. 18. 12. as if she should say, now have I truly occasion to laugh for joy, as I did before through wonder.  
V. 7. For I have] Words of admiration, as if she said, that I should, etc.  
V. 9 Mocking] Saint Paul, Gal. 4. 29▪ calleth this scoff a persecution, which showeth that there was malice, hatred, and stoutness in it.  
V. 10▪ She said] Though it is manifest, that there was some carnal and vicious passion in Sarah: yet all this was done by the secret promise of God: to separate Ishmael from the blessed progeny, in which he had no share. See Gen. 25. 6. and 36. 6, 8.  
V. 12. Shall thy] The progeny which shall bear thy name, and shall participate in the spiritual right of the holy race, whereof I have made thee head, shall be borne unto thee by Isaac, and not by Ishmael.  
V. 14. Beersheba] The place is so called here, by way of anticipation, v. 31.  
V. 17. Where he is] To show, that God was even present in the desert, in grace, and power.  
V. 18. Hold him] The Italian hath, Strengthen thyself to have a care of him] The Hebrew hath it, strengthen thy hand ●ver him.  
V. 19 Opened] Whether sorrow did trouble her judgement, or whether God did by miracle hinder her sight, or whether it was dazzled through the long distance, all obstacles were taken away in a moment, and the remedy to her want was showed her.  
V. 20. Was with] Went along with him, with his blessing in temporal things, Gen. 17. 20. Archer] both in war and hunting.  
V. 23. That thou] In this Oath as in all other oaths there is a promise in these words, thou shalt do, and an execration, If thou] as the Italian hath it in stead of That thou] which must be thus applied, that God may judge thee, and curse thee, etc. if thou liest.  
V. 25. Reproved] The Italian hath, complained too] Taken away] debarring Abraham, and his servants who had digged it, from the use of it. verse 30. See Gen. 26. 15, 18, 20, 21, 22.  
V. 30. That they] That thou art King accepting this present from me, for an acknowledgement that I have digged this well in thy land, I may be out of strife with thy subjects: and thou giving credit to my saying, namely, that I have digged it, mayst command thy servants to be silent.  
V. 31. Beersheba] That is to say, a well of swearing.  
V. 33. A grove] It seemeth he used it for a retiring place, to do his exercises of piety, to pray and sacrifice: which example having brought in a superstitious opinion amongst many, as if the Deity were present in such shady places, God did forbid the use of these groves, near to holy places, Deut. 16. 21. and often condemneth the service that is done there in imitation of the Pagans.   

CHAP. XXII. VERS. 2.  
MOriah] This name signifieth provision of God, and is here used by anticipation, because it was so called afterwards, verse 14. upon the said occasion: and is one of those bills which afterwards was enclosed within the compass of Jerusalem; which did also participate of that name: for Jerusalem signifieth, God shall p ovide in Salem; and upon Moriah afterwards the Temple was built, 2 Chron. 3. 1. One of the] Because there were two hills, Zion and Moriah, and the latter gave the name to the Country.  
V. 11. The Angel] Which was the Son of God himself, as it appeareth by the 12. and 16. verses. See Gen. 16. 7.  
V. 12. I know] God hath no need of proof, knowing the very bottoms of the hearts: but this is spoken after the manner of men, to show that Abraham had made his pretty notorious and approved, and that GOD had approved of it, and did mean to reward it.  
V. 14. jehovah-iirch] The Italian hath it, The Lord will provide] And this is the sense of the Hebrew word Moriah▪ and Jerusalem, Verse 2. and the common proverb that was taken from thence showed▪ that in the greatest extremities of the Church, God would miraculously provide for it; and especially that there should by pure miracle be provided, the unspotted Lamb which taketh away the sins of the world, which is Christ Jesus.  
V. 16. For because] This promise was made before unto Abraham, out of mere grace, before this act of faith, and obedience. See Rom. 4 13, 14. but this is said, to show that, the more Abraham's Faith was strengthened, the more did the Lord assure the promise of his grace unto him.  
V. 17. The gate] As i● he had said, the Court, the Palace, the seat of the Empire, as formerly your counsels and public Assemblies were held near the City gates: and there also were the Rocks and strong places.   

CHAP. XXIII. VERS. 2.  
Kiriatharba] It seemeth that this most ancient City, Num. 13. 23. was called Mamre, ver. 19 afterwards Kiriatharba; that is, the City of Arba the Giant, who was Lord of it, Jos. 14. 15. Then Hebron, Genesis 35. 27. Come] Into Sarah's Tent, which according to the custom was apart from Abraham's, Gen. 24. 67.  
V. 4. Give me] This ground and propriety of a burying place in the Land of Canaan, so much desired of Abraham, was but as an earnest to his posterity of his faith in God's promises, th●● that Country should be given to his posterity; therefore the rest of the Patriarches would have also part therein, Gen. 15. 9 & 47, 29. & 50. 13, 25. Exod. 13. 19 Heb. 11. 22.  
V. 9 Machpelah] That is double As much money as it is worth] as 1 Cron. 21. 24. Others have it, for entire money, not diminished, nor falsified.  
V. 10. Dwell] The Italian hath, Did sit] That is to say, he was of the City Council. Went in] noted Citizens, which had a seat in the Senate. See Gen. 34. 24  
V. 15. Betwixt 〈◊〉] An honest way to speak the reasonable price of a thing, without bargaining with a friend: as if he did say, the thing is not worth the making many words between us, who are so joined in friendship, and are so wealthy, do what thou will with it.  
V. 17. Were made sure] It is in the Italian, the beginning of 18. verse, though our English hath it the latter part of the 17. gotten by a firm and irrevocable contract. Before all] In the public assembly of the City. The City] The Italian hath it His City] Namely He●s, or Epous.   

CHAP: XXIIII. VERS: 2.  
PUT] A ceremony anciently observed in you● obligatory, or binding oaths made by inferior persons to their superiors. See Gen. 47. 29. 1 Chro. 29. 24.  
V. 3. Of the daughters] Because those Nations were Infidels, and accursed: and that by such commixtures and marriages, the holy race had been infected, and God's service and manner corrupted. See Genesis 6. 2. and 27, 46. and 28. 2.  
V. 4. My Country] That is, Mesopotamia or Chaldea in the Confines of which Charran was: the place of abode of Abraham's kindred, where Gods true worship was yet preserved, though with divers corruptions. See Gen. 11. 31. and 27. 43.  
V. 6. Beware thou] This so strict forbidding is grounded upon God's command. Gen. 12. 1. given to Abraham for him and for his whole family.  
V. 7. His Angel] To guard and guide thee, Gen. 48. 6. Exod. 14. 19 and 2●, 20.  
V. 10. For all the, etc.] The Italian hath it, carrying wi●h him of all kinds of his Master's goods Now the English is, For all the goods of his Master were in his hand] To show that he might take as much of them as he pleased.  
V. 13. Behold 1] This servants piety and faith, and the success which God gave to his desire, show that this thought was inspired into him by God; not to make any vain conjecture, or to bind God to his judgement, but to have from God Himself a certain sign of his blessing. See the like examples, Judg. 6. 36. 1 Sam. 6. 7. and 14. 8. and 20. 7. 1 Mac. 5. 40.  
V. 14. Thereby] That is to say, if this my thought and prayer, be ratified by thy providence, I shall have an assured token, that thou wilt bless Abraham in this business, as thou hast done in all other. Or in her] That is to say, in that maid which by this token shall be made known to me.  
V. 19 Done drinking] The Italian hath it, have drank] Or until they have drank.  
Ver. 27. Brethren] That is, his nearest Kinsfolks.  
V. 28. Of her] Because the women had their lodgings a part, ver. 67 Gen. 31 33.  
V. 32. To wash] See Gen. 18. 4.  
V. 47. Upon her face] The Italian hath it, Above her nose] This was a kind of Carcanet which women did wear upon their forehead, and did hang down ●pon the nose. See Isa. 3. 21. Ezech. 16. 12.  
V. 49. Deal] Favourably consent to my request, and keep your promise loyally with me.  
V. 50. Speak unto thee bad] We cannot gainsay thee, nor with words express the joy we feel. See Gen. 31. 24, 29.  
V. 51. Hath spoken] That is to say, declared his will, by the aforesaid sign,  
V. 59 Her nurs●] Called Deborah, Gen. 35. 8.  
V. 60. Thou a●t] That is to say, they being far from us, shall not change, no● diminish the affection towards thee, through which, from henceforth we wish thee, happy and abundant fruits of thy marriage  
V. 62. South] From the Southern parts of Palestina, Gen. 12. 9  
V. 63. To meditate] The Italian hath it, To pray] to think upon God aside, and upon heavenly and divine things.  
V. 65. A veil] Through virgin Modesty, and to show even from that time her respect, and subjection to her husband, Gen. 20. 16. 1 Cor. 11. 10.  
V. 7. Brought] Brought her into his house, into the Mistress' lodgings, Gen. 23. 2. as it were to put her in possession of them, in Sarah his mother's stead, and there to be married to her solemnly.   

CHAP. XXV. VERS. 1.  
Taken] Some have held, that he took her whilst Sarah was yet living, but it is uncertain; & this strength to beget Children, was miraculously renewed in him, whereby he begat not only Isaac, but all these besides. Wife] That is to say Concubine, verse 6. 1 Chron. 1. 32. Such women were married by the custom of inhabiting together, but were not partakers of their husband's dignity and estate, as the true wives, called Ladies: An abuse of God's first Ordinance, tolerated in those days, Gen. 30. 4, 9  
V. 2. Zi 〈…〉 ram] These were the heads of many people of Arabia, and neighbouring Nations.  
V. 3. Ashurim] See concerning these names that have a plural termination, Gen. 10. 4.  
V. 5. Gave] Made him his full and general heir.  
V. 6. The East Country] Called afterwards Arabia, which people were called the children of the East, or Eastern in regard of Palestina. See Judg. 6. 3. and 7. 12. Job 1. 3.  
V. 8. Gathered] See upon Gen. 15. 15.  
V. 13. According] As they have been set down in their Registers, and Genealogies: and their names as being heads of Nations, have remained to their posterity. Nebaioth] The Nabateans, and the Chadarens, named in histories amongst the people of Arabia, descended from these.  
V. 16. By their] That is to say, the names of these heads were given to the places where their posterity dwelled; which through the craggednesse of the Country, were either strong castles, or unwalled towns.  
V. 18. And he died, etc.] The Italian hath, And his Country fell to him before all his brethren] As well that which he first inhabited, as that which he afterwards usurped.  
V. 20. Padan Aram] was a part of Mesopotamia, where Charran was.  
V. 22. Struggled] By an extraordinary and prodigious kind of moving, which was by Rebecca herself found to be such. If it be so] foreseeing by this prodigy that her burden was of two brothers, which should hate, and hurt one another. To inquire] By some Prophet, or by some divine revelation, in a dream, or by some Angel's message; obtained by prayers and devotion.  
V. 23. Two nations] The heads of two nations, the one blessed, and the other rejected. Shall be stronger] bodily, the people issuing from Jacob, the younger, shall bring into subjection, the other which issued from the Elder, 2 Sam. 8 14. 1 King. 22. 48. and spiritually the Church, little and weak in the world shall overcome by the word, and by the spirit, and by the power of God, the world, and its kingdom, represented by the wicked Idumeans, perpetual and capital enemies to God's people. Shall serve] Being by me bere●● of his right of first borne, which was to command his brethren, and all the house under his Father, Gen. 4. 7. and 49. 3. See concerning this accursed slavery, Mal. 1. 3.  
V. 25. R●a] That is with a red hair all over his body. Esau] That is to say, a man of his hands, valiant and of deeds, as ordinarily your red and hairy men are: Or a man already wholly form; because that when a body is hairy; he is a man already, and not like a new borne babe.  
V. 26. took hold] A miraculous sign, to signify that Jacob should in a manner strike up Esau's heels, by getting away his birthright: and that the Church by the only power of the spirit, should overthrow her enemies, though mightier than she. jacob] That is to say, supplanter, or a wrestler, that striketh up ones heels.  
V. 27. Hunter] The qualities of the Children of the world, to be violent and fierce, and of the children of God to be simple and mild, are here pointed out, by the two different natures of these two brothers. See Gen. 10. 9 Of the field] A man having a sociable, civil, and homely life, loving to live in the fields. Dwelling] homely, stayed, and peaceful.  
V. 29. Sod] All this was brought to pass by a secret providence of God, which doth not for all that clear Jacob from all manner of deceit, and evil cunning: yet makes Esau his profaneness evident, in despising that which was taken from him by God's decree, v. 23.  
V. 30. Edom] That is to say, red; God's people used this name more than the other: Esau in remembrance of this voluntary sale, which justified their contention against the Idumeans, their perpetual emulators and adversaries, Amos 1. 11. deriving this name more from the red pottage, than from his hair, ver. 25.  
V. 31. Thy] Which in those days carried the Patriarchship with it, and the first degree in the blessed race, and the dignity of the sacred function. See Gen. 4. 7. Exod. 19 22. Num. 8. 16. to this is answerable the spiritual birthright of the Church, Exod. 4. 22. Jer. 31. 9 Ja. 1. 18.  
V. 32. I am at] That is to say, I am mortal, and any manner of living doth daily expose me to a thousand dangers: why should I then debar myself of a present pleasure, for this imaginary dignity? Here is his profaneness found noted in him, Heb. 12. 16. whereby he despised the signs, and earnests of the spiritual graces▪  
〈◊〉 V. 34. He did eat] This plain relation shewe● 〈◊〉 Esau his security, and astonishment in his sin.   

CHAP. XXVI. VERS. 1.  
Unto thee] To thy person will I now presently give the use, and peaceable, and sure enjoying of it; and to thy posterity, the possession and propriety.  
V. 5. Because that] God doth fulfil his promises, for the same reason, by which he was moved to make them; which is nothing else but his mere grace, and not man's works, Rom. 4. 4. But because between the promise, and the accomplishment he hath ordained the way of faith and obedience, on man's side, Gen. 17. 9 The Scripture doth often attribute the effect, not to the Sovereign, and only cause, but to means well observed. See Genesis 22. 16. to incite man to his duty.  
V. 8. Sporting [Using some pleasant familiarity of a husband.  
V. 14. Of servants] Or a great deal of land to manure.  
V. 16. For thou] Because thy great number of people is a hindrance to us; and thy power, and wealth, breeds a jealousy: wherefore for our security, and to the end we may continue friends, it were good thou shouldest go● further from us.  
V. 20. Ezek] That is to say, strife.  
V. 21. Sitna] Enmity, hatred, opposition.  
V. 22. Reh●both] Making of room. He shall be] The Italian hath it, We being] or we may be fruitful in the land: or, as we shall increase.  
V. 24. Sake] Always regarding what I promised to Abraham, and his progeny: the conditions of which promise he hath faithfully kept. So that the blessing of his offspring proceedeth always from this h●ad or fountain.  
V. 29. That thou wilt] The Italian hath it, if ever thou shalt] A manner of swearing amongst the Jews, the execration being always understood to be meant, to which he was to be subject, that did forswear himself. Thou art] The Italian hath it, Thou who a●t] He like a profane man, attributeth unto himself, to be partly the cause of God's blessing; as if it had lain in his power to hinder it.  
V. 33. Called it] That is to say, confirmed the name which Abraham had given it before. See the one and twentieth Chapter of Genesis, and the one and thirtieth verse. For this was one of those wells, which the Philistims had stopped up before. City] Which was thereby, or which afterwards was builded there.  
V. 34. Judith] It may seem by Gen. 36. 2. that these women and their fathers had several names, which thing was very frequent. Or that Esau had divers wives.  
V. 35. Grief] The Italian hath it, bitterness] and so hath the Hebrew: which was for their Idolatries, impieties, and profane customs.   

CHAP. XXVII. VERS. 4.  
MEat] In all this we ought to look, not so much to men's actions, who cannot excuse themselves from being defective and cross: as to the execution of God's Oracle, Genesis 25. 23. which was by these means, directed through his sacred providence. See Genesis 25. 29. My soul] That is to say, that I may with a good will, and with all mine heart declare thee to be mine heir, and successor in the right of the spiritual blessing and God's Covenant, and also to be the head of the blessed race. Now it seemeth, that either Isaac had not rightly understood the said Oracle; or that it was grievous to him to obey it.  
V. 7. Before the] By his authority and approbation, presenting myself before him, as in a religious act, to desire the confirmation of his grace.  
V. 8. Obey] Rebecca did understand the Oracle, Gen. 25. 23. and did desire to bring it to pass: there was no defect in her, but only in the means which she used, which God suffered, and made to serve for his work.  
V. 13. Thy curse] This great confidence in Rebecca showeth, either a strong inspiration, and conduct of God; or a certain knowledge of, and faith in the aforesaid Oracle.  
V. 16. The hands] etc. which are the naked and uncovered parts of the body, by which also Isaac embracing of, and touching his son, might have known him.  
V. 23. Blessed him] That is to say, wished him all manner of good, because that here the●e is not yet the formal, and patriarchal blessing which is contained ver. 28, 29.  
V. 27. Smelled] It is very likely that these clo●thes were perfumed with some sweet sent; which being smelled by Isaac, excited in him this joy of spirit. The meaning and sense is: As a fair and fruitful parcel of land recreates the senses, especially the smelling, through its flowers and fruits; so I do find myself exceedingly delighted in the presence of that of my Children, upon which Gods blessing must rest: who shall also bring forth the true fruits thereof in piety, and holiness.  
V. 28. God] This virtue containeth the promises which belong to this life, made unto his piety: the next hath respect to the spiritual ones.  
V 29. Serve thee] That is to say, let the whole Church comprehended in thee and thy posterity, and represented now in thee, obtain the right of inheheriting the world: and of the spiritual liberty and dominion over the creatures, and other men, who are but servants in the house. See Genesis 9 25. and 25. 23. Isaiah 49. 23 Gal. 4. 25, 26. Rev. 3. 9 Thy brethren] Figuratively are understood all the men of the world, that are of the same nature as the faithful: Cursed] by God, who taketh upon him all that is done either for, or against his Church,  
V. 33. Trembled] By reason of his astonishment, seeing he had done otherwise than he intended: and there was also a kind of divine motion, whereby God revealed unto Isaac, or put him in mind of his decree concerning his Children: inclining him through a religious fear to consent unto it. And he shall] This blessing shall stand firm and irrevocable.  
V. 34. A great] With grief that he had irrecoverably lost that good, yet without conversion or repentance.  
V. 35. Thy blessing] That which seemed by right to belong to thee, as first borne.  
V. 37 What shall I do] This prerogative of being the stock of the blessed race, must not be divided, it must remain whole and entire, and cannot be communicated to unbelievers, and children of the world, which are represented by Esau.  
V. 38. Hast thou] These words show that Esau had no understanding, nor did not apprehend this true blessing, which is single and only one. And if he had in earnest desired to have him partaker of it, he must have sought for it, by holding with Jacob, and with the true Church, as a member, not as head.  
V. 39 The fatness] The Italian hath it, In the sat places of the earth] So all the blessings of worldly men consist in temporal goods, not in the grace and covenant of God.  
V. 40. Shalt thou live] Though thy posterity shall be subjected to the Israelites, yet shall they defend themselves from them, with arms in their hands Ezec. 25. 12. Amos 1. 11 A portraiture of the world, in maintaining itself in power and might against the Church, which in right and in spirit ought to be mistress of it: When thou shalt have the dominion] The Italian hath it, When thou shalt have groaned] That is to say, when thy progeny hath been oppressed, and subdued; others have i●, When thou shalt have overcome▪ See 2 Kings 8. 20. A sign that the Church often loseth her right, she h 〈…〉 h over the world in temporal things, but never in spiritual, and everlasting things.  
V. 43. Haran] The Italian hath it Charan. See Gen. 11. 31. and upon Gen. 24. 4, 10.  
V. 45. Of you both] Of thee if Esau should ●●ay thee: and of him also, who by killing of thee would be guilty of Capital punishment. Genesis 9 6. and would stand accursed, and finally punished by God Himself, as Cain was.  
V. 46. Of my life] Rebecca would have Jacob, by the occasion of seeking a wife out of the holy race, to obtain leave of his father, with his good liking and blessing.   

CHAP. XXVIII. VERSE 9  
Unto Ishmael] That is to say, to the Ishmaelites, for Ishmael was dead, Gen. 25. 17. Ma●aleth] Called also by the name of Bashemath, Genesis 36. 3.  
V. 12. A Ladder] This vision signifieth the Communication which the Elect have with God, through the mediation of Jesus Christ, and the Covenant of grace founded upon him, through which God takes notice and care of their wants, and prayers which are brought unto him by his Angels: and doth miraculously afford them aid. See Joh. 1. 51.  
V. 15. Until I] The Scripture doth often use this manner of speech, not to exclude the time which followeth after the prefixed time; but only to assure the thing against that time, when it seemeth to be most doubtful and dangerous. See Psalm 110. 1. Matth. 28. 20.  
V. 16. The Lord] As if he said, God appeareth in this Country of Infidels, as well as in my Father's house, where I thought this gift had been peculiar, and restrained to that place.  
V. 17. Dreadful] Through the glorious apparition of God, which always brings terror to the frailty and Conscience of the sinful man, This is] The Italian hath it, This place is] This place seemeth to be a place of the particular presence and residence of God; and from hence man seemeth to have Heaven open to communicate with God, and have access to his Throne. Words of an abstracted mind; for there was no worth nor holiness annexed unto this place: yea the Israelites were condemned in following ages, for holding this superstitious opinion, 1 King. 12. 29, 32.  
V. 18. A pillar] For a remembrance of this apparition. Oil] Which was used in the consecration of places, and persons, Exod. 30. 25. and 40. 9  
V. 19 Bethel] That is, the house of God. City] That is, near unto the place of this vision.  
V. 20. Vowed a vow] This manner of ceremonial service was then in use, and so it was afterward with many such like observations, afterwards confirmed and ruled in Moses Law: If God] Not that he doubted of God's promises, or that he would bargain with God, like one that were mercenary, but by this it must be understood; when, or after, that these good things shall have chanced unto me, according to God's promises I do promise him service therefore, with an express and solemn acknowledgement.  
V. 21. Shall] That is to say, I will serve him faithfully, and will worship him as mine only God.  
V. 22. God's house] A place of devotion, prayer, and sacrifice. See Genesis 35. 7. The tenth] See upon Gen. 14. 20.   

CHAP: XXIX. VERSE 1.  
OF the East] That is of Mesopotamia, East of Palestina, from whence he went.  
V. 8. We cannot] Either because the shepherds of those three flocks, verse 2. were not able to roll away the stone: or because by some common order they were forbidden.  
V. 12. Brother] That is to say, next of kindred▪ or nephew.  
V. 13 All these] The cause and whole progress of his voyage, as it is above set down.  
V. 14 Thou art] I do truly acknowledge thee and do love thee dear, as thy nearest kinsman, of my blood and lineage.  
V. 21. I may go in] A modest phrase to signify cohabitation.  
V. 27. Her week] Or the feast of Leahs wedding Judg. 14. 12.  
V. 31. Hated] Less beloved, scorned, or neglected. See Deut. 21. 15. Matth. 6. 24. Luke 14. 26.  
V. 32. Reuben] Or son of regard, or regard of affliction.  
V. 33. Simeon] That is heard.  
V. 34. Levi] That is, conjunction.  
V. 35. juda] That is, the Lords praise.   

CHAP. XXX. VERS. 3.  
BEhold] See above Genesis 16. 2. Upon my] I will receive, adopt, and bring up the Children she shall bring forth, as if they were mine own. See Gen. 50. 23.  
V. 4. To w 〈…〉 e] That is to say, to be thy Concubine, Genesis 35. 22. See upon Genesis 25. 1. yet the sons which Jacob had by these Concubines did inherit with their other brothers, by reason that they were adopted by his lawful wives.  
V. 6. judged me] The Italian hath it, Done me● right] Namely, of the wrong my sister did me, through her contempt of me, and by her insulting over me.  
V. 8. Wrestled] I have strived with my sister concerning Children, and have overcome; ●or I also through God's blessing have had some. N●pt●ali] that is wrestling.  
V. 11. God] That is to say, Good luck.  
V. 13. Daughter's] The Italian hath it, Women] The Hebrew hath, the daughters. Asher] Happy fortunate.  
V. 14. Mandrake's] Namely apples of this root or plant, which are fragrant, and of a good colour, Cant. 7. 13.  
V. 15. Shall lie] Hence it seemeth that Jacob did oftener and more frequently cohabit with Rachel, as with his first and true wife, and best beloved. Or that he abstained from Leah, after she ceased to bring forth.  
V. 16. Hired thee] I have bargained with my sister, that thou shouldest lie with me this night.  
V. 18.] Because I] A rash reason in regard of God: but such a one, as according to men, may have some colour. Issachar] That is, or recompense.  
V. 2● Zabulon] That is, dwelling.  
V. 23. Reproach] For barrenness was opprobrious in women in those days: See Luke 1. 25.  
V 24. joseph] This name in Hebrew hath a double sense, either to take away the reproach, or to add, namely a new posterity.  
V. 26. For] Seeing that I have faithfully performed my bargain, and my time is out.  
V. 27. If I have] A broken kind of speech, which must be supplied, if thou be'st my friend hear me, let us yet treat together: Learned by experience] the Italian hath it, I sore-bode] Laban being an Idolater, and superstitious, Gen. 31. 19 useth a term of a damned art, which peradventure he did practice.  
V. 32. Brown] Under this denomination are comprehended the black, and sad coloured. Such shall] all the spotted, or brown sheep or goats, which shall be brought forth by white ones, which he therefore draws out, as if he contented himself with a very small likelihood of gain.  
V. 33. It shall] The Italian hath, When thou shalt contend with me. My righteousness] My innocence shall be made manifest to thee, because that what is thine shall be marked, and so shall what is mine. Brown] By the precedent verse is known, that under this colour are comprehended and to be understood the spotted, and speckled.  
V. 35. White] Namely mingled with other colours.  
V. 36. Betwixt himself] Betwixt his servants, his children, and his spotted and brown flocks. The rest] Namely them that were all white.  
V. 37. Rods] This art hath some reason in nature, for in the act of engendering, an object lively imprinted in the imagination, or in the common sense, may frame some likeness of itself in the thing that is brought forth: but this being seldom and uncertain we must acknowledge that in this numerous and certain production of spotted cattle Gods providence did work miraculously, see Gen. 31. 8. Hasell] O● Almond-tree. Chesnuti-tree] or Platane.  
V. 4. jacob did] After he had kept all the spotted and brown broods for himself, he would drive them in several flocks before Laban's white beasts, in the time of their joining, to give them the greater impression of their colour. The Lambs] Under which must also be understood the Kids.  
V. 41. The stronger Cattell] Those which join in the spring, which is the best season for brood, as well for the he's which are then most vigorous, as for the ewes which feed better in the Summer, and for the young ones: which being brought forth in Autumn, are exempt and free from the great droughts, and parching heat of Summer.  
V. 42. Feeble] That is, those that shall be begotten at the autumnal coupling.   

CHAP. XXXI. VERS. 3.  
Unto thy kindred] The Italian hath it: Unto thy native place.]  
V. 5. But the] He wisheth me evil wrongfully, seeing I have been faithful to him and likewise lucky for his profit, through the blessing of God.  
V. 8. If ●ee said] Laban had agreed with Jacob, Genesis 30. 32. that generally all the Sheep or Goats which were spotted, brown, or black, should be his; but afterwards seeing that those coloured broods, multiplied beyond his expectation, he restrained them to one of these colours.  
V. 10. The Rams] the Italian hath it: The he goat's] The sense is, that God by this vision showeth him how he would by miracle work this bringing forth of spotted broods, from flocks that were all white, as if the old ones had been of the same spotted colour.  
V. 11. The Angel] The Son of God Himself, v. 13. See Gen. 16. 7. and 18. 13. and 22, 11.  
V. 12. For I] Because Laban is ingrateful and disloyal unto thee, and the bargain which thou hast made with him, depends wholly upon me: I will favour thee by miracle.  
V. 13. Of Bethel] The same God which appeared to thee in that place, and who doth take care of thee, as at that time I did promise thee.  
V. 15. Sold us] That is to say married us at a certain price, and in manner of bargaining by which he hath made profit, and hath not given it us for our portions, as reason and custom required.  
V. 16. That is ours] By right, without this means, wherein God hath wrought so miraculously; should have been ou●s, for the part of our Father's goods, which belongeth unto us, and for thy service.  
V. 19 Had stolen] It is not set down to what end, but it is likely that she was infected with her fathers, and his households Idolatry, see Gen. 35. 2. Jos. 24. 2. The Images] The Italian hath it, The Idols] they were certain little humane pictures, consecrated to be little household, and movable Gods: v. 30. 1 Sam. 19 13. The Hebrew word signifieth, pollutions, a common name to Idols. Now it is likely that Laban's Idolatry, did not run so far as to worship the Pagans false gods, but to worship the true God, in certain representations and remembrances: see Exod. 32. 4, 5. 2 Kings 10. 28, 29.  
V. 21. The river] That is Euphrates. Gilead] so called by anticipation: v. 47.  
V. 23. His brethren] That is to say his nearest Kindred.  
V. 24. Speak not] The Italian hath it, That thou come not to words] That is to say of strife, neither to contend with him, nor yet to do him any violence.  
V. 33. Leahs] See of these several rooms for women, for civility: Gen. 24. 67.  
V. 40. Thus I was] The Italian, I have carried myself ●o] I have served thee with all diligence, vigilancy, and fidelity, and have been always present and ready, when they business hath required it.  
V. 41. Ten times] That is as much as to say, many times.  
V. 42. The fear] The true God who hath so often appeared to Isaac in his terrible Majesty, a thing opposite to the vain terrors of Idolaters.  
V. 43. These] Since thou art so near unto me, I hold thy good to be my good, and therefore do not intend to do thee any wrong.  
V. 44. Let it be] Let this formality of agreement, put us in mind of our interchangeable bond, and tie us thereunto more strictly, by reason of the oath which passed therein.  
V. 45. A pillar] A monument of this agreement on jacob's side, as the heap of stones on Laban's.  
V. 46. They did eat] Namely after that they had sworn: v. 54.  
V. 47. Johar-Sagadutha] This is a Syriack name: Galed the Hebrew: and they both signify the self same thing, that is a heap of witness. So it is manifest that the holy language, remained pure in the blessed generation, together with the pure service of God. Gaced] The Italian hath Galed, so by a little change, afterward was framed the name of Galaad.  
V. 48. This day] Is set for a remembrance of our covenants.  
V. 49. Mizpah] That is a view, or watch tower.  
V. 51. Betwixt me] To be as a bound, or a bar, to stay all our differences, and every evil thought.  
V. 53. The God] The Italian hath it, The Gods] It appeareth by Jos. 24. 2. that before Abraham's departure they served God in his father's house, in pictures, and representations, which are in that place called strange Gods, because that profane nations did use it. And it seemeth Laban would confirm his idelatrie, as being the true Divine service, used by his ancestors.  
V. 54. Sacrifice] To give thanks for the preservation and blessing of the covenants. And in these sacrifices, after they had offered unto God those parts which were due unto him, the rest was spent in holy feasts of mirth: 1. Sam. 9 12. and 16. 2. To eat] That is to say to take food.   

CHAP. XXXII. VERS. 1.  
THe Angels] In humane shape, well known to Jacob, by their brightness, agility, and other signs.  
V. 2. Mahanaim] That is to say host, or camp: the one of Angels, the other of his own company.  
V. 3. Seir] See Gen. 14. 6. and 36. 20. Of Edom] In that part of the Horims, which Esau otherwise called Edom possessed, and was named according to his name: Deut. 2. 22.  
V. 8. If Esau] Peradventure he will vent his anger upon one and spare the other.  
V. 10. I am not worthy] The Italian hath it, I am less than all] They infinitely go beyond any power I have to deserve them; and any ability I have to worthily acknowledge them.  
V. 11. The mother] A proverbial manner of speaking, as much as to say without any mercy or distinction: see Host 10. 14.  
V. 16. Every drove] This distinction, and distance was to stay Esau his first violence.  
V. 21. In the company] The Italian hath it, in the camp] that is, in the midst of his tents, which were in manner of a camp.  
V. 22. Son's] That is to say the males, for Dina was the twelfth.  
V. 24. A man] It was the son of man in humane shape, as it appeareth by the whole narration and by Host ch. 12. 4, 5. Now by all this action he would show Jacob, what trials he would make of his faith, and constancy, in all difficulties which should be set before him, by him, and by the happy issue that he would grant him, and by this means give the Church an instruction touching the good combat of faith.  
V. 25. He touched] A figure to show that all the spiritual victories of the faithful in this world, are marked with some notable frailty which God giveth them a lively feeling of, to humble them: see 2 Cor. 12. 7. Was out of joint] the bone was driven out of the joint, and though it was quickly put in again, yet did it leave pain, and weakness behind it.  
V. 26. Let me go] This is said to kindle in Jacob the desire of holding the Lord so much the more: as Luke 24. 28, 29. Breaketh] A figure to signify, that after the night of afflictions, comes the bright day of consolations: in which night, faith ought not to slack, but to grow stronger, to obtain from God the fruit of the victory, as he hath granted him strength to fight. I will not let thee] Representing unto us, that the faithful man, in his victory, and in his infirmities which he acknowledges in it, cannot rest securely, until God through his Spirit have assured him, that he is in his favour, that he accepteth of his faithfulness, and remits unto him his defects. It may very well be that Jacob did not understand all these mysteries, in that instant, and did not know his wrestler: but God inspired him with some words from whence grew occasion of instructing, and illuminating him. Except thou] jacob's intention indeed seems to be no other, then to entreat his wrestler to go away from him in peace, and friendship. But the Son of God grants him, and makes him feel another blessing, namely a Divine one in the approbation of his faith, and in the assuredness of his crown of glory, in the eternal sight of God, whereof he would also have his changed name to bear a sign.  
V. 28. Israel] That is God's valiant, or valiant with God; with which name jacob's posterity was rather honoured, than he himself, who did not leave his old name. And it seemeth that this name of strength and valour, was opposite to the name of Jacob, which showed a certain weakness of humane cunning and deceit: Gen. 25, 26. and 27. 36. With God] in all the trials which I have sent thee, wherein the outward appearance might make thee judge that I was against thee, and likewise in the oppositions which thou hast had with m●n as Esau, Laban, etc. thou hast obtained victory, through thy faith in me: 1 Joh. 5. 4, 5. now by these words Jacob was enlightened to know who it was that spoke with him.  
V. 29. Wherefore] Thou knowest my name well enough; but by that thou canst it not fully comprehend, the person of him that bears it: Judg. 13. 18. let it suffice thee to see some small beam of it, and feel some effect of my grace, who am thy true God, whom thou knowest and worshippest. Blessed him] in some manner so evidently divine, that Jacob presently knew him: and with all apprehended the meaning of the aforesaid mysteries.  
V. 30. Peniel] That is, the face, or sight of God. Face] Not in a dream, or in a vision, but with mine eyes, waking, and having the use of my senses, free and entire I have seen my God, in divine, and unspeakable glory; though indeed it was but in a bodily shape, and in a small beam, not in that essence, naked, and simple majesty of God, which is the true face of God, and is not visible in this world. Ps 17. 15. 1 Cor. 13. 12. 1 Joh. 3. 2. My life] I have not been cast down dead to the ground, by this presence: see upon Gen. 16. 13.  
V. 32. I herefore] This observance being only for a remembrance, and not for any superstition, is not blamed. Sinew] The Italian hath it, Muscle] Annot. the Hebrew word signifieth properly a Sinew, but because one doth not use to eat Sinews it seemeth that it should be understood of the great muscle of the joint of the thigh, which from thence extendeth itself downwards. The Hebrew word signifieth, Borrowed, that is to say, applied on the outside. Others expound, drawn u●, or shrunk, namely by this accident.   

CHAP. XXXIII. VERS. 8.  
Driven] The Italian hath it, This host] That great multitude of cattle which thou hast sent to present me withal: Gen. 32. 13.  
V. 10. For therefore] The good of having seen thee, and been friendly entertained by thee bindeth me unto it, and the fruit that I desire of this interview, is that thou wilt show good will towards me, and accept of what is mine: see upon Gen. 18. 5. As though] A proverbial, and hyperbolical kind of speech: see 2 Sam. 14. 17. 20.  
V. 12. I will go before thee] The Italian hath it, I will bear thee company] The Hebrew, I will go beside thee. Which may also be understood, I will accommodate my going to thine.  
V. 14. Until I] Yet it is not said that he did go thither, be it either because he altered his mind, or because the Scripture hath not spoken of it, or that Jacob dissembled his intention, to get away from his brother, whose sight did yet terrify him.  
V. 15. Leave with thee] For to guide, and guard thee. Let me] A courteous manner of refusing, as if he should say, I pray do not.  
V 17. Succoth] That is to say cottages, or booths, it was a place beyond Jordan.  
V. 18. Came] The Italian hath it, Arrived safe and sound] according to others, to Salem a City of Shichem: and so the ancient name of the City should have been Salem: Joh. 3. 23. afterwards changed into Shichem, Hemors sons name.  
V. 19 Pieces] Hebrew, Chesite that is lambs, according to the opinion of some, but it seemeth it was some coin with this stamp: See Job 42. 11.  
V. 20. El] The Italian hath it, God the God] Not to attribute God's name to that Altar: but by this title he would show to whom it was consecrated, and by whom it was consecrated, that is to say Jacob, whose name God had newly changed into Israel, for a new earnest of grace: see Gen. 35. 7. Jerem. 23. 6. and 33. 16. Ezech 48. 35.   

CHAP. XXXIV. VERS. 5.  
HEld his peace] He durst not make his complaint against the offender, nor crave justice, for fear of ostending, having no means to defend himself.  
V. 7. In Israel] In jacob's family, which began already to bear the form of a people, under the name of Israel, which was a glorious title of the continuance of God's covenant: see Gen. 33. 20. and Deut. 22. 21.  
V. 12. Dowry] Either the ordinary one which the husband giveth to the wife, Gen. 31. 14. or some extraordinary one, ordained by the Laws, or by custom in the behalf of deflowered maidens: see Exod. 22. 16, 17. Deut. 22. 18, 19  
V. 19 More] The greatest, the heir, the second person, whereby he might through his authority and example, persuade his Citizens to his will.  
V. 20 The gate] To the Court of the City: See Gen. 22. 17 and 23. 10  
V. 23 Shall not their] Incorporating them into our community, we shall make profit of their goods by way of alliance, or commerce, whereby our city will grow more powerful.  
V. 24 Went out] All the Citizens and inhabitants of the City: Others, that it was none but the chief, who had admittance and a place in Council.  
V. 25 Sore] See Jos. 5. 8. and therefore were unable to defend themselves. Brethren] both by father, and by mother side. Boldly] into the Gity which lived securely, without any fear or suspicion.  
V. 30 Gather themselves] But God provided for it: by a terror he sent amongst those people: Gen. 35. 5   

CHAP. XXXV. VERS. 2.  
STrange] That is false; or worshipped by the strangers to our Nation, (which alone is holy, and blessed) These idols were come out of Laban's house, Gen. 31. 19 34. jos. 24. 2. or peradventure also by means of some servants, that came out from among the wicked nations, which jacob had in his house: Be clean] Namely inwardly from sin, and outwardly from all corporal and ceremonial impurities: for which before Moses Law, there was some Law from God: See Exod. 19 10. as well as for many other rites.  
V. 4 Earrings] Either because there might be some Pagan superstition in them, because he would utterly cancel, all marks of the Chaldeans customs whence these came, and where these earrings were used both by men and women: jud. 8. 24. Or because he would present his family to God, in a habit of humility, and repentance: See Exod. 33 4, 5. Hid them] That is to say buried them privately.  
V. 7 El-bethel] The Italian hath it, The God of Bethel] See upon Gen. 33. 20  
V. 8 Allon Bachuth] The Italian hath it, The ●ake of weeping] It may be that this weeping hath a reference to that which is written: Host 12. 4  
V. 9 When he came] While he was yet in the way, before he came to his father's house.  
V. 10 Called his] Confirmed in a vision his name which the Angel had already give him: Genes. 32. 28  
V. 13 Went up] See upon Gen. 17. 22  
V. 14 A drink offering] The Italian hath it, a offering to be spilt] Of liquid things, as of wine, and oil, to give God thanks, according to Jacob's vow: Gen. 28. 21, 22 and to consecrate that stone, Gen. 28. 18  
V. 15 Called the name] That is, confirmed it solemnly, in the presence of all his family, and published that name which he had given it in secret: Gen. 28. 19  
V. 16 A little way] Or a mile: 2 of Kin. 5. 19  
V. 18 Benoni] The son of my sorrow. Benjamin] son of my right hand, as who should say, staff of my old age: see Psal. 80. 17  
V. 26 Padan-Aram] In the Italian it is verse 27 save only Benjamin.   

CHAP. XXXVI. VERS. 2.  
ADah] These women and their fathers were diversely named. Gen. 26. 34 and 28. 9 either because they had more names, or for some other unknown reason. And that is very frequent in Scripture.  
V. 6 Into the country] That is to say further up into the country, others have it in another country. From the face] voluntarily yielding the place unto him. Now Esau was before well seated in Seir: Gen. 33. 14 16. having left his father's house because of his wives: and because he saw himself excluded from the holy race, to whom the Land of Canaan was allotted by God's order and promise. Yet it is very likely that he did yet frequent the Land of Canaan, and had some household there till that after the death of Isaac, he altogether remained in Seir, to avoid all occasion of strife with Jacob.  
V. 11 Zepho] This name with divers others that follow, are diversely set down: 1 Chron. 1. 36  
V. 12 Timua] It may be the same which is mentioned v. 22 as Aholibama 21. 2. was the same as the Horite was v. 25. and it is likely that these alliances with the Horites, Esau his posterity settled themselves in that country which at the last he made himself master of, destroying the ancient inhabitants: Deut. 2. 22  
V. 15 Dukes] That is heads, and Princes, according to whose number the country was divided into several principalities, and peradventure under one only supreme Lord, head of all the nation. Now in this partition Eliphaz, as first borne, had a double part, his six sons being made Dukes, as Esau his own children were: see a like example 1 Chron. 5. 1. Those of Revel were so also, it may be in part to equal Basemats' progeny who had but one son, with Aholib●●us who had three.  
V. 16. Korah] This is not named amongst the children of Eliphaz v. 11. and therefore it is very likely he was his nephew.  
V. 20. Inhabitea] Who there had their habitation, and command, until such time as Esau, and his posterity did drive them out of ●t. Deuteron. 2. 22.  
V. 24. The Mules] By the mixture of the two kinds the ass, and the horse: So the Hebrews interpret it. Others believe the word may be understood of certain hot waters, or mineral waters which he found out.  
V. 31. The Kings] Moses sets down the Kings which had been in Idumea before his time, which he showeth had been tyrants, and usurpers; or elective Princes without any right of succession: seeing they were of divers Cities: and those being extinguished, the state returned to its first form, of divers Dukes: v. 40. Any King] before any form of supreme government was established amongst the people of God, which began in Moses called a King. Deut. 33. 5. So Esau condemned to servitude, reigneth in the beginning, whilst Israel, who was the right master serveth in Egypt, but that was but for a little while, until the Kingdom of Israel was established, and then Esau is subject unto it. A portraiture of the world, which reigneth in this age, until the Kingdom be given to the Saints: Daniel 7. 22. 27.  
V. 37. By the river] A City standing by Euphrates: Gen. 10, 11.  
V. 39 The daughter] Or niece.  
V. 40. The Duk●s] After the Kings of Edom were failed, for some reason which is not set down, the Country was again governed by Dukes: and it should seem that the heads of Esau his nation, came into their states again. And because here they are but eleven, whereas before they were seven v. 15. it is to be thought that some families were quite extinct, or joined to some other, to strengthen themselves.   

CHAP. XXXVII. VERS. 1.  
ANd Jacob] This is a continuation of the narration broken off from Gen. 36. 7.  
V. 2. The generations] Described Gen. 35. 23. now this seems to be added to take on the course of jacob's history, after the interweaving of Esau's. Was feeding] By reason of his youth, and through the envy of his brethren, he was held in the degree of a servant, and in the company of the hand-maidens sons, jacob's concubines, whom it is likely the other brethren disdained. 〈…〉 l] Of some facts or wickednesses not set d●w● in this place.  
V. 7. Were b●nd●ng] These two dreams signified the self same thing, namely Ninevehs exaltation above his brethren, and their submission to him in their necessity, and the honour Joan to him by his father, in sending his children to him, before they kn●w him.  
V. 10. Rebuked him] Being not yet persuaded that they were divine dream's; or to try whether there were no childish vanity in this his saying, or to abate his brethren's anger. Thy mother] Rachel joseph's mother was already dead: Gen. 35. 19 but here is understood Leah his mother in Law, who was jacob's then only lawful wife.  
V. 25. A company] A great company of merchants, and travellers, which were wont to travail that way in great companies, fearing the dangers of the country: see Job 6. 19 Balm] or resin. Myrrh] namely liquid myrrh, or Ladano.  
V. 28. Midianites] It is likely that this people was mixed of Ismaelites, Midianites, and Medanites: see Gen. 16. 15. and 25. 2.  
V. 29. Reuben] Who was not present at joseph's sale, and believed that his brothers had indeed killed him: Gen. 42. 22. He rend] a custom amongst the men of old times in some unexpected evil news, or in some cruel case.  
V. 34. Sackcloth] Or haircloth, or a rough-cloth, a habit of mourning.  
V. 35. Daughter's] Jacob had never a daughter but Dina, so that we musthere understand to be meant his wives, and his sons daughters. The grave] The Hebrew phrase signifieth grave, and hell, for by God's Law, the reward of sin is both corporal, and eternal death: but through grace they are several for the faithful. Therefore we ought to distinguish of this name, which is common to both deaths, according to the diversity of the subject to which it is attributed: and in the mean time the name of grave remaineth amongst the Hebrews, marked with its natural horror, which is to be the entrance into hell, but only that God through his grace delivereth man from thence.  
V. 36. An Officer] The Italian hath it, An Eunuch] This name signifieth a man that is gelded, but because such kind of people were much employed about Prince's Courts, the name hath been put upon all manner of Officers, though not gelded, as it should seem this man was not, seeing he had a wife. Of the guard] the Italian, Of the guards] the Hebrew word signifieth executioners: for in the old time Princes guards were wont to do many capital executions: see Jer. 39 9 Dan. 2. 14. Mark. 6. 27.   

CHAP. XXXVIII. VERS. 1.  
AT that time] Of jacob's remaining in Canaan, for it should seem that this happened before, Joseph was sold, and is here inserted, to show. God's admirable providence, who hath caused the royal st●mme of Israel, and our Lord Jesus Christ according to the flesh to proceed from such beginnings. Adullamite] of the City of Adullam, which afterwards fell to Judah.  
V. 5. Chezi●] a place also called Aczib: Jos. 19 ●9.  
V. 7. Was wicked] the Italian, was displeasing▪ or was wicked in God's eyes.  
V. 8. Marry her] The Italian addeth, By reason of consanguinity] This custom that the brother, or the nearest of kin who was unmarried, should marry his brother or next kinsman's wife, which died without issue, was already brought in amongst God's people, questionless by some expression from God, which was afterwards confirmed by Moses Law. Deut. 25. 5. Raise up] Beget issue which may bear thy deceased brother's name, and may be reputed for his: which thing, in those days when issue was esteemed the greatest temporal blessing, it seemeth was ordained for their comforts who died without children, as adopting hath since been used for the same ●nd.  
V. 9 Should not be] Yet Moses Law: Deut. 25. 6. sets down, that the first borne only should be reputed his that was deceased, and not they which came afterward.  
V. 11. For he said] Being ignorant of the true reason of his sons deaths, he sespecteth the woman, and therefore thinketh to put off the marriage, or with an intention to forsake her quite, or to take time to find out the reason of the precedent deaths, and t 〈…〉 redress it.  
V. 14 And covered] She used this deceit to induce Judah, who was a widower, to take her to wi●e as next of kin to the deceased. See the like cunning, Ruth 3. 3. iunay also be that Judah his sons had no● known her; which might lessen her fault, in which, whatsoever it were, she aimed chiefly to the honest end of having issue.  
V. 15. Covered] Quite muffled up, which was the fashion of unchaste women: Cant. 1. 7.  
V. 17. Will thou give me] Or I am content if thou wilt give me but etc.  
V. 18. Thy bracelets] The Italian hath it, A scarf, or swath] It might be some towel, or scarf to bind about his head according to the manner of the Easterlings.  
V. 23. Be shamed] For dealing with such kind of women was infamous even amongst the infidels.  
V. 24. Bring her forth] Let her be brought to ●●dgement, to be condemned to death, as convinced of adultery, against the faith showed unto S●la her spouse, according to the law of those days: see Deut. 22. 23. Now his passion would not suffer him to bethink himself how that a woman with child ought not to be put to death.  
V. 26. she hath been] we are both in fault, but I more than she, having through my backwardness, given her cause to seek issue by me, which she should have had by my son.  
V. 28. Bound] For a sign of eldership, which was so much honoured in those days. There may under this figure be a mystery hidden like unto that of Gen. 25. 26. for Pharez, from whom Christ came according to the flesh, represents him, who as the true first borne: Col. 1. 15. Heb. 1. 6. snatcheth away from the Prince of the world the advantage, and command which he pretendeth to have.  
V. 29. What breach] A violent kind of coming out: a figure that Christ cannot be borne as concerning his Kingdom, and truth, without many rents of the world. This breach] A casting manner of speech: since thou hast done the evil, thou shalt bear the continual reproach for it, by the name of Pharez, that is breach.  
V. 30. Zara] That is a sweet, and easy birth, as the s●nnes, and the plants etc. a figure of the facility, with which the Prince of the world planteth his Kingdom, which notwithstanding is always the lesser, because he hath no share in the eternal Kingdom, which by right belongeth to the first borne.   

CHAP. XXXIX. VERS. 6.  
HE knew not] He took no other care, relying for every thing else upon joseph's faithfulness, diligence and industry.  
V 9 There is none] None greater in the house han myself.  
V. 14. The men] Which might be in some place near thereunto. An Hebrew] See Gen. 10. 21. and 14. 13.  
V. 20. Into the prison] The Italian hath it, Into the tower] It was some strong and safe prison. Some expound it a house that was vaulted.   

CHAP. XL. VERS. 2.  
OFficers] The Italian hath it, eunuchs] as Gen. 37. 36.  
V. 5. According to the] The dreams were divers, as the events were to be.  
V. 8. Interpreter] According to the custom of those nations, to investigate the interpretation of dreams that had any extraordinary singularity in them.  
V. 15. Stolen away] Secretly, and brought away by deceit. Of the land] Out of Canaan, where long since Abraham's famous and mighty nation was seated.  
V. 16. White baskets] Made of white willows, others have, bored or full of holes. Others, full of white bread or biscuits.   

CHAP. XLI. VERS. 1.  
BY the river] of Nilus.  
V. 7. And behold] It remained so deeply imprinted in his memory, that he knew it was no ordinary nor vain dream, 1 King. 3. 15.  
V. 9 I do] that which thou requirest, putteth me in memory of a fault, whereby I provoked thy wrath against me: but yet it was an occasion whereby thou mayst now be satisfied.  
V. 16. It is not in me] This faculty of interpreting dreams, ought not to be esteemed any science, or art of mine; it is a pure gift of God, working in me, to whom I will now pray, that he disclose the meaning of this dream unto thee, for thy good.  
V. 39 For as much as God] God having enlightened thee to foresee, and foretell these things, it is likely that he will also give thee understanding above all others, to provide for them.  
V. 40. My people be ruled] the Italian hath it, shall kiss thy mouth] In sign of acknowledgement of a supreme power under the King. 1 Sam. 10. 1. Psal. 2. 12. So a kiss was used in the receiving of new Lords, and Magistrates. Others expound it, the people shall arm themselves at thy command. In the throne] In the sovereignty, and title of King.  
V. 42. His ring] His seal, for a token of full power in any high business which requires the King's Seal. See Hest. 3. 10. and 8. 2. 8. Pine linen] The Italian hath it Of bisse] That is to say of most fine and resplendent linen, which is in Egypt, and the places thereabouts, and was the clothing that great men used. A gold chain] As Daniel the 5. 7. 29.  
V. 43. Bow the knee] Some expound it the King's Father, as Gen. 45. 8.  
V. 44. I am] That is, in full power and royal authority I command that all shall depend upon thee, and follow thy commands in all public and important business.  
V. 45. Saphnat] Egyptian words, which according to some signify, revealer of secrets; according to others, Saviour of the world, by Josephus, providing against a general famine: The Italian hath it, Governor of On. Priest of] the Hebrew word is common to sacred and civil dignities, because that in old times they were for the most part joined in one person. Here it is most likely to be the name of some civil office, as Exod. 2. 16. 2 Sam. 8. 18. Went] to give order, and execute his commission.  
V. 47. By handfuls] That is, largely and abundantly.  
V. 51. Manasseh] That causeth to forget. Hath made me] By this great present happiness, he hath blotted out in me, all feeling of my passed troubles, and mitigated the grief I took for the goods I had lost.  
V. 52. Ephraim [which fructifieth in double fruitfulness, by reason of these two sons.  
V. 54. In all lands] Nam 〈…〉 that were near unto, or known in Egypt.  
V. 55. And when all] When all the provisions of particular men failed them.   

CHAP. XLII. VERS. 4.  
SEnt not] Because he was very young; and remained only of Rachel. v. 38.  
V. 9 You are] He seemeth to use this fiction, to be informed of the state of his father's house, or to awake his brethren's consciences. The nakedness] the ill kept and unfortisied places, to work some enterprise thereupon.  
V. 13. Is not] It is credible, that they having been a long time without hearing any news of Joseph, believed that he was dead. Gen. 44. 20.  
V. 14. That is it that] It is unlikely that a man should have so many children, all grown to men's estates, living together, and they should adventure themselves, in so long and dangerous a voyage; Wherefore I am confirmed in my opinion, that you are men having some evil meaning, which I will make proof of, seeing your younger brother: all this was artificially said and done by Joseph, for to comfort himself with the sight of his Brother Benjamin.  
V. 15. By the life] A manner of honourable affirmation, without any formal Oath, which cannot be made without mentioning the name of God. See 1 Sam. 1. 26. 2 Kings 2. 2.  
V. 18. I fear God] And for love of him I will ●●ack my rigour, and will not hinder the relieving of your families, by your sudden return.  
V. 19 Be bound] For a pledge.  
V. 20. Shall not die] Shall avoid hunger and punishment, being freed from all suspicion, and having free liberty granted you to make your provision of corn. They did so] That is to say, consented and resolved so to do.  
V. 24. Simeon] As the eldest of them, which consented to the selling of him.  
V. 27. One of them] And after him all the rest. Gen. 43. 21.  
V. 35. They were afraid] That there might be some deceit and evil surmise in this.  
V. 36. Are against me] These things which have befallen to my children are more grievous to me than to you, who make so little account thereof, having premised to carry Benjamin along with you.  
V. 38. Alone] Namely by Rachel his mother. To the grave. See Gen. 37. 35.   

CHAP. XLIII. VERS. 9  
LET me] I will take the fault upon me, and bear what punishment thou shalt please to inflict. Or I will therefore submit myself to God's judgement.  
V. 10. For ex●●pt] Meaning, that he was certain they should freely return: which would have been already done, if thou hadst sooner resolved. Or as if he should say, I am so urgent in this business; because by delaying, we deprive ourselves of the means whereby we might relieve ourselves in this our extreme want.  
V. 11. Balm●] Or resin. Myrrh] That is liquid, or Ladano, a kind of sweet liquid gum.  
V. 12. Double] Either because he imagined that corn was grown dearer, or because he would have them buy more store.  
V. 14. I am bereft] The Italian hath it, Let it be so] I will dispose myself to bear it patiently: See Hest. 4. 16.  
V. 16. Slay] The Italian addeth Flesh] Namely, of such beasts as were lawful to be eaten amongst the Egyptians, as vemson, soul, or poultry. for they killed no sheep nor oxen. Ex. 8. 26.  
V. 18. That he may] oppress us with his might, and having sailed in the occasion, which he pretended, in our first voyage, suspecting us to be spies, he now will take another occasion, and accuse us of theft.  
V. 20. To buy] Having no other intent, being no spies come to view the country.  
V. 23. Peace be to you] It goeth well with you. Tour God] Hence it may appear, that this Steward, knew well enough what they were to Joseph, and also that he had been instructed in the true religion, through his Master's piety and care. I had your] I am satisfied, and do acquit you of it.  
V. 24. Water] According to the custom of men of the old times, who wearing no other ordinary shoes, but Soles, or Sandals, did much dirty their feet in going: wherefore the first thing was offered to a stranger when he came into a house, was water to wash his feet, Gen. 18 4.  
V. 30. Yearn] They boiled, and were stirred within him.  
V. 32. For him] Because of his dignity; and to the others, because of their difference in religion. Might not] By their Law and superstition: for the Egyptians neither eating nor killing, neither sheep nor oxen, Ex. 8. 26. Which they worshipped for their Gods, they had other nations in abomination which did not use the like abstinence. Gen. 46. 34.  
V. 34. Benjamins' mess] The quantity of m●sses pretended to each one severally in solemn Feasts, was altered according to their degrees of honour, and the good will which was borne. 1 Sam. 1. 5. and 9 24.   

CHAP. XLIV. VERS. 2.  
AND put] All this was plotted by Joseph in this manner, to discover his brethren's affections towards Benjamin, that if they did forsake and leave him in slavery, through envy and malice, as they had done by him, he might then keep him with him, in honour and safety; but if they did show themselves well-affected towards him, he might then discover himself unto them, and forgive what was past, and do them some good:  
V. 5. Whereby] This also is feignedly spoken to aggravate the theft. Now such manners of divining by Cups, and Basins full of water, were frequent amongst the Egyptians, and Chaldeans, and were done with certain plates and Characters, and invocations of the devil, who answered them out of the water, to such questions as were demanded of him. See upon Gen. 30. 37.  
V. 15. Such a man as I] He spoke thus feignedly according to the common opinion, as if Joseph were one of the wise men of Egypt, which were all addicted to magic.  
V. 16. God hath] We are convinced by God himself, no excuse can serve in a fact which is so evident: He speaketh thus, imagining some of them had been faulty. Or his meaning is, God by this accident, whereof we are innocent, will punish us for other sins.  
V. 21. Set mine eyes] That is as much as to say, will be so far satisfied as to see him: Or I will do him any favour, and take him into my particular protection.  
V. 27. My wife] Rachel, my most lawful and dearest. See Gen. 46. 19   

CHAP. XLV. VERS. 1.  
COuld not refrain] Could not forbear any longer, to make himself known to his brethren, which could not be done without a great deal of tenderness, and discovering of his brethren's error. Wherefore he commandeth the people to go out, as well to maintain the majesty of his degree, as also to preserve 〈…〉 s brethren's honour.  
V. 5 God did send me] God hath guided all these occurrences, suffering your evil will to be 〈…〉 cted, yet directing them to a comfortable end, both for you and me. So that you ought no more to grieve for the offence done to me, seeing it is fallen out to be for a greater good. Joseph leaveth them nevertheless to think upon the sin committed towards God, whose secret council doth not justify man, who did not know it nor follow it in sinning.  
V. 6. Ear-ring] For the people knowing the prediction of seven years' barrenness, would not lose their seed, which was needful for their nourishment and food.  
V. 7. To preserve you] To cause the small number which is of you to escape the scourge of famine, so to increase to be that great nation promised by God.  
V. 8. A father] As well by my authority, advice, and guiding of all his business, as also in regard of the great honour, and respect he bears unto me.  
V. 15. Talked with him] They were encouraged to talk familiarly with him, being freed from that fear which before stopped their mouths.  
V. 20. Regard not] The Hebrew hath it, Let not your eye spare your householdstuff: That is to say, let it not be grievous unto you, to remove with some damage and discommodity, for here you shall be largely recompensed: Or leave nothing behind you, bring all, for I will give you an excellent country, for a constant habitation.  
V. 24. See that ye] Doe not fall out, blaming one another for the injury that was done unto me. For they were not all equally guilty. Gen. 37. 21. 26.  
V. 26. Fainted] At the mentioning of Joseph his grief renewed, whereby he fell into a swoon.  
V. 28. It is enough] My desires are now accomplished, I care for no more: so he cuts off all his sons long discourses, and breaks off all the delays of his voyages.   

CHAP. XLVI. VERS. 3.  
Fear not] Because it was foretell, that God's people should be afflicted in Egypt, Gen. 15. 13. and Abraham had been injured there, Gen. 12. 15. And that God in the time of the like dearth had forbidden Isaac to go thither Gen. 26. 2. and lastly, because that Canaan was become already as it were his own native country.  
V. 4. I will go down] I will accompany thee with my grace and favour. bring thee] Not that Jacob did ever return out of Egypt, but it is spoken of his posterity, which was brought from thence in its due time: or it might be spoken of his body which was brought back again into the Land of Canaan, to thy S pulcher of his Fathers, in token of the right which he had to the Country, Gen. 50. 13. shall put] That is to say, shall close up thine eyes; so he assureth him that Joseph is living, and comforts him by telling him of the good offices he should do unto him, and how he should outlive him, which is the Parents desire.  
V. 7. His daughters] That is to say his daughters in law with Dina, Gen. 37. 35.  
V. 8. Which c 〈…〉 e] That were mustered in the first mustering, that was af●er jacob's coming into Egypt: for otherwise many of these were borne in Egypt.  
V. 10. I 〈…〉 l] Also called Nemuel, Num. 26. 12. So many of these names do vary in Numbers, and in the Chronicles, for some unknown reason.  
V. 12. H●zron] These were borne in Egypt. Now the sons of Shela and Zerah, which are set down, Num. 26 20. are here left out, because they were not born when these were set down.  
V. 15. The sons] and grandchildren. And his daughters] Not that Dina, and his son's wives, were comprehended within this number of thirty three, but he would only say, that his sons were married, and had brought their Wives with them into Egypt.  
V. 18. These s●e bore] Namely G●d and Ashe●: from whom came the aforesaid grandchildren. Sixteen] Not counting Sera, the aforesaid daughter of Asher, as Dinab also was not numbered, as verse fifteenth.  
V. 19 Wise] See Gen. 44. 27.  
V. 21. Belah] All these, or the greatest part of them were also borne in Egypt, for Benjunin was not above three and twenty years of age, when he came into Egypt: and besides, they were not all his sons, but his grandchildren, as it appeareth Numbers 26. 40. Of which he could not have any yet neither.  
V. 26. Threescore and six] To bring this number within compass, we must exclude Joseph, and his two children, which were in Egypt, and did not come with Jacob, and Er, and Onan which died in Canaan, and then we must add Dinah unto it.  
V. 27. Which came] Either in their own persons or their fathers. Threescore and ten] Joining to the foresaid threescore and six, Jacob, and Joseph, and his two sons. Now Acts 7. 14. there is the number of seventy five, because that the Greek version of the seventy Interpreters, which was then in use amongst the Jews, hath added in the twentieth verse of this Chapter, sive nephews to Joseph.  
V. 30. Let me die] I have now obtained that, which might makes me desire, to live more than any thing else, now will I die contented and comforted. See Luk. 2. 29.  
V. 34. That ye may] To enjoy the fruitfulness of the pastures, and principally by these means to be severed from the corruptions of the Egyptians and to keep you in an united body, in pureness of religion, and manners; Every shepherd] Those that did use grazing, for to eat the flesh of cattle, which the Egyptians did not do: Gen. 43. 32. Exod. 8. 26. And though they did bring up cattle: Gen. 47. 6. 17. and Exo. the 9 3. yet they made no use of them, but only for the wool, the tilling of the earth, to carry, and to trade with strangers.   

CHAP. XLVII. VERS. 7.  
BLessed] Saluted him, thanked him, wishing him Gods blessing, for his many good deeds.  
V. 9 Of my pilgrimage] Which I have passed without any settled habitation of mine own in strange countries; which to the ancients was a figure of the spiritual pilgrimage here on earth: Heb. 11. 13. short] In respect of Noah's, and other more ancient Patriarches.  
V. 11 Ramese] Which might peradventure be the chief City of Goshen.  
V. 13 In all the Land] Namely in Egypt, and all countries thereabouts as Gen. 41. 54  
V. 18 The second year] That was the seventh year of the foretell famine.  
V. 19 Buy us] Let the King get the Dominion and propriety of us, and of our Lands, that we may become thy servants, tenants, and husbandmen. Seed] To till and sow the ground, for this year they took courage and did so, because they knew the famine should end then: see Gen. 45. 6. Desolate] For want of inhabitants, and tilling.  
V. 21 Removed them] That is to say, brought the greater part of the people out the country, to dwell in the Cities, for handicrafts, traffic, and trades, to multiply and increase the Cities, wherein consists the glory and power of a Kingdom, leaving only such a number without, as should suffice to till the ground.  
V. 22 Their Lands] Their proper and hereditary livings.  
V. 24 The first part] This hath been and continueth in Egypt, from joseph's time, to this hour.  
V. 25 Let us find] A civil term, that is, we be contented, we accept the match, and we hold it as a singular favour, which we beseech you to continue always towards us.  
V. 27 Had possession] For their dwelling, and use of the pastures, for the King held his right, and title in it as before, and there remained also many Egyptians, living amongst the Israelites.  
V. 29 Put I pray thee] See concerning this kind of ceremony in swearing: Gen. 24. 2 Deal] With mine, and with me also, in carrying my body into Canaan, saying this in testimony of his communion with the ot 〈…〉 Patriarches, in expectation of the heavenly life, of which this country was a figure, and for an instigation to his posterity, not to settle their minds in Egypt, but to aspire unto the place of the rest, and establishment of the Church: see Genesis 23. 4. and 50. 11. 12. Heb. 11. 22  
V. 31 Bowed himself upon the bed's head] The Italian addeth, And worshipped] Being not able to arise out of his bed, he put himself in the posture of those that worship, his body bended, and his face upon the bolster: 1. Kings 1. 47. Isa. 38. 2. and so worshipped God to give him thanks for all his good gifts, but especially for the spiritual and everlasting gift, which he apprehended by a lively faith, in this last failing of all his forces and strength: see Heb. 11. 21.   

CHAP. XLVIII. VERS. 3.  
APpeared unto me] This seemeth to be remembered by Jacob, to acknowledge that joseph's issue was an effect of that blessing of God, and also to show that since he had from God right in the land of Canaan, he might by especial authority dispose of it, as he doth here; adopting of joseph's children, and placing them in the same rank with his own; and by that means binding Joseph, and his, to keep themselves joined to the body of the Church.  
V. 5 Are mine] That is to say, I adopt them for mine, and make them heirs to an equal share with mine own children, and will have every one of them to be a several head of a tribe: see 1 Chronic. 5. 1. Reuben and Si●e●n] Which were jacob's two elder sons.  
V. 6 Shall be thine] Shall be held in the number of my grandchildren, and shall not be several tribes, but must join with one of the two, Manasses, or Ephraim, and carry the name of it, and have a part amongst them, as if they were their children.  
V. 7 And as form] This seemeth to be also inserted, to instigate Joseph to desire the Land of Canaan where his mother was buried, and to show that she dying in the flower of her age, he would by adopting joseph's sons, fill up the number which she might have had besides.  
V. 12 Brought them out] after Jacob had a while cherished joseph's children, Joseph did put himself in an humble and reverend posture, to receive the prophetiall and patriarchal blessing.  
V. 14 Wittingly] Not by chance, nor through error, but purposely, and by divine inspiration.  
V. 15 Fed me] Provided for me in all my wants, guided, and conducted me.  
V. 16 The Angel] The son of God who appeared in the time of the fathers, and in whom the everlasting Father did manifest himself unto them, as in the person of the mediator: See upon Genesis 16. 7. and is the same who was called God in the precedent verse. Be named on them] Let them bear the name of us Patriarches, as our lawful children, not only according to the flesh, but also according to the promise, of which they shall be heirs. He saith so because that the name of Patriarches was quickly extinguished in Ishmael and Esau his race, who were cast out of the holy stock: and remained appropriated to the Church: Gen. 21. 12. Grow into a multitude] The Hebrew hath it, let them increase like fishes; for the increase of fishes is more numerous than that of any other kind.  
V. 17 It displeased him] Through the natural affection of Father to their first borne, though God hath almost always put them back, as Cain, Japhet, Ishmael, Esau, Zera, Reuben, the brothers of David, and others, to show that his grace is not tied to any order of nature.  
V. 20 Israel] That is to say thy children shall be as a Precedent of an excellent blessing amongst the Israelites: see Ruth 4. 11. 12. and Jerem. 29. 22.  
V. 21 And bring you again] Shall at his appointed time bring your posterity back again into the Land of Canaan, of which he hath promised, & given a right to your forefathers, and where they have dwelled as in their native country.  
V. 22 To thee] Besides the two parts which I have assigned to thy posterity in the division of the Land of Canaan, I do order that Ephraim shall have moreover Sichem and the country belonging to it: See John 4. 5. One portion] In the Hebrew there is an ambiguity between part and Sichem, and by that Jacob showeth, that by that part, he specially means Sichem. With my] With my s●ns swords, who there wrought my revenge, for the disgrace done to my daughter. Gen. 34. 25. For although Jacob reproved the deed: Gen. 34. 30. and 49. 6. yet remained he Lord of the place, as by right of war: which was as the first fruit of the destruction of the accursed natio●ns.   

CHAP. XLIX. VERS. 3.  
MY might] Begotten in the flower of my age, and of my strength an Hebrew phrase, as Deut. 21. 17. Psa. 78. 51. The excellency] By the right of thine eldership thou hadst the superiority of commanding thy brethren, and the honour of Priesthood, and the prerogative of the double part.  
V. 4 Unstable] The Italian hath it, All that is run out] Through thine abominable incest thou hast lost that natural right thou hadst, like water poured upon a penthouse, for the Dominion was transferred to judah, the Priesthood to Levi, and the double portion to joseph, in the persons of his 2 children, Gen. 48. 5. 1 Chr. 5. 1. Thou shalt not excel] The Italian, Thou shalt not have the superiority] By my patriarchal authority I deprive thee of thy right of eldership. Up to my couch] The Italian addeth, All that vanished away] that thy degree is vanished away, like a vapour or smoke: the Hebrew is gone up.  
V. 5 Are Brethren] Even as they were borne of one mother, so were they joined together in their wills, in the action touching the Sichemites. Gen. 34. 25.  
V. 6 Come not thou] God forbid that ever I should either in thought, or word, have had any part, in those bloody counsels and erterprises. Mine honour] That is my tongue, according to the Hebrew phrase, Psal. 16. 9 and 30. 12. and 57 8. 9 because that the faculty of speaking, amongst the sensible faculties is the noblest that man hath, above all creatures. In their selfe will] In their own passion, without any lawful power, or any just enforcement, which are the two things, which make taking up of arms just. Digged down] Utterly destroyed the City of Sichem, though that be not expressed in the history.  
V. 7 I will divide them] For a punishment of their blame-worthy union and league; I decree their posterity to be scattered amongst the other tribes, in the division of the Land of Canaan; So Simeons' part was intermixed with judah's: jos. 19 1. and it was yet more scattered, when the one part of it went to seek out new habitations: 1 Chron. 4. 24. Levi also had no part together, but was divided amongst all the tribes: jos. 21. 4. etc.  
V. 8 Shall praise] That is, shall honour thee, and acknowledge thee, for their head, and superior: 1. Chron. 5. 2. He alludes to the signification of judah's name whereof, see Gen, 29. 35. Thy band] he prophesyeth of the people's victories, wherein judah was always the chief: judg. 1. 2. and 20. 18. chiefly under David and his descent. Now under these corporal wars, and victories, are also understood Christ's spiritual ones, who was the true Lion of judah: R●v. 5. 5. Thy father's children] All my posterity shall respect thee as their Lord, in the Kingdom conferred upon the Tribe of judah, in David's person. And all the Church, which is the true Israel in spirit, shall worship Christ's person, which came from judah, according to the flesh: Gen. 27. 29.  
V 9 A Lion's whelp] That is to say, in his beginnings, and as it were in his first youth, he shall overcome and subdue his enemies, and then shall enjoy that rest which he hath established through his valour. An old Lion] For there are two kinds of Lions, the one short and trussed up, with a curled hair; the other greater, with long hair, and more fierce.  
V. 10 The S●●pter] The right of eldership and of supreme temporal Dominion, shall never be quite taken away from thee, until the Messias be come, who shall be of thy posterity, and he shall change it into a spiritual and everlasting kingdom, destroying a little while after, by means of the Romans, both the people, and form of any Jewish Commonweal, Dan. 9 26, 27. Now although the Tribe of Judah have not always been in possession of the kingdom, as before David, in Babylon under the Asmoneans, who were Levites, and under Herod the Idumean, yet it never lost the title and right to it; and hath always kept some Relics of the possession, having the body of its commonweal several, and its divine and humane Laws, which never was promised, nor happened unto any of the other Tribes. Isa. 7. 8. And the alteration of one reigning generation, altereth not the kingdom, if the same people and Laws remain. Now he describeth this slate by the Sceptre, and the Lawgiver, and by the first fifteen pointed out the supreme power, and by the second, the administration of Justice, Counsels, and Offices of government. Between] It seemeth that he alludes to the custom and fashion of Kings, who when they sit in their Thrones, have below at their feet their Chancellors, Councillors, and chief officers. Shiloh] The Italian hath it, him to whom that belongeth] That is, the Messias; the true everlasting King of his Church, Psalm. 2. 6 and 110. 2: Of whom the earthly ones were only figures and representers: The Hebrew word Shiloh hath been by many of the ancient, rightly translated. Unto him] He shall convert it into a spiritual and universal Kingdom, over all people. Others, unto him shall the people be gathered and reduced.  
V. 11. Binding] A prophetical and allegorical description of the Churches spiritual blessings. Unto the Vine] As in some other lands one might bind his b●ast he r●deth on, to a stump or wild shrub: The meaning is, the Land shall be so perfectly unshrubbed, and unforrested, that one shall hardly find any useless plant to tie an Ass unto. See Isa. 7. 25. He washed] Asdruball Job. 29. 6.  
V. 12. With Wine] Or more than Wine, or Milk.  
V. 14. Ass] A mighty nation, but cowardly in its erterprises, and base to submit itself to the yoke of slavery, before it will free itself with labour and danger. Co●ching down] Shut up in his own country, like an Ass in a stable. See Judges, Chapt. 5 verse 15.  
V. 16. Shall judge] By allusion to the name of Dan, which signifieth judgement, Genesis 30. 6. He meaneth that Dan shall have his Tribe within his jurisdiction and government, as the other: or peradventure he meaneth it of Samson, the Danite, who judged; that is to say governed the whole nation: see Judges 13. 2. 24.  
V. 17. A Serpent] A crafty people, who shall proceed more by deceits, than by open strength. See an an example thereof, Judg. 18. and in the whole history of Samson.  
V. 18 O Lord] It should seem that Jacob, at the remembrance of Dan, trembleth with horror, and rageth, foreseeing that in that Tribe should be erected the general idolatry of the ten Tribes, from whence should grow their ruin, 1. Kings 12. 29. Amos 8. 14. which should be restored by the Messias, whom he also looketh upon in this astonishment: see Host 3. 4, 5.  
V. 19 A troup] His country shall be exposed to incursions, and robbings, by his neighbours the Arabians, and other Eastern nations, as being upon their confines beyond Jordan, according to the custom of borderers. He makes an allusion between the Hebrew name for troops of soldiers and foragers, and the name of God. At the last] Or at the last, he shall pray and forage.  
V. 20 Out of Asher] The Italian hath it, Out of Ashers' country] That is to say, he shall have abundance of all things to live on, in his own country.  
V. 21 A hind] A nation of a quick, and ready wit, yet courteous and loving, without gall, or offence to others, like a tame hind: Prov. 5. 19 which needeth no watch nor locking.  
V. 22 Bow] A figurative description of the marvellous increase of joseph's progeny, chiefly by Ephraim: Gen 48. 16. 19  
V. 23 The ar●●ers] Though he hath always been as the But at which too many unjust persecutions have shot, by his brothers, his master, his mistress, yet hath he through God's grace withstood all these assaults, without diminishing either in state, or faith, and he hath always raised him up, greater, and happier, to be the relief of his Church, in the extremity of famine.  
V. 24 Of the mighty God] the Italian hath it, Of the mighty of jacob] that is God, in whom lieth all his Church's strength: see Psa. 132. 2.  
V. 25 Of heaven] In dews, rain, sunshine, and other celestial influences, Leu. 26. 4. Deut. 28. 12. Of the deep] Bianca springs and streams, which do all issue out of the great mass of waters which is under the earth. Of the breasts] by the copious bringing forth, and bringing up of children; and cattle, Deut 28. 4. 11.  
V 26 The blessings] The favours I have received of God, have abounded above them of my forefathers; as in respect of the great number of children which God hath given me; as in regard they are all admitted to be of the blessed seed, and none of them hath been cast out, as in the families of Abraham and Isaac: besides other wonderful gifts, wherewith God hath blessed me. Unto the] A proverbial manner of speech, which signifieth the highest of a thing; as the tops of the high hills are above the plains. Now he saith the everlasting hills, as Deut. 33. 15 Hab. 3. 6. because that for the most part they were from the beginning created in the same form, and manner, as they have continued in ever since. They shall] As I have received th●se favours through God's blessing, so I do wish them in thee, through my blessing, which I assure myself God will ratify. Of him] Of thee Joseph, whom God hath made remarkable in spiritual and temporal gifts, and raised to so excellent a dignity.  
V. 27 A Wolf] A description of the warlike customs of this tribe.  
V. 28 All these] This is the state of the partition of the twelve tribes, of which Jacob had spoken, in this his prophetical will. According] That is to say, according to those gifts as God would bestow upon them; which will was revealed to Jacob.  
V. 33 Gathered up] An act of a sweet and quiet breathing his last, as of a man that falleth a sleep.   

CHAP. L. VERS. 2.  
IMbalme] This custom of the Egyptians was grounded upon vanity, and the fond desire of shunning, or prolonging the condemnation of sin, which is return to dust: Gen. 3. 19 But since, God having spoken nothing thereof in his Law: it hath been held as a thing indifferent.  
V. 4 Spoke] Because that those which mourned, did not go abroad: Gen. 2. 32. and it was not lawful to appear before the King in mourning habit, Hest. 4. 2. as well by reason of the sadness of the spectacle; as also because the meeting of such a one, was held for an evil sign.  
V. 5 Digged] In that great cave, or hole in the rock, Jacob had caused a monument to be cut, according to the fashion: see 2 Chron. 16. 14. Isa. 22. 16. Matth. 27. 60  
V. 7 The Elders of his] Councillor's, Senators, and Officers.  
V. 11 Abel-Mizra●m] That is the Egyptians sorrow, or the plain of the Egyptians sorrow, for Abel signifieth both sorrow and plain.  
V. 17 Forgive the] Words of messengers, and intercessors.  
V. 18 Behold we be] We yield ourselves unto thee, and we acknowledge that thou hast reason to requite us for the slavery we sold thee into.  
V. 19 Am I in] To work my own revenge which belongeth to God alone: Deuteron. 32. 35. and to oppose myself to his Council and decree through which I was to be afflicted and tried: Psal. 105. 19 and to turn that to be an evil to you which he had ordained for your good: Gen. 45. 5  
V. 23 Upon Joseph's knees] He held them as his own, and brought them up tenderly even from their infancy.  
V. 24 His brethren] Under which name were comprehended his nephews also. Visit you] Shall make you feel the effects, of the care he taketh of you, by delivering you out of captivity: See Gen. 21. 1  
V. 25 My bones] That is my dead body, see the reason of this desire, Gen. 47. 29     

THE SECOND BOOK OF MOSES called Exodus.  

THE ARGUMENT.  
THis book hath been by the Grecian Interpreters called Exodus, that is to say, the coming forth: because the chief subject thereof is, the history of the miraculous coming forth of God's children out of Egypt, where they had been detained, after the death of joseph, in long, and cruel slavery, and oppression, until the time appointed by God's promises, for their deliverance, to bring them into the Land of Canaan promised to their forefathers. And just then, the Lord, by the hands of Moses and Aaron, set the people in full liberty, after he had with many, and terrible plagues, broken and tamed Pharaohs pride, causing them to pass dry foot through the red Sea, where he drowned Pharaoh and all his host that pursued them. That the people, after that time might not have, nor acknowledge any other God, and Lord, but the everlasting Son of God, who had manifested himself unto them by a new, glorious, and most singular name, which he revealed unto Moses: and had instituted the new Sacrament of the Passeover, for a remembrance of this miraculous deliverance: After which he himself conducted them through the desert, even to mount Sinai, where he more particularly and solemnly renewed h●s Covenant with them, giving them his Law, together with many ordinances, ceremonies, and Statutes, as well Ecclesiastical as Politic to consecrate and appropriate them altogether to himself, and to sever them from all intermixture with profane Nations, and chiefly to keep them always ready, through faith, and desire, for the coming of the Messias in the ●lesh, in whom was to be the accomplishment and substance of all these shadows, and figures of the Law. Appointing also the Priesthood, and ordinary service of God amongst his people, and a holy Tabernacle in manner of a movable Temple, with all its ornaments and parts: amongst which the Ark of the Covenant held the first place, over which the Son●e of God, appeared present in grace and power, as true God, King, and Sovereign Oracle of his people: Who on their parts performing very ill the conditions of this Covenant, did through their frequent murmurings, rebellions, and idolatries, severely punished, yet still pardoned by God, cause this truth to burst forth, that it was a Covenant of mere grace, grounded upon God's mere good will and mercy in Christ jesus, their head and Mediator: by whose only propitiation and intercession; represented and sealed by the levitical Priesthood, they were always preserved by God; notwithstanding their disloyalties, and transgressions. Now this history, as it is expounded in divers places of the new Testament, containeth an excellent representation and figure of the spiritual deliverance of the Church, from the Devil's tyranny, and from the slavery of the world, to pass through the Sea of the grace of Christ's blood, applied in holy Baptism, into the long, and troublesome course of her vocation in this life, still making towards the heavenly Canaan and erusalem: In which course she hath for her guide, the light and comfort of God's Spirit: and for her sustenance the Manna of his grace and word: and for the consolation and comfort of her conscience, a Communion to the good deeds of her high Priest: and for a rule of living, her sovereign King's Laws and commandments, against which sinning but too often, she is chastised with a fatherly severity; but still held up, and restored, by virtue of the eternal satisfaction, and everlasting intercession of her Saviour, and Redeemer, who never doth forsake her with his presence, and continually directeth her towards the end of her everlasting vocation in Heaven.   

ANNOTATIONS.  

CHAP. I. VERS. 4.  
DAn] These are set down in the last place, not according to the order of their birth, because they were the sons of the hand-maidens.  
V. 7 Multiplied] The Hebrew, increased like fishes, see Gen. 1. 20. and 48. 16.  
V. 11 To afflict them] To tyre, and weaken them through labours, and toils, to make them less able to get children, and hinder them from plotting any innovations. Treasure City's] For munition of war, armour, and victual, as 2. Chron. 17. 12. and 32. 28.  
V. 14 In mortar] And about lime.  
V. 15 Midwives] It is very likely that there were more of them, but these were the chief, or these were in that place where the Kin● had his abode.  
V. 19 The Hebrew women] This might be true for the greatest part of the Isra Israelitish women, who for fear, made no use of midwives. And therefore they say this, rather to escape, by not speaking the whole truth, which was not necessary, but dangerous to do; then for to lie: and also this art, of hindering a man from doing evil, by some ●●ction, is not any where condemned in Scripture: See Jos. 2. 5. 1 Sam 21. 2. 2 Sam. 17. 20. 2 Kings 6. 19 Jer. 38. 25, 26, 27. As the Egyptian women] So tender, and delicate. Lively] Others translate it, they themselves are midwives.  
V. 21 Made them] He blessed and prospered their families and affairs: see 1 Sam. 2. 35. 〈◊〉 Sam. 7. 11. 27. 29. 1 Kings 2. 24. and 11. 38.   

CHAP. II. VERS. 1.  
AMan] Amram the son of Cohath, the son of Levi: Exod. 6. 18. 20. A daughter] Jochebed the daughter of Levi: Num. 26. 59 If the word daughter be here taken in its proper signification, Amram married his aunt: which afterwards was forbidden: Leu. 18. 12. Others hold that by the word daughter is meant grandchild, and that Exod. 6. and 20. the word aunt signifieth cousin.  
V. 2 Conceived] After Aaron and Miriam who were elder than Moses: see Exo. 7. 7 A goodly] Of an extraordinary and divine beauty, Act. 7. 20.  
V. 3 She could n●t] Without being discovered, and incurring the penalty of the King's proclamation. This necessity being through mere humane fear, could not excuse from sin, in an act merely contrary to Gods Law.  
V. 4 His sister] Namely Miriam, Num. 26. 59  
V. 10 Moses] Taken out, and saved from the water: this is an Hebrew name, and is equivalent with another Egyptian name: if these two languages had not yet some kind of affinity betwixt them.  
V. 11 Was grown] Namely to the age of forty years' Acts 7. 23. Went out] By divine inspiration, to join in community of life, and affliction with his brethren: Hebr. 11. 24.  
V. 12 He slew] the Italian hath it, He smote] he killed, according to his calling of deliverer of the pe●ple, which he even at that time knew by divine revelation, and had accepted in his conscience, Act. 7. 25 yet the time of his using and executing that calling was not yet come.  
V. 16 Priest] Or governor, or both: see upon Gen. 41. 45. He is called Jethr●, Exod. 3. 18. 10. 2. Exod. 4. 18. and Hobab. Num. 10. 29. Judg. 4. 11. and knew, and served the true God.  
V. 17 Drove them away] for to water their flocks fi●st.  
V. 18. Revel] This was Jeth●o his father: Num. 10. 29 grandfather to these maidens.  
V. 22. Gershom] banished, driven from his own home.  
V. 23. Process of time] The Italian hath it, In the mean time, which was long] namely forty years, as it may be proved by comparing, Exod. 7. 7. with Acts 7 30. Died] Which heartened Moses to return into Egypt, Exod. 4. 19 Came up unto] See concerning this manner of speaking. Genesis 18. 20. Exod. 22. 23. 27, Deut. 24. 15.  
V. 25. Had respect] He entered into an actual judgement of this cause.   

CHAP. III. VERS. 1.  
THE back side] Seeking for fresh pastures, further into the Desert. Of God] This mountain got this name as well by reason of this vision, as chiefly because God did choose it, and consecreate it, to be as it were his tribunal of glory, out of which he pronounced his Law. Exo 〈…〉 11. Horeb] It should seem this was the gen 〈◊〉 name of all that row of mountains, and that Sinai was the particular name of that mountain from which the Law was given.  
V. 2. The Angel] Which was the son of God himself, which appeareth by that he is called the everlasting Lord. verse 4. 6, 7. 14 Deut. 33. 16. Mark 12. 26. And Angel by reason of Mediator. See Gen. 16. 7. In a ●la●e] The flame signifieth the presence of God in power and spirit, the bush represents the Church, as well for her mean and weak condition in the world: As also because in her sinful nature she cannot subsist before the devouring fire of God's Majesty, no more than thorns can endure the material fire, Isa. 9 18. and 27. 4. 5. and 33. 14. But God tempereth his presence in such sort, that it doth not make it feel the hurtful effects of the fire, but the comfortable enlightening of it, warming and purifying it. See Isa. 4. 4. 10. 17. And it is also signified that the afflictions of the world cannot disannul the Church. Psalm 129. 2. Isa. 43. 2.  
V. 5. Draw not nigh] No nearer than thou art, to show the reverence that is due to God's Majesty, and how all rash curiosity ought to be avoided. See Exo. 19 12. 21. Put off] A figure of the cleansing from the filth of sin, required of everyone that draws near to God, Heb. 10. 22. sin, wherewith the faithful 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 Jews, though without any express commandment, did not come into the Temple, but barefoot, and washed. Holy ground] Through my presence, and so long as I shall appear in it, not for any inherent or perpetual quality.  
V. 6. He 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 down] See Gen. 11. 7. 18. 21. Unto the place] and into their habitation.  
V. 11. Who am I] What means have I to do this, being in that misery, and exiled, as I now find myself? Moses knew when he was in Egypt, that he was ordained thereunto. See Exodus, chapter the second, verse the twelfth. But it seemeth that he then believed he should free the people through the favour and power which he had in Egypt; and having l●st that, he might now think that he was loosed from his bond: Seeing he wanted means 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 express remembrance and assurance of it; for thou shalt here receive my Law concerning my service, and here thou shalt also begin to exercise thy calling. So in Scripture oftentimes signs 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 book of Samuel, the second Chapter, and the four 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 he had revealed himself to the ancient Fathers, but because God's common names had been transferred to the Creatures, and given to Idols: and also because the Nations we●e divided into several Religions, and superstitious, and had particular names for their own proper Deities. Moses therefore desireth God to reveal 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 profane nations.  
V. 14. I am] I am the only true God, truly subsisting, and not only through the opinion of men as Idols are, that have an everlasting being, unchangeable, subsisting of itself, 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 general name; he that is, which hath remained in u●e amongst the Hebrews, 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 aforesaid name, framed in the third person. He that is, in stead of the first, I am what I am: which following the reverend custom of the ancient Jews, and the Apostles themselves, we interpret with the word Lord. Memorial] whereas Idolaters do fain divers representations and remembrances, this my glorious and special name shall serve to put you in mind at all times, who is your God, See Isa. 57 8. Host 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 souls 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 blameless before Pharaoh. Let us go] God would indeed quite deliver his people, and doth not command this dissimulation, but will have Pharaoh's malice & tyranny discovered, through this so just request, thereby to draw God's judgements upon him, because that when the inferior power differeth from the supreme, man is freed from the inferior, and is bound to follow the supreme one.  
V. 19 By a mighty] See Ex. 6. 1. and 13. 3. and Ps. 136. 12.  
V. 21 Favor] That they shall freely lend them whatsoever they shall desire. See Gen. 39 21. Palm 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 war against the Israelites, and did unjustly assault them: So that by right their spoils belonged to the victors, who were assaulted. which was brought to pass by God's secret providence, to recompense his people for the slavery which they had endured in Egypt. See Gen. 31. 9   

CHAP. IV. VERS. 3.  
IT became] So God would confirm 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 sense both powers being inseparable in God. Now the end of this particular transmutation of the rod into a serpent, seemeth to be, to show that Moses should be healthful to the Israelites, to guide and govern them, which was signified by the rod: And that he should be deadly to the Egyptians, which was agreeable to the serpent.  
V. 6 Put now] It seemeth that this second sign hath the same sense as the other, his hand being sound and powerful for the children of Israel, but a sore one against the Egyptians.  
V. 8 Thy voice] To the voice of thy first sign 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 forty years 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 inability I am persuaded 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 hast destined thereunto, and made capable of it seeing that God's gift, is the foundation of the calling. Many have thought that he meant the Messias himself, whom alone he thought to be capable of bringing such a thing to pass.  
V. 14 I know] This is given for a remedy to his defect of tongue. Behold] This is set down for a sign of Gods guiding this business in the whole course of it: for by an inward motion he caused Aaron to come so far to meet him, that he might have time to instruct him, concerning this their common commission.  
V. 15 Put words] Declare them unto him, and instruct him fully of them, that he may have them ready at a need.  
V. 16 In stead] Thou shalt be in my stead towards him, in revealing my will unto him, and power to command him.  
V. 17 Do signs] Not only that sign in the third verse, but also all the others which are meant: Exod. 3. 20. see Exod. 7. 9 19 and 8. 16. 17. Now the power of working miracles was not included in the rod, nor bound unto it, but God of his free will joined his operation thereunto as he doth to any external sign or means, which he ordaineth.  
V. 18 Ieth●o] The Italian hath it, jeter] which is the same Jethro.  
V. 19 All the men] As well that Pharaoh, under whom thou slewest the Egyptian, as also his courtiers, which were thine enemies and evil willers.  
V. 20 His sons] Gershom: Exod. 2. 22. and Eliezer: Exod. 18. 4. Rod of God] ordained and consecrated by God: who had promised to cooperate with his power to the usin● of it: see Exod. 17. 9  
V. 21 Put in thy hand] Ordained, and put the execution of them into thy hands. Willharden] God is not, nor cannot any way be the cause of sin, in any part, or kind, nor yet of the heart's rebellion. But he looseth the reins to his enemy's maliciousness, who are already rebellious, and hardened, without repressing or correcting of it, and by his just judgement delivereth them into the power of Satan, to work effectually in them: in such wise, that all God's commands, counsels, exhortations, and other good works produce nothing in them: but a greater contumacy; even as when one contrary doth not overcome, or tame the other, it kindleth and strengtheneth it the more.  
V. 22. My son] Namely by grace and adoption: Jer. 31. 20. Rom. 9 4. My first borne] He who amongst all nations is to me most dear, and by me most esteemed, and hath the prerogative of dominion, and a double portion of both the temporal, and spiritual blessing. See Genesis 25. 31. and 27. 27. 29. Wherefore there is no reason why he should remain in bondage.  
V. 24. Met him] This was done by some apparition, in which Gods Angel was seen threatening Moses with death, and telling him the reason of it, which was for having neglected to circumcise one of his sons, or both; which happened by some unknown occasion, either by reason of their mother's tenderness who was a Madianite, among which nation circumcision peradventure had been left off, though there remained some piety and service of the true God amongst them.  
V. 25. Zipporah] The administration of the Sacrament by the hand of a woman, was an extraordinary act, and beyond the common rule of the Church, and therefore must be no precedent. A sharp stone] the Italian hath it a ●●int] According to the old fashion, to make use of sharpened stones in stead of knives, especially if incisions were to be made in men's bodies. See Jos. 5. 2, 3. Yet others translate it there, sharp knives. Cast it] As in spite and reproach, that she should wound her son, to save her husband's life. A bloody] That is to say, whose religion forceth me to be cruel to my child.  
V. 26. Then she said] This seemeth to show, that after Moses his danger was past, Zipporah yet still remained speaking, and thinking evil of the Sacrament of Circumcision, and thence it is presumed, that Moses sent her back again to her father, and that he afterwards brought her back again to her Husband. Exodus, the eighteenth Chapter and the fifth verse. Circumcision] The Italian hath it, Circumcisions] Of her two sons, either because they were both circumcised at that time, or because the one having been circumcised before, she reproveth Moses, for that he had not done the same to the other, and to all those that had been born unto him before.   

CHAP. V. VERS. 5.  
THE people] That scum of people, that base common sort of people, so he doth in anger call the Jews, Are many] Therefore it is dangerous to propound any innovations unto them, or to keep them idle.  
V. 6. Officers] These were Jew's, as it appeareth by the 14. and 19 verses, whether they were of th' Elders: Exod. 3. 16. or that they had only some o versight of these works: but the taskmasters certainly were Egyptians.  
V. 7. Straw] Either to mingle amongst the clay to to make brick, or to burn it.  
V. 11. Yet not] Be careful in providing for it, for you must fully accomplish your work.  
V. 16. Thine own people] The poor Jew's thy subjects fail in their duties; in not performing what thou commandest, and therefore there is both injustice, and loss for thee in this rigorous dealing.  
V. 21. To put] giving them occasion to oppress us, and persecute us.  
V. 22. Returned] Going aside, he directed himself to God, for to complain, and disburden himself, as he had done Exod. 4 and to desire an answer from him.   

CHAP. VI VERS. 3.  
I Appeared] That great and glorious name of He that is, which I revealed first unto thee: Exodus Chapter 3. verse 14. ought to be an assurance unto you, that as my name is the highest of all ancient names: so shall my grace, and power be more excellent towards you, than it was towards your forefathers. By the name] God had made himself known by other names before Moses time, but the name of Almighty, had been the only proper and incommunicable name: which made a difference between God, the creatures, and Idols. After Moses the name of, he that is (which the English hath Jehovah) held the same place, but more excellently: for the name of Almighty showeth but only one of his perfections, but the other comprehends them all: in the infiniteness, and simplicity of the divine essence. Was I not] That new name was frequent in the Scriptures before Moses, but it was used there, as it were by anticipation, to show, that the God of the Fathers was the same, as revealed himself afterwards unto his people, by this most glorious name.  
V. 6. I am] That is to say, as true as I am the everlasting, or because that I am everlasting, that is to say immutable in mine essence; I will be the like in my promises and word. Stretched out arm] showing my supreme power.  
V. 12. Uncircumcised] As Circumcision was a holy sign of the amendment of the natural defect of the soul from sin: so the Jews called all them uncircumcised, who had any natural defect either of body or mind.  
V. 14. These] A digression out of the course of the history, to show the lineage of Moses & Aaron, whom God did employ about the deliverance of his people, The heads] hat is to say, tthe first fathers of these nations, from whom also they took their Names. Houses] The Italian hath it, Families] The people was divided into Tribes, the Tribes into Families, or great Kindred's, the Kindred's into Households, and the Households into Heads. See Jos. 7 14. Here are understood great families of seventy in number, according to the number of the heads which came into Egypt, called fathers by eminence; and their successors families of the Fathers, Reuben] Meaning to insist upon the Family of Levi; he briefly passeth over the heads of the two Tribes, which according to the order of the birth of the sons of Jacob, were the first.  
V. 16. According] Each of which had also its distinct generation, to which also it gave its name.  
V. 19 The Families] The first, from whence came those great families, which did also distinctly keep the same names as the first had.  
V. 20. His Father's sister] Others have it Cousin: see upon Ex. 2. 1.  
V. 23. Daughter of] Which was of the Tribe of Ju●ah; and these two tribes of Judah and Levi did often join in affinity together.  
V. 26. According to their] That is to say, in manner of an army, divided into companies, and colours, etc. according to the trib●s and families: 〈◊〉 Ex. 12. 41. 51. and 13. 18. and 14. 8.   

CHAP. VII. VERS. 1.  
A God] The Italian hath it, To be in stead of God] That is to say, to be in my stead, and represent me, as head of this Ambassage: of which Aaron shall be as interpreter and orator under thee.  
V. 3. My wonders] That is to say miracles, not of ●race; nor for good to them; but of present punishment, and presages of greater evils to come.  
V. 9 Thy rod] The same which God had ordained, which it seemeth Moses did ordinarily carry about him, and which he should deliver unto Aaron, as the performer of his commands, when there was any miracle to be wrought.  
V. 11. Wise men] Those which were esteemed such; & bear the name of such, though their knowledge was altogether diabolical: otherwise by the name of wise men were understood those only which studied natural arts, and Sciences: and by Magicians those who had made a covenant with the devil, & wrought by his power. See Gen. 41. 8. Dan. 2. 2 Now Pharaoh his intent was, to take away from the God of the Israelites the honour, and power of working miracles alone: and from Moses the authority of his commands and threatenings.  
V. 12. They became] not by any true change of substance, nor in a moment, in which two points consisteth the nature of a true miracle, and is out of the devil's power, and the power of all his Ministers, but by some illusion wrought upon the beholder's senses, by false impressions in the air, or by the putting in of true serpents, insensibly brought in from some other place, taking the rods from the people's sights, by devilish deceits of the sight. Aaron's rod] while it was yet a serpent. Here God, to leave Pharaoh in his wilful error, is contented to show by this sign that he is too strong in all things as the Devil can any way plot against him.  
V. 14. Is hardened] The Italian hath it, made heavy] That is, obstinate, and firm in his purpose, as things which are very heavy, are also very hard to move.  
V. 15. In the morning] Which showeth that the Lord appeared unto Moses in the night.  
V. 17. I will smite] That is to say, I Moses will cause Aaron to smite.  
V. 18. Shall loath] The Italian, Shall be wearied] Namely, with endeavouring to purify the water, either by digging in the earth, or by draining of it through the sand, seeing that in Egypt they have no other common water but that of the river Nilus.  
V. 19 Upon the waters] That is to say upon the waters of Nilus, which divideth itself through all the Country by channels and streams: God's operation stretching itself from that place where the river was smitten to all the remnant, even to that which successively ran in the river.  
V. 22. Did so] By illusion or supposition, as vers. 12. Now this water whereupon the Magicians did work, was either that in the Land of Goshen, to which the plagues did not reach, Ex. 8. 22. and 9 26. and 10. 23. Or the water of those wells and ditches which the Egyptians digged, or peradventure the water of Nilus itself, which peradventure was not so suddenly changed, but that the Magicians might have time to practice upon it.  
V. 24. Digged] To try if the water drawn through the earth, could be purified, which also might in part happen to be so.   

CHAP. VIII. VERS. 5.  
OVer the] See upon Exod. 7. 19  
V. 7. Did so] Smiting the water with their rods, as Aaron had done. Brought up] Namely in the Land of Goshen, which was exempted from plagues: or in some other place, which was not presently, upor an instant, covered with frogs by Moses working. See upon Exod. 7. 22. Now God again glorifies himself above the Magicians; in suffering them to imitate the miracle of the plague: but discovereth the falsehood and weakness of the devil, in that he doth not suffer them to imitate the remedy, and the deliverance: see upon Exod. 7. 12. and 8. 18.  
V. 9 Glory over me] Now thou dost humble thyself, and bringest thyself into God's obedience, thou obtainest the victory over me, and beatest back my plagues: Or else he speaks in scorn, as if he said, scorn me if thou wilt, and withstand me, according to thy wont custeme; yet must thou request me to relieve and help thee.  
V. 12. Because of] Concerning the Frogs which he had caused to come upon Pharaoh.  
V. 13. Villages] The Italian hath it, Courts] Or villages, or countries.  
V. 16. Lice] The Italian hath it, Gnats] or Butterflies, or horseflies, so many have interpreted the Hebrew word: yet others do take it to be louse.  
V. 18. They could not] Being hindered by God, from using their diabolical deceits in this plague, which seemed ●o be more easy to imitate; and in the plagues which followed, which he did to take away all colour of excuse from Pharaoh. There were] stayed upon them for a time.  
V. 19 The finger] An effect of his omnipotence, to which no art can add; confessing thereby secretly, that their miracles had been done by art. See Luk. 11. 20. Unto them] Namely to Moses and Aaron. Or else to his own Magicians.  
V. 22. In the midst] This seemeth to be added against those profane persons, who confess the essence and glory of God in heaven, and deny his providence upon earth. Or against those Idolaters, who thought God to be a particular God of his people, and that his power could stretch no further.   

CHAP. IX. VERS. 6.  
ALL the] By the 9 19 and 25 verses, it seemeth that all the Egyptians cattle did not die: but the meaning is, that the mortality took hold of all kind of ca●●el, and consumed great quantity of them.  
V. 11. Stand] To practise wiles, or to seek to withstand him with false miracles: So it seemeth that the small knowledge of God which they had obtained: Ex. 8. 19 had wrough no conversion in them.  
V. 14. Send] Or I willer fly, and shoot off like so many arrows, which shall pierce thee mortally.  
V. 15 For now] Believe not that, because thou hast hitherto escaped, that it hath proceeded from want of power in me, or that thou hadst might to strive with me: I have preserved thee myself, by not casting that mortality upon thee, which hath spoilt thy cattle.  
V. 16. Raised thee up] Caused thee to be born into the world, raised thee up to royal dignity, and upheld thee till now, though I knew thine untamed malice, that by striving with it, and overcoming it, I might manifest my omnipotency to all men, to the comfort of my people, and terror to the wicked: See Ex. 14. 17. Prov, 16. 4. Rom. 9 17. 1 Pet. 2. 8.  
V. 17. Exaltest thou thyself] Like a bank to oppose thyself against the increase, and free departure of my people.  
V. 18. Foundation thereof] Since the first setting up of this kingdom, v. 24.  
V. 19 Send] A warning out of superabundant mercy, to make Pharaoh so much the more condemnable, and to spare such amongst the Egyptians, as had some fear of God in them.  
V. 23. Ran along] Did run along upon the earth; The Italian hath it, Did seize upon.]  
V. 27. I have sinned] I confess my sin, condemn myself, and give God the glory of having commanded me just things, and to have punished me justly for my rebellion.  
V. 28. Mighty thunderings] The Italian hath it, Thunders of God] That is to say so terrible and extraordinary.  
V. 29. I will spread] This is the ancient gesture in praying, with arms stretched out, and the palms of of the hands turned upwards.  
V. 32. The Rye] The Italian hath it Spelt] or Formenty] which is the noblest kind of wheat.   

CHAP. X. VERS. 1.  
I Have] Seeing that through my just judgement, he still remains hardened, I will have thee to urge him again, that I may have new matter proffered me, to overcome and tame him. I might show] That I might publicly show the effects of them, and leave the memory thereof to posterity, for a remembrance of my power and justice.  
V 2. Thou mayst] That is, thou Moses, and by thy means and instruction, every one of my people.  
V. 7. A snare] That is to say, for an occasion to make us guilty before God, and so to ensnare us in an inevitable ruin.  
V. 9 A feast] And therefore it is fitting that all' both great and small, which are comprehended within God's covenant, and bound to his service, should be present: And that we should also have all our cattle with us, to offer unto God, according to his will.  
V. 10. Evil] You stand provoking my wrath, and drawing on your own ruins, through your erterprises and bold demands: the Ital. hath it, Evil hangeth over you] Others have it, you have evil before you▪ That is to say, you have some evil design, which I will severely punish, if I do discover it. He feared they would go quite away, to his loss, and the loss of his whole country, for losing the service of so many men, and therefore he will have them leave their children for hostages of their coming back again, see Exo. 1. 10.  
V. 11 For that] The Italian hath it, Seeing that] If this be your sincere intent, be content that I grant you this, without desiring that which is not needful thereto.  
V. 13 An East-wind] Raised by miracle, to serve for God's work, see upon Gen. 8. 1. Numb. 11. 31.  
V. 17 This death] That is to say, this mortal plague, which will bring in a general famine.  
V. 19 The red Sea] Called by the authors, the Arabian gulf. This name of red hath been taken from this, because this Sea bounded the Land of Edom, or Idumea, 1 King. 9 26. 2 Chron. 8. 17. and Edom signifieth red. The Hebrew word signifieth the Sea of Sea grass, which is a kind of grass, or small Sea bulrush.  
V. 21 May be felt] Through the thickness of the vapours, and the mist raised by miracle, to hinder the Sunbeams, and dim (yea put out) any artificial light.  
V. 24 Called unto] very like it was after the darkness was past, for before no man could stir out of his place.  
V. 26 With what] Of what kind of cattle, and what number.   

CHAP. XI. VERS. 1.  
SAid unto] Namely before Moses withdrew himself for the last time from before Ph●raoh.  
V. 5 That sitteth] He who is acknowledged, for Prince, and successor; is already installed in the Kingdom▪ others have it, That must sit. Behind] According to the use of those days to make the m●n, and maid servants turn the mill. Judg. 16. 21. Isa. 47. 2 Matth 24. 41.  
V. 7 Not a dog] There shall be no stirring nor noise, so much as to make a dog bark in the ni●●t, every thing shall be exceeding quiet: see Jos. 10. 21.   

CHAP. XII. VERS. 1.  
Spoke] It is likely that this was before the plague of darkness.  
V. 2 This month] Called by the Hebrews Abib: Exod. 13. 4. and 23. 15. D●ut. 16. 1. and by the Chaldeans Nisan, Hest. 3. 7. which was the moon after the Equinectiall of the spring. Shall be] Whereas until this day the year hath begun the moon after the Autumnal equinectiall, Gen. 7. 11. and 8. 5, 14. hereafter you shall have an holy year which shall begin the foresaid month of Abib, and the other year shall remain for civil acts, and affairs: see Exo. 23. 16. and 34. 22.  
V. 3 In the tenth] This keeping of the Paschall Lamb for four days or there abouts was ordained to teach the preparation, and sanctification, required in the participation of the Sacraments. And also to figure unto us that Christ the true mystical lamb, after his solemn consecration through Baptism, should exercise his function for three years and a half until his death: see Dan. 9 27. Christ did also the tenth day of this month, make entrance into Jerusalem: and the fifteenth he was crucified. Now because there is no mention made elsewhere of this keeping; it is likely that it was one of the singularities for the first celebration, v. 6. which had no perpetual Law. Every man] the Italian hath it, Every house] To show the communion of the Church, in the enjoying of Christ, and his benefits.  
V. 4 Take it] Let them jointly provide the lamb, and provide in common, for all things required for this action. According to the number] in such manner, that these two, do make out of their families, a sufficient number, to eat up a lamb at one time.  
V. 5 Without blemish] A figure of Christ's perfect justice and innocency: Heb 9 14. 1 Pet. 1. 19  
V. 6 U●till the fourteenth] Towards the end of which day, which was at the setting of the sun, the lamb was killed, made ready, and eaten, v. 18. Leu. 23. 5. Num. 28. 16. and then immediately after, being the fifteenth, begun the feast of unleavened bread, Leu. 21 6. Num. 28. 16. and ended on the even of the one and twentieth. In the evening] The Italian hath it, Between the two evenings] The Jews anciently used no hours but did part the light, or natural day, into morning, midday, and evening. Psal. 55 18. Dan. 6. 10. Now the midday and evening, were by them called by a dual name, as who should say two middayes, and two evenings, because that under the name of midday, were comprehended two hours before, and two hours after th● just meridional point: and under the name of evening, the beginning of the ●●nnes declining▪ until the full setting thereof. The Romans brought up the division of day light into twelve hours, whereby this time of two evenings, was then accounted from the ninth hour, or three in the afternoon, until the sun was set: see Acts 3. 1. and 10. 3. 6. and this time answereth just to the time of Christ's death. Matth. 27 46. Mark. 15. 34.  
V 7 Of the blood] For a mark to distinguish those houses which God would free from that corporal death, which should overthrow the Egyptians houses, and for a figure of the application of Christ's blood in baptism, for the redemption from everlasting death, which falls upon the rest of the world: see concerning the spiritual seal, figured by this: Rev 7. 3. and 9 4. and 14. 1. This circumstance also was singular for the first Passeover.  
V. 8 Let them eat] So Christ having sealed us with his blood in Baptism, to absolve us from death, and damnation; doth afterwards give himself to us for food: whereof the holy Communion is a Sacrament. In that night] In the evening of the fourteenth, the night of the fifteenth coming in, into which night the n eale did also somewhat extend itself. ●oste] To figure Christ's ●u●●erings, which were extreme and universal, without any drop of comfort, or refreshing: subsisting in the fire of God's anger against the sin of man, for which he was become paymaster. Psalm. 22. 15. 16. John 19 28. Through the only juice (as one may say) of his own justice and innocency. With unleavened bread] In remembrance of their hasty departure out of Egypt, verse 34. and for the people's poverty in that country: Deuteron. 16. 3. and to teach us that none can participate of Christ, with the leaven of hypocrisy, impurity, or malice: Matth. 16. 6. 11. 1 Cor. 5. 7, 8. Bitter herbs] The Italian hath it, Wi●de lettuce] So the Hebrew word is translated by the ancient: and so now the Jews do use to eat wild succory, which hath been holden for a kind of lettuce, dipped in a certain sauce made with other bitter herbs. That signified at that time, the troubles which should accompany the people at their going out of Egypt, until they did arrive into the Land of Canaan. And for ever the tribulations of all the true faithful partakers of Christ's life, and of his sufferings, Mat. 20. 22, 23. Rom. 8. 17.  
V. 9 R●w] Ill, or half dressed. As a figure of Christ, who to be our true Passeover, was to be afflicted to the uttermost. Isa. 53. 3. Sodden] Because that water correcteth and tempereth the scorching of the fire; which did not befall Christ at all, who felt the heat of God's wrath against sin, without any lightning or eas●. Head] this betoakeneth also that Christ ought to be apprehended by faith, in his wh●le person; his office, grace, justice, and benefits without any division. The purtenance] Namely that which was to be eaten, and not be offered unto God, as the fat, the cawl, and the kidneys were: 2 Chron. 35. 12. 14.  
V. 10 Ye shall let nothing] to avoid superstition, and to show that Christ must be apprehended whole and at once.  
V. 11 With your loins] the Italian ●ath it, Have your loins] with your garments girded, and tucked up, alter the manner of travellers, to be ready to depart out of Egypt. A figure of all the faithfuls preparation, to expect Christ for their full deliverance, disburdened of all affection's, sollicitudes, and other carnal hindrances: Luke 12. 35. 1 Pet. 1. 13. This ceremony was also singular, and peculiar for that first Passeover, as it app〈…〉 th' by our Saviour's Passeover with his Apostles. Passeover] that is in commemoration of the passing over of the destroying Angel, by whom I will work your deliverance. It is a figure and Sacrament of Christ his passing out of the world to the Father by death: Joh. 13. 1. by which the Church hath obtained redemption.  
V. 12 Execute judgement] Either that the Idols of Egypt by miracle were thrown down, or that he only meaneth, that through his judgements upon Egypt, he would confound the false Gods thereof, that they should not be able to escape. see ●pon Isa. 19 1. and 46. 1. and elsewhere in the Prophets. I am] a manner of affirming a thing, as it were by oath, as if he should say; as certain, as it is true that I am the Lord.  
V. 13 A token] of safety to you, and for a distinction to mine Angel: as Ezech. 9 4. Rev. 7. 3. To destroy you] not like unto the Egyptians plague.  
V. 14 For ever] All the time that ceremonies shall last, namely till Christ, who by the fulfilling of them, shall abolish the use of them, bringing in a new age, and state in the Church, Rom. 10. 4. Col. 2. 16, 17.  
V. 16 A holy] That is to say, a solemn and holy day, on which the people shall meet in a place for the public service of God, to be instructed in his word, and to render unto him the worship of praises, and sacrifices, etc. Leu. 23. 35, 36. May be done] Unless it were in case, that ●ay should fall on the Sabbath, which day the making ready of meat was forbidden: Exo. 16. 25. and 35. 3. And it is credible that this permission did extend also to other solemn feasts.  
V. 22 Ye shall take] This also was ordained only for the first Passeover. Until the] That is to say, before the slaying of the first borne be ended: for otherwise they went out in the night, yet somewhat near the morning, v. 42.  
V. 23 Will pass] The Italian hath it, When the Lord shall pass] That is to say, shall cause his destroying Angel to pass.  
V. 24 This thing] The general command of the Passeover, and unleavened bread, but not to observe all the particular forenamed orders.  
V. 25 When ye be] For the Passeover, by reason of many discommodities, was kept but once in the wilderness, and that by God's express command: Num. 9 2, 3. This service] The Sacraments being part of the sacred acts of the public service of God.  
V. 27 The sacrifice] The Passeover signified Christ's sacrifice, and likewise the application which the faithful man, aught to make thereof to himself, through a lively faith; wherefore the passover participated, both of the sacrifice, wherein he is offered to God, and of the Sacrament, wherein his grace is received. As it was a sacrific: Exod. 34. 25. Num. 9 7. 13. D 〈…〉 on. 16. 2. 5. the blood of the Lamb was sprinkled in a holy place by the Priests; and the fat, the cawl and the kidneys were burnt upon the Altar, Deut. 16. 2. 2 Chron. 35. 11, 12, 14. According as God did afterwards specify these ceremonies. As it was a Sacrament the flesh was eaten by every particular person. Bowed the head] in token of submission, and reverend acceptance of the commandment.  
V. 29 Captive] That is to say, of the slaves. Exo. 11. 5. who wrought in irons, and in the prison also, where they were shut up after their work, see Judg. 16. 21.  
V. 31 He called] He caused him to be called, and told in his name, for Moses did see Pharaoh no more, Exo. 10. 29.  
V. 32 And blessed me] that is to say, pray unto God for me, laying aside all hatred and rancour.  
V. 34 Leavened] Before the water was well dried up in it, or was well settled, which is required in dough, although it be unleavened, before it be baked; because that howsoever all leaven was forbidden from the beginning of the fifteenth, verse 15. 19  
V. 35 They borrowed] They had done it after the ninth plague, before the tenth: Exo. 11. 2.  
V. 36 They lent] the Italian hath it, They had lent] see upon Exo 3. 22.  
V. 37 Succoth] This name seemeth to be given to this place, by reason of the cabins and bowers, which the people made there in haste, for their first resting place. On foot] That is to say, complete, and able men, fitting to walk in battle array without riding upon beasts, or in wagons, like women, and weak old men, and little children: Num. 1. 45, 46. Children] the Italian hath it, Households] That is of women and children.  
V. 38 Multitude] that is to say strangers, the Israelites servants, or some which had voluntarily joined themselves which them: see Numb. 11. 4.  
V. 39 Leavened] It had no leaven amongst it, because it was forbidden, nor was not well made up, by reason of the haste, v. 34. Prepared] that is to say, before hand.  
V. 40 Fou●● hundred] Within this account is comprehended all the time since Abraham came out of Chaldea, Gen. 12. 1. and he and his successors remained as strangers in divers countries, for the people were in Egypt but 210. or 215. years.  
V. 42 To be much observed] That is to say, solemn, and hallowed by many ceremonies, which God ordained to be straightly observed, making it more famous than any night in the year, by the remembrance of so many benefits, and wonders. For bringing them] The Italian hath it, When he brought them] or chosen to bring them out, in, or after that he had brought them out.  
V. 43 A Foreigner] by nation, or by religion, who is not by circumcision incorporated into the Church of God, to which alone are made the promises of grace; and to whom also appertain the seals and Sacraments thereof.  
V. 44 Hast circumcised] Seeing he had voluntarily embraced the Church's faith, and desired to wear the Character of it: see upon Genes. 17. 12 He shall eat thereof] That is to say, he shall have right to it, and liberty to do it, and shall be bound thereunto. As under the Gospel, a man hath no right to the Lords table, if he hath not been baptised: and even as one that is not living, cannot be nourished.  
V. 45 A foreigner] He that upon some occasion liveth amongst the people, and is not by right, nor religion incorporated. And the same must be understood of the mercenary and uncircumcised stranger.  
V. 46 In one house] Every family shall cat it in one and the self same place: verse 3. Not carry forth] To avoid all superstitious abuse, ●ut of God's ordinance, and to show that out of the Church and the communion of Saints, there can be no participation of Christ's spiritual goods. Neither shall ye break] A figure of Christ whose bones were not broken, as the two thiefs bones were: John 19 33. to show that no man had power to take away his life; but that he voluntarily had laid it down: John 10. 48.  
V. 48 Of the Lord] Or to the Lord, that is to say, to his honour and service. All his males] see Gen. 17. 10.   

CHAP. XIII. VERS. 2.  
Sanctify unto me] Tell the people from me, that besides the most ancient custom, Genesis 4. 4. every first borne, as escaped, through my favour, out of the slaughter of the first borne of Egypt, verse 15. belongeth unto me as a sacred thing wherefore the firstlings of the clean beasts shall be offered unto me, and the flesh shall be for the Priests: Num. 18. 17. they of unclean beasts shall be redeemed, verse 13. and the price given to the Priests: Num. 18. 15 the first borne of men shall be consecrated to my service. Now in exchange of these, God afterwards took the I evites, Num. 3. 12. and 8. 16. and after this first exchange, the first borne were to be redeemed with money, and the money was to be given to the Priest: Num. 8. 15. 16.  
V. 3 There shall] That the memory thereof may be preserved by this observation.  
V. 4 Abib] See upon Exo. 12. 2. the Hebrew word signifieth an car● upon the stalk, or the corn cared, which beginneth in those countries to be so about Easter: Exo. 9 31 Lev 23. 10. 15.  
V. 9 For a sign] That is to say, in stead of remembrances, which men use to carry about them, to preserve or renew the remembrance of any thing, See Deut. 6. 8. Pro. 3. 3. and 6. 21. and 7. 3. Isay 46. 16. That the] to give thee occasion to meditate continually upon God's Commandments: to which thou art straightly obliged by this admirable deliverance, through which he hath gotten thee wholly to himself.  
V. 12. Set apart] that is, lay aside all the interest thou hast in them, and resign them wholly to the Lord.  
V. 13. Of an Ass] and likewise of every other unclean beast, which is not fitting for sacrifice, Break his] to the end that which belongeth to the Lord, may not be put to any other ordinary use.  
V. 16. Frontelets] the Hebrew word signifieth ribonds, or lists of skins or parchment, which they tied about their arms, or forehead for a remembrance. The Jews did use to wear them for devotion, writing some sentences of Scripture upon them, and were called in Greek Philacteries, that is to say, preservers of memory, Mat. 25. 5. afterwards they used them for superstiti us press vatives against sickness, and other sinister accidents.  
V. 17. Of the Land] drawing towards that land, ●●ast peradventure] meaning, that it was fitting the people should first be accustomed to labour, inclined to obedience, and strengthened in faith, by the long journey in the desert, before I put them to the trial of war against the Canaanites: and that all hope of returning into Egypt may be taken away from them, knowing no other way but through the red sea, which shall miraculously be opened for them, and presently shut up again. Now this is a kind of human discourse: For God is no way tied to means, for to come to his ends, yet he doth set down many very convenient and fitting ones according to the free disposition of his wisdom.  
V. 18. The Wilderness] of Etham, Num. 33. 8. Harnessed] the Italian hath it, in array] the Hebrew word seemeth to signify in rank by five and five, Jos. 1. 14. others harnessed] according as the Hebrew phrase implieth, wearing of the sword b●lt about the fifth rib, that is to say, about the five last small ribs.  
V. 19 Of Joseph] together with the other Patriarches Acts 7. 16.  
V. 20. Succoth] see Exo. 12. 37.  
V. 21. The Lord] the Son of God personally, 1 Cor. 10. 9 therefore called the Angel of the Lord, Exo. 14. 19 w●n●] he showed his presence in power and operation, joined to this sign, and instrument, wheresoever he removed or transported himself, a Pillar] an airy body, like a cloud in sight, and quality, miraculously form, standing upright and spreading itself very high in the air. After the Tabernacle was set up, this Pillar had its basis upon it, Exod. 40. 38. Num. 9 15. and remained so in the midst of the Host, when God would have it stand still: and when he would have it march on it removed to the head of the host, to lead them] through those deserts, & uninhabited sands, without any beaten way, Num. 10. 33. Deut. 1. 33. it was also to make them a shade, and keep them from scorching, Psa. 105. 39 a pillar] it was the same Pillar in substance, as the first was; but by night by miracle it showed otherwise, and was for another use, By day and night] as well by day as by night, as it pleased God to cause them to remove, now at one time, now at another, Numb. 9 17 and some times also causes them to march divers days and nights without resting, Num. 10. 33. and 33. 8.  
V. 22. He took not away] all the time they were in the wilderness.   

CHAP. XIV. VERS. 2.  
THat they tur●e] whereas the right and direct way to the land of Canaan is on the left hand, let them draw to the right hand towards the red sea: Pi●a●irot] the Italian hath it, the throat] or gorge of Hirot] hills which made a h●ad to the red sea, into whose throat Pharaoh thought that the people running away, would enclose themselves.  
V. 3. The Wilderness] they thought to have saved themselves in the wilderness, but the difficulty thereof hath affrighted them, wherefore they have turned aside, to shut themselves up, and enclose themselves, within the straits, of these mountains.  
V. 5. Fled] made a show of going away, intending not to return, contrary to Pharaohs opinion, grounded upon Moses his first proposition, Exo. 3. 18 and 5 3. which, Pharaoh disobeying, and now again following them in an hostile manner. Moses was no more tied in that unto that first proposition, and the people's departure was justified by God's providence.  
V. 7. Over all] certain heads commanded over all this number of chariots: or over every chariot there was an Officer, who had the rule over them, that were upon the said chariot.  
V. 8. A high hand] openly, freely, with displayed banners, not like run●wa●es.  
V. 10. Cried out] through fear and perturbation: not with a faithful calling upon him.  
V. 15. Wherefore] It is likely that Moses amazed at the people's murmuring, was gone aside to pray unto the Lord: who chideth him, not for the holy act of praying, but for his fear, which stayed the execution of that which he had already abundantly consented unto. And did also let him know, that he was readier to hear him, than he was to call upon him.  
V. 16. Divide it] thou making this sign which I commanded thee, myself at the same time will produce the effect of it, v. 21.  
V. 19 The Angel] the Son of God himself, the perfect pattern and eternal Mediator between God and man, Exo. 13. 21. removed] the Italian hath it, went away] removing the pillar, which was the sign of his presence, he spread forth his power behind the host, as well as he had done before it.  
V. 20. To them] the Italian hath it to the one] namely to the Egyptians, that part of the pillar which was towards them, being like a cloud, whereby they were hindered in their pursuit, to these] the Italian, to the other] namely to the Israelites, to whom the other side of the pillar, appeared like fire, to show them the way.  
V. 21. By a strong] which in part was a sign of God's presence, who wrought therein by his omnipotency: and in parts was an instrument of his working: Yet above all natural property of its own; but rather contrary to it, its property being rather to spread the waters abroad, than to gather them up in a heap. Others say that it was to dry up the muddy bottom of the sea, Gen. 8. 1. Exo. 15. 8.  
V. 24. Morning watch] according as anciently the nights in stead of hours, were divided into so many watches, the number of which is not certainly known: see 1 Sam. 11. 11. Looked] a figurative term, as much as to say darted his thunderbolts, as it were out of the lightning of his eyes, Psa. 77. 18, 19  
V. 25. Look off] having broken them or brought them out of order with the thunder, Drove them] the Italian, He did lead them] going before them, hindered them in their pursuit.  
V. 27. His strength] the Italian hath, His violent course] that is to say a violent fall of waters so heaped up, Overthrow] by some impetuous wind, or otherways.  
V. 30. Upon the sea shore] which were driven thither by the boiling of the sea, which in that manner casteth up dead carcases, See Psa. 74. 14.  
V. 31. Believed the Lord] through confidence, and entire dependency of the heart and conference upon him, as their Sovereign: Moses] through acknowledgement, obedience, and docility, as towards God's servant and ambassador, Exo. 19 9   

CHAP. XV. VERS. 2.  
Sung] the subject of my praises and holy songs, prepare him an babitation] the Italian hath it, glorify him] the Hebrew, I will give him ornaments, and trim; others, I will set him up a habitation, that is to say a holy place, where he shall be served and honoured.  
V. 8: With the blast] whereby he intimates that the wind, Exo. 14. 21 was miraculously raised by God, and accompanied with a supernatural property.  
V. 11. Fearful] the Italian Reverend] who by thine excellent and famous works, causest thyself to be respected and feared.  
V. 12. The earth] it should seem he meant the miry bottom of the sea, wherein many did stick.  
V. 13. 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 signs of thy presence, in grace and power.  
V. 14. Shall ●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 mountain] that is to say, the hilly country 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 Prophetess] See Num. 12. 2. A timbrel] according to the manner of public rejoicings; Judg. 11. 34. 1 Sam. 18 6. Psa. 68 26. Dances] That is to say, mounting motions of the body, in token of rejoicing, exultation and rapture of the mind, without any lasciviousness or lightness: See 2 Sam. 6. 14. 21. others translate it Flutes.  
V. 21. Answered] In manner of an anthem, as 1 Chron. 16. 41. 2 Cron. 5. 18. Esdras. 3. 11. Jer. 33. 11.  
V. 23. Marah] That is to say, bitterness, or a bitter thing.  
V. 25. Atree] Either that this natural property was in the wood, increased peradventure, and strengthened by miracle: or that all the virtue proceeded immediately from God, and that the wood was but only a token appointed by God's will, as 2 Kings 2. 20. and 4. 41. to which it pleased him to join his power, to exercise the peoples, and Moses faith and obedience, Made] he began to give them straighter laws of obedience, having by the meeting with these waters, had a trial of their perverseness, 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 air, wherefore it is called the corn of Heaven and Angels, Psa. 78. 24, 25. and 105. 40.  
V. 5. Prepare] Because that Manna might be prepared divers ways. V. 23. Num. 11. 8. which was forbidden on the Sabbath day, Ex. 35. 3. Bring in] for the Sabbath days meals.  
V. 6. That the Lord] and not we of our own proper motion.  
V. 7. The glory] A miraculous effect of his sovereign power, namely Manna.  
V. 9 Before] towards the pillar of cloud, which was a token of God's presence.  
V. 10. The glory] Some extraordinary and divine brightness, Leu. 9 6. 23. Num. 14. 10.  
V. 12. At even] The Italian hath it, Between the two evens] see upon Exo. 12. 6.  
V. 13. The dew] The Italian hath, A flower of dew] this was a superficies, of a liquid and aereal substance which through the coolness of the morning was congealed into little co●nes, which were Manna.  
V. 14. Gone up] The Italian, Vanished] that liquid body being turned into corns.  
V. 15. Manna] It should seem that at that time Manna was the name of the airy honey or honeyed dew, which to this day is to be found in divers places, like to that of the wilderness, which was always so called by the Easterlings. But Moses presently showeth the difference, namely, that this was produced and sent by miracle, for the time of their pilgrimage in the desert, whereas the other is natural, and falleth only in certain places and at certain seasons.  
V. 16. ●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 showeth 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 O●●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 all 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, Leu. 23. 3, 4. and it was lawful to go a Sabbath day's journey, Act. 12. to walk upon lawful occasions.  
V. 33. Said unto] After the Tabernacle was set up a Pot] which was of gold, Heb. 9 4. Before the] before the A●ke which afterwards was the expressest and holiest sign of God's presence.  
V. 35. The testimony] That is, the Ark 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 man's 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. D● ye tempt] Make a rash trial of his power, and truth through incredulity? and of his patience, through malice and boldness The Lord] the son of God, who was personally present in the midst 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 be eye witnesses of the miracle, which was denied the people, either by reason of their incredulity; or to cause them to bear 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 show 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 supernatural power unto thee, which I shall have obtained by my prayers.  
V. 10. H●r] which showeth that he was the head of the tribe of Judah, which had the precedency of the other: see Exo. ●4. 14. 1 Chron 2. 19 So Hur was under Moses the chief politic magistrate, as Aaron was chief of the Ecclesiastical order; and by these three was represented the whole body of the people, when they joined in prayer for the public welfare.  
V. 11 Held up] with the rod in it: For a token as well of the perseverance, and fervour in prayer, as of God's action which followed in saving the people. As contrariwise the letting down of the hands, did snew the slacking of prayer and therewithal the slacking of Gods working. The stone signifieth Christ, the only prop of faith which he also as high Priest of the Church like Aaron, and her chief head and King, like Hur, strengtheneth in all sights by his interceslion, Luke 22. 32.  
V. 14. I● a Book] The Italian hath it, In the Book] which thou w●i●est by mine appointment, Exo. 34. 27. Deut. 31. 9 22. which is nothing else but the volume of the five books of Moses: Rehearse it] The Italian, Put it] cause him to understand it well that he and all other heads of the people, which shall be his successors, may put this my command in execution, when I shall give them occasion so to do, as I did to Saul, who neglected it.  
V. 15. An Altar] according to the custom, aswel for to give God's thanks for his deliverance, as to leave a monument of it behind him: Called the name] not for to attribute Gods incommunicable nameto the Altar, but to make it bear this Mott●, as it were for a title, or inscription. Or because he would now profess this thankfulness, and erect in this altar a lusting monument thereof. See Judg. 6. 24. Jer. 23. 6. and 33. 16. Ezech. 48. 35 Je●ovah-Nissi] The Italian hath it, The Lord is my banner] he under whom, and by whose power I fight, and is also the only author of my victories, through which I erect banners and trophies, Psa. 20. 6 and 60. 6.  
V. 16. Because the Lord hath sworn] The Italian hath it, Certain it is that there is a hand upon the throne of the Lord] That is to say, the power of God, spread from his celestrall throne, is it which hath given his people this wonderful victory. I did but only show it by lifting up my hand from the stone which I sat upon. Others expound it, the Lord upon his throne hath lifted up his hand, that is to say, hath sworn he will for ever have war against Amaleck: See Deut 32. 40.   

CHAP. XVIII. VERS. 2.  
AFter he had] Which is conjectured to have happened upon the occasion set down, Exod. 4. 24, 25. Others after her dowry, that is to say, bringing his daughter to Moses, and sending before him 〈…〉 tell, and other goods, which he gave for a dowry, or for a present to Moses, as Gen. 32. 16.  
V. 4. Eliezer] That is to say, God is my help.  
V. 11. For in the thing] that is to say, the Egyptians harms, have not befallen them by chance; out they were a just punishment of God upon the oppressors of his people, through which he hath been exalted above all their false gods, which could not escape him.  
V. 12. Sacrifices] To give thanks; with which Sacrifices, feasts were made in the presence of God, Deu. ●2. 7. and 27. 7 Before God] before the pillar in which God appeared.  
V. 15. To inquire] that is to say, to desire of me the determination of doubtful, and litigious cases, that are amongst them, whether there were any special revelation required for the doing of it: or whether the ordinary guide of the Spirit of God in Moses was sufficient to resolve them. See Exod. 31. 7. 〈◊〉 Same 9 9  
V. 16. Matters] That is to say, a cause or a suit.  
V. 18. Both th●● and this] Thou for the greatness of the labour, and the people for the tediousness in expecting, and for want of decisions to rule them in their doubts.  
V. 19 God shall be] Thou mayest hope for a blessing from God, who accompanieth a good order, and holy wisdom: Be thou] that is to say, it is enough for thee to be a means between God and the people, to 〈◊〉 God's answer, in highest, and obsourest businesses, and to relate from him to the people, not only the determinations of particular causes, but his general laws also.  
V. 23. Shall also go] Thou being thus eased, and the people maintained in peace and good order, by the easy, and speedy administration of justice; it may under thy conduct happily arrive into the land of Canaan, which God hath promised them, and prepared for them.  
V. 24. Hearkened] namely with God's approbation, Numbers 11. 16. and the people's consent, Deuter. 1. 14.  
V. 25. Ruler's] Succeeding in order to one another, Of thousands] of men and their families.   

CHAP. XIX. VERS. 3.  
Went up unto God] To mount Sinai, where God had brought the pillar of cloud, wherein he was present.  
V. 4. Ba●e you] Taken you into my charge and government, conducted, and defended you, as the eagle curieth her young ones upon her wings, Deut. 32. 11. Unto myself] to this place where I appear unto you, and communicate myself unto you in grace and blessing, as to my children into my house, and consequently into the land of Canaan, where I have established my firm residence on earth, and finally to heaven, the seat of my glory, and last mark of your vocation.  
V. 5. Treasure] A people esteemed above all other, to whom I will communicate my most peculliar favours and of whom I will take a particular care. The Hebrew word signifieth a store house of rare and precicus things. All the earth] And therefore also have I freely chosen that people, which it pleased me to choose.  
V. 6. A kingdom] not a profane state, but sanctifed, for the true service of God, over which the Son of God reigneth, not only as a King to command and threaten: but as a Priest also to reconcile, expiate, pardon, etc. Psal. 110. 4. tempering the one office with the other.  
V. 7. The ●llers] See Exo. 〈◊〉. 16.  
V. 10. Sanctify them] Give them order to cleanse themselves from all corporal and spiritual uncleanness, and bid them prepare themselves to receive my Law with all manner of devotion: See Gen. 35 2. Jo●. 3. 5. and 7 13.  
V. 11. Will come down] He will appear here below, in the likeness of that glory in which he dwelleth ●n heaven.  
V. 12. Set Bounds] not only to keep the people in awe, and fear of God, 1 Sam. 6. 19 but also to teach them, that through the Law there is no access to God by grace, Heb. 12. 2. there being always between the bar of man's sin, and God's justice, Isa. 59 2. and that betwixt God, proceeding according to his Law, and sinful man, there needeth a Mediator, for satisfaction, and expiation, as Moses was for relation, and communication, Gal. 3. 19  
V. 13. Soundeth] namely with an even and sweet sound, opposite to a loud and rough sound. V. 16. by which was signified the voice of the law which thunders, terrifies and beats off; as by the other, the voice of the Gospel, which calleth, and gathereth together: See Num. 10. 7. 1 Kings 19 12. Heb. 12. 19 To the] drawing near the foot thereof, v. 17.  
V. 15. Your wives] The Italian hath it, To a woman] though it be your lawful wife, the use of which doth not contaminate the conscience, Heb. 13. 4. Yet it having much sensuality in it, this was one of the ceremonial abstinences of the Law, 1 Sam. 21, 4, 5. Zach. 7. 3.  
V. 16. Thunder's] tokens of Gods terrible Majesty, and to teach us that the Law was given after sin, to abate man's pride, to terrify and awake men's consciences, to have recourse to the grace of the Gospel, Heb. 12 19 A thick cloud] as it were to shadow the brightness of God's glory, which is not communicated unto us by the Law, but by the only grace of Jesus Christ, See 1 Kings 8. 12. 2 Cor. 3. 13. 18 and 4. 6. Trumpet] an instrument of command, justice, war and uproar. A figure of the rigour of the law in commanding, and of its force, in piercing the consciences, Heb. 12. 19 opposite to the sweet sound of the Gospel, 1 Kin. 19 12: All the people] yea and Moses himself, Heb. 12. 21.  
V. 18 In fire] to represent the power of God's word, like unto that of fire, Jer. 23 29  
V. 19 By a voice] the Italian hath it By thunder] by a loud and resounding voice: Yet distinct and intellgible; see Psa. 81. 8 john 12. 29  
V. 22 The Priests] Before the Priesthood was restrained within the tribe of Levi, the first born of great families did execute the place; see Exo. 24. 5. Num. 8 16: which come n●●re] which present themselves before God, and go between men and him by prayeiss, sacrifices & ordinary service: see Leu. 10: 3. Break forth] l●st he send upon them some sudden & unresistible plague to cast them to the earth.  
V. 23 Ca 〈…〉] they are sufficiently warned to take heed, ●●d their own fear keepeth them back sufficiently, sanctify it] separate it by this sign from all approaches and contamination of sinful men.   

CHAP: XX. VERS. 3.  
GOds] Idols, to whom idolaters do falsely attribute any divinity; see 1 Cor. 8. 4, 5: Before me] in my Church, where I am present in grace and power, wherefore idolatry in it, is like an adultery committed before the husband's eyes, and despighteth God to his face, Isa. 65. 3, 5.  
V. 4 Image] No representation of God absolutely: Nor likeness of any creature to yield unto it any part of divine honour and service.  
V. 5. Jealous] Impatient to see my divine glory taken from me, or imparted unto any else: and an unplacable revenger of this misdeed, Isa: 48. 〈◊〉 Visiting] I inquire after it and punish it; Of the Fathers] As concerning eternal judgement upon the soul, every one dieth for his own iniquity, Jer. 31. 30. but for the father's sins, the children are often punished in body, in goods and other things, which they hold, and derive from their fathers, Num. 14. 33 Sam. 12. 1● & 21. 5, 14: And besides, God often times cu●seth the generation of the wicked, withdrawing his grace and spirit from it, whereby imitating their parent's wickedness, they are punished in the same manner, 1 Same 15 2: Mat. 23. 32, 35.  
V. 7. Shalt not take] That is to say in oaths, and other kind of frivolous, unprofitable, ras●i, false and impious speeches.  
V. 8. To keep it Holy] To keep it, as consecrated to divine exercises of piety, and religion, Isay 58▪ 13. and effectually employ it wholly therein.  
V. 10. Of the Lord] The Italian To the Lord] and dedicated to him and to his service: Any work] That is to say servile or toilsome labour or diligence about corporal things: Exodus 34. 21. Leviticus 23 7. Num. 28. 18. That is] That dwelleth with thee in the same city or country.  
V. 12. May be] Or that they may be prolonged through them, that is to say, that they may be instruments and a means of it, by their blessing, and that this good may befall thee from God by their means.  
V. 18. Saw] They could perceive and hear plainly; They removed] The Italian hath It trembled] or went further off and fled.  
V. 19 Speak thou] This request of the people was approved of, and allowed by God, Deut. 5. 28. and by this interposition of Moses, was figured the necessity of the great Mediator between God and men: See Gal. 3 19 Which was also promised upon this occasion, Deut. 18. 16.  
V. 20. To prove you] Whether this terror will breed in you a holy fear and reverence, which is the 〈◊〉 spring of obedience.  
V. 21 Where] Where he showed the power of his presence, by these admirable effects and signs.  
V. 22. From Heaven] From above, on high in the air, on the top of the mount, Deu: 4. 36. Neh. 9 ●5. And therefore, Heb. 12. 25, 26: It is said that he had spoken on earth.  
V. 23. Ye shall not make] Imagine none in your minds, neither shape any with your handy work, neither set it up to be worshipped, through any custome● or authority.  
V. 24. An Altar] This is to be understood of some altars set up for some extraordinary service, Deu. 27. 5. Jos. 8. 31. or made only for the mean time, until the Tabernacle was built, where the Altar was made of wood, or till the Temple was built where it was made of brass: Exod. 27. 1. 1 King. 8. 64. And it seemeth that God would have such transitory altars, to be of some mean stuff, and of no durable form, because that in ensuing times, they might not divert the people from the only altar, upon which he delighted to be serv●d. Deuteron. 12. 5. see Jos. 22. 16. 19 23. in token of the only altar of the cross of Christ, Burnt offerings] See Leu. 1. 3. Peace offerings] See Leu. 3. 1. In all places] Build no constant altars, to fix as it were my grace upon any place, at thy pleasure. For I will hear thee indifferently in any place where I shall give thee occasion or command to call upon me.  
V. 25 Thou hast] Thou having transgressed my commandment, the altar shall no more be holy, to sanctify the offering, Matth. 23. 19  
V. 26 By steps] This was in part changed in ensuing times when God caused the brazen altar to be made ten cubits high, 2 Chro. 4▪ 1. with an ascent: E●ec. 43. 17. providing for modesty the Priest's linen breeches. Exod. 27. 42. Now the occasion of this commandment seemeth to be taken, from the shameful shows and actions which the Pagans used in their sacrifices.   

CHAP. XXI. VERS. 1.  
THe judgements] The Italian hath it, The judicial Laws] by which, judgements, in civil, and criminal causes, were to be regulated.  
V. 2 If thou buy] Which was lawful in two cases: First, when one sold himself, and his children for poverty. Secondly, when he was sold for his theft: Exod. 22 3. For nothing] Because he had repaid the price which was given for him, by his servitude, Deut. ●5. 18.  
V. 4 Have given him a wi●e] Some fo●●aigne bondwoman for a concubine to have children, by: For it was not lawful to abuse an Hebrew bondwoman in that kind: v. 8, 9 and such conjunctions with foreign women had not the straight bounds of lawful marriages in them: see Deut. 21. 11. Neh. 13. 23.  
V. 6 Shall bring him] To make a public declaration of this his will. To the door] Of his Master's house. Shall bore] A bored care, was an ordinary sign of slavery: now doing of that act at the door or upon the door post, did show that he was bound to that house: See Psa. 40. 7. For ever] Until the year of Jubilee: Lev, 25. 40.  
V. 7 She shall not go out] Under these words is covertly contained the commandment of espousing her, to save her chastity.  
V. 8 Please not] That is to say, if he be divorced from her therefore; Deut. 24. 1. Let her ●e redeemed] The Italian▪ Let him make her free] Without any price, v. 11. see Deut. 21. 14. Strange nation] This is specified, because such a sale amongst God's people, would have been void; as, being made against the aforesaid commandment, of making free for nothing wherefore he that would have defrauded the Law, would have sought a foreign buyer, to get his money again. Dealt deceitfully] The Italian, Broken his faith] Namely the faith of a husband, by being divorced: see Mal. 2. ●0. 16.  
V. 9 The manner] Let him give her a dowry for her virginity: Exod. 22. 16, 17. see Gen. 34. 12. 1 Sam. 8. 25.  
V. 10 If he] If he take another for himself, being betrothed to his bondwoman, v. 8. 14.  
V. 12 Striketh] Premeditatly, and on purpose. Put to death] By way of public justice.  
V. 13 But God] Because that any thing which seemeth casual, in respect of men's intentions is nevertheless always governed by God's providence. A place] The Cities of refuge, Num. 36. 11.  
V. 14 Mine altar] God had not made any place of freedom, for wilful and grievous murders. Yet is was accustomed, that those who had done any offence to mighty men, might fly to the Altar: 1 Kings 1. 50. as it were to crave mercy in God's name, who in that place unfolded his mercy towards men, and to save themselves from violence, by the respect of the place, which was holy, and inviolable. But when others have sought, to abuse that custom for the immunity of cruel crimes, justice hath not regarded it, but hath been executed even in the place itself, 1 King. 228. or drawing away the delinquent perforce from that sacred place: 2 Kings 11. 15. 34.  
V. 19 Be quit] And free from mortal punishment.  
V. 20 His servant] Of a strange and profane nation, over which kind of servants, God did grant absolute Dominion with rigour: which was forbidden over Hebrew bondmen: Leu. 35. 29. Under his] Whilst he continued striking of him so cruelly. Punished] He shall be punished at the Judge's discretion, according to the diversity of circumstances.  
V. 21 Continue] The Italian hath it, Escape] That is to say, though he afterwards die of those strokes; because that it is presumed his master's intention was not to kill him. His money] his own goods, possessed by just sale: Deut. 25. 46. wherefore he hath power to chastise him, and make him obey him by force.  
V. 22 And burt] That is on purpose, and voluntarily. No mischief follow] The Italian hath, That no death happen] Either of the Mother, or of the fruit already living. Punished] The Italian hath it, He shall be am 〈…〉 d] For the damage which happeneth through violent, and forced ' deliverances or childe-births. Shall pay] Let him be forced to pay it.  
V. 23 If any mischief] The Italian, If death happen] A commandment directed to the Magistrates, for the ordering of public punishments: and not any permission given to particular persons to work their own revenge.  
V. 24 For eye] This ought not to be understood rawly according to the literal sense, which was never put in practice, but they are manners of speaking, to show that the punishments ought to be parallelled with the faults, by a just proportion, though not always in the same special kind of suffering.  
V. 26 His servant] Namely an Israelite, as it is most likely.  
V. 29 A man] An Israelite or stranger of free condition, because for slaves there was a ransom, v. 32.  
V. 30 La●d on him] by the party, which is willing before the judge to remit the rigour of the punishment.  
V. 31 Gor●d] mortally. A Son] names of ages. Be done unto him] to the ox and to the master.  
V. 32 A man servant] Of a strange nation.  
V. 33 Or an ass] Or any other tame beast.   

CHAP. XXII. VERS. 1.  
FIve oxen] The punishment for stealing of an ox is more grievous than for stealing of a sheep, because that in an ox there is double damage, of the beast itself, and of his service for ploughing of the Land.  
V. 2 There shall no blood] The Italian hath it, There is no manslaughter] This death ought not to be taken for wilful murder, nor be capital. For the darkness which the thief hath chosen to do his evil deed in, doth take away the use of judgement; and hindereth a man from containing himself within the mederation of a plain and harmless guard, and defence. And also because that the public safety requires this freedom, against the breakers of civil society, declared to be such and condemned for such. And natural reason suffereth one to oppose violence against violence, when the assistance of public power cannot be craved, nor lent in time, as in the night. And finally, because as the uttermost assault may be feared from a thief, so one may withstand him without any restraint or respect.  
V. 4 Found in his ●and] Having neither sold it, nor killed it, v. 1. and therefore he hath not showed himself so hardened in his evil doing; and hath yet some hope that he would have restored voluntarily.  
V. 5 Tole eaten] Not purposely, but through some inevitable neglect; for otherwise it would be theft.  
V. 6 The field] The stubble which remained in the mowed field, which was kept for divers uses, or all the other plants of a field. He that kindled] Though he did it unawares.  
V. 7 To keep] that is to say, left it as it were deposited.  
V. 9 Challengeth to be his] The Italian hath it, This is it] This is mine which he hath in his hand, and there fore he must answer the robbery. Or this is he, this is the thief. The Judges] which shall consider of the fact, and shall make enquiry thereof by each or otherways, without giving way for every one to right himself. And whom] Namely the accused, if he be convinced, for his theft: or the accuser, if he can not make good his accusation, for a slander, shall be punished Paena talionis.  
V. 10 To keep] In the nature of shepherd, or a hired keeper. No man seeing it] Secretly, while the beast was feeding in the field.  
V. 11 Of the Lord] Framed in his name, and ordained by him, to determine uncertain and doubtful causes. Shall accept] that is to say, shall submit unto it, and be quiet.  
V. 12 From him] From home, or out of the flock which he was bound to watch, and provide for the safety of, and to make good any damage as shall happen through his default.  
V. 13 Let him bring it] Some piece as he can get again to witness the mischance, and his care, Amos 3●12.  
V. 15 Be with it] And have seen that it happened not through his neighbour's default and that he could not help it, seeing the master himself could not help it. It c●me] It hath been a kind of merchandizing, and no courtesy or favour done, in lending of it, wherefore he that had it, is not bound to pay for it, unless there were some default in him. Others have it let it go for his hire.  
V. 16 Entice] With dallyings, and enticements, not by force as Deut. 22. 29. where both the case, and the Law for it are different. Endow her] See Exo. 21. 9  
V. 17 According to] According as the custom is, or the Law; more or less, according to the proportion of the maiden's qualities, or wealth: as may be gathered by the 1 Sam. 18. 25.  
V. 18 The witch] Any one that hath made a Covenant, or hath communication with the Devil: or any way practiseth devilish arts, to any end whatsoever: He specifieth the female sex, because that in it this kind of evil is most frequent, and notwithstanding the frailty of it, it must not escape unpunished.  
V. 20 Utterly destroyed] The Italian addeth, As Anathema] That is to say, accursed, and execrable, see Deut. 18. 21. 1 Cor. 16. 22.  
V. 23 If thou afflict them] The Italian hath it, Beware of afflicting him] The Hebrew hath it, if thou afflict him, an abridged manner of forbidding, with an implied threat.  
V. 25 Any of my people] by this word are oftentimes meant especially the poor, Psa. 14. 4. Mic. 2. 9  
V. 26 Thy neighbours] Who is poor or needy.  
V. 27 Wherein shall he] Or whereupon he lieth  
V. 28 The ruler] The Italian hath it, He that is governor] that is to say, he that is the chief of the politic, or ecclesiastical order.  
V. 29 Of thy ripe fruits] The Italian hath it, Of thy vintage] The Hebrew, of thy fullness. It appeareth by Numb. 18. 27. Deut. 22. 9 that this word here meaneth the vintage, which runneth out in abundance, out of the wine presses, or fats As that which is afterwards spoken of oils, is pointed out by the word of dropping, because they are pressed out drop after drop. Now this is specified, because, that the offerings, of the first fruits of corn, were at Pentecost: Exod. 23. 16. and 34. 2●. Numb. 28. 26. but not them of liquors, and therefore God commandeth that it should not be maliciously, or negligently delayed.  
V. 31 Holy men] Spiritually abstaining, and purifying yourselves from sin, and ceremonially, by abstaining from all such things, whereof I have declared the use to be unclean.   

CHAP. XXIII. VERS. 1.  
SHalt not raise] By being the author or divulger thereof. Others have it, shalt not receive, that is to say, thou shalt not give ear unto it, nor lightly believe it.  
V. 2 A Multitude] The Italian hath it, After great ones] That is to say, for to make thyself partial with them: others have it after a multitude.  
V. 3 Countenance] Regarding his poverty, and not the justice of the cause.  
V 5 wouldst forbear] Or, wouldst thou forbear from freeing of him?  
V. 6 Of thy poor] Of the poor man that is thy brother, and of the same nation: Or, that is under thy power, and censure, in whose defence the judges ought to stand.  
V. 7 From a false matter] The Italian hath it, From false speaking] In the accusation, by not receiving it, and in the sentence, by not giving it. will not justify] In my sovereign judgement, I will correct all false humane judgements, and will do justice as well against the Judges as against the parties. Neither is this contrary to the free justification of a sinner, through God's absolute grace, by the means of Faith: Rom. 4. 5. because that in the precedent act, God is brought in as a Judge, doing according to the rigour of the Law; and in this last he proceedeth as Sovereign, and absolute Lord, pardoning whom he pleaseth.  
V. 8 No gift] Namely gifts to corrupt judgement. Perverteth] Maketh them neither speak, nor judge aright: or frustrates all the reasons of a good cause.  
V. 11 Let it rest] Doing nothing with it, neither ploughing, sowing, nor reaping. The poor] Let the fruit of the trees, and whatsoever else the earth brings forth of itself, be common to all men. Levit. 25. 6, 7. and so let the poor be relieved.  
V. 12 And the son of] The slave borne in thy house, and the purchased stranger, and the hired servant.  
V. 15 Of unleavened bread] That is the Passeover. Before me] In my Temple, where I show myself in the signs of my grace and power. Empty] Without an offering.  
V. 6 Of harvest] Namely at Pentecost, when they offered two leaves, for the first fruits of harvest: Leu. 23. 17. Of in gathering] The Feast of the Tabernacles, after all 〈◊〉 were brought in both of fields, vines, and trees. Deut. 16. 13. Of the year] Namely of the politic year which begins in September; for there was an holy year, which began in March, se Exo. 12. 2.  
V. 17 Three times] That is to say, at these three feasts.  
V. 18 Of my sacrifice] This is indeed a Law common to all sacrifices: Levit. 2. 11. but here is particularly meant the Paschall Lamb, which is also called a sacrifice: Exod. 12. 27. with leavened bread] As Exod. 12. 8. The fat] No part of the Lamb was to be offered in burnt offering, 2 Chron. 35. 12. 14. and therefore in that expressly consisted, the figure of the singular sacrifice of Christ, offered but once, Heb. 9 26. and 10▪ 12.  
V. 19 In his mother's milk] Whilst it was as yet all milk, being newly borne, because the Lamb that was offered for a ●●stling was to be seven days old: Exod. 22. 30. Leu. 22. 27. being also to be eaten: Deut. 14. 21.  
V. 20 I send] The Holy Trinity speaking in the Son's person, sendeth the Son of God: Isa. 48. 16. to accomplish that work in his own person; as it appeareth by Exod. 32. 2, 3. Acts 7. 38, 39 1 Corinth. 10. 9 Heb. 12. 26. see upon Gen. 10. 7. Exo. 13. 21. and 14. 19 Into the place] Into the land of Canaan.  
V. 21 Provoke him not] Be not rebellious unto him. My name] He is of the one essence, and glory, with me the Father, see John. 10. 38. and 14. 11. and 17. ●1.  
V. 22 An adversary] I will afflict them, as shall afflict thee.  
V. 24 Overthrow them] Those wicked people, together with their Idols.  
V. 26 The number] The natural course of thy life.  
V. 28 Hornets] Some understand this according to the letter, Jos. 24. 12. Others figuratively, from a sudden, gene all, and unavoidable invasion of the people coming upon their enemies with God's assistance, as Psal. 118. 12.  
V. 31. Of the ●hi●stines] That is to say, the Mediterrar an, upon whose co●st the Philistines Country was: Unto the River] Euphrates: This was fulfilled under David and Solomon. 2 Samuel. 8. 3. 1 Kings 4. 21.  
V. 32. Nor with their] Thou shalt make no covenant with them, neither in matters of policy nor of religion.  
V. 33. It will surely be] That conversation and familiarny, would almost be an inevitable enticement to idoltry, and consequently an occasion of perdition and ruin.   

CHAP. XXIV. VERS. 1.  
COme up] After thou hast propounded these Laws unto my people, and that they have conse●●ed to my covenant: do thou come again with Aaron, and the rest. Aaron] Who with his two eldest sons in this treaty of covenant with God, represented the whole Ecclesiastical order, and the seventy Elders the politic. See Nehem. 9 38. and 10. 〈◊〉. A far off] At the foot, or about the midway of the hill.  
V. 2. Near the Lord] To the top of the hill, where the firm signs of my presence shall be, verse 14. and 17. Neither shall] They shall not pass the bound set. Exod. 19 12.  
V. 3. Came] out of darkness, and from the hill where God showed himself: Exod. 20. 21.  
V. 4. An Altar] For a monument and holy sign on God's side, as the twelve pillars were on the people's behalf, in this treaty of covenant. See Gen. 31. 45. Jos. 48. 9 20.  
V 5. He sent] Out of the host, to the foot of the Hill. Young men] The Italian hath it Ministering men] which ministered in holy businesses, & they were then the first b●rn of families, Exod. 19 2●. Which offered] Upon the Altar which he had erected. Of Oxen] and Goats. Hebrews 9 19 Peace Offerings] See Leu. 3. 1.  
V. 〈◊〉. And put it] Mingling'it with water, Heb. 9 19 That he might sprinkle it upon the Altar, and the people: because that blood alone will quickly congeal. And also by reason of Christ's mystery, who came with the blood of purgation, and the water of regeneration, 1 Joh. 5. 6. Wherein consisteth the substance of the new covenant, figured lie this old one. On the Altar] As Exod: 29. 36. The reason of this action is touched Heb. 19 23. Namely, that as here the Altar represented God himself, the head of this Covenant, and this Altar was besprinkled with the blood of his own sacrifice, for to sanctify it, and make it fit to sanctify the people, and their worship: so Christ, head of the everlasting covenant, hath been besprinkled and consecrated with his owné proper blood, to be the cause of everlasting salvation to them that believe in him. Isaiah 63. 3. Heb. 5. 9  
V. 7. The Book] Written by Moses himself, verse the fourth: This book was also besprinkled with the blood, Heb. 9 19 To signify that God's covenant was grounded upon Christ's satisfaction, given to the Law: whereof this book represented the bond, Col. 2. 14.  
V. 8. The blood] Which was in the basons, verse 6. and sprinkled it] to see the participation of the Church in Christ's blood, for the redemption, and justification of life, by whose means she hath access to God, and part in his Covenant: and interchangeably by accepting of his grace, the Church bindeth itself to obedience, and newness of life, Heb. 12. 24. 1 Pet. 1. 2. Of the covenant] That is to say, a scale and confirmation of the Covenant, according to the ancient manner of making of Covenants, Genesis 15: 9 Figure of the blood of Christ, upon whom is grounded the new and everlasting covenant, Matth: 26: 28. Luke 22: 20. Concerning] That is to say, upon these conditions: or of which covenant these commandments are the subject and substance.  
V. 9 Went up] Until they c●me to the place appointed above, verse the second.  
V. 10. They saw] In some visible shape, clothed with everlasting glory, by which visible shape the son of God, who made this covenant in his own person, gave an essay of his future m●arnation, and to the elect a sign of their future glory, and sight of God in heaven, Acts. 7. 38. and Isaiah 6: 1. John 12: 41.  
V. 11. He laid not his ●and] God showed that by virtue of this covenant, he was propitious to his people seeing he had not by this appearing in glory confirmed these men, seeing sinners are not able to subsist before this devouring fire: but did rather comfort and rejoice them. See Gen 16: 13. and 32: 30. Deut. 4: 23. Judg: 13: 23. And did eat] were at a sacred banquet, made of the flesh of sacrifices of thanksgiving, verse 5: in token of mirth, and of full 〈◊〉 of ●race, and of their continual participation of the body and blood of Christ, to the nourishing of everlasting life, and perfect enjoying of the joys of heaven.  
V. 12 A Low] That is to say the ten commandments, which only were giaven upon the two tables, Exodus, Chapter 34. verse 28: Moses having written the rest of the Commandments in a book verse 4.  
V. 13 Jeshua] who notwithstanding did not got up to the top of the hill, but stayed in some place between the camp and the hill, v: 2: Exo. 32. 17.  
V. 14. Here] In the host amongst the people. Aaron and Hur] The one the Ecclesiastical, and the other the politic head.  
V. 15. A cloud] See Exod. 19 9 16. and 20, 21. Psa. 18. 12. 13. Matth. 17. 5.  
V. 16. The glory] The signs of his glorious presence, as the great fire was, verse 17. Deut. 4. 36. Covered it] Namely God's glory which appeared in that fire, which having lion hidden by the cloud six days, at the last burst forth in the sight of all the people, verse 17. the cloud going down to the bottom of the hill.   

CHAP. XXV. VERS. 4.  
AND blue] Wool died in these colours. Fine linen] Hebrew Bysse; that is, a kind of white and shining linen, whereof great men's garments, and the Priests garments were made. See Gen. 41. 4● Rev. 19 8. 14.  
V. 5. Shittim wood] A kind of wood which would not corrupt. Isa. 41. 19 which hath leaves like the white Thistle, but groweth as high and as thick as a Cedar.  
V. 6. Sweet Incense] The Italian hath it for the perfume of spices] This is added for to distinguish this perfume from the fat sacrifices.  
V. 8: Amongst them] Not by inclusion of the essence, Acts 7. 48. and 17. 24. But by an express and firm revelation of glory: and by the working of grace and power, through sacraments and pledges of visible signs.  
V. 11. With pure gold] That is to say, with little plates of gold. A Crown] It seemeth to be some Cornice, which should go round the body of the Ark above.  
V. 16. The Testimony] The two Tables of the law: see the occasion of this name, Ex. 16. 34.  
V. 17. A mercy seat] The Italian hath it, a cover] The Hebrew word signifieth also a propitiatory, or mercy seat: and so the Apostle calls it, Heb. 9 5. That is to say, a means of purging, and expiating of sin: Because that this cover signified Christ, who with his justice covereth all our sins, and containeth within himself all the Church's justice, as the Tables of the Law were enclosed under the cover, and interposeth himself as Mediator, between the Law which accuseth us, and God our judge; as the cover was between the said Tables, and the Majesty of God, which resided upon the Cherubins.  
V. 18. Cherubin's] Human figures, winged; representing those Angels which stand before God in his Celestial glory: as the Sanctuary signified heaven, and the Ark God's throne in it. See upon Gen. 3. 24.  
V. 19 Of the mercy seat] Italian, Of the cover] Sothered together with the cover, as if they were all of one piece.  
V. 22. Between the two] Which with their wings stretched forth, made as it were a kind of a seat, upon which God appeared, and spoke. 1 Sam. 4. 4. Psalm 80. 2. and 99 1. Whereupon the Ark is also called the footstool of God's feet. 1 Cron. 28. 2. Psal. 99 5. and 132. 7.  
V. 23. A table] These three ornaments, namely the Table, the Candlestiks, and the Altar of Incense, showed how that in the Church there were always these three benefits; namely a distribution of spiritual goods by the nourishing of a new life in the soul of the faithful, Joh. 6. 27. A perpetual light of the word and doctrine; and a continual service of good works, and prayers offered unto God, in Christ's name, and sanctified through his intercession. Or otherwise, the gift of life by God's spirit; the light through his word, and the expiation through Christ's intercession.  
V. 24. With pure gold] With little plates of Gold; A Crown] An out-jetting, which did rise from the edges of the Table, in manner of a Cornice.  
V. 25. A border] This was the girt that went about the four feet below.  
V. 27. Over against] So far distant from the top of the table, as the border was from the lowermost part of the feet.  
V. 29. To cover withal] The Italian hath it, For the pouring out] that is to say for the offering of liquid things, as wine, oil, and the like: See Genesis 35. 14.  
V. 30. Shewbread] So called, because it was to stand continually before the Ark of the Lord, which was as it were his face.  
V. 31. Of the same] The Italian hath it, Of one piece] Seeing the Candlestick was to be of beaten work, it could not really be of one piece, as if it had been cast: but the meaning is, that all the parts and pieces of it were sothered together that they could not be disordered nor disjointed.  
V. 32. Six branches] to bear the six Lamps, and in the middle of those six was the chief stem, which also had one Lamp upon it, verse 37. a type of the diversity of the gifts of the holy Ghost in the Church: as Zac. 4. 2. Rev. 1. 4.  
V. 33. Like unto] Pointed at the bottom, and bread belly●d at the top.  
V. 34. Four bowls] the first was upon the foot upon the first forking, and the second upon the last.  
V. 35. Under two] The meaning of this seemeth to be that the Candlestick in those places should be made in this manner, that under a bowl, there should be a flower, and upon the flower the knop: which being just under the forking, or parting of two branches, made as it were the basis thereof.  
V. 37. Shall light] This was the Priest's office, and these Lamps were to be sighted between two evens: Exod. 30. 8. 2 Chron. 13. 11. and were to stand so lighted all the night, Exod. 27. 21. Leu. 24. 3. then be put out in the morning. 1 Sam. 3. 3. Give light] the Nosels and Cotten Wykes being turned towards the North, and the Candlestick was to stand in the fourth part of the tabernacle. Exodus 26. 35. Numbers 8. 2.  
V. 38 Sn●ffe●dishes Little vessels to gather out any foulness that was in the Lamp.  
V. 39 A Talon] Which as we may gather by Exodus chap: 38: verse 25. was three thousand Shekels, and one hundred and five and twenty pounds of 1●. ounces a piece.  
V. 40 After their] As God did also afterwards give one in writing for the building of the temple. 1. Chr. 28. 19 Now the Apostle Heb: 8: 5. referreth this model also to the meaning of what it signifieth, it perfectly agreeing with the first pattern o● heavenly things, either the mysteries of these correspondencies being revealed to Moses or the Apostle, speaking only by allusion.   

CHAP. XXVI. VERS. 1.  
THe Tabernacle] The overthrow of the wooden Fabric hereunder described. Blue] That is to say with wool of these colours. With cunning works] That is to say, it must not be woven, but wrought with a needle, in manner of pictures, like your Arras works.  
V. 4 The coupling] That is to say, of the first five Curtains sowed one to the other; because that for the more commodious taking down and carrying, this covering was of 2 great pieces, consisting of five Curtains a piece; and these two pieces were joined together in the middle of the Tabernacle, with certain hooks or catches fastened to the strings, which were upon the last Curtains.  
V. 7 A covering] The Italian hath it, A Tent] This was a second covering of the Tabernacle, to preserve the first, which was very costly. Hair] that is to say, of some stuff woven with Goat's hair, as your Chamlets are.  
V: 9 Shall double] Let the one half of this eleventh Curtain, which shall be more than was in the first covering be folded up before, and the other half to be spared for the hinder part: v: 12.  
V. 13 A Cubit] For this second covering was thirty cubits in length, whereas the first was but eight and twenty; that the first might the more perfectly be covered on every side: a type of the several degrees of the Church, as the Politic, Ecclesiastical, and mystical, which are like divers circles in this heaven; whereof the mystical and spiritual is the most precious, and laid open to Gods view alone. Psal. 45, 14 the others serve but only for a shrouding and preservative.  
V: 17 Tenons'] in the bottom to thrust them into the holes of the Pedestals.  
V: 24. Coupled] The Hebrew Twins, made in the corners, to front two ways; The head] upon the front of the corner; where it seemeth there was a ring to receive the two bars which ran along the two sides of the said corner, and they locked into it in some manner which is not expressed. A ring] although these corner planks do face two ways, yet they shall have but one ring; for every rank of rings of the other planks, through which the bars must be put, because that ring was just in the corner, and did enclose and join together the bars with some Key or pin, and with the bars the whole body of the building.  
V: 25 Shall be] In the bottom, on the west side.  
V: 26 Bars] which put into the two rings which were in each plank, joined them together: Now it is a question, whether these rings and bars were on the outside, or the inside of the Tabernacle: but it is not likely they were on the outside.  
V: 28 In the midst] That is to say of the height of each plank: yet others think that it must be understood of the thickness of the plank; which had a hole made in it, to put the bar through.  
V: 29 With gold] With plates of gold, not guilded over with leaf gold.  
V: 31 A veil] Which represented the visible heaven; Hebrews 6: 19: and 9: 24. Without the which is the Militant Church figured by the holy place; and within, God in his glory; and the Church triumphant figured by the most holy place.  
V: 33 Under the Taches] Namely in that place where the two great pieces of the first covering were joined together with golden Taches, verse 6: Which was ten cubits from the bottom; so that the most holy place, filled but the third part of the length of the Tabernacle. The holy place] The foremost part of the Tabernacle, where all the Priests might indifferently come in at any time, when they had any occasion to do any service: The most holy] The inmost part, where the high Priest only might come, and that but once a year, Exo. 30: 10: Levit: 16: 2: 6: 17: Heb. 9: 7.   

CHAP: XXVII. VERS: 2.  
THE bornes] They were certain little Pyramids or Spires, which were above four Pilasters of the Altar, into which the boards of the side thereof were fastened, verse 8: Some are of opinion that those cattle which were to be slain for sacrifices were tied to those Horns, Psalm 118: verse 27: Of the same] They shall be of one piece with the Pilasters. With Brass] With little plates of Brass.  
V: 3 Shovels] Or rakes; others have it tongs: Basins] to make the sprinklings. Fire-pans] They were some little kinds of dishes or pans to take up coals, and carry them from this Altar, to the Altar of Incense, which was within the Tabernacle, or to put them into the censers, to cast incense.  
V. 4. A grate] A great piece of Copper or Brass, hollow, and full of holes, and fastened into the table of the Altar, and upon it was maintained the continual fire, and over that was the wood laid, and the Sacrifices. Ring's] To put bars through Exod. 38. 5. To carry it several from the rest of the Altar, to keep the fire kindled in it continually. For when the Altar was wrapped up in a cloth to be transported, Num. 4. 13. The fire could not have been carried under the cloth.  
V. 5: The compass] This was the space of the Table above the Altar, from the grate to the edges thereof; and it was so broad that the Priest could walk round about it. Beneath] By this is shown the concavity of the grate, which did sink down to the middle of the height of the Altar.  
V. 7. The rings] Of the body of the Altar, which were other than those of the grate: Ex. 38. 7.  
V. 17. Of silver] That is to say, covered with silver: Ex. 30. 17.  
V. 19 The pins] To which were made fast and stretched with cords, both the Tabernacle and the Court, as they use to fasten Tents.  
V. 20. Beaten] The Italian hath it, Virgin-oyle] which is the oil that runs without heating, or pressing. Always] That is to say, every night. See Exo. 25. 37.  
V. 21. Order it] To burn all night. A figure to show that the heavenly light, is a remedy for man's natural darkness, Joh. 1. 5. 2 Cor. 4. 6. 2 Pet 1. 19 and also the light of the outward word hath no place, b●t only in the darkness of this life, and passeth not into the eternal: 1 Cor. 13. 8. Rev. 21. 23. Of the congregation] In which I have promised to be present: Ex: 25: 30: and have apppointed my people to refort to me thither. The testimony] The Ark in which shall be God's Law, which is called the Testimony, Exo: 25: 16.   

CHAP. XXVIII. VERS. 1.  
TAke thou unto thee] Call them unto thee, to confer upon them, from me, the office, title, and ensigns of my Priesthood.  
V: 2 For glory] To make them venerable, and Majestic in the executing of their offices.  
V: 3 To consecrate him] To distinguish him from the common sort, by his garments, as he is internally by my vocation: which separates him from the condition and employments of the civil life: to be wholly dedicated to my service.  
V: 5 Gold] The Italian hath it, Of that gold] Namely, of the voluntary offering, Ex: 25: 3.  
V. 6 The Ephod] An Hebrew name, which signifieth a kind of garment that is girded or tied to the body. It was an outward garment a Cubit long, or thereabouts, made of two square pieces, made fast upon the shoulders, and to the sides. Now there were two sorts of them, one of several colours and stuffs, which was peculiar to the high Priest only; the other of Bysse, or pure fine Linen, which was common for all Priests. 1 Sam. 2. 18. and 22. 18. and also for other men in any sacred solemnities. 2 Sam. 6. 14. Of gold] beaten out in plates, and cut into Wyers. Exodus 39 3. Cunning work]. As Ex. 26. 1.  
V. 8. Is upon it] The Italian hath it, From the Ephod] that is to say, woven together, not sown, nor hooked to.  
V. 12 Upon the shoulders] In that place where the two square pieces are fastened together. Of memorial] By the sight of which, God should (as it were to say) remember his people in grace, beholding them in his Priests sacred person, when he entereth into the Sanctuary, after he had accomplished all the expiations, Leu. 16. 2. in token that God being satisfied, admitteth his people to come into his presence. A figure of Christ, who after he had ostered himself, went up into heaven, to carry and present his Church before the face of God, which by God's imputement is wholly comprehended in the two Jewels of his Priesthood, which are his absolute justice and satisfaction. Now the names graven in the stones upon the shoulders, signify the intercession of Christ's merit: the stones upon the breast, 29. the intercession of his charity.  
V. 14 At the ends] The chains must not be made in compass, as the chains that are worn about one's neck; but must be like two pieces of a chain fastened to the two Onyx stones, and coming down lower, must be hooked to the rings of the breastplate, to hang that on: as likewise there were two other little chains hanged to the sides of the Breastplate, which went upwards, and were hooked to two Rings of those Ouches, v. 22. Exod. 39 18.  
V. 15 The breastplate] This was a wrought piece laid over the Ephod, upon ones breast, and it was called of the judgement; because the Priest was to have it on, when he was in God's name to answer upon doubtful cases and secrets, as by the oracles of a supreme sentence, Num. 27. 21. 1 Sam. 28. 6. and 30. 7. Esd. 2. 63. Neh. 7. 65. And this Breastplate was as a sign of the gift of the Prophetic spirit: which God had promised to confer upon that person in that act: See Mal. 2. 7. Joh. 11. 50. And besides, it might be a figure of the manner how the Church is justified in God's judgement; namely by Christ's intercession, who is the CHURCHES everlasting Priest.  
V. 16. Doubled] To be so much the stronger, to bear 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 chains 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 breast plate was double, v. 16. therefore 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 year, in the day of the atonements, Exo. 20. 10. Leu. 16. 6.  
V. 30. The Urim, and the Thummim] These two Hebrew words signify 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. Leu. 8. 8. but put in by Moses: Whatsoever it was, it represented the two chief virtues that any servant of God can have, and especially Christ's most perfect wisdom and justice, who by virtue 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 show what affection the shepherd's affection towards his flock should be, and especially what an unspeakable charity, Christ's 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. Pomegranates] According to Josephus, they were flat of embroidery work, mixed with bells sowed between them, upon the hem of the robe, and not hanging beneath it. Now these pomegranates and bells ●o seem to signify the two indivisible qualities of a true shepherd, which are a sounding speech, and holy works: See Mat. 5. 19 2 Cor. 6. 6, 7. And these bells were also to warn 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 fail in those fore said parts.  
V. 36. Holiness to the Lord] The Italian hath it, The Holiness of the Lord] to show us that the Churches perfect holiness, remains 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 holiness continually before their eyes.  
V. 38 May bear] 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 〈◊〉: S●● Leu. 16. 16. Isa. 64. 6. Heb. 13. 5. 1 Pet. 〈◊〉. 5. Always] every time as he shall present himself before God to do his office.  
V. 39 The coat] This was the first garment next to the body, reaching down to his heels, made of two doubles of linen cloth, backstitched together, as may be gathered by Josephus the historian: The mitre] The coverture of his head, made, as it is supposed, like a turban: The girdle] which according to Josephus, was four fingers broad, and went twice about his body, & then hanged down to his feet.  
V. 40. Coats] They were long linen coats, for inferior priests were fordidden to wear any woollen stuff in their garments, Eze. 44. 17. B●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 blood on the outside of their hand, and certain parts of the sacrifices of consecrations in the palms 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.  
With water] Taken out of the hallowed laver, Exod. 30. 18. Now by these three things, water, blood and oil used in the consecration of Priests, is signify the true spiritual 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 blue wreath with the golden plate, v. 36. Leu. 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 burdened 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 blood of them should be put on the horns of that Altar, Leu. 4. 7, 18. & 16. 18. The bottom] of the Altar of burnt offerings, where all the blood of the sacrifices was spilt, Leu. 4. 7, ●8, 30. and 9 9  
V. 13. All the sat] These parts in all sacrifices were to be burned to God, Leu. 3. 3. and 4 16, 17.  
V. 14. Without the] According to the law of all sacrifices for sin, Leu. 4. 12. to signify that the guilt and condemnation therefore 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 ears, hands and feet, signifieth that every sacred Minister ought to be sanctified by God's spirit to believe, work and persevere.  
V. 28. That is upon] Because that when the the thing offered was s 〈…〉 in, the blood was received into some vessel, which was set upon the Altar, to perform 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 thanksgiving v. 28. & therefore 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 Aaron's, and his children's, who in this consecration, stand in stead of those persons, which offer the sacrifices of thanksgiving: See Leu. 7. 30. 34.  
V. 24. Wave offering] this was a ceremony in presenting offerings, or sacrifices to God, throwing the pieces out of one hand into the other: but the heaving was performed by casting up the said pieces, one with the one hand, the other with the other, without shifting of hands: Yet these two words oftentimes were taken one for the other: And these actions were not always done to burn those parts & pieces afterwards, but sometimes to consecrate them only for hallowed food for the Ministers.  
V. 25 Burn them] in sacrifices of thanksgiving the right shoulder was the Priests, Leu. 7. 32. Deut. 8. 3. but although in this action Moses was in the Priest's place, consecrating of Aaro 〈…〉 yet he had but the breast. 22. For a burned offering] the Italian hath it, Make a perfum of it upon the burned offering] of the fore mentioned ram, v. 8.  
V. 17. Shalt sanctify] Taking the breast for thyself, v. 26. and burning the shoulder to God: v. 22. which showeth that in all sacrifices of thanksgiving those parts should be hallowed meats, dedicated unto God, in the persons of his Ministers, Lev 7. 34. Deu. 18. 3. Of that] namely of that basket full of baked things, 2●. 2, 〈◊〉  
V. 28. Heave offering] Under which are also comprehended the wave offerings, Unto the Lord] being consecrated unto him by the heaving. and then by him assigned for his Ministers portions.  
V. 29 His sons after him] Successively to the eldest of his progeny.  
V. 30 Seven days] one after the other, when he shall come into his office, for so many daics were required for his confecration: v. 35. That is priest] that is to say, high p●i●st, In the h●ly place] as well in the first, or forepart of the Tabernacle, where the high Priest only carried the blood of the sin offerings, Leu. 4. 7. 8. and that of atonements, Pro. 30. 10. A● in the inmostpart, in the sanctuary, where he went in once a year withthe blood, Leu. 16. 2. Heb. 9 7.  
V. 31. The ram] the remnant of the flesh thereof, after thou hast offered unto God his part, & unto Mos as a sacred Minister his part: v. 26. In the ●oly place] namely in the court, at the entrance of the Tabernac. Leu. 8. 31.  
V. 33. A stranger] that is to say, one that is not of Aaron's generation.  
V. 36 Thou shalt offer] thou shalt continue a bullock a day in the same manner as I have given thee order for the first to be done, v. 11. For a sin offering] see of this kind of sacrifice, Le. 6. 25. For atonment] aswel for Aaron and his children, as for the Altar itself, which aswell as the creatures, may be defiled by sin and aught to be blessed again, & again consecrated by the blood of sacrifices, which was a figure of Christ's blood, by which all things are sanctified to the children of God, especially those things which are used in his service: see Leu. 8. 15: & 16. 18: 2 Chro. 29. 18. Eze. 43. 2: Heb. 9: 23  
V. 37 Whatsoever] let no mancome nearer the Altar, unless he be consecrated, for fear of polluting it, Hag. 3 13. and let all those things which touch the altar, be consecrated to God. Mat. 23. 19 the figure of Christ, in whom no body hath part, unless he be sanctified of himself: Joh. 13. 8. and who sanctifieth every man that toucheth him by faith, Heb. 9 14. from Eze. 44. 19 and 46. 20: there may be a third sense gathered, namely of threatening: that every thing or person not consecrated should beware of coming near the altar, lest it become sacred by the forbidden means, Leu. 27. 28. 29.  
V. 38. Thou shalt offer] For every day or daily, wherefore this only is called a continual sacrifice.  
V. 39 At even] the Italian hath it, Between the two Even.] see Exo. 12. 6.  
V. 40. A tenth deal] The Italian hath it, The tenth part of ●n Ephah] which was a measure for dry things, An Hin] A measure for liquid things: Beaten oil] the Italian, Virgia oil] see Exo. 27. 20.  
V. 42 Where I] namely in the Tabernacle, but more especially in the innermost part thereof, where the most holy place was, Exo. 30. 6: Leu. 16. 2.  
V. 43 By my glory] That is to say, by my most glorious presence, which shall cleanse them from ●h●●r pollutions, shall adorn them with spiritual gifts, and shall dedicate th●m to me, and to my service.   

CHAP. XXX. VERS. 1.  
TO bourn] The Italian, to make] this was the daily use of it, but besides this, there was atonement by blood made once a year, and in some certain sacrifices v. 10. Leu. 4. 7. 18: 〈◊〉 wood] see Exo. 25. 5.  
V. 2. The horns thereof shall be] see Exo. 27, 2.  
V. 3. The top thereof] that is the boarding or roof above it, The sides] the Hebrew hath it the walls.  
V. 6 Before] Without in the holy place, The va●le] see Exo. 36. ●1. Mercyseat] the Italian hath it, the coverture] see Exo. 25. 17.  
V. 7. Aaron] In quality of Priest, but not of high Priest, see Luk. 1. 9 Sweet incense] This signified the second part of Christ's office, which is the intercession he makes in heaven, as the sacrifice which was offered in the court, signified the redemption and satisfaction given on earth, Heb. 9 24. Dresseth] Set them in order & cleansed them from all filth, after he had put them out, Le. 24. 1. 1 Sa. 3. 3. to be ready to light again at night.  
V. 9 Strange] That is to say common, or profane or of any other composition that I shall give order for: v. 34. Nor burned sacrifice] Because that all sacrifices were offered in the court, upon the great altar, showing that Christ being gone up into heaven, sacrifices now take place no longer, but his perpetual intercession only remains, and the power of his blood, still fresh, Heb. 9 25. and 10. 20.  
V. 10 Once in ayeare] In the day of the anniversuy atonements, which was the tenth day of the 7 month, see Leu. 16. 19 & 23. 26. Num. 29. 7. Besides at that time they did carry thither some of the blood of the sin offering: when it was offered for the high Priest, & for the whole congregation, Leu. 4. 7, 18. because that was also a public atonement, but an extraordinary one, Upon the] laying some of the blood of the sacrifice thereon: Most holy] so were all things called which were employed in God's service, and were anointed with holy oil, Exo. 30. 26. 29.  
V. 12 Takest the umm] by mine appointment, as Exo. 38, 25. & Num. 1. 26: for without his order, David's example, 2 Sam. 24. 2: 2 Chr. 27. 24: showeth, it was no lawful enterprise, their number] the Italian hath it, of them that are to be numbered] that is to say of them that are abov● twenty years of age, and have no impediment in them wherefore they should be refused; v. 14. Deu. 23 1. Aransom] half a shekel for a head, and it was called a ransom, because it was a kind of tribute paid unto God as to their sovereign Lord; to ransom them from the punishment which was to be inflicted upon them, for not performing their duty; or because the Tabernacle was built with that money, Ex. 38. 25: and afterwards the daily offerings were bought therewith, and those for holy days, and other offerings for the atonement of all the people in general; 2 Chro. 31. 3. which were the ordinary sacraments of the redemption of souls through Christ.  
V. 13 Half a shekel] Which was the didrachma, Mat. 17. 24. which was a quarter of an ounce weight. Now by the Jewish history it plainly appeareth that this tribute was paid every year, though there were not always a solemn setting down of the people; but it is likely that without that, all those that were come to be 20 years of age, gave in their names into the register, or muster books of their commonalties, and from that time begun to pay this tribute to God, which was gathered, and kep● in the treasures of the Temple; see 2 Kin. 12. 4. 2 Chro. 24. 9 Neh. 10. 32. Of the sanctuary] Some believe that there was an ordinary shekel of two dams, and another holy one of four: Others, with more likelihood hold, that there was but one kind of shekel, which is called of the Sanctuary, because that of these holy taxes, there was one invariable estimation and weight, whereof there was a proof kept in the Sanctuary, to prevent the abatement of coin: And it is thought that this is the same shekel as the King's shekel is, 2 Sam. 14. 26. See upon 1 Chr. 23. 29.  
V. 15 Therich] Because that before God all souls are equal, the debt equal, and the price of Christ's blood likewise equal.  
V. 16 A memorial] A perpetual sign of obedience and of a faithful homage given to God, bestowed towards the use and means of atonement.  
V. 18 The altar] of the holocausts, which was in the court.  
V. 19 Shall wash] The water running down through pipes; this signifieth that no service can be acceptable to God, if the person be not first purified by faith in the blood of Christ, Heb. 9 14.  
V. 25 Holy ointment] which signified the gifts of the holy Ghost, without measure wherewith Christ's human nature was endowed, which is the Churches true altar and Tabernacle, and was a figure of the consecration of his whole person to the office of Mediator: see Ps. 45. 8, 9 and 133. 2. Isay 11. 2, 3. and 61. 1. Dan. 20. 24. John 3. 34.  
V. 30 Aaron] It appeareth by Lev 4. 3, 5, 16 and 16. 32 that this unction was used only for the high Priests, when they came to succeed, and not for the inferior ones, Exo. 40. 15.  
V. 32 Upon any stranger] the Italian hath it, The flesh of any man] out of the priestly line: true it is that by Go s express command, the Kings were also anointed with it, in case of the election of a new li●age, or some notable alteration in the succession. see 1 Kin. 1. 39 Ps. 89. 21  
V. 33 Like it] To show the reverence due to sacred things; & also that it is not lawful for man, according to his own fancy, to frame unto himself any other means of sanctification, but by the Spirit of God, nor any other intercession but throu●h Christ.  
V. 34 Stacte] the Italian hath it, Storax] others have it Stacte, which is a liquor that issueth out of incisions made in a Myrrh or cinnamon tree, or a certain fatness which comes out of myrrh new pressed: On●cha] the Italian hath it, sweet ●ngl●a] ancient Author's make mention of this U●glia or 〈◊〉, and say that it was the shell of a fish which fed upon Spikenard in certain ponds, and thereby did get its sweet smell. Now a days there is none, at least not known: Ga●banum] A drug of ev●● sent; but sure it was not meant of this ordinary sort, or else it served only to temper, and sharpen the other perfumes, or else there was some mystery in this mixture, to show that even the best of our works, have some defect in them: With pure] that is to say, bright, transparent, and cleansed from all ●regs and soulness.  
V. 35. Tempered together] Exactly well incorporated and mixed, the Hebrew hath it salted, which seem take in the proper sense, Pure] made all of selected drags, without any corruption o● defect.  
V. 36 Some of it] As much as will serve to make the daily incese, Before the] that is to say, upon the Altar of incenses which was before the Ark, wherein the Tables of the Law were, called the testimony, Exo. 30 with the great curtain between.   

CHAP. XXXI. VERS. 2.  
I Have called] That is to say, I have ordained him by name, or namely.  
V. 3. With the Spirit] Which showeth that this was a knowledge, and industry insused by God, and not gained by art, study or imitation.  
V. 8. The pure] Made of most pure gold; and kept most cleanly, through the Priest's care.  
V. 13. Veriy] The Italian hath it, Nevertheless] As much as to say, though I will have these utensiles, that are for my service to be carefully made, yet will I not have my Sabbath broken. A sign] A holy document which I have set down for my Church, by which I continually put her in mind of the benefit which she receiveth from me, regenerating of her through my Spirit that resting from fleshy works, she may apply herself to them of the Spirit which is the true spiritual Sabbath; and this ceremony being holily observed by the Church, showeth that she consenteth thereto and employeth herself therein.  
V. 16. Covenant] By an interchangeable bend, it being correspondent to the benefit which I dispense, and grant unto them by the external Sabbath: v. 13.  
V. 18. The singer] A humane kind of speech; meaning that it was done without any art of man, only by divine operation and work.   

CHAP. XXXII. VERS. 1.  
God's] Visible images, which we will consecrate, and then yield divine honour unto them. It is likely that the greatest part of this people inclined to idolatry, after the manner of Pagans, and that they did desire many images, but that Aaron, in part consenting to their wicked demand, would have them to acknowledge and worship the true God in this image, which therefore he will have to be but one; which shall go] Shall be our guides in this v yage, as the Lord hath been hitherto in the Pillar, which having stood still all the time that Moses had been in the mount; it is likely that the people, wearied with this long stay, would substitute 〈◊〉 other signs of the Godhead, which should move at their pleasure.  
V. 2. Earrings] Bianca, Gen. 35 4. and Judg. 8. 24. It seemeth that there was some profaneness in the use of these earrings, which Aaron would by this means root out, & take away one s●n, by bringing in a worse.  
V. 4. Calf] The Egyptians worshipped their Apis in the shape of an Ox, and their goddess Isis, had a Cow's horns, and it should seem the Israelites took this shape from thence; See 1 King. 12. 28. Ezek. 20 7 and 23. 8. Acts 7. 39 If they did not take it from the likeness of Cherubins, which appeared in a vision, in the shape of Oxen; Ezek. 10. 14. Thy Gods] The Godhead which thou servest, and worshippest, which the idolaters never did know truly, in its most single unity and spiritual and infinite essence, and giving a corporal shape, have always divided it into parts and numbers.  
V. 5. To the Lord] Hence it is manifest that Aaron, though he gave consent to make this visible figure, did intend nevertheless to keep them in the knowledge, & service of the true God under this form, as 1 Kin. 18. 22. and 2 of Kings 10. 16. and 23. 29.  
V. 6. To play] As always dissoluteness hath accompanied idolatry.  
V. 7. Thy people] A word of scorn, or disdain.  
V. 9 Siffe-necked] Refractory, unapt to be taught, a term taken from Oxen that cannot bend their necks to the yoke.  
V. 10. Let me alone] Do not mediate for them. Now by this forbidding, God doth so much the more incite Moses his zeal to pray for the people; showing him, that only prayer coald hinder this lamen able e●fect.  
V. 11. Why doth] As much to say, if there be great reasons and causes, for to have them destroyed, yet are there some greater, and more powerful for the pardoning of them, namely, the respect of thy glory; See Deut. 32. 27.  
V 12. And repent] See Gen. 6. 6.  
V. 15. Of the testimony] See Exo.: 6. 34. On both] It is not likely that they were written inside & cutside, but only the two foresides, opposite against one another.  
V. 17. Joshua] Who was not returned to the Host, but had stayed in som● part of the hill all the while Moses was there, Exo. 24. 13.  
V 18. It is not the voice of them] The Hebrew hath it, It is not the noise of a cry of strength, nor the noise of a cry of weariness.  
V. 19 And broke them] Not through any excess of wrath, but to show the people (in whose presence he did it, Deu. 9 17) that God's Covenant was broken through their idolatry.  
V. 20. Barn●d it] That is to say, melted it, to utterly abolish the image or shape of the calf, and then ground the stuff, and made it small, and caused the people to drink it, that it might pass out with their excrements; others believe that Moses had calcinated it by some art, and all this was for the greater detestation of idolatry, Deu. 7. 25.  
V. 24. There came out] A term of a shameful dissimulating of the fault.  
V. 25. Were naked] Out of God's protection, who was offended for that sin, whereby it was easy for their enemies to assault and overthrow them: See Num. 14. 9 Isa. 22. 8. Mic. 1. 11. The meaning is, that Moses chose rather to act the revenge himself, than to expect it from the enemies, forfear of taunts and blasphemies.  
V. 26. Stood] As it were to separate himself from the company of the idolaters: See Exo. 33. 7. In th'. gate] At the coming in, according as the camp was settled, and quartered into streets, piazzaes etc. after the manner of an Host; On the Lord's side] that had no part in this revolt, that is zealous of God's glory.  
V. 29. Consecrate yourselves] Do this act of justice for a proof and trial of your faithfulness in the service of God, and to make yourselves worthy to be called his ministers.  
V. 30. Peradventure] Moses speaketh thus, because that God had not revealed unto him, what he intended to do concerning the pardon: v. 14. I shall make] or shall pacify him concerning this your sin:  
V. 31. Unto the Lord] To the mount, where he stayed other forty days, and forty nights, De●t 9 18.  
V. 32. I● not] The meaning is, I shall find as much pain and torment, by the viclation of thy glory, and the destruction of thy Church; as if I myself had no part in the election to thy grace, or as if I did lose it. My good and my particular joy, will be drowned in this public heaviness; words of an extraordinary zeal and charity, as Rom. 9 3. Out of thy book] A figurative term, as Psal. 69. 29. Dan. 12. 1. Luke 10. 20. Phil. 4. 3. Rev. 3. 5. and 13. 8. and 20. 12. to signify the decree of Gods Will.  
V. 33. Him will I blot out] That is to say, exterminating of obdurate and impenitent sinners, out of the body of my Church, which is as it were, the portraiture and register of eternal election, Ezeck. 13. 19 I will show by the effects that they were never mine, nor were never chosen; See Psal. 69. 29. Deut. 29. 20. Rev. 3. 5. and 22. 19 Ma● 7. 23. and 15. 13.  
V. 34. Mine Angel] I the Son of God will no more show myself immediately present by the effects of my power and grace, as I have done heretofore, Exod. 23. 20, 21: but will give you an Angel, which is a creature and a servant, to be your conductor; see Exod. 33 2, 3, 12. But Moses caused this threatening to be called back, Exo. 33. 14. 17. In the day] I do forbear to panish this sin fully at this time, but if they continue in doing evil and break my patience, I will reckon this sin unto them with the rest. To show that the true remission of sin is always joined with the renouncing of sin, and that wher● sin reigneth, sin is not forgiven.  
V. 35. Plagued] The Italian hath it, Smote] by the hands of the Levites this time, and in the ensuing plagues, he always bore this horrible sin in mind.   

CHAP. XXXIII. VERS. 3.  
Jest I] If I should see my presence injured, and profaned through thy rebellion, See Hab. 1. 13.  
V. 4. Did put on him] In sign of hearty sorrow, a●d public repentance.  
V. 5. That I may know] The Italian hath it, And I shall know] according as thy repentance shall be true or false, I shall dispose of thy punishment,  
V. 6. By the mount] It seems they did for some time continue this habit of penitents, some do take it as if there were the word, Going off from the mount] to be understood there, as acknowledging they were unworthy to come near to God, as Exo. 20 18.  
V. 7. The Tabernac'e] The Italian hath it, the Tent] the public place, where ●e sat in judgement and counsel, and called the assembly together, where God appeared in the cloud, and spoke with him, Without the camp] it appeared that this was done by God's appointment; seeing the cloud (which questionless was gone out of the Camp) came to settle in this place; to signify that the people were divorced from God, and in a manner excommunicate by him; and also because that sacred things should not be contaminated by the company of sinners, Of the Congregation] See the reason of this name, Exo. 27. 21: which afterwards was given to the place of God's public worship, Which sought] by the means of Moses, to be told Gods will, or for the determining of any controversy See Exo. 18. 15, 19 20.  
V. 8. Rose up] The people perplexed and terrified by the clouds departure, followed Moses with heart and eye, as their Mediator towards God, to see if the cloud would return and stay with them, seeing of which it worshippeth God again, as for a new homage after their idolatry.  
V. 9 The Lord talked] The Italian hath not, The Lord] Not the cloud, but the Lord in it.  
V. 10. Face to face] Not in a ravishment of mind, nor in abstraction of senses, nor in a vision nor in a dream, but as present to present, with distinct and articulate voices: Moses having the perfect use of all his senses; See Num. 12. 8. which was a privilege that Moses had above all other Prophets, and was granted but once to the people, Deut. 5. 4. Departed not] Joshua as Moses his lieutenant, to judge the people, according to the order established, Exo. 18. 25 26. And this seemeth to be added, to show that the other Magistrates were from that time deposed, for participating in the people's idolatry, until God again sanctified and chose seventy elders for that purpose, Num. 11. 16.  
V. 12. Whom th●u] What Angel, See Exod. 32. 34. Thou hast said] This seemeth to have a reference to the assurance which God had given to Moses, of his eternal election, Exod. 32. 33 and to the hearing his prayer for the people, Exod. 32. 13, 34. I know thee] Thou hast chosen me to be thine, and predestinated me to glory; See Jer. 1. 5. Rom. 8. 29. Thou hast also] thy prayer hath graciously been hea●d, for the pardoning of the people's sin.  
V. 13. Show me] Let thy presence in the midst of thy people be made manifest unto me, as it hath been heretofore by the accustomed signs, and wont speech, and do not now turn me over to speak to a created Angel: That I may find] that I may be certain and know by the effects, that I am acceptable unto thee, and that thou hast heard my request.  
V. 14. My presence] The Italian hath, My face] Myself in mine own person, will be the conductor of my people, Deuternon. 4. 34. Words of the Son of God, who is called the Angel of the presence, Isay 63. 9 Rest] that is to say, deliverance out of thy present anguish, and ease in the conducting of this people; till that by thy means I have brought them to a place of firm habitation.  
V. 16. Separated] The Italian hath 〈◊〉, Admired] that is to say, adorned with singular and glorious privileges.  
V. 18. Thy glory] The tokens of the presence of the Son of God, showed to Moses in the precedent times, are called the glory of God, Exodus 24. 16, 17: but here he requireth somewhat more, namely that he might see the face of that visible shape which the Son of God had taken upon him, when he spoke to him (which till then had been covered with darkness, Exodus 24. 10.) in the same brightness and majesty, as it shall appear in celestial glory. Moved by a desire of tasting heavenly life, which desire was stirred up in Moses, through the certainty of his election, and by God's facility in granting him whatsoever he requested.  
V. 19 My goodness] The Italian hath it, My beauty] That bodily shape, clothed with brightness, and divine excellency, Proclaim] This is to teach Moses that God in this life, makes himself known through hearing, and not through sight, 2 Cor. 5. 7. in the distribution of his grace and mercy, and not in the full communication of his glory, to reduce Moses his too hasty desire, to the common rule of the faithful in this world, see 2 Cor. 12. 7.  
V. 20. My face] This difference of not seeing the face, but only the back parts, of that visible figure of the Son of God, was to show, that in this world the faithful can have but only some tracks, and obscure notice of God's Essence and Glory, a● if one should see a man's back: but in the life everlasting, they shall see him directly as he is, and fully; Se● 1 Corinth. 13. 12. 1 of John 3. 2. There shall n● man] The Italian hath it, No man can] As well through man's infirmity in this mortal life, as for vice and the relics of sin; of which things, the first is not able to endure Gods ●●ining presence, neither can God endure the sight of the other, see Genesis 16. 13 Exo. 24. 11.  
V. 21. By me] In this mount, near unto the place where thou hearest me speak.  
V. 22. I will cover th●e] A figure of the dark dispencing of the knowledge of God in this world, by the word, sacraments, works, etc.   

CHAP. XXXIV. VERS. 5.  
DEscended] He showed himself present in the cloud, as if he had descended down into it from Heaven, which is the place of his habitation, Exod. 19 11, 18, 20. Or else the meaning is, that the cloud itself descended, for ordinarily the cloud was raised upon high in the air, and did come down lower when God was pleased to speak to Moses, Exo: 33. 9 Num. 11. 17, 25.  
V. 7. Mercy] The promise of using mercy; Let my Lord] the Son of God himself, see Exod 23. 20. and 33. 2, 14. Take us for thine inheritance] The Italian hath it, Possess us] take us as thine own, dwell and reign in the midst of us, as our true and only Lord, reprove us not, nor do not leave us to ourselves, or to any other Lords: See Isay 1. 3. and 26. 13 Zach. 2. 12.  
V. 10. I make] That is to say, according to thy desire, I do solemnly and in the presence of all the people, re-establish my Covenant with you, which you had broken by your precedent apostasy: I will do] my presence shall show itself, by more high and wonderful effects than any of the former ones: With thee] accompanying thy ministry with my supreme power, Isay 63. 11. Hab. 3. 13. Mark 16. 20. 1 Cor. 15. 10  
V. 13. Groves] Choice places, and ordinarily prephaned with idolatry, either because that the silence and thick darkness of the thick woods, did imprint some opinion of a present deity in the Pagans: or because the first inventors of this superstition, especially amongst the Israelites, did draw into a perverse example Abraham's act, Gen. 33. 21.  
V. 15. Go a Whoring] So idolatry is called a spiritual adultery; because that the soul, which oweth all her heart and love to God alone, bestoweth it upon the c 〈…〉 atures', Psalms 73 29. And thou eat] which was h●v●ng communion with the Idol, for those sacrifice feasts were made with a public intent of rejoicing, for those benefits, which the idolaters professed they ●eld, through the Idols blessing; after they had offered the Idol part of it for thanksgiving and acknowledgement: see Num. 25. 2. Psalm. 106. 28 Ezech. 18. 6. and 22. 9 1 Cor. 10. 20. Rev. 2. 20.  
V. 17. M●●en] Nor of no other kind, but this seemeth to be specified to upbraid the people with the remembrance of the golden calf.  
V. 19 Openeth] Every male first borne, Amongst thy cattle] The Italian addeth to it, There shall be an offering made] Because that part of the firstlings of clean beasts, namely, the sat was to be burned upon the Altar, Num. 18. 17. which in the sacrifices is called the memorial, Leu. 2. 2, 9 and 6. 15. Because that it did in a manner represent unto the Lord by its smell, the service of the offerings, and sanctifying of the thing offered. Others take the meaning of the word to be thus: All that is amongst the cattle, of male-kind first born.  
V. 22. Of week's] Of Pentecost, at the end of seven weeks after Easter.  
V. 24. For I will] Be not afraid to leave your cities, and your houses without watch or defence, to come to my Temple to serve me, for I will defend you from all assaults.  
V. 2y. Write thou] In a book a part, which shall contain these particular orders for my service; for upon the tables there was nothing but the ten Commandments written by God himself: See v. 28. Deut. 10. 2, 4. After the●enour] Upon these covenants, and conditions.  
V. 29. Shone] The Lord having granted Moses that he should see some resemblance or beam of his celestial glory, imprinted also in him some part of the effects thereof, which is to transform the beholder into the like image of glory, 2 Corinth. 18. 2. John 3. 3. To give his servant the greater authority, 2 Cor. 3. 7, 11.  
V. 30. They were afraid] And so it is likewise that Moses came to know this his divine brightness.  
V. 31. Unto him] The Italian addeth, To the assembly] To the great assembly of the people, which Moses as yet held without the Camp, but after this full reconciliation with God, the holy Tabernacle was erected, and God's presence did again show itself in the midst of the Camp, Exodus 40. 34. Numb. 9 15.  
V. 33. He put] To show that it was sufficient that this splendour added some authority to his ministry; not willing for all that the people should thereby be enduced to any excessive or idolatrous veneration: see 2. Cor. 3. 13: the allegory which S. Paul draweth from hence.  
V 35. Saw the face] whilst he talked with them; Until he went] after he had spoken with the people, in his ordinary communication, he used this veil:   

CHAP. XXXV. VERS. 2.  
Fix days] This repetition of the Commandment concerning the Sabb●h, comprehendeth sumarily, the command of God's Service, for which he would have places and instruments made, and it seems to be done also for the cause spoken of upon, Exodus 31. 13.  
V. 13. Show bread] The workmen truly did not make this bread, nor the oil of the 14. verse, but the meaning is, that when they had made the table, it should be suddenly furnished with bread.  
V. 22. An offering of Gold] Pure, not wrought, nor put into any kind of work.   

CHAP. XXXVIII. VERS. 8.  
OF the looking glosses] Of those excellent ones, which anciently were made of the finestbrasse mingled withpewter: See Job 37. 18. So these women converted those instruments of their vanity, into a natural cleanness, and a means of a religious purification; in which there was a sacrament of the spiritual: See Luke 7. 38. Of the women] The Scripture makes no mention neither of the beginning, nor manner, nor order of this custom, only it may be gathered by 1 Sam. 2. 22. and Luke 2. 17. that these were certain devout women, who renouncing worldly affairs, and secular employments applied themselves to prayers, fasting, alines and such like religious exercises, and had some small employments about the Tabernacle; wherein it is also likely that there were distinctions of offices, and turns of serving; and therefore the Hebrew word is taken from war services, ●s elsewhere it is also used, to set down the sacred order of Divine service.  
V. 17. The overlaying] This is added for an exposition of that which he had said before, that those capitels were of silver, that is to say, seemed so without, being all covered over with little silver plates, but the fillets, lists, and rounds, were of pure silver laid upon the body of the Columns.  
V. 18. In the breadth] The meaning is, that the height of this hanging was taken in the breadth.  
V. 21. Of the testimony] made chiefly for this end to place the Ark of the Testimony within it, Exodus 25. 16.  
V. 25. A hundred talents] Hence it is clear that a talon was three thousand shekels, and the shekel being half an ounce weight, the talon came to be one hundred five and twenty pounds, of twelve ounces to the pound.  
V. 26. Abekah] The Italian hath it, A didramma] A piece of money of two dams; and four dams were a whole shekel: See Matthew 17. 24.   

CHAP. XXXIX. VERS. 33.  
THe tent] The fabric of wood, and the cover of it.  
V. 37. The pure] See upon Exodus 3●. 8. In order] in the same number, order, and disposition, without being misplaced, lessened, or taken away out of their places; a figure of the spiritual gifts of sanctification disposed in a certain order amongst themselves, and aught to be kept in their native form.   

CHAP. XL. VERS. 2.  
OF the first] That is of the second year after the coming out of Egypt, verse 17. Num. 11. For the Jews made that the set time to count their years from: see 1 Kings 6. 1.  
V. 4. The things] The sh●w bread, and all manner of vessels belonging to it, Exo. 25. 29, 30.  
V. 15. Shall surely be] By this sacred sign the inferior Priests shall be consecrated once for all, and installed in their office, and the right of it, and the calling shall pass to their issues unto the end of this ceremonial worship, the anointing being no more required to be reiterated in their posterity, for the high Priests only were anointed in following times, Leu. 4. 35, 11. and 16. 32. and 21. 10.  
V. 29. The burned offering] It seemeth he means the burnt offering, and the offering of consecration, Exo. 19 18, 22.  
V. 31. Moses] Who all that year executed the office of high Priest.  
V. 34. The glory] The signs of his glorious presence: So the Lord seemeth to be altogether reconciled to the people after their idolatry, and contented to dwell in the midst of them, and to conduct them, bringing of these signs again into the Camp, which had been out of it ever since the calf, See upon Exod. 33. 9 and 34. 1●.  
V. 35. Was not able] Either because the cloud took away the use of his sight, or 〈…〉 ough fear, or weariness, or any other way by which God hindered him at that time from coming in to confirm so much the more the power and majesty of his presence: See 1 Kings 8. 11. Afterwards it seemeth he did come into the Tabernacle; Numbers 7. 8, 9 and 11. 24. but not into the most holy place where the Ark was, and over the Ark the cloud, Levit. 16. 2. ●hereo●] The same cloud that appeared without the Tabernacle just over the place of the Ark, did penetrate also into the Sanctuary like an obscure, darkness, Leu. 16. 2. 1 Kin. 8. 12 Isay 6 4.  
V. 36. In all] All their voyage through the desert, because that afterwards the cloud appeared no more without, because they had no more need of guiding nor of safeguard from the heat, but only the darkness remained within the Sanctuary.  
V. 38. And fire] The same pillar which appeared in the day time like a cloud, appeared in the night time like fire: See upon Exo. 13. 21.     

THE THIRD BOOK OF MOSES called Leviticus.  

THE ARGUMENT.  
THe name of Leviticus given by the Greek Interpreters to this Book, giveth an inkling of what is the chiefest matter it treateth of; namely, the form of the ceremonial worship, which God prescribed his people in the desert after the Tabernacle was erected: especially about offerings and sacrifices, which indeed had been established by God from the beginning after man's sin, and the promise that he should be reestablished into grace by the Messias, & had been continually use in the Church, and were of two sorts, and for two ends. The one sort was expiatory, being visible signs, and sensible documents of the only purgation of sin, by the blood of Christ, that the faithful might always be occupied in the expectation thereof, and directed to seek by faith in him the only remedy against sin, and the condemnation thereof, and that through these ceremonies, accompanied with the power of God's Spirit in their lawful use, the feeling of God's grace might be dispensed unto them, and their consciences assured of peace, and reconciliation. The other were Eucharistical, or to give thanks, to make a public acknowledgement of God's benefits, as well general as particular. But after the coming out of Epypt, God willing to cut off all past abuses, and to give a firm and perpetual form to his service, to banish all arbitrary licence, and show that he is pleased with nothing but with obedience, by which alone he can and aught to be lawfully served; both kinds of sacrifices were regulated by certain laws and circumstances, of rites, times and places. And especially by the appointing of certain persons consecrated and elected by God according to his free choice, who took the tribe of Levi in general for his service, and one of that tribe Aaron and his race particularly, for sacrifices whereof the eldest (from father to son) should successively hold the place of high Priest: bearing the image of Christ, the only eternal spiritual and effectual Priest of his Church. To these observations were added that of the fire, which at first fell from heaven, and was continually preserved upon the Altar, to burn all sacrifices. For a figure to show that Christ the only true Expiatory offering, should be touched and burned, by the fire of God's wrath against sin, the burthren of which he should take upon him: And also that all the Churches spiritual worship ought to be done and sanctified by virtue of the Spirit of God, given from heaven. As chose by the refusal of the strange fire rashly used by two sons of Aaron, and by the severe punishment of that fact, is taught, that no work, no motion, no endeavour, that is merely human, can be acceptable to God for the purging of sin; nor apt for his true service, but that he is contrariwise offended and provoked by it. Besides this first and principal part, this Book containeth also the Laws of the distintions of meats, clean and unclean, lawful and unlawful. As well for an exercise and absolute proof of obedience to God, as for a document of holy discretion, to abstain from any thing as God showeth to be displeasing unto him, and may stain the conscience. And the declaration of all ceremonial uncleannesses, by meats, corporal infirmities, and accidents; and the purification required in every one of them, together with the appointment of a general purgation or atonement to be made once a year, of all the people's uncleannesses. Were signs and figures of the ordinary vices and defects, which the faithful cannot avoid in this wretched life: who notwithstanding never want continual expiation by the application of Christ's blood, nor the correction and cure, by the working of the spirit, until the time of their full deliverance from sin by death. In this Book are also established the Laws, of the deg 〈…〉 of affinity and consanguinity forbidden in marriages, and also divers other precepts of justice, charity, and piety: of the purity required in Priests, of Feasts, of the resting of the earth every seven years; of the Jubily, of vows, of things consecrated to God, and the ransom of them: Thigns which have all been used in ancient times, by an order of Ecclesiastical discipline, and have likewise some reasonable correspondency with the mysteries of the Gospel, whereof the Levites were the ordinary teachers, sacred ministers and public expounders. Finally all these command●ments were sealed by the Lord with solemn promises to them that should keep them, and threatenings to the breakers thereof.   

ANNOTATIONS.  

CHAP. I. VERS. 2.  
AN offering] Namely a voluntary one.  
V. 3. At the door] Presen 〈…〉 it in that place, before he offer it upon the Altar, or it is a general prohibition of offering it any where, but only upon the Altar, which was before the said door, and did also sanctify the offering, Mat. 23. 19 Before the Lord] the Ital. hath more, That it may be accepted before the Lord] For the obeying of God's order, was that which made the sacrifice acceptable and effectual to make an atonement with him: see Leu. 7. 18. Deut. 12. 13. 26. 1 Sam. 15. 22. Others translate it: Let him offer it of his own free will.  
V. 4. Atonement] Both ceremonial & sacramental; figuring the true and internal atonement of the soul with God, by Christ's offering, apprehended by faith, by all believers in their sacrifices.  
V. 5. Shall kill] Namely the Levites shall kill it: see 1 Chron. 23. 28, 31. 2 Chron. 30. 16. and 35. 11.  
V. 7. Shall put] Seeing that fire which once fell from heaven, Dev 9 4 was to be continually kept and preserved upon the Altar, Leviticus 6. 12. and the use of all other fire was forbidden in sacrifices, Lev 10. 1. putting of fire upon the Altar in this place, could signify nothing but kindling of it.  
V. 9 Shall he wash] Before they be laid upon the fire, And the Priest] Not the high Priest, but some of the inferior ones, whosoever it is that serveth at that time, for even at that time or presently after it was ordered they should serve by turns week●y see Leu. 10. 9 2 Kings 11. 5. Now this was a figure of Christ, by whom the faithful are sanctified and presented to God with all their spiritual service, Heb. 13. 15.  
V. 16. By the place] The ashes which fell down from the grate of the Altar were first taken up on the East side thereof, and then were carried out of the camp, See Leu. 6. 10.  
V. 17. With the wings thereof] Cleaving of it long-ways, without disjoining the pieces, so that there may be a wing on each side, see upon Gen. 15. 10.   

CHAP. II. VERS. 1.  
A Meat offering] Of which there were two kinds: The first, when these meal things were offered by themselves: The second when they were joined of beasts, with their pouring offerings, Numbers 15. 4 6. 9 Here is spoken particularly of the first Oil] oil and incense contain a figure of what was required in good works, which are spiritual offerings, to make them acceptable to God, namely, that they should be watered with the gift of the Spirit, likened unto oil, and that they should be accompanied with Christ's intercession, which is the only acceptable smell unto God, Ephes. 5. 2. Rev. 8. 3▪  
V. 2. The Priest] Namely, he that supplies the place, The Memorial] An ordinary term in sacrifices and offerings, to intimate that part which is offered to God, as presenting before his Divin Majesty with its sweet savour, the favourable remembrance of the offerer: see Ex. 30. 16 and 34. 19 Leu. 6. 15. Num. 5. 26. Acts 10. 4.  
V. 3. Most holy] So are called in the Law these sacred things which ought not to be touched, and those meats whereof none were to eat, but only the Priest, in a holy place near the Altar: See Exod. 29. 37. Leu. 6. 26. and 7 6. 9 and 10. 12. Num. 18. 9, 10. See the difference between holy and most holy things, Leu. 21. 22.  
V. 6. It is] Now in all such offerings there was oil required, v. 1.  
V. 8. Shall bring it] Let him lay in one, in sign that it is offered to the Lord, yet shall but part of it be burnt.  
V. 11. No heaven] Which was forbidden in all free will offerings, to signify, that all leaven of malice, hypocrisy and pride, aught to be laid aside, in all the faithfuls spiritual offerings, which are good works: See Luke 12. 1. 1 Cor. 5. 8. Nor any honey] according to some, because that honey will leaven. Or it may be God would intimate, that the sweets and pleasures of the flesh, do spoil the study of good works.  
V. 12. Ye shall offer] The jahan hath it, You may may offer these things] that is to say, leavened dough or mixed with honey: Of the si ●t fruits] which were not offered to God by fire, but after they were consecrated, were for the Priests use, Num. 18. 13. Deu. 18 4. There was also an offering of thanksgiving, wherein leaven was admitted, Leu. 7. 13.  
V. 13. With salt] A sign of the incorruptibility of the Spirit of God in the faithful man, 1 Pet. 3. 4. and of the savour of grace, which it giveth to all good works Col. 4. 5. Of the Covenant] A sign of confirmation of the Covenant which God hath with thee, a phrase taken from the common saying, that familiar friends do use the same salt, that is to say, feed at one table. So anciently salt was a sign or token of friendship, and of an inferiors duty whereby he was bound to his Superior, whence comes the word salary, or wages, Exodus 4. 14. Or salt is here set down for a sign of the everlastingness of God's Covenant, Num. 18. 19  
V. 14. First fruits] whereof there were two sorts: the one commanded at Easter, Lev 23. 10. Deut. 16. 9 the other voluntary at the same time: both different from them which were offered in Harvest time at the Pentecost, Num. 15. 9 Deuterono. 26. 2. Of full ears] The Italian hath it, Of the flower of the wheat] Th● Hebrew word signifieth properly a certain kind of wheat, which grew upon mount Carmel, of an exquisite goodness. Others translate it, well corned, and full ears, rubbed out with hands.   

CHAP. III. VERS. 1.  
PEace offering] The Italian hath it, A Sacrifice of thanksgiving] Not for an atonement for sin, but only for a thanksgiving for benefits received, either in general or particular: See Leviticus 7. 12, 16. O● female] The female sex was not admitted in burnt offerings, but only in sacrifices of thanksgiving and in one kind of sacrifice for sin, Leu. 4. 28. Before the Lord] That is to say, before the Tabernacle.  
V. 2. And kill it] see upon Leu. 1. 5.  
V. 5. The burnt Sacrifice] Daily one, or other, for the sacrifices did never begin with the sacrifices of thanksgiving, but with them of expiation or atonement; to sh●w that no work of service or homage can be acceptable to God; if the expiation or atonement for sin go not before.  
V. 11. The food] the sacrifices which were burned with fire, were so called, especially the blood and the fat, Leviticus 21. 6, 8. and 22. 25. Ezekiel. 44. 7. Mal. 17, 12. to intimate that God did feed thereon, that is to say he took delight therein; and required them as his part of the sacrifices.  
V. 16. All the fat] Namely that which is solid, and is at the end of the muscles.  
V. 17. Throughout all] Not only in God's Temple, but also in your private houses, where those kinds of fat, being not offered to God, it is very likely were thrown away as the blood was, and not eaten, Levit. 7. 24.   

CHAP. IV. VERS. 2.  
THrough ignorance] of the Law, or unawares, or through plain weakness, without malice or deliberation, Ezech. 45. 20. A figure of the faithfuls weaknesses and ignorances', which notwithstandingare sins, seeing they had need of expiation, see Psa. 19 13. Gal. 6. 1. Heb. 5. 2.  
V. 3. That is anointed] The high Priest: see upon Exod. 40. 15. According to the sin] The Italian hath it, Whereby the people come to be guilty] God often times did punish the people for their ruler's faults, and also the people is induced to sin by their example, or being scandalised by the Priest's sin, do absent themselves from God's service: see 1 Sam 2 17. 24.  
V. 7. Of sweet incense] See upon Exo. 30. 10.  
V. 12. A clean place] No dunghill, nor filthy place, as Leu. 14. 40. Where the] See upon Leu. 〈◊〉. 16.  
V. 15 The Elders] The rulers and Magistrates, which were seventy in number, Exod. 3. 16. and 24. 1.  
V. 18 Which is in] By this means is intimated the altar of sweet incense, which was before the Sanctuary in the holy place.  
V. 20 It shall be forgiven them] They shall be purged from their sin, according to the Ecclesiastical and external judgement; and exempt from the punishment imposed by the Law, in sign of the internal absolution of the conscience before God's judgement, by virtue of the real and spiritual expiation through Christ.  
V. 21 At the burned] As he was appointed to burn it. A sin offering] Now all such sacrifices as were sin offerings, were to be burned without the camp, see upon Exod. 29. 14.  
V. 29 In the place] At the entrance of the Tabernacle, where the burnt offerings were killed, see Leu. 1. 5.  
V. 35 According to the offerings] See upon Leu. 3. 5.   

CHAP. V. VERS. 1.  
OF swearing] The Italian hath it, Of a denunciation with oath] That is to say, before a Judge, not to be sworn, to witness any thing concerning a fact which is already questioned, wherein there wants nothing but proof: but it is meant by a general denunciation from the rulers to reveal some secret fact, wherein one may have to do with men of respect, or that are to be feared, whereby a man may err through weakness. Or known of it] By other men's relation. Shall bear] Such a one is guilty, and subject to divine punishment, if he doth not redeem himself by his sacrifice.  
V. 2 Unclean] See concerning these legal, and ceremonial uncleannesses, Leu. 11. and the following chapters. Guilty] That is to say, bound to expiate this chance, to be restored to corporal purity, required by the ceremonial Law, though the conscience be not stained by casualties, nor foulness of the body, Mat. 15. 11. 18. but all this was but to teach us, to seek in Christ the pardon for those sins, which are unknown to men: Psa. 19 13. 1. John 3. 20.  
V. 3 When he knoweth] From that time he is bound to give satisfaction, to teach us, not that sin, is no sin, until we have a knowledge and feeling of it, but that so soon as God awaketh us, we are presently bound to hasten to make our peace with him, or else our sin cleaveth unto us: Joh. 9 41. Act. 17. 30.  
V. 4 Swear] inconsiderately, violently, without examining whether the thing be just or no, whether it lie in his power or no, see 1 Sa●. 25. 22. It be hid] He thinks no more of it, it is out of his memory. He knoweth it] Being told or put in mind of it by others. In one] Of this kind of sin, whereof there are three sorts, weakness: v. 1. ignorance of the fact: v. 2. and inconsiderateness: v. 3. pointed at in the three cases specified in the precedent verses.  
V. 5 He shall confess] Publicly in the Church, th● he is guilty of such and such a sin, for which such a sacrifice is required, yet not specifying any thing of any particular confession, nor of the circumstances of the sin.  
V. 6 His trespass offering] To show us that neither weakness, nor inconsiderate ignorance excuseth from sin.  
V. 7 One for the] The sacrifice for sin was for that particular sin, the burnt offering, was for all ●is sins in general that did offer it. The particular was to be first expiated, as most pressing, and that provoked God most, & hindered the acceptance of the common service, and to teach us also that we must not confound expressed sins with common ones.  
V. 9 It is a] Now in this kind of sacrifices the blood was spilt by command: Leu. 4. 7. 18. 30. 34  
V. 11 No oil] As these things were added in your voluntarily meat offerings: Leu. 2. 1. now the cause of this forbidding, is touched Num. 5. 15. because this offering caused a remembrance of iniquity before the Lord; and not the sweetness of voluntary service.  
V. 12 A memorial] See Leu. 2. 2. According to the] The Italian hath it, Above the burnt offerings] See Leu. 3. 5. and 4. 35  
V. 15 With thy estimation] The Priests did use to make these rates: Leu. 23. 8. 12. 14. but here and elsewhere the word is directed to Moses, who held the Priest's place in these first ordinances.  
V. 17 Shall bear] See upon v. 1.   

CHAP. VI VERS. 2.  
AGainst the Lord] Whose Majesty is offended likewise, by our sinning against our neighbours: Gen. 20. 6. and 39 9 Psa. 51. 6. especially by secret sins: whereof God alone is witness, and where the fraud redounds to his content: Act. 5. 4. and so much the more when the sin is aggravated with perjury. Delivered him] To trade with for common profit, and at common adventure of loss●; or for to trade with it sincerely.  
V. 4 Hath sinned] Secretly, there being no proof thereof but only his own oath, by which if he refused to purge himself, he was held as guilty, and paid double: Exod. 22. 7, 8. 11. and again if he swore falsely, and afterwards repent himself, and confessed his fault voluntarily, he was included within this punishment, without incurring any other penalty.  
V. 6 With thy estimation] See Leu. 5. 14.  
V. 9 Of the burnt offering] As well of the public and continual ones, as of the particular ones. The meaning is, that nothing must be stirred off from the altar, from one morning to the other, but the burnt offerings must be burned one upon another until the next morning, at which time the Priest that waiteth, must take away the ashes, and kindle up the perpetual fire, and lay the wood, and the sacrifice upon it. The fire] Namely the perpetual fire, which at first fell from heaven: Leu. 9 24▪  
V. 14 The Law] Of some particular rites, besides those which are set down: Leu. 2.  
V. 20 This is the] The general Law of this offering at a consecration was already given, Exod. 29. 2. 24, 25. and here are only added some particular circumstances. Anointed] For high Priest; Exod. 40. Leu. 15. 33. Perpetual] That is to say, at every consecration of a new high Priest.  
V. 21 Bring it in] He whosoever it is that is then consecrated.  
V. 23. It shall not be eaten] In the people's offerings the Priest took his share with the altar as for a recompense of his service, which could not take place when he offered for himself.  
V. 25 The Law] Touching that particular, what might be eaten thereof by the Priest, because that this Law in general is largely set down: Leu. 4.  
V. 26 Offereth for sin] For some of the chief, or for the people, for then the blood was not carried into the Tabernacle: Leu. 4. 22. 27. It be eaten] Namely the flesh, after the blood hath been spilt, and the fat burned.  
V. 27 There is sprinkled] All this aimed at the holding of the blood of the sacrifices in great respect, keeping it altogether from any common or profane use or touch: A figure of the most perfect holiness of Christ's blood, severed from sins: Heb. 7. 26.  
V. 30 Any of the blood] Such were the offerings that were offered for the high Priest, or for the whole Congregation: Leu. 4. 7. 18. and in the days of the yearly expiation: Leu. 16 27.   

CHAP. VII. VERSE 1.  
THe Law] An addition to the ceremonies that are to be used in these kinds of sacrifices, whereof the general Law was given: Leu. 8. 5.  
V. 3 All the fat] See upon Lev 3. 16.  
V. 6 Every male] That is clean from ceremonial uncleanness, v. 19, 20. Holy place] In the Court of the Tabernacle. It is] See upon Leu. 2. 3.  
V. 9 Shall be the] After that hath been taken off, which must be consumed upon the altar: Leu. 2. 2 9  
V. 10 And dry] Without any oil or incense: Leu. 5. 11 Num. 5. 15.  
V. 11 The Law] An addition to the general Law of Leu. 3. 1. Now of these sacrifices, which were not for expiation of sin, but for an acknowledgement of some benefits received at God's hands, there were three kinds: ●●st, voluntary for God's benefits in general: Second, of thanksgiving for some noted favour: The third, upon a vow, when the benefit was obtained upon some singular vow made.  
V. 13 Leavened bread] Leaven was not permitted, but only in these kinds of offerings of thanksgiving; because that in it the offerer was not questioned about the purity, and sincerity required in him: Leu. 2. 11. but was only to acknowledge God's benefits, amongst which, that of the proper feeding of man's body with leavened bread, was to be numbered: see Leu. 2. 12. and 23. 17  
V. 14 For a heave offering] Which was done by only presenting it to God, without consuming it upon the altar: see Exo. 29. 24. 28.  
V. 17 Shall be burnt] To avoid superstition, in keeping of these hallowed meats, and to not profane them with sordid sparingness: whereas God would have them eaten in mirth, and holy freedom in token of a heart spread out before him.  
V. 18 Shall bear] Shall be guilty before God, and subject to judgement, if he doth not purge his fault by sacrifice: see Lev 5. 5  
V. 19 That toucheth] Namely after it hath been offered, because by that touch it was defiled: Hag. 2. 13. All that be clean] That is to say, let the Priests which are not unclean, eat their parts set down v. 31, 32. and the offerers likewise, which are not unclean, the rest: see Exod. 24. 11. Sam. 9 12. and 20. 26. Proverb. 7. 14  
V. 20 Having his] Before he be cleansed of it, according to the Law: Leu. 11. 24. etc.  
V. 21 Abominable] The Italian hath it, Creeping creature] The Hebrew word may be taken generally for any abominable thing.  
V. 24 The fat] That kind of fat which is specified above: Levit. 3. 16. Of the beast] Of those kinds of beasts as are fitting for sacrifices.  
V. 26 In any of your dwellings] See upon Leviti●ous 3. 17  
V. 31 And his Sons] It appeareth by Exod. 29. 26. was to be the high Priests, and his families, wherefore it is clear that by the word Sons, are to be understood every high Priests Sons: but the right shoulder was for the ministering Priest.  
V. 34 The wave breast] These two portions, may be referred to the two parts which do work in every faithful sacred minister: namely to labour, which is signified by the shoulder: and to the care and affection, figured by the breast: And therefore the high Priest, did to that end, wear the names of the tribes upon his shoulders, and upon his breast.  
V. 35 Of the anointing] Of the Priesthood, whereof the anointing was a Sacrament: see Exod. 40. 15   

CHAP. VIII. VERS. 3.  
THe congregation] All the heads and chief of the people, representing the whole commonwealth of Israel: Leu. 9 1.  
V. 19 And he killed it] The Italian hath it, And Moses killed it] Or it was killed, and Moses sprinkled the blood.  
V. 31 The flesh] The Italian hath it, This flesh] Namely the rest of the flesh of the ram of the consecration, Eat it] both the rest of the flesh, and of the bread was left in the baskets, Exo. 29. 32.  
V. 34. As he hath] I have faithfully executed my office in your consecration, now do you fulfil yours, by standing in the holy place, in continual exercises of piety, which showeth, that the spiritual sanctification of the faithful, is accomplished with time, and perseverance.   

CHAP. IX. VERS. 1.  
THè Elders] see upon Exo. 3. 16.  
V. 2. Take thee] This sacrifice of a young calf, which was ordinary in sins committed through ignorance, by the high Priest, Leu. 4. 3. is here offered at his entering into his office, for the purifing of all his former faults, and also to teach him that his Priesthood served aswell for himself, as for the people, Heb. 5. 3. and 97.  
V. 3. A Kid of the Goats] For the people, v. 7 15. this sacrifice of a Kid was ordained, Leu. 4. 23. for the sin of a Prince or a Magistrate, and that of a young bullock for that of the whole assembly, but there is some special respect in these sacrifices of dedication, as for examples, to show the equality that is between the shepherd and the flock, in the state of conscience, and forgiveness of sins before God.  
V. 5. Before the] In the court of the Tabernacle.  
V. 7. Make thee] By purifying thyself, first, make thyself capable of offering acceptable sacrifices for all the people, so that thy atonement may redound to the general good.  
V. 9 Of the Altar] It appears by Leu. 4. 7. that we must here understand the altar of incense, which also is intimated by Moses and Aaron's entering into the Tabernacle, v. 23. At the bottom] of the Altar of burnt offerings, Leu. 47.  
V. 16. The burned offering] The calf or the lamb, added to the sin offering of the people.  
V. 17. Tock a ●andsull] Of the flower, oil and incense of: he offering according to the Law, Levit. 2. 2. Beside the] beside the continual morning sacrifice, which was to be before all other sacrifices, and had his offering joined as well as the rest, Exodus 29 28.  
V. 21. Waved] See upon Exo. 29. 24: Breasts] which was the portion of the Priest, which was in office at that time, in all sacrifices of thanksgiving, Leviticus 7. 34.  
V. 22 Came down] From the little ascent whereon the altar stood.  
V. 23 Went into] To carry in the blood of the sacrifices for sin offerings, Leu. 4. 7, 16. Blessed] that is to say, brought word from within the sanctuary, that God accepted of those sacrifices; for this is a different blessing from that of the precedent verse, which was at the end of the action; The glory] Some extraordinary flash of divine brightness had showed itself in the pillar of cloud, as Exodus 16. 10. Numbers 14. 10.  
V. 24 A fire] Caused by God miraculously, and sent from heaven, or from the Tabernacle, in token of approbation: See Judg. 6. 2●. 1 King. 18. 38. 1 Chr. 21. 26. 2 Chro. 7. 1. which was the cause of the great rejoicing of the people; and this sacred ●●re was afterwards preserved and kept upon the Altar; Leviticus 6. 13.   

CHAP. X. VERS. 1.  
STrange fire] Not taken from the Altar, where the only fire was, which God would have used in all his service. And though the command was not given before, yet it was a sin in undertaking the contrary, before God's mind was known: Now this sacred fire signifieth the power of the holy Ghost, by which one may offer sacrifices acceptable to God, Rom. 8. 26. Eph. 6. 18.  
V. 2 From the Lord] From before the Ark, where God was present in the signs of his Majesty, and efficacy of his working: Some have it, from the Altar; Devoured them] Stisled, burned, and slew them, though it consumed neither their bodies, nor their clothes. v. 45.  
V. 3 I will be] This is not found set down any where else, but it seemeth that Moses writ nothing but only abridgements of his sermons; Sanctified] That is to say, I will teach them to reverence my presence and my service, as a holy and inviolable thing, by my severe judgements, which I will bring upon them who shall profane it, by disobeying my will, that all the people may fear me and honour me; see Isay 26. 15. Come n●gh me] In my ministers, which come near to the signs of my presence, and do my service, Exod. 19 20: Isay 52, 11. Jer. 15. 19 Held his peace] Through humility, and quiet yielding to the will of God.  
V. 6 Uncover not your heads] take not off your mitres, nor ornaments of your heads, which was a token of grief, Ezek. 24. 17, 23. See Leu. 13 45. and 21. 19 Some take it for shaving their heads, as Job 1. 20. Isay 22. 12. Mich. 1. 16. Now when they uncovered their heads they hid all then face to the eyes; See the second of Samuel, Chap. 15. verse 30. and 19 4. Jer. 14. 3. Mic. 3. 7. Neither rend] See Gen. 37. 29. Now sorrow was a kind of Ceremonial defiling. Leu. 21. 11. Wherefore they ought not to bear any show thereof, when they were actually performing God's Service. To signify unto us that Gods spiritual service, aught to be performed with holy and divine rejoicing. Rom. 14. 17.  
V. 7. You shall not] That is to say, forsake not your ordinary function, which you must of necessity do, if you defile yourselves with grief, Leu. 21. 10. Others do take this strictly, as if it had happened within the seven days of the consecrations, Leu. 8. 33. For the anointing oil] Seeing you are consecrated to God, you must forgo all natural affections for his service, Deu: 33. 9  
V. 9 Wine] Some conjecture by this, that Nadab and Abihu had sinned through drunkenness, Strong drink] All manner of artificial drink besides the juice of grape, which is apt to make one drunk.  
V. 12. Eat it] As well for to observe the Law, as also because that fasting was an act of sorrow, forbidden priests, during the time they executed their office.  
V. 14. In a clean place] Clean from ceremonial uncleanness, though it be in a private house, and in no holy place; see Leu. 2. 3.  
V. 16. It was burnt] Against the order, Levit. 6. 26. That the flesh of every sin offering, whose blood was not carried into the Sanctuary should be eaten by the Priests. Now this neglect should seem, happened by reason of the disturbance, which this accident caused.  
V. 17. To bear] In recompense of your office, by which you are bound to make atonement for the people.  
V. 18. Was not] This sacrifice was one of those, the flesh of which was to be eaten, by God's command; which is forbidden in those whose blood is carried into the Sanctuary, Leu. 6. 30.  
V. 19 Behold] In this so moutnfull and extraordinary chance, wherein God hath showed himself so wrathful, would it have pleased him, if that we had observed the customary law of rejoicing, eating in his presence?  
V. 20. He was content] Seeing that there was great show of reason in it, and that he thought God approved of it, seeing he had not spoken to him concerning it.   

CHAP. XI. VERS. 3.  
AMong the beasts] The Italian hath it, Among the four sooted beasts] These differences are upon no other ground but God's mere will, who would have the first order of the creation observed in some kinds, by which order all beasts were not created to be eaten, but to do man other services, and to adorn the world; in other some, there is a mystical and a mystical and a moral sense, drawn from the natural properties and inclinations of those beasts and that for two ends: First, to bring him absolutely to the obedience of Gods will: Secondly, to teach him and fram him by these rudiments to spiritual and internal holiness. Cloven footed] These two marks were to be joined, for it was not enough if the foot were cloven, if the hoo●e were not parted also; as in oxen, sheep, goats, bucks, and fawns, nor was the parting of the paw sufficient, as in dogs, cats, bears and wolves; but there must be a cleft.  
V. 4 Be it unclean unto you] Not for any defect or natural blemish, for every creature is good and pure in its own kind, but only concerning the use of food, or touching of them against God's command, who only sanctifieth to man what he pleaseth, 1 Tim. 4. 455.  
V. 13. The Ossifrage] Because we could have no certainty of the Hebrew names for these birds, we have for the most part held with Saint Hierome his translation.  
V. 20 Upon all four] As all creeping things do, that fly.  
V. 21. Legs] The Italian hath it, Knees] that is to say, that under the knee have no other thing but their leg, which serveth them to rest upon, and to skip with like your locusts.  
V. 22. Os Locusts] The Italian hath it, Ar●e] unknown names of locusts or other infects of the like kind and nature, which anciently and in these days have been used for food by many Southern and Eastern people, who salt them up, See Mat. 3. 4.  
V. 24. Unclean] Ceremonially, not fitting to touch or take part of any sacred thing; no not so much as come near them, but must be sequestered from conversin, with the members thereof: A figure of excommunication for vices which may infect others.  
V. 26. Divided the hoo●e] Either before or behind, as the horse, the ass and the camel. That toucheth them] when they are dead, the reason is, because of the resemblance of what hath been spoken concerning other beasts, requires that this also should be understood so.  
V. 27. Goeth upon his paws] As wolves, lions, bears, dogs, cats, apes, etc.  
V. 32. It shall be unclean] The liveless things were unclean, when by them man was made unclean in the manner spoken of, v. 24.  
V. 34. That on which] The flesh, herbs, seeds, or grain which is made in pottage and other food which is dressed in water, being touched by the carrion of these beasts, shall be unclean, but not those things that are eaten dry, as fruit, grain, etc. See v 37, 38.  
V. 35. Oven] They were little ovens to bake bread, and other meats, which ovens were made of two Pieces of burnt earth or ●ile, the one ●lat and the other hollow: Now in these legal uncleannesses, such earth could not be purified with washing, but was to be broken; Ranges] They were a flat kind of tile whereon they baked somethings, putting ●ire under them.  
V. 36 Or ●it] Though no living spring, but some cistern or other kind of dead water, Shall be clean] though such dead flesh be fallen into it, so it be taken out, But that] though the water be not unclean, yet that person which taketh the carrion out of it, shall be unclean.  
V. 37. Which is to be sown] Which shall be used for feed, or for food, so it be not steeped in water, verse 34.  
V. 44 For I am holy] Now there can be no true friendship nor union, but between those that are alike, and not between contraries: And all this sanctification consisteth in nothing but in obedience, even in those things which of themselves could not stain the conscience; and were not ordained but only for a sign of spiritual nolinesse, and for to bind one to it.   

CHAP. XII. VERS. 2.  
SHe shall be unclean] Sequestered from her husbands and other men's company, whom she may defile with her touch, Lev 15 19: a figure of the corruption of fathers, and mothers in the generation of children, whose signs are most evident in the woman.  
V. 4 Three and thirty] During which time she did not defile every thing she touched, as she did in the first eight days: No hallowed thing] Such as all the flesh of sacrifices of thanksgiving was, speaking of ordinary wom●n: And hallowed meats, firstlings, tithes and Priests portions, speaking of the Priests wives: Into the Sanctuary] Into the court of the Tabernacle, whose chief place (by which all the rest was consecrated and sought after) was the most holy place, which gave the name to all the rest.  
V. 5 Two weeks] The time is double, to that it was in male children, because that naturally in the birth of females, the purifications are longer and slower, though there be no certain nor fixed time.  
V. 6 Burnt offering] Which was a sacrifice for the parties sins in general, as the sin offering was for particular sins of ignorance or error, and there are the two sins of the fathers, which may be imputed to the children; and for which Christ his expiation is required, to cleanse the posterity by the gift of justification and regeneration.  
V. 7 From the issue] For a figure of the spiritual purification by faith, by means of which the issue is sanctified, 1 Cor. 7. 14.   

CHAP. XIII. VERS. 2.  
IT be in the skin] Shall give any suspicion, that it may grow to be a leprosy.  
V. 3 When the hair] Signs of a malignant and incurable leprosy, which are observed by Physicians also. First, when the hair groweth white in it. Secondly, when there is a pit or hollowness: Thirdly, when it spreadeth abroad: Fourthly, when there is a difference of colour, between the quick flesh, and that which is stained with leprosy: pronounce him unclean] To be severed from company, v. 46. Num. 12. 14. 2 Chto. 26. 21. and one who did infect with his very touch: see above Leu. 12. 2.  
V. 10 Quick raw flesh] Which was a token that nature had not strength enough to drive out all the malignant and evil humour, whereby the remainder within was putrified and past cure.  
V. 11 An old leprosy] Quite made up and perfect, Not shut him up] to make any further proof.  
V. 12 Abroad] Which in like diseases is a token, and cause of healing, nature showing its strength in the expelling of those malignant humours, and abundantly disburthening herself of them.  
V. 13 Clean] That is to say, touched with a sleight kind of leprosy, that is curable, and already in the way of healing, whereby others were no more polluted with his touch or conversing.  
V. 16 Turn again] That those biles grow generally over all the body.  
V. 22 It is a plague] of leprosy, for a leprosy is absolutely so called.  
V. 30 Yellow] Which is a true sign of a skall.  
V. 31 And that there is no] If there be one of the tokens of recovery, which is the plainness of the skin without any pit, but that the other sign is wanting, namely of the brown hair and natural colour, opposite to the yellow and bad colour.  
V. 36 Shall not seek] This sign of the skal spreading is sufficient of itself, without adding the changing of the colour of the hair to it.  
V. 39 Be darkish white] The Italian hath it, Wrinkled up] or grown narrower, and not spread or grown broader: A freckled spot] a disease a great deal lesser than leprosy, and curable, being nothing else but a deformity and foulness of the skin.  
V. 42 A leprosy] Called by the Greeks Alopecia] caused by a skald, or by leprosy, or by some other inward disease, and is likewise for the most part incurable.  
V. 45 His clothes] In token of sorrow, Ezek. 24. 17, 22. Mich. 3. 7. Not only for the disease, but especially for being sequestered from holy things: A figure showing what hurt excommunication doth to man in spiritual things; His head] see Leu. 10. 6. And shall cry] to give every one warning, that he should beware touching him, or coming near him.  
V. 47 The garment also] This leprosy in the garments, and in the houses, Levit. 14. 33. was not like the infection of the plague in our age, which is nothing but some exhalation of theatre, of breath, of sweat, or some other excrement, which may be purified and cleansed divers ways. But it was a putrefaction peculiar to those places and times, grafted into the very substance of those things rotting and gnawing them, and spreading abroad, as it were in a living body: And elsewhere there is no memory of any such evil.   

CHAP. XIV. VERS. 2.  
OF his cleansing] Of the ceremonial expiation and cleansing, which was to be done after the disease was cured, to receive him that was leprous again into the fellowship of the people: A figure of the orders of the Ecclesiastical discipline, in restoring of them again which are penitent; and had been sequestered for some sin; He shall be brought] Letoy there be a place without the camp, for the Priest to go unto, and let him that was leprous be brought thither unto him to be searched and looked upon.  
V. 4 And clean] Of a kind that is unclean, see Leu. 11. 13. Cedar wood] the Jews say that of these three things, there was a sprinkling brush made, namely, the brush of hyssop, the handle of cedar wood, and the binding of a thread of scarlet die.  
V. 5 Running water] Taken out of a spring, or a running stream, not out of a well, nor of rain-water. In sign of the water of life, which is spiritual, and effectual to obtain God's grace and favour, through Christ, Joh. 4. 10.  
V. 7 Let the living] In sign of liberty restored to the leper, which was cleansed.  
V. 8 May be clean] The Italian hath it, Shall lee clean] declared fitting to converse with other men; Out of his] Hence it appeareth that there was some common house or tent in the camp, for them who were first shut up for a trial, and for them which were afterwards restored, after they were cured.  
V. 9 He shall shave] A ceremony used in cleansings, Num. 8. 7. Deut. 21 12: a sign of casting away all remainders of malice and filthiness, Jam. 1: 21.  
V. 10 Three tenth deals] Of an Ephha, called Omers, Ex. 16. 36. Mingled] or l●neaded, ●og▪ a measure sor liquid things whereof ten made a Hin, Ex. 29. 40.  
V. 12 Per a trespass offering] Not that there were any trespass in the disease itself, but only misery. But sin being the cause of all these diseases, God would have together with the cleansing of the body, the purification of the soul to be also sought for, by means of this sacrifice; and besides these diseases being figures of the in 〈…〉 of the soul, these ceremonial sacrifices represented likewise the internal expiation. Now amongst these three offered things, one of the lambs, v. 10. was for a meat offering the other lamb for a burnt offering, v. 〈◊〉. and the ewe for the sin offering, v. 19 females being also admitted for such sacrifices, Levit. 4 28.  
V. 13 In the place] Namely, in the court; For as the] Leu. 7. 7. For these two sacrifices being in the same kind and degree of holiness, they ought also to be offered in the same place.  
V. 15 Of oil] So the blood and the oil were joined together, Ex. 29. 4, 21. For to figure the two parts of true spiritual purification, namely the remission of sins, by virtue of Christ's blood, and the renewing of man by the spirit of regeneration.  
V. 16 Before the] Before the great curtain drawn before the sanctuary, where the Ark was, the peculiar place of God's presence, Leu. 4. 6.  
V. 17 Upon the blood] Upon the same part of the body upon which the blood was laid.  
V. 32 That which pertaineth] See v. 10.  
V: 34 In a house] See upon Leu. 13. 47.  
V. 36 That all that is] Before the Priest have judged of it, the house could not pollute the stuff, nor the persons, and therefore the sore being yet uncertain, it is good to empty the house, for fear lest the household stufle be also comprehended within the pollution of it, when the Priest shall pronounce the sentence. A law of equity and instruction, to teach us to prevent Gods last judgement, sequestering ones self betimes from the contagion of sinners, and also to teach us that God will pass over, and forgive the sins and faults of his children, which they commit through mere ignorance: but not those trespasses which they commit against their consciences, and express manifestation of his will; Be not] May not be handled without infecting all them that touch it, and must be purified before it may be put to any use.  
V. 37 With h●llow strakès] These are the same tokens as were for the leprosy in men persons, Levitic. 13. 3.  
V. 40 In an unclean place] Upon the dunghill or into the sink, where all unclean things were cast; being contrary and opposite to a clean place, Leviticus 4. 12.   

CHAP. XV. VERSE 2.  
OUt of his flesh] Or out of his genital parts: He is] He is not fitting to converse freely with other men, much less to come near holy things, and polluteth by his tou●●.  
V. 3 Whether his] Whether the person subject to this infirmity, or natural impediment, be unclean, or actually lose his issues, or for a time be without them.  
V. 9 Whatsoever] The Italian hath it, Every saddle] or any other furnitur he rideth upon; others have it, any thing he rideth on, horse, ass, mule, waggon or litter.  
V. 11 And hath not] After he hath polluted them by touching.  
V. 13 Is cleansed] After he is made whole, Shall be clean] to converse with other men, and come near to the Tabernacle, there to perform the following things to be observed, Leu. 4. 10.  
V. 15 An atonement] See upon Leu. 14. 12.  
V. 16 Go out from him] By nightly pollution, or any other casualty, besides lawful copulation.  
V. 18 Man shall lie] The Italian addeth, That hath an issue] to whom such a chance hath happened, or be touched with that impediment, and have not been cleansed. Others have it, if such a man lie with a woman, and join his seed with hers.  
V. 19 Anissue] Her ordinary monthly terms, Put a part] In her own private house, out of common conversation: Yet not out of the camp, as the leprous, or those who had suffered any nocturnal pollution, Deu. 23. 10.  
V. 24 Lie with her] Unawares; for it was death for him that did it wittingly, Leu. 20. 18. Others are of opinion that the capital punishment was when the thing came to be published, and that here it is spoken of the deed done secretly.  
V. 25 Beyond the time] beyond the ordinary time of seven days, Lev 12. 2.  
V. 28 But if she be] The Italian hath it, And when she shall be] If her issue stop, let her so pass over seven days, and if it cometh not again, let her be held for clean.   

CHAP. XVI. VERS. 2.  
AT all times] Not indifferently, when he shall please, but only once a year, v. 34. in the day of the general atonement for all trespasses, of forgetfulness, ignorance, or carelessness, where ●f they have not been purged by the ordinary sacrifices; Dye not] for his unreverence, rashness and not sufficient atonement, as it happened to his two sons.  
V. 3. Thus shall] Preparing and purifying himself, with these sacrifices o●●ered for himself in the court, and afterward carrying the blood of them upon the altar of incense in the holy place, before he might ent●● into the most holy place, Heb. 9 7.  
V. 4 Linen coat] Together with all the other priestly apparel as it appearethby Exo. 29. 30. 35.  
V. 8 The escape Goat] The Italian hath it as the Hebrew word is Azazel, because that Goat was sent away, which is the signification of the Hebrew word, carrying with it, being a piacular or purging oblation, the people's curse.  
V. 11 Shall bring] The Italian hath it, Shall offer] A particular repetition of the ceremonies of this sacrifice, but only touched in general. v. 6.  
V. 12 From off the Altar] Of burnt offering, where the continual fire was, and stood in the Court, directly by a line, over against the Ark, which was the peculiar sign of God's presence.  
V. 13. Upon the testimony] That is to say, the Ark within, which were the Tables of the Law, called the testimony, Exo. 16. 34. and 25. 16.  
V. 14. Eastward] Which way the Ark was turned, Before the] Upon the ground.  
V. 16. Make anaton●ment] See upon Exodus 29. 36. Heb. 9 13. For the Tabernacle] for part thereof, called the holy place.  
V. 18. The Altar] Namely the Altar of incense.  
V. 21. Shall lay] See upon Exo. 29. 10.  
V. 24. In the holy place] In the holy laver, which was by the Altar in the Court, which it was likely the Priest went forth into, for to wash himself, and afterwards came into the Tabernacle again to put on his clothes, and then he came out again to offer the sacrifice. His garments] the ordinary priestly ones, not the solemn and Pontifical ones, which the high Priest never put on, but when he went into the Sanctuary, Exo. 28. 29, 30, 35.  
V. 25. The Altar] Of the holocaustes or burnt offerings.  
V. 29. Afflict] Wire fasts and abstinence from all carnal pleasures, and dispose your selus by an inward conpunction and repentance for your sins, to obtain pardon and atonment.   

CHAP. XVII. VERSE 3.  
THat killeth] Though it was for a common use, yet the Lord would have all such blood, during the journey in the desert, to be poured down at the bottom of the Altar, and the far burned upon it, v. 5, 6. after the coming into Canaan, this Law was restrained only to the beasts which were sacrificed, Deu. 12. 5. 15. 21.  
V. 4. Shall be imputed] He shall be judged and punished, as a murderer, for violating my Law in the spilling of blood, as well as if he had transgressed it by murder; See Isay 66. 2. Shall be cut off] he shall be put to death, if the thing be known. Or he shall be punished by me if the fact be hidden from men, or if they do not execute justice, See upon Gen. 17. 4.  
V. 5. To the end] I will have those sacrifices of thanksgiving, which the people useth to offer to idols here and there in the fields, making thereof their profane meats, to be cut off by this strict Law, which shall bind them to consecrate all the flesh they eat, to me only: In the open field] to idols in remote, and several places, sought out by idolaters, to withdraw themselves from the sight of men: For Peace offerings] Whereof they that offer, may eat those parts, which the Lord had not reserved for himself, Levit. 39 14. 4.  
V. 6 The blood] The sprinkling of the blood, and offering of the fat of this common flesh, had a resemblance to these offerings of thanksgiving: but when such offerings were express, and formal, there were other ceremonies, and other parts also reserved for God, Leu. 17. 11.  
V. 7 Unto devil's] That is to say idols; wherein whether the idolater have such an intent or no, the devil is served under divers names & resemblances: see Deut. 32. 17. 2 Chron. 11. 15. Psa. 106. 37. 1 Cor. 10. 20. Rev. 9 20. the Hebrew word signifieth shaggy, or hairy, because the devil appeareth in such ugly shapes to them that serve him: see Isa. 34. 14. A whoring] Spiritually by idolatry: See Ezech. 23. 8. This shall be] Namely to have every sacrifice offered to the true God, and only in the place dedicated to his service, for otherwise the foresaid Law was restrained after the coming into Canaan: see upon v. 3.  
V. 10 Set my face] That is to say, I will declare myself to be his adversary, and will persecute him in my wrath, by the hands of men, and by the way of Justice; or by my own judgements.  
V. 15 That eateth] That is to say, hath eaten thereof unawares.  
V. 16 He shall bear] If he have offended wittingly, and that the fact is known, he shall be punished by the Judges; if it be secret, he is guilty before God; and if he have sinned unawares, yet must he purge himself by sin offering: See upon Levit. 5. 1. and 7. 18.   

CHAP. XVIII. VERS. 2.  
I Am] As I am your Sovereign Lord, I command you these things out of absolute authority, and as I am God most holy, I declare unto you that you can have no Communion with me committing these following misdeeds.  
V. 5 If a man] According to the first Covenant of God with man, at the first creation, this may be understood of the perfect observing of God's Law, which had the promise of eternal life annexed: But because man by sin, hath deprived himself of the power of attaining to this perfect obedience, this must be understood of the disciplinary, and external accomplishment of the Law, which hath also its temporal reward: O● according to the Covenant of grace of the new internal, and spiritual obedience, created in the faithful, by the gift of the holy Ghost, which hath the promises of this, and the future life: 1 Tim. 4. 8.  
V. 6 To uncover] To violate with any act, or in any manner, the chastity, or respect due to the blood.  
V 7 Of thy father] These words are spoken to the daughter, and the next words to the son.  
V. 8 Thy Father's wife] Thy mother in Law. It is] Thy father and she, by the virtue of matrimony are all one flesh: and therefore the prohibition of carnal copulation is in the same degree as that of fathers and mothers with their children, and so interchangeably: see Ezech. 22. 10.  
V. 9 The daughter] By another wife. Of thy mother] By another husband. She be borne] Either lawfully begotten, or a bastard. According to others it meaneth, sister by the same father and mother, or sister only by the mother.  
V. 10 Is thine own] They ought to be to thee as thine own children.  
V. 11 Thou shalt not uncover] This verse seemeth to be added for an exposition of the ninth verse, for marrying with the mother in Laws daughter, is forbidden, when both have one and the self same father, but not when they have two fathers.  
V. 12 She is] She is in a degree of consanguinity, forbidden by all Laws, and even abhorred by nature itself.  
V. 14 Thou shalt not approach] This is an expostion of the precedent clause: see upon v. 8 Thine aunt] Nearness of affinity hath as much force, to forbid joining in marriage, in certain degrees, as the nearness of consanguinity.  
V. 17 For they are] Between thy wife and them there is the degree of consanguinity descending by a direct line, therefore in the degree of affinity is also forbidden in infinitum.  
V. 18 shalt thou take] Such a conjunction is incestuous, verse 16. seeing there is the same reason for the sister's husband, as for the brother's wife: but here is also added the reason of the inconvenience, it being a kind of confusion, to make two sisters rivals to one another, to produce continual strifes and jealousies, as an example may be seen in jacob's marriages, which in those first ages were tolerated. To vex her] The Italian hath it, To be her rival] The Hebrew word is her adversary, 1. Sam. 1. 6.  
V. 21 Molech] An idol of the Ammonites, which seemeth to be the same as Milcom, 1 Kings. 11. 5. 7. and the Pagans Saturn, in honour of whom the idolaters caused their children to pass through the fire of his sacrifices: either by some manner of expiation and dedication, or by really slaying of them, see 2 Kings 3. 27. Psa. 106. 37, 38. Isa. 57 5. Neither shalt thou profane] Letoy not the glorious title, of being God's children and people which you bear, be contaminated by such a commixture of idolatry.  
V. 25 Vomiteth out] The Land is overburdened therewith, as with a thing most abominable, and is no longer able to bear them: see Jer. 9 19 and 10. 18. Mic. 2. 10.   

CHAP. XIX. VERS. 8.  
HE hath profaned] Breaking the commandment, in the observing of which consisteth all the holiness of God's service.  
V. 16 As a tale learer] The Italian hath it, Speaking amiss of others] Or spying, and reporting other men's words and actions, or calumniating and maliciously accusing: see Prov 11. 13. Neither shalt thou s●and] The Italian hath it, Shalt thou arise] That is to say, thou shalt not lay wait for his life, thou shalt not raise any unjust s●●t, nor bear false witness against him.  
V. 17 Not suffer sin upon him] The Italian hath it, Do not burden thyself with sin for him] Take heed lest through too much respect, thou become guilty of want of zeal towards God's glory, and of charity towards thy neighbour's safety.  
V. 18 Against the] Not that deeds and ostices of charity ought to be limited and bounded between those of one nation only, but because the accursed people of Canaan, were to be destroyed without mercy: Deut. 7. 16. and also to show that private revenges are the overthrow of civil society, which is preserved by public authority, and private good will towards one another.  
V. 19 Shalt not sow] Not to confound the order of nature, and likewise to teach man to love sincerity all his life time.  
V. 20 A bond maid] For a free maid there was capital punishment: Deut. 22. 25. Now the difference is grounded upon this, that these conjunctions with bond maids which were not free, were not held for true and entire marriages; in which the quality of freedom is required, aswell to contract them, as for to participate of the husband's estate, according to Gods first institution, and they were really but like concubines, with some sleight kind of 〈◊〉: see Exod. 21. 4. 7, 8.  
V. 23 Then shall ye count the fruit thereof as uncircumcised] The Italian hath it, Take away his fore skin which is his fruit] That is to say, sanctify it, by beating down the fruit of it, or suffering it to be lost; as you sanctify your bodies by Circumcision. As uncircumcised] Unclean.  
V. 24 Shall be holy] That is to say, presented unto God, and converted to the Priests use, as ●th●● 〈◊〉 fruits: Num. 18. 12. Deut. 18 4.  
V. 26 With the blood] Without having squeezed it well out, let run, and cleansed all the blood.  
V. 27 Not round] It was some custom, or superstitious sign of profane people: see Jer. 9 26. and 25. 23. and 49. 32. Or a sign of an immoderate and vicious sadness in their mournings, as Levity. 21. 5. (Note that in these quotations the Italian text hath according to the Hebrew, having the corners of their hair polled, the English all that are in the uttermost corners.)  
V. 28 Cuttings] As idolaters used to do in their mournings, penances, and prayers, 1 Kings 18. 28. Jer. 16. 6.  
V. 30 My sanctuary] As being the holy place of my presence amongst you, in grace, and power.  
V. 31 That have familiar spirits] The Italian hath it, The spirits of Piton] A kind of familiar spirits, which spoke out of the bellies of those which were possessed with them.  
V. 33 Sojourn] As merchants, way-faring men, or mercenaries do, without taking any firm or constant habitation, or becoming proselytes, or converts.  
V. 34 As one borne] Namely in things that belong to the Law of nature and nations, in offices of justice, equity, and humanity: For otherwise God's people had divers privileges, wherein strangers had no part: Deut. 14. 21. and 15. 3. and 23. 20.  
V. 35 Mete-yard] As in measuring of stuffs by the yard, or rod, etc. Or in measure] The Italian addeth, Of containing or continence] Of vessels of liquid, or dry things.   

CHAP. XX. VERSE 3.  
I Will set] The Italian, I will also set] Besides the corporal punishment, I will also accurse him in his soul, cutting him off from all communion with my Church. To defile] By intermixing it with profane idolatry: Leu. 19 30. To profane] See upon Leu. 17. 10.  
V. 4 Hide their eyes] Cloaks the fact, or is careless in punishing it, by a wicked connivance.  
V. 5 I will set] As Leu. 17. 10. Go a whoring] By spiritual fornication of idolatry, see Leu. 17. 7.  
V. 8 Sanctify you] All your holiness consists in fearing, and obeying me, and not in any superstition, or false worship, chosen according to your mind.  
V. 9 His blood shall be upon him] Let him bear the punishment of his capital misdeed: Ezech 18. 13  
V. 11 His Fathers] His mother in Law: see upon Leu. 18. 8  
V. 12 Confusion] A forbidden, and abominable mixture of blood, 〈…〉 erting all holy order of Faith in matriony, of progeny, and honesty: See upon Leu. 18. 23  
V. 14 And they] If the misdeed be committed with th● knowledge and consent of the woman.  
V. 15 The beast] As instrument of that wickedness, in t●ken of detestation, for otherwise the Law is for ●one but such creatures as are endowed with reason, and will: 〈◊〉 Gen. 9 5. Exo. 21. 28.  
V. 20 Be childless] Let them be put to death speedily that there may be no execrable issue, of such damnable conjunctions; it being unfitting, that the fruit of holy matrimony should be common to such abominable commixtures.   

CHAP. XXI. VERS. 1.  
FOr the dead] Coming into some place, where there is a dead body, touching it, or making ready his grave, eating of the funeral feast or mourning for him; which made one unclean for seven days, sequestered from common conversation, and set a part from holy things: Num. 6. 6. and 19 11. 14 16. Deut. 26. 14. Host 9 4. now all this was a figure and document, especially for Pastors of the Church, for to renounce all fleshly inclinations (though they otherwise be blameless) to attend without disturbance to God's service: Leu. 10. 7. Deut. 33. 9  
V. 2. But for his] This is said only for inferior Priests; for all manner of mourning was wholly forbidden the high Priest: v. 10. Kinne that is near] The Hebrew hath is, His flesh] By which word is signified, the most intimate, and straight consanguinities.  
V. 4 A chief man] The Italian hath it, As a husband] For the death of his wife.  
V. 6 Shall be holy] Still pure and clean, that they may always be ready for my service, from which they were hindered by mourning. And not profane] Not to hold as slight, common, or indifferent, the title which they bear of being God's Ministers, or the majesty thereof: leaving the service of the living God, to follow that of a dead man: see Mat 8. 22. And the bread] The Italian, The food] See Leu. 3. 11.  
V. 7 Or profane] The Italian hath it, Or deflowered] Either forcibly, or consentingly.  
V. 8 Thou shalt sanctify him] The Italian hath it, Them] This is spoken to Moses in this sense: Teach and command them to observe all purity and holiness. Or concerning the people in this sense: Reverence the sacred office of my Ministers, honour their persons, which represent my sacred Majesty towards thee, to sanctify thee by my word and Sacraments, which they administer unto thee.  
V. 9 She profaneth] Dishonoureth, and staineth the dignity of his office.  
V. 10 Upon whose head] See upon Exo. 40. 15. Leu. 4. 3. and 16. 32. Uncover his head] See Leu. 10. 6.  
V. 11 For his father] The high Priests eldest son was anointed during his Father's life, for to serve him as a Deputy, and after his death he immediately succeeded him, and therefore he could not mourn for his Father, being already consecrated.  
V. 12 Neither shall he go out] For this seven day's pollution: Num. 19 11. he shall not exclude himself out of the sanctuary where he must do me daily service: or going into it, let him not pollute it. Of the anointing oil] consecrated by the anointing oil applied to the Priest, having this crown upon his head: Leu. 8. 9 12.  
V. 15 Neither shall he profane] Through marriages unfitting for his degree, and contrary unto my will. Do sanctify 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 natural or accidental 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 crystalline humour is become white.  
V. 22 Most holy] As were the show bread, the meat offerings, the parts of sin offerings, and trespass offering: see Leu. 2. 3. Holy] Such as were the first fruits, tithes, and offerings of thanksgiving.  
V. 23 He shall not go] He shall not perform any part of the Priest's office, whereof one was to offer sacrifices upon the Altar in the Court; the other was to carry the blood of them into the holy place before the curtain, and there burn 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, aught to be admitted there, as deficient or maimed persons.   

CHAP. XXII. VERS. 2.  
SEparate themselves] When they shall be unclean by some ceremonial pollution. Profane not] That they fail not to bear 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 lawful portion, or estate for to maintain him.  
V 9 Do sanctify them] I have chosen them, and called them unto an office, the holiness of which dependeth upon myself; and therefore the profanation 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 sojourns 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 profane] Namely the Priests, to whom all this is spoken: v. 2.  
V. 24 shall ye make] Gold none yourselves, nor do not buy any g●lt to offer in sacrifice.  
V. 29 At your own will] Observing strictly the Law of such sacrifices with all their rites described, Leu. 7. 12. 15. for obedience was that which 〈◊〉 〈…〉 ices acceptable: 1 Sam. 15. 22.  
V. 32 Shall ye profane] Contemn not my Majesty by violating of my commandments. Be hallowed] Making myself venerable, and causing myself to be acknowledged holy and inviolable in my Majesty, through my judgements: Leu. 10. 3. Isa. 26. 15. If I have not been so with you through my commandments. Which hollow you] Who having given you a rule by my Law, of all purity and innocency, and the form of inward holiness, 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.  
Proclaim] 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] Corporal and painful, which employs the person, such as masters use to employ their slaves in.  
V. 10 Shallreape] As soon as ye shall put the sickle into the corn, 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 bless 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 wheat. Green ears] 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 etc. With leaven] See upon Levit. 7. 13.  
V. 18 Young bullock] Num. 28. 27. in stead of one bullock and two rams, there are two bullocks and one ram, whereby it seems 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 kidneys etc. 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 Proclaim] With sound of Trumpet, and public acclamations, as all other feasts were. Exo. 32. 5 Num. 10. 2. 10  
V. 24 Seventh month] Which was the beginning of the civil and common year: see upon Exod. 12. 2. and therefore it was the solemnest of all the new moons, which were all kept holy. A memorial] A holy day which shall bring into memory the benefits received from God the year before; and also the preparations required for the holy duties which happened that month. And a sign of Gods remembering 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 joining upon the tenth. Now all solemn 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 solemn] The Hebrew word signifiethan enclosure, restraintor prohibition; so were all the last days of your chief days, that had many called festival 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 again 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 boughs] The Italian hath, The fruit] The boughs whereon the fruit yet hangeth. Of goodly trees] The Italian hath it, Of Cedar] So the Jews commonly expound the word, which in their language signifieth a fair and goodly tree. Thicketrees] The Italian hath it, Myrtle tree] The Hebrew word signifieth a thick tree, but your ancient Jews have especially understood it of the myrtle tree.   

CHAP. XXIV. VERS. 3.  
OF the testimony] Drawn before the Ark, where the tables of the Law were, which were called the testimony: Exo. 25. 16.  
V. 4 The pure] Made of pure gold, and kept exceeding pure.  
V. 6 The pure table] Covered over with pure gold: Exo. 25. 24.  
V. 7 Purefrankircense] See upon Exod. 30. 34. A memorial] For that part of the offering which belonged to God, for the remainder was the Priests: see upon Leu. 2. 2.  
V. 8 Everlasting covenant] That is to say, by my command, and your own voluntary agreement to obey it.  
V. 9 Andit shall be] After he hath put new ones there, upon the Sabbath day. Most holy] See upon Leu. 2. 3  
V. 11 The name] That singular essential and glorious name of everlasting Lord, by which name he had revealed himself to his people by Moses: Exo. 3. 14.  
V. 14 Lay their hands] For a confirmation of their witness. Stone him] The ordinary punishment for blasphemers: Deut. 7. 5. 1 King. 21. 13.  
V. 22 For I am] I command you by virtue of the absolute power, which I have over you: and I will have you herein to be imitators of my indifferent Justice, free from all acceptation of persons.   

CHAP. XXV. VERS. 2.  
When ye come] The beginning of these sabbatical years, was taken from the six and fourtieth year after the people's coming out of Egypt, the sixth year after their coming into the Land of Canaan, when the Land was divided: as it appeareth by Jos. 14. 7. 10. Shall the Land] The Italian hath it, The Land shall have its rest] It shall not be ploughed, nor fruit. A Sabbath] Not for any natural or economical respect, to let the tired Land get strength: but with a holy rest dedicated to my service; for a more express document (besides the Sabbath) of the days of eternal rest, particular to every faithful at his death, and afterwards general at the blessed resurrection; when there shall be a general enf●anchizement of all God's children, and their new entrance into their heavenly inheritance.  
V. 4 For the Lord] Sacred, and religious to him.  
V. 5 Undressed] In the Hebrew: Nazaritish, to the resemblance of the Nazarites, who did not cut their hair: Num. 6. 5.  
V. 8 Shall be meat] Indifferently for any one as shall come to it upon the place, without laying it up, or making any bundle of it, by way of harvest, or vintage.  
V. 9 The seventh] Which was the first of the civil year: Exod. 12. 2. Leu. 23. 24. according to whose months, they counted the times of politic affairs, to the order of which the Jubilee was for the most part referred; though with some instruction for divine and eternal things. The Trumpet] Which was the ordinary sign of festival days: Numb. 10. 10. and 29. 1.  
V. 10 Hallow] Distinguish it from all other common years, to execute in it those commandments which I enjoin you; and shall be a sacred sign unto you, of the acceptable year of the Lord, under the Messias, Isa. 61. 2. 2 Cor. 6. 2. The fiftieth] Seeing the Jubilee was only the revolution of seven weeks of years, and that in the verse 20 concerning the Jubilee, there is nothing spoken, but only of the seventh year: and that besides, it would have been a hard matter to let Lands lie still for two years together, and that the Jews never reckoned the Jubilee, but by the seventh sabbatical year, we must understand the number of fifty, in that vulgar manner, comprehending the year of the precedent Jubilee. Since that indeed, from one Jubilee to another, there was but nine and forty years. Liberty] Liberty from all slavery for the Israelites: see Exod. 21. 6. jubilee] This word is by many interpreted to signify a rams horn to sound with. But it seemeth that it signifieth rather a consort of many such horns, trumpets and such like loud-sounding instruments. And it may be that this name was derived from the first Inventor of Musical instruments, called Jabal: Gen. 4. 21. see Exod. 19 13. Jos. 6. 4. Possession] Which hath been sold and alienated. Family] From which he is gone away, having sold himself for a slave, or being sold by his father: v. 39  
V. 12 Out of the field] And not out of a garner, cellar, or other storehouses: v. 6.  
V. 14 Oppress] Let him not take an occasion by reason of his poverty to dispossess him of his inheritance.  
V. 15 Jubilee] Namely the last part. Of the fruits] The Italian hath it, O● the rent] That is to say, of the fruits more or less, which thou mayest gather out of his Land for the years to come out of the next Jubilee.  
V. 21 For three years'] That is to say, for the end of the sixth, all the whole seventh, and the eighth until harvest time: see 2 King. 19 29. Isa. 37. 30.  
V. 22 Of old fruit] Of the sixth year: The Italian addeth, Of that harvest.]  
V. 23 For ever] The Italian hath it, Absolutely] That is to say, quite cut off without leaving any hope to the seller, ever to redeem it. Is mine] I reserve unto myself the right of property in it, and grant you nothing but the bare use of it, therefore I will not have you alienate it at your pleasure, neither will I suffer you to bargain for any things, but only for the fruits: but as for the Land itself, it must always remain as by perpetual lease unto those persons and families to whom I have given it.  
V. 25 Possession] In the fields, for there was another Law for houses in Cities: v. 29. Any of] The Italian hath it, The next of] See Ruth 3. 2. 9 12. Jer. 32. 7.  
V. 27 The overplus] Of the price of the years▪ which are yet to come before the Jubilee according to the number of which years he had made his sale.  
V 32 Of the Cities] Of which see Num. 35. 2. Jos. 21. 4.  
V 33 And if a man purchase] The Italian hath, And he amongst the Levites that shall redeem] That is to say, the next of kin tha● hath between Jubilee and Jubilee, redeemed that house by reason of the kindred. For the houses] Seeing the Levites have no other proper inheritance, but only their Cities and some places about them: Num. 35. 2. without any Lands or other possessions (because they lived by tithes: Num. 18. 24.) their houses may not be alienated, no more than the Lands of other Israelites.  
V. 34 But the field] They were certain places of a thousand cubits, in the suburbs or places adjoining to the Levites Cities, for them to keep and feed their cattle in, Num. 35. 4. which being all undivided and lying in common, no particular person had any power to make any bargain for it, as he might for his house which was his own. Yet it should seem by Jer 32. 7, 8. That this Law was altered in ensuing ages.  
V. 35 A stranger] An Israelite, but not of the same place, or some stranger, a proselyte converted to Judaisme: for otherwise God suffered them to take use for money lent to strangers either of nation, or in religion: Deut. 23. 20.  
V. 38 I am] The benefit which you have freely received at my hands, should invite you, me thinks, to do the like towards your brethren my children, and my Covenant and absolute power which I have over you, doth bind you to it.  
V. 39 To serve] Keeping him only as an instrument of his will and profit, without any rigour or constraint by reason of his debt.  
V. 40 Unto the year] In case that it have pleased him to remain in thy service after the seventh year was passed: Exo. 21. 2, 6.  
V. 42 My servants] And therefore none can get sovereign Dominion over them to prejudice mine; and besides, strict bondage is a hindrance to the service of God, 1 Cor. 7. 23.  
V. 47 To the flock] That shall be borne in the country, yet of a strange nation.  
V. 48 He may be] At any time, without being bound to serve the strange master, the six years ordained by the Law for an Israelite to serve an Israelite: Exo. 21. 2. Deut 15. 12.  
V. 50 Of jubilee] For the longest term: for whosoever was his master, either stranger or Israelite, the servant might come out in the year of remission. But if the price exceeded the valuation of six years' service, or if he be contented to stay with the strange master after the seventh year; but howsoever it happened, at the Jubilee he was to be free. To the number] Counting off the price he was bought for; the wages for his service, more or less, according to the number of years that he had served.  
V 54 In these years] The Italian hath it, By any of these meane●] Either by his service, or by the help of some kinsman, or by his own ransoming, of himself.   

CHAP. XXVI. VERS. 2:  
MY sanctuary] Myself, who dwell there, in the signs and demonstration of my presence and power: see Leu. 19 30.  
V. 5 Shall reach] By reason of the great plenty.  
V. 10 Old store] Of provisions laid up in the former years, which you have had no occasion to empty, but only for to make room for the new.  
V. 11 My Tabernacle] For an everlasting pledge of my presence in grace and power.  
V. 13 Upright] A phrase taken from beasts, lightened of their yoke, to signify liberty, mirth, and glory: Exo. 14. 8. Num. 33. 3.  
V. 19 As Iron] The heaven shall not rain, nor the earth bring forth, no more than if each of them were massy and hard, like unto these metals.  
V. 20 Shall be spent] With tilling of the ground.  
V. 21 Contrary] That is to say, as if you undertook to contend and resist me: Job 15. 25.  
V. 24 Then wil● I also] Psa. 18. 27.  
V. 26 When I have broken] When I have taken from you all means of living, by ordinary sustenance of food; either taking away the virtue of it by my curse, or causing you to want, through dearth, or barrenness of the earth. By weight] As a rare and precious thing whereof account must be taken, and the distribution thereof made with rigour, and great exactness: Ezech. 4. 16.  
V. 30 High places] Sides of hills, or hillocks, or other places, high by art or nature, and dedicated to idolatry. Images] The Hebrew word signifieth certain idols of the Sun, or according to others, certain little celloes or courts dedicated unto him, wherein there was a continual fire preserved upon an Altar. An idolatry which questionless came from the Chaldeans or Persians. Carkeises] Stumpes and shifers of idols cast down: Jer. 16. 18. Ezech. 4. 3. 7. 9  
V. 31 Will not smell] Will not accept of your sacrifices: see upon Gen 8. 21.  
V. 32 Which dwell therein] After you shall be driven out of it.  
V. 34 Enjoy] Being weary of bearing you, and to bring forth food for such a perverse nation: it shall then in a manner recreate itself, finding itself disburdened, and at leisure to take her own pleasure, being without inhabitants: see Lam. 1. 7.  
V. 35 Because it] These long vacancies of the earth, shall be in exchange of the labour it hath endured in bearing and nourishing of you: being not suffered to enjoy so much as the rest of every seventh year, according to my Law: Leu. 25. 3.  
V. 39 Pine away] Forsake their hardness of heart▪ and humble themselves with tears, and repentance.  
V. 41 Uncircumcised] Impure, carnal, profane, not regenerate by God's spirit, whereof Circumcision was a Sacrament: Deut. 10. 16. Jer. 4. 4. and 9 26. Ezech 44. 7. Acts 7. 51. Accept] The Italian, With a good will acknowledge etc.] Others if they willingly accept the punishment of their sin.  
V. 42 The Land] Chosen and consecrated by me, for the seat of my abode amongst men, for the abode of my Church, and a signification of heaven to mine elect.   

CHAP. XXVII. VERS. 2.  
THe person] The Italian hath it, When he hath made a vow ●f persons to the Lord] There were two kinds of these vows of persons, the one to a particular holiness, such was that of the Nazarites, wherein there was no way for ransom, but he was to fulfil it in his own person: Num 6. 2. the other to the service of God in his Temple, to which God admitting none but the Levites, the vow might be ransomed, which is the meaning of these words, a vow under estimation. By thy] The Italian hath it, Under thy] The tax of which ransom thou Moses by this my Law oughtest to leave to the Priest.  
V. 3 The shekel of] see upon Exo. 30. 13.  
V. 9 Giveth] Consecrateth unto God by his vow. Shall be holy] Offered to God in sacrifice, according to the Law: Leu. 7. 16.  
V. 12 Value it] To be set to sale, for the price which thou hast set upon it.  
V. 13 Redeem it] Keep it for himself, for a certain price, which notwithstanding showed a certain kind of lightness in the vow and consecration which he had made of it, whereupon also, the estimation is raised a fifth part.  
V. 14 To be] That the price of it may be carried into the treasure of the Temple from whence were taken out the ordinary charges belonging to the service of God.  
V. 16 Of his possession] The Italian hath it, Of his inheritance] That is to say of his own patrimony, which is contrary to purchased fields, v. 22. Omer] A name of a measure which contained ten Ephahs: Ezech. 45. 1●. Of barley] He specifieth this kind to signify the Lands of least value, whereupon they sowed barley, and to show the proportion which was to be kept, in the estimation of wheat Lands which were more fat and fruitful.  
V. 17 It shall stand] Without alteration, or diminution.  
V. 18 After the Jubilee] Some years after. Shall reckon] Those Lands which were so consecrated, might be redeemed by him that had made the vow, or if they were not redeemed, they were sold to others, who were to enjoy the fruits of them until the next Jubilee; and then they were the high Priests own: and therefore it is ordained, that the rate of fifty shekels should be abated according to the number of years' more or less, that remained until the year of Jubilee.  
V. 20 He will not] When it is set to sale publicly.  
V. 21 Devoted] See upon v. 28. and Num. 18. 14.  
V. 23 In that day] The same day that he shall enter into possession.  
V. 24. Unto him] To him that made the vow, by which he could not give, but only what was belonging to himself, namely the fruits; not the Land, in the which the seller had the right of ransoming, and to'be restored unto it at the Jubilee: Levitic. 25. 15. 23, 24. 30.  
V. 26 Shall sanctify it] By a voluntary vow, because of necessity and by right, it is the Lords already.  
V. 28 Devoted thing] It was a kind of vow, by● which man for ever renounced his right and use of the● thing vowed, which by virtue of this vow was to be destroyed to God's honour, and in execution of his justice, if mention were of things belonging to God's enemies overcome in War, of their Cities or goods▪ Num. 21 2, 3. Jos. 6. 17. 1 Sam. 15 3. Or belonging to rebels and apostatas: Deut. 13. 15. Or it was consecrated to holy uses, as for sacrifices, if the vow were of clean cattle belonging to private persons: or for the high Priests maintenance if it were of Land, or unclean beasts which were not fitting for sacrifices: Num. 18. 14. Most holy] See upon Leu. 2. 3.  
V. 29 Of men] Some refer this only to the persons of accursed nations, whose destruction ordained by God was to his glo●y, as an execution of his Justice; Others hold that the Law was general for all persons in which he that made the vow had any right; and hereunto they do refer J●phtas vow, Judge 〈…〉. 30. 34.  
V. 30 Holy] See Leu. 21. 22.  
V. 32 Passeth] By this is meant, cattle of one herd or flock, which going out at a narrow gate were told by the shepherd with a rod one by one: see Jer. 33. 13.     

THE FOURTH BOOK OF MOSES called Numbers.  

THE ARGUMENT.  
THis Book containeth the continuation of the history of God's people leading through the desert, for the space of eight and thirty years and nine months. And fist is set down how by God● command, the eleven Tribes which were not consecrated were numbered from twenty years of age upward, and the Tribe of Levi by itself; together with the order which they were to observe in their marching and encamping in the said voyage. Then is set down the new form of public government established, by adding of seventy Elders to Moses; whose authority nevertheless, the Lord still maintained untouched, no withstanding Aurons and Miriams' opposition, as Aaron's priestly dignity against the vi●l●nt faction of Core, Dathan and Ab●ram. And afterwards is rehearsed, how that the people being come upon the confines of the land of Canaan, Moses sent twelve men to discover the Country, ten of which at their return daunted the people, maliciously making the difficulty of the enterprise, far greater than it was: And though joshua and Caleb did endeavour to encourage them, yet they believed the others relations and made an insurrection, wi●h an intent to return into Egypt. Wherefore both the people▪ and the spies were austerely punished by the Lord who pronounced the sentence of death in the desert, against all those which were numbered and came out of Egypt, save joshua and Caleb. And therefore God caused the people to turn back into the desert, where he made them to wander up and down for the said space of eight and thirty years during which time he gave them and renewed divers Laws, concerning his service, and politic government, and justice. And after forty years were expired since their coming out of Egypt, he brought them again to the confines of the land of Canaan, where he gave them many great victories, against the Kings and inhabitants of Canaan, and the Amorites, which dwelled beyond jordan: although the people did here also go astray after divers abominable idolatries, by Balaams deceitful advice, and after that Country beyond lord in was subdued, it was divided amongst two Tribes and a half, and it was appointed how they should proceed in the division of the rest beyond jordan. And in the mean time God co 〈…〉 ded that the people should be numbered again, which were found almost as many as they were in the last muster, whereof non● 〈◊〉 left alive, bu● Moses, joshu and Caleb. And because this Book begins with the first mustering, and ends with the last, it was called by the Greeks, the Book of Numbers.   

ANNOTATIONS.  

CHAP. I. VERS. 2.  
TAke ye] This is the same Muster which was mentioned, Exo. 38. 26. as it may appear by the comparing of that place, with Num. 1. v. 46. Family's] h 〈…〉 people in general was divided into twelve Tribes, and the tribes into seventy two great Families, Num. 26. 5. and these families into lesser families called of the Fathers, or belonging to the fathers, because every one of them bore the name of the head of the branch, See Josh. 7. 14, 17.  
V. 3. All that are able] who by any defect or debility of members, Deut. 23. 1. or by reason of old age, are not unfitting or unable to bear annes.  
V. 14. Devel] or Revel, as it is Num. 2. 14.  
V. 16. These were] They that represented the whole body of their tribes, in the great assembly of the council of all the people; and it is likely they were the first borne of the tribes, others expound it, famous and honourable 〈◊〉 See Num. 16. 2.  
V. 47. After] Because that it being of itself one of the bribe's, they might be numbered as the rest in then order.  
V 49 Shalt not numler] Not at this time, because this muster was made, to set the camp in order for service of war, and 〈◊〉 to pay the half the s 〈…〉 kel 〈◊〉, Exo. 30. 13. where with the Tabernacle was to be built, where those Levites did minister, and therefore it is likely they were not comprehended within the command of ●ans●me, but afterwards they were mastered and numbered, Num. 3. and 4. and 26. 57 1 Chr. 6. and 21. 6.  
V. 50. Of testimony] Set up chiefly for to put the Ark of the Covenant in it, in which were the Tables of the Law, which was called the Testimony, Exod. 16. 34. Minister unto it] to set it up, take it down, Keep it, etc. And after that these kinds of services were 〈◊〉, ●y reason of their settling in the land of Canaan, David did assign unto the Levites, other standing services to do, in stead of these walking services, 1 Chron 23. 26.  
V. 51. The stranger] That is not a Levite, 〈◊〉 cometh nigh] to perform any of these kind of services, or to ●ouchany of th● holy things.  
V. 53. That there be no] That the Levites standing in the places appointed for them, near the Tabernacle, may hinder the people, from 〈…〉 usly and profanely coming near un●o ●t, or touching it: whereby they might be grievously punished.   

CHAP. II. VERS. 2.  
STandard] All the whole army of the people were divi●ed into four general standards, under each of which, here were three tribes, and every great family o● family of fathers, had its particular ensign.  
V. 14. R 〈…〉] Called Devel also, Num. 1. 14.  
V. 17. With the Camp] That is to say, the Tribe of Levi, which was encamped round about the Tabernacle, and marched close about it, being encompassed by the other Tribes.   

CHAP. III. VERS. 1.  
ANd Moses] Seeing that here is no mention at all made of Moses his children, it is very likely, that by generations here; are understood, and meant the successors in the office of Priesthood, which being jointly executed by Moses and Aaron, Psalm 99 6. was afterwards exercised by the sons of Aaron ●l●ne.  
V. 3. He consecrated] Hebrew, whose hands were filled, see upon Exo. 28. 41.  
V. 4. In the sight] Whilst he was alive, being under his government, see Gen. 11. 28.  
V. 7. He charge] Hebrew, observe his observing, that is to say, they shall be the hands, and helpers of Aaron, in the inferior places, of the service of God's house, and shjall represent the whole people in the ministtry, performed in their name, which before was performe● by all the first borne indifferently, Exo. 19 22 and 24. 5. N 〈…〉. 16. but now in stead of them, I 〈◊〉 chosen the Levites: The service] See upon, Num. 1. 50.  
V 9 Given] Appointed and assigned for perpetual ministers, and help ●s in sacred ceremonies.  
V. 10. Stranger] Whosoever is not of Aaron's stock, which only is con 〈…〉ed by mine anointment and calling: Wher● by is signified that God hath in abom 〈…〉ation, al●●●h●r satisfaction and intercession be 〈…〉 Christ's, who is only called by God to the everlasting Priesthood, ●n● hath alone received the fullness of 〈…〉 'tis through 〈◊〉, Heb. 5. 4, 5.  
V. 12 In head] See Ex. 13. 12.  
V. 13. I am] An ordinary addition to the most important, ●nd weighty commancements, for to increase the w●g●● o● t●●m, and to bind the ●irmlier to the performance of them.  
V. 15. Number] This fust setting down of the Levises from a month old, was different from the other, Num. 4. 3. from the age of thirty years upwards. In the first they were mustered as consecrated to God's service from the beginning; in the second as actually serving in an age, which was fitting by strength of body and maturity of judgement. And the first was deferred until a month after their birth, because that before that time the mother was unclean, and was not purified until the end of forty days, Leu. 12. 4. Luk. 2. 22. See Num. 18. 16. See another numbering from the age of three years, 2 Chr. 31. 16.  
V. 26. The cords of it] To pitch the Tabernacle, or stretch it out, Exo. 35. 18.  
V. 28. Keeping] Which were destinated even from their birth, to do it when their time was come: Of the Sanctuary] to look to it, to carry it, and to set up all the parts and ornaments of it, which are set down in the v. 31.  
V. 39 Twenty and two thousand] The three particular sums, set down before, came to two and twenty thousand three hundred. Now the three hundred are here left out in the general sum, not only to make a round number, because they might have been set down for the two hundred seventy three first born, which were over and above the Levites, v 46. But it should seem that these three hundred were the first born of the Levites themselves, who as such, did already belong to God, wherefore they could not be set down in stead of other first borne.  
V. 47. By the poll] It is not set down which of the first born should be ransomed with money, and which should be ransomed by exchange of Levites, peradventure there were lots cast for it, or the money was taken up in general upon all the first borne.  
V. 49. Them that were redeemed] Of them in whose room by equal number the Levites were taken, and consecrated to do God's service.   

CHAP. FOUR VERSE 3.  
THat enter] The Italian hath it, That can enter] that are not hindered by some natural impediment or defect, Leu. 21. 17. which are not unable to perform these laboursome services, which ability was also observed in the other tribes, which were mustered for the use of war, Num. 1. 3. Into the h●st] the It. ●an hath it, Into office] th● Hebrew is war or military profession, for this great number of ministering officers, were distributed into several troops or squaorons, to do service by turns, in order, under their particular heads, as in war. The work] the corporal and laborious service, of carrying these sacred things upon their shoulders, ●urin● the voyage in the wilderness.  
V. 4. Most holy] The Ark the Table, the Altars and the C 〈…〉 l, with all things belonging to them, w 〈…〉 h things were the most sacred instruments of Go●● service.  
V. 7. Of shewbread] See upon Exo 25 36.  
V. 11 The golden Altar] It was the Altar of incense which was all covered with gold, Exo. 30. 1, 3.  
V. 13. From the Altar] Of hol〈…〉sts or burnt offerings.  
V. 15. To bear it] This was only used in the wilderness, for after the number of priests was increased, when the Ark was to be carried, the priests carried it themselves, Deu. 31. 9 Jos. 3. 6. and 6. 6. 1 King. 2. 26. and 8. 3. though peradventure that was not continually, 1 Chro. 15. 255 Any holy thing] The Italian hath it, The Sanctuary] before it be covered and wrapped up, see the 2 Sam. 6. 6.  
V. 16. To the office] The Italian hath it, The charge] Let him not give these things to the Levites to carry, as the rest of the holy things, but let him always have them in his own keeping: Daily meat offering] the Italian hath it, The continual offering] which was the meat offering, which stood continually ready for the morning and evening sacrifice●● which was never intermitted, although the camp marched, see upon Exo. 29. 40. And the oversight] the Italian hath it, Besides the oversight] having besides all this, the government of all this conduct and carriage of the Tabernacle by the C 〈…〉 atites.  
V. 18. Cut ye not] The Italian hath, Do not so that it may be cut off] do you priests look, lest the Chehatites do transgress this my commandment through your neglect, through either curiosity or rashness by looking upon, or touching the thing belonging to the Sanctuary, but cover and wrap them up very carefully, for fear lest I punish it severely, 1 Sam 6. 19  
V. 26. Os their service] The Italian hath it, And let them serve for all, &c] to set up, and stretch out, to take down, fold up, carry and accompany.  
V. 32. By ●ame] Piece by piece, severally, upon account.   

CHAP. V. VERS. 2.  
AN issue] Of their genital seed coming from them, and under this infirmity in men is comprehended also the women's infirmity, of extraordinary issues of blood.  
V. 6. That men commit] Which are frequent among men, see of these kinds of sins, Leu. 6. 2. Against the Lord] See Leu. 6. 2.  
V. 7 Then they shall confess] The Italian hath it, If he confess If voluntarily, or through inward conpunction publicly declareth, he to the priest, that he is guilty of such a sin: See upon Leu. 5. 5. and Lev 6. 4.  
V. 8. The m●n] To whom the wrong hath been done: Have no] If he be dead and there be no near kinsman left to inherit his rights. Others construe it, i● there be no body to demand the thing, or unto whom it may be restored; ●f the man hath stolen it, not knowing whose it was. Now this is a supply of the Law given, Leu. 6. 2. to which end it seemeth that it is here repeated, To the Priest] as God's minister, and who representeth God in such businesses.  
V. 9 Every offering] The Italian hath it, Every heave offering] see upon Exo. 29. 24, 28. They bring] for to offer them unto the Lord.  
V. 10. Hallowed things] The meaning is, that every Priest shall have for himself, and for his family, that which he himself offereth, and in the course of his service, of all voluntary and extraordinary offerings, but not of the commanded and general ones, as of the first fruits and tithes.  
V. 13. No witness] Because that a proved adultery was to be punished by death, Lev 20. 10. Deut. 22. 22. now it seemeth that all this is to be understood, in case the woman denieth it, and submits herself to this fearful trial.  
V. 15. For her] Because that none were to present themselves before God empty, the man therefore desiring a proof of his wife's innocency, there was an offering required; Oil] oil and incense being always joined with meat offerings, Leu. 2 1. the oil signifying God's mercy towards the sinner; and the incense, the prayer of faith, and a good conscience acceptable unto God. But in this offering of jealousy, there was no prayer for pardon, but an imprecation of revenge, and punishment: No sweet savour of a good conscience truly manifested, but an evil one of a sinister report; see upon Leu. 5. 11. Of memorial] by which the remembrance of the misdeed, is in a manner awakened before God, to incite him to punishment.  
V. 16. Before] In the court of the Sanctuary, with her face turned towards the sanctuary.  
V. 17. Water] Out of the laver, Exo. 30. 18. or of the water of separation, Num. 19 9 Earthen] for such vessels were employed in divers purifications, Leu. 4. 5. 50. Dust] to signify that the woman appearing in judgement in a place sanctified by God's prosen●●, should find the effect of it to her condemnation, in case she did rashly deny a thing which she had indeed committed before God.  
V. 18. Uncover] In sign that she presented herself before God, to whom all things were manifest, Heb 4 13. and also in sign of a good conscience, which that woman professed to have, Put] because that all this ceremony was performed in the behalf of the woman's innocency, which she professed, it was fitting that she herself should call God to witness of it, and to be her defence: Bitter] either because the water was indeed so in taste, through the mixture of the dust, and other ingredients, as the Jewish opinions, or that it is only termed so by reason of its doleful effects, upon the woman if she prove guilty; Causeth] which by a secret & supernatural power showed by God in the use of it, shall bring forth a manifest effect of his vengeance and curse, in case the woman be faulty, who hath undergone the same by an oath of execration.  
V. 21. Make thee] Execute upon thee an exemplary judgement, to make thy person, thine offence and thy memory execrable to the whole Church Thy thigh] the natural parts dedicated to generation. And it seemeth that thereby is meant the disease of the falling of the matrice, by a total loosening of the ligaments, or by the putrefaction of the substance, whereby it groweth incurable and the woman barren: So the punishment lighteth properly upon the organs or instruments of the sin.  
V. 24. And b●c●me bitter] the Italian hath it, by the bitter water] by being no common water, but a sign & meres ordained by God, to s●ale up by a doleful effect, the truth of the denied act, and his justice, which was called upon.  
V. 25. Shall take] Before he give the woman this water to drink; Shall wave] see upon Exo. 29 24.  
V. 26. The memorial] See upon Leu. 2. 2.  
V. 31. Guilt'esse] For his lightness & unjust suspicions; so that the presumptions were powerful, & the signs pregnant; & acknowledged for such by the high priest though the woman had not sinned. So the Lord by pardoning of some humane weakness, hath preserved the faith and peace of matrimony, either by the manifestation of the woman's unchastity, or by 〈…〉 eing her from the violent passion of her husband's jealousy, which are two evils, that break matrimonial society, Her iniquity] through the punishment described, v. 27. sent by God the punisher of secret ●●ns, such as this woman's fault was, and it is not likely that she was any further subject to the judges ordinary punishment.   

CHAP. VI VERS. 2.  
O● a Nazarite] The Hebrew word signifieth severed or abstinent. Now under the Law there were divers religious abstinences, either by vow or otherwise, as from the pleasures of eating and drinking, from the company of women, from common conversation, and from many other indifferent things: for a help to meditation, prayer, mortification and internal sanctification, Exodus 19 15. 1 Samuel 21. 4. Jeremy 36. 5. Zac. 7. 4. but the Nazarites abstinence, had a certain kind of solemn and public profession, and a longer lastingness and stricter rules of notable purity, see Lam. 4. 7. And of these Nazaritical abstinences there were two sorts, the one was perpetual for one's whole life, Jud 13. 5. & 16. 17. 1 Sam. 1. 11. Luk. 1. 15. the other was but only for a time, and that is mentioned in this chapter.  
V. 3. From wine] As well for the greater mortification of the flesh, as for to avoid all accidents of having his senses troubled by wine, whereby some unadvisedness may happen in the observance of the rules▪ as Leu. 10. 8. Strong drink] All manner of artificial drink made of any thing save grapes, and was apt to make one drunk.  
V. 5. Holy] That is to say, inviolable, upon whom no ●●n ought to lay his hands, to take any thing from him; as those things were which were consecrated to God. A figure of Christ's perfect holiness, who 〈◊〉 〈◊〉 Nazarite of the Lord, Matth. 2. 23. and also of he vow of entire sanctification in the faithful in w●●m there is no part so base, o● feeble, which they may not, or must not consecrate to God's service. See Cant. 4. 1. And all the cutting, and 〈◊〉 off the hair, was a ●●gne of mourning, and 〈…〉 ny, Leu. 12. 5. Ezr. 9 〈◊〉. Job 1. 20. Ezek. 7. 18. chose, the nour 〈…〉 of the Lo●ks, a sign of glory and j●y so the faithfuls holiness is the Crown of their Joy and glory, which filleth them with Comfort inwardly, and Respect on●wardly.  
V. 6 He shall come at no] Which did Cerimonially pollute a man, Numb. 19 11. and therefore was unsusserable to the profession of the Nazarites purity.  
V. 7 The consecration] The Italian hath it, The Nazarite-ship] as he beareth in his hair. the mark of his consecration to God; so he ought to beware from violating of it, either ceremonially, or inwardly in spirit.  
V. 9 The head] The profession of a Nazarite, whereof he carrieth the 〈◊〉 in the hair of his head. Of his] which cleansing was commanded all them, who were polluted by coming near unto a dead carcase, Numbers 19 14, 19 S●●l he shave it] To begin again the whole time 〈◊〉 his Nazarite-ship.  
V. 11. He sinned] That is to say, he shall offer, though he be unadvisedly fallen into that legal pollution, incompatible with his consecration: See upon Leu. 5. 2. A figure of the inavitable sins of the spiritual Nazarites; for which there is always a remedy; namely the blood of Christ, upon whom is also laid the bond of new beginning, the course of their sanctfication. Shall hollow] shall renew his vow, and his profession of Nazarite, for so long a time as he had vowed at first, without reckoning the time before his casual pollution.  
V. 13: Be brought] The Italian hath, Let him bring it] That is to say, let him come with his locks, the token of his Nazarite-ship, to the Tabernacle, and there cut them off, v. 18.  
V. 14 For a burned offering] A kind of an expiaterie Sacrifice for all the sins of the person, as the sinne-offering was for the sin of action. And thereby is signified, that in every exercise of holiness, which the faithful do use, there are always two defects, 〈◊〉 one in the person, the other in the action, which have always need of purging, and of Christ's intercession Ex 〈…〉. 28. 38. As for the third of●●ring of thanksgiving, 〈◊〉 Nazarite did thereby make an acknowledgement. God for all the good, strength, and grace, in having vowed holiness, and be able to keep it. And so ought every faithful man give thanks unto God for his sp 〈…〉 ll gifts.  
V. 15 And their meat-offering, and their think offerings] They were c●r●ain● additions of Flower, Wine, and Oil, to the sacrifices of Beasts. See Exo. 29. 40.  
V. 18 Of his] Upon which he● hath let his hairegrow, according to the Law of the Nazarite-ship.  
V. 19 And shall put them] Because that this sacrifice was for a persin consecrated by vow: there are many such like ceremonies in the sacrifice of the conecration of Priests. Ex. 29. 24.  
V. 20 Wave them] See upon Exod. 29. 24. May drink] He shall be absolved from his vow, and may return to the ordinary manner of living, like other men.  
V. 21 Hath vowed] Namely, the Nazarite, during the time of his Nazarite-ship, shall offer two kinds of offerings; the one commanded, and necessary, annexed by the law of God, to the Law of the Nazarite-ship; the other of a voluntary devotion, according to his power.  
V. 23 Ye● shall bless] publicly and solemnly. Leu. 9 22.  
V. 25 Make] That is to say, show thee his grace by effects.  
V. 26 List up] A sign of grace, and good will, as chose the turning of his face away, was a token of wrath and hatred. See Psal. 4. 6.  
V. 27 Shall put] By their payer and blessing, pointed out by the stretching forth, and laying on of their hands, may they draw on, and keep the presence of my grace, power and spirit in the midst of my people.   

CHAP. VII. VERS. 3.  
COvered] Made after the fashion of horse-litters, or coaches with arched covers,  
V. 5 The service] To help in part to supply the want of carriage of the things belonging to the Tabernacle; for otherwise six such wagons could not suffice for all. According to his] according to those parts which were left to the conduct and looking to of the two families of the Gershonites and the Merarites, Num. 4 24. 31.  
V. 7 Two] Moses divided these wagons according to the proportion of the greater weight and bigneste of those things, which were committed to the Merarites charge, Numbers ch: 4. v. 3. And the lesser weight which the Gershonites had, Numbers chap. 4 v. ●4.  
V. 9 Upon their] Without the help of any waggon, Numbers 4. 6, 8, 10, 12, 14. 2 Samuel 6. 6. 13.  
V. 10 For dedicating] This was a holy Ceremony which was done with prayers, Sacrifices, Music, Feasts, and rejoicings, when any Fabric, being finished, was to begin to be employed to its uses, either holy, or ordinary, to dedicate it first to God, and draw his blessing upon it. See Deuteronomy, chapter 20. verse 5. 1 Kings chapt. 8. verse 63. Ezr. chapter 6. verse 16. Neh. ch. 12. v. 27. Psal. 30. v. 1.  
V. 89 When Moses] After Aaron the Tabernacle and the Altar were consecrated, when Moses enquired of the Lord within the Tabernacle, without the Curtain, God spoke unto him with a distinct voice, which did not proceed from, nor was not framed by the Organs of any body, assumed for a time, nor in divers places, as he did before, but always from above the Ark, by a voice divinely framed, according to his promise made in the five and twentieth chapter of Exodus, and the two and twentieth verse. See upon Exodus. chap. 40. vers. 34, 35. He spoke] Moses to GOD: Others have it, and so he spoke unto him; namely, GOD to Moses.   

CHAP. VIII. VERS. 4.  
THe shaft] By the shaft is understood, or meant, not only the chief middle stock, but also all the branches, divided with their vessels, and knabs to the flower of Gold, beaten out with the hammer.  
V. 6. Cleanse them] From all exterior and ceremonniall uncleanness: Exodus chapter 19 vers. 10, 15. that they may be employed in the service of the Tabernacle: Numbers 4. A figure of the spiritual purification of all Gods true Ministers, yea of all the faithful; Isaiah, chapter 52. verse 11. 1 Thessalonians, chap. 4. verse 4. 2 Timoth. chap. 2. verse 21.  
V. 10. Shall put] That is to say, lift up, and stretch forth their hands towards them, wherein the people imitated that which was done in sacrifices, where the person that offered, laid his hands upon the offering, as well to dedicate it to God, as for to transfer the punishment of death upon it, to which the person himself was subject: so the people consenting to the consecration of the Levites, did disburden themselves from doing the service of God: which otherwise every one was bound to yield unto him their own proper persons.  
V. 11. An offering] The Italian hath it, A wave offering] in the manner of the ordinary offerings, which were so shifted out of one hand into the other. See the nine and twentieth chapter of Exod. and the four and twentieth verse. The Levites also were presented unto the Lord by making them turn themselves towards the fore parts of heaven.  
V. 12 Lay their] An ordinary ceremony in sacrifices. See upon Exodus 29. 16. 19 Leu. 1. 4. and 3. 2. and 4. 4. Of the Bullocks] here and elsewhere, the burnt Offering is for the explation of the sins of the person corrupt in his own nature, and the sin offering, for the actual sins. See Exodus, chapt. 19 vers. 14. 18. Numbers 6. 14.  
V. 13. Shalt set] After Aaron hath presented them unto God, do thou Moses offer them to him, giving them for perpetual assistants, and under-ministers to his Priests: as in many offerings, that which was not consumed by fire, did irrevocably belongunto God, being possessed by his Priest. See Nu. 3. 6. 9  
V. 16. Wholly given] The Hebrew, gifts, or presents given, purchased to be my proper, and perpetual servants, dedicated unto me by their own and all the people's consent.  
V. 19 The service] To which they should otherwise be tied in their own persons. See upon the third Chapter of Numbers, and the seventh verse. And to make] That my service, being done by them, which are persons consecrated by me, be lovingly accepted, and I not moved to revenge the contempt of my glory, upon the people, if they had pressed upon it rashly, or unreverently.  
V. 22 Before Aaron] Under their direction and command.  
V. 24 Twenty and five] Number's, chapt. 4. vers. 3. 47. The age of the Levites, that they should begin to serve at, is set down at thirty years. This difference may be composed; first, because here it is spoken of any kind of service; in the other place for to carry the sacred Ornaments; and here the Levites go only in service: from which may be inferred, that for the space of five years they should stay in the function under some discipline, in that other passage, they are admitted to the complete Ministry.  
V. 25. Shall serve no more] Of an ordinary service, and constant; and for obligation and necessity in the works and actions of labour.  
V. 26 Shall minister] The Italian hath it, To serve] Help them in small services, and in counsel and direction.   

CHAP. IX. VERS. 6.  
THey could not keep] Although there should be no express law which should exclude such persons from the Passeover, nevertheless this was a public scruple, builded upon that, that God in any religious and sacred acts required purity in the person, which wrought or participited. See 2 Chron. 3●. 18. Came before] Because the custom of the Law. Num. 5. 2. to put such persons out of the camp, was not yet introduced.  
V. 7 To offer] See upon Exod. 12. 27.  
V. 1P Of a dead] Under this kind of ceremonial immunity, it seemeth one should include all the other, for which they were to be separate from the Num. 5. 2. or shut up in their houses, Leu. 12. 2. and 15. 19 or sequestered from the conversation and approach of other men, Lev 11 24.  
V. 11 Bitter herbs] The Italian hath it, wild Lettute] See upon Exod. 12. 8.  
V. 13. Cut off] See upon Gen. 17. 14.  
V. 14 A stranger] th●● hath been circumcised, and incorporated into the Church by voluntary profession of the Religion, Exod. 12. 48.  
V. 15 Na●●●y 〈◊〉 Tent] The Italian hath it above the tent] 〈◊〉 〈◊〉 〈◊〉 part was the Sanctuary, with the 〈◊〉 〈◊〉▪ 〈◊〉 where yet especially the cloudy pillar did did saint 〈…〉. l. v. 16. 2.  
V. 19 Kept] Which requiring some time, in setting up the Tabernacle, and making ready the deckings thereof, could not be performed marching.   

CHAP. X. VERS. 5.  
AN alarm] The Italian hath it, a shrill sound] as when they ●ound alarm, or for joy.  
V. 7 You shall not] Be with an outstretched and even sound, such as they use at any public Proclamations. See upon Exod. 19 13.  
V. 9 Be remembered] A humane kind of phrase, as if the Lord were awakened and warned by this sound, to signify unto us that the sacred signs which were apppointed by him, and were lawfully used, were always accompanied with the effect of his grace, in the power of his promise and appointment. And besides that the prayer of faith, figured by this sound, is the only means to draw on his assistance.  
V. 11 Second year] After the coming out of Egypt.  
V. 13 According to] Concerning the order which should be observed therein, Num. 2 and at the sound of the Trumpets.  
V. 14 Of the camp] This was the squadron of the three Tribes, which marched under Judah's Sandard, as the ensuing word of Armies is taken for the squadron.  
V. 21 Os each Tribe] Bearing upon their shoulders, according as they were commanded, N 〈…〉. 4. 4. 7. The other] Namely, the Gershonites, and Merarites, Nu. 1. 51.  
V. 28 The joveneyings] The order which they observed in removing the Camp in the Wilderness.  
V. 29. Hobab] This same name is found Judg. 4. 11. and some do judge that to be the same Jethro which after returned to his Country, Exo. 18. 27. should come again to find Moses encamped in the wilderness, which was near to the Country of Madian, and that he should also persuade himself to stay with the people, together with his family; the progeny of which was after propagated amongst the people of Israel, Judg. 1. 16. and 4. 11. 1 Sam. 15. 6. Others do believe, that this Hobag should be the son of Jethro, and brother to Zippora; and that here, and Judg. 4. 11 the Hebrew word of Father in Law, may be understood also for his brother in law; and that Raguel, was as second name of Jethro: as Exo. 2. 18.  
V. 31 Knowest] As Midianites near to those deserts, in the which those people did conduct to pasture their own flocks, and oftentimes also did travail further. see Gen. 37. 28. Ex. 3, 1 Of eyes] of guide, and of counsel in certain particularities, and circumstances; those that God shall not have revealed unto me; because otherwise the general guide was the pillar of the cloud.  
V. 33. Of the Lord] See above Exo. 3. 1. Three day's journey] Without encamping or pitching their Tents; but it is likely that they did take some rest in the night, and in the hours of eating. Before them] Not that he should go in the head of the Army, as it is apparent from v. 21. But because the Lord through the cloud which did rest upon the Ark, did give to all the Camp the sign of moving themselves, or resting themselves; like General Captain of the Army: To search out a resting place] The Iral. hath it, For to search diligently] A warlike speech, where the runners do search diligently the Country for the Army which follows them: so that to walk, and lodge securely, and commodiously: So from the top of the cloud God did choose convenient places and ways, Ezech. 20. 6.  
V. 34 By day] And by night in a pillar of fire, Exod. 13. 21. Deut. 1. 33.  
V. 6 Return] The Italian, Reconductest] a Warlike word, when after winning of the battle, the Captain causeth a sound, to assemble the soldiers together, and doth reconduct his men in rest and security.   

CHAP. XI. VERS. 1.  
HE did show] Begin to give some signs, and to let fall some words of murmuring. The fire] some heavenly fire, created and sent from God as a miracle. One of the extremities] Or one part.  
V. 3 Taberah] Burning: A Flame.  
V. 4 They did re●ur●] after the murmurings, or after his coplaining on the same occasion, touched Ex. 16. 21  
V. 7 Bdessium] The Italian, Pearl] See Gen 2. 12. Others do translate Bdellium to be a kind of transparent and precious gum.  
V. 8 Fresh Oil] The Italian hath it, Dainty pstae meat] All the Elders Interpreters do so expound the Hebrew word, and so as it is related, Exo. 16. 32. The Moderns do translate, green Oil, or fresh, or flower of Oil.  
V. 9 Upon it] Or upon the same field.  
V. 11 Host thou afflicted] The Italian, Hast thou done this] Gave this great annoy and labour.  
V. 14 Alone] There was already the helpers in the people's overnment, as the seventy Ancients, and the other heads and Rulers, Exo. 18. 21, ●4. but those do not work, except with their wits and natural prudence, as inferiors to the Prophetical and heroical supremacy of Moses, Deut 33. 5. and also showeth that that subaltern dignity should be suspended See Exod. 33 11. But now Moses required that, that Monarchical form might be changed into a government of good men: to the which God consented, distributing that same Prophetical spirit of Moses to the seventy; so that the beginning and foundation of the government, should be continually the same, in the command of his spirit and word, but that should be divers Organs of the same for an 〈◊〉 to Moses▪  
V. 15 Let meant see] The Italian, That I see] that I prove the fury of the people, for some tumultuous and ignominious death; which I do fear.  
V. 16. Sevenly] This Senate of the principals of the people was already established, Exod. 24. 19 but without the gift of the Prophetical spirit. Of the Elders] chosen of the greater number of the other heads of the people, Exod. 18. 25. for to constitute the great Council, or Senate. Thou knowest] Those thou hast chosen in thy own offices; or else thou hast acknowledged and approved them in their own exercises.  
V. 17 I will come down] see upon Exod. 34. 5. I will put] a word taken from humane separations: not that the gift of the spirit should be in any manner wanting in Moses: but only was made common to all the seventy in the public government, that insallible conduct of the spirit of God: the which until then had been peculiar to Moses.  
V. 18 Sanctify yourselves] By abstinence and purification of any impurity corporal, or spiritual: for to see an extraordinary apparition of God's Majesty, and for to participate the effects of it, Exod. 19 10. Others do expound it simply, Preparations.  
V. 20. Until that] In such abundance, that not only it should be sufficient to satisfy you; but also to make you have no mind unt it; because otherwise their own greediness had not been satisfied. Psalm. 7. 8. Until it come out] which falls out sometimes when the stomach is turned, and the food is violently vomited out. Despised] By incredulity and diffidence, as contiariwise he is embraced, and retained through faith.  
V. 21. Footmen] Complete and strong men, as Exod. 12. 37.  
V. 22. Slain] Words of admiration, joined with some kind of curiosity, to inquire out a means; the knowledge of which, was only reserved to God's secret Providence, yet not joined with any distrust of his power: and much more free from any profane scoff at his promise, as 2 King's chapter 7 verse 2. Psalm 78. verse 20. John chapter 6. verse. 7. See Luke chap. 1. ver. 18, 20, 34.  
V. 23 Is the] Is his power less now, than it hath been heretofore, in doing as great miracles as this?  
V 24. Went out] Of the Tabernacle where he received his answers from within the Sanctuary, Num. 7; 89:  
V. 25 Come down] See upon Exodus 34. 5. Rested] This gift of light, and supernatural guide, was not conferred upon them for a short t●me, but to remain with them continually. See the second of Kings, chap. 2, verse 15. They prophesied] Their spirits were enlightened with supernatural knowledge, and their hearts filled with heavenly virtue, and their tongues set forth, in a divine manner, with holy and spiritual motions and gestures, which were all Propliets properties. See the first of Samuel chap. 10: ver. 5, 10. Did not cease] This was a continued gift bestowed upon them in the execution of their places: as in Moses, some expound it, and they continued no longer: that is to say, only this first time; the spirit which was to guide them all the time they were in office, showed itself in the aforesaid extraordinary effects; afterwards it was but an inferior gift.  
V. 26. Remained] In their Tents, being stayed there upon some lawful occasion, as by reason of some Ceremonial pollution: see 1 Samuel 20. 26. Jeremiah 36. ver. 5. That were written] By Moses in the number of those seventy, which God had commanded to choose.  
V. 28 One of his young men] The Italian hath it, From his youth] Others have it amongst his selected young men. Forbid them] It should seem that Joshuah did not know that these two bad been chosen amongst the rest, to be members of the Senate; and that hearing they prophesied; that is to say, spoke in God's name; with extraordinary power and authority, he did fear some schism, or that he feared the duminution of his Master Moses dignity and credit; See Luke 9 49. John. 3. 26.  
V. 31. From the Lord] Miraculously, and at the very instant, as Gods will was, and upon the present occasion: for otherwise sometimes the w●●d ordinarily bringeth abundance of Quails from beyond the seas. The sea] That is to say, the red, or Arabian sea.  
V. 32 Omers] A kind of measure called Corus, which contained ten Ephas, Ezcch. 45. 11. Spread them] The wind had cast down the quails, in heaps; and the people, because they should not be stifled, nor spoilt, laid them abroad, and put them in the Air, that they might be good to eat for many days: the property of these kinds of birds being such, that they use to lie as it were astonished for a time, after they have been driven any way by the wind: wherein there might also be some divine operation.  
V. 33. Yet it was chewed] The Italian hath it, Before it was spent] or all eaten.  
V. 34. Kibroth-Hattaavab] That is to say, the graves of lust.   

CHAP. XII. VERS. 1.  
Spoke] Either openly contending with him, or speaking ill of him aside, in his absence. Because of] It is not set down what they object unto him, concerning this marriage, whether it were because she was no● of God's people; or because that for the love of her he gave her father Hobab too much power, Nu. 10. 26. or some such like thing. Ethiopian] The Italian hath it the Cushite. Zippora. Exod. 2. 21. Who was of the land of Midian, part of the eastern Ethiopia, or Arabia, called Cus, Genesis, chapt. 2. 〈◊〉 13.  
V. 2. Hath the Lord indeed] Aretina not we also endowed with the same spirit of prophecy as he is, and able to reprove or correct him, if we do amiss? See 1 Corinth. 14. 32. By us] See Exodus 15. 20. Mic. 6. 4.  
V. 3 Now the man] Moses took notice of it, and pardoned these murmurings, and small distastes; but the Lord would ●oot them out at the first beginning, for fear of scandal, and the inconveniences which might spring out of the dissension of the governor's.  
V. 5. Came down] See upon Exod. 34. 5.  
V. 6 If there be] Although ye be all Prophets, yet there is a difference of degrees in this gift; and Moses hath it in the most eminent; and therefore it behoveth not you to judge him as his equals. In a vision] These were the two ordinary ways of Prophetical revelation in both of them; the Prophet's senses were, as it were, lulled asleep, to receive the impression of God's light: the soul being as it were gathered all within itself, and severed from corporal senses. But the difference consisted in this, that in a vision, the withdrawing of the senses, was by a supernatural means, whereby the body, and the faculties of it were extremely troubled and cast down, Dan. 8, 18. and 10. 8, 16, 17. by the strength of divine enlightening, beyond all natural capacity, imprinting in the mind the representations of the things revealed, or the meaning of them by words. In a dream, the suspension of the senses was natural by sleep: wherein God framed some imaginations, or caused them of man's fancy to meet in some concurrency with such things as he meant to reveal: or without them he fashioned some inward speech in the Prophet, and all this without any labour to the body. The third manner which was ordinary to Moses, & very rare in other Prophets, was by a distinct and sensible voice, all the senses remaining entire, and free in their own actions, especially in Moses: for in other Prophets this never happened, without extreme terror and abatement of all natural power, Josh. 5. 13. Judg. 6. 22. and 13. 20, 22. Unto him] by internal speech in the mind, as Host 〈◊〉. 2  
V. 8 Apparently] Clearly, directly, and openly, even as present. See 1 Cor. 13. 12. Dark speeches] The Hebrew hath it, with Enigmas. See Judg. 14, 12. He behold] So was the son of God wont to speak with Moses, in a visible shape before the Tabernacle was set up, Ex. 24. 10. and 33. 20. Afterwards he spoke with him ordinarily out of the cloud by 〈◊〉 voice, Num. 7. 89.  
V. 10 From off] The cloud did always use to be over the Tabernacle, in the shape of a cloup, lifted up in the air upright, Exod. 40, 35, 38. but when God would speak out of it, it would come down and spread itself about the Tabernacle: and when he had done, it would return again to its wont place. Miriam] By this it appeareth that Miriam was most in fault, concerning this murmuring against Moses, it may be by some female emulation between her and her sister in law. White] as Ex. 4. 6. yet it is likely there was some live flesh amongst it: otherwise the should not have been kept apart as unclean, according to the Law, Leu. 13. 10. 13, 15.  
V. 11 Lay not] do thou forgive us, and let us through thine intercession be absolved by God, impute not this sin unto us.  
V. 14 Had but spit] through any just anger. 〈◊〉 ashamed] not daring for to show herself. Shut out] according to the Law Leu. 13. 46. 2 Chron, 26 21.  
V. 16. Peran] In the Italian, this is the first verse of the 13 chapter. It is plain by Number's 3●. 8. Deut. 1. 22. That all the removals inserted, Numb. 33, 18. are here omitted for brevity sake: and that it was a great parcel of desert from Sur, Exod. 15. 22. to Kadesh, whence the spies were sent out, verse 26.   

CHAP. XIII. VERSE 1.  
NOw in the Italian, this is the second verse, and so all along this Chapter, the English translation runneth one verse before the Italian Spoke] approving of the desire and demand of the people, Deu. 1. 22.  
V. 2 Of their fathers] Whereof each one carrieth the name of Patriarch, one of jacob's sons. A ruler] Of a thousand, or an hundred families. See upon Exo. 18. 25.  
V. 17. Southward] Directly upon the south side of the land of Canaan, over against which we are now encamped. The mountain] This was the great mountain of Seir, and Idumea, which encloseth Palestine on that side.  
V. 19 In tents] in movable dwellings, tents, after the fashion of the Arabians in those countries, and of field soldiers.  
V. 21. Of Sin, unto Rehob] These were the two ends of Palestina, longwaies from the south to the north. Hamath] a city of Syria, the northern bound of Palestina, 2 Sam. 8 9 called in after ages Antioch.  
V. 22 And they] At their return they did more particularly discover the southern part of the land of Canaan where Hebron stood, and it may be gathered by Jos. 14. 9, 12. that Caleb went thither alone: the spies having before severed themselves one from another, the better to avoid danger. Unto Hebron] called also Kiriath Arba or city of Arba, the father of Anak, from whom issued the race of Giant, here named, Gen. 23 2. Jos. 14. 12, 15. and 15. 13. was built] was one of the ancientest cities of the world, seeing it did contend with the chiefest & ancientest city of Egypt, Isa. 19 11.  
V. 23. The brook] or valley of clusters, it was a place near unto Hebron. Upon a staff] by reason of the bigness and weight of it.  
V. 24. The brook Escol] The Italian hath it, Nabal Eschol] valley or brook of clusters.  
V. 26 ●o Kadesh] In this place is to be understood, not the great desert of Kadesh, but the city of Kadeshbarne, where the Israelites were encamped, being a confine of the Idumeans, Num. 20. 16. and 32. 8. Deu. 1. ●9. Jos. 14. 6.  
V. 29. In the mountains] in the hilly part of the country, which fell to the tribe of Juda.  
V. 30 Caleb] Together with Joshua, Num. 14. 6. 30 The people] which begun to murmur, and to rise against Moses.  
V. 32. Eateth up] Is inhabited by a warlike and fierce nation, whereby there arise frequent wars, and seditions, and slaughters amongst them: how much the more than need we fear these things, that are strangers, and enemies unto them?   

CHAP. XIV. VERS. 4.  
AND let us return] which God had expressly forbidden them, Deu. 17. 16. Because that Egypt being the figure of spiritual bondage, God would have the people to have it for a perpetual document, to abhor to return under the old bondage of sun, out of which God of his grace had freed them: and also that such a glorious effect of his power might never be annihilated.  
V. 5. Fell on their] To prepare the people with their humility, to give over this enterprise, or to pray to God to turn them from it by his spirit and power, Num. 16. 4 and 20. 6.  
V. 6. Rend] In token of extreme grief and anger.  
V. 8. If the Lord] It we do not provoke him to wrath by our sins.  
V. 9 They are bread] God hath given them into our hands to destroy them, and to get all their goods. Their defence] the Italian hath it, their shadow] their protection and safety; which had hitherto been nothing but God's patience; their measure being not yet full heaped, Gen. 15. 16. to make an opposition between those accursed people, abandoned of God, and the children of Israel, which lived secure under the shadow of the cloud. See Ex. 32. 25. Is, 22. 8. Mic. 1. ●1.  
V. 10. The glory] Some extraordinary light & brightness; sign of God's glorious presence, in the cloud come down lower, and spread above the Tabernacle, see Ex. 26, 16, 17. and 40. 34. Leu. 9 23. Num. 16. 19 42. and 20. 6.  
V. 13 For thou] I fear lost the Egyptians, upon whom thou hast hitherto glorified thyself, in the deliverance of thy people, now take an occasion to blaspheme thee, by reason of their destruction.  
V. 14 Art seen] In the signs of thy presence, though not in any visible likeness, Deut. 4. 15. which was reserved for Moses alone. Num. 12. 8.  
V. 15 As one man] At once at one stroke.  
V. 17. I beseech thee let the] Accomplish thy work, to show that nothing can be done contrary to thy will.  
V. 18 Clearing] The pardon to which I am inclined, is not an indisterency, or connivance at sin, which I always late and punish, in all those that continue in it through impenitency: and cause the very repentants, after I have remitted them their punishments, as I am judge, to feel my fatherly corrections, and punishments. See. Ex. 23. 7.  
V. 20 I have pardoned] I do remit unto them the punishment of present and universal death, d●nbunced by my threatenings, v. 12.  
V. 21 All the earth] As I am jealous to maintain the glory of my justice, and providence over all the World, much more will I be jealous in doing it in the midst of my people. Others, all the earth shall be, or aught for to be filled: that is to say, as I will by my works, and finally by my word be known and worshipped all the world over, for what I am, so I will by effects make it known to them, to whom I have already revealed myself.  
V. 22 Tempted me] See upon Ex. 17. 2. ten times] that is to say very often, as Gen 31. 7, yet some will take this in its proper signification.  
V. 24. Caleb] which whom ●s Joshua also to be understood, as v. 30. and 38. Spirit] hath been moved and inspired by a better spirit; namely, by God's spirit. Followed 〈◊〉] hath believed in m● with an entire heart, without varying or wavering. Whereinto] see upon Num. 13. 33.  
V. 25 The Amalekites] since I have consented unto thee, not to destroy this people upon a sudden, take heed lest they run from themselves into ruin voluntarily; going on against mighty enemies without mine aid. Canaanites] these are the Canaanites of the mountains, or the Amorites: being different from the Canaanites which were by the sea coasts, Num. 13. 31. and 21. 1. In the valley] Beyond the hill where you now are. Of the red sea] Toward Egypt, whereunto you had conspired to return.  
V. 28 As you have spoken] Namely, desiring to die in the desert, v. 2.  
V. 30 Doubtless ye shall not] The Italian hath it, if you do come into] A shortened kind of an oath. To make you dwell] Namely, your Nation in general.  
V. 33 Wander] The Italian hath it, shall seed] leading heards-mens' lives, without any firm habitation as the Arabians in the wilderness. Others, wand'ring like sheep in the pastures. Forty] until the fourtieth year after the coming out of Egypt; because that after this threatening, until they came into the land of Canaan there were but eight and thirty years, Deut. 2. 14. Whoredom] That is to say, idolatries, which are the spiritual fornications of the soul, by a breach of faith to God, wherein the people are taxed to have failed often in the wilderness, Num. 15 39 Deut. 32. 17. Amos 5. 25. Act 7. 43.  
V. 34 Each day for a year] The Italian, Each year for a day] See Ezech. 4. 6. My breach▪ The Italian, I will break] A kind of humane speech, that is to say, I show you, that my promises made in general to my people, do not belong to unbelievers and rebels, but only to them which observe the conditions of my covenant, and towards them only shall my promises never change nor alter.  
V. 37 By the plague] Of some strange, sudden, and violent death, sent supernaturally by the Lord; some take it to be the plague itself.  
V. 41 Transgress] For God had commanded them to turn their faces towards the red sea, v. 25.  
V. 44 The Ark] By which was to be guided every removal in this voyage. See Num. 10. 33.  
V. 45 Hormah] A place called by anticipations see Num. 21. 3.   

CHAP. XV. VERS. 4.  
A Tenth deal] called an Omer, Exod. 16. 39  
V. 15 Before the Lord] in holy things belonging to my service, there ought to be no difference between the native Israelite, and the Proselyte, or believing stranger, and I will accept of, and be propitious to the one as well as to the other.  
V. 19 When ye] Every year when harvest is ended, you shall eat new corn.  
V. 24 Of the congregation] Leu. 4. 13. There is some diversity, whereby it seemeth, that either God hath here expounded and aggravated his Law to make the people more circumspect; or that it is not spoken in both places of the same faults committed by ignorance. But that in Levit. is spoken of common errors, and faults: and here of those only which are committed in those actions, which belong to God's service.  
V. 30. Ought] that is, unlawful or wicked. Presumptuously] premeditately, on purpose, through boldness and arrogancy. See Leu. 26. 21. Job. 15. 26. Psa. 19 13. or publicly and boldly, as Exod. 14. 8. Cut off] punished with death.  
V. 31. Shall be] Let the misdeed return, and the punishment remain upon the sinner himself; and let it not, through connivance to him be imputed to all the people.  
V. 33 The Congregation] In this, and the like places it should seem by the Congregation is to be understood, the great council of seventy, or the assembly of all the governor's, and heads of the people.  
V. 34 It was not] Exodus 31. 14. capital punishment was ordained for Sabbath-breakers: but here there might be a question, by reason that the fact was apparently of small moment, was such a transgression, whether it might be pardoned, and by what kind of death, he ought to die.  
V. 38 Of their garments] Their outward garments, Deut. 22 12. Of blue] of blue woollen thread.  
V. 39 And it shall be] The Italian hath it. And that ribbon] those fringes composed of many threads, comprehended the changes and strayings of men's thoughts and actions; which ought to be restrained under the obedience of God's heavenly law, figured by that sky-coloured ribbon: See Psalm 119. 113. Seek not] have always your thoughts and will set upon my commandments, without being drawn away by the evil motions of the heart, and enticements of the senses. A phrase taken from huntsmen, which never keep any certain way, but run after the tracks and sent of the beast: see Deuteronomy chapter 29. verse 19 Job chap. 31. verse 7. Ezech. 6. 9 A whoring] Spiritually, by lusting after fleshly things, and after the world, contrary to God's chaste and pure love: See Psa. 73. 27. Jam. 44. or by committing idolatry, as Num. 14. 33.   

CHAP. XVI. VERS. 1.  
KOhath] So that Korah came to be Moses his cousin german, Exo. 6. 18, 20, 21. took men] The Italian addeth, took other men with them] namely the two hundred and fifty men spoken of, v. 2.  
V. 2. In the Congregation] The great council or supreme ordinary Senate was but of seventy, Num. 11. 16 but besides that, when they were to treat of any business that was very general, wherein the advice and consent of the whole people was required, or whose execution was to be committed to the inferior magistrates there were gathered together the other heads of the people, divided into heads of thousands, and of hundreds, etc. Exod. 18. 25. and this was the Congregation which is spoken of in this place, Numbers chapter 〈◊〉 v. 16.  
V. 3. Ye take too much upon you] The Italian hath it, Let it suffice you] That is to say, content yourselves with what you have been suffered to do hitherto, and seek not to usurp perpetual domination upon God's people: Words of ambition, jealousy and sedition; against the order of government established by God himself; as if God's ordinary gifts of grace, did free them from all manner of subjection, and did confound all manner of order, by an equal popularity.  
V. 4. He fell] See upon Numbers, cha. 14. v. 5. and 20. 6.  
V. 5. Who are his] Whom he accepteth of for his particular servant, as me: And whom he hath consecrated by his gifts, and calling, as he hath done Aaron: and not by the gift of common grace, as he hath done the rest of the people: v. 3. And will cause him] will confirm his vocation, by some miraculous and extraordinary sign.  
V. 6. This do] All this is ordained by Moses, through divine inspiration.  
V. 7. Doth choose] Approveth of, by accepting of his Incense, see upon Gen. 4. 4. Ye take too much upon you] The Italian, Let it suffice you] You undertake too much, stay: Or content yourselves with the honour ye have received from God, to be his inferior Ministers.  
V. 9 To minister unto them] To do in the Congregations name and stead, that which they were bound to do themselves about the service of God: See Num. 3. v. 7.  
V. 10. And he hath] He hath not only appointed you for this sacred function, but hath already installed you in it, and put you in possession and execution of the same: The Priesthood also] Which as it may here appear Korah did purpose to make common to all the Levites, as it seemeth also that his followers, which were not Levites, purposed to do the like with Moses his politic power, and with the counsels power, which God had appointed.  
V. 14. Into a land] According to thy promise, Exo. 3. 17. Leu. 20. 24. Put out] The Italian hath it, dazzle] to dazzle the people's eyes by thy authority, that they may not find, thy cunning and ambition of reigning.  
V. 15. Respect not] Be not thou propitious unto them, when they shall present their prayers, and sacrifices unto thee, Psal. 109. 7. Or by the refusal of the solemn proof of their incenses: show that thou dost disallow of their rebellion, See Genesis chapter 4. v. 4.  
V. 17. Before the Lord] Before his Tabernacle.  
V. 18. Fire] From the Altar, which was the only fire that was acceptable in all offerings, Leu. 10. 1.  
V. 19 All the Congregation] The whole body of the people, or their governors, as it appeareth by v. 22. and it seemeth that they inclined to Korah his side, but did forbear to declare themselves openly, until such time as they had heard God's determination: The glory] the ordinary signs of his approach, and presence, which appeared by the coming down lower of the cloud, and by the brightness of it: See Exodus 16, 7, 10. Leviticus 9 6, 23. Numbers 14. 10. and 20. 6.  
V. 22. Of the spirits] Creator and preserver of the souls, who knowest the hearts; wouldst thou destroy thy divine work, for a sin which thou knowest to be of malice in Korah, but of ignorance and seduction in the rest?  
V. 25. The Elders] The council of seventy.  
V. 26. And touch nothing] As being condemned to a curse, and anathema, in which case it was altogether forbidden to touch or come near any such thing, Deu. 13. 16.  
V. 27. And stood] For it was no more lawful for them to come amongst the people.  
V. 28. All these works] To have brought the people out of Egypt, to have conducted and guided them, and done all other things which belonged to mine office, verse 13.  
V. 29. Be visited] By a natural and ordinary death, which nevertheless is always a punishment for sin, Rom. 6. 23.  
V. 30. Go down] Go die under ground, contrary to the ordinary course of dying, which is to die above ground, and afterwards to be buried under ground.  
V. 32. All the men] Num. 26. 11. it is said that Korahs' children did not die in this execution, whereby it may be gathered that here are meant, some slaves or women, and finally all them which did stay with him, and were yet within his household, from which some were already severed by marriage or otherwise. As for Korah he died in the Tabernacle, with all the two hundred and fifty Levites which followed him, v. 35. 40. Num. 26. 10.  
V. 35. Came out] It was created by him, and darted, either out of the cloud, or out of the Sanctuary.  
V. 37. Of the burning] Of those dead bodies, which were fired and consumed to ashes, which were yet burning hot: hallowed] these censers, having been presented before God by his commandment, and besides that, belonging to persons which perished by a curse, ought now to belong unto God, and not be profaned by any common use, or left at random, see Leu. 27. 28.  
V. 38. Of these sinners] Who through their sin, have been the causers of their own deaths: Of the Altar] of burnt offerings, which was of wood, Exodus, cha. 27. 1  
V. 45. They fell] To beseech the Lord, and make intercession for the people, as Num. 20. 6.  
V. 46. Take] A sign of intercession, by a prayer of charity, and public office, see Rev. 8. 3. is a figure of the only intercession of Christ by merits: The plague] that is to say, the mortality, which happened suddenly and by miracle.   

CHAP. XVII. VERS. 2.  
To the house] That is to say, the Tribe.  
V. 3. Aaron's] As head of the hense of Levi.  
V. 4. Before the] In the holy place of the Tabernacle, right over against the place where the Ark of the Testimony was within the Sanctuary, the great curtain being between: Where I] See upon Exod. 25 22. Num. 7. 89.  
V. 7. Before the] In the holy place over against the Ark.  
V. 10. Befo e the] By Hebrews the 9 4. it appeareth that this rod was laid, and keep within the great curtain.  
V. 12. Behold] Words of terror, by reason of the slaughters which had lately happened.  
V. 13. Come any thing near] Rashly, and without being called: The people would infer thus; We are and may every day be guilty of this fault; shall we then continually remain in the terror of these horrible judgements?   

CHAP. XVIII. VERS. 1.  
SHall bear] Now having confirmed you in the Priesthood, I will cause you only to give me an account of all errors that shall be committed therein.  
V. 2. Joined] An allusion to the name of Levi, which signifieth joined, Gen. 29. 34. And minister] See Num. 3. 6, 7. Minister] The Italian hath it, Stand] as well to stay there continually, Num. 3. 38. as to attend upon the Sacrifices and offerings, which were offered upon the Altar before the Tabernacle.  
V. 3. Nor you also] Because that cannot come to pass, but only through your negligence.  
V. 4. A stranger] That is not a Levite.  
V. 5. Of the Sanctuary] Of the holy place, to light the Lamps, to renew the show bread, and to make the daily perfumes, Exod. 27. 21. and 30 7. Leu. ●4. 3. Num. 8. 2. of the most holy place to go in once a year with the blood, Exod. 30. 10. Leu. 16. 2, 17. That there be no] As it was when Korah and his sect, intruded into the Priest's office.  
V. 6. For the Lord] The Italian, From the Lord] Or for the Lord, to help you in his service.  
V. 7. And within] In the most holy place, See Exo. 26. 31, 33. if so be by the curtain, the carpet be not meant, which was at the coming in to the holy place, Exod, 26. 36. I have given you] for a property incommunicable to others.  
V. 8. I also have given thee] By my precedent Laws, Leu. 6. 16, 18, 26. and 7. 6, 32. Num. 5. 9 By reason of the] by reason of the Priesthood, sealed by the holy unction, as Leu. 7. 35.  
V. 9 Most holy] See upon Leu. 2. 3. Reserved] after the part which ought to be offered to God, hath been burnt upon the Altar, as Leu. 2. 2, 3. and 7. 5, 6, 7. Trespass offering] For holy things taken through ignorance, Leu. 5. 15.  
V. 10. In the most holy place] At the entrance of the Tabernacle, called here the most holy place, to distinguish it from the people's court, and every other place about the Camp, which was not unclean, Leu. 6. 16, 26. and 14. 13.  
V. 11. The heave offering] See Exodus chapter 29. verse 27. Leviticus chapter 7. verse 32. Of their gift] Of their voluntary offerings, of thanksgiving, etc. Leviticus chapter 7. verse 14. and 10. 14. With all the] Because that all which was offered to God was thus waved: See Exodus chapter 29. verse 24.  
V. 12. The best] The Italian, The flower] Their first fruits, which they must also offer unto me of all the best fruits of the earth.  
V. 15. Of men] Which were offered unto God, when they were specially consecrated to his service, Num. 8. 11, 21.  
V. 16. A month] The first borne, before they were redeemed, aught to be presented to God in his Temple, Exodus chapter 13. verse 12. Luke chapter 2. verse 22. And that could not be done before the mother was purified, which required forty day's time, Leviticus Chapter 12. verse 4. According to thine] See Leviticus, Chapter 27. verse 〈◊〉.  
V. 17. Upon the Altar] Upon the horns thereof by sprinkling, and the residue at the foot thereof, by pouring, Leviticus Chapter 4. 7. cha. 25. v. 30. and 5. 9  
V. 18 Wave breast] Of all sacrifices, that were not wholly burnt upon the Altar.  
V. 19 Heave offerings] Any part, or member of the beast voluntarily offered, which the offerer shall be willing to offer unto God by heaving. A Covenant] An order for the recompense of your service, which I cause the people to give you. Of salt]. Authentical, inviolable; as anciently the most solemn ceremony that was used in Covenants, was to take and eat of the same salt: and it was esteemed more sacred, and firm then to eat at the same table, and drink of the same cup: see 2 Chro. 13. 5. Before the] of which I have been the only appointer; and will be the maintainer of it.  
V. 20 I am] My rights, which I appoint thee to receive of the people in offerings, tithes, first fruits, etc. are thy revenues and maintenance: see upon Jos. 13. 14. Inheritance] As for Aaron and all his descent, which were high Priests: this is absolutely understood of them, for they had no other inheritance. But as for other Priests, the meaning is, that they were not to possess any Lands for tillage, or fields, or vine-yards, but they might have Cities and pastures for beasts: Jos. 21. 4. Jer. 32. 7, 8.  
V. 22 Come nigh] To do any part of God's service.  
V. 23 Shall bear] I will have them recompensed for their service, and I will have them also bear the punishment for any faults that shall be committed therein.  
V. 24 Which they offer] This offering was a kind of first fruits, which belonged unto the Priest, Deuteron. 18. 4. and it was different from the first fruits, touched, verse 13. because that in these, there was wine, oil, and corn made ready; in the other there were nothing but grapes, ears, and olives. And by this addition out of which the offering was taken, these titles are distinguished from those which are mentioned, Deuteronom. 14. 22. 28. and 26. 12. of which nothing was taken out for the Lord.  
V. 26 For the Lord] To be given unto his Priest.  
V. 27 Shall be reckoned unto you] The Lord hath▪ accepted of it in your behalf, no less than if it had preceded out of your own labour and work. Fullness of the wine press] The Italian, the Must of the wine] Heb. fullness: see Exo 22. 29.  
V. 28 To Aaron] To every high Priest for himself, and all the Priests in common.  
V. 29 Of the Lord] The Italian addeth, whole] The tenth part exactly complete, without any diminution.  
V. 31 In every place] Indifferently in any of your dwellings, not in holy places only, where the Priests alone did eat the most holy things: v. 10.  
V. 32 Shall ye pollute] You shall not through negligence or malice cause my deuce to be paid unto me, that the remnant of the tithes may become your profane goods, held and enjoyed with an evil conscience; in which there shall be no sign or token of my grace, nor power of my blessing.   

CHAP. XIX. VERS. 3.  
THe Priest] Who was the next to the high Priest, and as it were his chief deputy, Numb. 3. 32. whence one may gather, that in ensuing times also this office of preparing this water for purification, was given to the second person; for the high Priest could not be ceremonially polluted: Leu. 21. 12. as this man was, who was chief in this action of the heifer, vers. 7. Without the camp] Which was singular in this sacrifice: to show that Christ was to die without the City: Heb. 13. 11, 12.  
V. 4 Shall take] After he hath carried it into the camp in some vessel.  
V. 5 And one shall] The Priest being returned from without the camp, as it appeareth by v. 7. Her blood] The remainder which hath not been used in the former sprinkling.  
V. 6 Cedar wood] See Leu. 4. 4.  
V. 7 Unclean] Shall be severed from common conversation, especially in holy places, and shall pollute by touching and coming near any. A figure of Christ, to show that he, for to cleanse us, hath burdened himself with the guilt of our pollutions, in the sight of God, Isa. 53. 12 2 Cor. 5. 21.  
V. 9 That is clean] Not defiled by any ceremonial pollution. A clean place] Not a receptacle of filth, sweep, offals, and other unclean things: see upon Leu. 4. 12, For a water] the Italian hath it, To make a water] Mixing of those ashes with running water, v. 17. Of separation] the Italian hath it, Of purification] From divers legal, and deadly impurities. A figure of Christ's blood, which purifieth the consciences of the faithful, from dead works: Heb. 9 14. and 10. 22. A purification] The Italian hath it, A sacrifice] This slaying and burning of the heifer, is a kind of sacrifice for sin, and therefore those ceremonies ought to be observed herein, as were accustomed in the like sacrifices, excepting the ashes: see Leu. 4. 11. 〈◊〉.  
V. 10 Unto the stranger] that is a proselyte. Othershold that all strangers which dwelled among the people, were comprehended herein, by reason of the frequent & unavoidable contaminations of the one with the other.  
V. 12 purify himself] With the sprinkling of that water, v. 18. The third day] a document for the faithful to begin and continue, purifying of themselves whilst they are in this world, for to be so in the everlasting Sabbath: see 2 Cor. 5. 3.  
V. 13 Defileth] Coming near it rashly whilst he was yet unclean; for by the Law holy things were polluted, by the touch of unclean ones: Hag. 2. 13. see upon Levit. 15. 31. and 1616. Cut off] See Gen. 17. 14. His uncleanness] Having contemptuously been careless of the means of cleansing himself, he shall not now be admitted thereunto. Yea as unclean he shall be cut off from the communion of the Church, and be put to death, if the thing be known: or if it be unknown to men, God will punish it.  
V. 17 Of the burnt heifer, etc.] The Italian hath it, Of that sacrifice, etc.] See v. 9 Running water] Of some spring or running stream, as Leu. 14. 5.  
V. 21 That sprinkleth] To show that, as it is in bodily uncleannesses, he that maketh another clean, defileth himself: so the Ministers of God's grace, draw much impurity upon themselves, from the infection of sinners: Isa. 6. 5. That toucheth] Either by sprinkling of it, or being sprinkled therewith. Another document to teach us, that the faithful man, even after he hath received the gift of forgiventsse of sins, hath yet many relics thereof remaining: and that his perfect purification is fulfilled at his death: see Joh. 13. 10.   

CHAP. XX. VERS. 1.  
OF Zin] This Zin is a part of that great desert which bordered upon Palestina on the southside, and differeth from the other Zin which is near unto Egypt: Exo. 16. 1. In the first] Of the fourtieth year after the coming out of Egypt: Num 33. 38. Deut. 2. 13, 14. Kadesh] This is the City of Kadesh-barnea, where now the people were encamped the second time: Num. 13. 26. after they had gone back again, and gone about all the desert, for the space of eight and thirty years: Deut. 2. 14.  
V. 2. There was no water] For the water which followed them: Exod. 17. 6. 1 Cor. 10. 4. sometimes was dried up as Num. 21. 5, 6. or peradventure it failed quite, when they came near Canaan.  
V. 8 The rod] That with which Moses wrought the miracles in Egypt: Exod. 4. 17. and 17. 5. which is more likely, than to understand it of Aaron's rod which was blossomed.  
V. 10 Must we fetch you] These words, which are taxed Psa. 106. 32. and the smiting of the rock twice without God's command, maketh some show of the incredulity pointed at v. 12. But God did see at in ●●s very depth and truth; and he showed it, and punished it: see Num. 27. 14. Deut. 1. 37.  
V. 12 Sanctify me] By a plain and absolute obedience unto my word, attributing unto me the glory of a most holy and undoubted truth, and of an infinite power; and so have given the people a Precedent whereby they might have done the like.  
V. 13 Of Meriba] The Italian hath it, Of con●ention] Or of Meriba. See this self same name attributed unto other waters: Exod. 17 7. Sanctified i● them] The Lord by this miracle, did plainly show the sacred glory of his power, goodness, patience, and truth; and thereby did convince the profane diffidence and reproofs of the people.  
V. 14 Thy brother] Because the Idumeans were issited from Bsau, jacob's brother.  
V. 16 An Angel] The son of God in his own person: Exo. 14 19 and 23. 20. and 33. 14.  
V. 17 Of the wells] Or out of cisterns, or other particular waters, but only out of common waters as out of rivers, and brooks etc. Others expound it, we will take none without paying for it, v. 19 Deut. 2. 6.  
V. 19 Of thy water] Which in those deserts, by reason of the great store of cattle which was bred there, was one of the most necessary and clear things they had. On my feet] The Italian hath it, With our company] Or on our feet without doing any damage.  
V. 21 Refused] The contrary seemeth to be said, Deuter. 2. 29. but in that place are meant other Id●▪ mean, or else these same Idumeans suffered the people to go round about the Country, and furnished them with victual, though they would not suffer them to go through the middle, and the direct way. Turned away] By God's command, Deut. 2. 5.  
V. 24 Shall be gathered] Shall dic: 〈◊〉 ordinary kind of speech in Scripture.  
V. 26 Of his garments] Namely his sacred and Priestly garments.  
V. 29 All the house] The Italian hath it, All the samilies] In the time of mourning, it was the custom to stay in the house, and in public mournings every family did the like. Others expound it plainly, all the house of Isracl mourned for him.   

CHAP. XXI. VERS. 1.  
THe Canaa●te] Num. 14. 25. Of the spies] They had retained them which Meses had sent to discover the Country: see Num. 13. 18. others take the Hebrew word to be the proper name of Abarim.  
V. 3 Hormah] D●st uction, after the manner of accursed things, see Num. 14 45.  
V. 4 By the way] The Italian addeth, Drawing towards the] That is to say, turning about some way to compass the mountains of Idumea: Num. 20. 21.  
V. 5 Light] This they speak secrnesully of Manna, as food of light substance, which did not withstanding, without troubling the organs of the body, or oppressing them with too much fullness, maintain the body in good health, and in one continual equality of strength and vigour, as it chanced to Moses: see Deuter. 34. 7. and to Caleb, Jos. 14. 11.  
V. 6 Fiery] That is to say, whose bitings did presently cause grievous and painful inflammations over all the body: see Deut. 8. 15.  
V. 8 Make thee] This serpent was a figure of Christ who was sent into the world in the likeness of sirfull flesh: Rom. 8. 3. the pole was a figure of the Cross, upon which he was raised, and the looking upon it, represented Faith in our Saviour: John 3. 14, 15.  
V. 11 Fie-Abarim] The Italian hath it, Hillocks of Abarim] They were little hills where the mountains of Abarim did begin: see Num. 33. 47. wilderness] Called the wilderness of Moab: Dour. 2. 8.  
V. 12 The valley] Or the torrent.  
V. 13 On the other side] The Italian hath it, Along the river] On the wilderness of Moabs' side: for the Moabites of Are, had given the people passage: Deut. 2. 29. although the King had refused it: Deut. 23. 3, 4. Judg. 11. 17, 18.  
V. 14 In the book] It might be some poem, or ancient writing upon the subject of the people's voyages, and it is uncertain whether it was written by any Prophet: see Jol. 10. 13. 2 Sam. 1. 18. Judas 14. What he did in the red Sea] The Italian hath it, Vaheb in Suf] These words with the verse following, being nothing but parcels pricked out of the same book, there can be no other sense gathered out of them, but this, that Arnon was a famous river upon the confines of Moab; which is also the only scope of this allegation.  
V 16 To Beer] Or to the well, a place so called by reason of a well, which God caused to be digged at the people's arrival thither.  
V. 17 This song] It should seem it was some song, made and sung to hearten, and cheer up those who wrought in digging of the well. Spring up] Let us quickly find thy waters: or may thy waters be high, and abounding, Sing ye unto it] A Poëticall Prosopopeia, as who should say, bid it welcome.  
V. 18 The Princes] At the digging of which well, Moses the great Lawgiver, and all the rulers of the people were solemnly present with their staves in their hands, which staves were signs of dignity and office: Judg. 5. 14.  
V. 20 Moab] This was the country of the Moabites of Ar● see upon Num. 20. 13. Pisgah] This was some of the steep mountains of Abarim, which went down into a spacious valley: see Deut. 3. 17. 27. and 32. 49. and 34. 1. 6. now here is meant the Eastern side of the hill, which stood towards the wilderness of Moab, for on the other side one might see Jericho, and the Land of Canaan.  
V. 21 Sent] Sihon as an Amorite was already condemned by God to extirpation, and was unworthy to enjoy the rights of War, which were to proffer peace before they did invade them: Deur. 20. 10. But this superabundant equity served to discover and exasperate this King's cruelty: which opened the means to execute Gods general sentence: see Deut. 2. 26. 30.  
V. 22 Waters] See upon Num. 20. 17.  
V. 24 Jabock] The name of a river which confined the Amorites Land. For the] Not because the children of Israel had tried to force those borders, and could not, for God had sorbidden them to invade the country of Ammon: Deu. 2. 19 but to show that Sihon could not enlarge his conquests on that side as he had done towards Moab: v. 26.  
V. 26 Who had sought] The Italian hath it, Who had been the first that had fought] amongst the Kings of the Amorites, Sihon was the first that had broken the peace and neighbourhood with the Moabites, & had taken Heshbon from them, which anciently belonged to Moab, to whom it returned afterwards as appeareth by Isa. 15. 4. and 16. 8 Jer. 48. 2. Or else the meaning is, that though God had forbidden the Israelites to invade the Moabites country: Deut. 2. 9 yet they might take that country from Sihon, which he had taken away before from the Moabites.  
V. 27 They that speak in Proverbes] The Italian hath it, The Poets] It showeth that there were some penners of popular songs, upon those things which happened in this journey, as v. 14. And this it should seem was some triumphal song upon the taking of Heshbon; and thereby the Israelites are encouraged to repair it, for to dwell in it: Num. 32. 37.  
V. 28 A fire] That is to say, whereas Heshbon was esteemed to be the defence and strength of all the country of Moab: after it was taken by Sihon, it did help to lose all the rest of the country, as it ordinarily happeneth when the chief Cities of a country are taken: see Jerem. 48. 45. Ezech. 28. ●8. Are] This was the chief City of the Country of Arocr, in the territories of Moab, which it is likely it was not taken by Sihon, but remained in the Moabites hands: Deut. 2. 9 but that which is here said, is to be understood of the loss of some part of their territory, which was taken from the Moabites by Sihon, and from Sihon again by the Israelites: jos. 12. 2. The Lords of the high places of Arnon] The Italian hath it, The inhabitants of Ba●ot Arnon] High places, and they might be forts or rocks, situate upon the side of the hill, along the river of Arnon.  
V. 29 Chemosh] An idol of the Moabites, 1. Kings 11. 7. 2 Kings 23. 13. He] Namely Chemosh could not help his people; but part of them were slain by the sword, and the rest led into captivity.  
V. 30 We] Namely we Israelite: Shot at them] The Italian, Discomfited them] The Hebrew, shot and transfixed them. Heshbon] The taking of the principal City, did consequently draw on the lost of the rest of the country. Which reacheth] Whose territory doth extend itself.   

CHAP. XXII. VERS. 1.  
ON this side] The Italian hath, On that side] or Beyond] in regard of the land of Cannon. By jericho] Along jordan, over against jericho, and its territories.  
V. 2 Balak] The King of Moab.  
V. 3. Sore afraid] The Lord had sent this fear amongst them to make the enterprises of the people so much the easier, Exodus 15. 14. Deuteron. 2. 25. Jos. 2. 9  
V. 4. Unto the Elders] It seemeth they are the same hat are called Kings, Numbers 31. 8. and Princes, Jos. 13. 21. Whereof every one was Governor of his own Country, and all of them together made a common body of a national Council, and at that time it seemeth they were all joined with the King of Moab, and in all this action it seemeth they continued joined together, Numbers 25. 16. and 31. 2.  
V. 5. Pethor] A City of Mesopotamia, Num. 23. 7 Deuter. 23. 5. By the river] Euphrates, Of his people] namely Balaams: And they abide] that is to say, they are encamped.  
V. 6. Curse me] This may be understood of some simple or plain magical imprecations, whereby evil spirits are raised and employed to hurt and offend, by virtue of the covenant which the magician hath made with them. Or of some solemn execrations which the pagans did use in war against their enemies, conjuring and calling upon their tutelar Gods, and raising infernal spirits against them, which oftentimes took effect, through God's permission, who suffered them to err in their believing of Sooth-saying, and common sorceries which in effect were nothing but implicit and silent contracts with ●e●ls.  
V. 7. Of divination] The Italian hath it, Having the divination in their hands] Some formularies or set terms, according to which Balaam was to utter his imprecations according as we read in histories, as it hath been done in like acts to draw the devil to do that thing which he that employed him did desire. Others understood this of the gifts and rewards that were given for doing such things. From hence it appeareth that Balak knew Balaam to be a magician, and a Soothsayer, as he is called, Jos. 13. 22: and Balaam himself confesseth it and doth the acts of one, Num. 23. 23. and 24. 1. True it is that he had some knowledge of the true God, v. 8. and 18. and that he had some prophetical revelations from him, Num. 24 4. 16. 2 Pet. 2. 15. but being a wicked man, he mixed pagan superstitions and diabolical witchcrafts therewith, which he covered all with the cloak and colour of divine revelations. But in this occasion, God did not give him leave to use any.  
V. 8 I will bring] He speaks confidently, by reason of the experience he had divers times had of divine revelations granted unto him upon his request; though indeed the light of prophecy was never perpetual, and at the Prophet's discretion, but only conferred according to God's pleasure.  
V. 19 Tarry ye also here] As they did which came before. Here Balaams' avarice is discovered, who against God's will, already sufficiently declared unto him, desireth to go and please Balak, being alured by his promises, 2 Pet. 2. 15. Judas 11. and God condemning his wicked intent, giveth him leave to go, to bring to light his malice, and to cause his own glory to shine, enforcing him to bless that people whom he would have cursed, Deu. 23. 5.  
V. 22. For an adversary] To show him by the sign of this terrible vision, like unto that of Exod. 4. 24. that God did disallow of his enterprise, and would withstand the execution of it, and constrain him to do contrary to his intent.  
V. 23. Saw] The sight of these apparitions was specially granted and made plain to one, and hidden from the other, though they were present, see 2 Kings 6. 17. Dan. 10. 7. as also the voice, Acts 22. 9  
V. 28. Opened] He did by miracle frame these destinct words in the exterior organs of the Ass, though they proceeded not from any internal discourse, or conceit.  
V. 31. Opened] Caused him to see the Angel, see Gen. 21. 19 Luke 24. 16, 31.  
V. 32. Is perverse before me] The Italian hath it, Is not rightly appointed in my sight] is contrary unto my will, and as such I do reprove it, and condemn it.  
V. 33. Unless she had turned from me] The Italian hath it, May be she turned for fear of me] Thou hast cause to think that God would have it so for thee, and not for the ass, because that I should not kill thee, if the ass had gone forward.  
V. 38. To say] Of myself or according to mine own will.  
V. 39 Kiriath Huzoth] To the City of Huzoth.  
V. 40. Andsent] To make a festival meal, with the flesh of sacrifices, according to custom.  
V. 41. The high places] Temples and Chapels dedicated to Baal-Peor, the god of the Moabites, upon some hills or hillocks, adjoining to that place, The utmost part] some part or quarters of that great camp, to make some trial of his conjurations and imprecations.   

CHAP. XXIII. VERSE 1.  
SEven Altars] Some are of opinion that there was some heathenish superstition in this number, and also that these sacrifices were prepared for Idols. But because that in the fourth verse Balaam doth so confidently present them unto God, it is likely that they were consecrated to the true God, and that in this number and other ceremonies, he did observe some ancient custom, or command of God, to obtain prophetical revelation from him. And it may also be that if he had obtained none of God, he would have had recourse to magic Arts, for to give Balak content, Num. 24. 1.  
V. 3. He showeth me] That is to say, shall be revealed to me in vision; To an high] Upon the top of some neighbouring rock. Others quickly, or a side, to see if the Lord would reveal himself unto him.  
V. 4. God] In some sign, or some shape known to Balaam.  
V. 5. Put] He inspired him with what he would have him say.  
V. 7. Parable] The Italian hath it, His sentence] that is to say, his prophetic speech, conceived in numerous and sententious terms, beyond the vulgar manner of speaking: From Aram] The Italian hath it From Syria] Under which was also contained Mesopotamia.  
V. 9 Shall dwell] It shall be selected, and severed from other nations, to be a peculiar people to God, and to be by him endlessely kept, blessed, and increased.  
V. 10. Of the fourth part] He alludeth to that as Balak would show him but a part of the camp, Numbers 22. 41. Whereby Balaam is ravished in spirit, to behold with admiration the miraculous increase of the people, a sign of God's express blessing; Let me die] I am so far from having any power to work any evil end to this people sanctified by God, and by him directed in all justice by his Law: that chose I envy that sovereign happiness which they alone enjoy, that is, to be able to die in his favour, by virtue of his covenant, and of his promises.  
V. 13. From whence thou mayest see them] Namely, all wholly; either because he believed that the fight of all the people was necessary for the magic operation which he desired, or that there might be some conjurations and witchcrafts, which are put in practice by the sight; or that he would induce Balaam to stronger conjurations, by reason of a higher object; or that he purposed to affright Balaam himself, by the apearance of danger, showing him such a multitude of people.  
V. 14. The field] It was some little plain a top of the hill, where the watches stood, at the beacons or watch towers, which the Hebrew word Zophim signifieth.  
V. 15. Meet the Lord] The Italian hath it only, Meet] with God and some revelation from him, or with the devil and some of his magical apparitions.  
V. 19 Lie] In his promises made to his people.  
V. 21. He hath not beheld] This may be understood of God's public service, publicly pure from idolatry though there were many private, and secret ones, Amos 5. 26. Acts 7. 42. or by comparing them to other people, which were given over to all impiety, and wickedness. Or God hath not beheld, etc. that is to say, he pardoneth them all their sins, through his grace, and purifieth them by his word, and spirit, And the shout] there is a continual cause of security, and mirth, by the blessings, and safveguard of their God, and through the manifold victories which he granteth them over their enemies.  
V 23. Against Jacob] The Italian hath it, In Jacob] O Balaam, this people is not idolatrous, nor given to devilish arts, as thou art, through God's power, he puts by and undoeth all the devils plots: So God puts Balaams' condemnation in his own mouth: According to this time] The Italian addeth, Within a year according, etc. because that within the compass of that time, the people went over Jordan, and took Jericho by miracle. Others expound it in his time, or within a certain time.  
V. 24. Shall rise up] They shall undergo their warlike attempts, and shall not give them over, until they have destroyed and conquered their enemies. A great Lion] because there are of two kinds, See upon Job 28. 8.  
V. 27. Peradventure] Words of a superstitious man as though divine aspects were more or less favourable, as the Stars aspects are according to Astrologians traditions.  
V. 28. Peor] The name of a hill, from which the Idol Baal-Peor had his name, Deu. 34. 6.   

CHAP. XXIV. VERS. 1.  
INcha●tmen's] Or spells, that is to say, communications with the devil, to learn or to receive from him means to satisfy Balak. See Num. 23. 1. 15. He set] without stirring or looking for any solitary place to call up evil spirits; The wilderness] where the people were encamped.  
V. 2. Abiding] Lodged in their camp, which was ordered in manner of a City: The spirit] There came a revelation and prophetical motion unto him.  
V. 3. Whose eyes are open] The Italian hath it, Whose eye is shut] who from time to time, and even at this present, hath poetical raptures, and ecstasies, through which the eyes and senses were lulled at rest, and abstracted: See Num. 12. 6.  
V. 4. Falling] This also hath a reference to those trances and faintings, which happened to them that were taken with the spirit of prophecy; See 1 of Sam. 19 24. Ezech. 1. 28. Dan. 8. 18. and 10. 16. Rev. 1. 17. Having] his understanding is supernaturally enlightened by divine inspiration.  
V. 6. Of lign-Aloes] The Italian hath it, Santa●i] Aromatic, and sweet smelling trees, which grow in the East, in great and thick woods. Others understand the Hebrew word for the tree called Agallochum or Lign-aloes: Hath planted] that is to say, hath created the kind of them, through his omnipotency, and preserveth it thróugh his providence without human art or labour. Psa. 104. 16.  
V. 7. He shall pour] God shall water his Church's garden, with his abundant blessings, having sown his gifts and graces in it. A metaphor taken from the precedent of orchards and gardens: Buckets] Such as are used in engines, and watermils, to water gardens; And his king] Namely the King of God's people, Agag] a common name of the Kings of Amaleck, 1 Sam. 15. 8. from whence also the whole nation took its name, Est. 3. 1, 10. and 9 24. Now this prophecy, which according to the letter, was accomplished in the destruction of King Agag, and his people by Saul, 1 Sam. 15. doth also comprehend Christ's victories over his enemies, who is the great monarch of his Church.  
V. 9 He couched] The Italian, When is couched] that is to say, when he hath conquered that country which is allotted him by God and shall have settled himself in it; and shall have established his state, who shall be able to trouble, or assault him? Gen. 49. 9  
V. 10. He smote] In token of great anger, as Ezek. 21. 17. and 22. 13.  
V. 14. I will advertise] Here questionless Balaam gave that pestilent counsel, of misleading the people to idolatry, through the company of women, to draw God's vengeance upon it, and withdraw his grace and aid from it, See Num. 25. 1. and 31. 16. Revel. 2. 14. The meaning of the words is, that the Moabites at this time, ought not to fear the children of Israel, because God had commanded them, not to set upon them, Deut. 2. 9 they will subdue them a great while hence, all the advice I can give thee to prevent this evil is, that thou shouldst ensnare this people into idolatry, to the end that God himself may destroy them.  
V. 17. I shall see him] The Italian, I see him] by the spirit and by prophetic revelation, I see that which I foretell, as if it were now present, though the event be yet a great way off; A star] David shining in glory who shall subdue the Moabites, 2 Sam. 8. 2. Psal. 60. 10. whereby they shall be made tributary to his successors, 2 Kings 3. 4. Now under this temporal domination is understood Christ's spiritual dommation (who is the true morning star, Rev. 22. 16.) and his Church's dominion over her enemies, such as the Moabites had been to Israel; See Zepha 2. 9, 10. The children] It seemeth he means all those that had part in the Meabites government, which were many, as it appeareth, Num. 23. 6. Amos 2. 3. A state being as 〈◊〉 building, whose foundation that beareth it up, and bindeth it together, is the Prince, so the precedent words of Prince] (in the Italian, for in the English it is Corners) is taken from the corners of a fabric, and the word Destroy] from the throwing down of a wall. The meaning is, the supreme power shall be cast down, and the nation shall become tributary, 2 Sam. 8. 2. yet it shall not be quite waste. It may also be expounded children of rest, that is to say a nation that hath lived a long time at rest, and hath not been troubled, Jer. 48. 11. The Hebrews refer it to Baal's evil favoured picture, which showeth its but tooks bare to the worshippers: Or to the shameful manner of worshipping him, presenting their hinder parts unto him, and doing their ordures before him.  
V. 18. Edom] This according to the letter was also accomplished under David, 2 Sam. 8. 14. and spiritually in Christ, Amos 9 12. Obad 18. Seir] a mountain of Idumea, Gen. 36. 8.  
V. 19 Out of] The Italian hath it, And one descended from] Namely David who dost oyed all the males out of Idumea, 1 Kin. 11. 14. 16. Of the City] Not only those that shall be in arms in the fields, but all the males, though they be at home and dwelling in the cities of Edom.  
V. 20. The first] God having decreed in his appointed time to cut down (as by a harvest) the accursed nations, hath begun with Amaleck; whence as he hath as yet taken but the first fruits, Exod. 17. 13. but the rest shall be all reaped under Saul, 1 Sam. 15. 3. Or Amaleck is a head of nations, a principal people, making of itself a body of a nation and kingdom, but its last condition, and abasement shall be beneath all other people, even to perdition and extreme ruin.  
V. 21. The Kenites] That is to say, the Midianites, or the one part of them, for Jethro being a Midianite, Exo. 3. 1. is called Kenite, Jud. 1. 16. 1 Sam. 15. 6.  
V. 22. The Kenite] The Italian hath it, Kain] the first founder and father of the Kenites, which is not mentioned any where else; Wasted] spoilt and sacked by divers incursions, and at last they shall be carried away captive by the King of Chaldea, sometimes in the Prophets called Assyria, because that the Babylonian or Chaldean empire, had swallowed the Assyrian empire, and was grown great by it, see Jer. 49. 28. 31.  
V. 23. Doth this] The Italian Shall have raised him] that is, when he shall by his Sovereign providence, have given to Ashur and Chaldea the great command and empire of the Universe, Dan. 2. 37, 38. Because that he shall overrun all the neighbouring countries.  
V. 24. A●d] The Italian, And afterwards] The great Empire of As●●, first held by the Assyrians, afterwards by the Chaldeans, and last of all by the Persians, shall ●e destroyed by the people beyond the sea: Namely by the Greeks, and Macedonians, properly called Chittim, Genesis 10. 4. Isay 23. 1. 12. And afterwards by the Romans, who came over into Asa●, out of the harbours of Grece, Dan. 〈◊〉. 30. Eber] The Jewish Nation and their country shall be much infested by the Grecians of Syria and Egypt, Dan. 8. 11. & 〈◊〉. 31. and then utterly destroyed by the Romans, Dan. 9 27. He also] The Italian, they also] The Greeks shall be ruined by the Romans; and the Roman Empire shall also perish before the end of the world, 2 Thesselon. 2. 7.  
V. 25 To his place] Yet he came not to it; for he remained amongst the Midianites, and was slain there, Num. 31. 8.   

CHAP. XXV. VERS. 1.  
ABode] was encamped, as Num. 24. 1. Commit whoredom] being enticed by the Midianitish women, according to Balaams' counsel, Num: 24. 14. and 31. 16. Rev. 2. 14  
V. 2 Unto the sacrifices] That is to say to the feasts which they made of the flesh, consecrated to idols; whereof one part was already offered. See that prohibited Ex. 34. 15.  
V. 3 Joined himself] Committed idolatry, which is a spiritual fornication and adultery, communicating with the Idol, by participating of his table; by which was signified an acknowledgement of, and a dependency from him. See upon 1 Cor. 10. 20. Baal-Peor] An idol of the Moabites. Baal was a name common to many Idols, especially such as represented any star or planet, and signifieth Master, Lord. The addition of Peor is taken from the hill Peor, where he was worshipped. Num. 23. 28.  
V. 4 The heads] Those which have consented, dissembled, or participated in this wickedness. Hang the 〈…〉] By this punishing of the guilty, give my justice satisfaction, and appease my wrath, which is kindled against the people. See upon Deut. 21. 23. 2 Sam. 21. 6. Before] publicly for a spectacle laid open to all men's view.  
V. 5 Judges.] See Exodus 18. 21. His men] Which are under his charge and jurisdiction, according to the order of the rulers of the people, set over a certain number of families. Exod. 18. 25.  
V. 6 The Congregation] Namely, he great council of he people, Numbrrs 1. 16. and 16. 2. Were weeping] through extreme grief, making intercession for the people's sin towards God, as Numbers 20 6.  
V. 8 The tent] The Italian hath it, The brothel] The Hebrew word signifieth certain little houses, or tents set up near to the Idols Temples, where prostitute persons went to commit fornication. See 2 Kin 23. 7 Thrust both of them through] An act of extraordinary zeal, and motion of God's spirit, in a cruel and fierce delict, which was approved in Phineha's by God after the act was done: and by Moses the supreme Magist ate, the execution being done under his eyes, and known to him. Through her belly] Or through the natural parts Others have it, in the Brothel house The plague] This word in like Histories signifieth some sudden mortality caused by Pestilence, or otherwise: and it is likely that some such destruction happened at this time, besides the execution which was done by the hand of men.  
V. 9 Twenty and four] The Apostle 1 Cor. 10. 8 speaketh only of three and twenty thousand; but it seemeth he speaketh only of them that died by the hand of God: and that Moses addeth thereunto a thousand more, which were put to death by the Judges.  
V. 11 Hath turned] Having wrought my revenge, having strongly and angrily conceived mine indignation.  
V. 12 My Covenant] By express covenant I confer upon him and his posterity the dignity of high Priest, for to be an everlasting Mediator for peace between me and my people, as he hath been at this time by appeasing my wrath: Or else which dignity, he shall quietly enjoy without any disturbance. See Mal. 2, 4, 5.  
V. 13 His seca] This suffered some interruption through some unknown cause or accident, when Eli who was of Itamars' line, obtained the high Priesthood, and left it to his children afterward: but a little while after, by virtue of this promise, it came again into Eleazar & Phinchas his stock in Zadock. See 1 Sam. 2. 35. 1 Kings 2. 26. 34. 1 Chron 24. 3. An atonement] by just revenge and punishment, not by expiation or satisfaction.  
V. 14 A chief house] One of those great households whereinto each tribe was divided. See Numbers. 1. 2.  
V. 15 Head over a people] A principal man amongst his people, who was Lord over some part of the Midianites: and peradventure it was the same Zur as was called King. Numbers 31. 8. Joshuah 13. 21.  
V. 18 Of Peor] Of the Idol Baal-Peor.   

CHAP. XXVI. VERS. 4.  
FRom] A brief way, representing the public proclamation, whereby all of that age were to appear for to be mustered.  
V. 10 Together with Korah] It appeareth by Num. 16. 32, 35, 40. that Korah was not swallowed up by the earth, but that he died by the fire sent from God: but he is joined with the other because he was a confederate in the same misdeed, and was punished by a miraculous death, at the same time. A sign] a document and example of God's judgements, See 2 Pet. 2. 2. 6.  
V. 12. Of Nemuel] Gen. 46. 10. and 1 Chron. 4. 24. and in the following verses there is some difference in these names.  
V. 29 Of the Machirites] whereof see Jos. 17. 1. and by that place it appears that Machir had divers children, whereof some took their names from Machir, and some from Galaad his son: And the word family here signifieth one of the great branches of this Tribe, divided into families. See Joshuah 7. 14.  
V: 30 Jezar] called also Abiezar, Jos: 17: 2 Jud. 6: 11: 34.  
V. 42 Shuham] called Fusim, Gen. 46. 23. The Families] Which were divided into lesser families.  
V. 54 To many] As well of the Tribes, as of a Family of the Tribes, to some of which Moses assigned their inheritance on this side Jordan, and appointed Joshuah to do the like beyond.  
V. 55 By lot] In regard of the country's situation, wherein they were to take more or less land according to the number of the person's; see Nu. 33. 54.  
V. 58 The families] Namely, the lesser Families.  
V. 62 For they] The other Tribes were mustered, to equal the quantity of the inheritance, with the number of th●m who being above the age of twenty years, were capable of being heads of Families. But in mustering of the tribe of Levi, this reason took no place: wherefore they were mustered from a month old: at which time both the mothers and the children were purified; to show that they were consecrated to God for his service, even from their birth; See Numbers 3. 15. and 18. 16.  
V. 63 Near jericho] The Italian hath it, Of jericho] see Num. 22. 1.  
V. 65 Caleb] It is true, that Moses was yet living; but he is left out, because he was to die also on that side Jordan, without coming into the land of Canaan, Num: 20 12. and 27, 13.   

CHAP. XXVII. VERS. 1.  
THen came] They did not appear in their order, in the public muster, amongst the rest of the families of Manasse●.  
V. 3 And he was not] Our father had not committed any public misdeed, nor was not fallen into any interdict, whereby he merited to have his name extingu shed, or to lose his right in the land of Canaan, whereunto God had condemned Korah's faction, causing their families to die, and their goods to be swallowed up, Nu. 16. 27. 32. now this would have befaln' him, if being one of the heads of the families of Manasseh, we his daughters had not had right to represent that family for his inheritance. In his own sin] The Italian hath it, For his sin] Generally belonging to humane nature, which also cleaveth to God's children in this life, whereby they are also subject to death; or for having been participant of the common sin of murmuring and sedition; Num. 14: yet having committed no sin of Anathema or a curse, which was imputed to all the people, and ensnared them in the punishment, till the whole family of the Malefactor were rooted out; see Deuteronomy 13. 15. Joshuah 7. 24. 1 King. 16: 34.  
V. 4 Give unto us] Give order, that in the division of the land of Canaan, every one of us may be received by the poll. see Jos. 17. 4.  
V. 12 Abarim] It was a long row of mountains, amongst which was mount Nebo, Deut: 32, 49. and upon that the top of Pisgah, Deut. 3: 27: and 34: 1: where Moses died.  
V. 13 Gathered] see Num. 20. 21.  
V. 14 In Kadesh] This is added, to distinguish this strife, wherein also Moses did offend from the other strife in Rephidim, Exod. 17. 7. in which he did not participate of the people's sin.  
V. 16 Of the spirits] Who only hast created the souls of men, framing them and inspiring them with thy gifts, according to thy will; for to employ them in several vocations.  
V. 17 Which may go] May govern them at home and abroad, in peace and in war.  
V. 18 The spirit] A singular gift and inspiration of God's holy spirit, to produce extraordinary motions, and heroical actions in him: See Gen 41. 38. Judg: 3: 10: and 11; 29: 1 Sam. 16. 13, 18. And lay] To consecrate him to God, and likewise to imprint in him a new increase of spirit proportionable to the new charge which is conferred upon him; see Deut. 34. 9  
V. 19 Set him] To cause him to be acknowledged, and accepted of by all.  
V. 20 And thou shalt put] This outward ceremony of laying on the hands, shall be accompanied by me, with a new gift of my spirit, in heroical qualities, which shall appear in his carriage, look and gestures, to gain him the same authority and respect which thou hast with the people; see Nu. 11. 17. 25. 1 Sa. 10. 6. 9  
V. 21 Shall stand] In all doubtful and difficult businesses, and enterprises; see Jos. 9 14. Judg. 1. 1. and 20. 18. 1 Sam. 23. 9 and 30. 7. After the judgement] That is to say, by way of oracle; seeing that the high Priest having Urim and Thummim about him, gave answers in God's name, which were of infallible truth, and made a supreme determination; see Exod. 〈◊〉. 15, 30. Ezt; 2▪ 63. Before the Lord] Before the Tabernacle, turning his face towards the Ark, or presenting himself before him by prayer. At his word] namely the high Priest.   

CHAP. XXVIII. VIRS. 4.  
AT even] The Italian hath, Between the two evens] see Ex. 1● 6.  
V: 6 wh●ch was] Which was ordained, and used for sometime, and afterwards was intermitted in the desert, as many other ceremonies, which had been ordained, Amos 5. 25. Acts 7. 42.  
V. 7. In the holy place] In the court, near the coming in of the Tabernacle, where the Altar was, Exo. 29. 42.  
V. 15. One kid of the Goats] The Italian, A he Goat] See Leu. 42. 23. Num. 15. 24.  
V. 16. The fourteenth [See upon Exo. 12. 6.  
V. 23. In the morning] Under which is also understood that of the evening: but this only is named, because it was the first, from which the solemnity began.  
V. 26. After your weeks] That seven weeks which was from Easter to Pentecost, Leviticus 23. 15. 16.   

CHAP. XXIX. VERS. 18.  
AFter the manner] As it is set down v. 3, 4, 9, 10. concerning meat-offerings: And concerning drink-offerings, Num. 28. 7, 14.   

CHAP. XXX. VERS. 2.  
TO bind his soul] Voluntarily submitting his person to divine punishment, if he did fail in his vow, and break his promise. Some understand these words for vows of abstinence; and mortifying one's self, for some reasonable and lawful respect towards God's service, See v. 13. 1 Sam. 14. 24. He shall not break] So it be not against the will of God, as Mark. 6. 23, 26. Acts 23. 14.  
V. 3. A woman] By which ought also to be understood every child, servant, or any other person, that is subject unto another bodies will.  
V. 5. In the day] Without delaying it any longer than one whole day: v. 14. Shall forgive her] shall not impute it to her for a sin, and if it be, he shall pardon it, seeing it was not her default, that the vow was not accomplished.  
V. 6. If she had at all an husband] After she had bound herself by a vow made in her father's house; so ought this precept again to be distinguished from the other, v. 10.  
V. 13. To afflict] By some fast, or other voluntary abstinence, Leu. 16. 29. Others to the affliction of her soul; that is to say, to be punished by God in her person, in case she break h●r promise.  
V. 15. Her iniquity] If there be any, as it might happen if the husband should for some unlawful respects gainsay his wife.   

CHAP. XXXI. VERS. 2.  
AVenge] For their malignant and fraudulent injury, of bringing them to idolatry, the means of thei● women which were suborned thereunto, Num. 25. 2. and 31. 16: The Midianites] the Moabites were also partakers in this misdeed; See upon Num. 22. 4. and 25. 1. but the Lord wa● pleased to spare them 〈◊〉 Deu. 2. 9  
V. 3. The Lord] Who had been wronged in his glory and service, through this idolatry, procured by the Midianites.  
V. 6. Instruments] The Ark with all their furniture, which sometimes was carried to the wars, Num. 14. 44. Jos. 6. 9 1 Sam. 4. 4. and 14. 18. Or only the sacred Ephod, with Urim and Thummim, for to inquire of the Lord, as the occurences and necessities of the war required, as 1 Sam. 23. 9 and 30. 7. according to the command, Num 27. 21.  
V. 7. All the males] According to the order of war, established by God himself, Deut. 20. 13. Judg. 21. 11. 1 Sam. 27. 9 1 Kings 11. 15, 16. in the wars against other nations save the Amorites, who were to be destroyed according to the manner of the injunction, without any distinction.  
V. 8. The Kings] See Num. 22. 4. Balaam] See Num. 24. 25.  
V. 10. Wherein they dwelled] Over all the precincts of their country.  
V. 12. near Jericho] See Num. 22. 1.  
V. 14. Was wroth] Either because that God's command, Deu. 20. 13. to destroy women also, was already published, or because the soldiers had not taken notice of the end of this service, which was to punish the enemies for misleading the people by the means of women.  
V. 18. Keep alive] For to be your servants or slaves.  
V. 20. Raiment] Of the prey or spoil; Goats hair] whereof in old times was made a kind of course cloth, for tents or soldiers coats, cover for carriage, etc. See Exo. 25. 4. and 26. 7.  
V. 21. This is] This manner of purifying by the water of separation, is a common ordinance for all such like uncleannesses, Num. 19 12. 15. 19 but I as high Priest, do now enjoin you a particular one by fire, in sign of extreme abomination of that, whereto these metals had been employed and made use of amongst the Midianites.  
V. 28. Of five hundred] According to the proportion of tithes; for the Levites took the tenth of the fruits of the earth, of the people, & the Priests took the of Levites the tenth of the tenth, Num. ●8. 26. So the Levites had here one of fifty, and the Priests one of five hundred.  
V. 32. Being the rest] After the slaughter of the males and the females which had known man, & some waste which might be made by the army in its return, and whilst it lay without the camp.  
V. 41. As the Lord] Either being a new and singular command, which he had received from God for this action, as v. 47. or because that Moses did bring it in as by necessary consequence, from that which God had commanded in general, Num. 18. 8.  
V. 50, Therefore] We offer him this oblation of gold, for an acknowledgement, that through his grace he hath miraculously preserved us all from the dangers of war, and brought us home again healthful and safe, though we had given occasion enough to cause us to perish, Exo. 30. 12.  
V. 52 Shekels] A weight, or coin of half an ounce, Exo, 30. 13.  
V. 54. Memorial] See upon Exo. 30. 16.   

CHAP. XXXII. VERS. 1.  
FOr cattle] Abounding in pasture.  
V. 4. Before] By discomfiting of the King and his army, he hath given his people the country  
V. 7. Discour● ge ye] By your example, contenting yourselves with the land which is already conquered, and for fear lest they should be too weak for the conquest ●f Canaan, losing your great number.  
V. 11. Followed me] See upon Num. 14. 24.  
V. 12 The K●nezite▪ Descended from one Kenaz, head of that family, b●ing of the tribe of Judah, as Cal●b was, see Jos. 15. 17. 1 Chr. 4. 13.  
V. 14. An increase] Or an addition, which heaps ●p the measure of your father's sins: Or a swarm an● multitude.  
V. 17. But we] That number of us, as shall be thought needful to assist them in their wars & conquests, Jos. 4. 13. leaving the rest to safeguard our country from the neighbouring people, see Jos. 22 8.  
V. 19 Fallen to us] Not by lot as to the other tribes, but by Moses his absolute & only appointment, Deu. 3. 12, 13. Jos. 13. 8. 24. 29.  
V. 20. Before the Lord] Before the Ark, which was a visible sign of God's presence, and conduct, see Jos. 〈…〉. 13: so God is set forth as a great general or head of an Army, in the middle battle, or in the arreare thereof.  
V. 22: Before the Lord] Lawfully, as by his authority and gift, and happily, as having God always present in favour and blessing.  
V. 23. Will find you out] You will never escape the punishment due for it.  
V. 30. They shall have] Let them be constrained to come and conquer the rest of the land with the rest of the people, without attributing to themselves any propriety in the land of this side Jordan.  
V. 33. Unto half] This half tribe was joined to the other two tribes, because that of their own proper motion, and with their own forces, they made the conquest described, v. 39  
V. 34. Built] The I●alian, Re-edified] for many of them h 〈…〉 been ruined by the wars, see Num. 21. 27.  
V. 36, Beth-nimra] Called also by the name of Nimr●, v. 3.  
V. 38. Being changed] In detestation of the Idols, whose names these Cities did bear, for Nebo was an Idol of the Chaldeans, Isay 46. 1. and Baal of the Amorites, see Exo. 23. 13. Psal. 16. 4. Host 2. 17. Yet it appeareth by Jos. 13. 17, 20. that the ancient custom did overcome, and the old names did remain; Shibmah] called Shebam, v. 3.  
V. 41. The Son] By the 1. Chron. 2. 22, it appeareth that this Jair, came from Judah by the father's side, and that his grand mother only was a Manassite: But whether he were adopted into that Tribe, or whether he joined himself with his kins-folks the Manassites, in this enterprise; he was always numbered amongst them: Thereof] from the Amorites, v. 39 called also Geshurites, and Syrians, or Ar●mites, 1 Chro. 2. 23.  
V. 42. Nobah] This man is mentioned no where else, but it is very likely ●hat he was some of the heads of the half tribe of Manasseh.   

CHAP. XXXIII. VERS. 31.  
BEne-Jaakan] A name abbreviated from Beeroth-Bene-Jaakan, the wells of the sons of Jaakan, Deu. 10. 6.  
V. 44. Jie-Abarim] The Italian hath it, The tops of Abarim] see upon Num. 21. 11.  
V. 45. D●bon G●d] It should seem that this place was so named, after the country was conquered to didst 〈…〉 nish it from another Dibon, which fell to Reuben, J●s. 13. 17.  
V. 49. Abel-shittim] The plain of Shittim, and it seems to be the same place which is plainly called Shittim, Num. 25. 1.   

CHAP. XXXIV. VERSE 3.  
Salted sea] The sulphurous, and bituminous lake of Sodom, see Gen. 14. 3. Contrary to the other lakes of Palestine, which are of fresh water: Eastward] at the end of this sea of Sodom, the Eastern, and Southern bounds 〈…〉 ll m●e●.  
V. 4. Hazar Addar] Jos. 15. 3. there are two distinct Cities H●z●●n, and Addar, it may be they wer● two neighbouring Cities, or but one City divided into two pa●ts, whereby the names come to be joined.  
V. 5 The River] The Italian, The tor●ent] a little river which p●rted Palestine and Egypt, & went out into the s●●, ●t a City called Riv●cotura, and is called Sihor, Jos. 13. 3. which in the Hebrew is the same name as Nilus, wherefore some believe that it was a branch of it, but the distance of the place will not suffer it, At the sea] namely the Mediterranean sea, called here below, the great sea, to make a distinction between it and the lakes of Palestina, which are also called S●as.  
V. 6 For a border] The Italian, The great sea and his borders] the meaning of these words may be, that the sea did bound the land of Canaan on the Western side, from one end to the other, to the bounds of the Country Northward and Southward: Or that within this bound were contained the circumstances of the sea itself, as certain Islands, and some way within the sea, according to the custom of the Countries bordering upon the sea, and other waters; having therein right of fishing, custom, passage, etc. See Jos. 23 23, 27. and 15. 12.  
V. 7. Hor] This is another Hor, and not that which is spoken of Num 20. 22. where Aaron died, for that was ●n the East side of Canaan, and this on the North side, and it seemeth to be the same as is called Hermon, Deuter. 3. 9 Jos. 13. 5. and was a long ridge of hills, whereof one part peradventure was called Hor, the other parts Senir, Syrion, Zion, Misai, Deu. 3. 9 and 4. 48 Ps●. 42. 6. and therefore: he general name is also sometimes expressed in the plural number Hermonim, that is to say the Hermonian hills.  
V. 11. On the East side of Ain] The Italian hath it, Over against the fountain] the Ancients have here understood the great and delicious fountain Daphnis, which was near unto Antioch, and is here calc Ribla, which went out into Jordan: Some take this fountain to be the spring of Jordan, which cannot so well be; Chinnereth] this is the lake called in the new Testament, the sea or lake of Genezareth, or Tiberias.   

CHAP. XXXV. VERS. 2.  
SUburbs, etc.] They were certain spaces of ground, about the cities, for pastures, orchards, gardens, flocks, country houses and other petty country commodities, which ought not to be tilled not planted with vines, because the Levites were to have no such lands, nor yet employ themselves in tilling the ground, Num. 18. 20, 24.  
V. 4. A thousand] Drawing four lines, of a thousand cubits a piece from the four sides of the walls of the city, and then measuring the length from one end of the lines to the other end opposite against it, which will be two thousand cubits to make a perfect square.  
V. 6. The manslayer] Having done it unawares.  
V. 12. From the avenger] The Italian hath it, From him that hath right to avenge] That is the nearest of kinn●, to whom by reason of consanguinity it belongeth 〈◊〉 prosecute the manslayer in judgement, who also 〈…〉ing the manslayer in a place by chance, from whence he may not b● brought before a Magistrate, may lawfully 〈…〉 y him; In judgement] to justify his innecency 〈◊〉 〈◊〉 and unwilling mansla●●, ●ter. The 〈…〉 〈◊〉 Magistrate or council of Judges established in every great city to decide capital matters, which according to some, were three & twenty in number, and according to others, seventeen.  
V. 16. Smite him] Though peradventure without any intent, yet he may not make use of the freedom; because that smiting in that kind, he might and ought to have foreseen the danger of the blow.  
V. 17. Throwing a stone] Throwing it out of his hand, or out of a slinge; opposite to stones thrown down unawares, v. 23.  
V. 19 Shall stay] Shall procure by way of justice to let him have his deserved death; He me 〈…〉 e 〈…〉] whether he be moved by sudden w●a●, or that he meet him in a place whence he cannot bring him before a public judge.  
V. 22. Suddenly] The Italian, Unawares] by some chance, suddenly, it not laying in his power to beware or to prevent it.  
V. 27 Not be guilty] In civil and human justice, for otherwise the ma 〈…〉 aughter being proved to be casual and unwillingly done, conscience did not permit the next kinsman to take revenge, Deu. 19 10. But this exemption served to impose a necessity upon the unwilling manslayer, to observe the order established by God, for his safety, flying to a place of freedom. The I●●lian hath, Fo● suffering to fly to the city of his refuge]  
V. 32. For him that is fled] My safeguard ought not to be sold nor exchanged for money: others translate it; You shall not take money (of him that is to fly to the City of refuge) to let him return, etc.  
V. 33. Shall not pollute] Make it not a place or theatre of misdeeds, nor a receipt for all offenders. For a place is sanctified or polluted by those that dwell in it, and by the deeds that are done in it.  
V. 34. I dwell] The Italian, I will dwell] in the signs and sacraments of my power, and in the continual effects of my virtue, wherefore I ought to be obeyed in my commands, and reverenced in mine Image, which I have imprinted in man; being not able to suffer violence before mine eyes.   

CHAP. XXXVI. VERS. 4.  
THe Jubilee] At which time all were restored to their goods which they had alienated.  
V. 7 For every one] This law hath a regard to the distinction aswell of person's as goods, that the goods of one tribe, may not p●sse over to the other, and likewise that no persons may leave their own tribe, to join unto another, by reason of these inheritances, see Ch. 23. 22.  
V. 8. Every man] Generally in every tribe.     

THE FIFTH BOOK OF MOSES called Deuteronomy.  

THE ARGUMENT.  
THis Book was by the Greeks called Deuteronomy; that is, Repetition of the Law. Because that in it Moses sets down, how after he had conducted the people of Israel unto the confines of Canaan, through a long Pilgrimage in the wilderness, for the space of forty years, knowing by divine Revelation that the time of his end drew near, he employed the two last months of his life in rehearsing unto the people, in public sermons, what things had happened unto them in the Wilderness, that they might remember them for their own instruction, and amendment, for to provide for like casual ies in time to come. Putting them in mind of God's singular and inestimable benefits: and on the other side of their rebellion, hardness, diffidency, murmurings, and perpetual ingratitude: whereby God was moved to execute upon them most severe judgements, and vengeances; even so far, as to cause that great number of their forefathers, set down at their first coming out of Egypt to die all in the wilderness. And therefore with a pastoral providence, and care, and even out of the entrails of fatherly tenderness, he again sets God's Laws 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 solemn act of protestation to all the people, who being now ready to enter into the Land of Canaan, might cause God's grace and blessing to be firm 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 Prophetic spirit foretelleth them, appointing express formularies or precedents of both of them; (namely curses and blessings) to be publicly pronounced in the land of Canaan, in the presence, and with the consent of all the people. Then afterwards he solemnly reneweth the Covenant with the Lord, and taketh a promise for the performance of it: with threatening to the transgressors tempered notwithstanding with promises of grace, and pardon to all those that through God's visitations and corrections should be called to repentance. Besides, he appointeth all these books which were written by him, to be kept by the Levites; and every seven years to be read openly in the general assembly of all the people. And by God's command he composeth a Canticle, the subject of which are all the aforesaid things to be for common use, for a perpetual testimony and instruction. At the last after he had prophesied what things should happen to the people, he dyeth, leaving joshuah to be his successor, having already consecrated him, and given him all necessary instructions, and commands.   

ANNOTATIONS.  

CHAP. I. VERS. 1.  
IN the plain] Of Moab, which was at the head of the great wilderness. 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, we must believe that here it is the name of some place not mentioned elsewhere, save only Numbers 21. 14: As likewise the four last names are not found any where else; for this Haseroth doubtless 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 show that the cause of the people's long abode in the wilderness, was not by reason of the tediousness or length of the journey, but only through God's judgement, who had caused them to remain there. Num. 14. 34.  
V. 3 In the fortieth] After the coming out of Egypt, which was the beginning of the calculation of the number of years amongst the Jews, Exodus 40. 2.  
V. 6 Long enough] Because they had been there about a year, Exodus Chap. 19 verse 1. Numb. 10. 11.  
V. 7 To the mount] Here are set down the four 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 Country of Palestine, on the South side. And within those bounds lay that country, divided into field-countrey; namely vales for corn, hills, and plains; that 〈◊〉 say, low grounds for Meadows and Pa〈…〉 〈◊〉] This River was not a bound for 〈◊〉 own Country in which they dwelled, for 〈◊〉 〈…〉ds were far 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 days of David and Solomon; Genesis, chapter 15. verse 18. Exodus, chapter 23. verse 31. 2 Samuel chap. 8. verse 3. 1 King's chap. 4. verse 21.  
V. 13 Known] or well experienced, or famous and renowned.  
V. 15 The chief] In gifts, qualities, reputation, authority, and some pre-eminence of rank.  
V. 17 The judgement] God is the supreme Judge, and ye are but his Ministers, who cannot at your pleasures pronounce what sentence you please, but must follow that rule in judging, that he hath prescribed you, either by his Law, or by some internal inspiration, and inward feeling of your own conscience.  
V. 31 Bore thee] As taking upon himself the whole charge of you, and of your wants, bearing you up through his power, and helping you through his goodness.  
V. 36 Caleb] Under whom Joshuah is also comprehended, verse the eight and thirtieth, Num, 14. 30.  
V. 44 As Bees do] Coming out of their Hives in great swarms, encompassing the offender, Psal. 118. 1●.  
V. 46 Ye abode] After the return of the spies. Many] Forty days and more. Abode there] Until the return of the spies. Others for many days, according to the days that ye did abide there.   

CHAP. II. VERS. 1.  
MOunt seir] Under the name of this Mountain, which is a principal part of Idumea, are comprehended all the other mountains of the said Country, about which the people went wand'ring, after God had condemned them to go back again into the wilderness. For Ezion Gabe, which is upon the red sea, verse the eighth, was also of the country of Edom. 1 Kings, chap. 9 verse 26. 2 Chron. chap. 8. verse 17. Many days] For the space of eight and thirty years, verse 7. and 14.  
V. 3 Northward] Turn you towards the Moabites Country, Northward from the red Sea, to which the people was come back again.  
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 be invaded and destroyed. Exodus Chap. 17. verse 14. Deuteron chap. 25. verse 17.  
V. 8. We passed by] Using no manner of hostility towards those Idumeans, which had given a free passage; and turning away from them which had refused it us: See Numbers, chapter 20. verse 21. Deuteron. chapter 2. verse ●9. Through the way] He points out the principal parts of the east of Idumea, through which, after Ezion-Gaber, which was the south part thereof, they passed, coasting and crossing the Country, without doing any damage in it. The plain] Which seemeth to be the same which is called the plain of Paran, Gen. chapter 14. verse 6. We turned] Whereas our direct way was to go cross the Idumeans Country; by reason of their refusal we bent our course towards the country of Moab.  
V. 9 Are] A name of the chief City of the Moabites, Numbers, chapter 21. verse 28. under which name is understood the whole Country. Of Lot] See the nineteenth chapter of Gen. and the seven and thirtieth verse.  
V. 10 The Emims] A race of Giants, Genesis chap. 14. verse 5. The Hebrew word signifieth terrible. And many] The Italian hath it, mighty] or numerous.  
V. 12 As Israel did] This, and some other parcels scattered here and there, seem to have been added to Moses his words after the conquest of the land of Canaan. See Deuteron. chap. 34. verse 5.  
V. 14 From Kadesh] This aught to be understood of the first time that they arrived to that place, Numbers, chap. 13. verse 27. Because they came th●●her another time, Numbers, chapt. 20. verse 1.  
V. 20. Zanzummims] T●●y seem to be the same as are called Z●zites, Genesis, chapt. 14. verse 5. And this name may signify w●●ked.  
V. 23 Caphtorims] Were a people joined both in kindred and habitation with the Philist●●s, G●n. chap. 10. verse 13 Jer. chap. 47 verse 4. Amos ch. 9 verse 7. Whereby oftentimes one nation is taken for the other. The ancients have by thi● name understood the Cappadocians; as if the Philistims and the Caphtorims were come from the Cappadocians: which seemeth to agree with Jerem. chapt. 47. verse 4. where Caphtor is called an Island; that is to say, a land on the other side of the sea.  
V. 28 On my feet] The Italian hath it, With my company; see Num. 20. 19  
V. 29 As the] See upon Num. 20 21. How this agreeth with that which is written in that place. Moabites] see Numbers 21. 20. where also that apparent contrariety which is between these passages, and Deut. 23. 3. 4. Judg. 11. 17, 18. is reconciled.  
V. 30 Hardn●d] See Ex 4. 21.  
V. 34 Destroyed] By God's command. Deut. 7. 2. and 20. 16.  
V. 36 A●oer] which was the confine of the Moabites. The City] Called Are; standing upon an Island, encompassed with this five, Mum. 21. 15. 28. Jos. 12. 2. and 13. 9   

CHAP. III. VERS. 9  
SYrion] Called also Zion by abbreviation, Deut. 4. 48. See upon Num. 34. 7.  
V. 11 For only] This seems to be added, to show that. Og being once overcome, all the whole country was conquered: for of many Giants beyond Jordan, which had reigned in that country, he alone remained, having invaded other countries, after he had overcome the people in battle. After the Cubit] That is to say, an ordinary and common cubit, as a man's cubit who is of ordinary growth, and complete age. See Rev. 21. 17.  
V. 14 Geshuri] This people was in Syria towards the north of Canaan. 2 Sam. chap. 15. verse 8. and were not driven out by the children of Is 〈…〉, Joshuah, chapter 13. verse 13. Bashan-Havoth-Iair] The Italian hath it, Bashan of the townships of jair] Namely th●t part of Bashan, where the townships of 〈◊〉 stand.  
V 15 Gilead] The Italian Galaad] A part of that hilly Country; see Num 32. 39 which was also properly so called, Gen. 31. ●1, 48. and from that the name of Gilead was given to the country thereabout, verse 12.  
V. 16 Halfpenny the valley] The Italian hath it, In the middle of the ri●er] Even unto Are, a City of Moab, which had not been conquered by Sihon, wherefore it was not taken in by Israel, nor granted unto them by the Lord, Deu. 2. 9 and was situate in an Island in the middle of the river Arnon, Deut 2. 36. jos. 12. 2. & 13 9 so that the country of these two Trib●s, ended at the walls of Ar. A●d the border] see how this aught to be understood, Num. ●4. 6.  
V. 17 Of the plain] Namely of Jordan, Gen. 13. 10. which plain after the destruction of Sodom came to be a Sea: that is to say a great salt pitchy, and sulphurous lake: Gen. 14. 3. Num. 34. 3. Ashdoth Pisgah] the name of a City, Jos. 13. 20. Others construe it, the coasts, or hanging sides of Pisgah, which was a hill, from which the valley took its name: see Num. 20. 21 and 23 14  
V. 18 I commanded you] Namely the two Tribes, who had gotten their parts beyond Jordan. All that are meet] What number shall be thought fitting and sufficient, leaving the rest to keep the Country: see Jos. 1. 14. and 4. 13.  
V. 20 Rest] A settled and peaceable abode.  
V. 26 For your sakes] For the people had vexed Moses his spirit with their murmurings, and being thus perplexed, he sinned: Psa. 106. 32, 33  
V. 27 Pisgah] See Num. 27. 12.  
V. 28 Strengthen him] With exhortations, counsels, and promises etc.  
V. 29 Beth-Peor] or the Temple of Peor, or of Baal-peor, idol of the Ammonites: Num. 25. 3. Name of the place or City, which was the chief seat of this idolatry.   

CHAP. IV. VERSE 6.  
FOr this is] This may be understood of the Law of God in itself, which is the light and rule of all wisdom: Or of the observing of the Law, which is the true wisdom in practice, the true disposer of the soul, to attain unto the last end of sovereign welfare.  
V. 7 What Nation is there so great] Namely a whole and entire Nation: For there were some particular and small kindreds, or families amongst idolatrous people, which served the true God, as that of Job. Melchisedeck and Jethro etc. So nigh] Present in the efficacy of his grace and power, and in the pawns, tokens, and shows of his Majesty, and ready to help and assist. That we call] The Italian, Whensoever we call] Or in any thing we desire from him: Psal. 46. 2. and 148. 14  
V. 1● Miast of heaven] That is to say, in the midst of the air.  
V. 15 Unto yourselves] The Italian hath it, Upon your souls] As you love your lives, and regard the salvations of your souls or persons: Or for fear lest your bodies do bear the punishment for it.  
V 16 Corrupt] By inclining unto, or participating of idolatry, which is the spiritual whoredom, contrary to the purity of conscience in God's service. Of any figure] Or God absolutely none at all, nor yet of any other creature, to consecrate it, or to fasten any opinion of Deity upon it, or to attribute any religious honour unto it, see Exo. 20. 4, 5  
V. 17 Any beast] Because that the Egyptians and other heathens, did represent and worship the Godhead in such shapes, and figures of beasts, Rom. 1. 23  
V. 19 Hath divided] The meaning is: They are mere creatures; and therefore ought not to be set in the Creator's place. God hath created them for man's use & service, it is therefore an unworthy thing for man to submit himself to them, by worshipping, which is the basest manner of serving. The use, and effect of them are common to all men: therefore it is unseemly for the Church, which hath this advantage to have her peculiar God, to prostrate herself to serve creatures which are common to all: see Deuter. 29. 26.  
V. 20 Furnace] A place of cruel affliction, for to try and purify. A term taken from founders and refiners of metals. Of inheritance] Which I have taken, and gotten to myself, as a proper and particular inheritance for ever, from father to son: Exo. 19 5. Deut. 7. 6. Tit. 2. 14.  
V. 22 But I must] Seeing that according to God's irrevocable decree I must die shortly, I am bound to make these last protestations unto you, to keep you in obedience after my death: see 2 Pet. 1. 14, 15  
V. 26 I call] The Italian, I take] A kind of public denunciation and protestation used in Scripture for a provocation, and an upbraiding of men's wilful dulness: Deuteron. 32. 1. Isa. 1. 2. Jerem. 2. 12. and 6. 19  
V. 30 In the latter] In the end, after a long time of suffering or towards the end of the time of God's patience, before he shall shut up the gates of repentance. Others understand this of the Messias his days, which are the latter times of the world, as Ho 〈…〉. 1. Cor. 10. 11. and do believe that here is pointed at, the great and last conversion of the Jews.  
V. 33 Hear] Hath been able to endure the presence of God's glorious Majesty without being consumed and sunk: see Exo. 24. 11. and 33. 〈◊〉  
V. 34 Hath God] Or any God amongst the false Gods of the Gentiles. Assayed] An excellent and admirable effect of God's infinite power, to confound his enemy's boldness, which have presumed to make trial of it.  
V. 37 In his sight] The Italian hath it, With his sight] With the immediate presence of his son, who is called the Angel of his presence: Isa. 63. 9 see Exod. 33. 14, 15. Psa. 44. 4  
V. 42 He might live] He might have secure freedom, out of danger of the encounter or meeting of the nearest Kinsman, who was the avenger of the blood.  
V. 44 This is the] These verses serve for a preface to the Laws, which are contained in the chapters following.  
V. 48 Zion] An abbreviation of the name Sirion: Deut. 3. 9   

CHAP. V. VERS. 3.  
THe Lord] God hath reserved for these your times the establishment of his service, and of the external form of his Church, and Sacraments and ceremonies of the same; by which he hath more straight sanctified his people unto himself, and severed them from the world, and sealed his promises and Covenant unto them: which is in substance the same with their fathers; but the distribution of it is now more express and authentical.  
V. 4 Face to face] As present with present: not that the people did see any likeness: Deut. 4. 12. but without any rapture of mind, having their senses free, they did hear distinct voices, which happened to the people but that one time: but it was afterward ordinary with Moses: Exo. 33. 11. Num. 12. 8  
V. 15 Therefore] This reason which was touched no where else, is referred to the two general ends of the Sabbath, which are the sanctification of the people; pointed at by the rest: Exo. 31. 13. Ezech. 20. 12. and the equity of giving men and beasts respite from their labours. Now the deliverance out of Egypt's chief end was the liberty to do God's service; and the people for that notable benefit was tied and bound to give their servants some interchangeable ease.  
V. 22 Added no more] He did speak and pronounce unto the people the Decalogue himself immediately; the rest of the Law was given to Moses, according to the people own desire and request: Exo. 20. 19  
V. 24 〈◊〉 talk] That he tempereth his terrible and glorious presence, with his grace and favour towards his people, so that they are able to endure it, without being overthrown and consumed by it: Exo. 24. 11. and 33. 20.  
V. 25 Why should we] Since God hath witnessed that he will be propitious to us, we pray him to regard our infirmity, which findeth itself uncapable of any longer enduring his terrible presence: and that he will be pleased to accept of thee as a Mediator between him and us. A document, that man without a Mediator, cannot with confidence be admitted to God: now Moses was here a type of Christ. Deut. 18. 16. Gal. 3. 19, 20  
V. 29 Would fear me] Because that this fear, is a true preparative to faith and obedience; and is the true teacher of humility: Prov. 28. 14. 2 Cor. 5. 11. Judas 23   

CHAP. VI VERS. 1.  
THe commandments] This word seemeth to have a reference especially to the moral Law, the word statutes to the ceremonial, ordinances to the politic or judicial; though this distinction do not hold always.  
V. 7 Teach them diligently] The Italian, Press or repeat often] The Hebrew word signifieth to whet or sharpen, so by similitude it is taken for teaching diligently and earnestly.  
V. 13 Swear] Do this religious act, only by the name of the only true God, and not by the name of any idol; when thou shalt have occasion to do it lawfully: see Psal. 63. 11. Isa. 45. 23. and 65. 16. Jer. 4. 1. and 12. 16.  
V. 16 Not tempt] Take heed of seeking to make a trial of God at your own pleasures, through rashness, curiosity, or unbelief; to judge whether he be truly such as he hath declared himself to be, or to induce him to do something contrary to it: and through hypocrisy and boldness, make a final trial of his patience, and provoke his wrath. But, do you ground all your actions upon faith, and upon certain persuasions of the truth of his nature and sacred will: and rule yourselves by an humble obedience; doing what you ought to do, because you know that he is such, and that such is his will; and do not what you please, to know whether he be truly such or no.  
V. 25 It shall be] God out of his fatherly benignity, shall accept from us, his children, this endeavour to keep his Law, instead of a perfect justice; which in regard of the infirmity of our nature, and imperfection of our sanctification, it is impossible for us to accomplish. 1 Kin. 8. 46. Prov. 20. 9 Ja. 3. 2. 1 John 1. 8. And therefore all this discourse ought to be referred to the new obedience, ruled by God's Law, and brought forth in his children by his Spirit, after they have been justified by grace, and have received the gift of regeneration. Which is the plainer, because that the most part of these statutes were confessions, remedies, and expiations of sin.   

CHAP: VII. VERS: 7.  
MOre in number] As in worldly Kingdoms, dominion over a great and powerful nation, is more esteemed than the dominion over a little and feeble one, seeing greater glory, profit and service is to be expected from it. And according to this quality, may be valued and rated all other qualities, which amongst men may incite others to love or desire any thing.  
V. 10 To their face] As an enemy withstanding him face to face, or openly, as they do, who by reason of their great powers do work their revenges openly, not privately, and by wiles. Or thus; shaming them by the reproach of their impiety.  
V. 16 A snare] A means, and occasion of ruin, and perdition.  
V. 22 By little, and little] He will not employ his omnipotency therein, to work against them in an instant, without means; but he will do according to the quality of humane means, which he will make use of herein, which is to work by succession of time, and by the order and pursuit of the issues.  
V. 25. Snared therein] Subtly, and unawares brought into some idolatry, and so brought within the compass of punishment.  
V. 26 Lest thou be] Jest thou be irremissibly condemned to utter destruction, as the idols and all their substance, are to be rooted out.   

CHAP. VIII. VERS. 2.  
TO know] A humane kind of speaking, for God hath no need of trial to know by signs or effects, that which he seeth in the springs, affections, and motions of the heart. But it is to show that God discovering the secrets of the heart, openeth the way for the works of his providence, either in justice or in mercy.  
V. 3 By every word] Namely by any thing, to which God shall be pleased to grant the power of nourishing. Or by the only issuing forth of his power, called in the Scripture, word: without using of any external means, in which sense this passage is alleged: Mat. 4. 4.  
V. 4 Waxed not old] This happened by miracle, as also the preservation of their bodies in full health, and vigour: Deuteronomy 34. 7. Josh. 14. 11. Psal. 105. 37.  
V. 7 Depths] Great and deep springs.  
V. 8 Oil olive] Olives wherewith oil is made: differing from your wild olive trees which are barren.  
V. 9 Whose stones] Which aboundeth in metal mines.  
V. 16 Humble thee] This ought not to be referred to the next words, of water and Manna; but to the words which went before, of the voyage in the wilderness.  
V. 18 To get wealth] The Italian, To carry thyself valiantly] Or for to get wealth.   

CHAP. IX. VERS. 3.  
Which goeth over] In the tokens of his presence, in the Ark of the Covenant, and all the appurtenances thereof, like a General: see upon Num. 1. 53. Jos. 3. 6.  
V. 10 Of the Assembly] The general Assembly of the people to receive the Law: Exod. 19 17.  
V. 18 As at the first] Namely the first time that I was upon the mount: Exodus 32. 11. So it is likely that he was three times upon the mount within the time of forty days. The first, when he received the Law: Exodus ●4. 18. The second, when he made intercession for the people: Exodus 32. 30, 31. And the third, when he received the new Tables: Exodus 34. 28.  
V. 21 Your sin] The matter, the object, and the instrument of your idolatry: which is the greatest of all sins: see Host 10. 10.   

CHAP. X. VERS. 1.  
AN Ark] Some take it to be some little chest or coffer to lay these tables in, for a time, until the Ark of the Covenant was made, where they were to be kept always: Exod. 25. 16. 21. and 31. 7. Others take it to be the very Ark of the Covenant, as if Moses did set down the thing thus generally without observing the order of times, and with this seemeth to agree that which is spoken: v. 5.  
V. 6 Mosera] This is not Moserot: Num. 33. 30. and it is not mentioned in any other place, and by the circumstance of Aaron's death, it is likely that it was some place near to the mount Hor: and that Moses having generally touched the distance from Beeroth to Mosera, he doth now divide it into some several stages: v. 7.  
V. 7 From thence] Not from Mosera, but from Beeroth. Gudgodab] Otherwise called Horhagidgad: Num. 33. 32.  
V. 8 At that time] After he was appeased with the people concerning the golden calf.  
V. 14 Behold the heaven] The Italian hath it, The heavens] Aswell this first, and nearest heaven, which is the air, that encompasseth the earth, as the aethereal heaven, which encompasseth the air: 1 Kings 8. 27.  
V. 16 Circumcise] Let the spiritual meaning of the bodily sign of Circumcision, be set a work, cutting off your vicious natural affections, putting off and mortifying the old man, and endlessely applying yourselves to your sanctification: Deut. 30. 6. Jer. 4. 4. Rom. 2. 29. Col. 2. 11. see Leu. 26. 41. Jer. 9 25.  
V. 17 Is God] The highest true God and Lord: of whose God head and dominion, those which are called Gods, have some likeness; a false one if it be through abuse, and a true one if it be by a lawful and approved representation: Joh. 10. 35. 1 Cor. 8. 5.  
V. 21 He is thy praise] He that always gives sufficient cause and matter to praise him for. Or, he who maketh thee always glorious and worthy to be esteemed: Psa. 22. 4. and 109. 1. Jer. 17. 14.   

CHAP: XI. VERS: 2.  
FOr I speak] It belongeth to you, who have been eye witnesses of Gods great benefits, to make an acknowledgement of them: and not put off the care of it to your posterity, who having but only heard of them; cannot be so lively touched therewith, as you are by the sight of them. Which have not] Being unborn, or very young, when the deliverance out of Egypt was; for Moses here speaks to them, who in the time of the said deliverance were under twenty years of age, see Num. 14. 29. The chastisement] His punishments upon the Egyptians: or his severe corrections upon his people, aswell during their captivity in Egypt, as indiverse corrections in the desert.  
V. 4 Overflow] Having unbound the miraculous heap which he had made to give his people way to pass: Exo. 14. 42. 27. Unto this day] The memory & effects whereof do last unto this day, by the weakening of the power of Egypt.  
V. 6 Their households] The Italian, Their houses] that is to say, their families.  
V. 10 For the Land] The meaning or sense, is not to prefer the Land of Canaan, for fruitfulness to the Land of Egypt, which was very equal to it: Gen. 13. 10. But to show that the fruitfulness of the Land of Canaan did not depend upon humane art, as that of Egypt did, for the most part; but only upon God's blessing, through reins, dews, and other blessings from heaven, to induce the people to draw these blessings upon them through their pieties: 〈◊〉 it] For it raines but very seldom in Egypt, but in stead of rain, the Land is watered at a certain season of the year, through the general out flowing of Nilus: and at other times, there are channels and small streams, de●iyed from Nilus to water the Land. With thy foot] Some say, this is meant by some engines, with which the water was raised up with wheels, which were turned by men's fear, which was a fashion very much used in Egypt, as it is related in histories. Others do take it in general for men's labours and industries, in going about such businesses.  
V. 1● The first] In Autumn, which was the beginning of the civil and common year, and in the spring. The first rain was to cause the corn sown to spring. The latter rain, to nourish the corn until harvest, that it was ready to be reaped: Joel 2. 23. Amos 4. 7. Jan. 5. 7.  
V. 21 As the days] A proverbial kind of speech: as much as to say, for a very long time, and steadfast lastingness, till the appointed end: as Psalm. 72. 5. and 89. 29.  
V. 24 Uttermost Sea] The Italian hath it, The Western Sea] That is the Mediterranean Sea.  
V. 26 I set before you] I denounce unto you promises on the one side, and threatenings on the other; and do snew unto you the ways that lead to the one and to the other, to instruct you in the choice which you ought to make.  
V. 28 Which ●e have not] Which are strangers to you: of whose Godhead, you never had any such proofs, as you have had of your Lord Gods.  
V. 30 By the way] Hebrew, behind the way; that is to say, who so goeth that way meeteth with them. The plains] See Gen. 12. 6.   

CHAP. XII. VERS. 5.  
TO put his name] To settle therein the holysignes of his graces and powerful presence, whereby he will manifest himself unto us, as well as by his name, and lay open his glory unto us. Now those places were Siloh: Josh. 18. 1. and afterwards Jerusalem.  
V. 6 Your tithes] Not those tithes which were paid to the Levites: but of another kind which were used at your feasts of thanksgiving in solemn festivals: v. 17. Deut. 14. 22. and 15. 19, 20. Heave offerings] Which were called first fruits also: Deuteronom. 18. 4. which was a portion taken out of the fruits of the earth, made ready, and was carried to the Priests into the Temple: after they had presented into God, in a basket the other first fruits which were not made ready: Deuteronom. 26. 2. The Jews say, that this portion was levied out of one in forty at least, and one of sixty at the most, because there was no express order for it: see Nehem. 10. 37. Vows] Namely of sacrifices of thanksgiving offered by vow: of which one part was also assigned to the party that offered, after the Priest had fallen out his portion Leviticus 7. 11. 31, 32. and the same is to be understood of voluntary offerings. The firstlings] Seeing every firstling of the cattle was dedicated unto God; and that part which was not burnt, did belong unto the Priests: Numbers 18 17, 18. It is to be imagined, that here, and verse 17. and, Deuteron. 15. 19, 20. are not meant your holy firstlings: but the next unto them, which were for the common use. Unless by firstlings we will understand the best, and choicest of the cattle verse 11.  
V. 7 Shall eat] Of the sacrifices of thanksgiving. In all that] Indifferently of any thing that you have thought good to offer. Or whereon you have bestowed your labour. Or of those parts of the offerings, and sacrifices of thanksgiving, upon which you may lawfully lay your hands; that is to say, to appropriate them unto yourselves; for the rest belonged to the Lord.  
V. 8 All the things] Because that the Laws of sacred ceremonies, were not, not could not hardly be exactly observed in the wilderness, amongst so many voyages, and scattered encamp of the people: Levit. 17. 5.  
V. 15 A●deat] At common meals, not at sacred ones. Thy gates] Namely Cities or habitations. The unclean] Of some bodily, or ceremonial uncleanness. This is spoken for a difference of holy meats, the use of which was forbidden to the unclean. Leu. 7. 20. R 〈…〉 buck] The Italian hath it, A Kid] Or sawn, which were beasts not accepted in sacrifices: see Leu. 22. 19  
V. 20 Enlarge] It is likely that in the wilderness they killed those cattle also, which were for common use by the Tabernacle, for the more strict observing of the abstaining from blood: 〈◊〉 17. 2●. 1 Sam. 14. 34. which being impossible to do in the Land of Conaa●, by reason of the distance of places, the Lord here dispenoeth with this necessity.  
V. 21 As I hate] That is to shy, spilling the blood upon the ground, v. 16.  
V. 22. Even as] For plain common use, without any religious consecration, as was used in the feasts of sacrifices.  
V. 26 Which thou hast] Out of which a certain portion being deducted for God and for the Priest, all the remainder was for him that presented the offering: see Leu. 7. 19  
V. 27. The flesh] That portion which is assigned unto thee.  
V. 30 Snared] Thou of thyself do not run upon some occasion into idolatry. Or that thou be not induced thereunto by others. Or that thou bring not thyself within the compass of God's judgements, making thyself guilty before him: Deut. 7. 16.  
V. 31 Thou shalt not do so] Beware not only of serving idols but also of serving the true God after the manner of idolaters.   

CHAP. XIII. VERS. 1.  
AProphet] Any one that shall vaunt himself of having divine revelations by way of visions or dreams. Nu. 12. 6. either falsely or truly, if he be not sanctified by true piety, but be corrupted by idolatry: Num. 22. 7. Giveth thee] Shall foretell some accident to come at a prefixed time, to prove God's inspiration, who only knows, and appoints things to come.  
V. 3 Proveth you] Suffering through his secret judgement, the said sign, or accident to happen, to make an essay of the constancy of your faith, and obedience to his word: see Mat. 24. 24. 2 Thes. 2. 11. Rev. 13. 14. To know] To draw out, by this occasion, evident proofs of the uprightness, or hypocrisy of the heart, to give his judgements, power, and authority over a man so discovered. A humane kind of speech: as Deut. 8. 2.  
V. 5 The evil] As Deut. 22. 21. 24. Or the naughty and wicked man: as 1 Cor. 5. 13.  
V. 6 Of thy bosom] A proverbial kind of speech, to signify the matrimonial love and the place where it abideth: Genesis 16. 5. Deuteron. 28. 54. Proverb. 5. 20. Mic. 7. 5. As thine own soul] As a second self.  
V. 8 Thine eye] It is not sufficient, not to give consent to his wicked persuasions; but you must also without any mercy, procure vengeance on him by the way of Justice, by accusing him to the Magistrates; either by information only, for to have it enquired on; or by sufficient proof: and in 〈◊〉 be condemned, thou oughtest to be the first that shall put his condemnation into exe 〈…〉 Deuteronom 17. 6.  
V. 13 Are gone out] Some from amongst you, separating themselves from the Communion of the Church, and from God's services have caused a revolt: see 1 John 2. 19 Judas 19 Saying] We must suppose here. And the inhabitants of the City consented thereunto. And in is 〈◊〉 thru whosoever did oppose himself to that impiety, by reason of his severe commandment of punishing the City, was warned to come out of it in time, for fear of being enfolded in it.  
V. 16 〈◊〉 the Lord] To satisfy his Justice, and command, and to punish the 〈…〉 aeson committed against his divine Majesty, and for to 〈…〉 cisie his wrath.   

CHAP. XIV. VERS. 1.  
THe children] And therefore do not you imitate profane nations in your mournings, who by these furious and desperate fashions, show that they have no comfort in death, through hope of eternal life, which is given unto you, as the inheritance of your heavenly father: 1 Thess. l. 4. 13. Between your eyes] In tho forepart of your head over against that part which is between your eyes.  
V. 3 Abominable] Which may pollute you, by that Law which I have set down to you, of the differences of meats.  
V. 5 Chamois] Some translate it to be a beast begotten between a camel and a panther, but we do not read that beast to be fitting for food.  
V. 7 That chew the cud] Only, but divide not the hoof, nor likewise of those which divide the hoof only, and do not chew the cud.  
V. 19 Every creeping thing] See an exception to this generality: Leu. 11. 21.  
V. 22 Tithe] This was the second tithe, which was taken up after the Levites tithe, and was to be employed in the sacred feasts, at the three solemn festivals: Deut. 12 6. 17.  
V. 23 That thou] The use of these banquets in God's presence, was to make thee acknowledge, that thou doesthold all thy goods of his grace, and to the end thou mayest use them to his glory and honour, with thanksgiving in all sobriety, and purity, as before his eyes: which are the two principal acts of true piety.  
V. 28 Tithe] Some hold it to be a third kind of tithe which was taken up every third year, after the Levites Tithes, and the tithes of the holy feasts in the Temple; others will have it to be the same i'th' which for two years was still paid to the Levites; and after the Temple was built, and that the several orders and offices of the Levites, were established, was carried to Jerusalem, 2 Chron. 31. 5, 6, 11, 12. and the third year every one kept it at home, and bestowed it any where indifferently upon the Levites, and the poor.   

CHAP. XV. VERS. i.  
A Release] or intermission: this was the Sabattical year; so called, because that in it the lands were left at a stay; and it was not lawful to call in debts; and the Jewish slaves were set at liberty.  
V. 2 Shall release it] It is is not-likely that this precept intended to make the creditor lose his debt quite, but only to give for that year some release and repute to debtors, from the troubles and taxes of their creditors:  
V. 3 Of a sorraigner] In Religion, rather than in Nation: so that in these offices of piety, and brotherly charity God hath made some difference between those that are of the household of faith, and strangers, Deut. 23. 20,  
V. 4 There shall be] Take heed lest through thy cruelty any one fall into extreme want: and if he do, provide thou so for his wants, that he be not driven to beg shamefully.  
V. 9 The year] Which year I shall not get mine own at my pleasure, verse 2. Thine eye] do not show thyself cruel, hard, careless of other men's miseries, or sorrowful for their well-doing; see Deut. 28. 54. 56. Prov. 23. 6. and 28. 22. Mat. 20. 15.  
V. 14 Winepress] Or the Tun or Fat.  
V. 17 For ever] Until the Jubilee, Exo. 21. 6. Maidservant] That is an Israelite. Hènce it appears, that which was set down, Exod. 21. 7. Not to be an express command, but only a silent inducement, and exhortation to the Master, to espouse, or cause to be espoused by his son, the said maid-servant, for the safeguard of her honesty.  
V. 18 A double] It is gathered by Isa. 16. 14. and 21, 16. that the time of hiring mercenary servants was to be for a year at least, and at the most for three years.  
V. 19 The firstling] What firstlings are here meant you may see Deut. 12. 6.  
V. 20. Year by year] in solemn feasts, Deu 16. ●i. 14.  
V. 21 Ill blemish] Not a small imperfection, or accidental, or external deformity, but some ill disdisposition of the body, or some notable defect, as Deu 1●. 〈◊〉 Sacrifice t 〈…〉 For a Sacrifice of thanksgiving, of whose flesh these banquets or feasts were made.   

CHAP. XVI. VERS. 2.  
SAcrifice] See Exod. 12. 27. Of the flock] The Italian sheep] Besides the Paschall-lambe you shall offer other sacrifices, specified Num. 28. 19  
V. 3 With it] With the lamb. The bread of affliction] Or of poverty; as who should say, poor folks bread; who ordinarily for want of provision do eat ill leavened, and ill prepared bread. This, as also the wild Lettuce, were a memorial of the hard estate the people were in when they were in Egypt, and likewise of the precipitate haste they were in, to depart out of it.  
V. 7 In the morning] After the first day of the feast, which was a festival day until the seventh day; which was also festival, he that would, might go home; for the five middle days were not festival. Thy Tents, The Italian hath it, habitations] the Heb. hath it Tents; for Moses heeded most that time while the people were in the wilderness in Tents and Pavilions.  
V. 8 Six days] seeing that every where else it is commanded to eat unleavened bread seven days, Ex. 12. 15. Leu. 23. 6. Num. 28. 17. we must believe, that by these six days must be understood the six days after the passover, which was celebrated the first day, which is not reckoned here as elsewhere. A solemn] see up-Lev. 23. 36.  
V. 9 From such time] From the day after the passover, which day, the first fruits were gathered for the wave offerings; Leu. 23. 10, 15.  
V. 10 Keep] With holy meals and feasts. Ofweeks] Of Pentecost, which was the fiftieth day of 〈…〉 the seven week's complete, Ex. 34. ●2. Leu. 23. 16. Of thine hand] The Italian addeth, sufficiently] largely, according to thy wealth for to furnish those holy feasts.  
V. 12 That thou wast] For to rejoice in the presence of God, because thou hast been delivered out of it, to give him thanks, and to show mercy to the wretched, such as thou hast been.  
V. 13 Seven days] See upon Leu. 23. 36. Thy wine] The Italian hath it, The ton] or the wine-press.  
V. 15 Rejoice] Put away all sorrow and sadness, to rejoice fully in the Lord, and to bless him and laud him with all thy heart.  
V. 19 ●r●st] S 〈…〉 upon Exod. 23. 8.  
V. 21 A grove] Not to imitate any way the idolaters superstitions; which did settle some opinion of divinity, upon shady trees and groves, see upon Ex. 34. 13.  
V. 22. Image] The Italian, A statue] whether it have any representation or no: as sometimes the idolaters did consecrate such stones and pillars without any effigies.   

CHAP. XVII. VERS. 1.  
Evil favourednesse] See upon Deu. 15. 21.  
V. 2. Wickedness] The Italian, That which is unpleasing] this circumlocution is especially referred unto idolatry.  
V. 3. Either] Not only Idols of human invention or fabulous fictions, but even those excellent creatures, which become man's idols, when he attributeth unto them any divinity, or yieldeth any honour or worship to them, see Job 31. 26. The host] The stars, see upon Gen 2. 1.  
V. 5. Gates] Of the city, which was the place where they held their courts of justice, and their common counsels.  
V. 7. The evil] Or the evil man, see upon Deu. 13. 5.  
V. 8. Too hard] This is spoken to inferior judges, & magistrates, Deu. 16. 18. who were enjoined to go to the priests, by way of consultation, to be informed of the true sense and meaning of God's Law: And this is not spoken to the parties, as if they should proceed by way of appeal, for there is no such thing mentioned in Scripture: Between blood] the Italian, Between manslaughter] whether it was wilful or casual, excusable or no: Suffered by the Law or no, see Exo. 21. 13, 20. 22 28, and 22. 2. Num. 35. 11. 16, 19 Deu. 19 4, 10. stroke] the Italian Plague] as for example, what stroke was subject to be requited by the like pain, Exo 21. 25, or by the word plague, is meant the leprosy or other unclean disease, of which the inferior priests might take notice at their habitations, yet in doubtful cases, they were bound to take advice from the high Priests, which were resident in the public place of God's service, see Leu. 13. 2. and 14. 3.  
V. 9 The priests] Who were as the great Lawyers amongst the people, practised in the meaning of God's Law, according to which, judgement was to be given in all the cases comprehended therein, see Jer. 18. 18. Mal. 2. 7. Unto the Judge] this was the chief public magistrate, before the judges were established amongst the children of Israel: He judged supremely, in things which were merely civil and belonging to human & positive right, and in things of divine right, the executing belonged to him, after the priest had declared how it should be, see Deu. 19 17. 2 Chro. 19 11.  
V. 15. Set him] Acknowledge and install him, whom God shall point out by express declaration of his will having no absolute freedom to make choice of any person or family, or to make any law of succession; See 1 Samuel 9 15. and 10. 24, and 16. 12. 1 Chron. 22. 10.  
V. 16. Multiply] This commandment was transgressed by Solomon, 1 Kings 4. 26. and 10. 26. The end thereof is, that the King of God's people should not exalt himself in pride and tyranny; nor should not put his confidence in humane means; nor be corrupted with pleasures. See Psal. 33, 17. Prov. 21. 31. To Egypt] from whence came abundance of good horses, 1 Kin. 10. 28. and likewise horsemen for the wars. Isa. 31. 1, 3. And by this looking after such things, the people might have been brought to frequent Egypt by trading, or to demand aid: which might have obscured the benefit of their deliverance out of that accursed Country; by which deliverance they were bound to cleave only unto God, renouncing the fellowship of, and confidence in the world; which was figured by Egypt. Return] This commandment is extant no where else. But it should seem that Moses had a relation to that which was spoken, Exo. 13. 17. and to some declaration made, Num. 14. 3, 4. see Jer. 42 15.  
V. 17 Turn not away] Through disordered voluptuousness, which blindeth the understanding, or to idolatry, and spiritual fornication, which ordinarily followeth the bodily fornication.  
V. 18 Put off that which is before] The Italian, out of the copy which] meaning the original, which was in the Priest's custodies, 2 Kin. 22. 8.   

CHAP. XVIII. VERS. 1.  
AND his] Of all that which of right belongeth properly unto the Lord as tithes, first fruits, and other offerings.  
V. 3 A sacrifice] Of thanksgiving, Leu. 7. 31. 33. Unto the Priest] the shoulder unto the high Priest, and the other parts to him that ministereth, See Leu. 7. 31. 33. Cheeks] These two parts, namely the cheeks, and the maw are not mentioned, Leu. 7. 32. Nu. 18. 18. And in stead of them, is the breast; and it seemeth, that this diversity is to show, that it was in the Priest's choice to take either the two, or the one.  
V. 5 In the name] By his command and commission, with public authority received from him as his Minister: Or to the name, that is to say in holy things, which particlarly belong to his honour and glory.  
V. 6 Come] For some particular devotion, or private business at his own pleasure.  
V. 7 Then he shall] Though we find no express Law, for the exchanging of Levites by turns, before that David had ordered it, 1 Chron. 23. yet by this place it is plain, that the Levites did do their services by turns, according to some orders: following the degrees of their line, or otherwise; and those that were out of office, returned to their own homes and Cities; and if they were in Jerusalem upon any occasion out of the time of their office, they might be admitted to do service as assistants, and in such a case, they had their proportions of sacred food, as well as the rest of the ordinary officers. which stand] Which in their order are in actual employments about the Temple.  
V. 8 To call] The Levites were all fed with tithes, Numbers 18. 21. But it seems that they which were out of ●mployment, did gather them up about their own homes: but for those that ministered, there was a certain quantity brought to the temple, and reserved in storehouses, to be distributed out in portions. 2 Chron. 31 5. 11. The Italian addeth here, According to their father's fa●xilies] observing the distinction of their father's families, joining themselves unto it, the Keharite to the Keharite, and the Gershonite to the Gershonite, etc. performing the service assigned to each one. Which cometh of the sale] It should seem that this aught to be understood of that kind of Tithes which might be converted into money, which was to be employed in the sacred feasts upon holy days. See Deuteron: chap. 14. verse 25.  
V. 10 To pass] By a superstitious and profane purification, or by an abominable offering, Leu. 18. 21.  
V. 11. Familiar spirits] The Italian hath it, Python] See Leu. 19 31. Necromancer] That calleth up the dead, and enquireth of them. 1 Sam: 28. 8. Isa. 8. 19  
V. 13 Perfect] Pure and sincere in his service, clean from all mixture of idolatry, or superstition.  
V. 14 Hath not suffered thee so, to do] The Italian hath it; Hath not given thee such things] hath not ordained, suffered or approved any such means to inquire of secret or future things: but in stead of such means hath given thee his Prophets.  
V. 15 A Prophet] The great revealer of all the mysteries which needed to be known. Who is the Son of God himself, Psal. 27. Dan 8. 13. Joh. 〈◊〉. 18 By whose spirit all the Prophets have spoken, Eccl. 12. 13. 1 Pet. 1. 11. and 3. 19 who at the last hath manifested himself in the flesh, and in that hath fully accomplished that sacred function. Like unto me] That is to say, true man: and also having the office of Mediator; of which I am but the figure, Gal. 3 19  
V. 16 Of the assembly.] Namely the general asembly of the people; Exodus 19 17, Deuteron. 19 10.  
V. 22. Speaketh] By way of mere and absolute prediction, as 1 Kings 22 28. Jeremiah. 9 for even the true Prophets did oftentimes foretell things which did not come to pass; but that was only by way of threatening, or of promise, or according to the order of natural causes, and upon a condition, sometimes revealed, and sometimes not revealed unto the Prophet: yet it might, and aught to be taken out of the general maxims of God's word; as Isai. 38. 1. jon. 3. 4. Be afraid] have no respect unto his person, nor fear not to offend God, by proceeding against him to a just corporal punishment.   

CHAP. XIX. VERS. 2.  
SEparate] Dedicate them to that use, and assign them thereunto by public declaration. Three] Beyond Jordan, as Moses had already assigned three more on this side Jordan. Deut. 4. 41.  
V. 3 Prepare thee] On every side of the country, establish the Cities in such places, that one may come to them from all parts by short and direct ways; or make new ways on purpose to cause the guiltless man's escape thither so much the easier, v. 6.  
V. 6 While his] In his first and sudden heat of blood, by reason of his kinsman's death, before he have truly examined, and found out that it was done by chance.  
V. 8 Enlarge] This happened in David's time, who enlarged the bounds of Israel to Euphrates, according as God had promised, Gen. 15. 18. 2 Sam. 8. 3 2 Chron. 8. 2. 6. yet we do no read any where, that he did add, these three Cities unto the other Cities of refuge: it may be he did not drive the Pagans out which were beyond Lebanon, but only subdued them, and made them tributary.  
V. 10 Innocent] Namely the unwilling●and casual manslayer:  
V. 12 The Elders] that is to say the Magistrates, deliver him] Let them suffer him to be questioned criminally, by the dead man's next kinsman in a judicial way, even to the sentence of death, and execution thereof; see Num. 35. 24.  
V. 13 The guilt], Which comes to be common to all the people, if there be any public connivance, or neglect of punishing the sin.  
V. 15 Shallnot rise up] Others, shall not avail. It established] The Italian, be verified] The Hebrew word signifieth firm or stable.  
V. 26 Against any man] In case of a secret seducement from God's true servicce; he that had been solicited, though he were alone, aught to detect the seducer. Deut. 13. 6, 8. and the Judges ought to proceed therein, as upon an advice, and denunciatiation; not as upon a formal accusation; which had required two witnesses. And if the calumny was made to appear unto them, they were to observe this Law, if it were a truth, that of Deuteronomy 13. 9   

CHAP. XX. VERS. 2.  
THe Priest] For ordinarily some of the chief Priests went along with the army, with the holy trumpets, Num. 10. 9 and 31. 6.  
V. 5. Officers] Those were the magistrates of particular commonalties, Deut. 1. 13. which also followed the armies, Num. 31. 14. What man] A precept of equity to preserve him from danger, who hath yet received no profit of some laudable enterprise, or fact, which he hath already undertaken or done: Dedicated] solemnly blessed the first enjoying of it, by prayers, holy hymns and rejoicing, according to the use of those times, see Neh. 12. 27. Psal. 30. 1.  
V. 6. Eaten of it] The Italian, Begun to enjoy it according to the common use of it] for by the Law, Leu. 19 23. the fruit of the first three years ought to lie abandoned; of the fourth; to be consecrated to God, and the fifth the owner began to enjoy it.  
V. 7. Betrothed] That is to say, made a promise, according to the ancient and very laudable custom, which was, to have some time interposed, between the promise or the betroathing and the wedding, see Gen. 19 14. Deut. 22. 23. Mat. 1. 18.  
V. 9 Captain's] These were Captains for the wars which were appointed, by public authority, with solemnity, and binding of the soldiers to obedience.  
V. 10. Comest nigh] In a just and necessary war.  
V. 13. Every male] See Num. 31. 7.  
V. 19 Thou shalt not destroy] This must be understood of a general destruction of all the trees of the country, through the fury and rage of war; not of some particular cutting down for use, or necessity in the siege: For the Tree] thou needest not to fear that the trees will stir to get into the besieged town, the chief care of the besiegers being to cut off all way of relief from the besieged.  
V. 20. Build but 〈…〉 ks, etc.] The Italian hath it, Build what shall be necessary for the siege, etc.] Hebrew the siege, namely engines, towers, stakes, or other necessary fences: subdued] The Italian, Fall] that is to say, until it be forced or taken.   

CHAP. XXI. VERS. 2.  
THy Elders] It seems we ought to understand his word for some of the great council, Num. 11 16. or some of their deputies.  
V. 3. The Elders] These were the Magistrates of each particular communality, Of that City] For it being the next city, the suspicion of the misdeed was likeliest to fall upon it.  
V. 4. A rough valley] The Italian, A desert valley] Hebrew, harsh, rough, and hard, that is to say, which hath not been manured: Strike off] for a sign that h●likewise aught to be slain, who in some solitary place had committed the murder, if he came to be discovered.  
V. 5. By their word] As Expounders of God's Law, in any thing that might be thereby decided, not that they had any absolute or arbitrary power of themselves, Struck] See upon Deu. 17. 8  
V. 6. Shall wash] To protost of their innocencies; see Mat. 27. 24.  
V. 8. O Lord] It is likely that this prayer was spoken by the Priests; And lay not] The Italian, And suffer not, etc.] Preserve thy people from any such misdeed, impute not that unto them, which hath been done unknown to them, and lay not the punishment thereof upon them: Forgiven them] they being guiltless of it, and therefore not punishable for it; but the manslayer is not thereby forgiven, if he come to light:  
V. 9 When] Keeping his ceremony according to my appointment; or because thou shalt, etc.  
V. 10. Thine enemies] Other nations besides the Amorites, with which it was not lawful to contract any alliance by marriage, Exodus 34. 16. Deuteron. 7. 3.  
V. 12. She shall shave] In token that she was to cut and cast off all pagan corruptions, vices, and superstitions, to become as it were a new creature, and in this manner be engrafted into the blessed nation, by means of marriage which was sanctified.  
V. 13. And bewail] 〈…〉 her once satisfy the duties of nature, for to forget all these affections, and bestow all her love upon her husband, and heartily pass over into the communion of the Church: See Psalm 45. 11.  
V. 14 L 〈…〉 her go] The Italian, Send her away] seeing that conjunction was a true and lawful marriage, this sending away again must be understood to be after the manner of other divorces, Deut. 24. 1. reproved by God in regard of the conscience, Mala. 2 16. Matth. 198. Yet tolerated in regard of the civil order, by reason of the people's hard hearts; Thou shalt not make] some understand this of public prostitution.  
V. 15. Hated] Less beloved than the other, as Gen. 29. 31. 1 Sam. 1. 5.  
V. 16. Before the son] The Italian, Preferring him before, etc.] Heb. before his son, which some do expound, during his life, as Gen. 11. 28.  
V. 17. A double portion] Which was one of the first bornes prerogatives, see 1 Chron. 5. 1. The beginning] See Gen. 49. 3.  
V. 19 The gate] To the court of justice.  
V. 22. Ha 〈…〉] This punishment was not inflicted, but only upon great and public offences, which did provoke the wrath of God upon all the people, which offences were to be purged by the punishment of the ●uilty, or of those persons which God himself had pointed out, N●m. 25. 4. Jos. 10. 26. 〈◊〉 Sam. 21 6. & the bodies of such aught to be taken away out of the sight of men, as execrable and blasted with the lightning of God's judgement. Now all this was a figure of Christ, made a curse for us, that we might be freed from the curse of the Law, Gal. 3. 13. who therefore made choice of this kind of expiatory death, and was also buried the same day, Matth. 27. 57 after he had yielded satisfaction to God's justice, John 19 30.  
V. 23. Is accursed] In regard of the misdeed which is punished by this death, not in regard of the punishment itself, nor absolutely in regard of him that is punished, towards God, if he truly convert and repent, Luke 23. 42. That thy land be not defiled] leaving in public view an accursed object, and displeasing to God, seeing that all which is pleasing to him is pure and clean, and chose, all that which is displeasing unto him is unclean.   

CHAP. XXII. VERSE 1.  
ANd hide thyself] That is to say, thou shalt not forsake them, nor let them go.  
V. 7. Let the dam go] For a document of humanity, not to deprive the poor dam of her young ones, and of her life at one time: And of equity and moderation of greediness, leaving the dam alive (whose little ones thou hast taken away) to bring forth young ones for others.  
V. 8. Abattlement] That is to say a fence, for the roofs of houses in those days, and places were open terraces, serving for divers uses, see 1 Sam. 9 25. Neh. 8. 16. Jer. 19 13. Mat. 10. 27. Luke 17. 31. Thou bring not] suffer not through thy carelessness, any deadly mishap to happen in thy house, whereby thou mayst become guilty before God, who may bring a judgement therefore upon thy house.  
V. 9 With divers] These precepts are figures and documents, of true simplicity and sincerity, which ought to ●e observed in all our behaviours and actions: Fruit of thy] the Hebrew, the fullness, as Exod. 22. 29. Be defiled] not by reason of the diversity of the s●eds, but by reason of thy disobeying of this precept: the Hebrew word signifieth sanctified, by antiphrasis, which is frequent in Scripture: Unless we w 〈…〉 ll understand the meaning to be, that the use thereof shall be held unlawful, ●s it is of those things which are consecrated to God.  
V. 13. And go in unto her] Shall have known her carnally; A manner of speech, taken from the custom of women, which have their several rooms to themselves.  
V. 15. In the gate] Where the seat and court of justice was.  
V. 18. Chastise hi●] See Deu. 25. 2, 3.  
V. 19 M●y not put her away] May not be divorced from her, see Deut. 24. 1.  
V. 24. Cried not] And therefore she could not be supposed to have been forced.  
V. 25. Force her] Which was subject to enquiry, and verification.  
V. 29. His wife] If the virgin's father consent thereunto, and not otherwise.  
V. 30. Father's wife] That is to say, his mother in law; Nor discover] he shall not lie with her that is or hath been his father's wife: A phrase taken from the custom of those times, and countries, which was, that the bridegroom laid the skirt of his garment over the bride, in sign of the right which he got on her, and of the marriage duty whereunto he tied himself; see Ruth 3. 9 Eze. 16. 8.   

CHAP. XXIII. VERS. 1.  
THat is wounded] Either by reason that in old times such eunuchs, were put to shameful uses; or to show by a figure what integrity is required in a spiritual man, or because he will cast off them, who like withered trees could not contribute to the increase of the people, Isay 56. 3.  
V. 2. A bastard] That hath not certain father, nor is not acknowledged by any one to be his son, Zac. 9 6. Enter] shall not be set down in the muster of God's people, nor shall not be admitted into the great council, which was wont to assemble near unto God's Tabernacle, who presided there in a special manner: see upon Exo. 33. 7. and 34. 31. Numbers 11. 16, 24. and because that council did represent the whole people, it is called the Congregation of Israel, See 1 Kings 8. 5. 1 Chronicles 13. 2, 4 and 29. 20.  
V. 4. Met you not] It seemeth by Deut 2. 29. that this ought not to be understood of all the Moabites: for those of Are of Moab, did furnish victual, see upon Num. 21. 20.  
V. 5 Harken] Would not suffer him to use his magical imprec●tions against you, according to his intent and desire; but turned his thoughts and words to bless you.  
V. 6. Seek] Thou shalt have no public league nor friendship with these nations: for otherwise, the duties of humane and civil society are not here forbidden.  
V. 7. Abhor] Do not every way reject all communion with his person, unless he be an idolatrous, and vicious man; but if he become a proselyte, receive him into the communion of the Church, or if they have by thy means any issue, which persevereth in the true religion, incorporate it wholly into thy commonwealth: Thy brother] that is to say, a people come out of Edom, your father jacob's brother.  
V. 8. The children] Namely, if their great grandfathers have embraced the true religion.  
V. 9 Wicked thing] Abominable, unclean, vicious, and unlawful.  
V. 10. That chanceth him] See Leu. 15. 16.  
V. 15. Deliver] It should seem that this was spoken to the Magistrates, who were to judge, whether the servant were unlawfully persecuted by his Master or no: For in case that the servant were guilty, it was not likely that the Lord would have yielded him any assistance or freedom: especially the question being concerning his total departure from his master's house: The servant] it appeareth by the following verse, that this aught to be understood of the servants of strange Nations, who being evil entreated by their masters, did fly for protection to God's people.  
V. 17. Whore] Namely common whore, for some such there were amongst God's people; but ordinarily they were strangers: Or if they were Israelites, they were excommunicated, and held as strangers: See Prov. 2. 16. and 6. 24. and 7. 5.  
V. 18. A dog] It should seem, that male is by a kind of detestation thus called, who endureth that abominable kind of lust.  
V. 19 That is lent] For there are some things lent, out of which one may reap benefit, without usury; as for horse hire, houses, goods, etc. which by common use and sense are not contained within this prohibition.  
V. 20. A stranger] See Deut. 15. 3.   

CHAP. XXIV. VERS. 1.  
Uncleanness] Some displeasant and noisome defect, either in the body, or in the behaviour, besides fornication or adultery, for which there were other laws: Send her] Let it be lawful for him to send her away. A judicial Law, which doth regulate the licence of divorces, by policy: yet doth not approve of them in conscience, Mal. 2. 16. Matth. 19 5.  
V. 4. Defiled] By cohabiting with another, during the life of her first, and only lawful husband: So he declareth, that these divorces were unlawful with God, though he tolerated them, by reason of the hardness of the people's heart, who could not submit themselves to the rigour of the first order: Abomination] For so it appeared, that there was but a small cause for a divorce: Seeing that the husband having already tried her, was willing to take her again. Now this toleration of God did detest, and abhor, to have these inconstancies and confusions, cloaked with the sacred name of matrimony, Mal. 2. 16. and the divorce, followed, or seconded by the marriage of another, was in a manner the death of one, in regard of the other: Thou shalt not] These misdeeds ought not to be suffered nor tolerated, for fear of drawing of God's judgement upon the whole country.  
V. 5. Business] Nor personal and public office, which may draw him away from the joyful society, and company, which he ought to keep with his wife.  
V. 6. The nether] The Italian hath it, Grinding stones] of your handmils, under which name are contained, all manner of implements necessary for living Exo. 22. 26. Life] Namely an instrument needful for the maintenance of it.  
V. 8. In the plague] For to keep all the orders for the judging of it, the separations, and purifications appointed, Leu. 13. 14.  
V. 9 Remember] To consider, by the example of Miriam, that leprosy is an express punishment of God, and that it requireth a separation, without any respect, or exception of condition or dignity: see 2 Chr. 26. 19, 21.  
V. 10. To fetch] At thy choice or pleasure, or by violence: but thou must be content to take that pawn as he shall be willing to give thee, so it be sufficient to satisfy thee.  
V. 12. Pledge] Which cannot choose, he being poor, but be a thing needful for his sustenance.  
V. 13. It shall be] God in his fatherly love, shall approve of this act, as of a good and godly work, and as such a one he will reward it: See Psalm 106. verse 31.  
V. 15. At his day] The same day that he hath done his labour, or at the certain and appointed day, as by the week or otherwise: His heart] all his help and relief in time of necessity, consists in his daily labour.  
V. 18. A ●o●d man] In a wretched estate, and depending upon other men's wages, which ought to induce thee, likewise to have compassion upon others, who are wretched.   

CHAP. XXV. VERS. 1.  
Controversy] This showeth, that here is chiefly treated of criminal causes: Justify] Absolve him, and pronounce him guiltless, and also to adjudge and give unto him, that which the Law appointeth.  
V. 3. Forty] By the 2 Cor. 11. 24. you may see that the Jews used to give but nine and thirthy stripes, having made the number less by one, for to contain themselves, so much the better within the number which was set down: Seem vile] that is to say, too unworthily handled without respect of humanity, which should not suffer him to be used like a beast, and to fellowship of religion, which requireth mercy, as towards a child of God's household, and a brother on the same side.  
V. 5. Dwell] Aretina not yet divided into several households, having not married each one a wife, and living together under the head of the family, namely, the father or the elder brother: This thing was in use before Moses time by custom, Gen. 38. 8. but here it is established by law; Her husband's brother] the next in degree of birth to him that is dead, or for want of such a one, another brother, or the nearest kinsman, so that he be not a married man, see Ruth 4. 5. Now God in this case restraineth by his supreme power the Law of Leu. 18. 16.  
V. 6. Shall succeed] The Italian, Shall be borne] that is to say, shall come into the world b●aring the name of him that is dead, and having right to represent his person, as his own child.  
V. 7. To raise] To cause his memory to revive by a child begotten in his name, that his memory may not be extinguished.  
V. 8. Stand to it] And persist in his saying.  
V. 9 Lose his shoe] In sign that she doth strip him of all the right which he might pretend in the goods of the deceased, which she will transfer upon another kinsman that will marry her, and beget upon her a successor to him, whose name he must bear: And spit] in token that as he scorneth to take her to wife, so she renounceth him for ever: Build] A Scripture phrase, which signifieth the begetting of issue, and by that means the establishment and preservation of a family, see 1 King. 11. 38. 1 Chr. 17. 25.  
V. 13. A great] To buy with and a small to sell by.  
V. 14. Measures] The Italian hath Epha's] a measure for dry things.  
V. 18. Feeble] Sick, impotent and old, which came softly after the camp.   

CHAP. XXVI. VERS. 2.  
THou shalt bring] Namely, which the earth brings forth, by means of God's blessing upon thy labour and travail: His name] by the tokens of his presence, to be there worshipped and called upon.  
V. 3. That shal● be] It is likely that he doth not mean the high Priest; but amongst the inferior sort of them, the chief, whose turn it is to serve at that time.  
V. 5. My father] Jacob whose original was from Charan in Syria, Gen. 11. 31. where he had also lived a long time in the house of Laban a Syrian, in great misery and much suffering, see Host 12.  
V. 11. Rejoice] Being returned home, after thou hast 〈…〉 red these first fruits to God, thou mayest with a good conscience and rejoicing make use of those fruits thou sh●lt reap that year, sanctifying the use of that which thou hast consecrated to God by offerings and by charity towards the Levites and the poo●e.  
V. 12. The Tithes] After the ordinary and yearly ones, the triennial and extraordinary ones also, see upon Deu. 14. 28.  
V. 13. I have brought away] I have laid apart, several from the rest of my revenues, that part which God hath appointed for pious uses, and have faithfully employed it therein.  
V. 14. I have not] Although these tithes be for the poor and wretched; yet since they are appointed by God, for mirth and thanksgiving, I have not employed them to any contrary use: as for mourning, or unclean feasts, being polluted according to the Law, by reason of having any dead corpse within my house, Num. 19 14. Unclean] Ceremonially, as those funeral feasts were, and any approach near a house where a dead carcase lieth, Host 9 4. For the dead] The Jews had a custom, that when any one was dead, the kinsmen acquaintances and neighbours went to be partakers of the grief, and carried food ready dressed, to the dead man's family, for to comfort and refresh them with food during their time of mourning, which did hinder them from having any care of themselves, Jer. 16. 7. Ezech. 24. 17. 22. Host 9 4 Now all these mea●● and whosoever did participate thereof, were unclean for seven days, by reason of that dead body, Numb. 19 11, 14.  
V. 17. This day] Namely, at this time that I Moses, having repeated all God's Laws unto you, and yo● have accepted of them: you have also by interchangeable covenants with, and promises to God, renewed your covenant with him, Deu. 27. 9  
V. 18. Peculiar people] Gotten to himself, to be dedicated wholly to him, and to his service.  
V. 19 Holy] Sanctified through his Spirit, and by him inviolably preserved as holy.   

CHAP. XXVII. VERS. 2.  
PLaister t●em] It should seem it was to write or paint characters upon them, and not to grave thereon.  
V. 3. Of this L●w] Not only the ten Commandments, but also all the joint and several orders contained in this book, together with the curses and blessings, as it appeareth, Jos. 8. 32.  
V. 6. Whole] That is to say, rough, not made smooth with a chisel, nor polished.  
V. 9 Thou art become] As it were newly, the covenant between God and thee, being renewed and ●●confirmed, Deu. 26. 19 see Psa. 114. 2.  
V. 14. The Levites] Certain Levites, and Priests chosen for that purpose, for the whole body of the Levites was to be on the other side to bless.  
V. 15. In a secret place] To commit idolatry, and not be punished for it, see Job 31. 27. Now these curses were especially cast forth against these secret misdeeds and misdoers, to persuade the people from it, for against open misdeeds there was a certain tain punishment: Amen] See an example of the like, Jer. 11. 5.  
V. 20. Uncovereth] see upon Deu. 22. 〈◊〉.  
V. 26. Confirmeth not] As an inviolable and firm Covenant.   

CHAP. XXVIII. VERS. 2.  
OVertake thee] Being sent unto thee by the Lord they shall not be vain, but take effect, a term taken from arrows which are shot at a mark, and hit it.  
V. 4. The fruit] Thine issue, it is a Scripture phrase.  
V. 5. Thy basket] Into which the bread is put after it is baked: The meaning is, God shall bless thee in the preparation, in the keeping and laying out for thy necessities.  
V. 6. Comest in] Coming in, and going out, do signify in Scripture, businesses and undertake.  
V. 10. That thou art called by] That ye are his people and children.  
V. 13. Head] In eminent degrees of honour and dignity, see Isa. 9 13, 14.  
V. 23. Brass] Quite shut up without distilling any sweet shower, or other moistness:  
V. 27. Of Egypt] Some do understand this to be the same kind of sores, as they were, which the Lord sent upon the Egyptians, Exo. 9 9 some hold it is meant of the leprosy, a disease very common in Egypt.  
V. 30. Gather] The Hebrew word signifieth profane, see upon Deu. 20. 6.  
V. 32. And fail] With extreme grief and a vain desire, and longing for their return.  
V. 36. Shalt thou serve] A forced idolatry (to which thou shalt be drawn by thine enemies against thine own conscience) shall be the punishment of thy wilful idolatry.  
V. 42. The Locust] Others have it the Canker, or 〈…〉 asting.  
V. 47. The abundance] Though becoming perverse and rebellious, by reason of the great wealth, which thou enjoyest: Or thou couldst not be brought to a voluntary obedience, by so many benefits.  
V. 54. Evil] Envious, and sparing of giving share of th●se mournful meats.  
V. 96. Shall hang] That is to say thou shalt see such things, as shall put thee in continualt doubt and fear● of thy life.  
V. 67. Would God it were] Thou wil● be so affrighted with the present ●anger, that thou wilt think on nothing else, but only upon escaping for that time: after which either the same trouble or a greater will come upon thee.   

CHAP. XXIX. VERSE 1.  
TO make] That is to say, to new avouch it solemnly.  
V. 4. Hath not given you] God hath corporally punished your rebellions, by the evils and toils, which you have undergone in the wilderness, and suffering (without applying any remedy thereunto) by a superabundant grace and patience, the malice of your hearts, to put out the light of your understandings: which is ordinary in man, Isay 63. 17. Ezech. 12. 2. John 8. 43. Ephes. 4. 18. 2 Thes. 2. 11, 12.  
V. 6. That ye might know] Being thus fed by miracle without ordinary and natural means.  
V. 9 That ye may] Consider wisely of all you do.  
V. 11. The 〈◊〉] This, and the next of fetching water, were employments for the vilest and most abject persons: see Jos. 9 27.  
V. 15. That is not] Namely our posterity.  
V. 16. For ye know] Since you have by experience known the abomination of idolatry, and what cruel enemies it hath caused the Egyptians and other Nations to be unto you, you ●●●ll no way participate of it: And how] with what dissiculties and assaults.  
V. 18. A root] Some secret seducer or plague that corrupteth the rest, or some inward inclination to idolatry, within your own hearts, which like an evil sprout, or bud may branch out into abominable effects: See Ezchiel 7. v. 10, 11. Hebrews 12. 15.  
V. 19 Bless himself] Dally with himself, upon the conceit of God's grace and patience, against the express protestations joined to his Covenant: See Psalm 49. 18. Jeremy 2. ●0. Zach. 11. 5. To add] For to take an occasion to satisfy to the full his unbridled inclination to Idolatry, which being fulfilled, bewitcheth a man to continue in it: even as thirst induceth a man to drunkenness; yet drunkenness doth not quench the thirst, but rather increaseth it, and maketh it even unquenchable: See Pro. 23. 35. Isay 56. 12.  
V. 24. The heat] What is the reason of it?  
V. 26. He had not] He had not given them leave to choose for their proper deities, to worship as he had done each Pagan Nation; but he himself by Covenant was the particular & peculiar God of his people, Psal. 16. 5. Isa. 53. 12 See Deut. 4. 19  
V. 29 The secret things] Man's wisdom dependeth not on the curious searching out of God's mysteries, and hidden counsels, which he hath reserved for his own knowledge: but upon the true knowledge and execution of his Law, which he hath revealed: see Deut. 4. 6. Job. 28. 12. 28. Proverb. 1. 7. Eccles. 12, 13. 14.   

CHAP. XXX. VERS. 1.  
I Have set] Which I have proposed unto thee that thou mightst take thy choice: Are come upon thee] The blessing while thou hast persisted in obedience, and fidelity, and the curse after thou hast gone astray: Thou shalt call] Through remembrance and by lively meditation.  
V. 6. Circumcise] Shall ratify, and make effectual the Sacrament of Circumcision, which thou carriest in thy body, through the internal sanctification of his Spirit.  
V. 11. Not hidden] The Italian, So high that thou canst not apprehend it] Hebrew, So wonderfully above thee, that thou mayest not comprehend it. He hath a relation to the clear manifestation of God's will, made unto his people, whereas other nations, go but as it were groping after it in the dark, I say 25. 7. Acts 17. 27.  
V. 14. In thy mouth] Thou knowest it and understandest it, thou speakest it, and canst speak of it with knowledge: Saint Paul Romans, 10. 6. showeth that these words can truly belong only to the Gospel, for to know, and speak the Law, is not the great prerogative of the Church; nor is it sufficient for salvation, but to believe the Gospel with a lively heart, and make a true confession thereof with the mouth, is this great prerogative and means of salvation.  
V. 17. Drawn away.] By thine own wicked inclination; by the temptations of the Devil, and by the evil examples and seducements of men,   

CHAP. XXXI. VERS. 2.  
I Can no more] I feel that the strength, and vigour of my body and mind, which I had till now, Deuteronomy chapter 34. verse 7. doth on a sudden begin to fail me, whereby I am warned that the time of mine end draweth near.  
V. 9 This Law] According to some, Deuteronomy alone is meant in this place. But it it is more likely, that it was the whole Law contained in the five Books of Moses, and that it is the same original which was found in the time of King Josias. 2 King's chapter 22. 8. Which bo e] The Ark was borne by the Levites in the wilderness, whilst there was but a small number of Priests, but afterwards these had the change of it: See upon Numbers chapte. 4. v. 15.  
V. 11. Shalt read] Namely, you Priests, as it was done, N. h. 8. 3, 7.  
V. 13. Which have not] Which are not yet come to age of discretion, and did never hear this Law read.  
V. 15. Stood] See Exodus chap. 40. 38. Numbers 9 17.  
V. 17. I will hide] I will withdraw my favour and will on all sides take my grace away from them.  
V. 19 This song] Which is contained in the next chapter: Put it] Appoint them to learn it, and have it continually in their mouths: May be a witness] of the benefits which by singing of this song, they shall confess to have received from me, of their ingratitude, which I reprove them for, of my admonitions by which I warn them to do their duties, of the denunciation of my judgements and of my promise, to restore such as shall repent.  
V. 21. Their imagination] In the Italian, Their nature] or imagination, see Gen. 6. 5. and 8. 21. They go about] committing idolatry secretly, Amos 5. 25. Acts 7. 43.  
V. 26. In the side] The two Tables written with God's finger, were in the Ark, Exodus 25. 21. Deut. 10. 2. but on the side of it was laid the whole volume of the Law: See 2 Kings chap. 22. 8. Against thee] O people.   

CHAP. XXXII. VERSE 1.  
YE Heavens] A manner of appealing unto unanimate creatures, which is very frequent in Scripture, to reprove the people's hardness.  
V. 2. Shall drop] It shall be abundantly and sweetly proposed unto you, as coming from Heaven to penetrate into your hearts, and cause the seed of God's Word to spring there: And from thence the Prophets are termed droppers, Ezechiel Chapter 21. vers. 2, 7. Amos Chapter 7. v. 16. Mic. Chapter 2. v. 6. 11.  
V. 3. Because I] This is a reason for the obedience required, verse 1. Ascribe ye greatness] acknowledge his supreme Majesty, and do reverence unto him, through your humble obedience to his Word.  
V. 4. He is the Rock] It is a name and epithet of God, for the firmness and eternity of his Essence, and for the firmness of his Word, and for his being a fence and rampire to his children: See 2 Samuel Chapter 23. verse 3. Psalm 18 46. A God] The Italian hath it, A God so truth] or he is the God of truth.  
V. 5. They have] Namely the people of Israel, whose name Moses concealeth not to exasperate them at the first: Their spot] They do not sin through plain ignorance, infirmity, nor unawares; of which sins Gods children are never truly cleansed in this world, 1 Kings chapter 8 46. Pro. 20. 9 but through malice, with delight, perseverance, and profane boldness, 1 John 3. 9  
V. 6. Bought thee] Ransomed thee from Egypt's tyranny (which was a figure of the bondage to the Devil and sin) to make thee his, by adoption, and Covenant, Deuteronomy 4. 20. and 7. 6. and 14. 2.  
V. 8. When] When the Lord had through his providence assigned all the habitable parts of the world to several Nations to inhabit, he reserved the land of promise for his children, which was sufficient to hold, and nourish the innumerable multitude of them.  
V. 9 Portion] Is the people only, whom he hath consecrated and appropriated unto himself by a continued Covenant from father to son, Deuteronomy Chapter. 9 26. Psalm 78. Verses 70. 71.  
V. 10. In a desert Land] This may bodily have relation, to the people's wretched estate, in the land of Egypt, and in the wilderness. Spiritually, to the estate of sin, wherein all men lie by nature, which is likened to a wilderness: As well for the barrenness thereof in all goodness and virtue, as for the far distance of it from all grace and communion with God and for the horror of his curse: See Cant. 3. 6. and 8. 5. Host 9 5. and 13. 10. Howling wilderness] Where there are no other cries to be heard but the terrible cries of dragons, owls and other beasts crying out through hunger and thirst, Isa. 43. 20. Mic. 1. 8. a figure of the cries of a thirsty and troubled conscience, and of infernal horrors.  
V. 11. Stirreth up] She useth and accustometh them by little and little to fly, and with the beating of her wings she incites them to try themselves.  
V. 13. He made him] After he had brought them forth of Egypt, he hath caused them gloriously to soar over the high mountains, to the confines of the Amorites, to come in and possess their fat and rich country, Isay 58. 14.  
V. 15. Jesurun] A feigned name, attributed to the people, by allusion to the name of Israel, and signifieth the right; by reason of the rule of justice, which they had in the Law of God, & of the profession they made to observe it: see Deuteronomy 33. 5, 26. Isay 44. 2.  
V. 17. Unto Devil's] See upon Levit 17. 7. New gods] newly set up and consecrated by the Idolaters, which is contrary, not only to the Eternal Essence of the true God, but also to the ancient revealement which he hath made of himself to his Church: Feared not] the Hebrew word showeth the superstitious terror of the Idolaters towards their Gods: Opposite to the sincere fear and holy reverence towards the only true God.  
V. 18. That begat thee] Made thee his people, by imprinting his image upon thee, by the means of his Word and Spirit.  
V. 20. I will hide] That is to say, by taking away my favour from them, I shall make them know what they can do, or what they will become, without me.  
V. 21. Vanities] A frequent name for Idols, because they have no other power nor Godhead, but that which the idolater doth vainly attribute unto them, 1 Cor. 8. 4. See 1 Sam. 12. 21. 1 King. 16. 13. Move them] Giving unto the Gentiles my grace and knowledge, which shall be taken away from them or refused by them: Which are not] which being without the true knowledge of God, in which consisteth the true bond and foundation of a body of a Commonwealth, deserveth the name of a rabbling multitude: Or plainly, which is no people of mine, Host 1. 9  
Y. 22. Shall burn] A figurative description of a total desolation.  
V. 27. Were it not that I] A human kind of speech, by which is signified, that God tempereth his punishments, that he inflicts upon his children, because he would not give his enemy's occasion to insult, and blaspheme, Exodus chapter 32. verse 12. Numbers Chapter 14. verse 13. Deuteronomy 9 28. Joshua 7. 9  
V. 28. For they are] Namely, the Israelites, Void of counsel] That have lost all their true judgement and can neither take of themselves, nor receive from others, any wholesome counsel.  
V. 29. Their latter end] That which will befall them in the end, good or evil; according to my promises, or threatenings, for their works: See Psal. 39 4. and 90. 12.  
V. 30. One chase] Namely of the enemies.  
V. 31. Their Rock] The enemies false gods, in which they put their confidence: Themselves being Judges] May be convinced and constrained to acknowledge the infinite power of the true God above the weakness of their Idols: And likewise to acknowledge that their victories over the Church, are the effects of God's Judgement: See 1. Sam. 4. 8. Jer. 40. 3.  
V. 32. Their Vine] Figurative terms, to show how the people were corrupt: See Isay 1. 10. Jer. 2. 21. Ezech. 16. 46. the vine is the wicked nature, the grapes are the hurtful works.  
V. 34. Is not this] My patience doth not blot out the memory of their misdeeds, it doth but heap the measure full, until the prefixed time.  
V. 35, Their foot] That after so many sins, they shall add some one, as a full scale goeth down with the least weight that is added to it, or the least touch that is given it: Or my vengeance shall at first appear by small shake in the beginning, which shall be seconded, by unavoidable ruin.  
V. 36. And repent] He will stay the effects of his just wrath, now fully pacified, and use his mercy, to repair that breach which himself had made. A form of speech taken from human weakness. Gen 6. 6. Sam. 24. 16. opposite to the irrevocable judgements against the wicked. See Jer. 20. 16. There is none] A Scripture phrase which signifieth the total destruction of a state, which is often pointed at by these terms of opening and shutting, Job 12. 14. Isa. 22. 23 Or the sense is, every thing shall be enfolded in a general desolation, as well those things and persons, which are most precious, and most carefully kept, as the basest and least regarded, as 1 Kin. 14. 10. and 21. 21. 2 Kin. 9 8. and 14. 26.  
V. 38 The fall] The remainders of the Heathene sacrifices, being employed in feasts of rejoicing, in honour of their idols, in imitation of the holy feasts, used by God's people, see Exod. 34. 15. Psalm 106. 28. 1 Cor. 10. 20.  
V. 39 Am he [That great and supreme God, whose glory is spread all the world over; or that only true God, whose essence is everlasting, not depending of any one, and immutable, see Psalm 102. 28. Isai. 41. 4.  
V. 40 I lift up] That is to say, I swear; a term taken from those men which use that gesture when they swear, as it were to call God, who reigneth in heaven, for a witness and judge of the truth of their saying, Gen. 24. 3.  
V. 41 Take hold] As I would take hold of weapons, see Esay 59 17.  
V. 42 From the beginning, &c] The Italian hath it, Beginning at the head] That is to say, at the Devil, Prince of this world; or at the Prince of the great worldly empire, enemy to the Church, being those great Empires which have named themselves universal, have always warred against God, & his Church. see Psal. 68 21. It might also be translated thus; With the blood] Of the head of the revenges of an enemy; that is to say, of the head of the adverse party, fierce in his deadly hate against the Church; Psal. 8. 2.  
V. 43. O ye nations] This joining of the nations with God's people, in rejoicing for their deliverance from the common enemy, cannot have any relation but only to the Christian Church, composed of Jews and Gentiles, equally participating of one, and the same salvation in Christ: see Rom. 15. 10.  
V. 44. Hoshea] That is Joshua, which is the name which Moses gave him, because that he was to accomplish the work of the people's deliverance, bringing them into the land of promise, which was denied to Moses, to show us, that Christ only pointed at by Joshua, Exo. 3. 8. doth bring his Church to the fruition of the kingdom of heaven, which the Law could not do.  
V. 49. Unto mount] See how this aught to be understood upon, Num. 27. 12.  
V. 50. He gathered] See Gen. 15. 15.   

CHAP. XXXIII. VERS. 1.  
THe man of God] Namely, a Prophet, inspired by divine Spirit, in giving this blessing.  
V. 2. Came] From the top of Sinai, a hill of Idumea, called Seir, in the wilderness of Paran, God appeared unto his people to give them his Law, Exod. 19 18. From Seir.] from off Idumea, see Gen. 33. 14. 16. and 36. 8. Now under the name of Idumea, often times is meant in Scripture, all the Country from the red sea, to the dead sea, or lake of Sodom: See 1 King. 9 26. Paran] See of this name, general to that great mountainous wilderness, Numbers 13. 3. Ten thousands] The Italian hath it, From the ten thousands] Namely from heaven, which is the habitation of holy Angels, which are in manner of innumerable armies of God: see Psal. 68 27. Dan. 7. 10. Rev. 5. 11. and 9 16. Went] The Italian, Having on his right hand] Being in a manner armed with fire, Exo. 19 18 and 24. 17. for to pronounce his Law, in token of the power of it, Jer. 23. 29. and of his terror and curse against sinners, Heb. 12. 18.  
V. 3. Yea he loved] The Italian, Though thou lovest] that is to say, O Lord, though thou through a common love, causest all men to feel some effects of thy goodness, yet thou bearest thy people a special affection, whom thou hast sanctified and taken as proper to thyself, to have them under thy care and protection: At thy feet] attentive and tractable like to thy disciples, Luke 10. 39 Acts 22. 3.  
V. 4. The inheritance] The singular wealth and treasure that God bestoweth upon his children, and in which as in a general inheritance, are comprehended all other goods; which also by virtue of the Covenant, passeth from the father to the child; See Psal. 119. 111.  
V. 5. King] He hath not only been a Lawgiver, but also a supreme Magistrate, actually administering his own Law. Such Kings reigning by virtue and justice only, not by force and violence, were anciently called Heroic Kings: When the heads] So it is declared that this Monarchy of Moses was tempered with Aristocracy, in which temperature consists the most absolute kind of government: And the Tribes] This seems to be added, to show so much the more the harmony of this Commonwealth, the whole people with a free accord consenting to Moses his Laws, proposed in the general assembly.  
V. 6 Let Reuben live] God will not suffer (and I pray him it may not) the tribe of Reuben be utterly extinguished, for the grievous sins of its first father, Gen. 49. 3, 4. though by that means it were deprived of the gift of great increase, which seemed to belong unto him by birth right, and was conferred upon Joseph.  
V. 7. Judah] Because that there is no mention made of Simeon in these blessings, some imagine that this tribe was comprehended under Judah, in whose country Simeons' part was also included, Jos. 19 1. Judg. 1. 3 Bang him] He hath a relation to the several captivities of this tribe, out of all which it was delivered, ever until the coming of the Messias, whereas the other tribes were dispersed, without being restored: Be sufficient] let it have no need of any human help to maintain it, but only thou, O God, lend it thine aid: Others, he shall fight with his own hands for himself, that is to say, he shall defend himself valiantly against all his enemies, Gen. 49. 8.  
V. 8. Thy Thummim] He directeth his speech to God: The sense is, O Lord, confirm thy Priesthood, meant by these two words, Exo. 28. 30. to Aaron's lineage, whom thou hast consecrated to it, though thou hast imposed that just punishment upon him, that he should not enter into the land of Canaan, for the fault which he committed at the waters of Meriba, Numb 20. 13. which were also called of Massah, as the rest, Exod. 17 7. because that God did there try his servants: Thou didst strive] rebuking him, and severely punishing him.  
V. 9 Who] This hath a relation to that, that the Priests being judges in many cases, Deut. 17. 9 and 19 7. ought to be free from all acceptation of persons following Moses and Aaron's examples, who had proceeded therein with all manner of integrity: Others refer this to the history of the execution done by the Levites, for, the pure zeal of God, without any carnal respects, Exod. 32. 27. and to the Law of mourning for the next of kin, Leu. 10 6, 7. and 21. 10. They] The Priests and Levites, who till then had kept themselves pure in God's service and obedience, more than the rest of the people; but by these words their duty is not so much set down, as the act commanded, Mal. 2. 7. See Jer. 18. 18.  
V. 11. His substance] The Italian hath it, His army] for the orders, services and the whole conduct of the levitical Ministry, had some resemblance of military discipline: See Numb 4. 3. The work] Namely, his Ministry: Smite through] Destroy all Shcismaticks that shall seek to oppose that order of Priesthood, which thou hast appointed: See Numbers chap. 16. v 5.  
V. 12. The believed] It should seem he calleth Benjamin so, by reason that as Jacob loved Benjamin in a singular manner, he being the youngest of all his children, Gen. 44. 30. So the Lord honoured that tribe, being the least of all the rest, 1 Sam. 9 21. Psal. 68 27. Choosing Jerusalem which was within her territories, Jos. 18. 28. for the place of his Temple and service: By him] Near to his Temple, which was as it were Benjamins' safeguard: Between his] Let the chief City of Benjamin be Jerusalem, a City of God's singular presence, in which the two holy hills of Moriah and Zion, resembled two shoulders, a figure of God's power and protection, who beareth of the whole body of his people.  
V. 13. The precious things] See Gen. 49. 25. For the deep] that is to say, of the earth moistened, and fattened by the sweet exhalations up the waters under the earth.  
V. 14. By the Sun] Which warmeth the earth, and quickens the seeds, and ripens the fruits: The Moon] Which the divers seasons, and months of the year, produce in great variety.  
V. 15. Mountain's] See Gen. 49. 26.  
V. 16. Of him] Of God, who appeared in the bush, Exodus 3. 2. for a sign of his residence in grace and power in the midst of his people.  
V. 17. His glory] He hath a reference to the power, valour and warlike customs of these two tribes: See Psal. 78 9 The people] which shall come to assault him or all those Nations, whose land that was which God had assigned for his people: And they] these great acts shall be archieved by these two numerous and warlike tribes, come out of Joseph, whereof that of Manasses who was the elder, shall yield in power and number to Ephraim's, who was the second brother, according to jacob's Prophecy, Genesis chap. 48. v. 19  
V. 18. In thy] Of the commodity thou shalt have, thy land bordering upon the sea, to make many voyages, which will be very profitable to thee: In thy] in thy peaceable and home led life, free from enterprises, and altogether employed in governing of thine own private affairs: See Genesis chap. 25. verse 27.  
V. 19 They] Namely the Zabulonites, by their frequent voyages into fairy Countries', shall invite many Nations to come and worship the true God in his Temple in mount Zion: There] these nations by the Zabulonites enducements, shall serve the true God in that only manner which he hath approved of and appointed: Or the Zabulonites themselves, being delivered from the dangers of the seas, and enriched, shall come to yield sacrifices of thanksgiving to the Lord, Psal. 107. 32. Jon 2. 9 The abundance] The great riches which navigation brings in: In the sand] the seashore, which though of itself it be very barren, brings in great revenues, by reason of the sea trading.  
V. 20. He that] Namely the Lord, who hath bestowed upon the tribe of Gad, a large and spacious Country, and although it lie upon the frontiers, and therefore be often invaded, yet it shall have strength, and heart to defend itself.  
V. 21. He provided] God hath assigned unto Gad, the first land which was conquered from the Amorites on this side Jordan: See concerning these first fruits of the country, Numbers 24 20. Because there] because this part of the Country was that alone which God let Moses see, and which he would have him divide amongst certain tribes: And he came] This is spoken by prophetical anticipation concerning the Gadites company and faithful assistance, which they lent their brethren, in the subduing of the land of Canaan, and executing the Lords vengeance upon the accursed people, See Jos. 4. 12.  
V. 22. A lion's whelp] The Italian, Like a lions, etc.] It shall be a warlike nation, which out of his mountainous frontier, shall often invade its enemies.  
V. 23. With favour] With God's grace and favour, which will make him acceptable amongst his brethren, Gen. 49. 21. Possess thou] the Italian, Thou shalt possess] See Jos. 19 32.  
V. 24. Dip] He shall enjoy an exceeding fat country, Gen. 49. 20.  
V 25. Thy shoes] It seemeth to be a proverbial kind of speech, taken from shoes which are made of a solid, and hard matter, to signify a continuance of strength, without wearing out, as Deuteronomy, 29. 5.  
V. 27. Underneath] As in heaven is the pacifical feat of God's glorious resting place, so here on earth is the theatre of the works of his providence, and omnipotency, through which he rules the world.  
V. 28. Alone] From other people, as a Nation consecrated to God and by him protected against all assaults.  
V. 29. Be found Ciars] The Italian, Shall dissemble] Hebrew, Shall lie unto thee, that is to say, shall be constrained to yield obedience unto thee, though it be but a feigned and forced one: See Psalm 18. 44. and 66. 3. and 81. 15. Shalt tread] Shalt beat down their loftiness, shalt assault and conquer their country, and all their forts.   

CHAP. XXXIV. VERS. 1.  
Unto the mountain] See Numbers 27 12. Unto Dan] This chapter hath been added to Moses his books, by some Prophet: after the division of the land of Canaan, and therefore these countries are by anticipation called by the names of the tribes to whose lot they fell: Now Dan had the uttermost Northern frontier, Judg. 18. 7.  
V. 3. Of Palm trees] Jericho is so called, Judges 1. 16. 2 Chronicles 28. 15. Because that the territories thereof did abound in such kind of trees: and this very name is also given to it by profane authors: Zoar] A city situate on the furthest part of the sea of Sodom, Gen. 19 22.  
V. 6. Buried him] He caused his body to be laid in the earth by the ministry of Angels, or by some other means: No man] It is likely, that it was done to take quite away all occasion of superstition, and Idolatry, See Judas 9  
V. 7. His eye] By divine miracle, Deuteronomy, 8. 4. Joshua 14. 11. It may also be that the use of Manna did somewhat help towards it, it being an tightly pure kind of food, of an aereal, and not very corruptible substance: Natural force] Hebrew greenness, that is to say, a fresh, and thriving constitution of body, as Psa. 32. 4.  
V. 8. So the days] In this moderate length of time was this mourning ended, which amongst other nations, was much prolonged for such kind of persons, see Gen. 50. 3.  
V. 9 Of the Spirit] Of a supernatural gift, and infused with wisdom, under which are comprehended all the virtues belonging to a heroical and excelling soul: See 1 Kings 3. 9, 12. Had laid] For a sign and sacred means of that divine infusion of the holy Ghost into him: the Lord going along with the ceremony, with his internal operation, according to the true property of all Sacraments.  
V. 10. Whom] With whom God hath parleyed, and to whom he hath communicated himself, by a clear and ocular representation, without any abstraction or oppression of the senses, without any doubtful speeches, visions, dreams, or other hidden means: See Numbers, Chapter 12. verses 6. 8.  
V. 12. Hand] Operations of Divine and Omnipotent power, which did accompany Moses his Ministry: See Deuteronomy Chapter 4. verse 34. and 7. 19     

THE BOOK OF JOSHVA.  

THE ARGUMENT.  
IOshua, who very likely did by divine inspiration write, and compose this History, and joined it by way of appendix to the Original volume of Moses his books, kept by the Priests in the Tabernacle: Sets down in it how that he being whilst Moses yet lived, appointed and consecrated his successor after his death, entered upon the conduct of God's people, being instructed and strengthened by Gods own Word, and authorized by his miraculous and glorious power which accompanied him, and accepted, and acknowledged by the general consent of the people. And afterwards how he passed over jordan; and after he was come into the land of promise, he again sanctified and purged the people, putting Circumcision in practice again, which had been intermitted in their pilgrimage in the wilderness. After which, the people beginning to enjoy the fruits of the land, Manna ceased. And the Son of God appearing corporally to joshua, assured him of his conduct and power; through which, he in six years conquered with armed hand, the Land of Canaan, destroyed the accursed Nations and Kings, according to God's Commandment; and afterwards divided the Land amongst the nine Tribes and a half, which had not received their inheritance beyond jordan; appointed the Priests and Levites, Cities for their habitations; settled Gods Tabernacle in Shiloh, observed punctually all things which were appointed and set down by Moses; and preserved God's service in its purity: and finally established the estate of the Commonwealth of Israel; and put the people into the free, peaceable, and secure possession of the Country: Save only that there remained some remainders of the Canaanites for a certain time for a trial, and exercise of the people. And in all this joshua, according to the resemblance of the name, was a figure of jesus Christ, who through his righteousness hath obtained the Kingdom of heaven for his Church; and by his power and conquests, brings it into the possession thereof; having destroyed all her spiritual enemies, and accomplished the great work of Salvation; which Moses with his Law, had but only directed, and prepared. And if there be yet any remainder of sin in the faithful, and that the world, and the devil hath yet any power against them, it is but only to exercise a continual combat during this life, with a promise of full liberty, victory and peace in the life everlasting. And at last joshua having solemnly renewed God's Covenant with the people, and taken from them a promise of sincere obedience, dieth quietly in a full old age.   

ANNOTATIONS.  

CHAP. I. VERS. 4.  
THe great Sea] Namely, the Mediterranean Sea, opposed to the petty seas or lakes of Palestina, Num. 34. 6.  
V. 8. Thy way] All thy actions, counsels, enterprises and businesses.  
V. 17 Only the Lord] Words of a vow for Joshua, or on exhortation unto him to cause him to make himself capable of Gods continual assistance.   

CHAP: II. VERS: 1.  
SHittim] See of this place, Numbers 25. 1. and 23. 49. An Harlot's house] The Hebrew word may also signify a common lodger, but Hebrews 11. 31. Ja. 2 25. she is plainly called harlot: Lodged] they went in there, to pass away the night.  
V. 4. I wist not] See concerning these profitable and officious avoydings of the truth of a narration, which is not necessary to be declared upon, Exodus chapter 1. 19  
V 6. The roof] Which was made like a terrace, leads, or flat roof, according to the custom of those places.  
V. 7. Fo●●ds] Places where they passed over the water by means of bridges, or boats, or where they waded over.  
V. 8. They were laid] In the place where she had hid them.  
V. 9 I know] Rahab might have heard God's promises spoken of: but that she so firmly persuadeth herself that they will come to pass, did proceed from an internal motion from God: See Exod. 15. 14.  
V. 12. A true token] Of a loyal and inviolable safeguard, as the line was, v. 18.  
V. 14. Our life for yours] Even with the hazard of our own lives we will safeguard you from all violence.  
V. 15. Upon the town wall] The Italian hath it, Belonged to the wall] The City wall made the back part of the house, and in that part Rahab dwelled.  
V. 19 His blood] He alone shall be guilty of his own death, because he would not make use of the place of safety, which we appoint you: Shall be on] We will answer for it in our own persons before God, whom we call for a judge and avenger of the disloyalty, if we should use any in this kind against you.   

CHAP. III. VERS. 2.  
THree days] It seemeth they are the same three days that are spoken of, Jos. 1. 11.  
V. 3. When ye see] See Num. 10. 33.  
V. 4. That ye may know] This hath a relation to what was spoken in the precedent verse, concerning the following of the Ark, which questionless was still guided by the pillar of cloud, as Numbers chap. 9 verse 17.  
V. 5. Sanctify] Namely by spiritual, and ceremonial purifications: by abstinences, religious minds, and acts of devotion, for a preparative to see a miraculous effect of God's presence: See Exo. 19 10. Num. 11. 18. jos. 7. 13.  
V. 6. Take up] See Num. 4. 15.  
V. 7. Magnify thee] Accompanying thy ministry with my miraculous power.  
V. 13. And the waters] The course of the river being cut off, the water below will all run away, leaving the bottom dry to make a large passage for the people, and the waters above shall stand still, standing up in an heap for a time without overflowing the country.  
V. 15. Over floweth] Ordinarily every year, through the melting of the snow from the neighbouring mountains, or by some other means. Now this makes the miracle so much the greater in this place: The time] which was the time of this passing over, see Jos. 4. 19 and 5. 10. For harvest in that country began at Easter: See Leu. 23. 10. Deut. 16. 9  
V. 16. Zaretan] A City of the Tribe of Ephraim, 1 King. 4. 12. and 7. 46. The salt sea] That is the lake of Sodom, see Gen. 14. 3. Num. 34. 3.  
V. 17. were passed] This second passage through the waters dried up by miracle, after them of the read sea, is a figure of the faithfuls last passage into the Kingdom of heaven, through corporal death, which is no way dangerous for them, after they have gone through the first, in which through baptism and the regeneration thereof, they have renounced the world, and are entered into the Communion of Christ and his Church.   

CHAP. IV. VERS. 3.  
LOdging place] Which was Gilgal, v. 19, 20.  
V. 7. Before] As it were to give way & passage.  
V. 10. According to] Which briefly was nothing else, but that he should be a faithful reporter and executioner of what God should command him.  
V. 13. Before the Lord] Before the Ark, which was a sign of God's presence, Num: 32. 20.  
V. 19 Gilgal] A place so called by anticipation: see Jos. 5 9   

CHAP. V. VERS. 2.  
KNites] Or slints sharpened for that use; Again] For Circumcision had been intermitted in the desert, upon some unknown occasion: Peradventure by the will of God, to punish the people's revolt, Num. 14. Or peradventure through a profane carelessness of the people, which God punished, by suffering them to go on in their sin, without admonishing or reproving them for it: Circumcise] take order that Circumcision be used again amongst the people.  
V. 3. Of the fore-skinnes] A name given to the hill, by reason of this that was done there.  
V. 7. He raised up] Caused a new people to be borne with whom renewing his Covenant, and willing to reassure his promises unto them, concerning the possession of the land of promise, he would have the Sacrament of the Covenant also reestablished.  
V. 8. Whole] As Genesis, 34. 25.  
V. 9 The reproach] The people was infected with a great deal of idolatry and profaneness through their long abode in Egypt, Leu. 18. 3. Jos. 24. 14. Ezech. 20. 7. and 23. 3, 9 wherefore God had taken away the honourable sign of his Covenant from them, suffering them to were their fore-skinns, which was a shame amongst the Israelites, Gen, 34. 14. But now renewing of his Covenant, he pardoned and blotted out all that was past, and the people on the other side were bound to forsake their foresaid sins, see 1 Mac. 4. 58. Gilgal] that is to say, discharging or taking away.  
V. 10. Of the month] The first month, Jos. 4. 19  
V. 11. Of the old corn] The Italian, Of the Corn] of the new harvest after they had presented unto the Lord the first fruits, as it was appointed, Leu. 23. 10, 14. 16.  
V. 13. A man] That was the Son of God in humane shape, which he divers times took upon him as it were for a frequent preamble of his incarnation. For it was he, as may appear by Joshuas religious adoration, and his acceptance of it, which a created Angel would have refused, Rev. 19 10 and 22 9 and by that is spoken, v. 15.  
V. 14. Of the host] Namely ofall the Angels, which fight for the Church, and also of the Militant Church, See Exodus chapter 23. verse 20. Daniel chapter 10. v. 13. 21. and 12, 1. Revelations chapter 12. verse 7. and 19 11, 14. Now come] This apparition is a sign unto thee, that I am even now going to employ myself in this my calling, fighting with, and overcoming mine enemies for thee: whereas heretofore I have only showed myself a peaceable conductor of my people: What saith] words of admiration, or a question: what will it please you to command me?   

CHAP. VI VERSE 1.  
Straight shut up] The Italian, Shut and barred up] The gates were not only shut as they were ordinarily, but strengthened with rampires and fences, as in danger of war.  
V. 2. The Lord] Which was the Son of God himself and head of the aforesaid army: Men] Those which defend it, the men of war.  
V. 4. Trumpets of rams horns] The Italian, Trumpets that sound sounds of joy] distinguished by these words from Trumpets of strife and war, whereof God would not have any sign or token be in this assault, but only of rejoicing, and of the triumph of Faith, which is the victory of the Church.  
V. 5 A long blast] Not in quavering and broken sounds, but with an equal sound, as they use to do at the end of the sound, to show an accomplishment of the victory of Faith; Flat] ruining themselves even from the very foundation.  
V. 9 Rearward] Of which see Num. 10. 25.  
V. 10. Nor make] With cries, or military noises.  
V. 15. Seven times] In sign that the perseverance, and continuance in Faith, and the actions thereof, at last obtain the victory, and that the nearer the end of the combat is; the more ought the faithful man to be diligent and laboursome therein.  
V. 17. Accursed] All that may be destroyed, let it be destroyed to the honour of God, forbidding straightly to touch any thing: and those metals which can not be consumed by fire, let them be consecrated to his Service: See Leviticus chapter 27. verse 28. Now a General might thus vow unto God the destruction of persons and Cities: And Joshua did so by Jericho, as it were to offer the first fruits of the Land of Canaan to the Lord: See Numbers chapter 24. verse 20.  
V. 18. Make the Compe] That ye be not the occasion, wherefore God should destroy the whole Camp, as that thing which is stolen away from him should have been, Deu. 7. 26.  
V. 19 Shall come into] Shall be laid up in the Tabernacle to be employed in God's service, see Num. 31. 54. these holy treasures are often made mention of.  
V. 21. Destroyed] This execution and the like, being grounded upon God's exprrsse command, Deu. 20. 16. admit no contradiction of humanesense.  
V. 23. Her kindred] Her next kinsfolks, which were all come into her house: And left them] as unclean things, until they were purified according to the Law, Num. 31. 19 to be afterwards incorporated amongst God's people: by instructing, Profession, Circumcision, etc.  
V. 25 Dwelleth] being also married into the Tribe of Judah to Salmon, the son of N●h●sson.  
V 26 Adjured them] The Italian, Caused anoath to be sworn] By which the people submitted themselves and their posterity to the execrations pronounced by Joshua by divine authority and inspiration: In his first borne] Shall be punished for his presumption, by the death of his two sons, as the event confirmed it, 1. Kings. 6. 34.   

CHAP. VII. VERS. 1.  
THe children] One of them, whose misdeed was imputed to all the people, until such time as by diligent enquiry and just punishment, they were justified, and the offence purged, verse 12. Achan] called Achar also, 1 Chron. 2. 7. Zabdi] who is also called Zimri, 1 Chro. 2. 6.  
V. 2. Go up] For out of the plain of Jericho, they went towards the mountainous places of the Country.  
V. 6. Put dust] A ceremony used in great mournings, and lamentations, 1 Sam 4. 12. 2 Sam. 13. 19 Neh 9 1. Job 2. 12. Now Joshuas grief was not for the small number of the people which was lost, but because it was a sign of God's wrath, because he favoured not this enterprise according to his promise, and might thereby turn the people's hearts from believing, and cause them to saint.  
V. 7. Would to God] There is some excess in this wish, contrary to Gods express command, but the general sense is good: It had been better for us to have had less land, and fewer goods, and that thy name had not been exposed to the blasphemies of thine enemies, through these accidents, if thou wilt suffer them.  
V. 9 What wilt thou do] How is it possible that thy great glory should not be disabled by this our loss? Exo. 32. 2. Num. 14 13.  
V. 1●. My Covenant] The command which they had accepted of, with a voluntary submission to the punishment.  
V. 12. They were] by this offence they have made themselves guilty of the same destruction, to which the accursed thing was condemned: The accursed] man who is guilty thereof, and is thereby become accursed himself.  
V. 13. Sanctify] Prepare them by ceremonial purifications, abstinences, prayers and devotions, to appear before God, that the offender being discovered and punished, the people may be freed from the offence, see Jos. 3. 5.  
V. 14. To your tribes] See concerning this choosing out, and severing the people, upon Exo. 6. 14. Taketh] which shall be drawn by lot, or pointed out some other way, not specified, whereby that tribe may be stayed until the offender be found out, the other tribes being sent away free.  
V. 15. That is taken] That is discovered to be guilty of it: Be burnt] as the accursed things ought to be, Deu. 13. 16.  
V. 17. Man by man] By poll, the heads of families, which ●●scended from Z●●a, Gen. 38. 30.  
V. 19 Give] Humble thyself before him by a sincere confession; acknowledging him to be the searcher of the hearts, the witness of all secret facts, and the judger of sins, 1 Sam. 6. 5. Jer 13. 16. Joh. 9 24.  
V. 23. Laid them out] This phrase seemeth to show some detestation, Before the Lord] before the Ark of God, where this solemn act was done.  
V. 24 Of Anchor] Of trouble, so called by reason of this acciident, v. 26.  
V. 25. Stoned them] An extreme severity for example, which nevertheless admitteth no complaint, seeing God was author thereof, whose judgements are always just, though incomprehensible and beyond all human reason.  
V. 26. Raised] According to the custom, over the bodies of them, which died ignominiously, Jos. 8. 29. 2 Sam. 18. 17. Lam. 3. 53.   

CHAP. VIII. VERS. 7.  
THen] When I shall give you a signal.  
V. 12. Five thousand] Whether they were other ambushes laid in another place, to make the execution so much the surer, or whether he chose these five thousand out of the thirty thousand which were spoken of before, when he was in the place, to make the adventure so much the easier.  
V. 13. Joshua went] Drawing near the city with the body of his army.  
V 14. At a time appointed] From all parts of the city at once.  
V. 19 As soon as he] Whether that Joshua stood in a place where the ambushment might see this signal, or whether upon this stretching out of his hand, he people raised a cry, to give them, which lay in ambush, notice of it  
V. 20. They had] Being enclosed between the city, and the camp, before and behind.  
V. 24. S 〈…〉 ote it] The reminant of the men, the women and little children.  
V. 26 Drew not] he did not cause the retreat to be sounded.  
V. 29 Assoon as] According to the Law Deut. 21. 22, 23. Jos. 10 26, 27. Raise] See Jos. 7. 26.  
V. 32 A copy] As Deut. 17. 18. Others expound it the repetition of the Law, meaning Deuteron. or a summary thereof.  
V. 33. Should bless] And also denounce the curses opposite unto them, Deut. 27. 12, 13. The first time] These words are added in the Italian, and are not in the English. After the coming into the Land of Canaan; for this was to be done once in seven years together, with the public reading of the Law, Deut. 31. 10. yet not with any special restraint to these places.   

CHAP. IX. VERS. 1.  
OF the great sea] That is to say, of the Mediterranean sea.  
V. 4. They did work wilily] to provide for their own safeties by deceit, as the others did by strength.  
V. 7 Ye dwell] You are of the people of this country, which God hath given us, with whom God, hath forbidden to make any Covenant, Exodus 23. 32.  
V. 8. Thy servants] Not thine enemies, as the other Canaanites are.  
V. 11 We are] We will take our Law from you, and accept of such conditions as you shall propound to us: amongst which it is to be imagined, the first was, that they should embrace the true religion, and the pure service of God.  
V. 14. The men] Namely the chief of Israel. Took] as accepting this for a proof of their saying, without enquiring of the Lord by Urim and Thummim, Num. 27. 21.  
V. 19 We have sworn] See how this Oath was broken by Saul, and how he was punished for it, 2 Sam. 21.  
V. 20 This we will do] That is specified in the next verse. Wrath] of God, the revenger of perjury.  
V. 21. Hewers] Subject together with their whole posterity to do these base offices belonging to strangers, Deut. 29 11. For all the sacrifices, and all the service of God's house. It seemeth these are they which afterwards were called Nethinims, 1 Chron. 9 2. Ezr. 3, 43. confirmed in these offices by David. Ezr 8. 20.  
V 23 Cursed] God's general curse upon all the people of Canaan, would require that you should be destroyed as the rest: but by reason of the Oath which hath been made unto you this curse shall be only to slavery, and not to death.  
V. 27 For the Congregation] To do these works belonging to the service of God, which otherwise was imposed upon the people to do.   

CHAP. X. VERS. 1.  
AND were] Had taken their part, were of their Religion, and lived amongst them: and may be, they were already employed in that service whereunto they were doomed.  
V. 12 Then spoke] Desiring him to do the ensuing miracle; and after that he was heard and was certified by some unknown means of Gods will, he commanded the Sun to stand still; stand thou still] In the same place of heaven as thou art in now, that we be in Gibeon. And thou] It seemeth he spoke this towards evening: having by the benefit of the 〈…〉 ayes length followed the enemies as far as Ajalon, and being desirous to go yet further, he desired the Moon, being up, to stand still also, to favour with her light the pursuit of the victory all the night.  
V. 13. And the sun] See the like miracle 2 Kin. 20. 10, 11. Of Josher] The Italian hath it, Of the upright] or of the right, as 2 Sam. 1. 18. The subject, nor the Author of this book is not known, being lost, as many other History books were. See upon Num. 21. 14.  
V. 16. Fled] Whilst Joshua followed the victory.  
V. 21. At Makkedah] Where the Army's camp was; but after the end of the victory, they all returned to the great camp where all the people were, who remained still in Gilgal, v. 15. 43. None moved] None durst assault them, or offer them the least injury. See Exod. 11. 7.  
V. 24. Put your feet] For a disgrace, and to show that he had quite subdued them.  
V. 26 Until the evening] according to the Law, Deu. 21. 22. Jos. 8. 29.  
V. 41. Goshen] The name of a City in the land of Canaan. Jos. 15. 51.   

CHAP. XI. VERS. 2.  
CInneroth] It was that Country which was by the lake of Genezareth, where the City called Cinnereth was, Deuteron. 3. 17. Dor] A City and Country which afterwards fell to the Tribe of Manasseh, Jos. 17. 11.  
V, 3 Hermon] The name of a hill towards the North part of Palestine. Mizpeh] A city, whereof see Gen. 31 49.  
V. 6 Thou shalt hough] God did never allow his people to make such great preparation of warlike instruments, because they should believe and hope only in his aid. See Deuter. 17. 16. 2 Samuel 8. 4. Psalm 147; 10  
V: 8 Mizrephothmaim, The Italian, The hot waters] Some have thought them to be Saltpits, where they boiled salt: And some waters belonging to glasse-making.  
V. 10 The King] Be it either that, Jabin, verse the first, was gotten into his City, being escaped out of the battle; or that being slain there, the people of Hasor had suddenly created another King for the defence of the chief City.  
V. 17 Halak] That is to say smooth, or a bare rock, without herb or trees.  
V. 21 Anakims] A race of Giants, Num. 13. 33. Deu. 1. 28. Of Israel] Of the other tribes beside Judah: for even in those days Judah was distinguished from the other tribes, by his power and pre-eminence.  
V. 22 In Gaza] These were of the Philistims Cities which were not conquered at the same time.   

CHAP. XII. VERS. 8.  
SOuth Country] The Hebrew word may also be understood of great Lands, as the precedent word wilderness, of a Country of pastures.   

CHAP. XIII. VERS. 2.  
Geshuris] A people towards the North of Palestina.  
V. 3 Sihor] Which was the Torrent of Egypt, Numbers 34. 5. which is counted] though the Philistims came not out of Canaan, Genesis 10. 14. yet was that Country which they possessed themselves of, held to be part of Canaan, and was comprehended within God's gift, given to his people. The Avites] Which had anciently possessed that country, which afterwards was taken by the Philistims, who chased out the old inhabitants, Deuteron. 2. 23. But peradventure some remnant of them remained in some part of that Country from whom it retained the name.  
V. 4 From the south] He would say that upon all the coast of the Mediterranean sea, from the South, where the Philistims were, to the North, where the Sidonians were, remained the Canaanites. Amorites; these were some Northern Amorites, of which see Judg. 1. 34.  
V. 5. Gheblites] Peope near Sidon, whose City or Country was called Ghebal, Psal, 83. 7. Ezec. 27. 9 40.  
V. 6 Divide thru it] Though these Countries are not yet conquered, do thou nevertheless divide them amongst the Tribes, for I will give them the possession thereof in their due i'm. See the first chap. of Judges  
V. 11 Border] Of which they had only received the right from Moses, and not the possession, as appears by v. 2. and 13. that they had it not yet in Ioshua's time.  
V. 12 The remnant of the Giants] The Italian Rahaims] or Giants.  
V. 14 The sacrifices] The portions thereof assigned to the Priests, and under these kinds of Offerings are contained all other kinds which were given to the Levites, Num. 18. 8. 20. 24.  
V. 15. According to] Proportioning the quantity of land to the number of the families, or assigning to every family its part.  
V. 23 The border] See how this aught to be understood, Num. 34. 6.  
V. 25 The children] God had forbidden the taking of any parcel of the Ammonites lands from them, Deuteron. 2. 19 Whereby it may be presumed that this half was already taken, and possessed by Sihon, as a part of Moab was, Numbers, chapter 21. verse 26.  
V. 31 To the one half] The other half had its share on this side Jordan, Jos, 17. 2. 5.   

CHAP. XIV. VERS. 2.  
BY Lot] Wherein they proceeded in this kind: All the country being divided into so many parts as there were Tribes: When the lot was drawn for one Tribe, in such, or such a country, according as the number of that Tribe was, great or small; to the portion of it was either enlarged or restrained. See Num. 26. 55.  
V. 4 For the] This is added to show how two Tribes and a half being provided for of shares beyond jordan, and the Tribe of Levi being to have no inheritance, there could be yet nine Tribes and a half to provide for, jacob having left but twelve sons in all; and that was by reason that the posterity of two of Joseph's children made two Tribes 1 Chr. 5. 1, 2. according to Jacob's order. Gen. chapter 48. verse 5.  
V. 6 Came] To second Calebs' demand, by their consent or intercession.  
V. 9 Moses] By God's own will declared, Nu. 14. 24. Whereon] See how that aught to be understood upon Num. 13. 30.  
V. 10 Forty and five] Seeing that word was spoken two years after the coming out of Egypt, and that after that the people had wandered eight and thirty years in the wilderness, Deut. 2. 14. it is manifest that this was the seventh year after the coming into the land of Canaan: and from hence we may see that six whole years went to the conquering of it: Wandered] was constrained by God's command to go back into the wilderness, Num. 14 25.  
V. 11 I am] Caleb speaketh this to celebrate Gods miraculous benefit, like unto that which is spoken of Moses, Deut. 34. 7. and to show that he was yet able to conquer the country which he required, which was yet possessed by the Anakites, the overcoming of which nation he had in Moses his time assured.  
V. 12 This mountain] or mountainous Country. If so be] These are no terms of distrust but of modesty and submission to Gods will, for the time and means.  
V. 13 Hebron] See jos. 15. 13. judg. 1. 20. Now this is to be understood of the territory of Hebron, and Cities of that Country; because that the City itself was given to the Priests, jos. 21. 11. 1 Chron. 6. 55, 56.  
V. 14. Caleb] And to his posterity.   

CHAP. XV. VERS. 1.  
BY their] As every Tribe was divided into families, and into households, according to the number and greatness of which, was proportioned the share of land which was awarded unto them.  
V. 2 Salt sea] The lake of Sodom, sulphurous, and bituminous, contrary to other lakes of fresh water, which were in Palestine.  
V. 4 The sea] Namely, the Mediterranean sea.  
V. 5 Unto the end] Where it went out into the lake of Sodom.  
V. 6 Bohan] judah did no way border upon Reuben; wherefore it is likely this stone was so called, for some other unknown reason.  
V. 8 That lieth] Namely, the foresaid mountain.  
V. 10 Seir] This Seir being in the middle of the land of judah, can by no means be Seir of the Idumeans.  
V. 12 And the coast thereof] See upon Numbers 34. 6.  
V. 14 The children] That is to say, they were of his posterity. Now under the name of these three giants may be comprehended the whole race of them which dwelled in that City.  
V. 15 He went up] The taking of this city hath been already described, jos. 10. 38. and therefore this seemeth to be but only a repetition of the same history, to show who was chief in that enterprise: namely Othniel, and what was the occasion of it.  
V 18. A field] A free hold, as an addition of reward: for otherwise the daughters had no part in the inheritance. Lighted] The Italian hath it, She cast herself down] at her father's feet, as intending to make some particular request to him.  
V. 19 A south land] The Italian, A dry land] Hebrew a South land, exposed to the scorching of that aspect. Give me] join unto this field or inheritance, which my Husband hath desired of thee, other Lands adjoining, which have water in them, that we may water it, and make it fruitful.  
V. 32 Twenty and nine] the afore-named Cities are six and thirty, but seven of them were given to the tribe of Simeon, joshua, chapter 19 verse 1.  
V. 36 Gederothaim] This city seemeth to be but only an addition to the precedent, as if one should say Gederah the double; for otherwise in stead of fourteen cities there would be fifteen.  
V. 47 And the border] See upon Numbers, chap. 34. 6.  
V. 63 Could not] God whose Oracle was enquired of in all enterprises, did not suffer them, or did not give them the power, and opportunity according to the prediction, Deuteronomy chapt. 7. verse 22. only to try and exercise the people, judg. 3. 3. 45. Drive them out] Wholly; because that one part of jerusalem was taken by the tribe of judah, judg. 1. 8. But there remained yet the rock of Zion, and one part of the city which David took in his time: 2. Samuel, chapter 5. verse 7.   

CHAP. XVI. VERS. 1.  
BY jericho] See Numb. 22. 1. The water] It might be some particular place called by this name, which is specified, because that the Eastern border of the Ephramites, did not extend itself all along that part of jordan, which carried the name of jericho; yea, only to this place, as it appeareth in the eighteenth chapter of joshua, and the twelfth verse. From the bounds of Benjamin, which bordered with Ephraim.  
V. 4 Manasseh] The half of this tribe, which had not had its share beyond jordan.  
V. 5. On the east sided] Namely, on the North-east side.  
V. 7 To Jericho] Within the Territories thereof; for otherwise the city of jericho fell to Benjamins' lot, joshua the eighteenth chapter, and the one and twentieth verse.   

CHAP. XVII. VERS. 1.  
FOR he was] Though he was the first borne; yet Ephraim which was the youngest was preferred by Jacob's appointment: Genesis the eight and fortieth chapter, verse the tenth. As well in dignity, being first drawn in the division; As also in great largeness of Country, proportioned to the greater Number of Ephraim's issue. Because he was] Wherefore they freely archieved the conquest of the land, which Moses had given them, Numbers 32. 39 and for the same reason they were chosen by him to inhabit in that place, to stand as it were in defence of that dangerous frontier. Gilead] The one half of it, as it appeareth, Deuteronomy chapter 3. vers. 12, 13.  
V. 2 By their] Whereof each one was a head of a nation which carried their name.  
V. 5 Ten portions] Five for the five brothers, verse the second, and five more for the five daughters of Zelophel●d, the son of Hefer, who was the sixth brother.  
V. 6 The Daughters] In this Tribe the division was not made only according to the number of the males as in other Tribes, but also of the females.  
V: 10 Met together] The Italian, Bordered] These two Tribes descending both from one Patriarch Joseph, being joined together; for otherwise if you did divide them, Manasseh bordered upon the other two tribes.  
V. 11 The Inhabitants] who because they could not be driven out, were brought into bondage, as it is said afterwards.  
V. 12 Would dwell] Resolved to stand upon their own defence; to be admitted to capitulation, that they might dwell in their own Cities.  
V. 14 The children] Namely of the two Tribes, Ephraim and Manasseh. One lot] They did indeed receive two several portions; but they would say, that they both were worth but one, in regard of their great multitude.: and that one of their tribes was sufficient to people them both: especially seeing that a great part thereof was yet enjoyed, and possessed by the Canaanites.  
V. 15 To the wood Country] It was some great wood between these two tribes.  
V. 16 The hill] The hilly part which we have hitherto conquered: and as for the plain, the Canaanites have the advantage of us, by reason of their war Charets; Judges 1. 19 and 4. 3. Of Iron] It was thought they were Charets for war; the axle trees armed with Iron-hooks, and trimmed up every where with Iron, both for offence, and defence.  
V. 17 Thou shalt not have] As there is good reason thou shouldest have as much land as two Tribes, so thou must employ a double strength in conquering of 〈◊〉.  
V. 18 For it is] The Italian, If it be] If the rest of the country be a wood, the best remedy is to cut it. Thou shalt drive out] with the help of God which will not fail thee; so that thou employest thy s●fe in it valiantly, and put thy confidence in him, and his promises.   

CHAP. XVIII. VERS. 4.  
DEscribe it] Thou shalt take a note of the country, and of the situation of it, the bigness of it, and number of the Cities, and Castles, to make the shares equal.  
V. 6 Ye shall therefore] Joshuas words to the Deputies which were already chosen. The Lord] that is to say, before the Ark.  
V. 7 The Priesthood] They have their portions assigned them, out of the things which are offered and consecrated to God, in recompense of their service.  
V. 19 The North bay] The salt sea, or lake of Sodom, stretched itself from the North and South, and at the two heads, it did restrain itself into two great points; whereof the Northern was the end of the Land of Benjamin, and the Southern one, of that of Judah, Josh. chapter 15. verse 2. and the mouth of Jordan, which went out into this lake was Southernly, in regard of the head thereof, which was northerly.   

CHAP. XIX. VERS. 2.  
BEer-sheba] This City, and that which followeth next, were both but one City, divided by some river or wall; otherwise in stead of thirteen Cities, there would be fourteen. See 1 Chronicles 4. 28.  
V. 9 The Inheritance] See upon Josh. chapt. 15. verse 32.  
V. 11 The River] Called Kishon. Judg. chap. 4 verse 7.  
V. 15 Bethlehem] This is another City of the same name as that which was in Judah, where the Lord was borne, yet it is not the same. Twelve] the whole number of the Cities which are named, is sixteen. But we must imagine, that amongst this number, there were some which were not of Simeons' portion, but did only border upon it.  
V. 27 Cabul] This is not the name of a City, for then in stead of two and twenty, there would be three and twenty: but it is the name of some Country lying in the outermost bounds of Palestina, 1 Kings 9 13.  
V. 34 To judah] Jordan was the Eastern border of this tribe, and of all the rest of the Tribes which lay upon it, until it came to Judah.  
V. 38. Nineteen] See how this number must be understood upon v. 2. 15.  
V. 47. Went up] That is to say afterwards, After the death of Joshua, Judges 18. where Lesem is called Lais, which was at the Northern end of the Country: whereby Dan is after set down for the northern head, opposite to Beer-sheba the southern head.  
V. 50. Built] Repaired it from the ruins of the wars, increased it, and made it fitting for his own use.   

CHAP. XX. VERS. 1.  
Spoke] In a sensible apparition, as Jos. 5. 14. or in a prophetic revelation.  
V. 4 His cause] The true relation of the fact, for his own justification. Take him] Namely, if they do not find him guilty of wilful murder.  
V. 8 Assigned] Confirmed and ratified, that which was already apppointed by Moses, Deuteronomy 4. 43.  
V. 9 Until he] Till that after the death of the high Priest, he did present himself before the great assembly of the people, to be reestablished in his own house, under the security of public protection, after his innocence was made known, and the avengers' wrath abated and qualified.   

CHAP. XXI. VERS. 11.  
OF Anak] The Italian hath it, Anoe] commonly called Anak.  
V. 12 The fields] Beyond the two thousand cubits, specified, Num. 35. 5.  
V. 16. Two Tribes] Namely, Judah, and Simeon, verse 9  
V. 27 The other half Tribe] Besides that half which had its share beyond Jordan.   

CHAP. XXII. VERS. 3.  
THese many days] See upon Jos. 14. 10.  
V. 8. With your brethren] With those of your Tribes, which stayed behind for the safeguard of the country, according to Moses his order, Num. 31. 27 see 1 Sam. 30. 24.  
V. 10 To the borders] Others, to the bounds; Others do keep the Hebrew word Gheliloth, as it were a proper name, as jos. 18. 17.  
V. 11 At the passage] The Italian, On the side of] On this side jordan, in the other Tribes Country.  
V. 14 Each chief house] Namely, the chief in every Tribe: Now the half Tribe of Manasseh, which was on this side jordan, is here set down for a whole tribe.  
V. 16 Rebel] For as much as this Altar had been built to offer ordinary Sacrifices upon, as it was very likely, seeing it was not slightly built, as your extraordinary Altars were, which were not built to endure, Exodus 20. 24, 25. It would have been a mark and occasion of Schism, and division in the Church, and a disobedience and alienation from God's true service, which was not acceptable to him, but only upon one altar. Deut. 12. 26, 27. for a figure of Christ his Cross, which was the only true Altar.  
V. 17 From which] For many which were guilty thereof, whom God spared at that time when the evil was committed, did notwithstanding suffer for it many years after, as Numbers, chapt. 14. vers. 20, 22.  
V. 19 Be unclean] In your judgement and opinion, as having not in it the holy signs of God's presence in the instruments of his service. Of the Lord] Which the Lord hath acquired, and consecrated to himself for his Church's habitation, and a place of the sinnes of his presence, such as the Altar, the Tabernacle, and the Ark were. Against us] Severing yourselves from the communion of the Church: in which alone is the true service of God, and the participation of his grace and Covenant.  
V. 20 Wrath] The discomfiture before Ai, joshua, chapter 7. verse 5. That man] Namely, the thirty men which were slain by the enemies, and the whole family of Achan, which was put to death with him, causeth us to fear, lest all Israel be entangled in the punishment of your sin.  
V. 24 What have you to do] You are not of God's people, being separated from the holy land by the river of jordan.  
V. 25. Make our children] They might cool their zeal in the service which is yielded unto him in the place which he hath chosen, and consecrated.  
V. 26 Build us] By graving some inscription upon it, or keeping in our treasury of Monuments, some public record, when, by whom, or to what end that Altar was built.  
V. 27 Before him] Before the Ark, the place by him chosen, to show his presence in grace and power.  
V. 31 Among us] With his grace and blessing, by not suffering so gross an abuse. Delivered] Have not drawn upon them, some severe judgement of God.  
V 34 Ed] We have so set it up in the midst of the Tribes, which are on both sides jordan, for a token, that we do all equally acknowledge, and worship the same God, whom we all can, ought, and will serve in his Temple.   

CHAP. XXIII. VERS. 4.  
THat remain] Whose country hath not yet been conquerod.  
V. 7 Come not among] You join not yourselves carnally with them in marriages, or otherwise. 'Cause to swear] The Italian, Use them in oaths] in oaths which you shall make of yourselves, or swear them at other men's requests.  
V. 8. As ye have done] Since you came into the Land of Canaan, under my conduct.  
V. 11 To yourselves] The Italian, Upon your souls] as you tender the welfare of your own persons, and especially the salvation of your souls. Or upon pain of most grievous punishment upon your persons.  
V. 14 I am going] I shall shortly die; 1 Kings 2. 〈◊〉. as it is apppointed for all men once to die. Hebr. 9 27.   

CHAP. XXIV. VERSE 1.  
SHichem] In Silo, which was within the Territories of Shechem, where the Tabernacle and the Ark were.  
V. 2 The flood] Namely Euphrates.  
V. 3 Multiplied] By Hagar, and Keturah. Gave him] For heir, and partaker of my Covenant by special grace and power.  
V. 10 Out of his hand] Namely Balak.  
V. 12 The two] Sihon and Og.  
V. 15 And if] This is spoken, not to free the people from their service to God, but to try them, and bind them more strictly unto him, as having chosen him to be their God of their own free will, and so come within his Covenant; as your pleasing bonds are the strongest. See Ruth chapter 1. verse 8. 1 Kings chapt. 18. verse 21. Psal. 119. verse 173. Prov. chap. 1. verse 29. Ezech. chap. 20. ver. 37.  
V. 19 Ye cannot] Take care what you promise, because you must religiously observe it, and one can hardly hope for that at your hands, knowing your natural rebellion, and inclination to Idolatry, which will provoke God's wrath.  
V. 25 joshua] Who representing God's person, in the quality of his servant, and in his name renewed and confirmed his Covenant with the people.  
V. 26 In the Book] joining it by God's order and inspiration to the book of the Law written by Moses. Deuteronomy, chapter 31. verse 9 26. Set it up] As the custom of those days was, to set up such stones or pillars for signs and monuments either with, or without inscriptions, Genesis chapt. 28. verse 18. and chap. 31. verse 45. and chapter 35. verse 14. Exodus, chapter 24. verse 4. Deuteron. chap. 27. verse 2. joshua, chapter 4. verse 3. and chapter 8. verse 32. By the Sanctuary] Within the precinct of the Court, which was about the Tabernacle.  
〈◊〉. 27. It hath heard] It shall represent unto your Consciences the promises you have this day made; as a living witness would do, that had been desired to be present at the making of a contract.  
V 33 Given him] By some particular and special liberality for the commodiousness of God's Service, established in Siloh, a place of Ephraim: to the end that the high Priest might dwell near: For otherwise all the Priests Cities were taken out of judah, Simeon and Benjamin, joshua, chap. 21. verse 4.     

THE BOOK OF JUDGES.  

THE ARGUMENT.  
THIS Book, which seemeth to have been gathered by some Prophet 〈◊〉 of public Records, and the treasures where they were kept, containeth the History of the chief things which happened to the people of God, after the death of joshua, until the days of Eli high Priest. The sum of which is, that God after Ioshua's death; having left many of the accursed people remaining for a continual proof, and exercise of his people; they by their unlawful practices, contracts, and marriages with them; were thereby misled into several great corruptions in the service of God; and into a boundless Idolatry, and corruption of Life and Manners. Whereupon, God had also employed the same nations, for to afflict and punish them severely by tyrrannies, oppressions, violences, and desolations by war. But yet the son of God, the everlasting head of his Church, would not suffer it to be quite corrupted, or destroyed; but divers times appeared, and spoke either in his own person or by some Pr●phat, to reprove his people and call them to repentance. And did also at their need extraordinary▪ praise up some heroical persons, which he did endue with power and gifts of his spirit, inspiring and setting them on to take upon them the government, under a benign, fatherly and reasonable form, to minister justice, practised through the light and guide of God's spirit: and to defend, and deliver the people from their oppressors, and to re-establish the public liberty and peace by their Armies, miraculously conducted and blessed by God: and all under the plain name & title of judges: seeing their whole dignity and office being restrained 〈◊〉 〈◊〉 the bounds of those two functions, could not bear any sign of a violent, proud, or absolute domination, but depending only upon God's election, command, approbation, and guide, aiming only at the public good and safety, as Moses and joshua had done, which lasted until the Philistims tyranny, which was never quite abolished by the judges; yea, joined to the rest of the people's frequent disorders; it laid open the way for God's providence to confirm the state, by erecting. david's and his posterities Monarchy: which was to serve for a perpetual direction to expect Christ his spiritual, and everlasting Kingdom.   

ANNOTATIONS.  

CHAP. I. VERS. 1.  
ASked] By the high Priest, according to the Law, Nu. 27. 21.  
V. 8. Had fought] Namely, in Ioshua's time. Now they of judah had but only taken one part of jerusalem, which had always been divided into two Cities, severally enclosed with walls. See jos. 15. 63.  
V. 16 Kenite] A Nation of which jethro, Moses, his father in law was. Num. 24. 21 who stayed with the people at Moses his request, Num. 10. 31. or at the least his posterity afterwards, did come amongst them, judg. 14 17. 1 Sam. 15. 5 1 Chron. 2. 55. jer. 32. 5. Out of the City] Namely jericho. See Deut. 34. 3.  
V. 17. Hormah] That is to say destruction, after the manner of the accursed thing.  
V. 19 Could not] See jos. 63. Of Iron] See upon jos. 17. 16. Now the use of these charers, was for the plains, and valleys, not for the hilly Countries.  
V. 21 The children] For one part of jerusalem belonged to the land of Benjamin, jos. 18. 28. the other belonged to judah. jos. 15. 63.  
V. 27 Would dwell] As jos. 17. 12.   

CHAP. II. VERS. 1.  
ANgel] Which was the son of God himself, who from time to time appeared in humane shape, as the great Captain of the people; and therefore here attributeth unto himself the works of God, see Ex. 14. 19 and 23. 20. and 33. 14. jos. 5. 13, 14. jodg. 6. 12. and 13. 3. Came up] From Gilgal, where he first appeared to joshua, josh. 5. 13. he now appeared again in Bochim: here so called by anticipation, vers. 5.  
V. 3 A snare] A cause of r●ine, and perdition; through the idolatry which you shall commit with them, drawn thereunto by the society which you hold with these nations. Exod. 23. 33. Deuteronomy 7, 16.  
V. 4 Spoke] It is very likely that he spoke through the high Priest, or joshua himself.  
V. 5 Bochim] That is to say, the place of weeping.  
V. 9 Timnath-Heres] It seemeth that by reason of the abommation of the idolatry which was here done to the Sun (for Heres in Hebrew signifieth the Sun) this place was afterward by transposition of, letter's called Timnath-●●ra, jos. 19 50. and 2●. ●0. as upon the same occasion the like change was made, of many other proper names.  
V. 10. Which knew not] Which was not present at the time of those miraculous works, and manifestations: and had not the experience, nor lively impression thereof, as they who had been eye-witnesses of it.  
V. 11. Did evil] By this ordinary circumlocution is meant idolatry, which is the sin which above all other sins offends God's Majesty. Baalim] The general name of all the Canaanean, Caldean, and Syrian idols, and signifieth Lords, or Governors. Under this name the Planets were worshipped, to whom the Astrologians attribute some kind of domination in their houses in heaven. Under this name is also the name of Bel comprehended, either single or compounded.  
V. 13. Ashtaroth] The general name of the female idols of those nations as of Venus-starre amongst the Sidonians, and of the Moon and the earth amongst the Syrians; and it is very likely that from thence is derived the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saturn, Mercury, jupiter, Luna, Pallas, etc. came from the Hebrew.  
V. 16 judges] Rulers and supreme Magistrates who were endowed with heroical and extraordinary virtues by God's spirit, and had also a divine calling, as well to rule the people with Laws and judgements, as for to defend them from their enemies by just war.  
V. 17 A whoring] A very frequent term in Scripture, signifying the unlawful and shameful conjunction of the soul with idols: whereas true and sincere religion is compared to chaste wedlock. Their fathers] In Ioshua's time, and a while after.  
V. 18 It repented] See upon Gen. 6. 6.  
V. 19 Then their fathers] The ancientest, in Egypt, and in the wilderness: They ceased not] they imitated, yea went beyond the examples of their wicked forefathers.  
V. 22. I may prove] This was God's end, when he left these Nations in Joshua's time, for afterwards, this trial having an evil issue, they served no longer for trials, but for scourges and instruments of revenge.   

CHAP. III. VERS. 1.  
AS had not] They had not been present, whereby they were also less touched with these wonders, as being old; wherefore God left some victories to follow, to renew the memory of the old, and keep the people in continual exercise of Faith and Obedience, seeing they had the same need of God's grace against that remainder of the enemies.  
V. 2. Only that] Besides that chief foresaid end, God had another, which was to prevent the relenting and tenderness, which is caused by great and long rest; and for to force his people to hold those nations to be enemies, and to execute his sentence against them, seeing they were continually assaulted & molested by them: To each them] the Italian, Being taught] at their own costs, and to their damage.  
V 3. Five] Judg. 1. 18. It hath been said, that Judah conquered three of them, but we ought to believe, that this chanced after the time which is here set down: namely after the death of Joshua, Judge's chapter 2. verse 21.  
V. 7. The groves] See Exodus 34. 13. Deutcronomy 16. 21. Judg. 6. 25.  
V. 10. The spirit] God did endow him extraordinarily with the gifts of his Spirit, in heroical virtues, fit thing for the charge of government, and deliverance of his people, and did by a vehement and secret force of his Spirit, drive and inspire him to undertake the doing of it: Judged] See upon Judge's chapter, 2 verse 16.  
V. 11. Forty] Reckoning after the death of Joshua, as it may be gathered by the sum of years set down 1 Kings 6. 1.  
V. 13. The City] The Country belonging to Jericho, Deut. 34. 3. fortifying himself also in the ruins thereof.  
V. 15. Left handed] Hebrews, that had his right hand shut, see verse 21. In many men being lefthanded, is a sign of strength, and courage: See Judges chapter 20. verse 16.  
V. 16. Right thigh] Because he was left handed.  
V. 18. Sent away] Ehud went along with them part of the way, and from thence sent them home, and he went back again to perform his business more secretly, and without endangering any body else.  
V. 19 The quarries] The Italian, The stone statues] It may be they were the twelve stones which Joshua set up, Jos. 4. 20. Others would have them to be some Idols of the Gentiles; Others take the Hebrew word to signify certain stone quarries, Keep silence] forbear speaking of it, until we be alone.  
V. 20. Summer parlour] Hebrew, cool, according to the custom of great men, who had their Summer rooms, and their Winter rooms, Jermiah, 36. 22. Amos 3. 15. Arose] in sign of some reverence to the Godhead, though it was an ignorant and superstitious one.  
V. 25. Till they were] They could not tell what to say, nor what to think. Others, they stayed till it was very late.  
V. 26. Sei●ath] This was some place in the land of Israel, peradventure the same that is mentioned, Jos. 15. 10.  
V. 27 Heblew] To gather the people together.  
V. 29. Lusty] The Italian, Fat] that is to say, chosen and able men.  
V. 30. Fourscore] Counting, according to some, from the death of Othniel to Shamgar, or according to others, from the dividing of the Country, joining into one sum the forty years mentioned, verse 11. And others in stead of eighty, read eight.  
V. 31. With an ox g●ad] Peradventure for want of another weapon; for they which had dominion over them were wont to keep them without weapons, Judg. 5. 8. 1 Sam. 13. 19, 22.   

CHAP. IV. VERS. 2.  
SOld them] Forsook them to be made slaves, and suffered them to be subdued: Of the Gentiles] It should seem that this place was so called, because that the Canaanean heathens, had their habitations, & forts there, as Isay 9 1.  
V. 3. Of iron] See upon Joshua Chapter 17. verse 16.  
V. 4. The w●●e] Either Lapidoth was her husband's name, or else it should be translated a woman of ●ap doth, that is to say, borne in a city so called: Judged] by divine inspiration, and extraordinary vocation judged the people, and declared unto them Gods Will, and was raised up for their deliverance.  
V. 5. Of. Deborah] For so this prophetess was called.  
V. 9 The journey] Or in the way that thou takest, namely the way that thou followest, in being desirous to have me go along with thee.  
V. 11. From the Kenites] From the other kindred of Jethro, called Kenites, Num. 24. 21. who had taken up their habitation amongst the tribe of Judah, Judg. 1. 16.  
V. 14. Gone out] As Captain of this army, where by also the action is imputed to the Lord.  
V. 15. Discomfited] As Jos. 10. 10. and by Judg. 5. 20. it may be gathered that this was done by some heavenly means, as 1 Sam. 7. 10. With the edge] giving by this discomfiture, way to Barak and his men, to slay them without danger.  
V. 17. Peace] Namely a forbearance of hostility and offences, but not any sworn o● covenanted peace, for in that case Jaels' act had been blame worthy.  
V. 21. Anaile] A Stake headed with iron, which was stuck into the ground, to keep the cords of the Tents in the field stretched out and sliffe: Now this act of Jaels' being applauded, Judges 5. 24. we ought to believe that it proceeded from a holy zeal, to destroy the enemies of God's people, according to his express command, to testify her perfect communion with the Church, without having, any regard of her own proper good and safety.   

CHAP. V. VERS. 2.  
THe people] Namely some of the tribes thereof, v. 18.  
V. 4. When thou] As when thou appearedst to thy people, giving them thy Law in the Wilderness (which is a part of Seir, or Idumea) and afterwards didst miraculously conduct them, causing the prodigious effects of thy presence to be left, even so hast thou done at this time.  
V. 6. The high ways] A description of the calamities of war, when the country is over-runn, and the high ways kept by Soldiers and thiefs, and all trading cutoff, none daring to travail, but only through byways: See Leviticus chapter 26. verse 22. 2 Chr. 15. 5. I say chapter 33. vers. 8. Lam. cha. 1. verse 4. and 4. 18.  
V. 7. A Mother] That is to say, a governess, and protectrix.  
V. 8. Seen] The people were taken unprovided of all manner of defence: Peradventure it hath a relation to their being disarmed by their enemies, see 1 Sam. 13. 19 22.  
V. 9 The gavernors] I do honour and love the Magistrates and Judges of the people, who notwithstanding their peaceable offices and dignities, have been willing to participate of the labours, and dangers of war.  
V. 10. That ride] A token of dignity in these days, and countries: See Judges 10. 4. and 12. 14. He would say, let all the Magistrates and eminent persons, take an example of these men's zeals, and let travellers, safeguarded through their valours, praise God, and honour his instruments.  
V. 11. They that are delivered] Seeing that now the Country is in peace, and the fields are freed from Soldier's incursions, and country people may go abroad about their business, to fetch water at the common wells, Ne emiah cha. 4. 23. Let those places of great meetings sing out God's praises: Then shall.] by means of this victory, the country people may frequent the Cities, on Court and Market days, and the inhabitants of the cities may attend upon their businesses in the public places, which ordinarily are near the gates of the cities.  
V. 13. He made him] He hath given him the victory over his enemies, and granted him the conquest of their land: That remaineth] The remainder of the children of Israel, who had been rescued out of the Canaanites oppression and tyranny: The Lord made] That is to say, by the hands of me Deborah, he hath delivered Princes and great Captains into the hands of a multitude of mean people.  
V. 14. Was there a root] Namely out of Manasseh, whose country began at the foot of the hill called Amaleck, which was within the Tribe of Ephraim, Judges 12. 15. After thee] Namely Ephraim and Manasseh whose land was on the backside of Benjamin from the South to the North: Out of Machir] Out of the half tribe of Manasseh, which was beyond jordan, Num. 32. 39 Came down] Namely the Magistrates are come down to this war: They that handle the pen of the Writer] The Italian hath it, Conducting their troops with staves of Scribes] Annotations in the Italian are thus, Staves] bearing in their hands the signs and badges of their offices, Numbers 21. 18. Of Scribes] In Scripture they are so called which are towards the Law, as well by teaching and expounding it, as by judging according to it.  
V. 15. Into the valley] Of mount Tabor, judges 4. 14. For the divisions] The Italian, Amongst therivers] That part of the Reubenites, whose country, is bounded by two rivers, namely jordan, and Arnon, have showed themselves very valorous and free in this expedition.  
V. 16. Why abodest thou] What was the reason that the other Reubenites have chosen rather to stay at home unworthily, to attend their cattle whereof they have great store, Num. 32. 1. then to come to this 〈◊〉 glorious and necessary a war? For the divisions] The Italian, Amongst the rivers] The reason of ●dis unworthiness was carnal wisdom, which considering the dangers of the war, thought they did very wisely, in making more account of their security, then of employing themselves any way, for the public good and safety.  
V. 17. Gilead] Machir, who had his portion in Gilead, hath been commended verse 14. for being come freely to this enterprise, wherefore it seemeth that we must here by Gilead understand the tribe of Gad, which possessed the one half of Gilead, joshun 13. 15. In Ships] Because Dan and Asher had their Country near to the Sea, joshua chapter 19 verse 29, 40.  
V. 18. In the high places of] Namely in plain and open field.  
V. 19 The Kings] Namely Jabin and his confederates: They took no] they could not get any prey, nor take any prisoners to put to ransom.  
V. 20. They fought] See upon judg. 4. 15. In their courses] Hebrew, ways, or paths.  
V. 21. The river] These rivers, and torrents were near the place where the battle was fought, and it is very likely that many were drowned in them whose bodies were carried away with the water, Strength] of the enemies,  
V. 22. Broken] In their rash, and overhasty flight.  
V. 23. Me●oz] This name is not any where else to be found, and it is likely, that it is some altered name, to point, out some city obscurely, as Mich. 1. 10 11, 12. Or every consonant of this word did show the first letter of the names of some places, as might be Megiddo, Rabbot, Zabulon; three cities near unto the place of that battle: Said the] I do pronounce this curse, by the revelation, and command of the Son of God himself, judges 2. 1. who appeareth to me in the shape of an Angel, whose only servant, and instrument I am, in the conduct of his people: Of the Lord] of his Church, to the safeguard of which, the Glory of God himself is annexed.  
V. 24. In the tent] As the Kenites did dwell for the most part in tents in Palestina, judges 4. 11. jer. 35. 7.  
V. 25. Lordly dish] In a dish or cup fitting for his greatness and dignity.  
V. 27. Dead] The Italian, Desolate, losing his life as he had lost his men, and arms.  
V. 29. Returned answer] To confirm, and comfort herself: An ironical representation.  
V. 30. On both sides] Before, and behind: Meet for the neck] meaning some great kind of Royal mantles, buckled under the chin.  
V. 31. Forty years'] Counting from the fourscore, judg. 3. 30.   

CHAP. VI VERSE 2.  
THe dens] Which afterwards served for shelters, places of refuge, and strength, until the last desolation of the jews: See 1 Samuel Chapter 13. verse 6.  
V. 3. Of the East] Namely the people of Arabia, which was Eastward from Palestina, job chapter 1. verse 3.  
V. 10. Fear not] As every religion is joined, with a feae of that deity, which it serveth, and worshippeth the true religion with a fear of piety and knowledge, the false religion with a blind and superstitious fear.  
V. 11. An Angel] The Son of God himself, appearing in human shape, wherefore he is also called the everlasting Lord, v. 14. and 23. See jos. 13. 14. judg. 2. 1. and 13. 3. Ab-Lzri●e] It was one of the families of the tribe of Manasseh, jos. 17. 2. Threshed] He did not thresh it openly upon the threshing floor, as he was wont to do, for fear of being espied by the Midianites, but he did beat it out with staves, or clubs privately in the winepress, without making any noise.  
V. 14. Thy might] Of body and mind, which thou must acknowledge God hath heretofore given thee, and now it shall be doubled upon thee by my Spirit, to execute thy vocation of deliverer of the people.  
V. 15. My family] The Italian, My thousand] as the tribes were thus divided into thousands, Exo. 18. 25, Mic. 5. 2.  
V. 17. That thou] The Italian, That thou art he] The great Angel of God, which appeared so often.  
V. 18. My present] Of corporal food, wherewith he meant to honour the Angel, as Abraham did, Gen. 18. 5. and Mano●h, judg. 13. 15. looking for some sign, which the Son of God gave him in that self same food.  
V. 21. Departed] Vanished suddenly away for a little while; for presently after he appeared unto him again, and spoke to him, v. 23.  
V. 22. Alas] Words of an affrighted man, who was afraid to die, according to the conceit of all those to whom the Son of God did any way show any beam of his glory: See Genesis 16. 13. and 32. 30. Exodus 24. 11. and 33. 20. Deut. 5. 24. Judg. 13. 22. Isay 6. 5. For because] Must I therefore die being cast down, and swallowed up by thy Majesty? Or plainly, thus have I seen the Angel, etc.  
V. 23. Peace be unto thee] be quiet, be free from fear: Or else, I give thee my grace and blessing.  
V. 24. An Altar] For a remembrance and a monument: Jehovah Shalom] The Italian hath, The peace of the Lord] the Lord alone is the author of all peace, security and prosperity. See concerning these titles, Exodus 17. 15. Jeremiah 33. 16. Ezechiel 48. 35.  
V. 25. The grove] Which according to the custom was dedicated to idolatry, Judge's Chapter 3. verse 7.  
V. 26. Rock] It might be some cleft, hard to get off where there had been some place of retreat, and defence.  
V. 31. He that will plead] I will take upon myself the revenge of this impiety presently, words of zeale-inspired by God.  
V. 32. Jerub-ba●l] A man against whom Baal is to strive and contend: See 2 Samuel, Chapter 11. v. 21.  
V. 34. Came upon] Did seize on him, by an unaccustomed heat, and zeal, and filled him also with heroical gifts, necessary for the executing of his office.  
V. 37. Behold] Words of an humble and religious craving of a sign, in such a dangerous and high calling; to be thereby strengthened in faith and obedience, against all contrary persuasions, and not to prescribe God any thing, or to tempt him rashly.   

CHAP. VII. VERS. 2.  
AGainst me] Taking from me either partly, or wholly the glory of their deliverance, attributing it to themselves.  
V. 3. Gilead] There is no where else any mention made of any mount Gilead on this side of Jordan, wherefore it may be presumed to be some hill, situate within the Country of the half Tribe of Manasseh, standing on this side, which did somewhat resemble that famous mount Gilead, on the other side of Jordan, which was in the possession of the other half Tribe.  
V. 5. That loppeth] Besides God's free will in choosing by this sign, those whom he thought good, it seemeth he would also describe such as are sit to follow the Lord; Namely those who for zeal to his service, do but taste the pleasures of the world, as they pass along, without staying with them, only for necessity, and not for any constant delight they take in them.  
V. 8. The people] Namely those three hundred chosen men.  
V. 10. To go down] With thy people to set upon them.  
V. 11. Armed men] Which had the watch that night.  
V. 13. A cake] Which represented the smallness and weakness of the Israelites that were with Gideon.  
V. 15. He worshipped] Casting himself upon the ground before the Lord, he gave him thanks and glory, for confirming of his vocation; and for the victory which he did assure him of.  
V. 16. Divided] Keeping one hundred with himself: A Trumpet] not only to affright the enemy's camp, which was a very usual stratagem of war, but also to represent unto us the true way, how to overcome the world and the devil, by the free profession of the Gospel, and clear manifestation of the light thereof, in the public preaching of it, and the lively demonstration of the power of it; in works of jastice even in this earthly body, though it be to the destruction of it, which is the earthen pitcher, wherein we have this treasure: See Joshua cha. 6. v. 4, 16. Psalm 149. v. 6. 2 Corinth. 4. 7. Revelations 12. 11.  
V. 18. Of the Lord] The Italian, To the Lord] Or let the victory be for the Lord, that is to say, we fight for God and Gideon who are our heads.  
V. 21. Stood] The Italian, Stood still] in sign that the whole work was Gods; as Exodus cha. 14. v. 14.  
V. 22. Set] See like examples, 1 Sam. 14. 20. 2 Chro. 20. 23.  
V. 24. Beth-barah] It seems to be the same place which is called Bethab-barah, John chapter 1. verse 28. And jordan] The Italian, Along jordan] or, and Jordan, as if by the other waters were meant other rivers and torrents.  
V. 25. Rock Oreb] So called, by reason of this chance: On the other side] Before he was come over it.   

CHAP. VIII. VERS. 1.  
Why hast thou] The Italian, What thing i● this] Why hast thou so far despised us, as not to make us partakers of this enterprise, and of the honour of doing it? A complaint grounded upon the preeminency of this Tribe, as well by reason of the power of it, as because Joshua was an Ephramite, and that the Tabernacle of God was in Siloh, a City of this Tribe: See Judges chapter 11. v. 1.  
V. 2. What have] You complain unjustly, for all that I and my Abiezerites, Judges 6. 11. have done and all the honour and profit we have gotten in this action, doth not equal the least part of yours, who have taken the two Princes, and spoiled them that fled, at your pleasure, etc.  
V. 5. Succoth] This city, as likewise Penuel, were beyond Jordan: Loaves] The Italian hath it, Pious of bread] Hebrew, a round, or cake, because the J●●s made their loaves flat and broad, whereofre they did break them, when they shared them, and did not out them.  
V 6 In tly hands] Are they already thy prisoners, that we should acknowledge thee to be a conqueror, & not fear the danger of their revenge? Words of mistrust in God, of a perfidious and cruel abandoning of their brethren, and of a biting kind of scoff to Gideon.  
V. 7. With briers] The Italian, Thistles] or Teaz●●s] A kind of a wild herb, of a triangular form, with very sharp prickles in the corners: Some hold it to be, the star thistle, or Saint Barnabies thistle.  
V. 11. That dw●l●] These were the Arabians, called Scenites by the Grecians, because they do not live in houses, nor cities, but in movable tents, feeding their cattle: See Jeremiah chapter 49. verse 29. Nobah] Sco concerning these places, Numbers 32. 35, 42.  
V. 13. Before the Sun was up] The Italian, Before the getting up of Heres] or, when the Sun began to rise.  
V. 16. He taught] The Italian, He punished] or bruised.  
V. 17. The tower] Which afterward was restored by Jeroboam, 1 Kings 12. 25.  
V. 18. Each one] Others have it, one of them.  
V. 21. For as the man] Why dost thou command this boy, in scorn and contempt of us, to do things beyond his age? If thou wilt slay us, do it thyself: The ornaments] Or plates of a precious metal, which were about the collars of Camels, that belonged to great Lords, or principal persons.  
V. 23. The Lord] The supreme dominion which you offer me, belongeth to God alone: as well to give his people laws, as to appoint and raise heads, and Judges amongst them; and from time to time declare his will unto them, and show his power and might, see 1 Sam. 8. 7.  
V. 24. Ishmaelites] That is to say, Arabians for the most part, who commonly used to wear earrings: See upon Gen. 35. 4.  
V. 27. An Ephod] A priestly habit, Exodus 28. 4. by which ought to be understood all other preparations belonging to Divine Service: which though it was in appearance appointed for the honour of the true God: yet it is called fornication and idolatry, because it was of man's invention, against God's order: A snare] an occasion of ruin for all the tragical accidents, which did befall gideon's house, happened through God's judgements, for a punishment of this idolatry.  
V. 28. Forty years'] Counting as it is imagined from the other forty: Judges chapter 5. verse 31.  
V. 29. Dwelled] That is to say, lived a private life.  
V. 33. A whoring] Besides the corruption of the service of the true God, brought in by Gideon, they fell to serving of idols, as they had done before, Judg. 2. 11. and 3, 7.   

CHAP. IX. VERS. 2.  
THree score and ten] For the most wretched, and imperfect kind of government, is of a great number of supreme Lords, equal in authority: Your bone] Of your blood, and parentage by my mother's side.  
V. 6. Millo] The Hebrew word signifieth a terrace and it might be some great place near the palace, which therefore bore the name of it: and so by the house of Millo, should be understood the city counsel: Others take this name for the fortress of the place, and the house of Millo for the garrison of it; Of the pillar] The Italian, The oak of the pillar] See Jos. 24. 26.  
V. 7. That God] An ordinary kind of speech, when one desires any thing at a man's hands; do this as God shall help thee. Or else it is a kind of threatening: Harken unto me, and then may God prosper you as you deserve.  
V. 8. The trees] See a parable, or a fable like unto this 2 Kings 14. 9 You Sichemites, Gideon having refused the command which you had proffered to him, Judges 8. 22. have chosen a most wicked man to be Lord over you; if you have dealt justly in this election, then may you enjoy the fruits of a just government, but if you have dealt perfidiously, and ungratefully with Gideon, then may it please God to revenge it, by causing you to destroy one another, 〈◊〉. 57  
V. 9 God and man] Being that oil was used in offerings, and in the consecration of persons, and instruments for God's Service; and amongst men it is also employed to honourable uses. Others translate it, by which, by my means God and man is honoured; namely, in consecrating Kings and Priests: and to beautify the face upon occasion of feasts and banquets.  
V. 13. Which cheereth God] Because that wind was used in offerings, pouring out the wine in Sacrifices of a pleasing odour to the Lord.  
V. 15. If in truth] That is to say, if your choosing of Abimelech to be your King, be not joined with a cruel treachery against my father, and his issue may you with security enjoy his government, verse 19 The cedars] Namely the most noble, and powerful that are amongst you, for your tyrants chiefly aim at the overthrow of such.  
V. 18. Maid servant] Of the Israelitish kind, which might be taken for concubines, Exodus chapter 21. verses 8, 10.  
V. 22. Over Israel] Not that he had the same command over all the people, as he had 〈◊〉 Sichem, but by reason of some pre-eminence, which he might have as being acknowledged for gideon's heir, and successor.  
V. 23. Sent] Loosed the reins to the devil's malice, that he might raise discords, for a punishment of their precedent hurtful agreement: See 1 Kings 22 2. Psalm 55. verse 9 Hosea Chapter 10. verse 2.  
V. 25. Set Liars in wait] To catch him, if he w●nt by, evil accompanied, or to spy him if he passed along with any great troop, and to giye notice of it, troubling passengers in the mean time, according to the licentiousness of anarchy.  
V. 26. Put their confidence] That is to say, chose them for their heads, reposing great trust and confidence, in their valour, and conduct.  
V. 27. Made merry] The Italian, And sang] According to the custom of the vintage, Isay 16. 9 10. Jeremiah 25. 30. The Italian addeth, Songs] The Hebrew, praises; for the original of these Songs, was to praise God: See Leviticus Chapter 19 24.  
V. 28. Who is] That is to say, Is there any reason that a city of such antiquity, and power as Sichem is should be subject to strangers, such as Jerubbaal the father of Abimelech was: Zebul] This was some governor of the city under Abimelech, who though he were borne in that place, was nevertheless subject to envy and hatred, because he was his officer: Serve the] If you will have a master, take me rather, or some of my family, who are descended from that ancient Hamor, Genesis 34. 2. as the residue of the Canaanites were mingled amongst the people of Israel.  
V. 29. And be said] He challenged him openly, though in his absence, and did send the challenge to him by some one or other.  
V. 31. For ●fie] That is to say, they use all their shifts and endeavours, to cause the city to rebel against thee, and to become Lords of it themselves.  
V. 37. By the middle] The Italian, From the navel] that is to say from above, or from the middle, or from the open country, for the other squadron came by hidden and close ways: Meonenim] the Italian, Of Soothsayers] the occasion of this name is unknown: it might be some grove dedicated to some southsaying idol.  
V. 41. Arumah] Concealing his ill will against the city, as though he had meant it to Gaal, to sin prise the inhabitants unprovided.  
V. 42. Went out] Expecting no more enmity from Abimelech.  
V. 45. And sowed it] As in abomination, condemning it to perpetual barrenness, as the barrenness of salt ponds.  
V. 46. Of the Tower] It was some fortress or rock about the Temple of Baal-berith: The God Berith] The Italian, Baal-berith] Or, of the God of Berith.   

CHAP. X. VERS. 4.  
THat road] Ordinarily, for a token of dignity, according to the use of those times: See judges 5. 10. and 12. ●4. Havoth-Jur] The Italian, The Villages of Jair] Like to the other villages of Jair: Num. 32 41. the name of Jair being here renewed in one of his posterity.  
V. 6. Baalim] See judges, Chapter 2. verses 11, 13.  
V. 7. Sold them He forsook, and abandoned them like slaves: See judge's Chapter 2. verse 14.  
V. 8. Eighteen] The Italian hath it, The eighteenth] namely after jairs death, v. 5.  
V. 11. And the Lord] The Son of God appearing in 〈◊〉 visible form, or speaking of his oracles out of the Sanctuary, which were related to the people by the Priest.  
V 12. Maonites] It is uncertain what people these were, 1 Sam. 23. 24. there is mention made of the wilderness of Maon, in the Tribe of judah, near to Idumea, whereof these Maonites might be a part.   

CHAP. XI. VERS. 1.  
OF an ballot] Kept by Gilaad as his concubine; Gilead] one of Gileads posterity, the son of Machir, whose name was Gilead.  
V. 2. Wife] His lawful wife.  
V. 3. Tob] It was a Country in the confines of Arabia, and it is imagined to be the Tubienites land, which histories make mention of: Went out] Followed him in the excursions which he made upon the enemies of God's people, in those frontiers, whereby the Gileadites knowing his valour, were persuaded to choose him for their Captain.  
V. 7. Expel me] Hence it may be gathered that he was banished by public authority.  
V. 8. Therefore] If thou hast received any wrong by us, we come now for to make thee amends, and to re-establish thee by public decree.  
V. 9 Shall I be] Will you acknowledge me for your governor perpetually? Meaning thereby to prevent his brethren's injuries, which they might have done him, being a private man.  
V. 10. The Lord] We promise and swear it unto thee in his name, calling him to be a witness and a judge thereof.  
V. 11. Ultered] Made a Covenant upon the same promises in the public Congregation of the people encamped in Mizpeh, Judge's chapter 10. verse 17. both parties appearing before God, who was the maintainer of the oath.  
V. 13. took away] Israel took nothing from the Ammonites, Deuteronomy Chapter 2. verse 19 ●ut upon Sihon, who peradventure before had taken some part of the children of Ammon's lands, Joshua Chapter 13. verse 25. Now though that country was for the most part Moabs', Numbers Chapter 21 verse 24, 26. The King of Ammon s●th it was his, for it is likely that he commanded Moab, seeing 〈…〉 t Chemosh] which was the Moabites peculiar idol, 1 Kings chapter 1●. v. 7. is v. 24. called the God of Ammon.  
V. 24. Wilt not thou possess] This is said in a manner of granting, according to the meaning of Ammon an idolatrous King: and not to attribute any power unto the idol: Chemosh] See upon v. 13.  
V. 25. Did he] Namely Balak, after Isiael had conquered the Midianites, Numbers chapter 31. verse 7. let them in peace enjoy the Amorites country without any more question, though that had formerly been belonging to the Moabites.  
V. 26. Thrce hundred] It is thought that these years must be reckoned from the coming out of Egypt, including also the forty of the voyage in the wilderness.  
V. 27. Have not] Thou hast therefore no reason to un 〈…〉 ache this war, nor to offend and assault me, demanding of a thing which was never thine, nor yet to prepare for any defensive war being no way provoked nor urged.  
29. The spirit] He was set on upon this enterprise, by a magnanimous motion of God's Spirit.  
V. 31. Shall surely be] This vow seemeth to have a reference to a thing devoted, as in Leviticus chapter 27. verses 28, 29. Offer it] If it be a thing lawful to be offered, or otherwise I will put it to death. These kind of vows were not commonly used, but only against accursed Nations, which were God's enemies, Number's chapter 21. verses 2, 3. Joshua chapter 6. verses 17. 18. 1 Samucl chapter 15. verse 3. But Jephtah transported by the vehemency of his zeal, for the people's safety inconsiderately devoteth other persons and things, and doth bind himself so firmly that he could not recall it.  
V. 34. With timbrels] According to the custom of those days, Exodus chapter 15. verse 20. 1 Samuel chap. 18. verse 6. Dances] the Italian hath it, Flutes] or dances.  
V. 35. Opened my mouth] An ordinary phrase in Scripture for vows, which signifieth an irrevocable word, binding irremissibly.  
V. 37. Let me alone] Defer the execution of thy vow, giving me this small respite, to prepare myself thereunto, by refraining frequented places, and company, to satisfy my natural grief, for seeing thy posterity fail in me, and therewith all thy joy and comfort, I dying unmarried, and without issue.  
V. 39 Did with her] The strangeness of this act, which hath no precedent, hath caused many to believe, that he did not cause her to be put to death, but that he did consecrate ●er to God, by some unexpressed way, and do translate the ensuing words; And she knew no man: Whereas the Italian translation is, And she had not known any man: But there bein no such consecrations mentioned in the Law, and the devotement having such a precise necessry in 〈◊〉, it seemeth that the exposition of the 31. v. 〈◊〉 to be preferred.  
V. 40. Tolament] Those that hold she was not put to death, translate it, to talk with her.   

CHAP. XII. VERS. 1.  
NOrthward] To Gilead, which was North of Ephraim: Wherefore] See such another example of insolency in the Ephraimites, Judges chapter 8 verse 1.  
V. 3. Put] A Scripture phrase; that is to say, I have put myself into great danger of my life. like as that which is some in the palm of ones hand, may easily fall, o● b●sn●tched away.  
V. 4. Becausetiey 〈◊〉] The Ephraimites pride was the occasion of this wa●, who in c●●t ●pt 〈◊〉 upbraid the Gileadites, saying they could not live, but only by their benefis and favour, and that they had no power of themselves, being encompassed by these two mighty Tribes, and that they ought not to go about any public enterprise, without them, who were their heads and protectors.  
V. 6. Sibboleth] Through custom, or corruption of language, natural to the Ephraimites.  
V. 7. In one of the Cities] Or in the Country of Gilead, which was divided into several cities.  
V. 15. Of the Amalekites] It was a mountain in the Ephraimites country, so called for some unknown reason, see Judges 5. 14.   

CHAP. XIII. VERS. 2.  
ZOrab] See concerning this City, joshua chapter 19 v. 41.  
V. 3. The Angel] The Son of God himself as it appears by verse 18. and 22. See judges 2. 1. and 6. 11.  
V. 4. Beware] The sanctifying of thy son must begin from thyself: Now amongst all the sanctfying that of the Nazarit-ship was the most noted, and required the strictest abstinence from wine, and all manner of drink that would make one drunk Num 6. 3.  
V. 5. A Nazarite] A figure of Christ the great Nazarite; perfectly 〈◊〉 from his mother's womb to be the Saviour of the world, Matthew chapter 2. 23. The resemblance of the one to the other is as well in their miraculous births, as in the gifts of the holy Ghost, in strength and justice: For as Samson alone, without an Army, and almost without any weapons, saved the peopl; So Christ hath done of himself, ●●y chapter 63. verse 5. Hose chapter 1. verse 7. There are also divers other correspondences, which shall be noted in the progress of the histoiry: Begin] For the Philistims continued in troubling of the people a long time after Samson, until they were at the last subdued quite under David, who was a figure of Christ, in the glory of his last coming, destroying all the residue of his enemies, 1 Cor. 15. 25, 26.  
V. 6. Very terrible] Majestical, glorious and sparkling with divine light.  
V. 8. That shall be] Or, when he shall be borne.  
V. 15. Until we] Thinking it was some Prophet, or some created Angel, and therefore he would do him honour, in imitation of Abraham, Genesis Chapter 18. ukase 5. judges, Chapter 6. verse 18.  
V. 16. Though thou] This thy food doth not befit me, I being no man, and if thou wilt bestow it in a sacrifice, bestow it as upon the true God, and not as upon a created Angel.  
V. 17. May do thee honour] As a Prophet, by service, acknowledgement, and respect, or as a good Angel, by remembrance, renown and reverence.  
V. 18. Askest] Thinking to know my name as a creature is: Secret] The Italian hath it, Incomprehensible] Hebrew, hidden, difficult, or admirable as Isay 9 5; Now by the name he means the essence, and divine glory itself.  
V. 19 A meat offering] Manoa had questionless brought bread with the Kid, and she employed that bread ●n a meat offering, which was wont to be joined with the Sacrifices.  
V. 20. From off the Altor] He calleth that part of the rock so, where these offerings were offered.  
V. 23. At this time] Namely of the child's sanctification, and the promise of the Church's deliverance through him, in this time of our great wants, are not signs of anger, but of grace.  
V. 25. The Spirit] Which was extraordinarily conferred upon those, whom the Lord had chosen for deliverers of his people: To move him] To inspire magnanimous thoughts into him, and give him a miraculous strength of body and mind, and incite him to do great and more than humane acts: In the Camp of Dan] The Italian hath it, Mahane-Dan] See Judges 18. 12.   

CHAP. XIV: VERS. 4.  
THat he] Namely Samson, who enlightened with the knowledge of what he was called unto, stood waiting to have the Philistims give him cause to contend with them, to revenge himself, or their tyranny over the people.  
V. 6. Came mightly upon him] In a moment he filled him with a supernatural strength both of body and mind, to confirm him by this act in his vocation; as 1 Samuel chapter 17. verse 34. A figure of Christ's first victory over the Devil, by his death: John chapter 12. verse 31. Hebrews chapter 2. verse 14. He told not] by the 8. verse, it appears that Samson did this act out of the way, being gone aside from his father, for some unknown cause.  
V. 8. To take her] To marry her solemnly, a figure of the Gentiles calling, Hosea chapter 2. verse 19  
V. 11. They brought] Under pretence of keeping him company, and honouring him, but it was indeed to sift him, and look to him perceiving some terrible motions in him.  
V. 12. Put forth] According to the fine ancient custom, especially at feasts, to exercise their wits; See 1 Kings Chapter 10. verse 1. A riddle] [A speech, or obscure and intricate question, hard to find out or resolve: A figure of the Gospel which is a doctrine hidden from the knowledge of the flesh, preached to the world in the time of the Gentiles calling, 1 Corinthians chapter 2. v. 7. The seven days] an usual time for nuptial feasts: See Genesis chapter 29. verse 27. Sheets] Which they carried about them, as they do yet in these days in the East country, to rub and dry themselves, or to cast over their heads, or other parts of their body, or for other necessary uses: See Genesis Chaptes, 38. verse 18.  
V. 14 Out of the] An express figure of the mystery of the sweet and saving food of the soul, brought forth by Christ's death, by which he destroyed, death and the devil: See John chapter 6. v. 5. and Hebrew, 2. 14.  
V. 15. Declare unto us] By declaring it unto thee, that so we may know it from thee: A figure of the world's vain endeavours, to comprehend the Gospel of themselves, which cannot be understood, but only by the revelation of Christ's Spirit, 1 Corinthians 2. 10. by the ministry of the Church; which in the children of this a●e causeth a scossing of Christ, and the persecution of his Church.  
V. 17. The seventh day] Believing it to be already beyond the prefixed time.  
V. 18. If ye had not] These words seem to intimate some sign of suspicion, of some secret and unchaste dealing with his wife, which kindled a jealousy in him, wherein the Spirit of God having a hand, he was provoked, & had power to execute his vengeance upon the accursed and tyrannical nation.  
V. 20. To his companion] To that Philistim whom Samson had chosen for his second-selfe in the nuptial feasts, according to the custom, John chapter 3. v. 29.   

CHAP. XV. VERS. 1.  
INto the chamber] according to the ancient laudable custom, by which women had their chambers several from the rest of the household. See Gen. 23. 2 and 2467. and 3133.  
V. 4. Fox's] Whereof there was great plenty in that Country, Cant. 2. 15. Now this act of Samsons containeth in it a figure of division of the wary counsels of worldly men, by which Christ setteth the world on fire. Psal. 55. 9 Luke 12. 49.  
V. 6 Burnt] A figure of the persecution of the Church, whereby Gods judgements are redoubled upon the Church.  
V. 7 Yet will I be] the Italian hath it, If I be not] a manner of a reserved oath. And after that] I will not give over, until I have fully accomplished my revenge.  
V. 8 Smote them] He made a great slaughter of them without any weapons, hurling them against the ground with spurns and thrusts with his knees. Etam.] See 2 Chron. 11. 6.  
V, 9 Lehi] A place so called by anticipation, verse 17.  
V. 14. Loosed] Not only in the knots, but even the very webs of them.  
V. 16 With the] In the Hebrew there is a kind of similitude between the word Ass and Heap; as if he did say, with the jawbone of an Ass I have made such a slaughter.  
V. 17 Ramath-●ehi] That is to say the Hill of a jawbone, or the slinging of a jawbone.  
V. 18 A thirst] A figure of Christ's spiritual heat and thirst, in the extremity of his combats, and upon the very point of his victory upon the cross. John, chap. 19 28. Thou hast given] Thou hast given him the means and power to obtain it.  
V. 19 In the Jaw] The Italian hath it, A hollow stone] according to others, one of the teeth, which was in the jawbone. Enhakkore] That is, the well of him that called, or cried.  
V. 20. Of the Philistims] Namely, when they ruled Israel, for Samson did never quite free the people from the Philistims yoke: that being reserved for David to do, who was the figure of Christ, who shall accomplish the delivery of his Church, at the last glorious appearing of his kingdom.   

CHAP. XVI. VERSE 3.  
AND took] A figure of Christ his glorious resurrection, who could not be detained by death, Psal. 68 20. Acts 2. 24  
V. 9 His strength] From whence it came; namely from the spirit of God: and by what means his strength was preserved; namely by means of his strictly keeping his Nazarite-ship, through God's singular grace, which did tie Samson to that obedience, whereby it is likely that he had some express manifestation from God: though this gift was not common to all Nazarites.  
V. 13 Weavest] And windest it as the yarn for a web of cloth. The seven] Any hair, divided into seven locks, as the gift of the Holy Ghost, are often represented by the number of seven: in sign of perfection: Exodus 25. 37. Zach. 3. 9 and 4. 2. Revelations, chapt. 1. verse 4. and chapt. 5. verse 6.  
V. 14 Fastened] To the loom, having wound his hair about the yarne-beame.  
V. 17 If I be shaved] This did not depend upon the ordinary form of the Nazarite, who might be without the miraculous gift of corporal strength; but it was a singular favour in Samson by God's free will, annexed to the necessity of his obedience in letting his hair grow. For a figure of Christ, true Nazarite in holiness, and also infinite strength and power; and for a document, that the spirit of sanctification, aught to be, and is in the faithful: a spirit of spiritual strength, 2 Timothy Chapter 1. verse 7.  
V. 20 Was departed] hath taken away his gift from him.  
V. 21 He did grind] In hand-mills, as slaves did Exodus chapt 11. verse 5. Isa. chapt. 47. v. 2. Mat 24. 41.  
V. 22 The hair] And withal the gift of his former strength was restored unto him by the same free will of God, even according as the sacred sign of his long hair waxed.  
V. 23 Dagon] An Idol of the Philistims in general; though it seemeth his Temple was in Ashdod. the Hebrew name is taken from Dagon, which signifieth corn, as if he had been the God of Husbandry: or which is the most likely, from Dog, which signifieth fish: for it was of the shape of a fish from the middle of the body downward, as it seemeth to be intimated 1 Samuel, chapter 5. verse 4. Because the Philistims were seamen, and dwelled upon the sea-coast.  
V. 24 Saw him] Namely, after he was taken.  
V. 25 Made them sport] Either he did indeed do some ridiculous acts, as blind men use to do, or he only feigned to conceal his intent:  
V. 27 Upon the roof] Which was made after the manner of a Terrace.  
V. 30. Were m●e] A figure of the efficacy of Christ's death, by which he finished all his combats against the devil and sin; which he had begun by his preaching in the world, John 19 30, Hebr. 2. 14.   

CHAP. XVII. VERS. 1.  
THere was] The History, and all the rest unto the end of this book, are here inserted out of the order of times, for they are of things which happened presently after Joshua's death.  
V. 2 Thou cursedst] Discover the guilty, Levit. 5. 1. or, which curses, thou utteredst through anger against the thief: Blessed be thou] she saith so, not only to show, that she was pleased with her son's act, but also to recall her former imprecation.  
V. 3 For my son] In the behalf of thee, and of thy actions, to draw on the blessings of God, and in honour of thy house. Or dedicating them to God's service, which I was desirous to establish in thy house, and to which I had allotted thy son, my Nephew. I will] accomplishing my design, the money shall return to thee, and to thine use.  
V. 4 Two hundred] It is likely that the remainder was also employed to this service.  
V. 5 An Ephod] A Priestly garment. See upon judg. 8. 24. Teraphim] The Italian hath it, Idols] see upon Gen. 31. 19  
V. 6 No King] No supreme and continual ordinary magistrate, over the whole body of the people; for the judges were extraordinary, raised at God's pleasure, and oftentimes having power but upon one part of the people, judg. 9 22. and without absolute authority, judg. 2. 17.  
V. 7 Judab] Distinguished by this addition, from the other Bethlehom of Zabul●n, Io●. 19 15.  
V. 10. A suit] The Italian, Thy ordinary clothing] Namely two Garments.  
V. 11. As one] For good usage, good will, and partaking of his goods.  
V. 13 Seeing I have] As if in all this establishment of divine worship, there had been nothing wanting, but only a lawful Minister, as the Levites were; whereas there was a defect in all; in the insttution without command, approbation, and promise of God in the place, means, and idolatrous ceremonies.   

CHAP. XVIII. VERS. 1.  
AND ●n those d●yes] Presently after the death of Jo●●ua. The Tribe] The portion which f●ll to the Tribe of Dan under I 〈…〉 va, Josh. 19 47. being too little; one part, of it which was not yet provided for, resolved to go se●k some new country, J●s. 9 47.  
V. 2 From Zorah] These Cities were of Dans first lot, Jos. 19 41.  
V. 3 The voice] Either by reason that they had known him elsewhere, or because they heard him do some Ecclesiastical office, of prayer, or praise. Thither] Where they had heard the Levites voice.  
V. 5 Ask Council] Not that this Levite, whether he were Priest or no, had any power, or promise to give a true answer, being not ordained by God, nor having the breastplate of judgement, Exod. 28. 15. Num. 27. 21. But this people being infected with Idolatry believed he might: and the Levite answereth of his own accord: or else God out of his superabundant grace, and of his own free will inspired him to give an answer from him. Shall be prospherous] or whether he will cause it to prosper.  
V. 6 Before the Lord] He will favour it, and hath taken it into his care to provide for it.  
V. 7 To Laish] This is the same City as Leshem, Josh. 19 47. Zidonians] Who by reason of the strength of their country which lay upon the sea-coast, and by reason of their might, were not molested by any. No magistrate] but they lived in the manner of a free Commonwealth. far from] and therefore could hope for no sudden relief from them, v. 28.  
V. 12. Mahanch-Dan] That is to say, the encamping of Dan. See Judg. 13. 25. Behind] On the back of it, towards the North.  
V. 14 What ye have to do] Whether you will take them away, or no.  
V. 24 What have I more] That is, worth so much, or can equal it.  
V. 27 Burnt] Which might come to pass, either in the fury of the assault by chance, or done purposely in detestation of the Pagan uncleannesses, ●o blot out all marks thereof, and purify the city.  
V. 30 jonathan] Which was the name of the foresaid Levite. Gershom] The Jews, and many of the Ancients have t●ou●ht it was the son of Moses, Exod. 2. 22. and that the name of Moses was transformed into that of Manasses, by the small addition of a letter, in honour of that great Prophet, whose grandchild was become a Minister of l●olat●y. But of this t●●re is no certainty. Of the captivity] and it is not known wha● captivity is meant here: it may be that though this ●●olat●y were abolished in the days of Samuel and David, the posterity of this Levite might yet remain amongst the Danites in some office belonging to the Levites, un●●●l the changes which happened throu●h the Assyrians.  
V. 31 Al● th● time] Um●llah. A●ke which was settled in Siloh, Jos, 18. 1. was taken; and then ouried to Kiriath-Jeasim, 1 Sam. 7. 1. at which tim● the wh●l● country was purged from idolatry by Samuel, 1 Sam. 7. 3.   

CHAP. XIX. VERS. 1.  
IN those day's] Presently after Joshua's death, which appeareth by that, that Phinea's, Aaron's Nephew, was yet living, Judg. 20. 18. A Concubine] See upon Gen. 25. 1.  
V. 10. ●bus] Namely, to the city of the Jebusites, Jos. 18. 28  
V. 18 To the house] In Siloh, which was in the Tribe of Ephraim, where the holy Tabernacle was, Jos. 18. 1.  
V. 21 They washed See Gen. 18. 4.  
V. 22 Know him] A word expressing the infamous meaning of an abominable kind of Luxury.  
V. 24 My daughter] See the like example of such another diversion from the like horrible violence, Gen. 19 8.  
V. 25 Took his] Imagining it was not reasonable to have his host's daughter to suffer that shame and reproach for him.  
V. 26 And fell down] dead Her Lord] For commonly those Concubines were maidservants, which were bought. See Ex. 21. 8, ●0.  
V. 29 Together with her] That is to say, according to the joints of her body.  
V. 30 Consider of it] The Italian, Take the fact to heart] or consider of it.   

CHAP. XX. VERS. 1.  
AS one] By common consent of all. From Dan] From Lai●n, which was also called Dan, judg. 18. 29. which was the northern bound, to Be●sh●ba, which was the southern, and to Gilead, which was the Eastern. To the Lord] Who was present in, and did preside over such Congregations as were gathered togther in his name, and for his service, judg. 11. 11. Mizpeh] A city situate in the borders of Iu●ah and Benjamin, where they oftentimes had their general meetings before th● s●at of the Kingdom was established in jerusalem, 1 Samuel 7. 5. and chapt. 10. verse 17.  
V. 2 The chief] with their people, or the commonalties, the Hebrew ●●th it, the Cant●ns.  
V▪ 5 Have slain me] ●eeing that I resolved to withstand their abominable intent.  
V. 16 Left-handea] See judg. 3. 15.  
V. 18 To the house] To the tabernacle which was in S. joh, jos. ●8. 1. Judg: 21, 12. First] Namely, as head of all the rest, to g●ve the first onset.  
V. 26 Peace-offerings] holding the victory to be sure, through faith, after the expiation of their sins.  
V. 27 Enquired] By the high Priest, by Urim and Thummim, Numbers 27. 21. There] Or in Siloh. v. 18.  
V. 28 Stood before it] He performed the office of high Priest in the Tabernacle.  
V. 31 Drawn away [By Israel's feigned flight. Gibeah] besides that, out of which the Benjamites came. see jos. 18. 24, 28.  
V. 33 Put themselves] They recovered themselves from this feigned flight, and put themselves in battle array against the Benjamites which were come out into the fields; and the same time the ambushments set upon the City.  
V. 34 Ten t●ousand men] Who had lain in ambush. The Battle] which was in the field.  
V. 35 Twenty and five thousand] This is the general sum of all that died, which is afterward specified particularly.  
V. 36 Gave pl●ce] Gave way, and retired feignedly.  
V 37 Drew themselves along] Out of divers places where they had lain in wait.  
V. 38 Apppointed sign] To turn their faces towards the City.  
V. 41 That evil] That they were lost beyond hope of recovery.  
V. 42 And them which] For besides those men that were in the army, there came people out of every City of Israel, which slew the Benjamites in their flight.  
V. 43 With ea●e] Without resistance, with small labour.  
V. 44 There fell] In the battle.  
V. 48 The children] Those that were left in the Cities. That came to hand.] That was met with in that eat, and fury of war.   

CHAP. XXI. VERS. 1.  
HAD sworn] When they gathered themselves together together to deliberate upon this war, Judg. 20. 1.  
V. 2 To the house] Namely to the Tabernacle in Siloh.  
V. 4 An Altar] For a monument and remembrance of this Victory, as jos 8. 30: and 22: 10: judge 6: 24 for otherwise it is likely that they having the Tabernacle by them, wherein was Moses his Altar, they did offer sacrifices upon that.  
V. 5 Who is there] This aught to be understood of communities, and not of particular persons:  
V: 6 Repent them] Being very sorry that they were constrained, to execute justice so sharply, and their wrath being now turned to Compassion:  
V. 10 The women] according to the rigour used in the Law, concerning such accursed things.  
V. 11 Every woman] as Num. 31. 17. 18.  
V. 15 The Lord] By their hands as executioners of his justice, which acts it is praise worthy to go about, as it were by constraint, and ill will, being that to delight in shedding of blood, is a token of cruelty, and not of zeal and justice.  
V. 18 That giveth] At this time, for this oath was not to last ever.  
V. 19 A feast] One of the three solemn feasts, whereat there were many honest, and holy recreations used▪ being as it were in the sight of God; and such were these dances, as Exod. 15. 20. 1 Sam. 18. 6. 2 Sam. 6. 14  
V. 22 In the war] Namely, that of Jabesh. Give unto them] But unto us who desire them of you: or because you have not given them, seeing they were ravished from you. Guilty] Of having broken the oath of the congregation.     

THE BOOK OF RUTH.  

THE ARGUMENT.  
THIS little Book, is but only an addition to the book of judges, containing an History of things that happened at the same time. The contents of which are, that Ruth a Moabitish woman by birth, having in her own Country married an Israelite of Bethlehem; after the death of her Husband, came into judah, with Naomi her mother in law; where professing Gods true worship, she was incorporated amongst the children of Israel: and by a singular providence of God, who blessed her piety and virtue; she was espoused to Boaz: of whom was borne David's great grandfather. And it appears that the chief end of this History hath been to set down some notable singularities in David's Genealogy, of whom Christ was to be borne according to the flesh. And to show that our Lard jesus who in his appointed time would fully call all the Gentiles to the spiritual communion of the children of God, would even from that time consecreate some first fruits of them, through the share which he bestowed on them, in his corporal generation.   

ANNOTATIONS.  

CHAP. I. VERS. 2.  
EPhrathites] Of Ephratha which was the ancient name of Bethlehem, Gen. 35. 19  
V. 11. Be your husbands] according to Law, Deuteronomy, Chapter 25. verse 5.  
V. 13 For it grieveth] Your departure is more grievous to me than to yourselves: Or because I am in greater bitterness than you, having no more hope of being comforted by a husband or of having children, as you may.  
V. 14. Kissed] That is to say, took her leave of her.  
V. 15. Behold] Naomi's piety causeth us to believe that she spoke this to try whether Ruth had indeed a firm resolution to embrace the true religion, by c●mming along with her.  
V. 17. The Lord do so] A manner of swear▪ which they anciently used, by which they prayed God to send some great evil upon them, and to double, and aggravate it, if they did not speak truly.  
V. 20. Naomi, That is to say, merry and pleasant; Mara] That is to say, bitter, or afflicted.  
V. 21. Full] Having a husband and children, and goods sufficient: Hath testified] Declared his rigour against me, through afflictions, which he hath sent me: See Job 10. 17. and 16. 8. and Mal. chapter 3. verse 6.   

CHAP. II. VERS. 1.  
MIghty] In wealth, and honour, or valiant and angularly virtuous.  
V. 〈◊〉. Her ●ap was] In respect of her it was a chance she having no certain intention in the doing of i●, but it was not so in respect of God's providence, which guided this as well as other things, as the event showed it.  
V. 8. By my maidens] Servants and concubines.  
V 9 Shall not touch thee] To do thee any offence, or make a scorn of thee.  
V. 10. Take knowledge of me] That thou shouldest regard, and favour me as if thou didst know me.  
V. 13. Let me find] The comfort thou yieldest me, causeth me to cast myself into the arms of thy charity, that thou mayest continue being favourable unto me.  
V. 14. Parched corn] A food very usual in those times and places.  
V. 15. Reproach her not] Forbidding her or giving her harsh words or scoffing of her.  
V. 20. The dead] My husband, and my children who are dead; One of] the Hebrew, one of our Redeemers, that is to say, he is so near a kin to us, that it is his right to redeem my husband and my children's lands, which are are alienated by the Law, Leviticus chapter 25. verse 25. And also may, and aught to marry the widow of him, that is dead without children, Deuteronomy, Chapter 25. verse 5.   

CHAP. III. VERS. 3.  
Wash thyself] Though Naomi's end was good in all this, for to seek her daughter in laws good, and to put Boaz in mind of his duty, according to the Law of God: yet it seemeth to be a womanish provision, somewhat less than honest, to bring it to pass: which was notwithstanding tolerated, directed, and blessed by God, as Genesis chap. 27. ver. 7.  
V. 9 Spread therefore thy skirt] Take me for thy wise according to the right you have thereunto, and according as you ought to do: A manner of speaking ta 〈…〉 n from the ceremony of spreading the skirt of ones garment in that kind over the woman, for a 〈…〉 gne of marriage, Ezechiel, 16. 8. See upon Deuter. 22. 30.  
V. 10. Kindness] Towards me, having preferred me, t 〈…〉 ugh I a 〈…〉 l, before younger men, who by 〈◊〉 been more fitting for you: And also tow 〈…〉 s the memory of thy husband, procuring the preservation of his name and race: Or piety, towards God, in submitting thine affections to the observance of his command.  
V. 11. I will do] I have a desire to do it, and will do it indeed, if the other nearest kinsman will not make use of his right: The City] The Italian hath it: The gate] that is to say, the city, and all the inhabitants thereof.  
V. 14. He said] Within himself, and therefore he bade Ruth rise before it was day.  
V. 16. Who art thou] She asked the question because Ruth came home while it was yet dark.  
V. 18. Sat still] God not forth at doors, that thou mayest be ready whensoever thou shalt be called to the accomplishment of this marriage.   

CHAP. IV. VERS. 1.  
TO the gate] Of the city, which anciently was the place of public Assemblies, and Counsels.  
V. 2. Of the Elders] Namely of the Magistrates, and Councillors.  
V. 3. Selleth] Through poverty, and for want of means, Leu. 25. 25.  
V. 4. Before] Judicially and according to due course of Law, solemnly.  
V. 5. Thou must buy it] The right that thou hast to redeem it, is not only by reason of thine affinity with Naomi, but with Ruth also, which bindeth thee to marry her, that the child which shall be born thereof, may bear the deceased husband's name, and enter upon his inheritance.  
V. 6. Lest I mar] Begetting children on another man's bed, whereby mine inheritance would diminish and be divided. For it is likely that he was a widower, and had children by another wife.  
V. 7. Changing] Or yielding up of rights to one another: A man] Namely he that yielded the right and gave it to him that he yielded it unto, in token of the dispossessing himself. In this ceremony, there was some resemblance of that which had been appointed by Moses, Deuteronomy 25. 9 but only there was some alteration crept in: And this was] By this formality the yielding, or session was ratified.  
V. 10. From the gate] From his city, from amongst the citizens of his city.  
V. 11. Did build] Did increase his household, and laid the foundation of that nation, which is come out of it: Do thou worthily] the Italian hath it, Make thyself mighty] by means of a numerous posterity: Ephratah] See Genesis, Chapter 35. verse 19  
V. 16. Laid it] She took an especial care of it, and brought him up very tenderly.  
V. 21. Salmon] Which is the same as Salma     

THE FIRST BOOK OF SAMVEL.  

THE ARGUMENT.  
THe Holy Ghost in these two Books called samuel's, continueth the History of God's people; specially to declare how, and wherefore the government of Judges was changed into that of ordinary and successive Kings, in David and his posterity, who were more expressly to bear the image of Christ's spiritual and eternal Kingdom. The summary thereof is, that Eli both Judge and high Priest, after he had long time ruled the people, towards his latter end did yield up himself to a blameful indulgency towards his children, who abusing their father's authority, were loosely run into divers excesses, prophannesses and violences, with great scandal and offence to the people, and with great detriment to divine worship: For the punishing of which misdeeds, God suffered the Philistims power; which before was much abated, that it should be raised again to the people's disadvantage, they being overcome in battle, and subdued, the children of Eli slain, and the Ark of God taken, and Eli himself dying presently after. Yet God defended his glory, and did severely punish the Philistims contempt of him, and raised up a new Deliverer to his people; which was Samuel, who being miraculously borne, and consecrated to God for a perpetual Nazarite, was from a child, by frequent apparitions from God, prepared for the office of public Prophet; which was also openly conferred upon him together with that of Judge, with all the qualities and gifts thereunto required. By virtue of which, he also reform the people's estate, and purged God's Service from all Idolatries and corruptions, did abate the Philistims tyranny, and settled the people in peace and liberty. But in his old age, having appointed his sons to be his successors, and they degenerating from their father's righteousness; the people did thereupon take an occasion to ask for a King, preventing through their rash and importunate demand, the time prescribed by God for the establishing of a sacred Kingdom, which he had promised them before. And by GOD'S will Saul was chosen, who at first did many valiant acts, and obtained many rare Victories. But a while after, in a proof of strict obedience, he discovered his rebellion. Whereupon the LORD declared that he rejected him, and appointed Samuel to unnoint David, calling him from a private shepherd's life, Which was ratified by the LORD, who took away from Saul his gifts, and the conduct of his Spirit, and transferred them upon David: Who upon this occasion was called to Saul's Court to ease him by means of his Music, from his extreme passions, ragings, and troubles of the mind. There did the power of GOD shine in him, in all manner of excellent gifts, and notable feats of Arms, which did purchase him as much hatred and evil will at Saul's hands, as it did love and favour with the people. And Saul's passion breaking out at the last into a bloody persecution, by open force, and by deceits, whereby David was for a long time molested, and vexed; persisting nevertheless still in his innocency, and loyalty, even towards Saul himself. And at the last GOD suffered Saul's cruelty and wickedness to come to its height, and to bring him to the last potnt of his punishment, so that he lost a Battle, wherein three of his sons were killed, and he slew himself. These two Books are called Samuel's, by reason that the one part of the subject, is his own history, written, as it is likely, by himself, and all the rest is of two Kings by him consecrated and settled in their Kingdoms.   

ANNOTATIONS.  

CHAP. I. VERS. 4.  
RAmathaim] The city of Rama itself, often mentioned in Samu●ls history, and the Hebrew termmation seems to intimate that it was once divided into two cities; the word Sophim joined thereunto signifieth, Watch-houses, or towers, as it is very likely that watchtowers were set in high places of the Country, as Rama was, according to the signification of its name, being upon the border of three Tribes, as Num 23. 14. Some believe that it was some School of Prophets, who are called watchmen in divers places of Scripture, Jer. 6. 17. Ezech. 3. 17. Host 9 8. An Ephrathite] That is to say one that dwelled in the land of Ephraim, though he were a Levite, 1 Chron 6. 33. For the Levites were scattered all over Israel.  
V. 3. Yearly] At the feast of the Passeover, with all his family, 1 Sam. 2. 19 Luke 2. 41. but for himself it is very likely, he did observe the Law so strictly, that he came thither all the three solemn feasts, Exo. 23. 17. Of Eli] There is no mention made of this Eli any where else. But it appears by 2 Sam. 8. 17. 1 Chron. 24. 3. that he was one of Itamars' posterity, who was Aaron's second-borne, and that for s●me unknown cause, there had been some interruption, in the succession of the priesthood in Eleazar the first borne his line; which was afterwards reestablished in Sadock, 2 Sam. 15. 27. 1 Chron. 6. 8. according to God's promise, Numb. 25. 13. Priest's] Second Priests under the high Priest, who as his Vicars, and substitutes, did do many things for him, which he himself had not been able to perform alone ', as 2 Samuel 8. 17. See Numbers 3. 32. and 2 Kings 25. 18.  
V. 4. When the time was] The Italian hath it, When the day das [one of the seven days of the Passcover; Offered] Sacrifices of thanksgiving; portions] according to the ancient manner of feasts.  
V. 5. A worthy] The Italian, A double] others expound it the most principal, and the most honourable portion, See Gen. 43. 34. 1 Sam. 9 23, 24.  
V. 6. Adversary] Namely Peninnah, who was her rival: To make her] purposing and taking a delight in urging of her to some unseemly disturbance of mind, or to some distaste, and murmuring against her husband, and peradventure against God himself, set concerning such inhumanity, Job 24. 31.  
V. 9 After they had] After the holy meal of the sacrifices, which was eaten in the Court of the Tabernacle: Rose up] going to the place of worship, and prayer, right against the most-holy place; Ascat] the high Priest, or the Judge his seat, 1 Sam. 4. 13. A post] it is likely that the Tabernacle, which was made by Moles was set in Siloh within the compass of some solid building, which had gates, 1 Sam. 3. 15. for otherwise the Tabernacle had neither gates nor posts, but only a carpet hanged up at the entry, Exodus 26. 36.  
V. 11. She vowed] And whether her husband then consented to it, or did (according to the Law) ratify it afterwards, Num. 30. 7. No raz●r] I dedicate him to God for a perpetual Nazarite, Num. 6. 5. Judg. 13. 5.  
V. 14. Put away] Be sober before thou present thyself in this holy place and action.  
V. 16. Poured out] See Psalm. 142. 2. Mysoule] my grievances and inward desires.  
V. 18. Find] I recommend myself to thy fatherly favour, and good will; Sad] The Italian hath it, As it was before] namely sad, and sickly: which alteration happened through an inward comfort of God's Spirit, which informed her heart, that her prayers were heard, which the Priest, blessing, did also certify her of.  
V. 20. Samuel] That is to say, asked of God.  
V. 21. The yearly sacrifice] The Paschall Lamb is often so called in Scripture, see Exo. 12. 27. and 34. 25. And his vow] it was some sacrifice vowed to God for the child's happy birth.  
V. 22. That he may] Hence it appcares that she had told her husband of her vow, and that he had approved of it: Abide] to serve in certain inferior offices in the Tabernacle, which belonged to a Levite, 1 Sam. 2. 11. and 3. 15. For ever] without intermission or without any relieving by turns, as the other Levites were weekly. Now it is plain by 1 Sam. 7: 16, 17. that Samuel dwelled in Ramah, & there judged Israel, which happened either after the age of fifty years, which was a time prefixed for the Levites service, Numb. 18. 25. or by God's will, who dispensed with his vow to make him a Magistrate.  
V. 23. His Word] That extraordinary thing which he seemeth to have appointed concerning this child, which he hath miraculously bestowed upon us.  
V. 28. Lent him] That is to say, dedicated him, to his service. But she saith lent, because that the Hebrew word from which samuel's name is derived, signifieth ask, and lending. As who should say, I have asked him, to that end that he might by me, be bestowed upon the Lord.   

CHAP: II. VERS: 1.  
PRayed] By prayer is often meant thanksgiving, which in this place is chiefly meant: My heart] in this Canticle, as in many others, God's Spirit death not rest upon the first motion, or upon the occasion of the singular and temporal benefit, but ravisheth Hannah into contemplation of the universal, spiritual and eternal benefits of the Church, which are here set down by her. Mine horn] a term of war, whereof see Psa. 75. 5. and 89. 17. the meaning is, I am become victorious and triumphant: My mouth] I have a large subject of magnifying the Lord; of glorying in him, and insulting over mine enemies, through the great joy, which I conceive for the eternal safety of the Church, and for all the particular deliverances which depend thereon.  
V. 2. Rock] That is to say, an impregnable for't, Gods very frequent name, Deuteronomy chapter 32. v. 4. 31.  
V. 3. Talk no more] Upon the occasions of her rivals insulting, she woundeth the boldness of all those who are enemies to the humble and distressed faithful ones: Is a God] as he perfectly knoweth right, and justice, and men's couns●ls and actions: So doth he accordingly dispose and govern all the events of them.  
V. 5. Seven] That is to say a great number, as Ruth 4. 15 Jer. 15. 9  
V. 8. The pillars] He alone by his power bears up the natural being of the world; and by his providence the order of the government of it; see H●b. 1. 3  
V. 9 In darkness] Nam lie of horrible calam 〈…〉 s in this world, an● finally in h●ll.  
V. 10. Shall ju ge] This providence shall be dis pensed by the Messias, to whom the Father shall g 〈…〉 all power in heaven and on ●a●th, and shall grant h●● the victory over all his enemies.  
V. 11. Did minister] See v. 18. Before] Under Eli his command and direction.  
V. 12. Knew not] They had no lively li 〈…〉 t, feel 〈…〉 nor apprehension to fear, and honour h 〈…〉, Rom. 1. 28 1 Cor. 15. 34. 'tis 1. 16.  
V. 13. The flesh] Of the sacrifices of 〈◊〉 whereof some portions were assigned to th● Priests, Leu. 7. 32, 34, 35. but they would have th● 〈◊〉 of those preces, which were left for the Pe●pl● which o 〈…〉 red the Sacrifices, and were boil●● ne●●● the Tabernacle for the h●ly feasts.  
V. 15. The sat] And all other parts of such Sacrifices, which God reserved for 〈…〉, Leviticus cha. 3. verses 3, 4, 9 which is also another centempt of God and his worship, to which they preferred their own ravenosnesse: Give] showing by this their greediness, that they took no care of serving at the offering, but only to satisfy their gluttony: I'll will not have] because he might better make choice of the best pieces; whilst the flesh lay in sight raw, then when it boiled promiscuously in pots, or caldrons.  
V. 17. Abhorred] Their zeal to offer, and their devotion and reverence in offering did much abate: seeing the abuse, violence and gluttony, that was therein committed.  
V. 18. A linen Ephod] It was a kind of holy ornament, Exodus 28. 4. promiscuously used both by Priests and others, in public acts of God's service: See 2 Samuel chapter 6. verse 14. The high Priests, was wrought, and of divers stuffs and colours, Exo. 28. 6. the rest were plain, of very fine linen; 1 Sam. 22. 18.  
V. 20. For the lean] That other issue may supply samuel's place to serve and converse with thee at home seeing thou hast bestowed him upon God.  
V. 22. With the women] Whereof; see upon Exodus 38. 8.  
V. 24. To transgress] Not only by imitating your evil examples, but also by giving over public exercises of piety, seeing th●m to profaned by you.  
V. 25. Against the Lord] Directly, in things concerning his service, and perposely for to o●●end him; Numbers 15. 30. The meaning is, If God will revenge the injuries done by one man to another, how much more unappeasable will he be for wrongs which touch his own gl●r●? would] he had thereupon given an irrevocable sentence, and therefore he did not give them the spirit of repentance, to obey ●heir father's adm●nitio●s.  
V. 27. A man] A Prophet; Unto the house] namely to Moses and Aaron.  
V. 28 Ch●s● h●m] The Italian hath it. Choose thy father] 〈…〉.  
〈…〉 K●cke ye] Casting off all reverence in your sell es, and abating the people's devotion; Honour'st]  
〈…〉ving them strongly; & 〈…〉 t punishing th●m 〈…〉 lie, as the zeal● of my g 〈…〉 y 〈…〉 vired: and if 〈…〉 y pr●v●d obstmately rebellious, by putting them 〈…〉 y ●h● priesthood.  
V. 30. I sa dindeed] Not by any irrevocable and ab 〈…〉, but conditional, or according to the 〈…〉 ome of Scripture, which only hath 〈◊〉 to 〈◊〉 was known of Go●s will: Should wal●e] Should be my servant, and of my household; For ever] 〈…〉 t interruption so l●●g as my ceremonial worship 〈…〉 d l●●st.  
V. 31 I will cut off] That i● to say, I will put th●e and all thy posterity from the high Priesthood, and degrade thee fr●m all authority, and take away my power, and all other gifts necessary for such a holy function from you; Zac. Chapter 11. verse 17.  
V. 32. Thoushalt see] All these calamities shall happen in thy life time, 1 Samuel Chapter 4. verse 11.  
V. 33. To consume] If thou wert at that time living and shouldest see it, thou wouldst even pine away for grief to see thyself have such a posterity, either so wicked or so wretched.  
V. 34. For a sign] That all the rest spoken, in this my sentence shall surely happen.  
V. 35. A faithful Priest] Zadock by name, 1 Chro. 29. 22. Eze. 44. 15. who was of Eleazar's line, in whose posterity the Priesthood continued, according to the promise made to Phinehas, Num. 25. 13. I will build him] I will confirm the state of his family, as well in the continuance of his offspring, as in the lastingness of his prosperity, See Exod. 1. 21. 2 Sam. 7: 11. 1 Kin. 11. 38. Walk] he shall be continually with the King, which I will appoint ●v●r my people, doing the offices belonging to his charge, in counsels, in giving answers from God by means of the breastplate in prayers, blessings, admonitions, etc.  
V. 36. Every one] See the sequels or tracks of this curse, Ezechrel Chapter 44. verse 10. To him] namely to Zadock, and him of his posterity that shall be in his place of high Priest: For a pi●ce] to crave an alms of him. Now though God had largely provided for the Priests maintenances, yet it chanced oftentimes, when they were degraded for their misdeeds, misbehaviours, or for some other reasons, that they f●ll into poverty: One of the Priests offices] the Italian, Someservices belonging to the Priesthood] some of the most abject and base services, Ezechiel Chapter 44. verses 11, 13.   

CHAP. III. VERS. 1.  
THe word] There were but very few prophetic revelations: See Psalm 74. verse 9 Amos chap. 8. v. 11.  
V. 2. At that time] Even at that time that the aforesaid Prophet had spoken to Eli, 1 Samuel chapter 2. verse 27.  
V. 3. The lamp] Which burnt all night, and was put out in the morning, Exod. 27. 21. Gen. 24. 3. as much as to say, 〈◊〉 morning; Of God] that is to say, which was consecrated, in the great candlestick: Laid down to sleep] the Italian addeth, In the Temple] namely in some chamber, or part of that building within the precincts of which the Tabernacle and the Ark stood.  
V. 7. Did not yet know] Haddit as yet had no trial of that way whereby the Lord did make himself known to his Prophets by visions, see Acts 19 2.  
V. 11. A thing] Which is set down in the next chap. Both the cares] a frequent phrase in Scripture to describe, a strange or terrible case.  
V. 13. Restrained them not] By severely chiding them as he was a father, by deposing them as he was high Priest, and by punishing them corporally, as he was a Judge.  
V. 14. Be purged] In any such fashion, that I revoke my sentence, concerning their corporal punishments, for this hath no relation at all to everlasting punishments.  
V. 15. The doors] See upon 1 Sam. 1. 9  
V. 17. God do so] See upon Ruth 1. 17.  
V. 20. From Dan] see upon Judg. 20. 1; established] The I alien, Warra 〈…〉ed] or established.  
V. 21. By the word] Namely by prophetical revelation, not by corporal and visible apparitions, as to Joshua, Gideon, Manoa and other Judges.   

CHAP. IV. VERS. 1.  
THe Word] that is to say, Samuel as an acknowledged Prophet, begun to preach to all the people: Others, the word of Samuel came to pass, that is to say, God did call his prophecy to be put in execution, by the event thereof set down in this chapter: Eben-Ezer] A place so called by anticipation, see 1 Samuel chapter 7. v. 12.  
V. 3. The Ark] As an inviolable pawn of God's presence and power: Now this was accustomed to be done some times, Num. 31. 6. Jos. 4. 11. by God's express commandment: See Num, 14. 44. But here the people's act was unadvised, and here the sign became effectual for want of faith, repentance and true invocation.  
V 4. Between] The Italian, Upon] on the top of the Ark which was covered by two Cherubims, from whence God gave his answers, and showed his Majesty, and power, as out of a throne of glory: see Exo. 25. 22. Numbers 7. 89. Psalm 80. 1. and 99 1. Were there] namely in the camp.  
V. 8. With all the plagues] The Italian hath it, With an entire overthrow] Others with all manner of plagues and in the wilderness: In the wilderness] in the red sea, which is along the wilderness of Etam, Exodus 13. 20.  
V. 10. Footmen] These are not so called, as opposite to horsemen, but it is meant that they were men of complete age, strong and able to march a foot, and had no need of wagons or horses to carry them, as children and old and impotent men were, see Exodus 12. 37.  
V. 13. Watching] Expecting what news would come from the camp.  
V. 21. J●habod] That is to say, there is no more glory: For the Ark was called the glory of God, Psal. 78. 60.   

〈◊〉 CHAP. V. VERS. 4.  
BOth the] Seeing here is no mention made of feet, their opinion seemeth hereby to be confirmed, who think this idol to be shapen in the lower parts, like a fish; See upon Judg. 16. 23. To him] the Italian, Necre unto it] Namely the Ark: or to him.  
V. 5. Tread on] Leap over it, a superstition which spread itself in many places amongst the Gentiles, see Zepha. 1. 9  
V. 6. Destroyed them] Spoiling their land with mice, 1 Sam. 6. 5.  
V. 8. Be carried about] Imagining peradventure that the wrath of the God of Israel, was kindled by reason of Dagons' temple which was in Ashdod.  
V. 9 In their secret parts] The Italian, Hidden ones] that is to say, inward ones, which are the most painful.  
V. 10. To us] The Italian, To me] words spoken by the Prince, or counsel of the city.  
V. 11. A deadly destruction] The Italian hath it, A terror of death] either because this infirmity was mortal to many, or because there reigned some other mortal disease besides this, v. 12.   

CHAP. VI VERSE 2.  
TEll us] As well by prudent advice, as by magic art.  
V. 3. If he] This first part of their answer is, by mere advice, grounded upon the ordinary means of appeasing God's wrath, by gifts offerings; but the specification of the offerings (being so absurd and ridiculous of Mice and Emerods') seems to be sugg stead by the devil in contempt of God: Who notwithstanding accepted of it, for a memorial that he had overcome his enemies by such poor and contemptible means: A trespass offering] For it was a kind f 〈…〉 trespass, though committed through ignorance, Leu. 5. 2. Then ye shall] when God shall be thus appeased, then shall ye know that his wrath hath been the came of your evils.  
V. 5. Give glo●y] Through an humble confession and acknowledgement of you● fault: See Josh. 7. 19 John 9 24. Your Gods] whose esteem and reverence he hath quite debased with his might, 1 Samuel cha. 5 v. 3, 4.  
V. 7. Make] This savoureth of a diabolical prediction, uttered by the idols servants: and being done without faith and without calling upon God, cannot have its beginning nor original from his inspiration as divers other signs: of which see upon Gen. 24. 14 though Gods providence afterwards did verify this sign by the event, to confute th● enemies by their own inventions. Bring the calves'] To see whether their natural instinct towards their young ones will be overcome by a divine force, which may drive the kine to go and conduct the Ark to its place, and go away from them.  
V. 9 His own] Namely Gods, where he reigneth and is worshipped.  
V. 12. Lowing] In token of grief for leaving their young ones, and yet being forced by a sudden and divine power, they went away from them.  
V. 13. Bethshem●sh] A city of Judah appointed for the Priests; and therefore it seemeth to be as it were pointed at by the Soothsayers, verse 9 see Josh. 21. 16. whereupon it is said, v 15. that the Levites were there ready to take down the Ark, and for to offer Sacrifices.  
V. 14. And they] The Priests, which were of Bethshemesh.  
V. 15. The Levites] The Priests of the tribe of Levi, for whom only it was lawful to touch the Ark, Num. 4. 15.  
V. 18. According] That is to say each city or communality sent its golden Mouse, for it is likely that the plague of the Emerods reigned most in the cities, and the mice in the country. Abel] which country of the Philistims extended itself even to this stone, v. 14. which seemeth to have been afterwards called Ab●l, that is to say, grief, for the reason mentioned, verse 19  
V 19 Looked into] Against God's express command, Num. 4. 2●. Of the people] not only of Bethshemesh, but of other adjoining places, who were all come together at the Arkes arrival.  
V. 20. Shall he] The Ark, which is the sign, and pawn of his presence and glory.   

CHAP. VII. VERS. 1.  
THe men of] Kiriath-jearim, being no city belonging to the Priests, as Bethshemesh was, & it being unlawful for any others to touch the Ark, Num. 4. 15. It is to be imagined, that all this was done by the h●n●s of s●me P 〈…〉 s, who were sent for, ●●●m some other place; unless there were some great toleration from God, in such an extraordinary case as this was, and also by the 1 Chron. 15. 2. 〈…〉meth that Ab●●a●ab was no Levi●ish Priest: ●anctifica] They did so for the present time, in that confusion of state and religion, for otherwise the high Priests son, was to have care thereof and to look to it, Num. cha 4. v. 1●  
V. 2. Lamented] For the long and hard oppression of the Philistims.  
V. 3 Ashtaroth] see upon judges 2. 13.  
V. 4 Ba●●●m] See upon Judg. 2. 11.  
V. 5. Miz●eh] A city situate upon the confines of Judah, and Benjamin where they often ●●lled together their general congregations, Judges cha. 20. v. 1. 1 Samuel Chapter 10. verse 17. 2 King's chapter 25. verse 23.  
V. 6. Drew] This ceremony, which is no where found to be ordained by the Law, nor used any where else, was here used for a sign, either of God's grace called upon to the end that the multitude of the people's sins might as it were be washed away by a great flood, or by their abundant tears: Judged] supplied the place of a supreme, and sovereign Magistrate extraordinarily raised, reforming and re-establishing God's service: Or he was even from that time acknowledged for a Judge: and did execute his office for the most part in that place, v. 16.  
V. 7. Were gathered] This gathering together, threatening some revolt of the people from the Philistims government, or some motion of war.  
V. 9 A suckling lamb] The ordinary law of Sacrifices appointed those Lambs, which were offered, should be a year old; but here there was some special reason, as peradventure to show that the people presented themselves there before the Lord, as purposing to be renewed in piety, and holiness: Offered it] Samuel being no Priest, had not the ordinary power of offering Sacrifices, but here he proceedeth as a Prophet, by some divine motion or command; or else he did employ some Priest for to do it, as 1 Kings Chapter 18: verse 32:  
V. 10. Thundered] See Joshua chapter 10. verse 10. Judge's Chapter 4. verse 15. and chapter 5. verse 20.  
V. 12. A stone] To set up for a remembrance of this miracle: Shen, the Italian: The point of the rock] which might be fast by: Eben-Ezer] that is the stone of help.  
V. 13. Into the coast] With an army to make incursions or to give battle, for they had yet some garrisons left in the Country, 1 Samuel Chapter 10. verse 5. and 13. 3.  
V. 14. Peace] That is to say, cessation of arms, and of all acts of hostility.  
V. 16. Judged] Kept a public court of Justice, heard pleas, and controversies, and did exercise a jurisdiction.  
V. 17. His return] His ordinary abode, An Altar] Either for a plain monument of piety, as Joshua chapter 22. verse 10. Judge's chapter 6. verse 24. or for extraordinary Sacrifices, Exodus chapter 20. verse 25. Deuteronomy chapter 27. verse 6. Joshua Chapter 8. verse 30. Judge's Chapter 21. verse 4. 1 King's Chapter 8. verse 64. but howsoever by a prophetic motion, and Divine inspiration▪   

CHAP. VIII. VERS. 〈◊〉  
HE made] With God's p●●missio●, and consent.  
V. 2. Beer-Sheba] It showeth that Samuel reserved to himself the government of Rama, being towards the North, and for his own ease he assigned his children for the compass of their Jurisdiction, from Beer-sheba, which was the Southern border, to Ram●, for otherwise Beer-sheba being on the outside of the country had been an unfitting place for the general seat of justice.  
V. 4. The Elders] The heads, and magistrates of all the commonalties.  
V. 5. Like all the nations] This is the error in the request; condemned, 1 Sam. 12. 17. namely that they will have an absolute, constant, powerful, and pompous King; in contempt of the sweet and fatherly government of Judges, in whose person God reigned, in regard of the immediate Vocation and gifts of his Spirit, and the cooperation of his grace and power, ver. 7. through a distrust in God, and an ambition to have their nation enjoy the glory of being a Monarchy, with all the honours, dignities & offices belonging to it.  
V. 6. Displeased] Not, but that he knew that God had promised his people Kings, Gen. 17. 6. and 49. 10. and that he had given them way to make them Kings, upon certain conditions, Deut. 17. 14. but because he saw the evil motions of their hearts, and their rashness in going on before they knew the will of God. See 1 Kin. 1●. 31. and 12 20. Prayed] that he might know his will.  
V. 7. Harken unto] Though there be an error in their request, yet I will grant it them, and if in this their desire, they discover any ingratitude towards thee, the same redounds to me, who in thee, and by thee, have reigned over them in manner most befitting my goodness, the only end whereof was their safety, whereas ordinarily earthly Kings do reign by force, aiming at their own profit and pleasure, little regarding the good of their subjects, but only so far as it concerneth their own good too.  
V. 9 The manner] Namely, that which is now grown to a common custom, by the consent of nations and God's toleration, who prescribeth the subjects the law of patience and obedience, and is now as it were a right in absolute Kingdoms, which as the people desired theirs should be; which power increaseth daily, more and more, being such a prince is no way subject to punishment, for otherwise Gods express command doth moderate him in another way, D. ut. 17. 16, 20.  
V. 11. Appoint them] To be soldiers.  
V. 15. Officers] Or courtiers, the Heb. is eunuchs; See Gen. 37. 36.  
V. 20. Go out] To the wars, as our General.  
V. 22. Goye] And expect until the Lord declare his will, concerning the manner he will have used in this new creation of a King.   

CHAP. IX. VERSE 1.  
A Mighty man] Of his person, in arms, or generally in virtue, or mighty in wealth and estate.  
V. 7. What shall we bring] According to the custom, which was to bring the Prophet, some honourable presents, or some things for his ●ood and sustenance, for a token of an acknowledgement, in a kind of moderate liberality, 1 Kings 14. 3. 2 King. 4. 4●. and 8. 8.  
V. 9 A Seer] That is to say, he that by divine vision hath the knowledge of God's secrets, which other men again know by hearing them from him: See 2 Samuel, chapter 24. verse 11. 2 King's chapter 17. verse 13.  
V 12. A sacrifice] It is plain by the sacred history, that prophets inspired by God, sacrificed in other places, besides Moses Altar, which was within the tabernacle, 1 Sam. 7. 9 and 16 5. especially your sacrifices of thanksgiving, of whose flesh the holy feasts were made, see 1 Sam. 16. 2. In the high place] So are all other places called, where any divine service was performed; besides the settled place which was appointed by God; by reason that they made choice of eminent places, as cliffs, and hills, etc. Afterwards the word was taken in a sinister sense, for places where they committed idolatry, by superstitious worship.  
V. 13. As soon as ye] We know he is not yet come out of his house to go to the feast, and if you do but continue your pace you will be there before he goeth: For the people] it behoveth you to make haste, that ye may 〈…〉 and him at home, for it will not be long ere he come forth, and then he will be busy at prayers, blessing and giving those thanks that are required in this solemnity, and then you will hardly come to the speech of him.  
V. 15. Had told] This showeth that this revelation was the occasion of the sacrifice, and of the feast.  
V. 19 All that is] That which thou desirest, to ask and know of me, by a prophetic answer.  
V. 20. On whom] The people desire a King, and God hath appointed thou shouldest be the man; therefore their longing desires are after thee alone, not by their own wills and meaning, but by God's secret disposing.  
V. 23. The portion] According to the custom of those feasts in those times, 1 Sam. 1. 4, 5.  
V. 24. And that which was upon it] Namely the loin; That which is left] Of the sacrifice of thanksgiving; Since I have said] since I appointed this feast.  
V. 25. The top of the house] Of his own house, which was made flat in manner of a terrace, according to the fashion: and it was a commodious place to treat of s 〈…〉 affairs, out of other men's fight and hearing.  
V. 26. To the top] The Italian hath it, That was on the top] the meaning is, that Saul being told by Samuel, that he would speak with him privately, was gone up to the top of the house, but that Samuel called him down, and did and said unto him what he intended to do and say, as they were wa●●ing without the City.   

CHAP. X. VERS. 1.  
OF oil] An ordinary ceremony in the consecrations of the old Testament, grounded upon the communication of the gifts, of the holy Ghost, figured by the oil. Now it is not said that it was any other, but ordinary oil, as 2 King 9 1. for the Priests holy oil was not to be used about any other persons, Exod. 30. 32. Yet it is likely that the horn of oil wherewith David was anointed, 1 Sam. 16. 1. was afterwards kept in the Tabernacle, and other Kings when occasion served, were afterwards anointed therewith, 1 King. 1. 39 Kissed him] in sign of congratulation, or of homage, Gen. 41. 40. Inheritance] Namely his own people, Deut. 32. 9  
V. 2. When] Tokens to assure Saul of the truth of his calling; For my son] to find him.  
V. 3. To Bethel] The Italian, to the house of God] it is a question whether Siloh be meant here, for it hath not yet been said, that the Tabernacle, or the Altar were removed, as afterwards, 1 Chron. 16. 39 and 21. 29. 2 Chro. 1▪ 3. or whither he meant Kiriath-Jearim, where the Ark was, 1 Sam. 7. 1.  
V. 5. The bill] Upon the which Kiriath-Jearim stood, where the Ark was at that time, or some other place, where there was a college of Prophets; The garrison] See upon 1 Sam. 7. 13. Of Prophet's] they were certain chosen persons consecrated to God, and prepared by continual meditations, study and exercises of piety, to receive of God prophetical inspirations and revelations, under the conduct of Sam. 1 Sam. 19 20. & such were afterwards called the children of the Prophets; Psaltery] according to the custom of moving the soul of man by means of music, to raise itself to heavenly and spiritual things; 2 Kin. 3 15. Prophecy] they shall be in a prophetical action and motion, moved thereunto, by a divine and supernatural spirit in all their actions and gestures, see Numbers 11. 25.  
V. 6. Turned] Thou shalt upon a sudden miraculously be filled with new and divine gifts, qualities, and motions.  
V. 7. That thou do] Undertake thou thy lawful calling for the Lord will accompany thee w●th his power.  
V. 8. Shalt thou tarry] After thou shalt be come to Gilgal, 1 Samuel 13. 8. An express command to try Saul's obedience, which he breaking, discovered his rebellious heart, 1 Samuel Chapter 13. verse 13.  
V. 12. But who is] The inferior Prophets were called children, and the head such as Samuel was at that time, was called father. Now Samuel being absent at this time, it seemeth they would say, see y●● not that Saul holds the first degree amongst them, and leadeth them as their head? and he hath a sovereign Majesty, with more abundance and strength of gifts which did increase the miracle; A proverb] to express a strange and miraculous thing.  
V. 13. To the high place] Where the Tabernacle and Altar were then, namely either in Siloh, or in Gib●on, 1 Kin. 3. 4. though the history make no mention of the time that it was brought to this last place, see 1 Sam. 9 12.  
V. 17. Unto the Lord] Who is present and governeth the assemblies of his Church, where his name is called upon: see Judges 11. 11. and 20. 1. Unless peradventure the Ark were carried thither, as 1 Samuel 14. 18. To Mizpeh] See 1 Samuel chapter 7. verse 5.  
V. 19 Ye have] See 1 Samuel chapter 8. verses 7, 19 Present yourselves] To draw lots, as Joshua 7. 14. Thousands] According to the divisions of the tribe● into thousands of families made by Moses, Exodus 18. 25.  
V. 22. Enquired] By Urim and Thummim, Num. 27. 21.  
V. 25. The manner] As who should say the fundamental laws of the Kingdom, inspired by God to temper monarchy, with a liberty befitting God's people, and with equity towards a nation, which of its own free will did choose a King, and with a benignity of government of brethren of the same race, Deuteronomy 17. 20. by this means to withstand the abuse of an absolute power, which the people's blind desire might have caused the new King to run into, 1 Samuel chapter 8. v. 11. Before the Lord] in the Tabernacle before the Ark.  
V. 27. Brought him no present] In sign of homage to a new King, 1 Kings chapter 10. verse 25. 2 Chron. 17. 5.   

CHAP. XI. VERS. 1.  
THe Ammonite] That is to say, King of Ammon, 1 Samuel 12. 12. Came up] by the 1 of Samuel, Chapter 12. verse 12. it appears that this preparation of war, made so long before hand by Nahas, was a cause that the people demanded a King.  
V. 3. We will come out] We will yield unto these covenants, see concerning the Ammonites pretences upon Gilead, Judg. 11. 13.  
V. 4. Gibeah] it is the same City which in other, places is called Gibeah of Benjamin, which after Saul was King, who was borne therein, bore his name in honour him.  
V. 5. After the herd] for he had yet no Court, non state appointed in him.  
V. 6. The Spirit] in an instant the Spirit of God inspired into his heart, a supernatural strength of mind, and a majesty of command; and put him on by a mighty and heroic motion to undertake this deliverance: see judg. 3. 10. & 6. 34. &. 11. 19 & 13. 25. & 14. 6.  
V. 7. Samuel] who accompanied Saul in this enterprise, as a Judge and a Prophet. As Judge. 4 9  
V. 10. Tomorrow] to blind and ●ull 〈◊〉 the Ammonites, and keep secret the news of their relief, which in such a case is but a lawful dissimulation in war.  
V. 11. The morning watch] when they use to relieve the watch, upon the break of day.  
V. 14. Renew] let us by a general consent of all▪ renew Saul's election, now 〈◊〉 is authorized by this victory, for to cut off all pretence of rebellion.  
V. 15. Before the Lord] see 1 Sam. 10. 17.   

CHAP. XII. VERS. 2.  
Walkeths] he guideth and governeth you And I] seeing that I through mine age can no more undertake the public government, and that my sons are reduced to a private life, I require of you a public approbation of mine innocency, that my memory may not remain blemished nor spotted, by your taking a distaste at me, and desiring a King.  
V. 3. To blind] to cloak his misdeed, and let him escape unpunished.  
V. 7. Now therefore] ay, as I am God's Prophet, and treat in his name, I cannot absolve nor free you, as you have freed me. For I am innocent towards you, but you are guilty towards God, by transgressing his law, and in being ungrateful for his infinite benefits.  
V. 8. And made them] conducted them safe to the borders of this country, and set them in the way of taking possession thereof.  
V. 11. Bedan] there is no mention of this Judge in the history; some have imagined that it is Jair. Judg. 10. 3. Others Sampson.  
V. 14. Following] shrouded under his conduct and protection.  
V. 16. This great thing] this miracle of thunder and sudden rain, by which ye shall perceive that the desiring of a King hath been displeasing unto him▪  
V. 17. Wheat harvest] a season wherein it seldom raines in Palestina, Proverbs Chapter 26. verse 1.  
V. 18. Sent thunder] In some unaccustomed and terrible manner, which affrighted the people, for to confute them and bring them to repentance, as Exodus 10. 9  
V. 21. After vain things] An ordinary epithet given to idols.  
V. 23. I should sin] Failing in my duty of Prophet, in not praying for you: Or by being moved with some revengeful spirit, for your refusing of me.   

CHAP. XIII. VERS. 1.  
ONe year] The Italian addeth, When these things happened] namely Saul's confirmation, and samuel's speeches.  
V. 2. Three thousand] Distributed into certain places of abode, to have them always by him, and ready upon any occasion.  
V. 4. Saul] He hath again raised war against the Philistims, which had been intermitted for a while, 1 Sam. 7. 14.  
V. 6. Distressed] Greatly weakened by the Philistims tyranny; disarmed, v. 19 and unable to maintain war; High places] Of high towers or sorts.  
V. 9 Bring hither] To implore God's help in this pressing danger, which suffereth no delay; He offered] or caused it to be offered by some Priest which was there, 1 Sam. 14. 18. for if he had attempted to do it himself, it had been a double sin, which Samuel notwithstanding doth not here tax him for.  
V. 11. Thou camest not] Saul's rashness, and disobedience was in not staying for Samuel until the end of the seventh day, which day Samuel came.  
V. 12. I forced myself] That is to say forcedly and against my will, I have transgressed thy command.  
V. 13. For now] This trial hath discovered thy heart to be evil disposed towards obedience to thy God, and to the putting of thy confidence in him; by which thy Kingdom might now have been established, For ever] without interruption, until the end of the time prefixed by God for Israel's temporal Kingdom to last.  
V. 14. Hath sought him] A phrase taken from men, that is to say, he hath wisely appointed, and of himself prepared one that should be ●itting for this office.  
V. 15. That were present] Namely after a great number of them three thousand, verse 2. was departed, verse 8.  
V. 19 There was] The Philistims after they had gotten the command of the Israelites for to disarm them, had slain or carried away prisoners all the smiths, 2 Kings Chapter 24. verse 14. Jeremiah 24. 1. See Judges 5. 8.  
V. 21. File] in stead of forges, when they could not go into the land of the Philistines.  
V. 23. The passage] It seemeth it was some narrow place between the two hills of Michmash, where the Philistines were, and Gibeah, where the Israelites were; and that this was kept by Saul's men. 1 Samuel 14. 4.   

CHAP. XIV. VERS. 3.  
AHiah] which is the same Abimelech that is spoken of, 1 Sam. 22. 9 11. 20. Brother] this specification seems to be added, because that in the history of Eli, there was only mention made of Ichabod, 1 Sam. 4. 21. and not of Ahitub. Wearing] he was there in the camp with t●e Ark, v. 18. as High P●iest: in pontifical ornaments, the chief whereof was the Ephod with the breastplate, Exod. 28. 4. to inquire of God by Urim and Thummim. Numbers 27. 21.  
V. 10. A sign unto us] the event showeth, that this was a divine motion, to be assured of his being called, in so dangerous an Act. See upon Genesis 24. 14.  
V. 13. They fell] through a fear sent upon them by God.  
V. 14. That first] the beginning of the Philistines overthrow, which was afterwards followed by Saul; within as it were] this is added here to make the miracle the more evident, the Philistines standing in array, and close together, no● scattored, nor flying.  
V. 15. All the people] namely, the Philistines.  
V. 18. Bring hither] You Priests bring the Ark hither, that Ahiah may stand before it, and inquire of the Lord by Urim and Thummim. With the children] in the camp being sometimes brought thither upon some dangerous occasion for aid, and for a direction, and to stir men to prayer and to call upon God, Num 31. 6. 1 Sam. 4. 3.  
V. 19 Withdraw] forbear a while to inquire of the Lord, the urgent occasion will not now permit us, nor give us time to do it: words of profane impiety.  
V. 21. The Hebrews] slaves, or others who having their habitations, families, and goods, amongst the Philistines, were forced to f●llow them in the wars against theer brethren. Before that time] according to the Philistines custom, during the time that they were Lords and Masters.  
V. 23. The ●a●●ell] That is to say, the pursuit of the men which fled.  
V. 24. Adjured] It was an irrevocable kind of submitting one's self to death, used in those days. Now there was a raihnesse and inconsiderateness in Saul, through a blind desire he had of following the victory without resting: and was lawful for the governor's to take those oaths, and therewith bind the people also. See Jos. 6. 17. Judge 11. 31. Cursed] let him be rooted out as an accursed thing.  
V. 27. Herd not] Peradventure he did not return to the camp after he had assaulted the Philistines. His eyes] He was revived, which appeared by his eyes which were enlightened and cleared.  
V. 29. Hath troubled] hath caused the people to be mightily hindered from obtaining a full victory.  
V. 32. With the blood] Having not the patience to press the blood out; or to give it time to run clean out, according to the law, Levit. 17. 10. & 19 26.  
V. 33. Stone] Of which it should seem he made an Altar, v. 35. Unto me] that I may see how you shy your cattle, that you may let out the blood exactly.  
V. 35. An Altar] either only for a monument, as Josh. 22. 10. Judg. 6. 24. Or for some extraordinary sacrifice, Exod. 20. 24. Deut. 27. 5. by God's special approbation.  
V. 36. Let us draw near] let us present ourselves before the Ark to inquire by Urim, Num. ●7. 21.  
V. 37. Answered him not] a sign that God was angry, as 1 Sam. 28. 6. not with Jonathan, who was innocent, but against Saul's temerity, who was the author of that foolish oath: only to show the religious respect which was due to the oath.  
V. 38. The chief] the Italian, All the communally] namely, Tribes, Kindred's, and Families, as Josh. 7. 14. 1 Sam, 10. 19 for to draw lots.  
V. 39 Among all the people] not so much as any of th●m who had seen Jonathan eat.  
V. 41. Were taken] the lot fell upon them, Josh. 7. 14. 1. Sam. 10 ●0.  
V. 43. I must die] the Italian, Must J●lie?] that is to say, if it be expedient, I am content to die, for to appease God's wrath.  
V. 47. took] 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 signifies, condemning ones adversaries, and obtaining the suit. To show that these victories were Gods judgements on his people's side, against the enemies unjust tyranny.   

CHAP XV. VERS: 2.  
I Remember] or I have reviewed, a phrase taken from accounts, or from criminal examinations. Laid wait for him] the Italian, Opposed him] set himself 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, Yoak●d Oxen] young Oxen of a like age, stature, and hair, so yoked together to till the ground; others double Oxen, that is to say, full and thick bodied. Others, of a middle age, between Oxen and Calves.  
V. 11. It repenteth me] see Gen. 6. 6.  
V. 12. A place] The Italian hath it, A Trophy] Or, A sign of victory] some Pillar or Pyramids, for a monument of the victory. Others have it, a place of arms, 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 own sight] while thou didst keep thyself humble before God, acknowledging what thou wert, to submit thyself to his will, 1 Sam. 9 21.  
V. 23. Of witchcraft] sins against God's Majesty in a supreme degree. Not that all sins be equal 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 ●●●ence: as your magic arts and idolatry; and therefore deserve the same punishment, reserving nevertheless the degrees of the severity to God's justice.  
V. 24. I have sinned] a confession without sincerity, interlaced with vain or false excuses; and without internal 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 people's victories, who will also accomplish, in despite 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 evil, 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 evil towards him.  
V. 30. Honour me] notwithstanding my sin, and God's sentence, do thou bear up my credit, and show me respect as before. Words of a profane 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 appears, that this King's cruelty, and tyranny against God's 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.  
With oil] 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 do these acts of particular piety, for the blessing and comfort of certain places and Cities. See 1 Sam 9 12.  
V. 4 Trembled] at the presence of God in the person of his Prophet, whose holiness 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 unlucky one.  
V: 5. Sanctify] prepare yourselves by ceremonial purifications and abstinences, and by spiritual 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 himself, of his own motion, and not by any prophetic 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 confer this sacred sign appointed by God, who will ratify and confirm it by his internal grace and operation.  
V. 7. Said] secretly, by a divine and internal 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 himself 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 jesse only 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 supernatural manner; and was led on, and guided by God's Spirit, to undertake high and notable erterprises. Judge 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 royal office, 1 Sam. 10: 6. And likewise that joy, comfort, and guide of his good Spirit of sanctification. An evil spirit] he was by God's judgement yielded into the hands of Satan, who bred horrible passions in him, and perturbations of sadness and despair: 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 between those fits Thou shalt] this is spoken through some experience in the like troubles: not that musical sounds, or any other corporal means have any power upon the devil; but because that with the supernatural madness or rage, there was a corporal defect, in the humours distemperature and exasperation of the spirits, which are the organs of diabolical operation in such cases: and music chose bringing the spirits of man for a time to some sweet concordance and harmony, maketh the corporal or bodily instrument, less subject to the devil's operation. Unless this sound were accompanied with some divine word or subject, whose power and respect repressed, and quelled the devil's action. Or that some motion of God's Spirit was awakened in Saul for a time, by the prophetic music, as 1 Sam. 19 23. by virtue of some order or promise from God, as 2 Kings 3. 15. Or that God of his free will did cooperate with David's sound, to beget him a degree in his vocation.  
V. 18. And the Lord] God's Spirit guideth him and leadeth him to all manner of virtue, and his grace blesseth him, and causeth him to prosper in all his erterprises.  
V. 21. And stood] was employed in his ordinary and household service.  
V. 23. Departed] not out of the possession and power which he had over him; but from the present access and disturbance.   

CHAP. XVII. VERS. 2.  
OF Elah] the Oak, or grove of Oaks.  
V. 4. Went out] the Italian hath it, in the midst] or to fight a duel, man to man.  
V. 5. Of brass] according to the ancients custom, who knew how to give br●sse a very strong temper. shekels] the shekel being of half an ounce weight, the whole weight came to one hundred thirty nine pounds, at eighteen ounces in the pound.  
V. 6: A target] It was some armour or defence for his shoulders. Some understand the Hebrew word for a kind of p●ke carried cross ways upon their shoulders.  
V. 8. Come down] let him come and fight with me in the field.  
V. 12. Ephrathite] of Ephratha, which was the ancient name of Bethlehem, Genesis 35. 19 Eight 〈◊〉 Chron. 2. 1●. there are only seven, but Peradventure one died about this time, and left no issue. For an old man] or was attained to the age of the ancientest men.  
V. 15. Went and returned] Saul being contented to have him only bound to his service, for those times that he was disturbed; making no great account of him otherwise; whereby at that time he did not remember him. v. 55. 58.  
V. 17. Parched corn] A food which was much in use in those days.  
V. 18 Their pledge] Something of theirs that I know; whereby I may know they are well, and that thou hast done as I commanded thee.  
V. 20. To the trench] Or to the carriage.  
V. 22. His carriage] Bags and such like things, wherein he brought their supplies.  
V. 25. Free] From taxes, imposts, services for war, and other public duties.  
V. 29 Is there not a cause] The Italian hath it, Are not these words?] Is there any cause to be angry for a word which I have spoken, which offendeth no body.  
V. 35. By his beard] By his nether jaw.  
V. 45 In the name] Calling upon him to be my defence, putting confidence in his power, obeying his motion and inspiration: and for his cause and service.  
V. 47 Saveth not] Is not tied to such means, for to work his salvation, but delights more in showing his omnipotency, when he useth no means, than when he useth some. Is the Lords] he ruleth the battle, giving the victory to whom he pleaseth.  
V. 54 Brought it] Not now, but afterwards, when he took Zion from the Jebusites. 2 Sam. 5. 7. In his Tent] The Italian hath it, In his tabernacle] It is thought that this must be understood of the tent which David pitched about the Ark. 2 Samuel 6. 17.  
V. 55 Whose son] This forgetfulness of Saul in not knowing David, may be imputed either to his frequent troubles of the mind, or to the reason touched upon v. 15.   

CHAP. XVIII. VERS. 1.  
THe soul] There was a very strict bond of amity towards David bred in him. See Genesis 44. 30.  
V. 2. Go no more] As he did the first time that he came. See 1 Sam. 17. 15.  
V. 5. went out] About divers warlike exploits.  
V. 6. As they] Saul and his Army after the aforesaid victory. The women] According to the custom Exod. 15. 20. Judg. 11. 34. Psal. 68 11. Instruments of music] The Italian hath it, Songs of Triumph] Or with Violins.  
V. 10 He prophesied] The Italian. Did the acts of a madman] The Hebrew, acts of a Prophet: for the Prophets in their raptures, or trances, had some uncomposed kind of motion, and action, and were beside themselves. See 2 Kings 9 11. Jerem. 29. 26.  
V. 13. Went out] Led them out to war, and brought them home again. 2 Samuel chapt. 5. verse 2.  
V 21 A snare] An occasion to make him perish. See verse 15. Said to David] Yet David did not make any show of consenting to it, as it appeareth by the following circumstances. One of the twain] The Italian For both] The one having been promised unto thee, and now the other being given thee to wife.  
V. 26. The days] Some time apppointed by Saul for the performance of the Covenants: or the time that was between the contract, and the wedding. see Gen. 19 14. Deut. 20. 7. and 22. 23. Matth. 1. 18.  
V. 30. Went forth] Into the field to wage war out of their sorts, and garrisons, into which they had retreated after their overthrow, Chap. 17.   

CHAP. XIX. VERS. 2.  
IN a secret] It seemeth that he specified some certain place in the field, near which Saul was wont to go, and take the air, that David himself might hear Jonathans' speech, and Saul's answer, and provide for himself accordingly.  
V. 3. What I see] If it be softly or secretly spoken, that thou canst not hear it thyself.  
V. 5. In his hand] The Italian in danger] The Hebr. In the palm of his hand, as Judges, ch. 12. verse 3.  
V. 13 Took an image] That if Saul's messengers came in, looking upon the image, they might think that David was in the bed, and so stay, and not go after him, thereby giving him time to get into some place of safety.  
V. 14. Sent] In the morning after they had watched for him all night.  
V. 18. In Naioth] It was the place where the School, or College of Prophets was, near unto Ramah, where samuel's residence was.  
V. 20. Prophesying] Being in a divine trance, see Numb. 11. 25. Appointed over] being the father, and instructor of them, moderating their actions, 1 Sam. 10. 12. Prophesied] were taken with the same inspiration and divine rapture, which made them forget each thought, remembrance, or will of executing their commission, 1 Sam 10 6. 10.  
V. 24 Clothes, His long outward garment, wearing none but his inward ones, Isa. 20. 2. M●c. 1. 8. Now Saul did all these strange acts, being in a rapture of mind.   

CHAP. XX. VERS. 1.  
FLed] That day and night that Saul was in an ecstasy, 1 Sam. 19 24.  
V. 5 The new] The first day of the month, when there were offerings of thanksgiving and holy feasts; which it should seem, lasted at the court, three days. To sit] As his Officer and son in law, it being the custom of Princes to honour their servants, in that kind upon festival days, Hest 1. 3. Dan. 5. 1.  
V. 9 far be it] From thee to say or think any such thing of me.  
V. 14 While yet I live] When thou comest to be King; it being already divulged that it should come to pass, 1 Sam. 23. 17. and 24. 21. Of the Lord] Which he so strictly recommends unto us, and is so acceptable and pleasing unto him: and to which he bindeth all his children, through the kindnesses which he showeth them. Or which we have sworn between us in his name. I die not] through jealousy of state, or to revenge the injuries and persecutions done to thee by my father.  
V. 16 Let the Lord] The Italian, But the Lord] Notwithstanding these covenants, and David's faithfulness in performing of them, 2 Sam. 9 3. and 21. 7. God executed his judgements upon Saul's issue by other means, 2 Sam. 31. 2. 1 Sam. 4. 7. and 31. 8.  
V. 17 Because he loved him] The Italian hath it, By the love he bore him] Not only by the duty of gratitude, for his watching for his safety, but also by the most strict and loyal bond of amity.  
V. 19 When the business] The Italian, In the day of business] It was peradventure some special name of some one day in the week, as a day of work. Others translate it, in the day of that business; namely, when I made intercession for thee towards my father, Ezel] The Italian, That showeth the way] or Ezel.  
V. 20 I will shoot] The reason of this kind of giving warning was, because that if there was no hurt meant to David, he might come securely of his own accord: that their acquaintance might not be discovered, to make Saul jealous.  
V. 21. Go find out] Go and stand in such a place, that when I have shot mine arrows, thou mayest take them up, and bring them to me again. Take them] come thou along with him, as if thou carest thither by chance, and come to my father's court without any feare● No hurt] There will be no danger, nor cause of mistrust.  
V. 25 Arose] It is likely that Saul and Jonathan were set before Abner came: and that when he came, Jonathan did him this honour, as being the King's cousin, and captain of his host.  
V. 26 Hath befallen him] By nocturnal pollution, or some other ceremonial uncleanness, Leu. 11. 24. and 15. 2. 16. whereby it was not lawful for him, to eat of the offerings of thanksgiving, which were offered the first day of the month, with the flesh of which these holy feasts were made, see Leu. 7. 19 20.  
V. 27 The second day] Of those three days in which it was concluded between David & jonathan, to sift out Saul's intention; or the second day of the royal feast. Wherefore] This showeth that Saul imagined that David would attribute his endeavouring to ●lay him, to his madness, of which he being now cured, David would forget it, and not be afraid.  
V. 29. A sacrifice] Of thanksgiving, after which there followed a holy feast.  
V. 30 Thou son] Whether he had any evil conceit of Jonathan's mother. Or that he would say, thou art more likely to be a bastard, than my lawful son, having so little care of thine own good and credit.  
V. 40. Artillery] Namely, his bow, his arrows; and his quiver.  
V. 42. Forasmuch] Our enterchangable oaths may cause thee to trust me, and believe that I will never betray thee, but will do what lieth in me for thy safety: and on the other side, the confidence which I have in thee, causeth me to wish all happiness unto thee. The City] of Gibeah, which was Saul's residing place.   

CHAP. XXI. VERS. 1.  
NOb] A City of Benjamin: Neh. 11. 32. into which it seemeth the Tabernacle was brought from Siloh, by the authority, and in the behalf of saul, who was of the tribe of Benjamin, as 'twas brought to Siloh, a city of Ephraim, in the days of joshua the Ephramite, and David afterwards carried it into his Tribe, to have God's oracle always near him, upon all occasions; and that was the reason that there were so many Priests in Nob. ●as afraid] suspecting some sinister accident, seeing the King's son in Law, and such a great commander in war, alone or with but small company. Alone] By the fourth verse, and Matth. 12. 3. It is plain, that David was not alone in this voyage, but by this word is only to be understood that he was without his ordinary train of followers.  
V. 3 Under thine hand] What food thou hast ready to be eaten.  
V. 4 Hallowed] In other places, bread of the presence or Shewbread. Exodus. 25 30. Mat. 12. 4. Young men. Those few that David had with him. Kept themselves] They ought not to be eaten, but only by the Priest, Leu. 24. 9 Yet in this urgent necessity, which thou showest unto me, I will give you share of them, so that you have refrained from all cohabitation with women, though legal, which though it was not commanded by the law, yet was observed by a laudable kind of devotion, in your most sacred occurrences, as Exodus chapt. 19 v●. 15. Zac. ch. 7. v. 3.  
V. 5. Vessels] That is to say we, and all that we have, having been clean from all ceremonial pollution, ever since our departure, though we did not think to do any religious act. How much more careful than will we be this day, of not profaning the hallowed bread, by any bodily pollution of our persons, or of any thing about us? see Hag. 2. 13.  
V. 6 That was taken] On the Sabbath day: see Leu. 24. 8. 9  
V. 7 An Edomite] By nation, but by profession a Proselyte. Detained] Within the Court of the Tabernacle which was in Nob, by some vow, or some express devotion. Neh. 6. 10 as contrariwise there were some detainments, which did exclude men out of the Temple, Jeremy, Chapter 36. verse 5.  
V. 9 Behind the] That is to say behind that holy place, where the sacred vestures, and holy ornaments were laid up, of which the Ephod was the chiefest. Exodus, Chapter the 28. and verse the 4. 6.  
V. 11. King] That is to say, he that is in as great esteem as the King; and is followed in the wars, and commands as the King: or peradventure the Philistims had heard something of David's being destinated to be King.  
V. 12 Laid up] Weighed them; and did deliberately think upon them.  
V. 13 In their hands] Being taken by them to be brought to Achish, Ps. 56. 1.   

CHAP. XXII. VERSE 2.  
IN distress] Through poverty, debt, or other wants. Discontented] For some injury or violence offered them, for which they could not be righted: or by reason of some notable loss or accident.  
V. 4 In the hold] In Mizpeh, which was a strong hold.  
V. 6 In Ramah] Within the territories of that City, near to G●ibeah, or in some hill within Ghibeah. Hi● spear] Whether that were his custom, as amongst many nations, such weapons were in stead of a sceptre. Or whether it was to show that his wrath was ready to be put in execution against any one that should be found guilty.  
V. 8 Lie in wait] According to Saul's false suspicion, and mistrust which he had conceived of Jonathans' friendship with David, by David's return into the Country; and by Jonathans' absence from Court.  
V 9 Set over] Or was there present amongst the servants. The servants] Namely, the shepherds and Herdsmen. 1 Samuel, Chapter 21. verse 7.  
V. 10 Enquired by] The Urim and Thummim.  
V. 15. Be it far from me] To conspire against the King, or do any thing offensible to him.  
V. 18 Did wear] Priests which did actually serve; for here the Ephod seems to be the same Garment as the Coat was: Exodus Chapter 28. verse 40. 43. See upon the first of Samuel, chap. 〈◊〉. verse 18.  
V. 22. I knew it] The Italian, I did think it] after it was done, representing unto myself Doegs cruelty, and malice. I have] though unadvisedly, which notwithstanding I am heartily sorry for.  
V. 23 That seeketh] I take charge of guarding thy person, as safely as mine own.   

CHAP. XXIII. VERS. 1.  
THreshing floors] The corn which is already brought to the threshing floors.  
V. 2. Enquired] By the Prophet Gad, who was with David, 1 Samuel Chapter 22 verse 5. or by Abiathar, who might be already come to David. Numbers, Chapter the seven and twentieth, verse 21.  
V. 3 In Judah] Namely amongst our own country men, and our friends, and yet we are afraid of Saul, because we are so few. How much more greater danger shall we be in then, if we go among the Philistims, who are a complete Army?  
V. 6 When] This seemeth to be● inserted, to show how David had his answers from GOD, when he had need, because the high Priest was with him with the Breastplate, and Urim and Thummim, which were inseparable from the Ephod. Exodus, the eight and twentieth Chapter, and the eight and twentieth verse. To Keilab] Upon the time that he was going to Keilah: Others affirm that he came not to him, but to Keilah, and that, that which was spoken 1 Sam. 22. 22. 21. is spoken by anticipation. In his hands] The Italian addeth, the Ephod happened into his hands] He took it up by chance suddenly and brought it away with him: A sign of the Lords total departure from Saul, See 1 Samuel chapt. 28. verse 6.  
V. 9 Bring hither] Putskie on the Ephod, and draw near, to give me answer, concerning what I shall ask of thee.  
V. 12. They will] If thou stayest here.  
V. 15 Saw] The Italian, Stood to see] Or saw, meaning that he had good advice and intelligence from his friends.  
V. 16 In God] With reasons and comforts grounded upon the grace, promises and power of God.  
V. 17 I shall be] I will voluntarily yield the kingdom unto thee; and will be contented with being thy chief servant.  
V. 18 Made] Renewed and confirmed it in the presence of the Priest, who represented God himself: Or by oath only: by which a man doth present himself before GOD, who is witness and judge.  
V. 22 Prepare] The Italian, Certify yourselves] Or prepare every thing better. Dealeth] in the wars, or in warlike affairs.  
V. 23 In the Land] In any place of the land of Israel, if he be not retired into the wilderness, according to his wont manner.  
V. 24 To Z●ph] looking for David here and there in the Wilderness, and the country of this name. Before Saul] as his guides and forerunners.  
V. 25 Into a rock] This was some place of strong situation in that wilderness, out of which David came immediately after.  
V. 27 But there came] see such another history 2 Kings 19 9  
V. 28. Selab-Hammalekoth] The Italian, The stone of divisions] Because that Saul was forced to go away, and leave David there.   

CHAP. XXIV. VERSE 2.  
THE wild Goats] They were steep and inaccessible Rocks, where no other things could come, but only such kinds of beasts.  
V 4 The Lord] This occasion offered by God so opportunely, aught to be embraced, and taken hold of by thee, as if it were an express message from him.  
V. 5 Heart] He trembled, and stirred up himself with horror, that he had proceeded so far in this action, as that it might be taken for an injury.  
V. 6 Seing he is] Seeing God by his absolute power hath made him King, it only belongeth to him for to depose him. And therefore I ought not to hurt him, neither as an enemy, nor as a misdoer: for the quality of King swalloweth up that of an Enemy towards a subject, and covereth that of mis-doer within his own Kingdom.  
V. 13 Wickedness] Let some wicked man do that which thou wishest me to do: for my own part I am an honest man, and will always do like one.  
V. 14 A dead dog] A man of no estimation, nor power, See 2 Sam. 9 8.  
V. 17 Rewarded me] Or, thou hast done me good, and I have rewarded thee with evil.  
V. 22 Unto the hold] Namely, of Enghedi. verse 1.   

CHAP. XXV. VERS. 1.  
OF Paran] Which was in Idumea, on the south side of Judah.  
V. 2 Maon] A City of Judah, as Car●el also was, near to this southerly frontier: see Joshua, chap. 15 verse 55.  
V. 8 In a good day] In a day of mirth and feasting; upon which occasions, all men are likely inclined to liberality. Whatsoever cometh] What thou wilt, whatsoever thou shalt willingly do.  
V. 9 And ceased] They showed themselves neither importunate, nor insolent, but quietly waited for his answer. Others have it, they rested themselves from the weariness of the journey; which might aggravate Nabals' incivility in causing them to stay, and then send them away empty.  
V 10 There be many] I know David but for a runaway, and disloyal servant, and I have no no reason to favour him, for fear l●st the number of such, of which there are two many already, should increase.  
V. 22. Do God] a turning of the execration of the oath. See Ruth 1. 17. Any that] any male. Others, not so much as a dog. A manner of speech amongst the Hebrews, signifying a general extermination.  
V. 24. Let this] wreak thy wrath upon me, without going any further. But before thou do any violent act, hear what I will say to thee.  
V. 25. N●bal is his name] that is to say, foolish, a man of nought.  
V. 26. Hath with holden thee] This good thought of coming to meet thee, to appease thee, and do that which Nabal had inhumanely refused to do, is come to me from God. Of avenging] Revenging thine one injury. Be as Nabal] Beastly, and vile persons, unworthy thine anger, out of God's grace and the love of men.  
V. 28. Forgive] For my sake forgive Nabal: from whom (he being my husband) I have nothing several. For the Lord] Seeing the Lord hath made thee such excellent promises, and that thou hast hitherto showed thyself worthy of them, through an innocent life; oh, do not stain thy virtues by an act of cruelty: ●and trouble not thy future happiness by a remorse and sorrow for having proceeded too far therein.  
V. 29. Shall be bound] Thy person shall be preeiously preserved alive. As out of] See Jeremiah 10. 18.  
V. 31. No grief] The Italian, No Stumbling] it will be no blemish to thy virtues, no disturbance to thy happiness, nor no remorse, to thy conscience. Remember] Thou wilt be glad that I have kept thee from this outrage.  
V. 36. Like the feast] According to the custom upon such occasions. Genesis 38. 12. 2 Samuel 13. 23.  
V. 37. Died] with extreme fear, to which was also joined some divine or supernatural kind of weakening.  
V. 44. But Saul] Or now Saul had given, etc. Phalti] called also Phaltiel, 2 Sam. 3. 15.   

CHAP. XXVI. VERS. 1.  
CAme] the second time after the first, 〈◊〉 Samuel 23. 19  
V. 2. Ziph] see Josh. 15. 55.  
V. 5. Arose] In the night time. Trench] see upon i Same 17. 20.  
V. 6. The Hittite] either because he was a Proselyte of the Hittites nation, as 2 Sam. 11. 3. & 15. 18. 19 or he had gotten this surname for some other unknown cause. Zerviah] a woman's name which was David's sister, 1 Chron. 2. 16.  
V. 9 Be guiltless] see upon 1 Sam. 24. 7.  
V. 10. Shall smite him] shall cause him to die by some supernatural plague, or accident sent by his own hand.  
V. 19 Let him accept] Heb. Let him smell thine offering. See Gen. 8 21. Driven me out] they have sought by the means of this persecution to put me out of the communion of the Church, and they do their good wills to have me run myself into a total apostasy.  
V. 20. Before the face] Let the Lord be judge and revenger of my death; if so be he doth give way to ●●ve me bereft of life.   

CHAP. XXVII. VERS. 1.  
SAid] Through weakness of faith, and through carnal wisdom.  
V. 2. Achish] Of whom it is likely he took good assurance, not to fall into the same danger as he was when he first retired thither, 1 Sam. 21. 12.  
V. 5. Let them give] to avoid the dangers of body and soul which he might run into by living at Court. Why should] My present estate doth not deserve it, and besides my dwelling at Court might fill thee with distrusts and suspicions; and me with hatreds and jealousies.  
V. 6. Ziklag] This City was of Judah's portion, Josh. 15. 31. Then it was given to Simeon, Josh. 19 5. And when the Philistines had dominion over Israel, they took it, and David having here gotten it of them, never restored it more; for after he came to be King, he recovered all that the Philistines had gotten from the Israelites.  
V. 8. Geshurites] These three nations were the Prophet's enemies: the two first towards the North, and the Amalekites towards the South. G●zerites] It is thought they were the same that in other places are called Ghergeshites. Amalekites] Of whom it seemeth that Saul destroyed only the chief City and the places about it, 1 Sam. 15. 7.  
V. 9 Smote] Warred against it with fire and sword.  
V. 10. jerahmeelites] Which were of the Tribe of Judah, 1 Chron. 2. 7. Of the Kenites] see Num. 24. 21. judg. 1. 16.  
V. 11. Saved] Which he could do thus secretly by reason that those places which he invaded were far off, solitary and scattered in the wilderness. And so will be] the Italian, So was] Or and such hath been, etc. As though they were words spoken by people, that could have complained.   

CHAP. XXVIII. VERS. 3.  
IN his own] It seemeth, he meaneth Naioth, which was part of the City of Ramah, where Samuel resided, and kept his school of Prophets, 1 Samuel 19 18.  
V. 4. In Sh●u 'em] A City of the Tribe of Issachar, josh 19 18.  
V. 6. Inquired] The Ephod being brought to David, 1 Sam. 23. 6. 9 Saul could not inquire of the Lord by Urim and Thummim, Num. 27. 21. Well might he have some Prophet by him, as jer. 37. 17. Answered him not] Which was a token of God's extreme wrath, 1 Sam. 14. 37. Lam. 2. 9  
V. 7. That hath] That is to say, a Witch: though she did not proceed properly by the spirit called Python, who spoke from within the belly of them which were possessed by him, in the mean time tying their tongues, which is called Engastrimancy. But she wrought by Necromancy: that is to say by apparitions, and dead men's ghosts, as Isay 8. 19  
V. 8. Bring me him up] call forth and cause the spirit of a dead man whom I shall name, to appear unto me. Words proceeding from a gross ignorance, which accompanied Saul's impiety.  
V. 9 Layest thou] Why goest thou about to induce me to do any thing which may make me deserve death.  
V. 12. Samuel] A devilish apparition, in the likeness and form of Samuel, by which the witch knew him to be Saul.  
V. 13. What sawest thou] Because the apparition did not at first appear to Saul, but to the woman only. God's] the Italian, An Angel] The shape of a divine and heavenly man in all points. So the Devil transforms himself into an Angel of light, 2 Cor. 11. 14. Others a God, in the same sense.  
V. 14. Covered] Which might be some special manner of garment that Samuel used, or all the Prophets in general: see a Kings 1. 8. Zech. 13. 4. Perceived that it was] After that the Devil had thus appeared to the woman, the same apparition came near to Saul, who knew Samuel better; and than it spoke to him hand to hand, no body hearing their talk. Now Saul through God's judgement, was by this illusion induced to worship the Devil, which is the aim of the evil spirit to all those which seek after him.  
V. 15. Why] A continuation of the Devils lie, to ensnare Saul so much the more.  
V. 19 With me] That is to say, dead, as the true Samuel was, who was here represented by the Devil, who by these words, imprinteth this error in Saul; that the souls of all men, as well good as bad go to the same place: for to blot out of him all knowledge and apprehension of eternal life.   

CHAP. XXIX. VERS. 1.  
THeir armies] the Italian hath it, Their principalities] The armies of the five Principalities of the Philistims, distinguished in their several bands. Others have it, the Princes with their several hundreds, and thousands.  
V. 4. Be an adversary] the Italian, ●oerevolt] as those other Hebrews had done, 1 Sam. 14. 21.  
V. 6. As the Lord liveth] It is marvellous that a heathen should swear by the true God: but he did it, either to flatter with David: or according to the Pagans opinion and false ceremonies, who believe, that each nation hath its several God living and reigning over his people, as others do over theirs.  
V. 8. But what] Feigned words.   

CHAP. XXX. VERS. 1.  
SMitten] Forced it, and sacked it.  
V. 7. Bring me hither] Come hither into my presence to inquire of the Lord, having the breastplate which is upon the Ephod, about thee, as 1 Sam. 23. 9  
V. 14. Cherethites] It was a nation near to the Philistines, or else part of them. See Ezek. 25. 16. Zeph. 2. 5. Of Caleb] of the country belonging to Calebs' posterity, Josh. 14. 13. & 15. 13.  
V. 16. Spread abroad] the Italian addeth, Without any watch] Heb. at random.  
V. 17. Upon Camel's] That is to say, upon Coursers, or Dromedaries.  
V. 20. Herds] Which the Amalekites had gotten in other places besides Ziklag and Jew●y. Those other cattle] which were david's and his followers.  
V. 24. So shall his] Italian, Ought his to be] not only in natural equity, they being commanded to stay behind; and executing a charge so needful for the whole army: it being reasonable, that he who hath preserved the common goods, should be paid out of the common stock. But also by God's express law, Num. 31. 27. Josh. ●2. 8.  
V. 27. Bethel] This word signifieth, house of God, whereby some have imagined that it ought to be understood of Kiriath ●ea●●m, where the Ark was, 〈◊〉 Sam. 7. 1.   

CHAP. XXXI. VERS. 2.  
ABinodab] It may be he that is called Ishui, 1 Sam. 14. 49.  
V. 6. All his men] His familiar and household servants.  
V. 11. jabesh] Questionless in remembrance and gratitude for their deliverance by Saul, 1 Samuel 11. 11.  
V. 12. Burnt them] Which was not ordinarily used, but only in case of necessity, as here, that they might be no more found, nor exposed to ignominy: see Amos 6. 10.  
V. 13. They took their bones] Hal●o calcinated, for to give them burial.     

THE SECOND BOOK OF SAMVEL.  

THE ARGUMENT.  
THis Book containeth the continuation of the History of GOD'S people under David's reign, who after the death of Saul, was raised thereunto by degrees; being first acknowledged and accepted of by his own Tribe of Judah: and some years after, by all the rest, through his victories over the rest of those which were of Saul's side: and at the last, by the death of Ishbosheth, Saul's son, who was installed in the Kingdom. And in his executing of this office, the history describes unto us the excellent and heroical virtues, wherewith the Spirit of GOD had endowed David, as well for wisdom, justice, equity and humanity, politic government, and establishment of a perfect order in his house, and the state of the whole Kingdom: as also for valour, knowledge and understanding in military affairs: through which he obtained continually notable victories, as well in foreign wars, as in civil commotions, factions and rebellions: whereby his State was firm, and the people settled in assured rest, and the enemies overthrown, destroyed, and subdued round about them; the bounds of the Kingdom enlarged, even to the limits anciently appointed and promised by the LORD. Then is set down his eminent piety, and his singular Zeal, by which he was moved in GOD'S Service, purged by him from all corruption, regulated by an admirable order, and held in greater majesty, and veneration than it was at first, having for that purpose brought the Ark of the Covenant near himself to Zion; having by Divine revelation conceived the design of the fabric of the Temple, and prepared, and consecrated infinite treasures for that work, and purchased the ground upon which it should stand. The history setteth also down the incomparable blessing wherewith David's life and reign was crowned, and rewarded, whilst he governed himself in this laudable manner, by glorious victories and conquests, in peace, security, and wealth: Obedience, love, and perfect respect of his people in numerous issue, prosperity, and tranquillity at home: and benevolence, and respect of strange Nations, and Princes. And it sets down also how David being run out into irregulate desires, violence, perfidiousness, ambition, and pride; vices ordinarily accompanying an absolute power: did also feel GOD'S heaviest punishments, in tragical enormities, and confusions in his own family, in public revolts and practices against his person: indivisions, factions, civil wars, plagues and other scourges in his Kingdom. But as the holy Ghost, by which he was stamped, and sealed, did never utterly forsake him, to an unbridled and unlimited forsaking and refusal: but by the ministry of his Word did continually recall him, to most humble and sincere confessions, lively acknowledgements, and a deep repentance, and loyal conversion followed by an exemplary patience, and humility in bearing of GOD'S punishments: So did GOD also temper his severity, received him again into grace, and peace, and for the love of him, had mercy upon his people, converting all these sinister chances, into a greater rest, glory and happiness. And all this through GOD'S power and free will, who having chosen David for a sacred type of CHRIST, and his Father according to the flesh, would also give a sign, and pawn of the Eternity and blessing of CHRIST'S Kingdom; in the firm lastingness and prosperity of David and his posterities: As likewise the promise of CHRIST'S Kingdom, was the solid basis of the lastingness of david's, whose ruins were at the appointed time, to be gathered together, and the vices and disorders thereof corrected, and rectified by CHRIST'S spiritual and everlasting Kingdom, which being by David apprehended in Spirit, did many times incite him to give unto the LORD, most holy and devout thanks.   

ANNOTATIONS.  

CHAP. I. VERS. 2.  
AND Earth] See Joshua Chapter 7. v. 6. Job 2. 12.  
V. 7. When he looked] The greatest part of this narration is feigned only to gain favour at David's hands, for assuring him of his adversaries death, and his relation of having cooperated therein, because that the description set down 1 Samuel 31. is far different from this.  
V. 9 Stand I pray thee] To cause the point of the spear to come through: Anguish] the Italian hath it, This armour of maise retaineth, etc.] Armour] The Hebrew word signifieth as well an embroidered coat, Retaineth] Hath hindered the spear from coming through me.  
V. 13. A stranger] Dwelling among the children of Israel, being become a proselyte, or otherways.  
V. 16. Be upon] That is to say, bear thou the just punishment of thy capital offence; see Leviticus ●0. 9  
V. 18. Teach] To bring them to the exercise of weapons, and especially of the bow, because therewith the Philistims had prevailed most against Saul, 1 Sam. 31. 3.  
V. 19 The beauty] The Italian, O beautiful] Or pleasant, a title oftentimes given to the land of Canaan, Psalm 48. verse 2. and 50. 2. Jeremiah chap. 3. verse 19 Lamentations chapter 2. verse 15. Ezechiel chapter 20. v. 6. Daniel chapter 8. verse 9 and 11. 16.  
V. 20. Tell it not] Would God this evil news might be hidden from the unbelievers, who will thereupon take occasion to blaspheme God, and contemn his Church, as Judges 16. 23. Mic. 1. 10. The daughters] as the custom was in victories, 1 Samuel chap. 18. v. 6.  
V. 21. Let there be no] All this cursing of these places is but only a pathetical exaggeration of his grief; as Job chapter 3. verse 3. Of Offerings] Of thanksgiving to the Lord. The meaning is, may that place which hath given so much occasion of sorrow, never yield any subject or means of mirth; Cast away] In the flight, the most valiant have cast away their weapons: or after their death they have lain scattered here and there, Anointed] Consecrated by the Lord for a lawful King: Meaning, he is dead, as Tyrants and Usurpers use to die.  
V. 24. Clothed you] By reason of his victories he enriched you with the enemy's spoils; as Psalm 68 verse 12. Or through the happiness of his reign, he caused his Country to abound in ●iches, and pleasures.  
V. 26. Thy love] I was joined to thee with a more strict and tender affection, then is the husband's affection to his wife.   

CHAP. II. VERS. 1.  
ENquired] By Urim and Thummim.  
V. 3. In the cities] Of which, see Joshua chap. 21. v. 12.  
V. 6. And truth] These two words of kindness, and truth, are often joined together, for to point out a loyal, constant and hearty favour, and kindness.  
V. 8. Ishbosheth] Sometimes also called Eshbaal, 1 Chronicles Chapter 8. verse 33. and 9 39 For the Hebrews in detestation of Idols, did expunge the word Baal, and did place in the stead of it Bosheth, or Besheth, that is to say, a shameful, and infamous thing, as the Idol itself, Jeremiah chap. 3. verse 24. Host chapter 9 verse 10. So Jerubbaal, Judge's Chapter 6. verse 22. is called Jerubesheth, 2 Samuel 11. 21. and Meribaal 1 Chronicles 8. 34. is the same as Mephibosheth, 2 Sam. 4. 4. Mahanaim] a place beyond Jordan, Genesis 32. 2. belonging to the Tribe of Gad.  
V. 9 The Ashurites] That is to say, of the tribe of Asher: J●z●eel] not that of Judah, Joshua 15. 56. But that of Is●acahr, Joshuah chapter 19 verse 18. From which the Country round about took its name: Israel] That is to say all the other Tribes, saving the Tribe of Judah, which even before the separation of the other ten Tribes, in the days of Jeroboam, is often distinguished from the rest, 1 Sam. 11. 8. and 15. 4. 2 Sam. 24. 9  
V. 10. Two years] Seeing that David reigned seven years and a half in Hebron, after the death of Saul, we must conclude either that Ishbosheth was not made King presently after his father's death, or that the eleven tribes did not put themselves under David's obedience presently after the death of Ishbosheth.  
V. 12. To Gibeon] In the Country of Benjamin.  
V. 14. Play] Let them come, to show both the armies some pastime, in a fight, according to the custom of armies that lye●ncere one another.  
V. 16. Caught] They came together with such fury and violence, that at the very first onset they closed and 〈…〉 ust one another through; Helkath] the field of strong or valiant men: or of the points of swords; In Gibeon] or the territories thereof.  
V. 21. Lay thee hold] Vent thy rage upon some plain ordinary Soldier, and do not contend with me, for I shall quickly make thee know that thou art not able to deal with me. Words of contempt.  
V. 22. How then] Why wilt thou through thy rashness cause an implacable hatred to arise between Joab and me?  
V. 23. Under the fifth ri●] In that part of the body which is called Hypocondrion, where the half ribs are.  
V. 26. Thesword] Is it not time to sound a retreat? Thou mayest peradventure repent thyself if thou shouldest drive this people to despair, and seeking to prosecute the victory too hotly, thou mightest peradventure lose it.  
V. 27. Unless thou hadst spoken] If thou hadst not challenged, and provoked us, v 14.   

CHAP. III. VERS. 3.  
TAlmai] Peradventure she was taken prisoner at that time as David warred against the Geshurites, 1 Samuel Chapter 27. verse 8. and he married her according to the Law, Deuteromomy, Chapter 21. verse 10.  
V. 5. David's wife] The Italian, David's woman] That is to say, his concubine, of a meaner condition than any of his wives.  
V. 7. Wherefore hast thou] Words of suspicion, as though he should suspect that Abner aimed at th● Kingdom, for the taking of the deceased King's wife, or concubine, was a token of taking possession of the Kingdom. So David had Saul's concubines, 2 Samuel chapter 12. verse 8. Absalon took david's, 2 Samuel chapter 16. 21. Adonijah desired to have Abishag given unto him, 1 Kings chapter 2. verse 17.  
V. 10. From Dan] See upon Judge's chapter 20. verse 1.  
V. 12. Sent] In his own name, and not as Ishbosheths' officer.  
V. 14. David] It is likely he did it by Abners' persuasion, who was not able to fulfil David's desire, without Ishbosheths' consent.  
V. 18. Do it] Play the parts of men, to bring this business to pass.  
V. 10. The whole] By 1 Chronicles, Chapter 12. verse 29. It is plain that the greatest part of Benjamin, did yet follow Ishbosheth: but it is likely that Abner speaks of that part which he had persuaded to be on his side.  
V. 22. From pursuing] A troop of the enemies, or some high way thiefs.  
V. 27. In the gate] Or in the entrance of the porch: Quietly] The Italian, Privately] or treacherously, and deceitfully; Under the fifth] See upon 2 Sam. 2. 23.  
V. 29. Let it rest] Let this blood be irremissibly punished in his own person, and be continued upon his posterity, for example and instruction; An issue] an opprobrious disease amongst the Jews: see Leviticus 15 2. Lean●th] that is to say, lame or impotent in his limbs.  
V. 30. And Abishai] Joab with Abishai's consent, or Abishai having a hand in the fact, and being present when it was done.  
V. 31. Gird you] See Genesis 37: 34. Mourn] at Abners' funeral.  
V. 33. Died Abner] That is to say, ought he to be shine, and his slayer go unpunished? as though he had been some ●ewd fellow: Or is it possible that he being such a great Captain shall die so unworthily?  
V. 34. Were not bound] As a guilty man that is condemned by law to die: that is to say, if thou hadst not been treacherously set upon, thou mightest well have stood with Joab in a trial of manhood.  
V: 39 Weak though '] Hebrew, I am set tender as a young plant, or graft of a tree: Words of humane weakness; Too hard] too high minded, and cruel hearted: too mighty by reason of the high esteem they are in with the Soldiers: Whereby I cannot repress their insolency; nor punish their misdeeds.   

CHAP. IV. VERS. 1.  
HIs hand] He fainted, and was quite out of courage.  
V. 2. Was reckoned] Though after Saul's overthrow, and death the inhabitants of this, and other cities, had forsaken them, and left them to the Philistims, who had seated themselves there 1 Sam. 31. 7.  
V. 3. Gittaim] Which was also a city of Benjamin, Neh. 11. 33.  
V. 4. Jonathan] This seemeth to be put in here to show, that there being but two left of Saul's posterity; namely Ishbosheth, and Mephibosheth, that could pretend to be Kings (for the rest that were borne of concubines, 2 Samuel chapter 21. verse 8. Were uncapable of it) Ishbosheth being slain, as shall hereafter be said, and Mephibosheth being impotent and very young; the Israelites were so much the willinger to accept of David for to be King; Out of Jezreel] Where the battle was given, 1 Samuel chapter 29. verse 1. Mephibosheth] called also Meribbaal, 1 Chronicles chapter 8. verse 34. See upon 2 Samuel chap. 2. v. 8.  
V. 6. Wheat] For their pay, according to the ancient custom; Under the fifth rib] see upon the second of Samuel chap. 2. v. 23.   

CHAP: V. VERS: 1.  
THy bone] Of the same blood, people and parentage, Genesis chapter 29. verse 14. and therefore nature invites us, to unite ourselves to thee: And the trial which we have had of thee under Saul, moves us to desire thee for to be our King, and Gods calling thee unto it, obligeth us to receive thee.  
V. 3. Before the Lord] Namely in the public assembly where God was called upon, and where he was present in grace; and was called to be witness and judge of the loyalty of the covenants, Judges Chapter 11. verse 11. 1 Samuel Chapter 23. verse 18. Anointed] He was consecrated by some Prophet, or Priest; with the consent, and approbation of all the people, for this sign was always conferred upon one, by some sacred persons, 1 Kings Chapter 1. verses 34. 39 2 Kin 9 1.  
V. 4. Forty] Since David reigned seven years and a half in Hebron, and three and thirty in Jerusalem, if those years were complete, he reigned forty years and an half.  
V. 6. Jebusites] See Joshua Chapter 15. verse 63. and chapter 18. verse 28. Judge's Chapter 1. verse 21. and chapter 19 verses 11, 12. Thou shalt not] The meaning is, This place is so strong by nature, that it would be impregnable, though there were none but blind, and poor jame men to keep it: how much more impossible is it then to take it, now it is kept by stout and valiant Soldiers. Others will have it, as if they had indeed (in scorn) set blind and lame men upon the walls, as if they were sufficient to guard them.  
V. 7. The strong bold] Jerusalem was divided into two little hills, Zion, and Salem, or Moriah: Salem was already taken by the Tribe of Judah, Judge's chapter 1. verse 8. Zion was yet held by the Jebusites: and in it there was a rock cut round about, upon which this strong hold was built, which afterwards was called the City of David, where his Royal palace was.  
V. 8. Getteth up] Ascending, and soaring up to give the assault: To the gutter] it might be some conduit, or cistern upon the plain top of the Rock, through which the rain water ran, therefore, thereby is understood the top of the rock, That are hated] By whom David hath so much annoyance, they having been placed there in despite of him, to guard the place: He shall be] This is supplied by, 1 Chronicles Chapter 11. verse 6. They said] The Italian, It is said] May be it was a kind of by word to say, those blind and lame men could not keep the, place well in the Jebusites days, therefore we must not trust such men to keep it, but to employ the valiantest and ablest men to that purpose: Unless that in remembrance, of this act, it was even from that time forbidden, to suffer any blind orlame men to come into that place.  
V. 9 From Millo] The Italian hath it, From the rampire] Wherewith the wall was earthed within side. The meaning is, David did at his own cost, and with his own endeavours; build, and re-edify the inside of the city, and left the, care of building the walls to Joab. 2 Chr. 11. 8.  
V. 11 Cedar-tr●es] For the King of Tyre was Lord and Master of Lebanon, which abounded in Cedars. 1 Kings chapter 5. verse. 6. And there were also in that country excellent Architects, Carpenters, and Carvers, Ezech. 27. 9  
V. 13 took him] Against the Commandment, Deuteronomy chapter the 17. verse the 17.  
V. 17 To seek David] To sight with him wheresoever they should find him. Went down] out of his royal palace to muster up his forces, and make preparation for wars within his City, which was like a muster-place.  
V. 18. Spread themselves] Pitched their camp, or made their excursions. Valley] which was in the land of judah, joshua chapter 15. verse 8.  
V. 19 Enquired] By Urim and Thummim, Num. 27. 21.  
V. 20 Baal-Perazim] That is to say, in this place, which was afterwards so called, by this that happened there, Breach] That is to say, a great flood, or inundation, which overfloweth all it meeteth with. Baal-Perazim] or the plain of breaches. See Isaiah chapt. 28. verse 21.  
V. 21. Burnt them] The Italian, Put them away] consuming them with fire, 1 Chronic. 14. 1●.  
V. 24 The sound] The sign of Gods coming with his Angels, who are his Armies.   

CHAP. VI VERS. 1.  
GAthered together] The Italian addeth, Again] After the first-time, 2 Samuel ch. 5, v. 3.  
V. 2. Baal] It was that City which in other places is called Kiriath-Iearim: 1 Samuel chapter 7. verse 1. 1 Chronicles chapter 13. verse 5. which anciently was called Kiriath-Baal: joshua chapter 15. verse 60. That is to say, the City of Baal, and in detestation of the Idol, the name was changed into Baala, Joshuah Chapter 15. verse 9 and into Baal Judah, that is to say, the plains of Judah; By the name] Of that great and venerable name: That dwelleth] See upon 1 Samuel, Chapter 4. verse 4.  
V. 3. They set] This manner of transporting the Ark, though it was peradventure done for the greater state, as 1 Samuel Chapter 6. verse 7. was nevertheless beyond God's command, who had appointed it should be carried upon men's shoulders, Numbers, Chapter 4. verse 15. and Chapter 7. verse 9 And thereupon grew the occasion of the dismal chance.  
V. 7. The Anger] For it was not lawful for any one, but only the high Priest, and his sons to touch the Ark, Numbers 4. 15. Smote him] With some sudden and supernatural death.  
V. 8. Had made a breach] That is to say, had smitten Uzzah, with a violent death; Perez Uzzah] That is to say, the breach of Uzzah.  
V. 10. Of Obed-Edom] According to some, it is the same that is mentioned, 1 Chronicles Chapter 15. verses 18, 21, 24. who was a Levite called the Gethite, Namely, of the city of Gath Rimmon, which was assigned to the Levites, Joshuah Chapter 21. verse 24. Others think, that he was a proselyte of Gath of the Philistims, as 2 Samuel chapter 15. verses 18, 19  
V. 14. Danced] In sign of holy mirth; Ephod] See upon 1 Samuel, Chapter 2. verse 18.  
V. 17. Tabernacle] The Italian, A Tent] For Moses his Tabernacle was then in Gibeon, 1 Chronicles Chapter 16. 39 And the Altar also, 1 Chronicles Chapter 21. verse 29. And David by Divine inspiration made another in the mean time, to have the Ark of GOD always by him, that he might at any time inquire of the LORD, having already the building of the Temple in his mind.  
V. 20. To bless] After he had sent home the people, with vows and prayers to GOD for their prosperity, he came home to do the like, for his household and family; Uncovered] The gravity of the ancient manner of clothing left no part of the body to be seen, or uncovered: Now peradventure David unadvisedly might not observe this decorum whilst he danced, which Michal hatefully exaggerates through pride.  
V. 21. It was] It is an honourable action to leap with a holy joy before the Lord, though in outward appearance it do not somuch savour of gravity: And GOD notwithstanding this my humility, will make me seem never the less worthy, nor majestic before men.  
V. 23. Had no child] This seems to be noted for a punishment of her pride.   

CHAP. VII. VERS. 3.  
SAid] Not by divine revelation, but of himself, being a holy and pious man, considering the design of itself was praise worthy, and that God guided David by his holy spirit, in all his enterprises.  
V. 5. Shalt thou build me] Words of admiration, not of reprehension. The meaning is: Hast thou had such a light thought, as for to build a firm and and settled habitation, to the signs of my presence, which have hitherto been unsettled, and wand'ring? I have not as yet done this honour to any of the other tribes, out of which I have chosen Judges and a King. I do like of thine intent: 1 Kings, Chapter 8 verse 18. But be thou content with those honours which thou hast received at my hands: the putting of this thy design in execution is reserved for thy son.  
V. 7. Spoke I a word] God had often said in his Law, that he would choose himself a place, but he had not expressed where, nor what kind of place it should be: And therefore he lovingly admonisheth David to wait for this expression.  
V. 11 And as] This is added to extol David's reign, who had for ever suppressed the adverse nations, and settled Israel in a firm repose, and form of government: whereas the Judges, had but only delivered them from the tyranny of some one nation, and that but only for a certain time. Make thee] A Scripture phrase which signifieth giving continuance of posterity, and a durable being. See Exodus, chapter 1. verse 21. 1 King's Chapter 2. verse 24.  
V. 13 For my name] To me myself, who have made myself known to my Church as it were by a proper name: that my name might be called upon therein: and that the holy means of my revealing may therein be used, and distributed. For ever] That is to say, continually, till the Messias, Genesis Chapter 49. verse 10. Who was to come from David, according to the flesh, and change the temporal and figurative Kingdom, into a spiritual, and everlasting one.  
V. 14 His father] By adoption and grace to Solomon, and by eternal generation to Christ, Hebrews chapter 1. vers. 5. If he] This is referred only to Solomon, and his posterity, and not at all to Christ. With the rod] with rods accorded to humane weakness, through a benign and loving correction: and not extreme, according to the rigour of divine Justice, to utter destruction; see Job. chap. 23. ver. 6. Psalm. 39 11. Isaiah 27. 7. 8. and 47. 3. Jeremiah 30. 11.  
V. 16. Before thee] Thou, and every one of thy successors seeing it, and enjoying it. Or even as it hath been during thy life.  
V. 19 And is this] The continuation of thy blessings upon my posterity is not as the succession into goods and honours, which by the Law of Nature and Nations doth pass from the fathers to their children, and so to their posterity, but this is thy singular and mere good will and deed.  
V. 20 What can] I cannot sufficiently with words acknowledge thy favours, they surpass my capacity: but thou knowest the motions of my heart, which the tongue cannot parallel. See Gen. 31. 10.  
V. 21 For thy words sake] This admirable revelation of thy grace towards me; and my posterity, is grounded upon nothing, but only upon the design which thou hast set down out of thy own mere free will.  
V. 22 Thou art great] The Italian; Thou art exalted] That is to say, thou oughtest to be praised and exalted, and indeed so thou art by me, and by all the faithful. According] As thy miracles and divine works do testify. ●the remembrance of which is come even to us and our times.  
V. 23 Went to] Did in a manner come down from heaven to display and lay upon his glorious power upon earth, Exod. 3. 7. 8. And their Gods] To whom the idolaters attributed the glory of having overcome the true God, and having subdued the people, Exod, 12. 12.  
V. 24 Confirmed] Thou hast gotten a perpetual right unto them, and by thy benefits hast gained them unto thee, and thine obedience, and ●●ast confirmed their being: that they may always subsist to serve thee. Israel] That people which is according to the flesh, until the coming of the Messias, but that which is according to the spirit; for ever.  
V. 27 Found in his heart] The Italian, found his heart] That is to say, he hath gathered together all his thoughts and affections, and recalled them from the errors of the world, to unite and employ them all, in the making of this prayer unto thee.  
V. 29 Before thee] Under thy protection,   

CHAP. VIII. VERS. 1.  
MEtheg Am●ah] This name is not any where else; in Hebrew it signifieth the bridle of the angle, or corner. It may be it was some strong hold, in some strait passage, by which one might take the City of Gath, 1 Chron. 18. 1. is set down, that he took Gath, and all the precincts of it.  
V. 2 Calling them] This it seems must be understood of the Prisoners which he divided into three parts, whereof two he put to death, and saved the third.  
V. 3 Zobah] A country of Syria. As he went] Namely David himself, to enlarge his bounds to the river Euphrates, according to the bounds set down by the Lord. Genesis, Chapter 15. verse 18.  
V. 4 A thousand, 1 Chron. 18 4. There is the number of seven thousand, but here it seemeth are reckoned none but the chief. Houghed] To make them unserviceable: being unwilling to make any store of these instruments of pride, and carnal confidence: See Joshua, Chapter 11. verse 6.  
V. 7 The shields] see 1 Kings chapter 10. verse 16.  
V. 9 Hamath] A city of Syria, which is thought to be Antioch itself.  
V. 10 To bless him] To congratulate with him.  
V. 11 Dedicate] Namely, for the preparation of the building of the Temple, and other uses for God's service. See: Chronic. chapter 29 verse 2.  
V. 13 The valley] Which was in Idumea, 2 Kings chapter 14. verse 7. Psalm 16. ver. 2. Eighteen thousand] Which were Idumeans, 1 Chron. 18. 12.  
V. 14 Became) Which lasted until the days of Joram King of Judah: 2 Kings chapt. 8. 22. according to Isaaks prophesy, Gen. 27. 40.  
V. 16 Recorder] The Italian, Chancellor] or speaker, as 2 Kings 18. 18.  
V. 17 The Priests] Namely secondary Priests: as great substitutes, under Abiathar, high Priest: See upon Numb. 3. 32. Whereupon when Abiathar w●s thrust out by Solomon: Zadock was put in his place. 1. King's chapter 2. verse 27. and 35.  
V. 18 Cherethites] The common opinion is, that these were the King's guard. The cause of the name is uncertain. They might be some of those that had followed David in his flight, 1 Sam. 22. 2. and stayed with him in Ziklag, a frontier, or part of the Cherethites country, who were Philistims. 1 Sam. 30. 14. It may be they were native Philistims, great and mighty men of stature, which is a proportion required in those who are of the Prince's guard: David having chosen them for the guard of his person, after they had joined themselves to the people of God by profession of religion. And indeed Pelethite, signifieth ●ulled out, or chosen. So there were of the Gitti●es of Gath in David's service, 2 Sam. chapter. 15 verle 18. and 19 Ruler's] The Italian, hath it, Princes] That is to say chief barons, or Princes of the blood.   

CHAP. IX. VERSE 4.  
LOdebar] By the second of Samuel chapter 17. verse 27. It appears that it was a place beyond Jordan.  
V. 8 Dog] A person of no esteem.  
V. 10 Thy Master's son] Namely, Micha●, the son of Mephibosheth; verse the twelfth. For Mephibosheth himself had his diet at court.  
V. 11. As for] Others will have these to be Zibah's words, in this sense. Do O King as thou thinkest ●itting, and as thou pleasest: though Mephibosheth might have his diet with me; that is to say, he should by me be royally entertained as a King's son.  
V. 12. Were] Mephibosheth was master, and Ziba was but overseer of the house.   

CHAP. X. VERS. 2.  
AS his] The Scripture doth not set down when this was: It was peradventure when David fled, 1 Samuel chapter 22 verse 3. and this Nahaz might be the same, as the first of Sam. chapter 11. verse 1. who hating Saul that had overcome him, might do David some good.  
V. 3 To overthrow it] That is to say, to entice or corrupt the people, and so disturb thy kingdom.  
V. 4 To their] See concerning this kind of disgraceful usage, Isaiah chapter 20. verse 4. and 47. 2.  
V. 5. Jericho] which at that time might be some open and ruinate place; for it was not built again, until a long time after, 1 Kings chapter the sixteenth, verse the four and thirtieth.  
V. 6 Beth-Reheb] This was a part of Syria, bordering upon the north of Israel, Numbers 13. 22. Zoba] Another country of Syria, 1 Samuel chapter fourteenth, verse the forty seventh. Maacah] This was also part of Syria, joining to the former, Deuteronomy chap. 3. verse 14 Ishtoh] The Italian, To●] See Judg. 11. 3.  
V. 8. Of the gate] The Italian addeth, Of the City] Of Medeba, which was upon the frontiers of the Ammonites, 1 Chron. chap. 19 verse 7.  
V. 16 Hadarezer] Is the same as Hadad-Ezer, King of A Syria, 2 Sam. chapt. 8. verse 3. The river] Euphrates. Helam] A place mentioned no where else.  
V. 18 Seven hundred] 1 Chronicles chapter 19 verse 18. Mention is made of seven thousand: but here are meant only the chief, as 2 Samuel chapter 8. verse 4. Horsemen] 1 Chronicle chapter 19 verse 18. there is mention made of footmen, neither can there any reason be given of this diversity.   

CHAP. XI. VERSE 1.  
AFter the year] Or the new year, namely at the spring. Rebbah] The principal city of Ammon: Deuteronomy chapter 3. verse 11.  
V. 2 His Bed] Upon which peradventure he rested at noon The roof] Made in the manner of a plain Terrace, according to the fashion. Washing] purging herself from the legal uncleanness of her monthly terms. verse 4. according to the Law: Leviticus chapt. 15. ver. 27, 28.  
V. 3 The Hittite] See upon 1 Sam. chapt 26. verse 6.  
V. 8 Wash] That is to say, refresh thyself according to the ancients custom. when they had been some journey.  
V. 11. The Ark] Whether it was carried into the camp, as it was wont to be upon occasion of some notable danger, or business, Numbers chapter 31. verse 6. 1 Samuel chapter 4. verse 4. and chapter 14. verse 18. or that he only meaneth, it rested under the tent, which David had set up for it. 2 Samuel chapt. 6. verse 17.  
V. 16 Observed] The Italian, assailing] Or having observed the City, and given heed to it.  
V. 21 jerubesheth] See upon 2 Samuel ch. 2. verse 8.  
V. 27 The mourning] In weeping, Fasting, and living private, and from company, the ordinary time appointed therefore being seven days, as Josephus writeth: see 1 Samuel chapter 31. verse 13.   

CHAP. XII. VERS. 5.  
SHall surely die] The Italian, hath deserved death] By reason of the cruelty of the circumstances the penalty of restoring four ●old, which was apppointed by the Law, Exodus chap. 22. verse 1. Is not sufficient, and therefore besides what is due for his neighbour's satisfaction, it is sitting he should pay a penalty to public justice with his life.  
V. 7 The man] Guilty of that misdeed: see the like example, the second of Samuel, chapter 14. verse 6. 1 King's chapter 20. verse 35. 41.  
V. 8 Wives] The Italian hath it, Women] This seems should not be understood of the women which were married to Saul, David's father in law, nor yet of his concubines, because there would be incest in it: Leviticus chap. ●8 verse 15. But of women, and maids of Saul's court which he had not carnally known: see upon the second of Samuel chapter 3. verse 7. Too little] As second of King's chapter 3. verse 18.  
V. 9 The commandment] That is to say, the Law.  
V. 10 The sword] This may be referred to the violent death of David's three sons, Ammon, Absolom, and Adoniah, and to divers wars and bloody deaths of his successors.  
V. 11 Evil] A cruel and tragical evil; namely, the revolt, and conspiracy of thy son Absolom: the second of Samuel, chapter the fifteenth, verse the tenth. Who shall ravish, and defile thy concubines: the second of Samuel, chapter the sixteenth, verse the two and twentieth. Take] I will suffer by my just judgement, the devil to suggest this evil thought to Absolom, and suffer him to do it without any opposition, punishing thy sin by his sin. Before thine eyes] In thy life time, and thou knowing of it. In the sight] publicly, and openly.  
V. 12. For thou] Because thou hast been more ashamed of men then afraid of me, I will punish thee with public shame:  
V. 13. Also hath] seeing thou art so ready to confess and so sincere in thy repentance, Prov. 28. 13. 1 John 9, 10. Put away] Taken it away from before his eyes, forgotten it, not to be induced to revenge for it, that is to say, he hath remitted and forgiven it. Now the Lord forgiveth David the severe censure of a Judge, joined with the curse of his person, and utter destruction by present and eternal death: Yet reserveth unto himself the fatherly punishment, for his correction and humiliation See 2 Sam. 7. 14, 15.  
V. 14. Thou hast] that is to say, insomuch that a King of Israel, chosen by, & beloved of God, hath committed such cruel deeds, as are reproved even by pagans, and that through thy treachery, God's enemies have had some advantage over his people: see Isay 52. 5. Ezech. 36. 20. 23. Rom. 2. 24.  
V. 15. Strake] With sickness, proceeding from God's hand, not natural infirmity.  
V. 17. The Elders] His chief counsellors, and officers.  
V. 18. On the seventh] Of the sickness or birth of the child.  
V. 24. Called his name] By God's appointment, 1 Chro. 22. 9 Solomon] that is to say, Peaceable. A type of Christ triumphant, as David had been of the same Christ militant.  
V. 25. jedidiah] Beloved of the Lord, a second name of the same person, as it was the custom of the Hebrews, to have two names. Of the Lord] by reason of the love he bore to him.  
V. 26. The royal City] It seemeth to be a part of the same City of Rabath, wherein stood the royal palace encompassed round with waters, both for safeguard and delight.  
V. 28. Be called] The conquerors using often times to give names to conquered places.  
V. 30. Their Kings] the Italian, Malcam] it is the same as Molock or Milcom, the Idol of the Ammonites, upon whose statue was set this crown, of such an unreasonable weight, for the talon was of one hundred and five and twenty pounds, Exod. 38. 25. Others translate it their Kings, namely, the Ammonites: and in this sense, this crown was not set upon their heads, but only hanged or carried by other men over it. Set on] That is to say, hanged or borne over it. Others understand it, that the gold thereof being melted, there was of a competent quantity thereof, a crown made for David.  
V. 31. Under saws] A kind of most terrible torture. See Amos 1. 3. Heb. 11. 37.   

CHAP. XIII. VERS. 1.  
SIster] By the father and mother which was Maacah, 2 Sam. 3. 3.  
V. 2. A virgin] And therefore of herself more alien from any such unchaste thoughts, and kept the more strictly.  
V. 3. Shimeah] called also Shammah, 1 Samuel 16. 9  
V. 13. Shall I cause] How might I cleanse myself of my shame? Now therefore] she saith this only to get out of his hands, because she could by no means be his wife.  
V. 16. Greater] In regard of my dishonour, which will be so publicly proclaimed by this my sending away, whereas otherwise the injury which thou hast done me might have been conccaled.  
V. 19 Put ashes] A sign of extreme sorrow, Josh. 7. 6. 1 Sam. 4. 12. Job 2. 12. Laid her] A gesture of women that were extremely grieved, as Jer. 2. 37.  
V. 20. He is thy] Therefore we must take care not to publish his disgrace, which in some sort is common to us all, and also he being our brother, we cannot so well revenge ourselves upon him, as we might do upon some other body.  
V. 23. Baal Hazor] In the plain of Hazor, Josh. 15. 22. 25. Invited] For upon such occasions they made great feasts and banquets. See Gen. 38. 12. 1 Sam. 25. 36.  
V. 37, Tal●●ai] Which was his grandfather by the mother's side. 2 Sam. 3. 3.   

CHAP. XIV. VERS. 2.  
TEkoah] A City of Judah, 2 Chronicles, chap. 11. v 6.  
V. 7. My coal] The only remainder of our family, in which, as on a chimney-hearth, there is nothing left alive, but only one piece of brand, or a kindled coal.  
V. 9 The iniquity] If there be any error in this thy pardoning, I pray God the punishment therefore may fall upon me, and mine; and not upon thee.  
V. 11. Remember] Swear unto me by him, to perform what thou promisest and sayest to me.  
V. 13. Wherefore then] since thou art pleased to do my son such a favour, why dost thou not do the same to Absalon, for the Lord's people's sake; they setting their eyes upon him, as upon thy lawful successor by birthright, being new thine eldest. See the like insinuation, 2 Sam. 12. 1. Death speak] Speaking as he now doth to me. His banished] namely, Absolom.  
V. 14. We must needs] death is unavoidable, to Kings as well as others: and therefore it is time for thee to assure thy people of a lawful successor: which by birthright is Absolom.  
V. 15. Have made me] Because I have feared, lest the people discontented through Absoloms' absence, should run headlong upon some dangerous resolution; as to call him home against thy will, and make him King in thy life time: or some other way rise up against thee.  
V. 16. Out of the inheritance] That is to say, out from amongst thy people.  
V. 17. The word] that is to say, the answer which he shall give me concerning Absoloms' return, shall be peaceable. To set my mind at rest, and the whole kingdom in peace, staying all popular insurrections. As an Angel] He is inspired by God to judge aright, in every thing as shall be propounded unto him. Whereby he may plainly perceive: that what I speak unto him, is for the public good.  
V. 19 Canturne] Cannot gainsay, but that the business is true as thou speakest.  
V. 20. To fetch about] for to make way, under this feigned accident of my son, to desire this pardon for Absolom of thee.  
V. 22. Thanked] the Italian, Blessed] That is to say, thanked him, and withal prayed to the Lord, to grant a happy issue to all these affairs.  
V. 26 Kings weight] That is to say, of a just current, and ordinary weight: it is thought to be the same as else where is called the Sanctuary shekel. Exod. 30. 13.  
V. 29. He would not] Fearing lest David thereby might suspect, that there was some secret practice or conspiracy between them.  
V. 30. Set it on fire] Burn the barley that is there. Now that was done for to give him cause, to come and speak with him.  
V. 32. Had been good] My father's wrath had not been so grievous to me being far from him, as it is now I am so near to him, neither would the infamy have been so notorious nor remarkable: which may now alienate the people's hearts from me, who in mine absence did desire my return.   

CHAP. XV. VERS. 1.  
PRepared him] Begun to get a train and household like a Prince, and successor to the kingdom, being the first borne since the death of Ammon. For Chileab, 2 Sam. 3. 3. Was either dead or uncapable. Men] That is to say, footmen.  
V. 2. Of the gate] Of the royal palace, or of the Court of justice.  
V. 6. Stole] Did stealingly and deceitfully withdraw the people's dependency from David to himself.  
V. 7. Forty] It is uncertain whence these years must begin to be reckoned: some take it from David's first consecration, 1 Sam. 16. 13. Some from the first establishment of a kingdom under Saul. For these notable changes many times serve to alter the times, from which they begin their computations.  
V. 8. I will serve] the Italian, I will sacrifice unto] namely, sacrifices of thanksgiving: the Hebrew word signifieth, I will serve, as Exod. 8. 1.  
V. 10. As soon as] When I shall send about every where to gather the people unto me, and if they ask the reason of it, you shall answer, as from yourselves, that I have been accepted of for King, in my father's stead.  
11. Were called] To the sacrifice of thanksgiving. As 1 Sam. 9 13. & 16. 3. 5.  
V. 12. Giloh] A City of Judah, Josh. 15. 51.  
V. 14. And bring evil] Jest he overcome us suddenly, or lest he destroy us without help, and upon our resistance take occasion to sack the City.  
V. 17. Tarred] To rest a while, or to feed. far of] Alone, and out of the City, though not very far off, as it appeareth by the subsequent narration.  
V. 18. Cherethites] See upon 2 Sam. 8. 18. Gittites] It is uncertain what people this was. Certain it is that they were so called, from Gath, a City of the Philistims; and it is likely that they being converted to the true religion, David took them to be of his guard, for the cause spoken of 2 Sam. 8. 18. wherefore their head is called a stranger. vers. 19 1.  
V. 19 An exile] the Italian, And wilt quickly go to thy place] as if he would say, thou art old and weak, near to thine end.  
V. 20. But yesterday] Newly, but a little while ago. Mercy] may God use mercy continually towards thee.  
V. 23. Kidron] The name of a valley, and a brook on the East side of Jerusalem, between the city and the Mount of Olives, Jer. 31. 40. Joh. 18. 1.  
V. 24. Zadok] According to the commandment, Num. 4. 15. Bearing] According to the custom in your greatest and most dangerous commotions of the people. See Num. 31. 6. 1 Sam. 4. 3. and 14. 18. But here there was a more special occasion, to show that the Church (as one should say) and the signs of God's presence, could not be separated from Da-David, who was the figure of Christ, the head of it. And for a token of a curse to Absalon, who could not have God on his side, in such an abominable usurpation. Set down] The meaning is, Zadock the second Priest, a Sam. 8. 17. Having the charge of carrying the Ark with his Levites stayed with it, to keep the rearward of the people, imitating therein the example of Josh. 3. 17. whilst Abiathar the High Priest went in the front of the people up the Mount of Olives, and whilst the rest of the people made an end of coming out of the city.  
V. 25. His habitation] Namely, Jerusalem, by him chosen for a firm residence, for the signs of his presence.  
V. 27. A Seer] That is to say, a Prophet, 1 Sam. 9 9 either Zadock, being indeed a Prophet, or because sometimes he did put on the breastplate, to inquire of God, as he was Aaron's successor, in the direct line of the first borne. Though Abiathar for some unknown cause, did at that time time possess that place: and either of the two ways it was necessary for him to stay with the people, and instruct them concerning the will of God.  
V. 30. Covered] His head wrapped up and his sight covered according to the manner of mourners, 2 Sam. 19 4. Esther 6. 12.  
V. 31. One told David] the Italian, And David said] To prevent their affrightment, he would tell the people of it himself. Others have it, and it was told David, etc. whereupon he said, o Lord, etc.  
V. 31. The Archite] We read no name like unto this, but only Josh. 16. 2. Earth] See Jesh. 7. 6. 1 Sam. 4. 12. 2 Sam 13. 19  
V. 34. Defeat] Thou mayest cause Achitophel's conncell to miscarry and be overthrown.   

CHAP. XVI. VERS. 1.  
THe hill] namely, the mount of Olives.  
V. 3. He said] A false calumniation, 2 Sam. 19 26. To which David notwithstanding, upon false suggestions gave too much heed.  
V. 4. I humbly beseech] the Italian, I do obeisance to thee]. That is to say, I give thee humble thanks. I may find] thy grace is sufficient for me. A courteous manner of thanksgiving.  
V. 5. Bahurim, a city of Benjamin, 2 Samuel 3. 16.  
V. 8. The Blood] we read not hitherto that David had spilt any blood of Saul's house, whereby some have thought, that which is said, 2 Sam. 11. 8. to gave been before these things happened. Or that Shimei imputed the death of Ishbosheth, and Abner to David. Thou art taken] overtaken by, and retained in the just punishment of thy misdeed.  
V. 10. What have I] I will have none of thy revenge; neither do I care for thy service in this kind. Let him curse] I do perceive that this evil cometh upon me through God's providence, who having taken away from me my majesty, and the love and reverence of my subjects; hath exposed me to this man's outrages, Job 30. 11. And it is my duty to humble myself under the hand of the first author, and not take notice of this fellow, that is but the instrument. Hath said unto him] See 2 Kings 18. 25. Lam. 3. 38.  
V. 11. Benjamite] of which Tribe Saul was, from whom the Kingdom had been taken away, to give it David.  
V. 14. There] Namely, in Bahurim, v. 5.  
V. 15. The men of] the Italian hath it, The chiefe of] which might be the deputies of the commonalties, for the choosing of a new King.  
V. 19 Whom] In serving thee that art his son and lawful successor, I do nothing that is against my duty; seeing thou art his second self.  
V. 21. And all Israel] In this manner thou shalt cut off all way of reconcilement, whereby those of thy side shall be bound to defend thee to the last, being out of all hope of pardon.  
V. 22. Upon the top] Made after the manner of a terrace, and exposed to the sight of all men.   

CHAP. XVII. VERS. 3.  
THe man] In the death of David, whom thou seckest after consisteth thy whole conquest; and the secure obtaining of the kingdom. Shall be] The Hebrew is, will make peace, that is to say, will be quiet and not stir.  
V. 8. Is a man] and therefore knoweth of what importance the preservation of a head is.  
V. 9 Some pit] Of which see Judges 6. 2. 1 Sam. 13. 6. Of them] namely, of those twelve thousand which Achitophel means to have a long with him.  
V. 11. From Dan] see Judges 20. 1.  
V. 13. All Israel] With such a mighty army, it will be as easy for thee to take a City, ●as to draw a great weight down a hill. A proverbial kind of speech, as Psal. 83. 14.  
V. 14. The good] the Italian, the better] that is to say, the wiser and more profitable advice. Evil] namely, his ruin.  
V. 17. Enroge●] A place near to Jerusalem, Joshuah, Chapter 15. verse 7. and chapter 18. verse 16. Might not] For if they had remained in the city, they could not so easily have come out to execute their commission, which was to carry messages: Or may be because they were suspected.  
V. 18. Went both of them] Seeing that they were discovered.  
V. 20. They be gone over] See concerning these lies in matter of narration, told only to hinder men from doing hurt, by hiding the truth from them, which thing is not conce●●ned by the holy Ghost: Exodus Chapter 1. verse 19 Joshuah chapter 2. verses 4, 5. The brook of water] namely over Jordan.  
V. 24. Mahanaim] See Genesis chapter 32. verse 2.  
V. 25. Ithra] 1 Chronicles chapter 2. verse 17. He is called Jether the Ishmaelite; either because he was a Proselyte; or because he had gotten this name for some unknown reason: An Israelite] Not of the Tribe of Judah: That went into] The meaning seemeth to be, that he lay with her, without marrying of her: Nahash] The ancient Jews have thought this to be a second name of Jesse: Others with less likelihood would make it a woman's name, which might be the wife of Jesse: Zerviah] this may be referred to Abigal, or Abigail, 〈◊〉 Chr. 2. 16.  
V. 28. Basins] Or all manner of household stuff, and furniture.   

CHAP. XVIII. VERS. 3.  
Secure us] With refreshment, of victual, men and arms. Or that thou mayest be ready to relieve us in person, in case of need.  
V. 6. Of Ephraim] This place being beyond Jordan, could not belong to the Tribe of Ephraim, which was on this side, but might be thus called for some unknown reason, as by the accident which is set down, Judges Chapter 12 verses 4, 5.  
V. 8. The battle] After the army was discomfited, the chase was spread over all the Country: The wood] There died more of those which ran away, and had lost themselves in the wood, and were slain by the people of the country, than there died in the battle or in the flight, by the hands of the Soldiers.  
V. 9 Caught hold] Either his great hair, 2 Samuel, chapter 14. verse 26. twisted and were wound about the bought, or his head got into some forked limb of the tree.  
V. 13. Falsehood] Concealed misdeed, which I should imagine to hide with denials or lies: Against mine] For which offence I should be questioned for my life: Wouldst have] Thou wouldst have kept thyself from mediating for me, or taking my defence upon thee, or sheltering me under thy authority.  
V. 14. The heart] The Italian hath it, In the breast] the Hebrew is, the heart, but this word must be taken here more largely, by reason that, being thus wounded, he was not yet dead, verse 15.  
V. 17. Laid] See of this custom, Joshuah, Chapter 7. verse 26. Lamentations, Chapter 3. v. 53.  
V. 18. Had taken] This seemeth to be inserted, to show that Absoloms' abmbition, in raising a pyramids, column or momument, was punished, in so much as dying in rebellion, he was also disgracefully buried as a malefactor: Kings dale] Of which vale, see Genesis, Chapter 14. verse 17. I have no] Whereby you may gather his children spoken of, 2 Samuel Chapter 14. verse 27. Were dead.  
V. 21. Chushi] The Italian, An Ethiopian] Which might be some slave belonging to David's house, verse 29. Others believe that the Hebrew word Cushi was his proper name.  
V. 2●. Between the two] For City gates use to be double, with an entry or space between them, for the better security or safeguard.  
V. 29. The King's servant] Namely the Ethiopian.   

CHAP. XIX. VERS. 2.  
THe Victory] Hebrew, The deliverance or salvation.  
V. 3. By stealth] Without joy, or pomp, or noise of triumph, quietly, without presenting themselves to the King.  
V. 4. Covered] In token of extreme sorrow, 2 Sam. 16. 30.  
V. 5. Shamed] Showing that the service which they have done thee, is not acceptable unto, thou, and frustrated their expectation of the praises, and rewards which they thought to have had from thee.  
V. 9 Were at strife] The one laying the fault of this rebellion upon others, and all accusing themselves of their slowness, in making amends for their fault.  
V. 12. My bones] Of my race, and parentage of Judah's lineage.  
V. 13. Amasa] General of Absaloms' army, 2 Samuel, Chapter 17. verses 25. My bone] The nearest kinsman I have, for he was David's sisters son, 1 Chronicle chapter 2. v. 17. Before me] that is to say, so long as I shall live.  
V. 14. He bowed] Namely David, by the means of Amasa and the Priests.  
V. 15. To conduct] To comfort him in his return and to accompany him.  
V. 17. Before the King] To go meet him beyond Jordan. Or before the King was come over.  
V. 18. A 〈…〉 ie boat] Prepared for the King's passage, by the men of Judah.  
V. 19 Impute] Let him not hold me guilty therefore, but pardon my fault. Take it] For to remember it, and bear it in mind.  
V. 20. Of joseph] That is to say of the ten Tribes, above which Ephraim's tribe who was des●●●ded from Joseph, had always the pre-eminence.  
V. 22. What have 〈◊〉] as 2 Sam. 16. v. 10. Be adversaries] The Italian hath it. Instead of Satan] A proverbial kind of speech used amongst the Hebrews, signifying as much as year importunate Solicitors, and instigators of me, to have me to do evil I'am] As new created King, therefore there is no reason that this public joy, should be interrupted, by any rigorous punishment. And God having out of his mercy restored the Kingdom unto me, bindeth me likewise to use mercy towards them who had offended me.  
V. 24. The Son] That is to say Grandchild Jonathans' son, 2 Sam. 9 3, 6. Had neither] In sign of true sorrow. Dressed] That is to say had not washed them, nor pared the nails of his toes, things wherein your Easterlings were always very curious.  
V. 25. When he was come] For it is likely that after David was fled out of Jerusalem Mephibosheth went afterwards also, and that when he came to see him after his return, he met him in the City.  
V. 28. What right] Since my life, and all that I have is thy gift, I cannot gain say thy will in any thing, nor complain that thou hast done me any wrong.  
V. 29. Why speakest] It showeth that David did not altogether believe Mephibosheths justifications, but for the memory of Jonathan he granted him the one half of his goods, meaning peradventure to be better informed: Or 〈◊〉 〈◊〉 Ziba enjoy the revenues, until the year of Jubilee, when every one returned to his own possessions. Leviticus twenty fifth verse 10. I have said] This is my last, and definitive sentence.  
V. 30. Yea let him] I little care for my goods though I were to lose them all, I am so joyful to see thee reestablished.  
Verse. 35. Between good] In meat and drink, and other delights, and bodily pleasures.  
Verse 37. Chimham] The Son of Barzillay, as it appeareth by the first book of Kings 2. ver. 7.  
V. 40. Halse] Namely either those who had not rebelled at all, or those who were first come again into his obedience.  
Verse 42. near kin] That is to say of the same tribe.  
V. 43. In the King] That is to say in his Kingdom, being ten Tribes, to the two of Benjamin and Judah. More right] Becausehe was indeed by us raised to be King over Israel, 2 Samuel Chapter 5. verse 1. and ye of Judah were the first Authors of the last rebellion. The words] That is to say the men of Judah would not seek to quench with good words the fire that was already kindled, but spoke more taunting words then the others. See of the like jealousies, Judg. 8 1. and 12 1.   

CHAP. XX. Ver. 1.  
WE have no] By the speeches of the men of Judah, David belongeth not to us, let him then look to his own business and we will look to ours, we will have nothing to do with him. See 1 Kings 1●. 16.  
V. 4. Amasa] To whom he had made promise of the General's place, 2 Samuel Chapter 19 ver. 13.  
V. 6. Thy Lords] Namely Joabs', who hath hitherto been thy General.  
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 usual fashion, he had girded on his garment, and had put on his girdle over that, about his waste; that the sword hanging in that kind might at a certain 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 suspicion.  
V. 9 My brother] For he was his cousin, 1 Chro. chap. 2. v. 16, 17.  
V. 10. Fi●th rib] See upon 2 Samuel, chap. 2. vers. 23.  
V. 12. Wallowed] He did beat and stir himself in the last pangs of death.  
V. 14. Abel] it is likely to be 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 Berma●ca, were both comprehended under one name, 1 Kings 15 20. & 2 Kings 15. 29. All the] according 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 country near 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 walls, and standing upon them, to fight with those that defended the walls. The trench] Which is now a days called a trench with a breast-worke. Battered] That is to say, digged the wall.  
V. 18 They were wont] The law of war according to God's command, Deuteronomie, chapter 20. verse 10. Was to have besieged places summoned, before they were spoilt by assaults or besieging. And if thou hadst done so, the business had been ended, and thou satisfied.  
V. 19 A mother] A chief City of a Province. The inheritance] A City or commonalty of God's people, which are his own as his inheritance.  
V. 21. Mount Ephraim] Though Sheba was 2 Benjamite; yet peradventure he dwelled in the country of Ephraim. Or his City was in the confines of these two Tribes.  
V. 22. Retired from] The army 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 jam. 8. 17.  
V. 26. The jairite] Of the country of Jair in Gilead, Numbers, chapter 32. verse 41. Judge's chapter 10. verse 4. Chiese ruler] of Jerusalem. See upon Ezek. 11. 1. Or the chief precedent of the council. See 2 Samuel, chapter 8. verse 18. 1 King's chap. 4. verse 2.   

CHAP. XXI. VERS. 1.  
IN the days of David] This story, and likewise that of the 2 Samuel, chap 24. seem to have happened before the things which are set down before this. Inquired] Desired his answer by Urim. Numbers, chapter 27. verse 21. It is] It is very likely, that he did not only set down the cause, but the manner of making atonement for it also.  
V. 2. His zeal] the Italian, His jealousy] scorning that those strangers should be incorporated into God's people, and should enjoy the same freedoms and privileges. And especially, because they were his country men, for Saul was a Gibeonite, though of the Israelitish nation. 1 Chronicles, chapter 8 v. 29, 30. Sought to s●ay] Taxing them with supposed faults, aggravating their true faults, extending the particular ones unto the general depriving them of all commodity and favour: and raising great dissensions amongst them.  
V. 3. May bless] Pardon them the offence that hath been 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 do not desire any pecuniary satisfaction for their lives that Saul hath caused to be slain amongst us; and much less the blood of them which were not guilty.  
V. 6. We will hang] This kind of execution was used, in cases of making atonement for some public misdeed. Unto the Lord]. To satisfy his justice, and to appease him. Numbers, chapter. 25. verse 4. Gibeah] See 1 Samuel, chapter 10. verse 26. & 11. 4.  
Ver. 8. Rizpah] Saul's Concubine, 2 Samuel Chapter 3. verse 7. who was yet living, verse 11. Michal] Since Michal had no Children, 2 Samuel 6. 23. and that not she; but Merab ●●r sister was married to Adriell, 1 Samuel Chapter 18. verse 19 the word bringing up, must be taken for adopting, and keeping. See Genesis 16. 2. and 30. 3. and 50. 23.  
Ver. 10. Upon the rock] The Italian addeth Staying there] Namely at the place where they were hanged. Now here was some singular exception to the general Law, which was to take down, 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 extreme droughts in the time of the Corn ripening. And therefore Rizpah would observe whither God's wrath was appeased by this execution, and whether he would be pleased to send the accustomed dews, and rain.  
V. 16. The Giant] The Italian Rapha] That famous Philistin Giant from whence the others are called Repheites.  
V. 17. The light] Thy person in whom consists the conduct, counsel, joy and life of the people, a Scripture phrase. See 1 Kings 15. 4. Psalm. 132. 17.  
V. 19 jaore] By the 1 Chron. 20. 5. it appears that his name was Jair, but by reason of this Giants great spear was added the word Oregim, that is to say of a Weavers beam. Goliath I 1 Chronicles Chapter 20. ver. 5. He is called Lahmi brother to Goliath, whom David slew, but it may be that after his brother's death, he took, and bore his name.  
V. 21. Defied] Despised, and scornfully challenged them. As 1 Samuel Chapter 17. verse 10. 25, 26. Shimeah] Called Shamm●h also, 1 Sam. 16. 9  
Ver. 22. Of David] To whom as King, and General in the wars were attributed all the actions of his servants and Soldiers.   

CHAP. XXII. VERS. 1  
OOf this Song] Which is the same as the 18. Psalm.  
V. 8. The foundations] As who should say the pillars and poles. See Job Chapter 26 verse 11. or plainly the high mountains, which seem to bear up the vault of Heaven, as it is set down, Psalm 18. 7.   

CHAP. XXIII. VERS. 1.  
THe last] The last which he pronounced by the inspiration of God's Spirit, and set them down in writing after his Psalms, and other works. The sweet Psalmist] the Italian is, The Composer of the sweet songs of Israel] Not only of the holy subject, but also of the tune and inventor of the very instruments they were sung to. Amos chap. 6. v. 5.  
V. 3. That ruleth] This is God's command to all Kings; but especially to the Kings of his people, which it should seem David doth here propound to Solomon his son and successor: to make him capable of the promises set down hereafter.  
V. 4. The light] which waxeth greater continually and higher.  
V. 5. Be not so] The person and eternal kingdom of Christ, who is the head of God's promises to my posterity, is not altogether like the Sun or the grass, because it shall not be without interruption, change, or revolution; whereas the Sun sometimes is darkened, and every day goeth down, and riseth again; the grass after it is grown, withereth and drieth up, then groweth out again. See James 1. 17. Make it not] He will never suffer it to fail and to spring up again. All which must be especially referred to Christ and his spiritual kingdom; and not to the temporal successors in David's kingdom, in which there often happened wants of issue, and ruins of State.  
V. 6. Cannot be taken] so he showeth, that God doth not punish the wicked with his own fatherly hand, with regard, mercy, and distinction: but gives them over to the instruments of his wrath, and entangleth them in a common perdition.  
V. 8. Of the mighty men] Of the most famous Captains of his army: the several parts of whose service are set down, 1 Chronicles, chapter 27. verse 2. That sat in the seat] 1 Chronicles, chapter 11. verse 11. He is called Jashobeam, the son of Hachmoni; but it should seem that by reason of his great wisdom and worth, he was by a certain allusion to his name, called, he that sitteth in the seat, or is precedent, namely in the council of war amongst the Captains. Chiese] The order and degrees of command in David's army were these: Joab was the General, than 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 seem, this Jashobeam or Adino was the chief; and these six had the command over the thirty Captains which are here under mentioned, which Asahel immediately commanded, verse 24. as Colonel general of the foot. He slew] the Italian, Discomfited] By slaying three hundred of them, 1 Chronicles, chap. 11. verse 11.  
V. 9 The men of Israel] David's army went away or fled, and forsook their Captains in this occasion. But after Eleazar had set upon, and discomfited the enemies, the people united themselves together again, and came to the battle, but only to spoil and prey, v. 10.  
V 10 Cleave unto] By the contraction of his Sinews, through the great pains 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, fortified either by nature, or by Art. The garrison] For in these inroads and incursions into the country 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 extreme thirsty: or that he intended thereby only 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 drink of the water, to show how sorry he was that he had given occasion of such a rash enterprise, and he poured it out, as an offering of thanksgiving to God, for delivering them out of that danger.  
V. 18. Among three.] This was the second ●and or squadron of Colonels, consisting of these three, namely, Abishai, Benajah, and Asahel.  
V. 19 He attaired not] In esteem, 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, God's 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 greatness or strength of body, or valour, or power and authority. With a staff] 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 do his commands; especially in matters of execution of Justice.  
V. 24 Asahel] He was of the second squadron of Colonels; but he commanded these thirty ensuing Captains, as their particular Commander.  
V. 39 Thirty and seven] reckoning Joab, and and the six afore-named Colonels.   

CHAP. XXIV. VERSE 1.  
Again] Besides the scourge of Famine, 2 Sam. chapter 21. 1. Moved] By his supreme and most just will, he suffered the devil to tempt him with this ambition and curiosity, whereby he made a rash trial of God's 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. Go number] Wherein may be noted these three faults: First, in the cause, and motion, which was ambition or curiosity. Secondly, in the undertaking to do such a thing without God's express command, which in such a case ought always to be expected, Exodus chap. 38. verse 25. Numbers chapter 1. verse 3. This third seemeth to be pointed 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 arms, even under the age of twenty are mustered: and here verse the ninth. Only they that were twenty years of age and upwards.  
V. 2 Was with him] For always one part of the men of war, were with David, 1 Chronic. 27. 1.  
V. 4 From the prsence] Being there by turns to do their service.  
V. 5 In the midst] See Deuteronomy, chapt. 2. verse 36. And it is called Are, Numbers chapt. 21. verse 15. The River] called Arnon; others of the valley.  
V. 6 The land Ta●●im] The Italian hath it, The lower country] which might be some part of the country Eastward, opposite to the other which was mountainous. Hodshi] This name is not else where, and it signifieth new, and therefore might be some country newly conquered. See 1 Ch●on. chapter 5. verse 10. Dan-Jaan] It is the City of Laish, at other times called plainly D●n. Jos. 19 47.  
V. 7 To all the cities] In which those people remained mixed with the Israelites. Judg. chap. 1. ver. 31, 32.  
V. 10. Snote him] By a remorse occasioned in him by the holy Ghost. See 1 Samuel chapter 24. verse 5. Take away. See a Samuel, chapter 12, verse 13.  
V. 13 Seven years] Because that 1 Chronic, chapter 21. verse 12. There are but three years spoken of; it is thought that David committed this fault, the year after the three years' famine, 2 Sam. 21. 1. was stayed. Whereupon if he had made choice of this scourge, with three other successive years of famine, the number of seven would have been complete.  
V. 14 Into the hand] That is to say, his hand immediately: for when men are employed in these punishments, they mix their own passions, and oftentimes exceed the measure, not of the secret providence, but of Gods manifested intention, which aims at correction, and not at destruction. See Isa. chapter 47. verse 6. Zac. chapter 1. verse 15.  
V. 15 Time appointed] That is to say, of three days, verse 13. Others take the Hebrew word for the ordinary hour of the evening sacrifice of the same day: and so they believe, that God shortened the term of three days, out of his superabundant mercy.  
V. 16 Repent him] See upon Genesis chapter 6. verse 6. Araunah] who is also called Araniah, verse the eighteenth: and Ornan in the Chronicles. The Jebusite] That is to say, a Proselyte of that nation.  
V. 17 When be saw] Because he appeared unto him in a visible form, 1 Chronicles Chapter 21. ver. 16.  
V. 18 Rer●] This was the same place that Abraham had led his son to for to offer him; and where the Temple was built afterwards, 2 Chron. 3. 1. which place was consecrated by this Altar; upon which was made the first essay, for a public atonement.  
V. 22 Here be Oxen] See 1 Kings Chapter 19 verse 21.  
V. 23 As a King] The Italian King Araunah] It is likely that he had been a King, or of the blood royal, while the Jebusites were in possession of Jerusalem; and afterwards being converted to the true religion, he remained in Jerusalem, in some degree of honour. Accept thee] Namely in this sacrifice which thou art going to offer for the deliverance from this scourge.  
V. 24 Bought] The threshing floor for six hundred shekels of gold, 1 Chronicles, chapter 21. verse 25. and the oxen and instruments for fifty shekels of silver: others do reconcile this place with that of the Chronicles in this manner: that in this place by silver ought to be understood, not the mettle in kind, but the value of fifty shekels of Gold: and that in the Chronicles the six hundred shekels were of silver, but disbursed and laid out in fifty shekels of gold, which according to the proportion of the common value of twelve shekels of silver for one golden one, comes to the foresaid six hundred shekels.     

THE FIRST BOOK OF THE KINGS.  
The ARGUMENT.  
THe holy Ghost continuing the sacred History, setteth down in this Book made by one or more Prophets; how that by God's express order, and David's appointment, whilst he was yet living, Solomon was chosen and consecrated King over God's People; notwithstanding the eldership of his brother Adonijah, and the power of his faction; and consequently h●● after David's death, he began his reign by executing his Father's last commands: And how God appeared to him in a dream, and according to his holy and well guided request did endow him, with divine and incomparable wisdom to govern his people wisely and happily: to know and understand the secrets of nature, and to conceive and utter sentences and notable sayings for the Church's instruction: By which he got the voluntary love, respect and obedience of his people, the good will and esteem of Kings and Princes far and near; peace, and inviolable secureness in his state: and established an excellent order in his house, and all his affairs. But above all things he was moved to undertake, and had means gloriously to accomplish the structure of the Temple of God, the seat of the manifestation of his grace, truth, virtue, and spirit: and a place peculiarly, and alone consecrated to yield unto him holy and acceptable service, by him required and commanded. So that Salomon's reign accomplished with a politic and religious happiness, represented the triumphant Church in heaven, as David's reign had been a figure of the Church Militant upon earth: And all by virtue of God's promises made to David by means of his perseverance in piety, which God had required for them by necessary conditions. To which Solomon was also lively exhorted, and confirmed in by the Lord, by a second appearing to him: But according to the manner of all temporal things; and by the means of men's ordinary corruption, who can never for any continuance of time guide and rule themselves in a happy estate, the height whereunto Salomon's reign was come, began quickly to decline through his own fault, who should have been the man that should have made it firm, to leave it so established, and perpetual to his posterity. For having entangled himself in the love of an exorbitant number of women which were heathens and idolatrous; in his old age he grew slack, suffering their Idelatries, and the open exercise of their abominations near unto jerusalem, as one might say under the very eyes of God. Whereupon even in his life time the threat of the rending of his kingdom was denounced unto him; which happened soon after his death, by the means of Rehoboam his son's pride, and evil governed understanding; who having alienated his people's love from him, did drive them to choose jeroboam King over the ten Tribes, under the name of Israel: the other two of judah and Benjamin only, remaining under the obedience of the house of David: which never had any more permission nor power from God to bring those other Tribes unto their former obedience. This revolt or division of state was followed and seconded by a heavy and mortal schism in Religion, jeroboam forbidding his subjects to frequent the Temple at jerusalem, and setting them up two Calves to the likeness of the old one in the Wilderness, for to have them worship the Lord in those similitudes, and yield him in them all manner of worship due unto him: and did also at his pleasure alter the Ceremonies and Servants: Which things quickly drew the wrath of God upon his house, which was wholly rooted out: Neither did his Successors of other Families any way amend themselves, but grew still worse and worse, even to the public bringing up of the Gentiles Idolatries, accompanied with all manner of wickednesses, as well in their private conversations and lives, as in their public government. As for Solomon's posterity it varied much, for sometimes there were very wicked Kings, and sometimes again the Lord did raise pious and religious ones, who reestablished religion, and reform the manners of private living, and of public government: God still employing towards both kingdoms excellent Prophets, using sundry punishments and visitations, to bring back the people from their errors and strayings: which through his mercy was never without fruit and amendment in judah, where the holy seed and the Church of God was preserved: But in the ten Tribes it served to no other end, but only to gather together some remnants of Gods elect, and to reprove the people's unbrideled malice, to assure them of their approaching condemnation, and to justify God's judgements after his long patience.  

CHAP. I. VERS. I.  
WAs old] because he was almost seventy years of age, 2 Sam. 5. 4.  
V. 3. A Shunamite] of Shunem a City of Issacar, jos. 19 18.  
V. 5. I will be King] because that after the death of Ammon and Absalon, he was the eldest, but God the Sovereign Lord of the people, had long before named Solomon to be David's Successor, 1 Chron. 22. 9 [he prepared] as Absalon had done, 2 Sam. 15. 1.  
V. 6. Very goodly] and therefore beloved of the people, and peradventure of David himself. [his mother] by birthright he was next to Absalon, though by another mother, 2 Sam. 3. 4. and therefore David took no notice of Adonijahs desire, reserving the relating of his own will which was agreeing with the will of God, in the behalf of Solomon, until the ending of his days; because he would avoid troubles.  
V. 9 En-rog●l] some place near jerusalem to the Eastward, see jos. 15. 7. and 18. 16. 2 Sam. 17. 17.  
V. 12. Save] for it was clear by Salomon's being excluded from this feast, that Adonijah had a great jealousy of him, which jealousy was grounded upon the notice he had of God's Oracle concerning the succession, ordained to be Salomon's.  
V. 21. With his Fathers] see Gen. 15. 15. and 47. 30. [offenders] as having desired the Kingdom, and secretly sought for thy good will, against his right of firstborn.  
V. 23. He was come] Bathshebah being gone out at that instant, as it appeareth by vers. 28.  
V. 31. Let my Lord] might it have pleased God, would this change had never been, but that thou mightest have lived and reigned perpetually, Dan. 2. 4.  
V. 33. The servants] the household servants, garders and officers belonging to me your King; shall even from this time belong to Solomon: [mine own] a token of communicating, or transferring of the Royal dignity, Gen. 41. 43. Est. 6. 8. [to Gihen] it was a hill near jerusalem on the West side, opposite to Rogel where Adonijah had gathered his Associates together, and was chosen out by David for this act of consecration to show the contrariety of these two Parties, and to avoid any encounter, which might have bred a tumult, or skirmish, see upon 1 Chron. 29. 22. the reiterated, and solemn confirmation of this consecration, which was here but summarily done.  
V. 36. Say so too] let the Lord be pleased to ratify by his Sovereign will, and decree, that which thou hast now made known to us, for to be thy will.  
V. 39 A horn] see upon 1 Sam. 10. 1. [out of the Tabernable] not Moses his Tabernacle, which was yet in Gibeon 1 Chron. 16. 39 and 21. 29. but that which David had set up for the Ark, 2 Sam. 6. 17.  
V. 47. To bless] to congratulate with him for this his happy succession, and to testify their joy therefore, by vows, and wishes: and to give him thanks for having nominated a successor; freeing them by that means of all care, and the Kingdom of divisions, and revolts: [bowed himself] hath confirmed all this, by an express thanksgiving to God, as Gen. 47. 31.  
V. 50. Caught hold] either going to Gibeon, where Moses his Altar was at that time, 1 Chron 21. 29. or to David's Altar which he had set up in Araunahs' threshing floor, 2 Sam. 24. 25. Now though there were no law for the freedom of malefactors in that place; yet custom had brought up this refuge, to avoid any present violence, and also for a sign of craving mercy in God's name, who by the sacrifices made there, laid open his mercy to sinners, see Exod. 21. 14. 1 Kings 2. 28.   

CHAP. II. VERS. II.  
I Go] as jos. 23. 14. [a man] wisely, valiantly, like a man of ripe and full age; making good by thy virtues, thy want of years, thou being yet but young 1 Chron. 22. 5.  
V. 4 There shall not] there shall never want some of thine issue, which was verified in Christ, jer. 33. 17.  
V. 5. Put the blood] putting his bloody sword up into his scabbard, and wearing it so at his girdle; and his shoes also all bloody, in a bold and public way, as it were bragging of his murders.  
V. 6. In peace] by a natural and peaceable kind of death.  
V. 7. So they came] using such kindness towards me, as I desire should be used towards them.  
V. 9 Hold him not] examine, and look well into his actions, for his malice will yield thee occasion enough, to add that old fault of his, to other new ones, which he will questionless commit, so that thou mayst punish him for both together.  
V. 13. Peaceably] with a friendly intent, or for some good, as 1 Sam. 16. 4. speaking thus because she knew Adonijah had reason to be angry with her for having procured the Kingdom for Solomon her Son.  
V. 15. Was mine] by order of birthright, being I was the elder brother.  
V. 6. And now] being frustrate of those great pretences, obtain me for my comfort this small request of Solomon, and I will rest satisfied therewith.  
V. 19 On his right] as the most honourable place, next to the regal throne; see upon Psal. 110. 1.  
V. 22. Ask for him] Solomon by divine inspiration perceived whereto Adonijahs request tended; namely, to trouble him, and contend with him for the Kingdom; and for to gain the great ones good wills, with whom Abisha was very gracious: and besides it was the successors right for to have the deceased Kings concubines, 2 Sam. 3. 7. and 12. 8. and 16. 21. [For he is] do not you perceive that by this means he meaneth again to revive his pretences by reason of his eldership, even against God's express command. [For Abiathar the Priest] for all those of his party, who will strengthen him, and egg him on to the destruction of me and all mine.  
V. 24. Hath made me] hath given me a firm and lasting ●●ate, which shall pass to my posterity, by a lawful succession. 2 Sam. 7. 26.  
V. 26. Anathoth] a city belonging to the Priests, I●sh. 21. 18. [Thou barest] thou were't High Priest, and didst always adhere to my Father, even in his greatest dangers, when it was needful to transport God's Ark, as 2 Sam. 15. 24. at which time the High Priest was of necessity to be present, as a Precedent, and Superintendent, Num. 4. 15, 19, 27.  
V. 28. The Tabernacle] it is likely that it was Moses his Tabernacle that was in Gibeon with the Altar, 1 Chron. 16. 39 and 21, 29. [Caught hold] see upon 1 Kings 1. 50.  
V. 31. Blood] the guilt of his murders, with which I should be burdened, if I did not punish him for it.  
V. 34. In the wilderness] a place for pasturage and feeding of cattle, and was part of that country which belonged to the tribe of judah.  
V. 35. Put in the room] putting in execution, by his sovereign power, God's order concerning the succession of the first borne, to the Priesthood. (Zadok being descended from Eleazar Aaron's first borne, 1 Chron. 6. 50. and 24. 3.) and his express declaration made afterwards. 1 Sam. 2. 31.  
V. 37. Thy blood] thou shalt bear the punishment of thy capital offence, and shalt be the causer of thine own death.  
V. 43. Of the Lord] made in his name, he being the maintainer of it, the said oath having all its efficacy, and virtue from him, and by his ordinance.  
V. 45. Before the Lord] being wholly consecrated to his service: Or through God's perpetual care, and providence.  
V. 46. Was established] after all the heads of factions, and dissensions, were cut off.   

CHAP. III. VERS. I.  
AND took] seeing Solomon was not blamed for entering into this kindred, and that he yet remained in the perfect state of wisdom, and piety, we ought to believe, that it was done upon condition that the woman should turn to the true service, and worship of God, which seems to be confirmed in the verse following, contrary to that which he did afterwards, 1 Kings 11. 4, 5, 7.  
V. 2. Only] this verse ought to be joined to the next in this sense; In all but this, namely of having a constant and settled place for sacrifices, according to God's commandment, Deut. 12. 5. Solomon in his beginning was a most religious observer of God's true service. [in high places] upon certain little hills, and rising places, through a perverse imitation of the ancient patriarchs. And although Moses his Altar were in those days in Gibeon, the people assumed liberty to sacrifice elsewhere, straining that to an extraordinary abuse which had been tolerated only in some extraordinary cases, and to some certain persons; See Exod. 20. 24. Deut. 27. 6. [The name of] namely unto God, who did manifest himself in the sacred signs of his presence, Deut. 12. 5.  
V. 4. The King] in the midst of this variety of Altars, which was tolerated for a time, Solomon notwithstanding, bore a singular devotion to Moses his Altar.  
V. 7. To go out] I know neither how to govern myself nor my people: having not yet sufficient wisdom or experience, through want of years.  
V. 9 To judge] that is to say, to govern by doing them justice.  
V. 12. Any] King, or Prince equal unto thee in the art or quality of well governing.  
V. 15. And behold] by the lively feeling of God's spirit, and through the light and impression which remained in him, he knew it was a divine dream, as Gen. 41. 7.  
V. 16. Harlot's] common harlot's being forbidden, Deut. 23. 17. we ought to believe, either that the law was not strictly observed, or that they were some particular men's bondwomen, that were not married: or that they were sojourners, according to the other signification of the Hebrew word, as joshua 2. 1.  
V. 26. Yerned] or waxed warm.  
V. 28. Of God] or divine, infused into him through God's spirit.   

CHAP. IV. VERS. II.  
Which he had] the Italian, of his Court, or which belonged unto him.  
V. 3. Recorder] see upon 2. Sam. 8. 6.  
V. 4. Abiathar] if it be the same as is spoken of, 1 Kings 2. 26. it must be understood, that though he was degraded by Solomon, yet he kept the name, and next degree under Zadok.  
V. 5. The officers] of which verse 7. [Principal] that is to say, his favourite, or private friend, and the second person in government.  
V. 9 Makaz] this name of city or country, is not mentioned in any other place, but by the rest which are here added, they belonging to the tribe of Dan, it is very likely that this was also of the same tribe.  
V. 10. In Aruboth] this place is not mentioned any where else, but by the aforesaid reason it should be in the country belonging to the tribe of judah.  
V. 11. Dor] see josh. 17. 11.  
V. 12. Taanach] see josh. 17. 11. [Zartanah] this is not the same as joshua 3. 16. and 1 Kings 7. 46. [Abelmehola] see judges 7. 22. [jokneam] it seemeth to be the same jokneam, as is mentioned joshua 19 11. and 〈◊〉. 34. which was in the confines of Zabulon.  
V. 14. Mahanaim] joshua 13. 16.  
V. 21. The River] namely Euphrates according to God's promise, Gen. 15. 18.  
V. 22. Measures] the Italian hath the Hebrew word Cors, which was the name of a large measure which contained ten Ep●as.  
V. 23. F●llow Dear] the signification of the Hebrew word is very uncertain; but most interpreters hold that it was a kind of wild goat.  
V. 24. Tiphsah] this was some city of Syria near 〈◊〉 Euphrates.  
V. 26. Forty thousand] 2 Chron. 9 25. there is mention made but only of four thousand stalls, therefore we must imagine that in each stall there were ten several distinct places, to place a horse in each one.  
V. 30. The East] namely Arabians or Chaldeans, who as well as the Egyptians, Acts 7. 12. were very skilful in liberal arts, and natural sciences.  
V. 31. Ethan] there were Israelites of the tribe of judah, descended from Zerah, and therefore Ethan was called the Ezrahite, see 1 Chron. 2. 6. Psal. 88 1. and 89. 1.  
V. 32. Proverbs] partly whereof are set down in the book of Proverbs and Ecclesiastes.  
V. 33. The hyssop] it is so called ordinarily, by reason of the similitude of the Hebrew name, yet others ●old i● to be rather wall-Rue.   

CHAP. V. VERS. III.  
Unto the name] which should bear the name of the Lord, and should be peculiarly consecreated to his service and presence, 1 Kings 3. 2.  
V. 9 Food] for Tire and Sidon wanted food, and made provision thereof in the land of the Israelites, Ezr. 3. 7. Ezech. 27. 17. Acts 12. 20. [For my household] or for my Court, this was the price of the timber, besides other quantities of co 〈…〉 e, which Solomon gave the workmen for their labours, 2 Chron. 2. 9  
V. 11. Measures] see 1 Kings 4. 22. [pure oil] the Italian, virgin oil, see upon Exodus, 27. 20. [year by year] which by all likelihood lasted no longer than while the Temple was building, and those workmen, and materials were employed.  
V. 14. Over the levy] to make the levy, and to see them follow their work.  
V. 15. That bare] these were strangers, as also the three thousand of the verse following, 2 Chron. 2. 2.  
V. 16. Three hundred] in the selfsame place of the Chronicles, there are six hundred: but certainly three hundred were over and above to make the number complete at any time; upon any chance.  
V. 17. Costly] the Italian fine, namely by reason of the hardness and beauty of them, as your marbles, porphiries and the like are.  
V. 18. Stone-squarers] the Italian hath it, the Gi●lites, which were a people of Tire who were great architects, builders, and carvers, Psal. 83. 8. Ezech. 27. 8.   

CHAP. VI VERS. I.  
AFter the] for among the children of Israel they numbered the years since the said coming out, Exod. 40. 17. Numb. 1. 1. [Zif] which was the April moon: being the second moon of the holy year, Exod. 12. 2.  
V. 2. The house] namely the body: or as it is called the Basilisk of the Temple, about which were the porticoes, see Ezech. 41. 1. etc.  
V. 3. The Temple] so was peculiarly called the forepart of this building, at the coming in of it, which was likewise called the holy place, severed by the curtain, and by awall, from the inward part called the most holy place or the Oracle: So called because that out of that place God did give answers to the people.  
V. 4. Windows] see upon Ezech. 40. 6●. and 41. 16.  
V. 5. Chambers] see concerning the structure, and use of these chambers upon Ezech. 41. 6.  
V. 8. The door] by Ezeck. 41. 7. 11, it appears, that there was another such door on the right side: as reason also requireth: [the middle] serving for wall between chamber and chamber. Ezek. 41. 9 [right side] that is the south side, the Scripture setting the fore part towards the East.  
V. 20. In the fore part] the most holy place was twenty cubits every way: [covered] he made the Altar of incenses with cedar boards, and covered it with plates of gold.  
V. 21. Pure gold] namely plates of gold, fastened to the boards with nails that had great heads of gold, see 2 Chro. 3. 9 [chains] the Italian hath it, Locks, by which are meant, all things which belong to the shutting of a door, which were ordinarily made of iron.  
V. 22. By the oracle] namely in the holy place, right over against the door of the most holy place: And this was the Altar of incenses. v. 20.  
V. 23. Cherubin's] they were two great humane winged statues carved the to whole proportion, under whose wings the Ark was to stand: and they differed from those two which were upon the cover of the Ark Exod. 25. 18. and also from them which were carved upon the walls in half proportion. v. 29.  
V. 27. The inner] namely the Sanctuary, which was at the further end of the Temple, which was towards the west.  
V. 29. within] that is to say, as well in the inward part called the Oracle, as in the outward called the Temple.  
V. 31. The lintel] that is to say, the breadth of the front of the lintel and side posts were the fifth part of the breadth of the said door; Which being of six cubits, Ezech. 41. 8. the two side posts put together, were one cubit, and the fifth part of one, in breadth, and the lintel with its parts, namely the architrave, freeze, and cornice, so much more. Others will have the sense to be, that this door had five angles, four in the square, and the fifth in the middle of the front above.  
V. 33. A fourth part] of the breadth of the door, or square, without any front. Ezek. 41. 21.  
V. 36. Inner court] namely the Priest's court, where the Altar stood; which court did encompass the body of the Temple; and under the name of it ought also to be understood the other courts belonging to the people described Ezek. 41. 14. and the rest, which were all of like building and measure as the priest's court was; [three rows] whereof the lowermost, was of porticoes made with pilasters, and arches: and the other two of a wall garnished on the out side with rows of pilasters, see upon Ezek. 40. 14. and 42. 6. [hewed] namely polished marble: [a row] the sense seemeth to be that, whereas the first forementioned row was seiled with arched stone, which served for a pavement or floor to the second row; the second was seiled with Cedar beams, which was the floor of the third row.  
V. 37. The fourth] of King Solomon's reign, v. 1.  
V. 38. Bul] which is the October moon.   

CHAP. VII. VERS. 1.  
HIsowne house] namely his royal palace, which (as it is thought) had three bodies of buildings, severed one from the other by great Courts; the one was for the King, the other for the Queen; and the third was for public feasts, games, pastimes, orchards, gardens, and groves: and in it was also the magazine of arms, which were of most value. 2. Chro. 9 16. and is called the house of Lebanon, whether it were by reason of the groves planted about it, or by reason of the great number of cedar columns which it consisted of. Now this building was contrived after this manner. In the middle there was a great vacant space from the very ground to the roof; in manner of a great loggia covered with a vault of timber work, and about that loggia there were three stories of galleries or porticoes one over the other, each one borne up by two rows of columns on each side, which make the four rows of columns or pillars spoken of vers. 2. and they were contrived in this sort, that the first row joined to the wall, and bore up the beams which rested upon the other row of columns, which were of the same level.  
V. 3. Covered] the roof was made of Cedar wood: [the beams] of the said Galleries or porticoes: [forty five] this is the total number of all the columns of one side of the building, in the three stories one above the other, there being fifteen to each story.  
V. 4. Three rows] every story had its wind●●es, which were directly opposite against them which were on the other side of the building, or directly above them, on the same side.  
V. 5. The doors] the openings of the doors and the windows were all square and not arched, and so were the posts and pilasters, not with half columns as they are now adays: [and light] the doors through which they came into those porticoes, were directly one against the other in the opposite sides, and one above the other in the same sides.  
V. 6. A porch] it was a building in the front of the house which served for a porch and loggia: [of pillars] the Italian, to those pillars, namely, to that ho●se so built upon pillars: [fifty] which was whole breadth of the said house: [before them] this portico was a covered place of one story high, built with pillars, upon which lay Cedar beams, which made the seiling over which the roof was laid, and i● served for people to meet-in; and this story had the same dimensions as the first story of the house itself.  
V. 7. A porch] it seemeth that this porch was before the King's Palace, correspondent in its dimensions to the others which were in the house of Lebanon; these two houses, together with the Queen's house, being all environed with one wall, with porticoes.  
V. 8. Had another] before they came from that porch to the dwelling house there was a great Court, which had porches or galleries round about like unto that same 〈◊〉, see 2 Kings 20. 4.  
V. 9 Costly stones] see 1 Kings 5. 17. [according to the measures] all the courts of stones that were in these buildings, were of one bigness, as well the rough stones below, as the fine and costly stones above. [From the foundation] meaning from the bottom of the wall which lieth level with the ground. [unto the coping] this is the first girt of the cornices, under which th●se fabrics were all of rough stone; and above that of polished stone: [on the out side] not only that outside of these buildings which fronted towards the public way or place, but that also which looked into the great Court, which was between the King, or Queen's Palace, and the house of Lebanon, which stood in the middle.  
V. 10. Foundation] that which lay within, and underground.  
V. 11. Above] from above the ground to the aforesaid gi●t. [cedars] for the roof.  
V. 12. The great Court] those great fore mentioned Courts were encompassed with porticoes three stories high, whereof the first below, was made with arches, the other were with a wall divided on the outside with pilasters, and the second story had its roof made of cedar, as the porticoes of the Temple Courts, see 1 Kings 6. 3, 36.  
V. 14. Of the tribe] 2 Chron. 2. 14. it is said that this hiram's mother was of the tribe of Dan, which may be reconciled to this place by this means: Namely, that she was a Danite, but was married to a Nephthalite, of which marriage was born this Hiram, who was brought up in Tire by one Hiram, who taught him his art, and adopted him for his son, 2 Chron. 4. 16.  
V. 15. A line] the foot of each column, above the Basis, which is the thick est place of it, was six cubits in circumference, whereby the diameter came to be of two cubits.  
V. 16. Five cubit's] 2 Kings 25. 17. there is mention made but only of three cubits, which showeth that this word capitol must be diversely understood, either for the upper part of the column which is properly called capitol, which had but two cubits in height, or for the architrave and freeze which are called the trabeations, and were of three cubits more; or for all those parts together, which would be all of five cubits.  
V. 17. Chapiters'] the cornice above the trabeation was enriched with its gutter made with long squares grated with four square lossanges called rombi, the two diagonal being cut by seven transversal lines ●ere called wreathes, because of their shape, and for this reason the whole square is called Nets.  
V. 18. Two rows] which did hang downwards from the cornice, one of them was at one of the heads of the gutter inwards towards the body or trunk of the column, the other was outward in equal distance, between the Modiglions. [to cover] to make as it were a crown or wreath with those figures about the capitols with their architraves and freezes.  
V. 19 The Chapiters'] being the upper part of each column, adorned with leaves, flowers, vine-works, and volutes, etc. [In the Porch] which stood in the front of the Basilisk of the Temple, 1 Kings 6. 3. in which portico the said columns were set, verse 21. [Lilly work] the edges of the leaves being turned outwards, which are called volutes. [Four cubit's] the sense seemeth to be, that at the four corners of the square abato, there was a great leaf which came out of the capitol: and that each one of those leaves, was a cubit high: namely, half the height of the whole capitol, which is the ordinary proportion of the Corinthian order.  
V. 20. Chapiters'] the Italian hath it, crowns, these were the cornices, which were above the freeze: [the belly] it seemeth he means the space under the gutter where the cornice jetted out: [two hundred] there were upon each aspect of the column, four of these checquer or networks, with four and twenty pomegranates upon each one, which make the number of ninty six, jer. 52. 23. and with the great pomegranates which were between checquer and checquer, being four upon every aspect, makes up the hundred of 2 Chron. 3. 16. jer. 52. 23. and the two aspects with the same number, make the two hundred which are here named, and these two hundred on each column, make the four hundred in the two columns, 2 Chron. 4. 13. [upon the other] this is the cornice, which is as a crown to the whole trabeation, as the capitol is to the column, and therefore is called the first crown.  
V. 21. In the porch] whereof, see 1 Kings 6. 3. [jachin Boaz] the first name signifieth, he shall establish; the other, in it is strength; which are mystical names, signifying the firm safeguard, which the grace, presence, and power of God, yield unto his Church, figured here by the Temple.  
V. 22. The work] namely the capitol, so called properly.  
V. 23. Sea] it was a brazen vessel, of very great capacity; like unto that which Moses made, Exod. 30. 18. which was to hold the water wherewith the Priests washed their feet and hands, 2 Chron. 4. 6. drawing (as it is likely) the water out of cocks. [from the one] that is to say, in diameter. [height was five] which showeth that it was of a half spherical figure. [a line] as verse 15. meaning that it was perfectly round, the compass being of three diameters.  
V. 24. Knopps] the Italian, raised figures, according to some they were Colochinte, but by 2 Chro. 4. 3. it appeareth that instead of Ovoli or Knops there were Ox heads; [ten] and consequently in the whole compass which was of thirty Cubits, there were three hundred of these figures: [two rows] the one beneath the other at some competent distance.  
V. 26. Flowers] daintily turned and wreathed up like the lily leases: [two thousand,] 2 Chro. 4. 5. it is said that it held three thousand: and therefore some hold that therewere two sorts of this measure, whereof the biggest was as much as an ordinary bath and a half. Others hold that under this Sea, there was a la●er which held a thousand baths, which laver received the water that fell from the great Sea above it, and that in this lower one, the Priests did use to wash their feet.  
V. 27. Bases] they were certain square and hollow bodies, which bore up the lavers in which the sacrifices were washed, 2 Chron. 4. 6. and it seems that they were cast in one piece divided into two plates above and below, and four little Pilasters at the four corners, between which were the four side plates, in manner of timbrils divided by certain borders compassed about with lists.  
V. 29. Upon the] upon the uppermost plate, which lay upon the side plates, where those borders of lists were, there was the form of the foot of a vessel, hollow at the top to receive the convex of the laver, and that foot was cast together with the upper plate.  
V. 30. Plates] those above, below, and on the sides [undersetters'] it seemeth they were some bending props which went up from the pilasters in the corners, to bear up the belly of the laver, as the foresaid foot bore up the bottom: [at the side] joining unto it, for these additions or freezes went round about all the side-plates.  
V. 31. The mouth] this was the hollowness of the foot: into which the bottom of the laver was set. [within the] in the middle of the uppermost plate, which was encompassed with a crown or cornice: [a cubit] namely of diameter in the bottom of this foot: [upon the mouth] this foot was all beautified with sculpture, divided into littlesquares.  
V. 32. Under the borders] into which the side plates were set [were joined] were cast together with the rest.  
V. 35. In the top] namely above the plate, and with in the square of it, there was a certain round hollow place, which was made it should seem to receive the water which came out at the cocks: [on the top] this uppermost plate was divided into squares, encompassed with certain borders, with figures, as well as the side plates.  
V. 36. Proportion] the Italian, the empty place, that is to say, sitting the figures according to the bigness of the empty places wherein they were to be set: [additions] see verse 29.  
V. 28. Lavers] great round vessels not very deep, but broad, to wash the flesh of the sacrifices, 2 Chro. 4. 6. [four cubit's] in diameter.  
V. 39 Of the house] namely, of the Priest's Court in the Temple Eastward, on that side of the Court which stood towards the Southeast.  
V. 40. Hiram] the Italian Hirom, called also Hiram and Hiram.  
V. 41. Bowls] your capitols are so called, because of their original, and resemblance; being made at first to the resemblance of bowls or pots, full of flowers or boughs: [and the two] whereof see verse 17. 18.  
V. 42. Forth two] namely, for the gut●e●s of the two columns.  
V. 46. Succoth] places beyond jordan, jos. 3. 16. judg. 8. 5.  
V. 48. Unto the house] for the use and service of the inside of the Temple: [the Altar] of incenses which was made of Cedar planks, 1 Kin. 6. 20. and covered with plates of gold, as also the Tables, in imitation of the like made by Moses, see Exod. 25. 23. 24. & 30. 1. 3. [the table] the Italian hath it, the tables, to the number of ten, as also ten Candlesticks, 2 Chron. 4. 7. 8. in stead of one that was in Moses his Tabernacle, in token of the great increase of divine graces under Christ, who was figured by Solomon, in respect of what it had under Moses.  
V. 49. The flowers] of the Candlestick, see Exod. 25. 31. 37. 38.  
V. 50. The snuffers] the Hebrew word is of a very uncertain signification: [the hinges] which the doors opened and turned upon inwardly, as also the hooks which were fixed in the wall on b●th sides, see upon 1 Kings 6. 21.   

CHAP. VIII. VERS. I.  
OF the Fathers] see Exod. 6. 19 Num. 1. 2. [Out of the City] where the Ark had been set for a while upon Mount-Sion, 2 Sam. 6. 12. and from thence it was by Solomon brought to mount Moriah where the Temple was built, 2 Chron. 3. 1.  
V. 2. All the men] besides the meeting of the chief, there was also the concourse of all the people by reason of the Feast of the Tabernacles, according to the Law, Exod. 23. 17. and 34. 23. [Ethanim] which was the Moon of September in which that Feast ●ell, Leu. 23. 34. which is here understood. v. 65.  
V. 3. Took up] see upon Num. 4. 15.  
V. 4. And the Tabernacle] Moses his Tabernacle, which first was in Gibeon, 2 Chron. 1. 3. 4. And it is not here set down, whether it was taken in pieces or no, or where it was set up.  
V. 5. With him] imitating David, 2 Sam. 6. 13.  
V. 6. Into the Oracle] namely, into the Sanctuary called the Oracle, Exod. 25. 18. 1 King. 6. 5. [of the Cherubins] of those two great ones, which Salo 〈◊〉 had made, 1 Kings. 6. 23. 24.  
V. 8. Drew out] to show that the Ark should be no more removed, as it had been heretofore, but that the Lord did purpose to make his firm residence in the Temple, and from thence spread his power every way for the safety of his people. [the ends] the Italian hath it the beads, the staves being thus drawn out, lay upon the ground in the forepart of the Sanctuary, so that going in through the holy place, into the most holy, one might see the four ends or heads of them: [and they were not] from that day the Ark was not removed from this its place.  
V. 9 Nothing] see upon Heb. 9 4.  
V. 10. The cloud] the Italian a cloud, a sign of God's glorious presence, like unto that of the wilderness, and of the Tabernacle, see Exod. 40. 34.  
V. 11. Could not stand] see upon Exod. 40, 35.  
V. 12. The Lord] I do take this thick cloud for a certain sign that God will be here present in grace and power; because he hath always used this sign, as in the Desert Exod. 13. 21. when he gave the Law, Exo 20. 21. Deut. 4. 11. & 5. 22. when the Tabernacle was set up, Exod. 40. 35. Num. 9 15. and when he did particularly appear upon the Ark, Leu. 16. 2. see Psal. 18. 12. & 97. 2.  
V. 16. My name] the sacred signs of my presence, I myself made manifest and known in this place, as it were, by mine own proper name. My Majesty and glory in effects of grace and power.  
V. 21. The covenant] the tables of the Law, upon which Gods covenant was made, see Exo. 34. 28.  
V. 22. Stood] the Italian, presented himself, kneeled upon a seaffold or pillar which he had caused to be set up in the people's court, 2 Chron. 6. 13. looking through the door of the said Court straight towards the Altar of burnt offerings, which was in the Priest's Court: [spread forth] an ancient gesture in praying, with stretched out aims, and hands spread forth turned up toward heaven.  
V. 27. But will] words of admiration: [of heaven's] the highest and supremest heaven, see Deut. 10. 14.  
V. 28. Yet] though thou be'st infinite in thine own nature, and be'st not contained within any place: I pray thee show thyself present in grace and power within this Temple, in giving ear to mine and the people's prayers which shall be presented unto thee, and let us feel the effects thereof.  
V. 29. Towards] the Italian addeth turning towards, for either near or far off the people when they prayed, did always turn their faces towards the place of the Sanctuary, see Dan. 6. 10.  
V. 31. V●on him] in open and public judgement, Exod 22. [come] hence it appears that solemn oaths were taken in the Temple before the Altar, see Num. 5. 19  
V. 33. Confess] the Italian, giveth glory, by a sincere confession of their sins with an acknowledgement, and adoration of thy justice, and belief in thy merey, see jos. 7. 19  
V. 36. teach them] as well the knowledge, as the practice, through thy corrections.  
V. 37. Plague] all diseases, and sicknesses which proceed immediately from superior causes, or from God, are so called in scripture.  
V. 38. The plague] namely their sin, whereby they shall have wounded their conscience and whereby through thy punishments they shall be induced to seek remedy at thy hands, through thy grace.  
V. 39 According to] not according to his former sins, but according to his present repentance or impenitency.  
V. 41. Thy names sake] to worship, and serve thee; Or because he hath obtained the knowledge of thee.  
V. 43. Is called] that the name which it beareth, of thy Temple, is not vain, but accompanied with real and admirable effects.  
V. 44. Thou hast] this is said to show a lawful war, undertaken by God's command, or according to common right, whereby it must be undertaken by a necessary justice, and a just necessity.  
V. 47. Bethink themselves] Heb. bring back the thing to their heart, that is to say, think seriously upon the true causes, and remedies of their evils; [committed wickedness] or we have been wicked, and guilty.  
V. 49. Maintain their cause] against the unjust invasion and oppression of their enemies, whom thou hast made use of to afflict thy people: though they did nothing regard thee, Isay 10. 5, 6. and 47. 6. Zac. 1. 15.  
51. Thine inheritance] thine own peculiar people, Deut. 5. 20.  
V. 59 Be nigh] have thou them still in remembrance.  
V. 63. Dedicated] by solemn actions of prayers, sacrifices and devotions, began to settle it unto its proper sacred use, see upon Num. 7. 10.  
V. 64. The King] because the Altar could not serve for such a great number of sacrifices, he employed the whole Priest's Court to that use, being divinely inspired so to do.  
V. 65. Held a feast] for seven days together, the dedication was celebrated, and for the other seven days following was the feast of the Tabernacles, as may be gathered by 2 Chro. 7. 5. 9 [the entering] being the confines of the length of Palestine, Numb. 34. 5. 8.  
V. 66. The eighth day] on the end of the last day, of the feast of the Tabernacles, see 2 Chron. 7. 9 Exod. 23. 15. [for David] his house, and his successor.   

CHAP. IX. VERS. III.  
I Have hallowed] I have ratified the dedication which thou hast made of it, that it may be the place where the signs of my presence, and the manifestation of my glory on earth may remain; and that have I done within myself, and made it manifest unto men that I have done it, by the tokens of the cloud, and the fire descended from heaven, 2 Chron. 7. 1. [for ever] without any interruption until the coming of the Messias. So that you do but keep the following conditions: [mine eyes] the effects of my grace and providence, shall there be found and felt, Deut. 11. 12.  
V. 7. Cast out] I will withdraw my love from it, and give over the protection of it, and expose it to destruction, as a foul, and polluted thing.  
V. 8. Shall hisse] in scorn and horror.  
V. 11. Gave Hiram] for those Cities were as yet inhabited by pagans, judg. 1. 31. 32. Wherefore Galilee was called of the Gentiles, Isa. 9 1.  
V. 12. Pleased him not] and therefore he restored them to Solomon, who did people them with Israelites.  
V. 13. Cabul] a name of uncertain signification; according to some, it signifieth a dirty or a sandy ground. Others say, that according to the Phenician language, it signifieth a displeasing thing, see josh. 19 27.  
V. 14. Sent] according to others [he did send] that is to say, yearly, as in way of tribute, which is not very likely: [talents] see Exod. 38. 25.  
V. 15. The reason] the Italian the manner, described, vers. 20. [the levy] of which see 1 King. 5. 13. [Millo] this was a great terrace, born up with exceeding strong walls, set upon a deep precipice or valley, which divided mount Zion from mount Moriah, over against the Temple to the Southward, see 1 King. 11. 27. 2 Chron. 32. 5.  
V. 16. Gone up] Gezer was a City within the Territory of Ephraim in which the Canaanites had remained since the ancient times, and were not driven out, josh. 16. 10. judg. 29. And it is likely, that either by reason of the difficulty of the enterprise, or through some connivance of the children of Israel, who had so long cohabited amongst these infidels, Solomon suffered Pharaoh to assault it, provided that the City being once taken, should be delivered into his hands, in lieu of a dowry, or over dowry with his wife.  
V 18. Tadmor] some have believed that it is the city which in ancient times was called Palmira, situate in the confines of the Country toward Syria, which was a small Country very fruitful, but encompassed round about with desert and sandy places: and that it is the same as is called Tamar. Ezec. 47. 19  
V. 19 Of store] for arms, and victuals, as Exo. 1. 11. [for his Charrets] see 1 King. 4. 26.  
V. 21. Were not able] see josh. 15. 63. and 17. 12. [attribute of bond service] this in the Italian is in vers. 20. besides the tribute of their goods; and Solomon herein seemeth to imitate that which was done to the Gibe●nites ', josh. 9 23. and that these Canaanites also were converted to the Lord; for otherwise it was not lawful to make any covenant with them. Deut. 7. 2. Whereupon those nation were called the servants of Solomon, Ezr. 2. 55. 58● Neh. 11. 3.  
V. 23. Five hundred] 2 Chro. 8. 10. this number is but two hundred and fifty, but it is very likely that they did their service by turns, half of them at a time, and that the fifty which are here over and above, were as decurions or commanders of ten over the rest. Now these Commissaries were Israelites; the other inferior ones, which were more in number, 1 King. 5. 16. were Strangers.  
V. 25. Three times] namely at the solemn feasts; for he offered his daily sacrifices, besides, 2 Chron. 8. 13. [offer] by the hands of the Priests: [before th● Lord] namely in the holy place, over against the Ark, the great curtain, and another partition being between.  
V. 28. Ophir] an Eastern country, of the Indies, Gen. 10. 29. whence came the purest and finest gold, Gen. 2. 11. 12. [four hundred and twenty] 2 Chron. 8. 18. there are set down four hundred and fifty; whereupon some have thought that they are several voyages which are mentioned; for Solomon sent thither every three years, 1 King. 10. 22.   

CHAP. X. VERS. I.  
OF Sheba] of a part of Ethiopia, Gen. 10. 7. [the name] which fame he had gotten through God's benefits, by means of his grace: [to prove him] an ancient trial of wits used among wise men, to find out an ingenious explication of dark and intricate questions, see judg. 14. 12.  
V. 5. His assent] the Italian hath it, the burnt offerings, others have it, the assent by which he went up into the house of the Lord; because that between the royal Palace and the Temple, there was a very stately bridge built over that hollow place mentioned upon 1 King. 9 15. and in this sense must be understood that which is spoken, 2 Chron. 9 4.  
V. 11. Of Hiram] that is to say, which was built after the Tyrian manner, and with the Timber sent by Hiram, and was manned by his Mariners, 2 Chron. 8. 18. besides Solomon's navy mentioned, vers. 22. [Almug trees] a kind of precious wood, like Ebony or some such like wood, where of there was great store in the Indies: though by 2 Chr. 2. 8. it appears that there grew of the same, or the like in Libanus, if so be that Algummim, and Almuggim be all one name.  
V. 13. Gave her] of his own free will, without any ask.  
V. 15. Of all] by way of tributes, or presents, for victual, or for the obtaining of traffic.  
V. 17. Three pound] the Italian hath it, three Mines, the Mine being threescore Shekels, Ezec. 45. 12. which makes two pound and a half at twelve ounces in the pound.  
V. 19 The top] the top of it with its niche was made in a semicircular form.  
V. 22. A Navy] his own Ships for the Ocean Sea, besides them which the King of Tire had lent him: [Peacocks] the Italian hath it Parrots or Peacocks.  
V. 26. Gathered] contrary to the Law, Deut. 17. 16.  
V. 27. Sycomore-trees] wild figge-trees, which are very common in those Country's, called in these day's Egyptian figs, or Pharaohs figs.  
V. 28. Horse's] Egypt abounding in horses and fine linen, Prov. 7. 16. Isa. 31. 1. 3. Ezec. 27. 7. [brought out] by covenant and agreement made with the King of Egypt. [Merchants] Solomon had all the profit of it, whereby he made a great gain.   

CHAP. XI. VERS. I.  
LOved] contrary to the Law, Deut. 17. 17.  
V. 3. Princess'] solemnly espoused, who participated of their husband's state and dignity, whereas the concubines were in an inferior degree.  
V. 5. Milcom] it is the same Idol which elsewhere is called Molec, and Molcam.  
V. 6. After the] see upon Num. 14. 24. The meaning is, that though Solomon did not personally himself commit Idolatry, yet he grew slack, and connived at the bringing of it in, to please his women, carnal love drowning his zeal to God. Others translate it, he did not persevere in following after the, etc.  
V. 7. Build] that is to say, ●ee suffered to be built: [the hill] the mount of Olives, on the East.  
V. 11. Said] caused to be said by some Prophet: as this] thou hast kept hidden within thine heart, this evil seed of impiety: [rend] I will suffer a great division to be made therein, and the greatest part to withdraw itself from thine obedience: A manner of speech taken from that the Kingdom is like unto a glorious mantle upon the King's shoulders, as 1. Sam. 15. 28. see v. 31. and 1. Kings 12 16.  
V. 13. jerusalem's] for my Church's sake, which I will preserve in the pure observance of my service; performed only in jerusalem.  
V. 15. To bury] these circumstances are not specified in the story.  
V. 16. Every male] it is very likely that this ●ught to be understood but only of one or some Cities of Idumea, which being besieged, refused the reasonable conditions of peace; whereupon they perished with the edge of the sword, according to the Law Deut. 20. 13. Or every male, namely they which were taken in the heat of the fight. 1. Chron. 18. 12.  
V. 18. Of Midian] whether Midian was comprehended within Idumea, which was a very general name of those Countries, or whether Hadad being gone out of Idumea, did rest himself some time in Midian.  
V. 21. Let me depart] it is likely that while Solomon persevered in well doing, all Hadads' attempts were vain. But after Solomon was corrupted, he got his Kingdom of Idumea again, which remained to his posterity, which held it in see of judah, which subjection was also shaken off. 2. Kings 8. 20. according to the prophecy Gen. 27. 40.  
V. 24. Unto him] others have it, against him, namely against Hadad-Ezer.  
V. 25. All the days] after Solomon did begin to go aftray.  
V. 26 Servant] it is likely that jeroboam was one of those Canaanites which remained in the land, whom Solomon employed about his work 1. King. 9 20 and were called Solomon's servants. Ezr. 2. 55.  
V. 27. The cause] particularly set down v. 29. [repaired] the Italian closed, with a wall, upon which was made that great place, or terrace called Millo.  
V. 28. Made him] see 1. Kings 5. 16. [of the house] of the tribe of Manasses, and of Ephraim; especially of this last, which by its pre-eminence oftentimes bare the father's name, which was common to both.  
V. 29. Clad] some refer this to the Prophet, some to jeroboam.  
V. 32. One tribe] namely that of judah, to which always remained joined a great of the tribe of Benjamin, and Simeon: which were intermixed with that of judah.  
V, 36. A light] some of his posterity; in whom the light of the Kingdom may remain alive, and who may possess the state of it, see 1. Kings 15. 4. 2 Kings 8. 19 Psal. 132. 17. [my name] the seat of my Majesty, and the signs of my presence.  
V. 37. Reign] as a sovereign, absolute, and undependant King.  
V. 38. Build thee] I will give thee a firm and durable state, and give thee contiuned issue to possess it. [Israel] the ten tribes, called Israel from that time, to make a difference between it and judah.  
V. 39 But not] for Christ descended from David, according to the flesh, was to restore the ruins of David's temporal Kingdom; changing it into a spiritual and everlasting Kingdom.  
V. 40. Therefore] the knowledge and notice of this prophecy being come to his ear by some means which is not specified.  
V. 41. In the book] which as well as divers others is lost: the Scripture notwithstanding remaining still perfect, as also the belief and instruction of the Church.   

CHAP. XII. VERS. I.  
SHechem] to hold the general assembly of the Kingdom in that place: made choice of for that purpose, because it was in the midst of the country: and in the most powerful tribe of Ephraim, within whose country the people were the more encouraged and emboldened to demand to be eased and redressed in some grievances: [to make him] to receive and install him as lawful successor. An opportunity upon which the people did use to desire favours, new privilidges, or a confirmation of the old; and a redress of grievances and oppressions.  
V. 4. The grievous service] Solomon made the Canaanites only servants, 1. King. 9 20. 22. but peradventure their requests were seconded by all the children of Israel, who might also be wronged therein, being that service, which before was common to all the people, was now reduced to be the Kings only.  
V. 7. Will't serve them] will't incline to please them.  
V. 10. My little finger] I have as much, and more absolute power over your persons and goods, than ever my father had, and can force you according to my will▪ And since I see the rashness of your demands, I will use you with extreme rigour.  
V. 20. But the tribe] see upon 1. Kings 11. 32.  
V. 25. Shechem] restored it from the desolation which had happened to it judg. 9 45. [Penuel] which had also been destroyed judg. 8. 17.  
V. 28. Two calves] questionless in imitation of that which was made in the wilderness, and to the same end, to worship the true God in those visible signs appointed according to their own will●, see Exod. 32. 4.  
V. 29. Bethel] these two places were in the two uttermost bounds of the ten tribes country according to the length of it.  
V. 32 Unto the feast] namely the feast of the ●bernacles.  
V. 33. He bad devised] for God had appointed the seventh month Levit. 23 34. Numb. 29. 12. [the children] like unto that feast which God had appointed them.   

CHAP. XIII. VERS. I.  
BY the word] the Italian with the word, having a prophetical revelation to propound openly: others have it, by the word, that is to say, by God's command.  
V. 2. In the word] that what I have prophesied is the true word of God. Or whereof the Lord hath spoken, that is to say, which he hath commanded me to propound unto you.  
V. 4. From the] that is to say, using some charm, or doing some other act upon the altar, he withdrew his hand to make some sign that the prophet should be laid hold on.  
V. 11. An old prophet] who had oftentimes prophetical visions and revelations; but in this act he was a liar v. 8. though with some good and kind intent, to give the other prophet some refreshing.  
V. 12. had seen] that is to say did known, and had taken notice of it.  
V. 17. By the word] namely by divine revelation.  
V. 20. Came unto] by some internal inspiration, or prophetic extacy: whereby he was forced to condemn himself for deceit, as well as the other prophet for disobedience.  
V. 28. Had not] for a more▪ express proof, that all was done by God's singular providence, for the execution of his judgement.  
V. 32. The houses] or the temples. [Samaria] so called here by anticipation 1. Kings 16. 24.  
V. 33. Whosoever would] or he consecrated whom he pleased.  
V. 34. This thing] the Italian in this, in this manner he brought in an example of impiety; which being followed by his successors, was the cause of their total ruin.   

CHAP. XIV. VERS. III.  
TAke with thee] see upon 1. Sam. 7. 9  
V. 5. The Lord said] by prophetical revelation.  
V. 14. But what?] this prophecy is not of things that shall happen after a long time, but shall be fulfilled within a very short time.  
V. 14. The river] namely Euphrates: [groves] a kind of idolatry, Exo. 34. 13. Deut. 16. 21. under which are comprehended all other idolatries.  
V. 17. Tirza] a City of the royal residence of the King of the ten tribes, before Samaria was built, and dedicated to that use, 1. Kings 16. 24. Cant. 6. 4.  
V. 19 Of the Chronicles] it seemeth that they were Annals, or public Records, out of which were composed the books of Chronicles; inserted among the holy books.  
V. 21. To put] see upon 1. Kings 11. 36.  
V. 24. Sodomites] males, who did abandon their bodies to suffer abominable lust: see 1. Kings 15. 12. and 22. 46. 2. Kings 23. 7. wickedness which often was joined with idolatries and pagan superstitions.  
V. 28. The guard chamber] see 2. Kings 11. 6. 19  
V. 31. Abijam] who is the same as Abijah 2. Chron. 12. 16.   

CHAP. XV VERS. II.  
MAachah] it is the same as Micajah, the daughter of Vriel 2. Chron. 13. 2.  
V. 4. Give him] suffered not his name to be quite extinguished, nor his Kingdom to fail.  
V. 10. His mothers] that is to say, his grandmothers v. 2.  
V. 14. High places] the people could not be brought to offer sacrifices in that place which was only consecrated to God's service, though they performed the same in all pureness, as well for the object, which was the true God, as for the means, according to his ordinances. Now this was either through the people's obstinacy, or through the King's negligence, who did not make use of his Sovereign power to force them to it, or through some difficulty ni the performance.  
V. 17. Built] that is to say, fortified it. [might not suffer] to hinder his subjects from having any correspondency with those of judah; especially in matters of religion: see 1. Kings 12, 27.  
V. 20. Smote.] that is to say, took these cities by force; and used all manner of hostility in them. [All Cinneroth] which is all the country adjoining to the sen of Chinneroth, jos. 12. 3.  
V. 23. Diseased] this is noted, not only to show that his happiness was interrupted and disturbed, but also to show that upon this occasion, he did in his disease vary from his w●nted piety, 2. Chron, 16. 12.  
V. 27. To the Philistines] being by them taken from the tribe of Dan, to which tribe it did belong, jos. 19 44.   

CHAP. XVI. VERS. VII.  
ANd because] the very death of Nadab, was imputed as a sin to Baasa, for following of his sins; that which he had done could not be termed an act of justice, or zeal; but plain murder, for covetousness of reigning, see Host 1. 〈◊〉.  
V. 13. Their vanities] the Italian hath it, idols, the Hebr. vanities, a common epithet for false gods, which have nither reality of essence, nor power, and whose deity consisteth in nothing but in the idolaters vain opinion. Deut. 32. 21. 1. Sam. 12. 21. 1. Cor. 8. 4.  
V. 23. Thirty and one] since it is said V. 15. that Zimri began to reign in the seven and twentieth year of Asa, and that he reigned but seven days, we must conclude that Omri who immediately succeeded him, reigned from the same seven and twentieth year; but the Kingdom having been divided into two parts Omri began to reign peaceably alone in the one and thirtieth year, after he had overthrown Tibui his competitor, [twelve] in all, with the four years which he reigned before the death of Tibui.  
V. 24. Talents] the talon weighed one hundred and five and twenty pounds at twelve ounces in the pound, see upon Exod. 38. 25.  
V. 31. Baal] a common name to all the Sidonian idols. Now this idolatry was far worse than that of the calves, because that in this they professed the worshipping of the true God, though it was in a vicious manner: but in the other they merely worshipped the creature or idol.   

CHAP. XVII. VERS. I.  
Tishbite] he was so called from the place of his birth, which is not mentioned in Scripture. [inhabitants] the Italian hath it, of the new inhabitants, described, 1. Cron. 5. 22. Others translate it, strangers which dwelled in Gilead: by which they mean certain Israelites, which went to Gilead to dwell, for some unknown cause: [but according] he doth not mean that it depended on his will; but that God's determined scourge should not cease until Elias had taken away the occasion of God's wrath. 1 Kings 18. 41. and that afterwards, he might with a good faith desire God to relieve his people.  
V. 3. That is] which by direct line runs into jordan.  
V. 9 I have commanded] I have within myself decreed it so, and will inspire the woman's heart that she shall perform it.  
V. 12. A cake] poor folk's bread, made in haste and ill baked and dressed. The meaning is, I do want bread: [and die] that being eaten, we have nothing left us to live on, and must wholly refer ourselves to Gods will.  
V. 15. Many days] the Italian hath it a whole year, or for many days.  
V. 18. What have I] wherein have I offended thee? or wherefore thou being a godly man, and one of God's Prophets, art thou come into my house who am a poor sinful woman, to the end that knowing my sins thou mayst draw God's judgements upon me? or why dost thou grieve me with thy presence, which reproveth me for not having amended myself, through thy words and conversation? see Luke 5. 8.  
V. 20. Hast thou] words of wonder, as wondering that God should comprehend this woman within the common calamity: seeing one would imagine, the presence of his Prophet, the dispenser of his graces and mercies, should be a safeguard unto her.  
V. 21. Stretched himself] as well to express the servency of his prayer, as the desire he had to make him, even partaker of his own life: see 2. King. 4. 34.   

CHAP. XVIII. VERS. I.  
The third year] after that Elias had hid himself from Ahab. 1. King. 17. 3. for that drought lasted three years and six months. Luk. 4. 25. jam. 5. 17.  
V. 10. The Kingdom] other Kingdoms and nations.  
V. 12. Carry thee] by a swift and supernatural motion, which did often befall the Prophets. Eze. 3. 12. 14. Acts. 8. 39 [fear] and therefore deserve to have thee save me from this danger.  
V. 17. That troubleth] being the cause of this drought, and other evils, by means of thine imprecations: because thou wilt not submit thyself to the common order, in matter of religion, and of God's worship.  
V. 19 All Israel] the general congregation of the deputies of all the commonalties of the people: [the groves] these were the ministers of some false oracle, or of the idolatry practised in ahab's grove 1. Kin. 16. 33. which notwithstanding did not come, being peradventure forbidden by jezakel.  
V. 21. Between two] or between two thoughts: whether you shall serve God, or Baal. Standing in suspense which of them is the true God? for it is likely that if you were throughly persuaded which is the true God, you would serve him only. He speaketh thus, because that in the calves they presumed they served the true God, see upon Exod. 32. 4. 2. Kings 10. 16. 31. [answered him not] either through confusion and compunction of the spirit, or through perplexity, not knowing as yet what his intent was; or for fear of Ahab.  
V. 22. I only] public defender and maintainer of God's pure service: for the other prophets had hidden themselves.  
V. 24. Let him be God] let him be acknowledged and worshipped, for the only true God.  
V. 26. I captain] Idolaters actions in their Sacrifices, imitating the motions of holy joy and zeal used in true service of God, 2 Sam. 6. 14. Psal. 26. 6. Or else by these motions they would make show of being possessed by a Divine Spirit, and ravished into prophetical ecstasies, see vers. 29.  
V. 28. Cut themselves] see upon Leu. 19 28.  
V. 29. Prophesied] feigned as though they had been ravished in mind, by distracted gestures, see 1 Sam. 18. 10. [Of the offering] the daily offering a● even. Exo. 29. 39 An observation which peradventure was observed by these Idolaters, [that regarded] or gave any heed.  
V. 30. Repaired] it is likely that upon the top of Mount Carmel, there had been an Altar erected to the true God, according to the common custom of high places, and that it had been overthrown by the Idolaters.  
V. 31. Twelve] in token that all Israel, in it twelve tribes, was to be united in the worship of the true God.  
V. 32. He built] for the use of that time, being an extraordinary time and use, which was permitted, especially to Prophets, and other persons who were inspired by God, see Exod. 20. 24.  
V. 33. Pour it out] to take away all suspicion, of any hidden fire, or to make the miracle so much the more worthy, manifest, and unreprovable.  
V. 36. At thy word] by thine express command.  
V. 37. Thou hast] give them now the Spirit of repentance, as thou hast heretofore forsaken them, and let them go astray, Isa. 63. 17. Others, and do thou turn there hearts back, namely from Idolatry.  
V. 38. Fell] an ordinary sign of God approbation, in matters which concern his service, Leu. 9 24. judg. 6. 21. 2 Chron. 7. 1. [of the Lord] created by him miraculously  
V. 40. Slew them] by special revelation of God's will, touching the Prophet's personal execution of this business; for howsoever those Prophets did justly deserve death, Deut. 13. 5. and 18. 20. see 2 King. 10. 25.  
V. 41. Get thee up] the scourge of drought is ceased, the principal cause being taken away which had provoked God's wrath, wherefore rejoice: [there is] me thinks I hear it, the thing is as certain as if it were present,  
V. 42. Down upon the earth] an action of most humble and servant prayer, by means of which God had determined to grant the benefit.  
V. 43. Towards the Sea] whence great vapours arise, which breed clouds and rain.  
V. 46. The hand] he was filled with, and driven by a supernatural strength and agility to over-runne the speediness of ahab's waggon.   

CHAP. XIX. VERS. III.  
FOr his ●ife or according to the motion of his soul, that is to say, according as God's Spirit did move and drive him.  
V 4. I am no better] that I should live longer than they. It may be that having had some revelation of his taking up into heaven, and being now weary of living, he did desire God to take him unto him according to the ordinary custom and manner of men, without any further delay.  
V. 7. The journey] into which the Spirit driveth thee. Now he is commanded to eat for to fulfil nature's order, of which God is the author; and to this small quantity of food, there is a miraculous increase of virtue given, to show God's omnipotoncie above all order, when it pleaseth him.  
V. 8. In the strength] not natural, but by miracle infused into, and added unto this food.  
V. 9 What dost thou] a loving reproof of Elias overmuch fear, which had caused him to forsake his vocation.  
V. 11. Passed by] he caused the signs of his glorious apparition to pass before him, amongst which the violent and terriable ones were but only preparatives and forerunners, to dispose the Prophet's spirit to a deep reverence; but the revelation and word of God, were specially joined to the mild and quiet sign, to signify unto us, that Gods saving revelation of himself is in the Gospel only, which soundeth grace and comfort; and not in his terrible Law, see Exod. 19 16. Heb. 12. 19 24.  
V. 13. Wrapped] through fear, and a trembling respect, and also because he was not able to endure the splendour of God's majesty.  
V. 15. Anoint] the story doth not say that Elias anointed either Hazael or jehu, but that the Kingdom was promised to Hazael by Elisha, 2 King. 8. 13. & that jehu was anointed by one of Elishas' disciples 2 King. 9 1. Whereby it is credible, that the meaning of this Commandment is, that Elias should give order that these things might be done at their appointed times: Unless that Elias did perform these unctions, and that they were afterwards reiterated at the time of their accomplishment.  
V. 17. That him that] this is not spoken according to the order of times, for jehu was before Hazael, see 2 King 9 24. and 10. 6. and 13. 3 but plainly to intimate that either of them should do this execution, [Elisha] though indeed Elisha used none but spiritual weapons of prayers, threatenings, curses, which did all most certainly and infallibly come to pass, see Host 6. 5.  
V. 18. Every mouth] an act of adoration, either pious, Psal. 2. 12. or idolatrous, Host 13. 2.  
V. 19 And cast] for a sign of his being called to be a Prophet, and successor in his office, whose ordinary badge was a certain kind of mantle, 2 King. 1. 8. Zach. 13. 4. And it is likely, that he did therewithal anoint him, and declare Gods will unto him.  
V. 20. Kiss] that is to say, let me take my leave of them, see Luke 9 61. [what have I] take notice that what I have done to thee, is a sacred token from God, which bindeth thee to follow this vocation.  
V. 21. And took] in sign that he gave over all his f●re employments, and did take his leave of his friends.   

CHAP. XX. VERS. FOUR  
I Am thine] I acknowledge myself to be thy vassal, and am ready to do thee homage.  
V. 5. Although] I do not mean as thou sayest; I will be master and possessor of all thou hast.  
V. 6. Yet I will] the Italian, Or else to morrow, or, but to morrow.  
V. 7. Seeketh mischief] he will stand to no reasonable agreement, but will utterly destroy us: [denied him not] I durst not deny him any thing before I had heard your advices: Wherefore if you advise me, I am ready to suffer any thing, for the public safety: Or else you must prepare to defend yourselves stoutly.  
V. 10. If the dust] words of proud boasting: The meaning is, I will come into Samaria with so many men, that when I have brought it all to dust, they shall not every man have their hands full.  
V. 11. Let not him] a proverb according to the common phrase thus, We ought not to sing, nor boast of a triumph, before such time as we have got the victory.  
V. 12. Set yourselves] or make ready your Engines to batter it.  
V. 14. Who shall Order] who shall set upon the Camp after it is disordered by the young men.  
V. 20. His man] whomsoever he met, or encountered with.  
V. 22. What thou dost] not only to provide thyself with humane means, but also chiefly to obtain the help of God, and his gracious assistance, through repentance, prayer, faith, etc.  
V. 24. Take the Kings away] who are no soldiers, and did cause disorder through their disobedience.  
V. 30. A wall fell] by some earthquake or other miraculous cause: [an inner chamber] the Italian, from chamber to chamber, he got into some closet, study, or inner chamber.  
V. 32. He is] Kings through good will, and by reason of their equality in degree, use to call one another brothers. Now this clemency in Ahab was nought, being contrary to the will of God, vers. 42. whether that will were declared to him by the Prophet, or whether it was to be understood by the miraculous victory, granted by the Lord against a fierce and cruel invader.  
V. 34. Streets] the Italian, Piazzaes' or Places, they might be some Courts or Privileged places in Damascus, where the Israelites had their judges and Magistrates depending upon the King of Israel, without any dependency upon the King of Syria. Or some Markets out of which the King of Israel had the tolls and other deuce.  
V. 35. Of the Sons] there were certain Schools or Colleges of Prophets, where Scholars were taught, and did exercise themselves in holy Studies, to prepare themselves for Prophetic Revelations, and those Schools were governed by certain principal Prophets, called fathers 1. Sam. 10. 12. and 19 20. 2 Kings 2. 12. [in the word] declaring unto him that such was the will of God, whereof the other was also inwardly certified. Now by this example God showed Ahab his error, and the punishment which should follow it.  
V. 38. With asher] the Italian, with a swath, or a cap, or with dust.  
V. 40. So shall] that is to say, I adjudge and condemn the to do, one or the other. For i● the other were thy equal, thou confessest that of thine own free will thou madest such a covenant with him. And if he was thy Master, Captain, o● superior, thou were bound unto it by duty. So Ahab condemns himself as David did 2. Sam. 12. 5. for the Lord had put Benhadad into his hands to make him sure, for his people's safety, and he having freed him for his own particular profit, deserved to be punished for it.  
V. 42. Thy life] according to the Law of the accursed thing Deut. 7. 26. jos. 7. 12.   

CHAP. XXI. VERS. III.  
The Lord forbid] for God had forbidden the alienating of possessions: see Levit 25. 23. Ezec. 46. 18.  
V. 7. Dost thou] thou art not worthy to be King, being of such a dejected mind, to be grieved at this refusal, making no use of the absolute power which is in thine hands.  
V. 9 Proclaim] as if some grievous sin had been committed for which it was necessary to appease the wrath of God.  
V. 15. Take possession] not by any way of sorfeiture, which was not used amongst God's people; but by a tyrannical usurpation: for though Naboth's children had been dead 2 Kings 9 26. yet had he no right unto it as unto a void inheritance, for it was to go to the next of Kinne.  
V. 18. Which is] or who we'll be, namely when thou comest to him, he returning from jezreel, where he now is taking possession of that vineyard.  
V. 20. Thou hast] thou hast given thyself over to all manner of wickedness, as a bondman who selling himself, submits himself to do whatsoever his master willeth: see 2. Kings 17. 17. Rome 7. 14.  
V. 23. The wall] the Italian the ditch, such a one as we now call a ditch with a false bray.  
V. 25. None like] amongst the Kings of Israel.  
V. 27. He r●nt] signs of grief, through remorse of conscience, and for fear of punishment, it not being the love of God which caused that grief in him; having no firm resolution to convert himself; having no recourse to faith, nor to his mercy, as john 3. 6.  
V. 29 The evil] of the destruction of his house. So God to show the effects of true repentance, which is to obtain eternal pardon for sin, granteth this false and dissembled repentance, some delay of temporal punishments.   

CHAP. XXII. VER. I.  
THree years] after the agreement was made 1. King's 2●. 34.  
V. 2. Came down] having entered into alliance with him: 2. Kings 8. 18.  
V. 3. Is ours] as well because it is within the bounds of the Land which the Lord did give his people; as also by covenants and agreements, 1. Kings 20. 34.  
V. 5. Inquire] namely by some Prophet,  
V. 6 The Prophets] it is uncertain whether they were corrupt and flattering prophets, going under the name of Prophets of the true God: or whether they were those four hundred prophets of the grove 1 Kings 18. 19 which were not destroyed by Elias, who might here use the name of the true God, to please jehoshapat, who notwithstanding knew them to be false ones, or to cover their idolatry; as if the true God did reveal himself to them, although they served the Idol.  
V. 7. Besides] besides these false o●es: or left, after the extermination of so many 1. Kings 18. 4. and 19 10.  
V. 9 An officer] the Italian, an Eunuch, or courtier, or chamberlain.  
V. 11. Horn's] according to the custom of prophets, who did use such signs, to make a stronger impression in men's minds: see Isa. 20. 2. jer. 27. 2. [with these] with the strength and power that God shall give thee, which is figured by these horns.  
V. 14. Will I speak] I will answer all questions as shall be demanded of me, according to the revelations I have had from God,  
V. 15. Go] these words were spoken with some sign of scoffing and dissimulation, which Ahab perceived very well.  
V. 17. I saw] in a prophetic vision.  
V. 19 Therefore] seeing thou takest that which is fore told thee in evil part, as though I did invent it of mine own imagination, through hatred or malice, I will now open the vision to thee at large.  
V. 21. A spirit] namely an evil one, father of lies, was brought in, in this vision, as job 1. 6. though he be banished out of heaven, where God dwelleth in glory with his Angles, and blessed spirits.  
V. 22. Thou shalt] I will suffer it, and not hinder thee, whereby thou shalt not miss, but shalt surely persuade: see job 12. 16. Ezec. 14. 9 2. Thess. 2. 11.  
V. 23. Hath put] he hath given the devil power to work in the hearts, and tongues of thy Prophets that they may deceive thee.  
V. 28. If thou] according to the proof of true or false prophecies, set down Deut. 18. 22. [Harken] I call you all to witness this my prediction.  
V. 32. Cried out] namely upon God, to help him at his need, 2. Chron. 18. 31. but in such a manner as the Syrians knew that it was not Ahab.  
V. 34. At a venture] Heb. in his simplicity; looking no more after Ahab, than after any else. Others, with all his strength.  
V. 35. Stayed up] to keep together or bring together, again the people.  
V. 39 Ivory] the walls being overlaid with such stuff. Amos 3. 15.  
V. 42. Twenty and five] by 2. Kings 3. 1. it appeareth that the eighteenth year of jehoshaphat Joram King of Israel began to reign. And by 2. Kings 1. 17. that the eighteenth year of jehoshaphat, was the second year of his son joram. And by 2. Kings 8. 16. that this joram son of jehoshaphat did not begin to reign, but in the fifth year of the other joram King of Israel: whence we must conclude that in these five and twenty years of the reign of jehoshaphat is comprehended all the time from his succession to the Kingdom, even to his death: whereof he reigned sixteen years alone, than he joined his son joram with him for seven years' space: and at last put the whole government into his hands, disburthening himself of it, two years before his death.  
V. 43. The high places] as 1. Kin. 15. 14.  
V. 44. Made peace] which was noted for a grievous sin in jehoshaphat 2. Chron. 19 2.  
V. 47. A deputy] put in by the King of judah, a●t●r that Edom was subdued by David, 2. Sam. 8. 14. Afterwards it had a King, but he was feodatory: see upon 1 Kings 11. 21. And at last it shaked the yoke quite off, 2 Kings 8. 20. according to the prophecy. Gen. ●7. 40.  
V. 48. Ships] fitting to sail in the great Ocean sea: see 1. Kings 10. 22.  
V. 49. Then said] after the first preparation was broken, Ahazia treated with jehoshaphat concerning the renewing of 〈◊〉, but he would not consent to it; God having already reproved him for keeping company with him at the first, 2 Chron. 20. 37.    

THE SECOND BOOK OF THE KINGS.  
The ARGUMENT.  
THe sacred History continueth in this Book the narration of things which happened to the people of God, divided into two Kingdoms of Israel and judah, until the desolation of the first by the Assyrians; and captivity of the other by the Chaldeans. Carefully pointing out the true causes of these horrible disasters, for the instruction of the Church in all ages. And as for the Kingdom of the ten tribes, or of Israel, the History sets down how that the corruption of God's service being first brought in by jeroboam, and not amended by his successors; but rather obstinately retained and increased by the addition of many idolatries, and pagan abominations; was at last followed and punished, with grievous turmoils of State, frequent murders of Kings, treasons, changes of Royal lines, wars, and other accidents which befell sometimes by God's express command, and sometimes through the ambitious and perfidious motions of men's minds. The Prophets never prevailing so far as to bring them to a sincere conversion, and an entire and settled reformation, though they still endeavoured to bring back the people to their ancient duty, by reprehensions, exhortations and threatenings, Whereupon after long God caused the Assyrians with their power, to over-runne the ten tribes. For the Assyrians being possessed of the greatest Empire in the world, and having Conquered Syria, they overflowed the land of Israel, and after they had over-runne it, spoiled, and unpeopled it, at divers onsets, they at last conquered and subdued it wholly, r●i●ed the Kingdom, overthrew the state thereof, and transported the people into total captivity: and the land was again inhabited by a new kind of heathen people of several nations, who framed to themselves, after they were there seated, a new kind of bastard and corrupt divine service, in stead of that pure service which was wont to be in jerusalem: whence grew that implacable hatred and hostility which was always after that time between the jews, and that mixture of nations which took, and bore the name of Samaritans. As for the Kingdom of judah, the History declareth, that though the Church, and Gods true service, and corsequently his Word, Sacraments, Grace, Presence, and Spirit, were therein preserved; yet as well through the people's enraged inclination to idolatry, as by the infection of the ten tribes, there were such vices engrafted into it, both against the first and second table of God's Law, that they could never be rooted out, neither by the Prophet's ministry, nor by God's punishments, nor by the authority and zeal of many excellent Kings, who excelled in piety and virtue, and whom God raised from time to time to repair the breaches, and to stay the imminent ruin: Whose holy endeavours and works were almost always overthrown, by their successors boundless impiety. So that the Lord at last, after he had miraculously saved the people of judah out of the Assyrians hands, delivered them into the Chaldeans hands, who afflicted, weakened, subdued and wasted them several times: and at last took, sacked, and burned the City of jerusalem, and the Temple of God; extinguished the Royal Line, and carried away the small remnant captive to Babylon. After all which, through the excess of the jews malice, and Gods rigorous vengeance, a small remnant which remained in the country was carried into Egypt, in a state not less lamentable but far more accursed than theirs who were in Babylon: the most terrible Eclipse, and interruption that the ancient Church ever bad. Which notwithstanding, David's progeny, and the holy seed among the people was preserved, the one to bring forth Christ according to the flesh, at the appointed time, and the other to people the Church, and to be gathered, and engrafted in his everlasting spiritual Kingdom, by the power of God's promises.  

CHAP. I.  
V. 2. BAalzebub] see upon Matth. 10. 25.  
V. 7. What manner] namely what was his stature, habit, and shape.  
V. 8. Hairy] either by reason of his own hair, or by reason of his Prophetic mantle which he wore that was of hair, Zac. 13. 4. Mat. 3. 4.  
V. 10. If I be] seeing that after so many proofs of my being a Prophet, and notwithstanding my faithfulness, you will yield me no faith nor obedience; but by a profane scorn, you call me man of God: I beseech that great Lord whom I serve, that he may confirm, and make good my ministry by thine exemplary punishment; A motion of the Spirit of God in zeal of a just punishment, see Luke 〈◊〉. 54.  
V. 13. Let my life] take compassion on me, and spare my life.  
V. 17. jehoram] brother of Ahaziah, and son of Ahab, 2 King. 3. 1.   

CHAP. II.  
V. 2. TArry here] this is spoken by Elias to make Elisha so much the more desirous of going along with him, that he might be a witness of his taking up into heaven, which the Church was to be certified of in all ages, for divers ends.  
V. 3 The Sons] see upon 1 King. 20. 35. [knowest thou] this was by God's spirit revealed to some of those Prophets, and peradventure to the whole College.  
V. 9 Be upon me] seeing thou hast consecrated me to be thy successor, and conductor of the Prophets, mediate towards God for me, that he may grant me gifts and the conduct of his spirit, which thou hast had in great eminence (as Num. 11. 25) even twice as much as any ordinary Prophet; to the end that I may be capable of that degree of superiority, having a larger portion of gifts then ordinary.  
V. 10. A hard] a rare and singular thing, which is not ordinarily promise; nor can be obtained but by very fervent, and instant prayer, see 1 Pet. 4. 18. [if thou see me] I give thee this for a sign, to show thee whether thy desire and my prayer have been heard. The sense is, if God permits thee to see me go up into heaven, he will also grant thee that gift which thou desirest. To raise Elisha his attention so much the more, to mark this great miracle with all its circumstances so much the better.  
V. 11. A Chariot] or the likeness of a chariot, [went up] was ravished up into heaven, and in an instant transformed out of all qualities and conditions belonging to this mortal and earthly life, and clothed with eternal and spiritual, without passing by the way of death, as Enoch, Gen. 5. 24. Both examples being as it were a prelude of Christ's glorious ascension into heaven, see 1 Cor. 15 51. 1 Thes. 4. 17. [by a whirlwind] wrapped up in a fold of clouds and darkness, which did presently take him out of sight.  
V. 12. The Chariot] as thou hast been the Lords faithful warrior, for the safety of his Church, so now art thou carried into his Kingdom of glory; as it were upon a triumphal Chariot: [rend them] to show that he was grieved, and much moved.  
V. 14. Where is] I shall see now whether God hath heard me concerning the gift of that portion of spirit which I desired of him, in trying to do the same miracle as Elias did; words of invocation, and faith, rather than of doubt and diffidence.  
V. 15. They said] may be by revelation; or by some splendour, majesty, or divine manner of moving which they perceived in him: [the spirit] God hath by a firm and lasting grace, conferred the same gifts of his Spirit upon him, as Elijah had, as Num. 11. 25.  
V. 16. Lest peradventure] for it is likely that Elijah had often been ravished so, and divinely transported, and afterwards sound again, see 1 Kings 28. 12.  
V. 17. Till he was] being overcome with their importunity, he could not gainsay them: [send] to assure them that Elijah was no more upon earth, and by this means bring his own ministry into so much the more esteem.  
V. 19 The ground barren] the Italian hath it, the land disinhabited, by reason of frequent sicknesses, abortive births, sudden deaths, etc. Others say, that hereby is meant the barrenness of the plants, and their corruption.  
V. 20. A new] for fear of some legal uncleanness, and also for reverence of God's power, which showed itself in this miracle.  
V. 21. And cast] not because there was any natural power in the salt, to work any such effect; especily, there being but such a little quantity of it: but only by the will of God, who makes use of any thing he pleaseth for a sign or token of his power; to show by the weakness of the sign, though it have some relation to that effect, that the virtue proceedeth immediately from him, see Exo. 15. 25. 2 King. 4. 41. and 6. 6.  
V. 23. Mocked him] not only through a childish kind of wanton boldness in regard of his person; but through a kind of profane impiety towards his ministry, they being bred up in Idolatry, which Elisha's prophetic spirit did very well perceive, and therefore he caused them to taste the punishment thereof.  
V. 25. He went] being driven out of one place into another, by the motion of the prophetical spirit which was now most evident, and to be acknowledged for a Prophet, and to visit the Colleges of the Prophets.   

CHAP. III. VERS. III.  
Unto the sins] to the Idolatry of the Calves, and all things depending thereon, which are set down 1 Kings 12. 28. 31. 32.  
V. 4. Rendered] after that the land of Moab was conquered by David, 2 Sam. 8. 2. the Kings thereof had been tributary; and after the separation of the ten Tribes, it seemeth that Moab remained to Israel, and Edom to judah: [Lambs] see upon Isa. 16. 1.  
V. 9 The King of Edom] it is likely that it is the same who is called Governor or Viceroy by the King of judah, 1 Kings 22. 47. and he might be one of Hadads' posterity, 1 Kings 11. 21. who amongst his own people might be called King, though by the Kings of judah, his Sovereign Lords, he was only made a Governor, until such time as he rebelled, 2 Kings 8. 20.  
V. 11. Which poured] who was his household servant.  
V. 12. The word] he is Gods ordinary Prophet, and God revealeth his secrets to him.  
V. 13. Of thy Mother] see 1 Kings 18. 19 [Nay] in this extreme straight, which I see proceedeth from the true God, should I turn to an Idol, to seek for remedy or help at his hands.  
V. 15. A Minstrel] according to the custom of the Prophets, which was to elevate, and purge the spirits and organs of the body by sounds and tunes of Music, to prepare the soul to ask and receive prophetical inspirations by some holy subject, lively imprinted and vivified in the mind by songs or musical instruments, see 1 Sam. 10. 5. [the hand] he was taken by a motion of the holy Ghost, both to receive the divine revelation and to declare it with actions, motions, and other prophetic ways, Eze. 118. and 3. 4. 22. and 8. 1.  
V. 16. Make] to receive the water which shall fall by miracle. Thus God for the most part first prepareth the vessels which are to receive his grace, which is never limited nor hindered but only by man's incapacity.  
V. 19 And ye shall] a command joined with a promise of certain execution.  
V. 20. Offering] namely the daily morning offering, see Exo. 29. 39  
V. 22. Red] they seemed thus red by reason of the Sun beams, which met with the vapours that did arise out of the earth, which the Moabites could not imagine because those waters were come thither unknown to them.  
V. 25. Only] they le●t that principal city nothing but the walls and the buildings, having destroyed all the Country about: Or, there remained not a stone upon a stone in any other city but only that, all the rest were ruined: [Kir●a-raseth] whereof see Isa. 16. 11. [went about it] to hinder any one from coming upon the wall, whiles it was battered with engines, or digged down with mattocks.  
V. 26. To break thoron] to save himself by a strong issuing out.  
V. 27. Offered him] according to the abominable superstition of many Heathen people, who were wont to sacrifice their dearest children in extreme dangers and desperate cases: [there was] the other two confederate Kings moved at this cruelty, detested the King of Israel's obstinate spleen, which had caused such an exorbitant thing to be done.   

CHAP. IV. VERS. I.  
TO be bondmen] according to the permission of the Law, Leu. 25. 39  
V. 3. Borrow not] see upon 2 Kings 3. 16.  
V. 7. Pay] to show that God will have right to be observed, as well by poor as by rich men.  
V. 8. Shunem] a city of Ishacar, josh. 19 18. [A great woman] the Italian, a mighty or great, which may also be referred to her quality and degree.  
V. 10. On the wall] private, that he may be there privately without any disturbance.  
V. 13. I dwell] my husband and I live privately, and are at peace with all men, we have no business at court, nor meddle we with great ones.  
V. 14. Verily] the Italian addeth, I know not, but she hath, etc. I do not see that she hath need of any thing, but only that having no children, and her husband being old, she is like shortly to be alone.  
V. 16. Do not lie] do not feed me with vain hopes.  
V. 23. New Moon] these days were holy by God's Law, wherefore godly people of the ten Tribes, where God's service was overthrown, did use upon those days to go to the Prophet's Colleges to do their devotions there, and receive comfort by the hearing of God's word.  
V. 26. It is well] to cut off her speech with Gehazi, hastening to speak with Elisha himself.  
V. 27. Caught him] casting herself at his feet to entreat him, she held them fast to thew the instance of her request, and that her only resuge and hope was in the Prophet.  
V. 28. Did I] seeing that through God's mere grace, this child was given ●e, why was this benefit so soon taken away from me? if I had been viciously moved to desire him, it were likely that God would therefore have punished me: Or, why hast thou by this gift given me cause of joy to afflict me the more grievously by such a sudden loss?  
V. 29. If thou meet] that is to say, go quickly without staying any where, see Luke 10. 4. [lay] God did often work miracles by some of his servants external things, as by Moses rod, Exod. 7. 9 19 by Elijahs mantle, 2 King. 2. 14. by the Apostles garments, Acts 19 12. not by any perpetual and necessary joining of his power threunto, but only during his pleasure, which failing, those things were to no effect, as in this place.  
V. 31. But there was] namely in the child, [is not awaked] he is not come to life again, according to the Scriptures ordinary stile.  
V. 34. Lay upon] as Elijah 1 King. 17. 21. see there the reason of these actions.  
V. 35. Returned] being still drawn again by instance, perseverance, and patience in faith, in his prayers to God, [necsed] or gaped.  
V. 38. Were sitting] he suffered not the College to be dissolved because of the famine, he kep● it together, and continued the holy exercises therein.  
V. 39 A wild vine] by this name is meant th● plant of Coloquintida, whose fruit is called a wild gourd.  
V. 40. Death] both by reason of the bitterness, as by reason of the cruel pains which this kind of fruit causeth in men's bodies.  
V. 41. There was no harm] this happened not by reason of any natural property of the meal, but by God's power only, who in his miraculous works makes use of any thing, though it have no way any such property, see Exod. 15. 25. 2 King. 2. 20. and 5. 10. joh. 〈◊〉. 5.  
V. 42. From Baal. Shalisha] or from the plain of Shalisha, see 1. Sam. 9 4. [of the first fruits] which according to the law, aught to have been presented to the Priests, Num. 18. 2. but there being no true nor lawful Priests among the ten tribes, 1 King. 12. 31. godly persons did present those things to the Prophets, who supplied a great part of their charge and office: [twenty] it is likely that the loaves were very small, or else it would have been no miracle.  
V. 43. And shall leave] as Matth. 14. 10. and 15. 37.   

CHAP. V. VERS. I.  
GReat man] in dignity, wealth, power, and favour.  
V. 3. In Samaria] not that his ordinary abode and dwelling were there, but because he was often there. Unless that by the head city, the whole Kingdom be meant.  
V. 7. Heerent] detesting such an impious opinion, as that he should have the power of God: and for fear least under this so impertinent a demand, there should be some plot, or train hidden.  
V. 10. Wash] see upon 2. Kings 4. 41.  
V. 16. He refused] prophet's did use to accept of some small presents, which came from aa honest kind of liberality, or of things necessary for ●●stenance: See upon 1 Sam 9 7. but here there were great reasons to dissuade him from it: as not to let the pagan conceive that he was avaricious; to not seem to sell the gift of God. Mat. 10. 8 Acts 8. 18. and to not make himself beholding to any great worldly man, etc.  
V. 17. Of earth] of this country earth, which country is consecrated to the Lord, that I may offer sacrifices thereon: and keep it, as a pawn of my communion with his people. A demand which had a show of good zeal, but it was without knowledge: for the holiness of the service was not annexed to the material earth, but to the observing of God's command, which was for worship by sacrifice in that place only.  
V. 18. I bow] though it be without any intent of idolatrizing, but only for a ceremony of honour, to the King my Lord's presence and devotion. So he acknowledgeth that he did sin in that, through the remorse, or doubt he hath of it. [Rimmon] an Idol of the Syrians.  
V. 19 Go in peace] the Prophet doth not approve of this dissimulation, or division of the heart and the act of the body; but it seems that the Lord having given him no commission, nor revealed unto him that he should instruct him any further in the true religion, or incorporate him into the body of his people; he only takes his leave of him, without otherwise answering his question: As saying, content thyself with the benefit which thou hast already received: [a little way] the Italian, a mile, or a stadium, see upon Gen. 35. 16.  
V. 24. Tower] the Italian, the rock, it might be some Fort standing upon the highway, or peradventure the place itself where Elisha dwelled.  
V. 26. Mine heart] hath not God revealed the act unto me in spirit, as well as if I had been there bodily present? [is it a time] was this a proper occasion to show thine avarice, taking a present to enrich thyself? couldst thou not perceive by my resusing of it, that the thing was unlawful? Or at this time wherein true Prophets ought to glorify God, and justify their function, by vortue, which is contrary to false prophet's vices, wouldst thou stain my house, and mine office? Or in these times of the Church's desolation, wouldst thou think upon thy private dishonest gains?  
V. 27. White] see Exod. 4. 6. Num. 12. 10.   

CHAP. VI VERS. I.  
THe place] out School or College.  
V. 2. May dwell] others, where we may sit; that is to say, keep our College, and do our exercises.  
V. 6. Cast it] see upon 2 Kings 2. 21.  
V. 8. My camp] I will there lie in wait.  
V. 10. Sent] to know the truth of it.  
V. 11. Which of us] or who is it that holds with Israel, or taketh their pa●t.  
V. 13. Dothan] a City near to Sh●●hem, Gen. 37. 17.  
V. 15. The servant] if it be still Gehazi; as may be gathered by 2 Kings 8. 4. 5. we must believe that his leprosy 2 Kings 5. 27. was not of that kind as that it should hinder his conversation with other men; the whiteness being general over all the holy, Levit 13. 13.  
V. 17. Open] make him see, and know, by some corporal and apparent vision, the true and real, though invisible protection of thy holy Angels, see Psalm 34. 8.  
V. 17. Came down] that is to say, assaulted the City, or came into it.  
V. 19 This is not] see of the converting of a narrative truth, without offence of conscience, for the good, even of them who are persuaded to this falsehood, upon Exod. 1. 19  
20. Open] free them from this blindness, which indeed did not quite take away their sight, but did only hinder them from plainly seeing that which was before their eyes.  
V. 22. Those whom] how much less then oughtest thou to slay them who are fallen into thine hands by God's mere miracle, who by me forbids thee to hurt them.  
V. 23. No more] to rob or make inroads only; for they did come again with whole armies.  
V. 25. A cab] it was a measure of dry things, containing (as it is thought) so much corn, as a man could eat in a day: [doves dung] by means of which there is always some small corn sound, cut of which one may gather some nourishment, or salt in extreme want. Others understand the Hebrew word for the maw; where there might be peradventure found some corn not digested.  
V. 27. If the Lord] the Italian hath it, let not the Lord save thee, words of anger, as if he should say, the Lord confound thee thou wicked woman, how wouldst thou have me to help thee with bread or wine, which I have not?  
V. 30. Upon the wall] where there was much people to guard, and defend the City: [sack cloth] which might be seen, after he had rend his garment. Now he were it in sign of grief; and in a superstiticus way of humbleness, yet without any true repentance, as first Kings 21. 27.  
V. 31. If the head] he imputed all these evils to Elisha, as having cursed the people, and threatened them with these mischances; or for refusing to pray for them, or to work some miracle for their deliverance, imagining it was in his power to do it when he would.  
V. 32. The Elders] some godly magistrates of the City, who were comforting and encouraging one another with the Prophet; being come to him, to desire and entreat God's assistance by means of his prayers [this son of] namely joram, the son of Ahab, who had murdered Naboth, and so many Prophets, [shut the door] to keep out I●ram, who is coming to see me put to death in his presence: [hold him] namely joram, who cometh after the messenger.  
V. 33 He said] as from the King, meaning to keep the Prophet in talk, until the King came, which was presently after, as it appears by 2 Kings 7. 2. [this evil] all thy talk tends to having us put our trust in the Lord, and to return to him by prayer, but all is in vain, for the Lord will have us overthrown; words of a profane desperate man.   

CHAP. VII. VERS. I.  
SAid] to the Elders, in the presence of the messenger, to the end that he might tell the King of it, who was not yet come in.  
V 2. On whose hand] according to the custom of great men, 2 Kings 5. 18. [windows] as it were to pour ou● a plenty of provision, see Gen. 7. 11.  
V. 3. Of the gate] namely of Samar●a, by reas●n that by the Law Levit. 13. 46. lepers were excluded from the common consort of men.  
V. 7. For their life] the Italian, whither every one would, or to save their lives.  
V. 9 Hold our peace] and do not go to make relation of it in the city, to deliver it out of those straits whereinto it is brought: [will come upon us] the Italian hath it, we shall find punishment, the Hebr. our iniquity will find us out, that is to say, we shall be blamed, for concealing a thing which so much concerneth the city, so overpressed with hunger.  
V. 13. Are as all] there is no great loss, nor hazard in adventuring them, for they are almost starved, and little better than they which are dead already.   

CHAP. VIII. VERS. I.  
SEven years] an ordinary time prefixed in Scripture for great famines, see Gen. 41 27. 2 Sam. 24. 13.  
V 3. For her house] which others had taken possession of in her absence.  
V. 8. A present] after the manner of the heathens, to purchase the soothsayers favours, and others, who were the devil's ministers, see 2 Kings 5. 5. and not according to the pure simplicity of the faithful 1 Sam 9 7.  
V. 10 Recover] thou shalt not die of this sickness; but when thou art recovered thereof, thou shalt lose thy life by another means, v. 15.  
V. 11. Until he was] or for a long time.  
V. 13. A dog] an abject, and v●le person: [hath showed me] by vision, and prophetic revelation, according to that which had been revealed to Elijah 1 Kings 19 15.  
V. 16. Being] see 1 Kings 22. 42.  
V. 18. The daughter] namely Athaliah v. 26.  
V. 20. Edom] hear isaack's prophecy was fulfilled, Gen. 27. 40 see of Edom's estate, upon 2 Kings 3. 9  
V. 22 Libnah] a city of judah, jos. 21. 13.  
V. 24. Ahaziah] called also Azariah 2 Chron. 22. 6. and joahaz 2 Chron. 21. 17. and 25. 23.  
V. 26. Daughter] that is to say, grandchild, being daughter to Ahab, v. 18. the son ●e of Omri  
V. 29. Ramath] which is the same as Ramoth.   

CHAP. IX. VERS. I.  
OF oil] see upon 1 Sam. 10. 1.  
V. 2. His brethren] his ●e●low officers in war.  
V. 3. Pour it] see upon 1 Kings 19 16.  
V. 4. The young man] the Italian, the Prophet's servant, his familiar, and ordinary servant.  
V. 10. In the portion] the Italian, the field, namely in some place about the city.  
V. 11. The servants] to the other captains and officers: [this mad fellow] a word of scorn, by reason of the Prophet's strange actions, when they were in any ecstasy, or rapture of spirit, see jer. 19 16. [and his] you know these Prophet's ordinary talk, is nothing but reprooses, warnings, and threatenings. Or jehu to conceal the business, condescends to their saying; as if he said, his speeches favour of madness: and are not worthy to be taken heed of.  
V. 12. It is false] we see that he hath said somewhat else to thee.  
V. 13. Took] a ceremony of honour, which they used to their new Kings, as Mat. 21. 7. [on the top] where there was peradventure some scaffold, to make Proclamations upon.  
V. 14. Had kept] it is likely that Ramoth had been taken away from the Syrians, though the History make no mention of it: whereupon the King of Israel stayed there to de●end it from a new assault. Oath stranslate it, after he had been at the siege of Ram●●h, etc.  
V. 15. Your minds] that I should be proclaimed King.  
V. 25. This burden] the Prophets ordinary phrase to signify a prophecy, especially of threatenings and curses.  
V. 26. Surely I have seen] a form and kind or an oath.  
V. 27. They didso] the Italian, they smo●e him, that is to say, wounded him mortally.  
V. 30. Painted] to show herself to Le●u in majesty, and royal brightness.  
V. 31. Had Zimri] etc. the Italian hath it, O Zimri thy master's murtheror, as much as to say, O jehu thou that art another Zimri, that hast conspired against, and murdered thy master, see 1 Kings 16. 13.  
V. 32. Looked out] making some sign, whereby he might know they were ready to do him any service.   

CHAP. X. VERS. I.  
Sons] within which number were also comprehended the grandchildren, namely Ithorams children: [jezreel] who i● is likely were sent from their own city to Samaria, to govern those royal youths v. 6. [that brought up] the Italian, nourishers, namely they that had the most special charge of 〈…〉 it persons and bringing up.  
V. 3. The best] the Italian, him that you shall like best, namely the best and ablest.  
V. 9 Ye be] an ironical kind of speech, the meaning whereof is; Think not ye are less guilty in this action than I; for if there have been any hurt in the slaying of jehoram, you are sharers therein that have slain his children: as for my part, my action is warranted by God himself: do you think the excusing of yours, by the acknowledging of God's justice: which were it not, you and I both should be guilty.  
V. 12. Shearing] a place where they sheared sheep.  
V. 13. The brethren] that is to say, his nearest kinsmen, 2 Chron. 22. 8.  
V. 15. Of Rechab] of the Kenites, which issued from Moses his father in law, 1 Chron. 2. 15. jer. 35. 6. A nation always famed, for its piety and holy life.  
V. 20. Proclaim] the Italian, sanctify, that is to say, prepare yourselves, and all those of your sect, and all that is required thereunto, according to your ceremonies and observations, for to celebrate this feast.  
V. 25. To the city] it might be some neighbouring place dedicated particularly to Baais worship. Others translate it, in all the cities where there was any temple dedicated to Baal.  
V. 27. The image] some chief one, which also peradventure was more idolatrously worshipped than the rest.  
V. 30. Lord said] by some Prophet.  
V. 32. To cut] suffering the Syrians to come in amongst them to trouble them, and also to take their country,: [Hazael] according to Elisha his prophecy, 2 Kings 8. 12.  
V. 33. By the river] see Deut. 3. 12.   

CHAP. XI. VERS. I.  
THe mother] see 2 Kings 8, 26.  
V. 2. jehosheba] called also jehoshabeath, which was wife to jehoiada the high Priest, 2 Chron. 22. 11. [in the] the Italian, in one of the, even in one of them which were in the great porticoes which encompassed the Temple; where there were bedchambers for the Priests which served in their weekly turns, Ezec. 40. 45. 46.  
V. 4. Rulers over hundreds] they were Levites, valiant men; heads of hundreds in their own tribe; according to the order Exod. 18. 25. which were to come to jerusalem with their hundreds extraordinarily, and armed, to be of the King's guard, v. 11. now by their means he beforehand did win the Levites which were to come into service, 2 Chro●. 23. 2.  
V. 5. That enter] for even from David● time, the Priests and Levites, divided into certain reliefs, 1 Chron. 24. entered upon the actual service of the tabernacle for a week by turns 1 Chron. 9 25. [shall even be] besides their holy function, they shall also be in arms about the Temple where joash their lawful King is hidden, to make a guard for his person.  
V. 6. Shall be] those which go off from their weekly service, shall be divided into two squadrons, and the one half shall stand in armea at one of these gates, and the other, at the other: [the gale of] hereby must be meant the south gate of the Temple, called the gate of Sur, that is of the places about it: for coming from the King's house to it, they made a great compass about to the left hand: [behind the] the Kings ordinary guard lay by the King's palace, in a house which had a gate, through which one came to the bridge which was over the great hallow or valley and went to the Temple: and at the end of this bridge there was another gate, which to them that came from the King's palace, was behind the guards lodging: and was also called the gate of the foundation 2 Chron. 23. 5. because it stood upon the broad wall, which was fortified with great counter-forts, and did bear up the whole fabric of the Temple [of the house] the Italian, of the body of the Temple, the Hebrew word signifieth a building thrust out, and it should seem hereby is meant the Basilick or body of the Church, properly called the Temple, separated from the Porticoes, by void spaces round about; see the same word in the same signification, Ezech. 41. 12. 13.  
V. 7. Of the House] namely at the two foresaid gates, from whence might come the greatest danger from the King's Palace, where Athaliah lay with her Guard.  
V. 8. And ye] the third part of you which come upon your weekly duty after you have, done watching, ye shall also accompany the King when he cometh forth [he that cometh] any of Athaliahs' people that shall strive to break the ranks of the guard, or to come into the Temple which is environed with ranges of pilasters.  
V. 10. King david's] it is likely that they were some enemies consecrated by David, and hanged up in the Temple for a remembance, and in sign of thanksgiving like Goliahs' sword, 1 Sam. 21. 9 and the Syrians shields, 2 Sam. 8. 7. 11.  
V. 11. The guard] namely those Levites which stood here for the King's guard: [by the] in the Priest's Court, over against which was the Chamber where the King was hidden.  
V. 14. By a Pillar] on a place which was like a scaffold, or tribunal of brass, square, made by Solomon in the midst of the people's Court, 2 Chron. 6. 13. upon which the Kings did present themselves before the Lord in certain solemn actions, 2 Kings 23. 3. 2. Chron. 34. 31.  
V. 15. Of the host] namely of those bands of armed Levites, [the ranges] as verse. 8. [that solloweth her] to hold on her side, to help or assist her.  
V. 16. Came into] some hold it to be the City gate called the horse gate, Neh. 3. 28. jer. 31. 40. But it is likelier that it was the great horse and cart way which led to the King's Palace, opposite or contrary to the little foot way: [There] in that great high way.  
V. 17. Made a] he made means to have the King and people to renew their covenant with the Lord, promising him obedience and faithful service as 2 Kings 23. 3. and also for the people to swear to be faithful to their King.  
V. 18. Appointed] or did set the watches.   

CHAP. XII. VERS. II.  
ALL his days wherein] for after Jehojadas days he went astray, 2 Chron. 24. 22.  
V. 3. Sacrificed] to the true God, but not in the place chosen and consecrated by him.  
V. 4. The money of] this was the first kind of consecrated money, namely the half shekel which every jew that was twenty years of age paid yearly, after he was set down and mustered in the Register book of every commonalty, which money was destined for the work of the Sanctuary, Exod. 30. 12. and afterwards for the work of the Temple: [that every man] the second kind of consecrated money, which was for the work of the Temple; namely, for such men's vows as might be redeemed for money, Leu. 27. 2. [All the money] the third kind of consecrated money, which was of voluntary offerings; to which every Priest was in every place to exhort them that he knew, a Chron. 24. 5. in imitation of Moses his gathering of the like, Exod. 3●. 5.  
V. 5. Shall be found] which time, or age, or any other accident hath caused, and especially by reason of the spoil which Athaliah made, 2 Chro. 24. 7.  
V. 6. Had not] in the Chronicles it is said, that they did not solicit the work, and it is likely that the confusions which had been before did hinder them from converting the two first kinds of those moneys to that use; whereupon joas restrained himself only to the last, namely voluntary offerings, vers. 7.  
V. 7. But deliver it] the Italian, leave it] I will take a care to have it gathered by some other body: Others translate it, restore it.  
V. 9 Besides the] within the Priest's Court: [that kept] the Keepers of the holy s●uffe and vessels: the charge of which things was also committed to the door keeper of the Temple, 1 Chron. 9 28, 29.  
V. 11. Of the House] namely over this work.  
V. 13. How be it] such was their careful haste in repairing of the Temple, that until that was done, no part of this money was to be bestowed upon any utensiles belonging thereunto, though there was great want of them, many of them having been taken away by Athal●ah, 2 Chron. 24. 7. but after the fabric was finished, all these things were again provided, 2 Chron. 24. 14. [Snuffers] see 1 King. 7. 50.  
V. 17. Set his face] after that joash began to go astray.  
V. 20. Millo] it seemeth to be that great terrace, whereof see 1 King. 9 15. 24. [Silla] might be some great high way paved with great broad stones, according to the sound of the Hebrew word.  
V. 21. jozachar] called Zabad also, 2 Chron. 24. 26. [Shimeath] a woman's name, 2 Chro. 24. 26. [Shomer] called also Shimith in the aforesaid place: [with his] though not in their Sepulchers, 2 Chron. 24. 25.   

CHAP. XIII. VERS. III.  
ALL their days] whiles joash reigned.  
V. 5. A Saviour] namely jehoash the son of jehoahaz, vers. 25. and jeroboam his son, 2 King. 14. 25.  
V. 6. The Grove] planted by Ahab, 1 King. 16. 33.  
V. 7. Leave] namely of his whole Army.  
V. 14 ●●pt] seeing him mortally sick.  
V. 17. Eastward] where Syria was: [the Lords] that is to say, a sign given by the Lord, of the victory which he would grant thee over the Syrians: [A●hek] a city beyond jordan, in the country of the Amorites, jos. 13. 4.  
V. 19 Was wrath] at the future slackness of joash, in the performance of God's vengances and freeing of his people, which the spirit of God had revealed to his Prophets by this sign; namely that he should let joash smite upon the ground; and that he should overcome the Syrians so often as he should smite times. Now God foreseeing joash his negligence, caused the sign to be agreeable to it.  
V. 20. Coming in] after the fruits of the earth were gathered in, they came to rob it.  
V. 21. Cast] a figure of that life which all the faithful do obtain by drawing near unto Christ, and to his death.   

CHAP. XIV. VERS. VII.  
SElah] a strong hold upon the frontiers of Edom.  
V. 8. Let us look] let us fight with one another. Now the cause of this challenge seemeth to be the same as is set down 2 Chron. 25. 13.  
V. 9 The thistle] a parable, or comparison, as judg. 9 8. by which joash scoffeth at the King of judah's temereity, being a petty king in regard of him, so that he scorned to have him to be his kinsman, though he was no enemy to him.  
V. 10. Meddle] or why shouldest thou provoke any one to evil.  
V. 13. From the gate] these two gates were on the North side of jerusalem, drawing towards the West, Neh. 12. 39 jer. 31. 38.  
V. 21. Azariah] called also Vzziah 2 Kings 15. 30.  
V. 22. He built] he repaired or fortified it: [Elath] the same city that is mentioned Deut. 2. 8. 1 Kings 9 26. which was upon the Red sea, see 2 Kin. 16. 6. [the King] namely Amasia his father.  
V. 25. Hamath] the northern bound of the country, set down by God himself, Num. 34. 8. [the Sea] this is the lake of Sodom, or Asphaltis, Deut. 3. 17. which was the southern bound of the ten tribes: [jonah] the same, whose book is inserted amongst the small Prophets, jon. 1. 1.  
V. 27. Said not] as he did afterwards in the days of this jeroboam.  
V. 28. Which belonged] being conquered by David and Solomon, who reigned in judah, 2 Sam. 8. 6. 2 Chron. 8. 3. and were paradventure by them added to their tribe, and Bezon afterward caused them to rebel, 1 Kings 11. 24.   

CHAP. XV VERS. I.  
TWenty seventh] seeing that Amaziah reigned nine and twenty years, 2 Kings 14. 2. and that jeroboam the son of joash, began to reign the fifteenth year of Amaziah, 2 Kings 14. 23. it followeth that this seven and twentieth year is about the eleventh year after the death of Amaziah, so we must conclude that there was an interregnum or vacancy of the Royal Seat in judah for the space of eleven years or there abouts; occasioned peradventure by Azariahs' tender age, or by the powerfulness of his father's murderers, who kept the government in their hands.  
V. 5. Over the house] had the governing of all things, as general Lieutenant and officer under the King.  
V. 13. Vzziah] who is the same as Azariah.  
V. 16. Tiphsa] it cannot be that which is mentioned 1 Kings 4. 24. because this was in the middle of the country, and that was upon the frontiers of Syria.  
V. 30. The twentieth] seeing that v. 33. it is said that he reigned only sixteen years, and that 2 Kings 16. 1. it is said that Ahaz the son of jotham began to reign in the seventeenth year of Pekah; we must conclude that joram lived twenty years after he came to be King: but that four years before he died, he resigned the Kingdom to his son Ahaz.  
V. 35. The higher gate] it appears by 2 Chron. 23. 20. that it was the same which was called the gate of Sur, 2 Kings 11. 6. and high, by reason of some singular eminency above the rest: as that through the which the King came into the Temple 2 Kings 16. 18. or else to be understood as Ezec. 9 2.  
V. 37. In those] namely about the end of jorams reign, about the beginning of Ahaz reign.   

CHAP. XVI. VERS. VI  
ELath] which had been taken by Azariah, 2 Kings 14. 22. [from Elath] the Italian, El●th, it was the territory or country of El●th: [the Syrians] the Italian, the Edomites, in whose country the said city stood, Deut. 2. 8. others by reason of the similitude of the letters, read the Syrians: who had made themselves absolute Lords thereof, though the inhabitants were Edomites.  
V. 7. I am] I yield myself and my Kingdom, to be thy vassal and subject: I submit myself unto thee: for thee to be Lord, and protector of me.  
V. 9 And carried] according to the prophecy of Amos, Amos 1. 5. [Ki●] a name of a city or country of Assiria, or Media.  
V. 11. Against King Ahaz] he built it in haste, while the King was absent, expecting his return to dedicate it.  
V. 14. The brazen Altar] built by Solomon, 2 Chron. 4. 1.  
V. 15. The great Altar] namely Ahaz his altar, which peradventure was bigger than the altar which Solomon built: [shall be] when I please, I shall make use of Solomon's altar also: or that shall be for me to inquire of the Lord. This, he saith, feigning as though he would keep the true Altar peculiarly for his own use in urgent occasions, for the greater honour of it: employing the new one for common uses.  
V. 18. The covert] which is not mentioned elsewhere, therefore it is uncertain what form it was of, for what use it was, and where it stood. It is thought that it was some lodge to rest in, made with columns, over which clothes might be stretched out, for the Priest's refreshment upon holy days; which days they were very much to plead with great number of sacrifices and devotions. Now all this was done, by Ahaz, to take away all commodities which belonged to the service of God: [Kings entry] the King came into the Temple two ways, ordinarily through the South gate, called of Sur, or the higher gate, 2 Kings 15. 35. and on the Sabbath, and holy days at the Eastern gate, 1 Chron. 9 18. Ezech. 46. 1. 2. Now it is uncertain which of these two gates is meant in this place: [without] namely of the first compass of the Temple, coming from without: [for the King] he made all this spoil, to obtain this idolatrous King's favour: to show himself alien from God's true service.  
V. 20. With his fathers] yet not in their sepulchres, 2 Chron. 28. 27.   

CHAP. XVII. VERS. I.  
NIne years'] since the beginning of Hosheas reign happened in the last year of I●rams reign, 2 Kings 15. 30. 32. and that the ninth of Hoshea falleth just with the sixth of Hezekiah 2 Kin. 18. 〈◊〉. 10. these nine years must not be understood of his whole reign; seeing that there is all Ahaz his time between, which was sixteen years, 2 Kin. 16. 2. and also six years of King Hezekiah whether there were any vacancy in the Kingdom, as 2 Kin. 15. 1. or whether he was not properly King, until he was established by the King of Assyria his protection; as beginning a new numeration of the years of his reign, according to the custom, see upon, Ezech. 1. 1.  
V. 4. To so] to have relief from him against the Assyrians, those monarchies having been emulators one of another for a long time, see 2 Kings 18. 21. jer. 37. 5.  
V. 9 Secretly] this may be referred to private idolatries and impieties, Ezech. 18. 12. besides the public and authorized ones. Or to the pretences of good intentions, wherewith they coloured their public superstitions: [from the towers] set in several places for the safeguard of the country, against the enemy's incursions; or for the safeguard of the cattle, and of the fruits of the earth; the meaning is, that they did it in all places from the biggest to the least.  
V. 15. Vanity] a frequent name for idols, Deut. 32. 21. 1 Cor. 8. 4. [Became vain] be sotted in idolatry, and as it were transformed into the likeness of the heathen, see Psal. 115. 8.  
V. 18. Out of his] from the place where God was present upon earth in grace and virtue: which was his Church, over which Gods eye yet watcheth in a special manner.  
V. 24. The King] first Salmanezer, and then Esarhaddon, Ezr. 4. 2.  
V. 25. Feared not] they yielded no religious worship to the true God, neither did they in any manner of way acknowledge him.  
V. 26. Of the Land] the foolish conceit of idolaters, that each country and nation should have its own proper deity, what it had pleased them to choose.  
V. 17. Let them go] let there another new plantation be sent thither in the place and stead of them which were devoured by the Lions: which perhaps happened in the days of Ezar-haddon, Ezr. 4. 2.  
V. 28. One of the] not one of them which were of the tribe of Levi, but one of them which the Kings of Israel had made of their own mind, 1 Kings 12. 31. [how they should] the outward ceremonies of the law, by which the people yielded unto the Lord some kind of worship, though false and corrupt; yet it did keep alive some memory of him, and some reverence of his name.  
V. 34. Neither do they] their religion is but a mixture of the true and false.   

CHAP. XVIII. VERS. II.  
TWenty and five] seeing Ahaz began to reign at the age of twenty years, and reigned sixteen years 2 Kings, 6. 2. he must beget Ezechiah at eleven years of age, which must not seem strange, considering the singular blessing that nation had for generation. So Reboam was begotten by Solomon about the same age, 1 Kings 14. 21.  
V. 4. Did burne] by an arbitrary superstition, as unto a sign of God's grace, yet being not commanded by him to do it, which command ought to be the rule and scope of all true divine service That having been kept but only for a memorial: [Nehushtan] a piece of brass, to show that it was to be valued no more than so much of such stuff, there remaining none of the ancient virtue in it, and to annihilate by this name of scorn the false honour which was yielded to it.  
V. 5. Like him] in perfectly purging the service of God from all Idolatry and superstition.  
V. 7. He rebelled] in a just zeal for God's government, he being the only sovereign Lord of his people, and in detestation of his Father's wicked covenant.  
V 8. From the tower.] the Italian, towers, taking and sacking all their towers, as well the strong as the weak ones, 2 King. 17. 9  
V 14. To Lachish] a city of Juda to besiege which Sennacherib did stay: [I have offended] in having rebelled against thee.  
V. 16. Had overlaid] restoring them into their former state, 2 Chron. 29. 3. in which Solomon had made them, namely, covered with golden plates, 1 Kin. 6. 32. which Ahaz had taken away, beside all other damages which he had done to the Church.  
V. 17. Sent] breaking the covenants, when he had received the money, for he would now have King Hezekiah to yield himself wholly to him, and to deliver jerusalem into his hands: [R●●saris] this name as well as Rabshakeh, are names of offices: The first signifieth chief of the eunuchs, the other chief of the Cupbearers, see upon jer. 39 3.  
V. 20. I have council] that one needeth nothing, neither for council nor strength, which are the two necessary means to make war with, but only to pray to God: Or, that these humane means are of themselves vain and unprofitable.  
V. 21. Will go into] he is not only unprofitable, but also very harmful.  
V. 22. Whose high places] whose service thou hast lessened and put down according to the sense of Idolaters, that do think piety consists in the endless multiplication of their superstitions.  
V. 25. The Lord said] a foolish imagination of Sennacherib or Rabshakeh for to affright the people, which imagination they had conceived either by reason of their pretended offence towards God, vers. 22. or by reason of the prosperous success they had in conquering the rest of the Country.  
V. 27. They may eat] as much as to say, that he would keep them shut up, and make them endure all the extremest wants of a siege.  
V. 31. Make an agreement] Heb. a blessing, that is to say, a friendly agreement.   

CHAP. XIX. VERS. II.  
THe Elders] the Italian, the eldest, namely the heads and governors.  
V. 3. Of trouble] into which the people of God being fallen, the enemies do take an occasion from thence to blaspheme and despite God: [the children] a proverbial kind of speech, to signify an extreme danger; as when a woman's strength faileth her even upon the point of being delivered.  
V. 4. Will hear] a phrase taken from men, meaning he may have considered of it, and be wrath in his mind for it.  
V. 7. I will send] I will send a panic terror in his mind, concerning the coming of the King of Ethiopia, and a true and real terror by the mortality and death of his Camp, that he shall determine to be gone.  
V. 9 He heard say] see an example like this, 1 Sam. 23. 27.  
V. 16. Sent him] the Italian, sent this, namely the subject of this letter which I hold in my hand.  
V. 21. The Virgin] the Prophets use to call those cities & states so, which are and aught to be to their Princes in stead of chaste daughters, to be inviolably kept under their lawful Lords, who ought also to keep themselves pure, in the integrity of their faith and obedience towards them.  
V. 23. With the multitude] a figurative description of Sennacharibs vainglory, who presumed that he could easily subdue all judea, which was likened to Lebanon for height and magnificence: And to Mount Carmel for pleasantness, and fruitfulness, see Isa. 14. 8.  
V. 24. Strange waters] newly found out, which heretofore were not know: or of strange countries, [dried up] my armies are so great that they can dry up rivers, drinking but once every man, and yet I always am abundantly provided of water from other places: it seemeth he mocketh Hezekiah for the care he took in stopping of the fountains about jerusalem, 2 Chron. 32. 3. [Of besieged places] namely of strong holds.  
V. 25. Hast thou not] he turneth his speech to Sennacherib in the name of God, showing him that all which he had done in judea, was done by his decree for to chastise his people; so that he, who was but only the instrument, had nothing to vaunt himself against of God, who could hinder him and overthrow all his undertake, Isa. 10. 5. 7. 13. 15. [formed it] appointed and decreed it to be so together with all the circumstances, Isa 22. 11. jer. 33. 2.  
V. 27. Thy abode] figurative terms taken from huntsmen, the meaning is, I know all thy counsel's designs, and undertake, and I govern them all through my providence, see Psal. 139. 2. 3.  
V. 28. In thy nose] as they do to bufaloes and other fierce beasts.  
V. 29. This year] many think that was the sixth year, next before the year of rest, Levit. 25. 5 which year it was not lawful to sow nor reap, but to feed only upon what the earth did voluntarily bring forth: Now the miracle was, that in the sixth year which was to furnish victual for the two years following, Levit. 25. 21. they could not till the land, by reason of the Assyrians coming, whereby the sixth, seventh, and eighth year, there was nothing eaten but what grew of itself.  
V. 30 Take root] prosper and multiply every way: A pharse taken from trees job 29. 19  
V. 31. Shall go forth] after this siege the Country shall be re-inhabited and peopled by them that shall have escaped in jerusalem: [the zeal] God shall work all this to maintain his glory, and his Church against the Assyrians fierceness and blasphemies.  
V. 32. Cast a bank] or Terrace, see 2 Sam. 20. 15.  
V. 37. Of Armenia] the Italian, Ararat, which is in the great Armenia, Gen. 8. 4.   

CHAP. XX. VERS. I.  
THou shalt die] the Italian, thou art dead; this was no absolute and irrevocable decree, but a threatening of a thing which would surely happen, if God did not through his omnipotency help it, which was done to try and humble Ezechiah.  
V. 2. He turned] to pray privately with a greater devotion and fervour without any disturbance.  
V. 3. Wept] not so much for the loss of his life, as because he should leave none to succeed him, for Manasseh was borne three years after Ezekiah recovered.  
V. 4. The middle Court] of the royal Palace, it seemeth he means that of 1 Kings 7. 8.  
V. 6. For mine own sake] moved thereunto by mine own goodwill, to verify my promises made to David, to maintain my glory, and to reward David's fidelity.  
V. 7. A lump] figs indeed have a natural property to ripen and mollify, but God did add thereunto by miracle, a supernatural kind of virtue to hasten and strength ●n the operation, as in many other miracles: [the boil] it is very likely that it was a plague sore.  
V. 8. What shall be the sign] the request of a sign being made in humility, through a mere desire of confirming his faith, which was opposed by many contrary likelihoods, is not condemned in Scripture, see judge 6. 17. 37. 39 Isa. 7. 11.  
V. 9 The shadow] shall the shadow of the point of the dial go forward ten of those degrees, which noted the spaces, not of whole hours (for then the day must have been at least twenty hours long) but of half hours, or quarters, or peradventure less.  
V. 10. A light thing] not but that the miracle would have been equal both ways; but because it is natural for the day to go forwards, the miracle would not have appeared, but only by this singularity of having it done in an instant: Whereas in the retrogradation, both the substance of the thing and the manner was miraculous.  
V. 11. The shadow] together with the body of the Sun which went backward also, Isa 38. 8. see jos. 10. 14.  
V. 12. For he had] in outward show to congratulate with him, because he had recovered his health; but indeed it was for to be truly informed of that terrible miracle, of the lengthening of the day, 2 Chron. 32. 31.  
V. 13. Harkened] he was a little tickled with carnal delight by this magnificent visit, Isa. 39 2. and pricked up with pride, 2 Chron. 32. 25. 31. [house of his Armour] the Italian, the house of his vessels, or his household stuff, or his armoury.  
V. 18. Eunuch's] or Courtiers.  
V. 19 Good is] just by reason of the manifold sins which we have committed, I do with all humility and worship submit myself thereunto.  
V. 20. A pool] this was a great pool of water brought by conduits under ground, which were digged out of the rock from the fountains of Gihen, when Sennacherib besieged the City, 2 Chron. 32. 30. And the said pool was in the City of David, and seemeth to be the same as is mentioned, Neh. 2. 14. & 3. 15. Isa. 22. 9 11.   

CHAP. XXI. VERS. V.  
IN the two] as well in the Priests, as in the people's court.  
V. Familiar Spirits] the Italian, a spirit of Phithon, he ordained that there should always be some body possessed with such a kind of spirit, as should give answers instead of an Oracle.  
V. 13. Siretch] I will lay every thing level there, as I have done in Samaria, and by the house of Ahab, see Isa. 34. 11. Lam. 2. 8.  
V. 16. His sin] of Idolatry, which particularly is called the sin which displeaseth the Lord   

CHAP. XXII. VERS. VIII.  
THe book] this was the original which was kept within the Temple, Deut. 31. 24. which amongst the confusions of Manasseh and Ammon, might be hidden or missaid.  
V. The words] the curses and threatenings pronounced against those sins which had reigned and did yet reign amongst the people: [he rene] through the excessive grief of his mind, being exceedingly troubled in spirit.  
V. 13. Inquire] if there be any means, or if it be not too late to appease his wrath, what good or mercy we may hope for, and what evil or rigour we ought to fear.  
V. 14. Of the wardrobe] the Italian, of the garments, of the priestly garments: [in the College] the Italian, in the second precinct, these were the suburbs of jerusalem called Eezera, which was encompassed with walls and gates several from the City itself, and therefore the gate of this enclosure was called second, Zeph. 1. 10. and the middle gate, Ier 39 3.  
V. 18. Hast heard] which were read in the book of the Law, v. 10.  
V. 20. In Peace] before the last desolation of the country; and thou shalt die in my favour, to come into everlasting rest. So that josiahs' death, though violent, 2 Kings 23. 29. was not accursed of God.   

CHAP. XXIII. VERS. II.  
THe Prophet's] see upon jer. 26. 7. [he read] caused it to be read by some Priest.  
V. 3. By a Pillar] the Italian, upon a Pillar, whereof see 2 Kin. 11. 14. [stood to the] consented to it, & did openly protest that they would stand to it without varying.  
V. 4. Of the second order,] these were two Priests which were in the next degree to the high Priest, who were also his deputies, see 2 Sam. 8. 17 2 Kin. 2. 518. [bethell] where jereboam had setup one of the Calves, 1 Kin. 12. 29. Now josias caused this dust to be carried ●hither, as an abominable uncleanness, to profane the place, & take away all opinion of holiness from it.  
V. 5. The Idolatrous Priests] the Italian, Camaries, they were certain ministers of Idolatry different from the Priests which belonged to the Idols, Zeph. 1. 4. The jews believe that it was a kind of Monks, so called, either by reason that they lived cloistered up, or because they used to wear smoky clothing & of a dark colour: [Planets] or the 12. signs of Zodiac.  
V. 6. And cast] the sign of detestation of Idols and Idolaters, for these graves were the graves of them which had worshipped Idols, 2 Chron. 34 4. [of the children] of the basest and lowest degree amongst the people, who being most sensual, are likely most inclined to Idolatry and superstition.  
V. 7. The houses] they were little booths which served for brothel houses, where they committed the abominable sin of lust against nature; Idolatry being always followed with these abominations, fruits of the unclean spirit of lying, Ro. 1. 23. 24. 27. see 1 Kin. 14. 24. & 15 12. & 22. 46. [hangings] the Italian hath it, houses, they might be some tents which were set up in that grove, wherein those wickednesses were committed.  
V. 8. All the Priests] which worshipped the true God, yet they do it in the high places, and not in jerusalem, which was the only place approved by God: [defiled] he did by authority proclaim them to be unclean, took away all signs of holiness from them, and brought them to sordid uses, and defiled them with unclean things according to Law, as with dead bodies, bones, and the like, v. 4. 14 16. 20. [from Geba] which we●e the two bounds of the Land of judah in length: [of the gate] set up near to the gates of the City, according to the ancient custom of Idolaters, for to have some Tutelar and Guarding Godhead: [of joshua] neither the man nor the gate are mentioned any where else, it might be some Captain of that city, or of some part of it, who dwelling near one of these gates, had built some Chapel, or place of devotion there.  
V. 9 The Priests] though they were of the Priestly race, yet were they deposed from their Office, but were notwithstanding suffered to feed upon the holy mea●s, as of meat offerings wherein all manner of leaven was forbidden, Leu. 2. 4. 5. 11.  
V. 10. Topleth] it was a place on the East side of Jerusalem, in the pleasant Valley of the children of Hinnon so called from To●, that is to say, a Drum, either by reason of the music, dances, and other pastimes, which were used there; or by reason of the noise of drums which was used there in the abominable Sacrifices of their children; to deaffen the ears, and dull the senses of the Spoctators, see jer. 7. 31. & 19 6. 11.  
V. 11. The horses] they ●ere certain statues of horses & chariots dedicated to the Sun, as he was accustomed to be figured by the heathen, mounted upon a chariot drawn with four horses: [at the entering in] it is thought to be either one or more gates of the first precinct of the Temple on the west side, through which they went in to the court of the Gentiles [in the suburbs] the Italian hath it, Pari●●rim, it seemeth to be the same place as is called Parbar, 1 Chron. 26. 18. & it is uncertain what place it was, & why it was so called; the Hebrews hold they were certain suburbs belonging to the temple towards the west, see Ize. 45. 2  
V. 12. That were on] see of this custom, of those that worshipped the Stars, Zeph. 1. 5.  
V. 13. Of corruption] it is thought it was the mount of Olives, or some other near unto it on the east side of jerusalem, & that it is so called by allusion or equivocation of two Hebrew words, whereof one signifieth anointing, by reason of the Olives, & the other, spoil or corruption, by reason of these abominations.  
V 15. The high place] that is to say, the Temple which was built there.  
V. 16. Turned himself] namely, when he was in Bethel, which place though it was no part of the Kingdom of judah, he did these things, either as by right as being lawful Lord, as he was Davids●ighfull ●ighfull successor; or, in mere zeal in an abandoned country, which in a manner had no Lord at all, 2 Chro. 34. 6  
V. 18. No man move] the Italian, preserve, and do not burn them as you have done the rest.  
V. 21 In this book] which was found in the Temple, 2 Kings, 22. 8.  
V. 22. Surely there was not] this Passeover is here made mention of, because it was celebrated with more concourse of people, and greater purity then over it was since the time of the judges, 2 Chro. 35. 18  
V. 24. And the Idols] the Hebrew word signifieth porperly, little domessicall or household Idols, Gen. 31. 19  
V. 26. Turned not] because that the people followed not the example of their King in converting themselves sincerely to the Lord, as it appeared presently after the death of josias, see jer. 3. 10.  
V. 29. Of Assyria] by this name, seemeth to be understood Nabopolassar King of Babylon, who had taken Assyria from the Meads, who had subdued the Assyrians; so oftentimes by the name of Assyrians, by reason of the nobleness of the Title, are understood the Chaldeans, and afterwards the Persians, who had conquered Assyria: [against him] the cause might be to hinder him from going to provoke the King of Babylon, for fear left his country which lay between the country of these Monarches, should be left to the Conqueror's mercy, and should be the place, or field for their war: [●●ew him] that is to say, wounded him mortally, for it seemeth he died in Jerusalem, 2 Chron. 35 24. [when he had] at the first encounter.  
V. 30. And the people] some believe that this jehaahaz was installed by popular faction, and not according to birthright, seeing that he was but three and twenty years of age when he began to reign, and reigned but three months; whereas his brother je 〈…〉 in who succeeded him, was five and twenty years of age when he began to reign, v. 36. unless there were some vacancy or interregnum: Iehoa●az] called also Shallum, jer. 22. 11.  
V. 34. Turned] for to show his sovereignty, [there] according to jeremiah his prophecy, jer. 22. 11.   

CHAP. XXIIII. VERS. I.  
NEbuchadnezzar] the son of Nabopolassar, who raised up the old Empire of Babylon, annexing Assyria unto it, which he had conquered, Gen. 10. 10. 2 Kings, 23. 29. & being yet living he sent this Son of his to make war in jury, who is here called King because he was heir & Lieutenant general to his father.  
V. 2. Bands] the meaning is, Before the Chaldeans came with a complete Army into judea, they made inroads and spoilt the country with these bands, whereby God gave the people yet some time to convert themselves, and his elect to prepare themselves against the last and irreparable inundation.  
V. 6. jeboiakim] called likewise jechoniah, 1 Chr. 3. 16 and Coniah, jer. 22. 24.  
V. 7. The King] this is added to show that from that time the Egyptians aid, who were enemies and emulators of the Babylonians was quite cut off from the jews; for the Egyptians stirring in Zedekiahs' time, lasted but a little, and was to small or no purpose, jer. 37. 5. [the river of Egypt] of which see Num. 34. 5.  
V. 12. Went out] an Hebrew phrase signifying as much as that he yielded to his mercy: [of his] namely of Nebuchadnezars.  
V. 14. All jerusalem] that is to say, the greater and better part of the people: [craftsmen] the Italian, Carpenters, to take all means of fortifying the city, and arming the men, see upon judg. 58. 1 Sam. 13. 19  
V. 20. For] God having resolved to punish so many sins, did not grant Zedekiah the spirit of repentance.   

CHAP. XXV. VERS. III.  
FOurth month] this number is supplied by jer. 52. 6. [for the people] for the meanest sort; well there might be a little left for the better sort.  
V. 4. The City] see jer. 39 2. 3. [of the Gate] see jer. 39 4. [and the King] according to the prophecy, Ezech. 12. 13.  
V. 8. Captain] see Gen. 37. 36.  
V. 18. Chief Priest] that is to say, high Priest: [second] his great Deputy, & next to the high Priest in the Priestly line; such as there were always one or two: El●zar under Aaron, Phineas under Eleazar, etc. see Num 3. 32. 2 Sam. 8. 17. 2 Kin. 23. 4. [of the door] or of the holy vessels, jer. 35. 4. see upon 2 Kings 12. 9  
V. 19 And five] jer. 52. 25. there are seven; whether it be by reason that they were taken at several times, or that the sieve were the chief: [that were] the Italian, of his familiars, of his in imate friends; the Hebrew, of them who beheld the King's face.  
V. 23. All the] these are the heads of the men of war which forsook Zedekiah, vers. 5.  
V. 27. seven and twentieth] see upon jer. 52. 310 [Evilmerodach] Son of Nabuchadnezzar.  
V. 29. Before him] in his royal palace, or at his table.    

THE FIRST BOOK OF THE CHRONICLES.  
The ARGUMENT.  
IT is plain that these two Books of the Chronicles were written after the return from the captivity of Babylon: and that they were gathered by some prophet; or by Esdras himself, out of the ancient public records: wherein were contained the people's genealogies, and the King's acts, especially of the Kings of judah: being these records were kept in Babylon, by the Priest's care, though not without appearance of some imputation to the History, which happened through the injury of the times. In this Book then are summarily numbered the generations of the holy stock, in which the Church was preserved from the creation of the world, from father to son until the return from the Captivity. There is briefly set down the narration of David's acts, as a summary, and in some places an addition to the History of the Books of Samuel. But principally is set down the excellent order which he established in his kingdom, as well in pulitick and warlike affairs, as in the Ecclesiastical government, and the service of God in all his functions. Being desirous in this manner to prepare for his son Solomon (who was by God nominated, and by the people acknowledged and consecrated his successor) all things which were necessary for this great work of the Temple: to which God had destinated him: wherefore he gave him the model also, which he had received from God: and consigned stuffs of all kinds, of an inestimable value, and mighty quantity, into his hands, which he long before had gotten together, and consecrated: to which also towards the end of his life he added much through his own liberality, and the people's contributions.  

CHAP. II. VERS. VI  
ZImri] who seemeth to be the same as Zabdi, jos. 7. 1. [Dara] called also Darda, 1 Kings 4. 31.  
V. 7. Achar] jos. 7. 1. he is called Achan; but it seemeth that his name was changed by reason of the trouble which he caused in Israel through his sin; for Achar signifieth a troubler, see jos. 7. 25.  
V. 9 Ram] called also Aram, Mat. 1. 3. [Chalubai] called Caleb, v. 18.  
V. 13. Eliab] it seems to be the same as Elihu 1 Chron. 27. 18. Shimmah] called also Shammah 1 Sam. 16. 9  
V. 18. jerioth] which might be some concubine: [her sons] nomely Azubahs, as it is very likely.  
V. 23. To the sons] they were held to be of Manassehs country: from whom Machir was descended; though in effect jair was of the tribe of judah by the father's side, but by the mother's side he was of the tribe of Manasseh: to the which he also joined himself.  
V. 24. Caleb] it is thought to be the name of a place, not in the land of Canaan, but in the wilderness, and it is not mentioned any where else, it might also be construed, near Caleb married with Ephrata: [Abiah] it is uncertain whether this be the same Hezron, as is mentioned, v. 21. the meaning is, that this woman brought him fourth a son after the decease of the father: [the father] according to some, he was the head and progenitor of those who afterwards inhabited in Tekoah, a city of judah.  
V. 25. And Ahijah] or of Ahijah, as though that were his mother's name.  
V. 42. Caleb] of whom see v. 18. [Mesha] leaving out the rest, who had already been named, v. 18. [Ziph] namely of the Ziphites.  
V. 45. Bethzur] or the Beth-zurites, namely of those who afterwards lived in Bethzur a city of judah.  
V. 47. jahdai] who might be the son of Moza.  
V. 49. The father of] the first original of the Madmannites, which dwelled in the city of Madmannah a city of judah, jos. 15. 31. and so it is in the following name.  
V. 50. Caleb] grandchild to him that was named before v. 18. 19 [Ephratah] wise of the first Caleb [of Kiriath-jearim] namely of those who dwelled within that city of judah, and so in the names following.  
V. 52. Haree] the Italian, Roe, called also Reaiah 1 Chron. 4. 2. [Manahebites] the Italian, Menubet, it may be the name of the same place which is called Manahath, 1 Chron. 8. 6.  
V. 53. Zareathites] the Italian, Sorealites, the Inhabitants of Zoreah and Esthaol, a City of judah, josh. 15. 33.  
V. 54. Of the] the Italian addeth, Of the one half, the other half hath been mentioned, v. 20. 52.  
V. 55. The families] because that this part of the posterity of jethro took their habitation in the Tribe of judah, judg. 1. 11. and the rest went elsewhere, judg. 4. 11. [Scribes] men that understood and were exercised in the Law of God, as Ezr. 7. 6. jer. 8. 8. [jabez] a place not mentioned elsewhere, which seemeth to have taken its name from one jabez of judah, 1 Chron. 4. 9 [the Kenites] one of the branches of jethroes posterity, who was Moses his Father in Law, judg. 1. 16. whose head was Hamath Father of all these Families; and especially of that which afterwards was the most renowned amongst them, called the Family of Recab, by the name of a noted person, which descended from this Hamath, see jer. 35. 2.   

CHAP. III. VERS. I.  
DAniel] who seemeth to be the same as Chileab, 2 Sam. 3. 3.  
V. 5. Bathshua] called also Bathshebah, the daughter of Eliam, 2 Sam. 11. 3.  
V. 6. Elishama] called also Elishua, 2 Sam. 5. 15.  
V. 8. Eliada] who is the same as Beliada, 1 Chron. 14. 7.  
V. 15. johanan] who according to some is the same as jehoahaz, 2 Kin. 23. 30. & Shallum, jer. 22. 11.  
V. 16. His son] that is to say, his successor, as if he had been his son according to the Law, Num. 27. 10. for otherwise Zedekiah was Uncle to Jeconiah, vers. 15.  
V. 17. The Sons] successor, though not with the Title of King, but only as head or chief of the Nation, for in jechonia failed Solomon's line, jer. 22. 30. and nathan's line succeeded, of which was Salathiel, Luke 3. 27. 31.  
V. 21. The Sons] it seems that these were the Families of the royal blood after the captivity.   

CHAP. IV. VERS. I.  
THe son's] the lineal descents from father to son, although there were some interruptions, 1 Chron. 2. 5. 9 19 50. [Carmi] it is not likely that it is the same of 1 Chron. 2. 7. whereupon many believe him to be the same as Chalubai or Calch; 1 Chron. 2. 9 18.  
V. 2. Reaiah] called Haroe, or according to the Italian, Roe, 1 Chron. 2. 52. [these are] from these descended the Inhabitants of Zereah a city of Iud●h. josh. 15. 33.  
V. 3. Of the Father] of him from whence issued those who inhabited and peopled the city of Eram, 2 Clron. 11. 6. which were the families of the above named.  
V. 4. Gedor] namely, of them who inhabited a city of this name, as seemeth may be gathered by vers. 18.  
V. 9 jabez] this man is not mentioned elsewhere, and questionless he was one of the heads of these families, who peradventure gave the name to the country of jabez, 1 Chron. 2. 55. [called his] because that jabez by the transposition of letters sigfieth one who bringeth sorrow.  
V. 10. Oh that] a representation of lively and fervent prayers in some extreme necessity; or upon the point of some warlike exploit, the enemies being at hand.  
V. 12. It Nahash] the Italian, the city of Nahash, of the people which peopled it in the division of the land of Canaan: Of this city, there is not any mention elsewhere: [Recab] the name of a city or country whereof there is no mentioned elsewhere.  
V. 13. Kenaz] this and the rest Caleb, jehaleel, Esdra, Simeon, Isi, were heads of the families and the issue of Pharez, although it be not specified whose sons they were.  
V. 14. Charasim] the Italian, craftsmen, the Hebrew word may be extended to all those that work upon any gross work, as Carpenters, Founders, Armourers, etc.  
V. 15. jephunneh] who was also the son of Kenez, and therefore Caleb is surnamed the Kenizite, Num. 32. 12.  
V. 17. The Father] that is to say, the head of these Families which dwelled in this city of judah, jos. 15. 50.  
V. 18. jebudijah] the Italian, the Jewesse, for the other was a stranger the daughter of Pharaoh which is an Egyptian name, and it is uncertain whether it was the King himself. Others make a proper name of it, jehudijah, and Hodiah vers. 19 [Gedor] they are names of cities of judah, inhabited by the posterity of these men, see josh. 15. 58.  
V. 19 The Garmi●e] the Italian, the Garmites', namely of these two families seated in these two cities of judah.  
V. 23. That dwelled] that is to say, gardeners, and men who looked to plants, etc. [there] in such places looking to such like businesses for the Kings of judah. Others translate it, And they remained there, namely in Babylo●, in the King of that pl●c● his service.   

CHAP. IV. VERS. XXIV.  
NEmuel] in these names, and in those which follow there is great diversity, Gen. 38. 5. for what reason, it is unknown.  
V. 31. Unto th●] so long as the Kingdom of judah remained in David's posterity: until the captivity of Babylon.  
V. 40. For they] that land was excellent, for exceeding good pastures: for the Arabians being the posterity of Ham, who use the trade of grazing, had chosen it for that purpose.  
V. 41. And the habitations] or the Maonites; as though it were the proper name of those scevite Arabians, who lived under tents.  
V. 43. The rest] the remainder of them whom Saul had destroyed, 1 Sam. 15. 7. and David 2 Sam. 8. 12.   

CHAP. V. VERS. I.  
WAs given] for joseph in the person of his two sons, which jacob had adopted, had a double portion in the land of canaan, Gen. 48. 5. according to the right of the first borne, Deut. 21. 17. [is not] he was to be the first, and have pre-eminence in the family, as the first borne had, besides his double share. So one of the prerogatives of the first borne, was conferred upon joseph, and the other upon judah, Gen. 49. 8. And this seemeth to be touched in this place, to show the reason why judah is set foremost in these genealogies, and not joseph.  
V. 2. Chief rulers] before David the tribe of judah, had but only the pre-eminence of place, and honour; in David is got the degree of the Kingdom, until the captivity of Babylon: and after that it had the governors: and when they failed, it kept that of the great Senate, or Council of the nation, see Psal. 60. 7.  
V. 4. joel] who was descended from some of the sons of Reuben.  
V. 6. Tilgath] elsewhere called Tiglath-pileser, 〈◊〉 Peruser.  
V. 7. Brethren] of the descent of the three last sons of Reuben, v. 3. [was reckoned] it seems he means that of v. 17.  
V. 8. Who dwelled] this may be referred either to the tribe of Reuben in general, jos. 13. 15. or to B●l●, that is to say, to his posterity.  
V. 10. Hagarites] that is to say, the Israelites: descended from Abraham by Hagar, Psal. 83. 6.  
V. 13. Their brethren] the meaning is, that every one of these was the head of a family, of all which families jointly A●i was the head v. 15.  
V. 16. Shar●n] this was a city beyond jordan, besides that of Isa 35. 2. which was in the tribe of Ephraim on this side.  
V. 20. Were helped] by God, by means of some manifest miracle, v. 22.  
V. 22. Many] therefore all the country was left to be spoilt: [the war] God did fight therein as it were personally.   

CHAP. VI VERS. X.  
EXecuted] who carried himself like a free and courageous Priest, in the resistance which he made against King Vzziah, 2 Chron. 26. 17. Others refer this, not to Azoriah but to johanan his father, whom they believe to be the same Ieb●iada who reestablished God's true service, and the whole Kingdom, delivering it from the tyranny of Athaliah, 2. Kings 11. 14.  
V. 14. Seraiah] who was also Ezra's Father, Ezr. 7. 1.  
V. 19 Their fathers] forefathers, and ancestors, who gave their names to their families.  
V. 20. Of Gershom] the Italian addeth, the sons of, those that descended in direct line: [his son] that is to say, grandchild, v. 42. 43. Now many of these names are otherwise in many places of Scripture; according to the custom of the jews, who had oftentimes two names.  
V. 22. Amminadah] called also Izahar, v. 〈◊〉 and elsewhere.  
V. 27. Elkanah] the father of the Prophet Samuel, 1 Sam. 1. 1.  
V. 28. V●shni] called joel also, v. 33. and 1 Sa●. 8. 2.  
V. 33. And these] Heman and Asaph, v. 39 and Etban, v. 44. who were the three heads of the four and twenty orders of sacred singers, 1 Chron. 25. 9  
V. 39 Brother] of the same tribe of Levi; for otherwise they were of two different stocks: the one of Kehath, and the other of Gersho●, v. 43. [●●●od] in the Tabernacle, and afterward in the Temple executing of his office.  
V. 44. Ethan] called also jeduthan, 1 Chron. 9 16. and 25. 1. 3. 6.  
V. 49. And his sons] by lineal descent from father to son: [the place] that is to say, it was done but once a year by the high Priest going into the sanctuary, Exod. 30. 10. Levit. 16. 17. as it was done by the other Priests daily carrying the blood of propitiatory sacrifices into the Temple, Levit. 4. 5. 6. 17.  
V. 54. Castle's] public houses for priestly residence.  
V. 58. Hilen] called also Holen, josh. 2●. 15. as many other of these names of cities, are here diversely set down, by reason that according to the time, the names of places do often alter.  
V. 60. Thirteen] joining to the eleven, the other two named, josh. 21. 16. 17.  
V. 61. The sons] see, v. 66. [ten city's] whereof there are but eight named, v. 63. but the number is filled, josh. 21. 2●. 23 25.  
V. 66. The residue] besides Aaron his priestly family, v. 57  
V. 78. By jericho] see upon, Num. 22. 1.   

CHAP. VII. VERS. II.  
WHose number] see of this description, 1 Chron. ●7. 1.  
V. 12. Shuppin●] Gen. 46. 21. they are called Muppim and Huppim, and Num. 26. 39 Shupham and Hupham: who were the sons of Ir, the son of Bela, v. 7. [Hushim] this Hushim is not spoken of elsewhere, in the tribe of Benjamin. There is indeed a Hushim spoken of in the tribe of Dan, Gen. 46. 23. and it is very likely to be the same; otherwise Dan w●uld be quite left out in this numbering: and it may very well be, that the word Aber, which followeth, aught to be interpreted another; a term used in the Hebrew, in detestation of a thing or person, which they will not call by its name, by reason of the horrible idolatry which was brought up, and used in Dan. Whereupon also Rev. 7. 5. Dan is left out for some such reason. And Zabulon is also left out in this place for some unknown reason.  
V. 13. Bilha] Jacob's concubine, Gen. 30. 〈◊〉.  
V. 14. The sons] the Italian, the son, that is to say, descended from him, for Ashriel was the son of Machir, son of Manasseth, Num. 26. 29. 31. [whom she] the Italian addeth, the wife of Gilead, it hath been necessary to supply these words, by reason that in these books are some mutilations, which have happened by some unknown means.  
V. 15. The second] the Italian, the other, the head of the stock of the posterity of Manasseth, for Zelophe●ad was the son of Hepher, the son of Gilead, Manasseth his grandchild, Num. 26 33.  
21. The men of Gath] it is likely that this happened whilst the children of Israel were in Egypt, in some inroad which th●se Ephraimites made upon the Phili●●ines, or the Philistines upon them.  
V. 22. Ephraim] because between Ephraim Joseph's son, and these who were slain, there are seven generations; and it is not likely that Ephraim was yet living: therefore by Ephraim must be understood Za●ad himself, either because he had two names, or because he was so called by reason that he was head of the tribe.  
V. 23. ●eriah] that is to say, in affliction.  
V. 27. Non] elsewhere called Nun, the father of joshua, Moses his successor.  
V. 28. Gaza] the Italian, Aza, a city in the tribe of Ephraim not mentioned elsewhere; for it cannot be Gaza of the Philistines which was far from Ephraim.  
V. 34. Shamer] Italian, Semer, which is the same as Shomer v. 32.  
V. 38. jether] which is the same as Ithran in the precedent verse.   

CHAP. VIII. VERS. VI  
THey removed] the Scripture specifieth not when, nor how, nor wherefore this happened.  
V. 7. He removed] seeking a more commodious habitation.  
V. 8. After he] the aforesaid Gera [had sent them away] namely by the afforesaid removing. It should seem the meaning is, that of that great Family of Ehud, which at first dwelled in Geba, one part went into Manahat; and the other which was descended from Shaharim, went into the land of Moah.  
V. 13. Aialon, namely of the country which was about this city, for the city belonged to the tribe of Dan, josh. 19 42. some believe that this happened after the captivity.  
V. 21. Shimhi] it is likely to be the same as Shema, v. 13.  
V. 29. The father] that is to say, the head of the Gibeonites, called jehiel, 1 Chron. 9 35.  
V. 32. These also] namely part of these heads with their Families: [over against] for jerusalem was situate in the land of Banjamin, and therefore was joining to the rest of the country where the other Families of the Benjaminites did dwell.  
V. 33. N●r] called also Abiel, 1 Sam. 9 1. [Abinadab] it may be the same as Ishui, 1 Sam. 14. 49. [Eshbaal] called also Ishbosheth, see upon, 2 Sam. 2. 8.  
V. 34. Meri●baal] called also Mephibosheth, 2 Sam, 4. 4.   

CHAP. IX. VER. II.  
ISraelites] some of the ten tribes, which had joined themselves to the tribe of judah, before the captivity, 2 Chron. 31. 1. and, 34. 6. under which are comprehended they of judah also: [Nethinims] the word signifieth men dedicated, and subject to some service: the common opinion is, that they were of the Gibeonites posterity, which were subject to mean and laborious services, josh. 9 23.  
V. 4. Amihud] if this be the same with the numbering in Neh. 11. 4. there is great diversity in the names.  
V. 5. Shilonites] they are thought to be the posterity of Sela, the son of judah.  
V. 11. The ruler] the second Priest, and deputy to the high Priest, Num. 3. 32▪ Now this is ●●cant by Azariah, who is also called Seraiah, Neh. 11. 11.  
V. 18. Hitherto] to this hour and at this time, when this book was gathered out of the ancient Chronicles: [Kings Gate] one of the Temple gates, for each gate was assigned to one of the chief families, 1 Chron. 26. 13. see of this gate upon 2 Kings 16. 18 Ezech. 46. 1. 2. [Port●rs] the chief of the Porters of which, see vers. 22.  
V. 19 Keepers of the gate] in the old time, anciently, before the Temple was built: [the host] when the people marched in the Desert, in manner of an Host or Camp, encompassing the holy Tabernacle like a Kings or Generals sent: [of the entry] of the said Tabernacle which had no gates.  
V. 20. Was with him] he had been singularly guided by God's Spirit in his generous actions and accompanied by his blessing all his life time, Num. 25. 11. 12.  
V. 21. Zechariah] in the time of David, 1 Chro. 26. 1. 2. [of the Tabernacle] which David had made for the Ark, 2 Sam. 6. 17.  
V. 22. All these] of which, see ver. 17. [Samuel] there is no mention of this any where else: it may 〈◊〉 this order was made after the Ark was sent home from the Philistines, 1 Sam 7. 1.  
V 23. Sat●ey] this is also referred to David's time▪ [of the house] some hold, that by the house of the Lord, here is meant the Tent which David erected for the Tabernacle in jerusalem, 2 Sam. 6. 17. and by the house of the Tabernacle, Moses his Tebernacle which was in Gibeon with the Altar, 2 Chron. 1. 3. 5.  
V. 25. With them] namely, with those four chief ones, v. 17. who always were near the Temple in jerusalem. N●w their brethren were divided into four and twenty Reliefs, or Orders, 1 Chron. 26. according to which they were to enter into service, week after week, 2 Kings 11. 5.  
V. 26. The Chambers] whereof, see 1 Kings 6. 5.  
V. 27. Round about] in the Chambers, which were in the porticoes, which encompassed the body of the Temple.  
V. 28. Had the charge] see upon 2 Kings 12. 9  
V. 30. The ointment] the Italian hath it, the perfume, whereof see Exod. 30▪ 7. 34.  
V. 31. In the pa●●] a kind of an offering, Levit. 2. 5.  
V. 32. Shewbread] of which, see Levit. 24. 5. 6.  
V. 33. Day and night] morning and evening at the twice offering of the daily offerings.  
V. 35. And in G●beon] Saul's race is here reiterated for some unknown cause.   

CHAP. X. VER. XIV.  
ENquired not] he did not humbly submit himself to God's silence, whereby he denied his 〈◊〉, a●d went on to question with the devils, 1 Sam. 28. 7. and had not used those laudable and and holy instances of true humiliation, conversion, and prayers, to move and incline the Lord to reveal his will unto him.   

CHAP. XI. VER. VIII.  
ROund about] building up the inside about the place, even from the Terrace or Mi●lo.  
V. 10. To make him] to maintain and strengthen him in his Kingdom against all his enemies.  
V. 14. And they] this Eliazar, and Shammath with him, who is named 2 Som. 23. 11.  
V. 24. The three] which three were Abishai, ●enaja●, and Asael, 2 Sam 23. 16. 20. 24.  
V. 26 E●hanan] 2 Sam. 23. 24. some of these Captains had other names, and here there are more set down then in Samuel, whether it were that David did increase it afterwards, or that he did substitute others in the place of them that died, or that those which are named after ver. 42. had some other Offices besides Samuel his thirty.  
V. 42. Thirty with him] this Adina was a Colonel, and had thirty Captains more under him in his Regiment.   

CHAP. XII. VER. I.  
KEpt himself close] and durst not converse freely in the land of Israel, of which Ziklag was in those days, 1 Sam. 27. 6.  
V. 2. Brethren] people of the same Tribe of Benjamin, as Saul was.  
V. 4. Among the thirty] namely, inferior Captain 〈…〉 s, which he commanded as Colonel.  
V. 8. Into the hold] namely, into Ziklag itself, which was in the wilderness of judah, or some of those strong holds where David fortified himself, 1 Sam. 23. 14. 19 2●.  
V. 15. Went over] in Saul's days, to go and join themselves with David: [in the first] in the March Moon, when Jordan began to be full, and continued so till after harvest, ●●sh. 3. 15. jer. 49. 19  
V. 18. The Spirit] this Amasai had a certain divine motion, which did put him on to utter these words with such an efficacy and zeal, that it imprinted in David's heart a firm belief of his fidelity, see judge 6. 34  
V. 20. To Ziglag] the Italian addeth from thence 〈◊〉 Ziklag, namely, from the Philistines Camp, 1 Sam. 29▪ 11  
V. 22. The Host of God] that is to say, a very great one, for the Hebrews do add God's names unto certain things to exaggerate the excellence or greatness of them.  
V. 27. Was the leader] the head of the Priests, being Abiathars' chief Deputy, who was the High Priest, 1 Sam. 23 9  
V. 29. The kindred] the Italian, the brothers, of the same Tribe.  
V. 31. Of the half Tribe] on this side jordan, for of the other half mention is made, verse 37.  
V. 32. Understanding] some refer this to the knowledge of Astrology, by which they might foresee the natural dispositions of the air and seasons, and divers accidents of inferior bodies subject to the government of the celestial ones; things which oft times are of great monent in enterprises, though even at that time, and ever since, judicial Astrology hath gone beyond its lawful bounds, see Est. 1. 13. O hers understand and take it to be only a natural wisdom and sagacity, gotten by long experience, to discern and know the very moment of opportunities, a thing very important, and helpful to the good success of affairs.  
V. 39 Their brothers] that is to say, they of the same Tribe.  
V. 40. Mules] set to draw Ca●●s.   

CHAP. XIII. VERS. II.  
AND that it be] if it please God to show us that this design is pleasing unto him, granting us blessing and assistance therein; and that he gainsay some oracle or accident.  
V. 3. Let us bring again] from Kiriath-jearim, 1 Sam. 7. 1. [Enquired not at it] to desire the Oracle of God, for to do any divine worship there, the people containing themselves to go to Gibeon where the Altar was, 2 Chron. 1. 5. to sacrifice there.  
V. 5. From Shihor] which are the two uttermost 〈…〉ds of Palestine long ways, see josh. 13. 3. 5. [Sh●hor] see upon Num. 34. 5.  
V. 6. Whose name] is called upon, namely, before the Ark, the faithful hearts, and eyes being turned that way when they called upon God.   

CHAP. XV. VER. II.  
NOne ought] the Italian, it is not to carry, it ought to be carried upon Priests shoulders, and not drawn upon a Cart, as it was done at another time; whereupon grew the inconvenience, 2 Sam. 6. 3. [for ever] continually without any variation, until the time by him prefixed.  
V. 5. His brethren] namely, the next of kin of the same Family as Kohath was of.  
V. 8. Elizaphan] that was one of the sons of Vzziell, the son of Kohath, Exo. 6. 22. whose posterity was named after his name, whereas the other Kohathi●●s kept the name of Kohath their first Father.  
V. 9 Of Hebron] who was also one of Kohaths children▪ Exod 6. 18.  
V. 10. Of Vzziel] of his other sons besides Elizaphans, whose children were set down before.  
V. 11. The Priests] Abiathar was high Priest, and Zadock was his great Deputy, 2 Sam. 8. 17. 1 Kin. 2. 27. according to the order established, Num. 3. 32. Now sometimes there were two of these second Priests, as 2 Chron. 35. 8. whereby one might say, that this Abiathar is he who is called Abimelech 2 Sam. 8. 17. 1 Chron. 24. 3. and thereunto seemeth to be referred that which is said, 1 Kings 4. 4.  
V. 12. Sanctify yourselves] prepare yourselves for this holy work with ceremonial purifications, accompanied with the inward purifications of the soul-  
V. 13. A brea●h] by the death of Uzzah: [sought him not] we had not religiously examined what he required of us by his Law in this ca●e; Or we had not presented ourselves before him, to perform this service rightly according to his will.  
V. 16. Sounding] joining, and according the vocal music with the instrumental: From hence it appears that this sacred music was in use even before David's time, though there be no mention made of it in the Law, but David did afterwards illustrate and ordain it, 1 Chron. 25.  
V. 18. Of the second] of holy Musicians, under the three foresaid heads: [Ben] he is left out, verse 20 and 21. wherefore some believe that he had two names, and that he is the same as is called Azz●z●ah, verse 21.  
V. 20. Alamoth] a term of music, whose signification is uncertain, see upon Psal. 46. 1.  
V. 21. Shemineth] see upon Psal. 6. 1. [to excel] the Italian, for songs of victory, upon occasion of some notable victory or deliverance, to magnify the Lord and rejoice; or, to guide the song, or as they say, to h●ld the Descant.  
V. 22. Chief] or he was the chief amongst the Levites in the carrying of the Ark, or he had the superintendency of them which carried it.  
V. 23. Doorkeepers] did the office of doorkeepers, to hinder people from c 〈…〉ing near to it; like to two others, who went behind v. 24. for the same occasion.  
V. 26. Helped the Levites] by some not specified declaration, he caused the Priests which bore the Ark to stay, ●nd others succeeded in their places: Now 2 Sam. 6. 13. it is said that David sacrificed an Ox and a Sheep, at every six places going; here therefore are to be understood greater pauses.  
V. 27. All the Levites] see upon Psal. 32. 16. [an ●phed] see upon 1 Sam. 2. 18.   

CHAP. XVI. VERS. FOUR  
TO record] unto the Church, God's benefits and wonders, and to make unto him a perpetual aknowledgement of them.  
V. 7. First] the first Psalm or holy Song which he gave them was this, for afterwards he composed and gave them many more, see 2 Sam. 23. 1.  
V. 11. His strength] that is to say, his glory, according to the use of the holy language, as if he should say, Seek his glorious presence in his Temple, where he doth manifest himself in grace and power.  
V. 12. The judgements] his Laws, or the executions of his justice upon his enemies, he pronouncing the sentence, and putting it in execution by his Almighty Word.  
V. 14. Are in all] the fame of what he hath done for us, is spread overall the World.  
V. 22. Mine anointed] namely, persons consecrated to my service, in which consecration the external unction was always employed as a sign: [Prophets] according as the Lord revealed himself to the Patriarches by dreams and visions, Gen. 20. 7.  
V. 27. Strength] or glory, or the effects of his Sovereign power, for the safety of his.  
V. 28. And Strength] acknowledgement, and praise for it.  
V. 30 The world] by the spiritual reign of the Messias figured by david's, shall be restored in the Church (gathered out of the whole world) all the ruins and disorders which have happened in it through sin, and the state of it shall be unmoveable and eternal.  
V. 33. To judge] to rule, and govern it.  
V. 35. In thy praise] in thy marvellous works, worthy to be highly solemnised.  
V. 39 The Tabernacle] that of Moses, which was then in Gibeon with the Altar, 1 Chron. 21. 29. 2 Chron. 1. 3.  
V. 41. Because] using these words by an intercalar verse of all the holy praises, 2 Chorn. 5. 13. and 7. 3. Ezr. 3. 11. jer. 33. 11.  
V. 42. Of God] that is to say, holy.  
V. 43. To bless] to pray and do his devotions to the Lord, amongst his household, in the quality of a Father of a Family, as he had done publicly in the quality of a King; or to celebrate the same Festival and joy amongst his own folks as he had already celebrated amongst all the people.   

CHAP. XVII. VERS. V.  
FRom Tent] whether he have a regard to the new one which was set up by David, besides Moses his, or whether he meaneth Moses his alone, which had never stood still, but was always removed from place to place.   

CHAP. XVIII. VERS. VIII.  
TIbbhath] citi●s called B●rah and Berothai, 2 Sam. 8. 8.  
V. 10. Hadoram] called joram in Samuel.  
V. 16. Abimelech] called Abimelech in Samuel: [Shausha] called there Seraiah.   

CHAP. XXI. VER. I.  
STood up] troubled their rest, and hindered the course of God's blessings, and renewed his combats with the people, assaulting of David their head.  
V. 3. Are they not] this numbering of them, will not bind them by stricter bonds, nor make them more faithful to thee: as your mustered soldiers have in that kind a more peculiar Oath ministered unto them: [of trespass] he saith this, perceiving that there was sin in this enterprise of the Kings, which could not choose according to the custom of King's sins, but cause some great calamity to the people.  
V. 5. And all they] of all the other Tribes besides judah, which was numbered by itself, and Benjamin, and Levi, which were not numbered at all, ver. 6.  
V. 8. Said] before the plague began.  
V. 18. The Angel] not the destroying Angel but the Son of God himself, who did appear to the Prophets.  
V. 20. The Angel] this it is likely was the destroying Angel, ver. 16.  
V. 26. Answered him] he declared by this sign of fire descending from heaven, that he accepted of his sacrifice, see Leu. 9 24. judg. 6. 21. 1 Kings 18 38. 2 Chron. 〈◊〉. 1.  
V. 28. He sacrificed] he sacrificed there ordinarily, besides that first sacrifice which he sacrificed there, being commanded by God.  
V. 30. Could not] by reason of the great haste he had to appease the Lord, and to deliver Jerusalem from the scourge of mortality: [to inquire] to crare his grace and pardon, by prayer and seacrifices.   

CHAP. XXII. VER. I.  
THis is] this is the place which God hath chosen for the situation of his Temple, Deut. 12. 5. which David judged ', as well by the failing of fire from heaven, 1 Chron. 21. 26. as by express revelation.  
V. 2. The strangers] they of other Nations who dwelled amongst the Israelites as mercenary workmen, and were not incorporated with God's people, by community of Religion; unless those accurs●l Nations be meant which were taken to mercy ', and were employed about toilsome labours, as josh. 9 21. 1 Kings 9 20. 21. [Masons] which were amongst these strangers.  
V. 3. joynings] to bind and fasten the square stones one with another.  
V. 8. Thouhast] not that he condemned David's just and necessary wars, which were commanded, approved and blessed by God, 1 Sam. 25. 28. b●t only to distinguish the particular vocations of the one, and the other David having been continually employed in war, to get a firm and durable peace for the people; And Solomon being called to sanctify that pea●e with piety and religion: David to take pains abroad, and Solomon at home. And also to show the singular sanctity which was required in that enterprise, it being a figure of the spiritual building of the Church, which cannot be accomplished but by the peace of God.  
V. 9 Solomon] that is say, peaceable.  
V. 14. My trouble] the Italian, my poverty, in my weak and small humane power, in comparison of God to whom this house must be built: Others, in mine afflictions, that is to say, wars, and continual troubles: [an hundred thousand.] see by the certain rule which may be gathered by the weight of the Talon, Exod. 38. 25. the innumerable and monstrous wealth which David had gathered together.  
V. 19 To seek] to call for his grace and pardon by prayers and sacrifices.   

CHAP. XXIII. VER. IV.  
THe work] of the ordinary ministry in which they where to serve, the Priests in the preparing of their Sacrifices, and other Ceremonies, and instructing of the people, etc. according to their turns, as they were appointed and divided.  
V. 5. And four thousand] in which number are comprehended the masters which were two hundred eighty and eight, 1 Chron. 25. 7. and the rest were Scholars: [which I made] which I have been the inventor of, Amos 6. 5. and have appointed them to be used in the Temple, by God's commandment, 2 Chron. 29. 25.  
V. 7. Laadan] who in another place is called Libni.  
V. 8. The Sons] that is to say, his issue, heads of Families in that Kindred, which were in the time of David when this numeration was made: And so must the word Sons be understood hereafter.  
V. 9 Shimei] this Shimei is not the same as is in the verse following, and might be one of Laadans' children which were named before; one body many times having two names.  
V. 11. Ziza] it is Zina who was named in the precedent verse.  
V. 13. Should sanctify] should use them holily, as they who were the only persons consecrated thereunto, and accepted of God in this office; whereas if any other had meddled with them, they had been phrophaned: [the most holy things] as the two Altars, the Table, the Candlestick, the Ark, and then certain portions of meat which remained of the Sacrifices and the Sanctuary itself, where none but the high Priest might come in, see upon Levit. 2. 3.  
V. 14. Were named] they had no other name but only were Levites, having prerogative of honour, above the rest of their Tribe, see 1 Chron. 26. 23.  
V. 16. ●●s the chief] in this numbering which David caused to be set down.  
V. 21. The Sons] of these two Sons of Merari, Exod. 6. 16. came ●orth two branches which in David's time had these heads of their Nations.  
V. 22. took them] according to the Law, Num. 36. 6.  
V. 24. Of twenty years'] Num. 8. 24. it was set down that the Levites should be numbered from five and twenty years and upward, and that at thirty they should come into actual service: But it should seem, that the place of God's service being become permanent in one place, and the people increased and in peace, and consequently God's service much increased in the labour of it, God did command David to anticipate this numbering, calling them to do the service five years' sooner, for to increase the number of them that should do service, 2 Chron. 31. 17.  
V. 26. No more carry] as they were wont to do, while the Tabernacle was in the Wilderness, Num. 4. 4. Now here it should seem David would say, that the service of those ancient times required greater strength, ability of body, and a more mature and stayed judgement.  
V. 29. Of measures] from hence it appears that the Levites had the care and over-seeing of all public measures, as things that were holy, and rules of legality ●and uprightness in all trading; and that they kept the patterns of them in the Temple, whereupon the just shekel is called the shekel of the Sanctuary, see upon, Exod. 30. 13.  
V. 30. Every morning] at the hovers of the daily offerings morning and evening, 1 Chron. 9 33. Neh. 11. 17.  
V. 31. Burnt Sacrifices] solemn and public ones: [by number] namely of singers according to the their divisions and turns, to be present at these Sacrifices.  
V. 32. The Charge of the Sons] to help them in their functions, the Levites being called the Priest's Ministers, Num. 3 6. 9   

CHAP. XXIV. VER. I.  
OF the sons] the lineal descendants from father to son.  
V. 2. Before their father] while their father was yet living.  
V. 3. Zadock] Zadock and Abimelech in David's time were the heads of the two branches of the priestly line of Eliazer and Ithamar, and were in stead of two great deputies to the high Priest.  
V. 5. One sort] not setting the one lineadge before the other: as likewise the two aforenamed had their office equal, without any superiority: [the governor's] namely Zadock and Abimelech, 1 Chron. 9 11. 2 Chron. 35. 8.  
V. 6. The scribe] a man who understood, and was a Doctor of the holy w●it, or else a writer, or a Secretary.  
V. 19 To come] according to their turns week by week, see 2 Kings 11. 5. 1 Chron. 9 25. [under Aaron] or his successor in the place of high Priest: [as the Lord] according to the degree of authority and dignity that God had bestowed upon him.  
V. 20. The rest] the other families of the Gershomites, besides those that have been spoken of already, 1 Chron. 23. 16. 17. [of the sons] those other families retained the name of Amram in general: but afterwards again they were subdivided in Shubael who was one of his posterity, and then afterwards in jedeiah, who came from Shubael: which divisions happened, either by reason of the celebrity of some of the descent, or by the multitude and increase of the particular family: [Shubae.] called also Shebuel, 1 Chron. 23. 16.  
V. 21. Rehabiah] who is spoken of, 1 Chron. 23. 17. [the first] in David's time when they were numbered.  
V. 22. Sh●omoth] called also Shelomith, 1 Chron. 23. 18. the meaning is, that Shelomoth was their chief.  
V. 23. Of Hebron] by 1 Chron. 23. 19 it appears that here is some defects, happened through the injury of the times, and may easily be supplied by that other place, see the like example 1 Chron. 2. 53.  
V. 26. jaaziah] issued, as it is very likely, from Mahli, whose posterity took his name, in some notable subdivision: or by succession of time, by reason of jaaziahs' dignity: [Beno] being the first borne of jaaziah, was the head of the Families of the rest who were his younger brothers, v. 27.  
V. 28. Of Mahli] namely of his other issue, which retained his name, besides jaaziah see, 1 Chron. 23. 21.  
V. 29. Kish] this also was another of A●a●lies stock, 1 Chron. 23. 21.  
V. 30. The sons also] that is to say, the posterity: [were the sons] the families which were called by the names of these ancient heads: or which had these heads in David's time.  
V. 31. The principal] without observing, in their order of relieving one another, any precedency either by reason of eldership, or greatness of number, or power: [over against] so that as there were five and twenty orders of Priests, there were just so many of Levites, who ministered unto them; whose heads are before set down.   

CHAP. XXV. VERS. I.  
OF the host] it is likely that hereby is meant the holy host, of those that ministered in the Temple, according to the frequent use of this word in the Law, the heads of which have been set down, 1 Chron. 24. 31. v. 2. [the sons of Asaph] these three heads were yet alive in the time of David, 1 Chron. 15. 17. and had before been the heads of the Musicians, but here the number of them i● increased, and the order more exactly set down: [prophesied] to sing and play holy songs in the Church, with zeal and ferver, and motions of the body, like to the prophets; using music therein also to raiseup the soul to God, in imitation of the prophets: 1 Sam. 10. 5. 2 Kings 3. 15. Asarelab called also jesharelah, v. 14. [according to etc.] the Italian hath it, under the King, playing and singing the Psalms which were composed by David, and at times, and with tunes, set down by him.  
V. 3. Zeri] called Izri v. 11. the Italian, next to Mattithia in this verse addeth [Shimei:] this name must be supplied from v. 17. see the like example, 1 Chron. 24. 23.  
V. 4 Vzziel] who is the same as Azareel v. 18. [Shebuel] called also Shubaal, v. 20.  
V. 5. Seer] that is to say, Prophet, 1 Sam. 9 9 whether it be, that Heman had the gift of prophecy, or that this name in this place signifieth only a divine finger: [in the words] in Psalms and songs which God had inspired his Prophets with, upon the subject of victories which he had granted to his people, oftentimes pointed at by this manner of speech, exalting the horn. And also upon the exaltation of David's Kingdom, and especially Christ's.  
V. 6. To the King's order] see upon v. 2.  
V. 7. Two hundred] see upon, 1 Chron. 23. 5.  
V. 8. The Small] there was no privilege of precedency to be had, either for age, degree, or any other thing: [the teacher] each order being composed of a certain number of teachers and scholars.   

CHAP. XXVI. VER. I.  
DIvisions] there were four and twenty reliefs, and exchanges of porters, as well as of Priests, singers and ministrong Levites: and these came in also to do their service by turns weekly: [The Korhites] the i●●ue of Kore: [Meshelemiah] who is the same as Shelemiah v. 14. the meaning is, that these three families of the house of Kore namely Meshelemiah, and Obed Edom. v. 4. and Hosa v 10. were destined to this office of being porters: [o●● the sons] namely of his posterity▪ [of Asaph] this is not that famous singer of the same nome; but it may be the same as Ebiasaph, 1 Chron. 9 19  
V. 5. Blessed] namely Obed Edom, with numerous i 〈…〉, and other prosperities, 2 Sam. 6. 11.  
V. 6. Ruled] being there in rulers over hundreds, and thousands, according to the order established, Exod. 18. 25.  
V. 12. One against another] in the same number of reliefs, namely four and twenty.  
V. 13. As well the small] indifferently, without 〈…〉ing one before the other, were porters for the Temple taken out of th●se families: and out of the whole number were made ●oure and twenty reliefs, as in the other sacred ministeries. But lots were not drawn amongst these, according to the families, of the foresaid heads, for to relieve one another weekly, one family after another; but they drew their lots according to the gates, 1 Chron. 9 18. 25. so that there being in each reliese, men of these three families, of Meshelemiah, Obed Edom; and Eosah, every one did his function at that gate, which the draft of this first lot assigned to each family.  
V. 14. Shelemiah] to the posterity of Shelemiahs' other children besides Zachariah, to whom the keeping of the Northern gate fellby lot  
V. 15. To Obed Edom] and too his posterity: [the house] by 2 Kings. 22. 4. Neh. 11. 25. it appears that there were in the gates of the Temple certain places appointed to gather the people's gifts which were then made to the use of the Temple, as well for the building of it, as for the ornaments, and ordinary service of it. And this sense seemeth to be verified by 2 Chron. 25. 24. Others oxpound it, the house of meetings, where the sacred ministers did meet to consult of public affairs.  
V. 16. To Shuppim] to Hosha the son of Shuppim Merarite v. 10. unless these were two brothers, whose Families were united under one head [westward] on this side of the Temple there was no g●te through which one might pass out of the ●●urt of the Gentiles, to the court of the people: but only from the outward suburbs called Parbar, by the court of the Gentiles: and this Western gate was called Shallecheth, of casting out; because that they did use to cast out ashes, sweep, and such other ordures of the Temple, out at that gate: out of which in process of time grew the terrace, Isa. 6. 13. to which the going up towards the East made a head, where there was a great valley▪ [ward against] there were every day as many men employed at one gate, as at another, namely si●, who lodged in the six little chambers Ezec. 40. 10. for on the East side where the people did not come in, Ezec. 44. 1. 2. 3. there were six, on the North and South side, where the people came in ●nd brought their gifts to the Temple, there were four porters at each gate, and two for the houses of gatherings.  
V. 18. At Parbar] it seems to be the same place as is called P●rvarim, 2 Kings 23. 11. in the Italian, for the English translation hath it in: [the suburbs] and that their strangers did carry their offerings, as the Israelites did, at the other two gates. And the name seemeth to agree therewith, for Parbar, may signify fruit, or rend coming from strangers.  
V. 20. Ahijah] the meaning is, Ahijah was the chief of all these sacred treasurers; amongst which jehieli Zetham and Joel, with their Families, whereof they were heads, had the care of the consecrated money, brought in by command, or by the people's liberality: [the treasures] see upon, 2 Kings 12. 4. three sorts of these holy treasures, but here is only made mention of two, there being no need of the third which was the solicited collection, the other two being sufficient of themselves.  
V. 21. Chief Fathers] the Italian addeth, there were chief, namely at that time as David made these orders.  
V. 23. Amramites] the posterity of Amram by Moses his son; who upon some occasion (to avoid superstition, or usurpation of some pre-eminence forbidden by the Lord) did not leave his own name to his children; but let them pass in the common name of Levites and Amramites, see 1 Chron. 23. 14. [Vzzielites] the posterity of Vzziel, Amrams' brother Exod. 6. 18. of whom there is nothing spoken hereafter; whether there be any mutilation in this setting down, which might happen through the injury of times; or whether this Family be comprehended in some of the other.  
V. 24. The son] descended from him by a direct line, from father to son: [ruler] this was a second head of the sacred treasures, namely of that kind which was extraordinarily ordained for the building of the Temple.  
V. 25. His brethren] his kindred descended from Moses his other son, Eliezer.  
V. 27. To maintain] for the continual maintenance of the Temple after it was built: to which use, it should seem, this stock of money was at first appointed leaving the first for the original building. Unless by the word, maintaining, the building itself be meant, or a supply and aid for that work.  
V. 29. jezharites] namely the posterity of Izhar the son of Kohath the son of Levi, Exod. 6. 18. 21. [outward business] by Neh. 11. 16. it appears that hereby must be understood the whole function of the Levites, besides what they did in the Temple: whether it were in the office of judges and inferior Magistrates, Deut. 16. 18. who proceeded only by the exposition of the Law, 1 Chron. 23. 4. 2 Chron. 19 11. Or in the care of providing without, all that was necessary for the building and maintenance of the Temple, and service of God.  
V. 30. In all business] having care, and power to cause the Law of God to be observed; and by these the King's decrees, made thereupon, were put in execution in the Country.  
V. 31. In the fortieth year] which year David made these partitions of places, before he appointed Solomon for his successor: [jazer] which city was assigned to the children of Merari, josh. 21. 34. 39 but it is not said upon what reason or occasion the Hebroniles, did seat themselves there.  
V. 32. For every matter] as v. 30.   

CHAP. XXVII. VER. I.  
THe children] after the division of the sacred offices, the military ones were divided, being appointed and disposed of by David in a new manner, besides the old division of the people into families, thousands, and hundreds etc. [that served] these were after the manner of Legionary soldiers, mustered under divers Captains; who had all one chief commander of the Legion, to be ready upon all occasions at home and abroad, serving by turns a month in a year: and likely the heads were continually by the King's person. though the men stayed at home, still ready at the King's beck.  
V. 3. Of Perez] of judah's race, Gen. 46. 12.  
V. 4. the ruler] as who should say, the Lieutenant General, v. 6. 7.  
V. 5. A chief Priest] the Italian, principal officer, because that besides this military charge, he was also a court officer, as great Provost or Captain of the guard, 2 Sam. 8. 18. [in his course] in his course wherein Amizada● was Lieutenant, having inferior captains under him.  
V. 6. The thirty] of which see, 2 Sam. 23. 24. [above] as being one of the six Colonels, 2 Sam 23. 20. 22.  
V. 7. After him] that is to say, after he was dead, 2 Sam. 2. 23.  
V 8. Shamhuth] who seemeth to be the same as Shammoth the Havorite, 1 Chron. 11. 27. and Shammah, 2 Sam. 23. 25.  
V. 11. The Zarhites] the children of Zarah the son of judah, Gen. 46. 12.  
V. 15. Heldai] it seemeth to be the same as Heleb, 2 Sam. 23. 29. and heeled, 1 Chron. 11. 30.  
V. 16. Over the tribes] the Italian addeth, there were rulers over etc. it is uncertain whether these were commanders in war several from the particular precedent numberings, who should command in case of a general levy of all the tribes, over all the heads of hundreds, and thousands; or whether they were governor's in the politic government, and over the Magistrates of judicature: to which seemeth to be referred that which is spoken, 2 Chron. 19 11.  
V. 18. Elihu] called also Eliah, 1 Sam. 16. 6.  
V. 21. Of the tribes] amongst which Asher is left out, for some unknown reason.  
V. 23. Took not] for though he had commanded it, and begun; yet all was left unperfect, and was broken off, see 2 Sam. 24. 1. 1 Chron. 21. 5. 6. [because] and therefore the curious requiring of the exact number of them, was a tempting of God by an exact curiosity, as it were to make good his promise.  
V. 24. Because] for that he had commanded the people to be numbered below the age appointed by t●e Lord.  
V. 25. Treasures] gathered up in jerusalem: [in the fields] they were storehouses of provisions, and fruits of the earth, as 1 Kings 9 19 or of the tributes gathered of cities without Jerusalem.  
V. 26. Of the field] in the Kings own lands: and so consequently.  
V. 27. Over the] over the dressing of them, and the ma 〈…〉ing belonging to them.  
V. 29. Sharon] it is not certain whether here be meant the fruitful valley which was in Ephraim, Isa. 33. 9 and 35. 2. or the other Sharon beyond ●●●da●, 1 Chron. 5. 16.  
V. 32. Uncle] or cousin: [a Scribe] the Italian, a learned man, the Hebrew, a Scribe, that is to say, a man who understood the Scriptures. Or a Doctor of the Law: [was with] as a tutor or a governor.   

CHAP. XXVIII. VER. II.  
OF rest] where it might remain constantly, without being removed from place to place: [for the footstool] the Ark is so called, Psal. 99 5. and 132. 7. for the Lord being represented sitting above the cherubins which covered the Ark, as upon a throne, the body of the Ark was in stead of a footstool.  
V. 4. Chose m●] me and my posterity until the coming of the Messia●.  
V. 8. And seek] that you study, and employ yourselves therein, to gain a lively knowledge of them, and employ yourselves in the keeping of them.  
V. 11. Of the mercy seat] the cover of the Ark is so called Exod. 25. 17 over the which were the Cherubins, and thereby is understood the whole Ark, and consequently the sanctuary wherein it stood, and more generally the holy place, and the whole body of the Temple.  
V. 12. By the Spirit] of God, who revealed unto him all that should be done to the Temple, as he had anciently told Moses the so me of the Tbbernacle, Exod. 25. 40. see verse; 9 [the treasuries] as much as to say, that those Chambers should be employed to put up the holy treasures in, for the Officers lodgings, which served weekly, according to their turns; and to keep the vessels, and other things, [of the house] of these two kinds of holy treasures, see upon 1 Chron 25. 20.  
V. 15. The Candlesticks] these are others, besides the ten golden Candlesticks which were in the holy place, 1 Kings 7. 49. for these served in the Chambers, for their domestical uses, who ministered.  
V. 16. The Tables of] there is no mention made else where of these silver Tables, nor what use they were for, but questionless, they were for some particular, and domestic use.  
V. 18. The chariot] the Ark is so called, which was as God's throne, not constant as it is in heaven, but movable. As much as to say, a sign of his presence in grace and power, which served only to direct the faithful to the heavenly Throne, which is the seat of God's eternal, and glorious presence; neither was it fixed in the Church, but that it might depart from thence, if the people did show themselves unworthy of it, as Ezech. 1. 26. and 10. 13. 16.  
V. 19 Upon me] the Italian hath it, which was brought unto me, namely, by some Prophet.  
V. 21. Every willing] the Italian, besides those that shall willingly employ themselves, namely, to build, and make the vessels of the Temple, as Exod. 35. 25 26.   

CHAP. XXIX. VER. I.  
WHom alone] none else of my children, nor all of them together to divide the Kingdom amongst them: [young] it appeareth by ●e●●●●ams age, 1 Kings 12. 13. that Solomon was married, but he was not yet ●●me to the perfect age of man, being not above eighteen years of age, 〈◊〉 thereabouts.  
V. 3. Of mine own] which I had gathered for myself, after I had consecrated to God, his part.  
V. 4. To overly] with little plates beaten out, and so laid on: [the houses] the gold was to cover the Temple walls, and the silver to cover the other sacred rooms which were about it.  
V. 8. Stones] precious, or fine ones, as jasper, or porphyry, etc.  
V. 11 The Victory] the Italian hath it, the eternity, or the victory and strength.  
V. 15. For we] acknowledging that by reason of the brevity of our lives, we cannot perpetually enjoy these things; we do out of mere devotion, and piety consecreate them unto thee, which thou out of thy mere bounty wilt requite with eternal life and glory, see Matth. 19 21. Luke 16. 9 [abiding] the Italian hath it, hope, of escaping from death, see Psal. 49. 10 and 89. 48.  
V. 18. keep this] this holy and freewill of consecrating themselves, and all they have, through thy grace and bounty, to thy service.  
V. 21. For all Israel] for every particular person amongst the people.  
V. 22. The second time] besides the first time, 1 Kings 1. 33. For that consecration was upon a sudden, and in a manner tumultuarily in the sight of those of jerusalem only, to break off Adonijah his faction; but this was done with good respite, and great solemnity in the presence of the heads of all the Tribes: [unto the Lord] to be consecrated unto him in the government of his people: [Priest] namely High Priest, after that Abiathar was deposed, 1 Kings 2. 27.  
V. 23. Of the Lord] of the Kingdom by him established and sanctified, to govern his people, and to be figured of Christ's Kingdom, and where himself was Sovereign Lord and Lawgiver.  
V. 24. Submitted themselves unto] the Italian hath it, laid their hands under, they swear to be faithful unto him, with the ceremony of laying their hand under his thigh, as Gen. 24. 2. and 47. 29. Others plainly submitted themselves unto him.  
29. In the book] in the two books of Samuel composed by these three Prophets.  
V. 30. The times] the variety of chances, which happened in his days both prosperous and adverse.    

THE SECOND BOOK OF THE CHRONICLES.  
The ARGUMENT.  
THe subject of this Book is the same as that of the two Books of Kings, save only that after the separation of the ten Tribes, this gives over the History of the Kings of Israel, and insisteth only upon that of the Kings of judah, until the time of the captivity of Babylon.  

CHAP. I. VERS. V.  
SOught unto it] they went thither to pray and offer sacrifices, and do their devotions.  
V. 10. Go out] that I may conduct them as their King, Captain, Guide, and Shepherd: [judge] that is to say, govern them by way of justice..   

CHAP. II. VER. VI  
SAve only] to show, that he did not intend to build a house to the infinite God, in that manner as Idolaters did build houses for their Idols, to keep them shut up, and tie them to their wills; but only to serve him and call upon him according to his command.  
V. 7. In purple] in wool died in these colours, Exod. 25. 〈◊〉.  
V. 8. Algume] see upon 1 Kings 10. 12:  
V. 10. Twenty thousand] this was another provision then that which is mentioned, 1 Kings 5. 11. for that was for the house of King Huram yearly, and this was for the Sidonian workmen, during the whole time as they wrought.   

CHAP. III. VER. I.  
WHere the Lord appeared too] the Italian, had showed to, or where the Lord had appeared to David.  
V. 3. The first measure] this might be some measure which was bigger than the common and ordinary measure, as who should say, geometrical cubits, see Ezech. 40. 5. and 41. 8. Others translate it in the first measure there were sixty Cubits, that is to say, in the body of the building, properly called the Temple, several from the porticoes, and the Courts, and which was first designed, these measures were observed.  
V. 5. Greater] that part of the house which was called the holy place, which was forty Cubits in length, whereas the most holy place was but twenty, 1 Kings 6. 16. 17. [house] namely, the floor thereof, 1 Kings 6. 15. for the walls and seiling were covered with cedar boards, 1 Kings 6. 9 10. 15. [over-laid] laying over the boards little golden plates, fastened on with nails whose heads were of the same metal.  
V. 6. Garnished] the Italian, covered, he had great store of them set in amongst those chains which were upon those walls, which were covered with gold: [Parvaim] the signification of this word is uncertain, some by reason of the affinity of the letters, hold it to be that which in our days is called Peru; and that Solomon's ships did use to sail thither even in those days.  
V. 9 Of the nails] of each one of them, and they were nothing but heads made in the fashion of golden bosses or knops, 1 Kings 6. 18. and they served for heads to the nails, with which the said plates were fastened to the said Cedar boards; and likely they were set in the midst of the eight squares of those chains and nets, wherewith the walls were adorned: [the upper Chambers] they were certain principal rooms of the building of the porticoes appointed for the holy Ministers to make their meals in, like unto refectories; or else for places of meetings and council, see 1 Chron. 28. 11.  
V. 10. Image work] or movable, which were not fastened nor joined in, as those which were upon the cover of the Ark, and those which were upon the walls; Others have it moving, that is to say, made as if they were in act of flying, or going.  
V. 11. The wings] the four wings of the two Cherubins together.  
V. 14. The veil] the Italian, the curtain, which seemeth to have been hanged up before the wall, which parted the holy place from the most holy one, 1 Kings 6. 16. [thereon] namely, wrought in embroidery.  
V. 15. thirty and five] both of them, for either of them were seventeen cubits and a half, to which joining the pedestal of each, which was of half a cubit, they came to be of eighteen cubits a piece, as it is said, 1 Kings 7. 15. jer. 52. 21. [Chapter] the Italian, Capitells, see upon 1 Kings 7. 16.   

CHAP. IU. VER. VII.  
THeir form] it seems we ought to understand this of that form which God prescribed to Moses, Exod. 25. 31. 40. or some other which David had from God, as 1 Chron. 28. 12. 19 [in the Temple] in the forepart of it, called the holy place.  
V. 9 The great court] the peoples court, divided into several parts by porticoes, [with brass] with plates of brass, fastened on with nails.  
V. 19 Altar] the Altar of incenses or perfumes.  
V. 22 Were of gold] that is to say, covered with little golden plates, laid upon the wood whereof they were made, 1 Kings 6. 30. 2 Kings 18 16.   

CHAP. V. VER. III.  
IN the Feast] seven or eight days before the feast of the Tabernacles, in which days was celebrated the feast of the dedication, and immediately after the feast of the Tabernacles, 2 Chron. 7. 9  
V. 4. Levites] the Priests of the Tribe of Levi, Num. 4. 15.  
V. 9 Unto this day] this must be understood of that time when this History was first written, and not of the time when it was again compliled by Esdras; for the Scripture makes no mention of the Ark, neither at the taking in of Jerusalem, nor after the return from the captivity.  
V. 11. Were sanctified] by ceremonial purifications, joined with acts of internal piety and devotion: [did not then] they came at that time all together though afterwards they observed the courses of waiting appointed by David, 1 Chron. 24. and 25.  
V. 13. For he is good] whether they sung the 136 Psalm from the beginning to the ending, or other Psalms, joining this verse as a burden unto it, an ordinary thing in your Anthiphones, 1 Chron. 16. 41. [the house] such a cloud as was in the ancient Tabernacle, Exod. 40. 34. Num. 9 15.   

CHAP. VI VER. V.  
NEither chose I] not but that there had been other Rulers over the people, but there had been none made with a promise of succession in the same dignitity, nor expressly to be the figure of Christ, as David was.  
V. 13. Scaffold] in other places called a pillar, 2 Kings 23. 3. 2 Chron. 23. 13. [of the Court] of the people which looked by a direct line towards the Altar, through the gate of the Priest's Court, verse 41. [let thy Priests] see the exposition upon Psal, 132. 9   

CHAP. VII. VER. I.  
THe glory] the thick cloud, a sign of God's glory, which in this world (though present, and of officacie) is hidden from the senses, and is not to be comprehended by humane understanding, and shall not be fully revealed, till we come to everlasting life, see 2 Chron. 5. 13. [the house] namely, the holy and most holy place.  
V. 2. Could not] see upon Exod. 40. 35.  
V. 3. Upon the] for the cloud was both within and without the Temple, as Exod. 40. 34.  
V. 5. Dedicated] see upon 1 Kings 8. 63.  
V. 6. Of the Lord] that is to say, holy: [when David praised by their ministry] the Italian, having David's Psalms in hand, the subjects of this music were David's Psalms and Hymns, 1 Chron. 16. 7.  
V. 8. The Feast] of the Tabernacles which lasted seven days, and was celebrated successively after the dedication, which had also lasted seven days.  
V. 9 Solemn Assembly] namely, eight days after the Feast of the Tabernacles, Levit. 23. 36.  
V. 14. Will heal] I will free him from the scourge● wherewith he shallbe afflicted.   

CHAP. VIII. VER. II.  
THe City's] Solomon had first given them to Haram, 1 Kings 9 11. but he not accepting of them, restored them to Solomon, which seemeth here to be pointed at.  
V. 10. Over the people] the Italian, that people, which wrought those kinds of works.  
V. 11. Because the places] a reason grounded upon some ceremonial purity, against which divers accidents might be fall women, either upon the customs of that woman, or some of her followers, who peradventure did yet retain many of Egypt's prophanities.  
V. 14. The man of] a Prophet guided therein by God's spirit.  
V. 18. Ships] the Italian hath it, stuff to build ships, the Hebrew, ships: but by reason of that they could not come from Tyre into these Countries without fetching an infinite great compass, we must understand the Hebrew words, for ships in several pieces, or for Timber and materials to make ships of.   

CHAP. IX. VER. IV.  
HIs ascent] the Italian, and what he offered in the house, etc. or the ascent by which he went up into the house, etc. see upon 1 Kings 10. 5.  
V. 11. Terraces] the Italian, entries, along by the rails thereos, as it is expounded, 1 Kings 10. 12.  
V. 12. Besides that] the meaning may be that he did not give her presents of the same quality, but far more precious; Or that besides, that which he gave her in exchange, or requital of her presents, he added many more thereunto, out of his own mere bounty, and liberality.  
V. 18. Fastened] with golden tacks, hooks, or nails.   

CHAP. XI. VER. VI  
He built] that is to say, he fortified.  
V. 10. Fenced Cities] by situation, and nature, whereupon he thought it good to strengthen them by art also.  
V. 15. For the Devils] that is to say, for the Idols in which the Devils were served, Levit. 17. 7. From hence it appears that besides the Calves, in which jeroboam pretended (though falsely) to serve the true God; he erected also, or suffered to be erected, other Pagan Idols.  
V. 17. And Solomon] before he was corrupted by Idolatry, which howsoever it appeareth by this place, he did not commit himself, but only suffered, and gave way to it in behalf of his women; unless his conversion towards the latter end of his days be here pointed at, which may be gathered out of the book of Ecclesiastes.  
V. 20. Maacah] called also Micaiah the daughter of Vriel, 2 Chron. 13. 2.  
V. 22. To be Ruler] as appointed successor to the Crown: [he thought] if it were out of the order of birth, or without God's express command, it was against God's command, Deut. 21. 15.   

CHAP. XII. VER. I.  
When] after the afore mentioned three years, 2 Chron. 11. 17.  
V. 3. Sukkiims'] the Hebrew word signifieth people which dwelled in Tents, called Nomades, or Scenite Arabians.  
V. 7. Some deliverance] the Italian, within a while I will grant them deliverance, others have it, I will grant them a little deliverance.  
V. 8. They shall be] they shall be constrained to yield themselves unto him, and to accept of such conditions as he shall please: [my service] the Italian addeth, the difference between my service, etc. that is to say, how happy their estate is that lerve God according to his will; and chose, what a misery it is to be subject to profane people, for a puni●ishment of disobedience to God, see Isa. 26. 13.  
V. 9 Took away] jeroboam giving them him to deliver jerusalem from spoil, and destruction.  
V. 12. Things went well] the Italian, there were good things, much piety in many men, and many remainders of the true worship of God; Whereupon for the Elects & the holy seeds sake, God spared the people in genenall, see Gen. 18. 24. 26. 2 Chron. 19 3.  
V. 14. He did evil] by this, Idolatry is pointed at, in which is the excess of sin.  
V. 16. Abijah, called also Abijam, 1 Kings 14. 31.   

CHAP. XIII. VER. II.  
MIchaiah] see upon 2 Chron. 11. 20.  
V. 5. Of Salt] the Italian, inviolable, Heb. of salt, see upon Num. 18. 19  
9 With a] in this, there seemeth to be some imitation of the Law of consecration of Priests, Exo. 29. 1. Leu. 8. 2. but as superstition is always liberal in corporal things, so these people had multiplied the number of sheep.  
V. 19 Ephraim] or Ephron, and may be the same place as is mentioned, joh. 11. 54.   

CHAP. XIV. VER. III.  
OF the strange Gods] namely of Idols, for the high places dedicated to the true God remained yet.  
V. 9 Mareshah] a City situate in the frontiers of judah, Josh. 15. 44.  
V. 11. And in thy name] for thy service, and glory by thy will, and under thy conduct, calling upon thy name, believing in thee, and trusting in thy favour.  
V. 13. Gerar] a City of the Philistines, the people's perpetual enemies, and it is very likely that in this enterprise they had joined themselves with the Ethiopians.  
V. 15. The Tents] these were movable, and ambulatory habitations which certain Arabians used, going from place to place, feeding their cattle, who joined with these Ethiopians, who came through their country.]   

CHAP. XV. VER. I.  
THe Spirit] he was moved by a divine, and prophetic inspiration.  
V. 3. A lo●g season] long since, in the judge's times, and now again under Roboam.  
V. 7. Your hands] be not weary, nor do not grow slack, in the valiant pursuit of restoring God's service, for in so doing you shall prosper.  
V. 8. Oded] called also Azaria the son of Oded, v. 1. [renewed] restored it and repaired some what that was decayed in i●, either through age, or some other accident. Or else he consecrated it, and purified it, from the Idolatrous profanations.  
V. 10. The third] at which time they celebrated the feast of Penticost.  
V. 12. To seek] to serve him only, to invocate him, and call upon him, to obtain aid and favour of him.  
V. 16. The mother] his grandmother, 1 Kings 15. 2.  
V. 17. The high places] namely those high places, which were consecrated to the true God; for they which were consecrated to idols were taken away, 2 Chron. 14. 3. 5.  
V. 19 There was] after the Ethiophians were, 2 Chron. 14. 9 [five and thirtieth] reason forceth us to count these years, not from the beginning of Asas reign, but from the separation of the ten tribes; for the last year of Baasha falleth with the twentieth year of Asa 1 Kings 16. 6. 8. and therefore 2 Chron. 16. 1. it is said that Baasha came against Asa the six and thirtieth year, Asa then reigning; which year fol'owing this five and thirtieth year, Reoboam after the said separation reigned seventeen years, Abijah three: and at this time Asa had already reigned fifteen, v. 10.   

CHAP. XVI. VER. IV.  
THe store cities] they were certain frontier places, where there were arms, and storehouses, or magazines for arms and victuals.  
V. 7. Escaped] thou hast made thyself unworthy of the victories, which I had prepared for thee upon the Syrians, whom it was better for thee to have to be thine enemies that thy friends, or this army of the Syrians, is vanished away in thy greatest need, for thou shalt hereafter have other wars with Baashah, in which thou shalt have no aid, nor assistance from Syria, see 1 Kings 15. 32.  
V. 12. Yet in his] he fell into the same sin of humane confidence, in this accident; as he had done in the other accident of the war against Baashah.  
V. 14. Which was filled] the Italian, Which he had etc. or which was filled: [with sweet odours] as 2 Chron. 21. 19 see of the jews manner of enbalming upon Gen. 50. 2.   

CHAP. XVII. VERS. I.  
AGainst Israel] against the ten tribes, with which his father had continual wars 1 Kings 15. 32. Others upon Israel, namely upon that part which was subject to it.  
V. 3. In the first] before that in his old age, he fell into his grievous. sins: [Baalim] under this kind of Idols, judg. 2. 11. is comprehended all other idolatry and superstition.  
V. 5. Presents] in token of homage and subjection, as 1 Sam. 10. 27. 1 Kings 10. 25.  
V. 6. Was list up] that is to say, he carried himself freely therein, without baseness, fear, or carnal respect. Or he gloried in that only, and not in riches or worldly honours.  
V. 14. Of them] of those men of war, distributed under the following heads, who did likely stay contirually with the King, with some part of 〈…〉 eir men.  
V. 16. Offered himself] for a Nazarite, Num. 6. 2. according to others, to serve to his glory, for the safety of his people: in the exercise of arms.  
V. 19 Those] of which, see v. 2.   

CHAP. XVIII. VER. I.  
Joined affinity] taking Athaliah, ahab's daughter to wise, for jehoram his son, 2 Kings 8. 18.   

CHAP. XIX. VER. II.  
IS wrath] God hath just occasion to be angry with thee, and punish thee; yet through his fatherly pity, he hath more regard to thy piety in other things then to this thy particular offence.  
V. 4. From Beer-sheba] from the one end of the land of judah to the other; for these were the two outermost bounds.  
V. 7. There is no] and therefore you ought to conform yourselves, unto that perfect pattern of your sovereign Lords exemplary justice, in being thankful unto him: and also to know, that whatsoever is not in him; is contrary to his will, and he will punish it.  
V. 8. Of Israel] of that part which was subject unto him: [for the judgement] to judge in Ecclesiastical causes; or those which were of the written Law, set down in the Law of God. For in Ecclesiastical causes it should seem the Priest, and Levites only were judges: in the other, the Ecclesiastical & temporal judges were joined: the first to set down what was the Law, and the others to examine the fact, and see the Law executed: [for controversies] this seemeth to be referred to causes which are only merely civil and of real and positive right, as contracts, sales, bargains &c. [they returned] whetherit were by means of the parties appeal, of which there is no express mention in the Law; or by the recourse of the judges, themselves in difficult, and ambiguous causes, as Exod. 18 26. Deut. 1. 17. according to the commandment, Deut. 17. 8.  
V. 10. Between blood] see upon Deut. 17. 8. [between Law] in cases where each party shall pretend to have right, and ground on the Law of God: do you endeavour to find out the true meaning of it, and to resolve the seeming ambiguities, and contradictions, and to know to whom according to its true meaning, it giveth the right.  
V. 11. Of the Lord] Ecclesiastical business, pertaining to the religious order, and service of God, or in causes which may be decided by the declaration of the Law: [ruler] see 1 Chron. 27. 16. [the Kings matters] depending upon the King's statute, being of positive right: [officers] it should seem they were some inferior magistrates, from amongst the Levites, which were in stead of censors, and correctors to maintain the use of the Law, and govern the people's behaviours in each city: and they received their orders from the great consistory in jerusalem.   

CHAP. XX. VER. I.  
BEside the] of their subjects or confederates.  
V. 2. The sea] of Sodom.  
V. 4. Gathered themselves] every one in their city, to celebrate the fast with prayers and public devotions: [came] namely to jerusalem.  
V. 5. The new court] it is likely it was the Priest's court, which might be renewed, either in its building, or in its use, after some public precedent profanation; as the altar had been. 2 Chron. 15. 8.  
V. 9 Sword] war scent for the punishment of men's sins: [thy name] that as it is called by thy name, thy house, so thou walt be pleased to show in it, the true signs and effects of thy presence.  
V. 10. Mount Seir] namely the Edomites: [invade] to possess it, or show any hostility in it.  
V. 14. The spirit] he was suddenly overcome by a prophericall inspiration, and moved by the holy Ghost to utter it.  
V. 15. Is not yours] God takes it all upon himself, and will have all the honour of it to himself.  
V. 19 Kohathites] namely the holy singers whereof some were descended from Korah, 1 Chron. 6. 33. 37. the other from Gershom the son of Kohath 1 Chron. 6. 39 43.  
V. 21. Consulted] concerning what was right, and what ought to be provided concerning their vocation, remitting all the rest to God: [singer,] which showed, that by faith he was already assured of the victory, and that oven than he did celebrate the triumph of it, and give the Lord thanks therefore.  
V. 22. Set] h●e raised some secret and unlooked for occasion of strife amongst those nations, which occasion was taken upon a plot, and perfidious design, whereupon they fell out amongst themselves as judg. 7. 22. 1 Sam. 14. 20.  
V. 33. The high places] this must be meant by those high places which were consecrated to the true God: for jehoshapbat had destroyed those which belonged to the Idols, 2 Chron. 17. 6.   

CHAP. XXI. VER. II.  
OF Israel] by right he was King over all the tribes: but really of a part of them.  
V. 11. To commit fornication] spiritually by idolatry.  
V. 12. Elijah] the great Prophet Elijah was already taken up into heaven, in these days, as appeareth by 2 Kings 2. 11. wherefore this must be another Elijab, or else it must be, that the great Elijah had written this prophecy in his life time, and appointed, that in its due time it should be delivered to jehoram.  
V. 16. The Philistines] who before were tributaries, 2 Chron. 17. 11. and were afterwards subdued again by Vzziah, 2. Chron. 26. 7.  
V. 17. Into it] as far as jerusalem which they also took: [Ie●●abaz] called also Ahaziah, and Azariah, 2 Chron. 22. 1. 6.  
V. 20. Departed] or he walked without any pleasure, that is to say, he lived in continual misery.   

CHAP. XXII. VER. I.  
AHaziah] called also Azariah v. 6. and jeloahaz 2 Chron. 21. 17. [slain] after they had carried them away into captivity, 2 Chron. 21. 17.  
V. 2. Forty and two] 2 King's 8. 26. it is said that he was two and twenty years of age, which is confirmed by that, that jeboram the father of Abaziah was two and thirty years of age when he began to reign, and reigned eight years, which in all is forty: whereupon he could not have a son of two and forty years of age when he succeeded his father. This difficulty is in dissoluble, and it is likely that there is some alteration happened in these accounts, or in the figures by some unknown means.  
V. 6. Azariah] which is the same as Ahaziah, and Ieha●haz, 2 Chron. 21. 17.  
V. 8. Of the brethren] of his nearest kinsmen, for his brethren were all slain, 2 Chror. 21. 17. and 22. 1.  
V. 9 In Samaria] in the ten tribes country, whose chief city is Samaria, for otherwise this happened in jezreel, 2 Kings 9 16. 27. [slain ●im] he was wounded to death by jehues' people, but he ●led to Meggido and there died, 2 Kings 9 27. [said they] jehu, or his people, who suffered the body to be carried to jerusalem. Or Ahaziah his own people, in reverence of his grandfather jehoshaphats memory: [had no power] either by reason of their tender age, or for want of partakers, or by reason of Athalias might; none could take possession of the Kingdom, nor be established in it by the people.  
V. 10. The seed royal] as well the children of Ahaziah which were her own grandchilds, as the other near kinsmen.  
V. 11. A bed chambar] one of the chambers where the Priests lay.  
V. 12. With them] namely with the high Priest his Family.   

CHAP. XXIII. VER. I.  
INto covenant] he bound them with an oath, to take his part, and defend his person and State.  
V. 4. The doors] and especially that of Shur, 2 Kings 11. 6.  
V. 5. The King's house] see 2 Kings 11. 5. [of the foundation] see 2 Kings 11. 6. [in the courts] in the people's court, which was divided into several great courts, encompassed with porticoes.  
V. 6. Into the house] within the Priest's court: [they that minister] for besides singers and porters, the Levites had this third office also, to help, and serve the Priests, see 1 Chron. 23. 28. 29. [shall keep] let them keep themselves within the limits of their court according to God's command, without intruding themselves any further. Or let them do their duties towards God; that is to say, let them contribute in all this action that which is due to God in faith and zeal to restore his service, by means of re-establishing the lawful King.  
V. 7. The Levites] that were in weekly attendance.  
V. 8. Every man] namely that was a head of a Family, and was in office: [the courses] of sacred ministers, which served in the Temple by turns, and were divided into sour offices; Priests, Ministering Levites, Singers, and Porters: see 1 Chron. 24. 25.  
V. 10. All the people] namely that band of Levites which entered into their weekly turns.  
V. 12. Praising] with songs of thanksgiving to God, and congratulation and blessing to the King.  
V. 13. At his pillar] the Italian, upon his scaffold, see upon 2 Kings 11. 14. [the singers] the holy singers of the Temple: [such as taught] those singers which guided and lead the song: and did teach the young men, 1 Chron. 25. 8.  
V. 16. Between him] as God's minister, and one who in this action represented him; and therefore in the book of Kings it is said between the Lord.   

CHAP. XXIV. VER. VI  
THe collection] the voluntary offerings, gathered, or which were to be gathered of the people, after the same manner as Moses did in the Fabric of the Tabernacle, Exod. 35. 5. which example it seems was afterwards followed, when there was need of repairing sacred buildings, Neh. 10. 32. Others do understand this, of the half shekel by the pole, which was ordained by Moses, Exod. 30. 12. 13.  
V. 7. The sons] of whom, see 2 Chron. 21. 17. but chiefly King Ahaziah, who was wholly governed by his mother's advice, and council.  
V. 9 The collection] such another as Moses his collection was, but only that in this collection there was nothing but money offered, and that of Moses, there were other things.  
V. 13. By them] through their care and diligence.  
V. 14. They offered] God's pure service was continued, and miantained, without any default or interruption.  
V. 17. Made obeisance] desiring leave to sacrifice, and do their devotions in other places besides the Temple, namely in the high places as they did before, whether because this necessity of coming from every place to the Temple were grievous to them, or that every one desired to have his proper place of devotion. After this grant they did go on further, in the idolatry of groves, and Idols.  
V. 18. Wrath ●ame] from the Lord.  
V. 21. Stoned him] some hold that this history is pointed at, Matth. 23. 35. and that jehoiadah is there called Barachias.  
V. 25. For they] his servants took an occasion to conspire against him, seeing him brought to that pass, that he was utterly unable to govern, by reason of some languishing disease, wherewith God had afflicted him: [for the blood] whether these murderers had indeed an intent to revenge that cruelty, or whether it were in them only a pretence: though in God it was the true cause: [of the sons] there is no mention made of the murder of any other but Zacharias; but the plural number is here set down for the singular: unless there were more of them comprehended within that persecution.  
V. 27. The greatness] namely for the building or repairing of the Temple v. 6. others translate it the great tax which was laid upon him, namely by the King of Syria, 2 Kings 12. 18   

CHAP. XXV. VER. II.  
B'Vt not] he did not do all that which was requisite for God's service, for he forsook the high places, 2 Kings 14. 4. but persevered not to the end, v. 14.  
V. 7. Of Ephraim] the Kings of the ten tribes, which were Ephraimites and had their seat, in that tribe.  
V. 14. The Gods] see a contrary example, 2 Chron. 28. 23.  
V. 24. Obed Edom] his posterity, who were porters, and kept the collections of the Temple, 1 Chro. 26. 15.  
V. 28. In the city] namely in jerusalem, which was the chief city of Judah.   

CHAP. XXVI. VER. IV.  
According to all] beginning laudably, yet at the last going astray; though after another manner.  
V. 5. Understanding] being a Prophet: for it was a prophet's property, not only to have visions, and revelations, but also to interpret, both their own and other men's, Gen. 41. 15. Dan. 1. 17. and 2. 19 and 10. 1.  
V, 7. The Mehunims] people of Arabia, called Scenites by profane authors: see upon 1 Chron. 4. 41.  
V. 10. Carmell] a city of judah, josh. 15. 55. 1 Sam. 25. 2.  
V. 11. By bands] it is very likely, that he had divided his soldiers into bands, to have them ready upon any public necessity as David had, 1 Chron. 27. 1. and afterwards jehoshathat, 2 Chron. 17. 14.  
V. 16. Into the Temple] into the foremost part thereof, where it was not lawful for any but the Priest to come, as likewise it belonged to them only to offer incense, Exod. 30. 7.  
V. 19 From beside] the Italian, from upon, it showeth that by some visible sign, as of some vapour, or ashes stirred up, or some such like sign, which was cast from the Altar, against Vzziahs' face God made it manifest, that this leprosy was immediately sent from him. Others beside the Altar, or to hinder him that he should not come near it.  
V. 21. He was cut off] as other lepers, and unclean persons were.  
V. 23. The field of the burial] and not in the sepulchre.   

CHAP. XXVII. VER. II.  
COrruptly] by idolatry, sacrificing yet in high places, 2 Kings 15. 35.  
V. 3. Of Ophel] it was a place at the foot of mount Moriah, so called by reason of its shadowy situation; and it was between the foundations of the Temple, and the wall of the city; and it seemeth that by this wall of Ophel, may as well he meant the foot of the Temple, built with great counter-forts, as the wall of the city, Neh. 3. 26. 27. and 11. 21.   

CHAP. XXVIII. VER. III.  
THe valley] a place near to Jerusalem on the Eastern side of it, infamous for the idelatrie of Mol●ch, in honour of which Idol they caused their children to go through the fire, see 2 Kings 23. 10.  
V. 5. His God] he that should only, and alone have been worshipped by his people, and to whom, as to their Sovereign Lord, they were bound to be faithful.  
V. 9 That reacheth] a Scripture phrase, to signify an unreasonable number of greatness.  
V. 16. The Kings] to the King, who had many Kings, and Kingdoms under him.  
V. 18. Of the South] an ordinary name, for one of the countries of judea, josh. 15. 21.  
V. 19 Made judah naked] the Italian hath it, had caused great liberty in judah, namely to idolatrize, and commit other impieties: not only by letting them go unpunished for it, but by giving them evil example himself, which is the poison, and plague of the people. Others, he had caused judah to go astray. Others, he had made judah naked, namely of God's protection as Exod. 32. 25.  
V. 20. Distressed him] or burdened him.  
V. 23. Which smote him] not truly, or really, but according to Ahaz his profane opinion: see a contrary example, 2 Chron. 25. 14.  
V. 27. The city] that is to say, the city of David.   

CHAP. XXIX. VER. III.  
OPened] Ahaz having shut them up in his days to hinder the people from coming to serve the Lord in the Temple, 2 Chron. 28. 24. and v. 7.  
V. 4. Into the East street] it is likely that here is meant, the East side of the court of the Gentiles.  
V. 5. Sanctfie] by abstaining from woman, and by other ceremonial purifications, and by prayers, works of piety, and spiritual devotions, prepare yourselves to do your office, as you ought to do it: [and sanctify] take every unclean thing out of it; unless he here means some consecration like unto that of Levit. 8. 10. [the filthiness] employed by Ahaz to idolatrous uses, and polluted by their abominable use.  
V. 12. The sons] the issue that was descended from them.  
V. 15. By the words] in his name, and according to his express will: taken out of the written Law, or at that time inspired to Hezekiah: or upon things which belonged to the Lord, and to his service.  
V. 16. Into the court] seeing they began to cleanse the porticoes which were about the body of the Temple: it is very likely that by this court, is meant the Gentiles court.  
V. 17. The house] the very body of the Temple; consisting of the porch, the holy, and most holy place.  
V. 14. Did cast away] had taken out of their places, and from their sacred uses.  
V. 21. For the sanctuary] namely to purify it from Ahaz his contamination, and consecreate it a new, see upon Exod. 29. 36.  
V. 25. The command●ment] concerning the insttiution of the holy Music.  
V. 30. with the words] taking for their subjects the Psalms of David and of Asaph, who was also a composer of holy songs inspired by God.  
V. 31. Of a free heart] this is specified in your burnt offerings, for there was more devotion in offering holocaustes, which were wholly burnt in the honour, and service of God, then in the offerings of thanks giving, in which, the party offering had his share.  
V. 33. Consecrated] by vow, by voluntary offering, and by sacrifices of thanksgiving.  
V. 34. Slay] the Italian, flea, which notwithstanding was part of their charge, see Leu. 7. 8. [were more] they carried themselves with greater zeal and diligence.   

CHAP. XXX. VERS. I.  
SEnt] commanding them that were his Subjects, [wrote] by way of invitation and exhortation: [to Ephraim] to the other Israelites which were not under his command.  
V. 3. In the second] which was lawful upon extraordinary occasions and chances, Num. 9 11.  
V. 3. At that time] in the first month appointed, Exod. 12, 6. at which time the Temple also was purified, 2 Chron. 29. 17. for it could not be made an end of purifying the fourteenth day, but the sixteenth; because there were not Priests enough sufficiently prepared: [because the] now at the Passeover there were many sacrifices offered, Num. 28. 19 and the Priests ought to pour out the blood of the Lambs at the foot of the Altar, verse 16. and burn the fat, and other sacrifices, 2 Chron. 35. 11. 12.  
V. 5. Of a long time] the Italian, before times, or a long time before; in the manner as it was written, namely in the Law: [in such sort] the Italian, with such store of company, for every male was bound to be at the three solemn Feasts.  
V. 6. The Kings] namely, of Pull, of Tiglath-Pileser, for it is likely that the last captivity under Shalmanezer had not as yet been.  
V. 8. Yield yourselves] the Italian, give your hands, yield, and submit yourselves unto him, and call upon him for mercy.  
V. 12. The hand] God wrought powerfully in their hearts, that they should cheerfully obey the King's godly commands.  
V. 15. The Passeover] namely, the Lambs and Kids which were appointed for it: [the Priests] those which had not sanctified themselves the first month, 2 Chron. 29. 34.  
V. 17. The Levites] whereas ordinarily, each father of a family, did kill the Passeover for his own family, Exod. 12. 3. see 2. Chron. 35. 1●.  
V. 18. Written] see upon Num. 9 6.  
V. 19 Of the Sanctuary] a request which every one made, who came into the Temple; being all to come there at these feasts, see Leu. 15. 31.  
V. 20. Healed] that is to say, held them as purified through his grace and by his gracious pardon, and preserved them from such diseases and plagues, as such a disobedience was accustomed to provoke, and bring upon them, Exod, 15. 26.  
V. 21. Unto the Lord] the Italian, of the glory of the Lord, Heb. of the strength, for the Hebrews were o●ten wont to change these words, that is as much as to say, by which instruments his strength and power was exalted.  
V. 22. That taught] the Italian, which well understood, who being the eldest, and having most experience, had pre-eminence over the rest, and were their guides; whereupon Hezekiah comforted them, 〈◊〉 having a laborious charge laid upon them.  
V. 24. A thousand] to offer sacrifices of thanksgiving [a great number] who therefore were sufficient to offer all these sacrifices  
V. 25. The strangers] they of other Tribes, who by reason of the religion had settled themselves in judah.   

CHAP. XXXI. VER. I.  
IN Ephraim] in the part of these Tribes which were under the command of Hezekiah, 2 Chron. 13. 19 and 15. 8.  
V. 2. Their courses] appointed by David, 1 Chron. 24. and 25. and 26. and were divided into these four Offices, Priests, ministering Levites, Singers, and Porters: [of the tents] the Italian, of the Camp, that is to say, of the Temple, which by reason of the several functions, number, and order of Ministers, was like an Army see Num. 4. 3.  
V. 3. Portion] to relieve and help out the people's poverty, as Ezr. 6. 9 for these burnt offerings were to be taken out of the people's offerings, which were laid up in the treasures of the Temple, 1 Chro. 26, 20. Neh. 10. 33.  
V. 4. The Portion] whereof, see Num. 18. 8. [encouraged] should willingly employ themselves in God's service.  
V. 5. Honey] the Hebrews do hereby mean Dates for there were no Tithes, but of the fruits of beasts and plants.  
V. 6. The Tithe] these might be Tithes that were voluntarily consecrated without any express Law; as of the spoils of wa●re, gains of merchandise, etc. Gen. 14. 20. and 28. 22. Num. 31. 28. 30.  
V. 7. The third] namely, from the beginning of harvest, which happened in the third month, until the end there of which is in the seventh, see Exod. ●3. 16.  
V. 10. Chiese] it appeareth by v. 13. that he was but only one of the high Priests great Deputies, there being ordinarily two of them: of Eliazar his two lines, out of which were come the Families of Zadock and Ithamar sons of Aaron, 2 Sam 8. 17. 1 Chron. 24. 3.  
V. 12. Was Ruler] according to the order established, 1 Chron. 26. 20.  
V. 13. Overseers] over the coming in and going out of these things, and were to give an account there of to the two chief: [the Ruler] vicar-general, see 1 Chron. 9 11. jer. 20. 1.  
V. 14. The Porter] see 1 Chron. 26. 14. [freewill] this was the second sort of sacred treasures, 1 Chron. 26 20. [oblations] the Italian addeth, heaved, see upon Exod. 29. 24. [most holy] see Leu. 2. 3. and 31. 12.  
V. 15. In their set Office] the Italian, in their trust, that is to say, set in the Office of, etc. [small] according to the Law, Deut. 18. 8.  
V. 16: Besides] for whom they did provide likewise, ver. 19 [from three] in the Law there is made mention but of two numberings, one was from the age of a month, the other from the age of thirty, see upon Num. 3. 15. & 4. 23. this third may be brought in for those who might begin to eat of holy food, with some convenient ceremonial parity, which could hardly be or was in a manner impossible before this age: [entereth] that might and ought to come into the Temple in their turns for to do the service.  
V. 17. From twenty] see upon 1 Chron. 23. 24.  
V. 18. In their set office] the Italian, upon the trust of them, this loyalty and diligence of the Treasurers was ansverable to the trust which the sacred Ministers did repose in them; through which their zeal and affection to God's service was redoubled, leaving all other employments to attend to this only.  
V. 21. In the Law] for the faithful fulfilling and observing of it.   

CHAP. XXXII. VERS. I.  
THe establishment] the Italian, this faithfulness, of Hezekiah in re-establishing Gods pure service: Others translate it, this establishment.  
V. 3. To stop filling up the mouths or ●oads of the springs, and bringing the, waters thereof into the city by pipes under ground, verse 30. see Isa. 22. 9 11.  
V. 4. The brook] which came and issued from that great spring of Gibon, which was on the westside of jerusalem.  
V. 5. 〈◊〉 〈◊〉] see upon Isa. 22. 9 [broken] which peradventure remained so after the ruin, 2 Chron. 25. 23. [to the towers] even to the very top of them: [another wall] for to make a kind of a ditch with brays in it.  
V. 8. An arm] namely worldly power or strength, jer. 17. 5.  
V. 19 Against the God] the Italian hath it, of the God, or against the God.  
V. 25 Rendered not] the Italian, did not acknowledge, namely, to God, in containing himself in humility before him, and holding his life, kingdom, and every thing else, as from him.  
V. 28. Coats] for his flocks, and small sorts of cattles.  
V. 30. The upper water course] upon the Assyrans' coming, v. 4. he stopped the rising spring of Gibon, whose water was before brought to the city by high pipes and conduits into the pool called the upper pool, Isa. 7. 3. and taking the same spring lower under the earth, he brought the water by channels under ground into the new or lower pool which he himself had made Isa. 22. 9 11 to take away the water from the enemies, and furnish the city abundantly therewith: [strait] whereas before the water course fetched a compass towards the South, he made this water course strait from the West to the East▪ [under ground] these words are added in the Italian, or ●elow from the West, that is to say, taking the spring from the bottom of the rock, which was on the West side of jerusalem, or from the West down; that is to say, drawing the water from the West side of jerusalem to the hast side which was the lowerside.  
V. 31. Left him] did not guide him not strengthen him with his Spirit in this temptation of worldly ambition; for that humility which he showed when Isaiah admonished him, and his perseverance in piety, do show that he was never quite deprived of God's grace: [he might know] a humane kind of speech, not that God indeed did do this to know any such thing; but to make Hezekiah himself to know it; and to have the whole Church to take example thereby.  
V. 32. The vision] in his prophecy, Isa. 36. to chapter. 40.  
V. 33. Did him honour] with funeral pomps, songs, lamentations, etc.   

CHAP. XXXIII. VER. V.  
IN the two Courts] namely, the Priest's court; and the court of the people.  
V. 7. The Idol] this was some special Idol● which he worshipped in the gro●e, 2 Kings. 21. 7.  
V. 8. Appointed] the Italian, established, that is ●●rmely and irrevocably assigned.  
V. 11. Thorns] others translate it, strong holds, others, bushes, or ●ops of hills.  
V. 19 The Se●rs] the Italian, Hozai, who might be some Prophet, for the Prophets did use to set down in writing public Acts which were to be kept in the Church, as 1 Chro. 29. 29. others translate it, of the Seers.   

CHAP. XXXIV. VER. III.  
HE began] this reformation here set down all along, though the greatest part of it was in the eighteenth year of josiah as appears by 2 Kings 22. 3. & 23. 4.  
V. 6. With their mattocks] the Italian, in their desolate places, in their country and their cities which were wasted by the Assyrian wars, and their old inhabitants put out, and carried away into captivity, see upon 2 Kings 23. 16.  
V. 8. To repair] to give order to the high Priest, to cause those collections to be made which were appointed for this work, and to employ them herein carefully.  
V. 9 The Money] see upon 2 Kings 12. 4. [that kept] see upon 2 Kings 12. 9  
V. 10. And they put it] as had been done under jehoash 2 Kings. 12. 11.  
V. 11. The houses] these were the chambers in the porticoes of the Temple.  
V. 20. Abdon] called also Achbor the son of Michajah, 2 Kings 22. 12.  
V. 22. Tikuath] called also Tikuah the son of Harha●, 2 Kings 22. 14.  
V. 31. In his place] this was the seaffold mentioned, 2 Kings 11. 14. 2 Chron. 6 13.  
V. 33. Made all] he constrained them by royal power and authority to forsake Idolatry, and serve God according to the extericur form by him appointed, though the interior part of most of them was not touched with any true piety, as it appeared presently after josiahs' death, see upon 2 Kin. 23. 26.   

CHAP. XXXV. VER. I.  
KIlled] namely, the Paschall Lambs and Kids.  
V. 3. That taught] as well sacred learning as the observance of God's service, see Leu. 10. 11. Deut. 17. 11. [put the] the Italian, leave the, seeing you are eased of the labour of carrying the Ark of the Lord, which was anciently imposed upon you, Num. 4. 15. employ yourselves so much the freelier in this other part of your service, Chron. 23. 26.  
V. 5. Your brethren] the Italian, to minister to your, etc. to help them to make ready the Passeover, ver. 6. and also to ●lay for the Levites and the Priests who were employed about other business, and also for them that were unclean, 2 Chron. 30. 7. [according to the divisions] seeing that for every family which had a head, there must a Paschall lamb be eaten, Exod. 12. 3.  
V. 7. Bullocks] these were for the feasts of unleavened bread, Num. 28. 19 and for burnt offerings and sacrifices of thanksgiving.  
V. 8. Ruler's] Hilkiah was high Priest, and the two other were his deputies, and heads of the two lines of Eleazar & Ithamar, according to the custom.  
V. 11. They killed] every father of a family, Exo. 12. 6. and the Levites by themselves and for other Levites who were otherwise employed: [sprinkled] at the foot of the Altar, see upon Exod. 12. 27.  
V. 12. The burnt offerings] that part of these beasts which was to be burned to the Lord, namely, the fat, the kidneys, and the call, ver. 14. see Leu. 3. 3.  
V. 13. The other] those parts of the sacrifices of thanksgiving which were appointed; for those who offered them, and were to be dressed in the Temple, and eaten at sacred seasts: [divided them] to each one a part of his offering.  
V. 14. They] namely, the Levites which ministered: [made ready] the Paschall Lambs, and their portions of sacrifices of thanksgiving.  
V. 15. The sons] namely, his race and posterity, whose lot and turn it was now to be and serve in the Temple according to the order, 1 Chron. 25. [the Levites] namely, the ministering Levites differing from the other three Offices of the Levites.  
V. 21. The house] to the race of the Kings of Assyria, perpetual enemies and emulators of the Egyptians: [for God] namely by some Prophet of his.  
V. 25. In the Lamentations] it might be some compilement of holy Poems upon mournful subjects, as those of jeremiah are used upon occasion of some public calamity.   

CHAP. XXXVI. VER. V.  
HIs God] see 2 Chron. 28. 5.  
V. 6. To carry him] see upon jer. 22. 18. 19  
V. 8. That which was] that which appeared to be in him after he was raised to the Kingdom, seeing that great honours and dignities discover the minds of those who possess them.  
V. 9 Eight years'] 2 Kings 24. 8. is the number of eighteen, neither is it certainly known how this diversity should be reconciled; only it is plain that in the books of Chronicles, the numbers seem to have suffered some alteration by some unknown accident see upon a Chron. 22. 2.  
V. 10. His brother] that is to say, his nearest kinsman, for he was his uncle, 2 Kings 24. 17. 1 Chron. 3. 15.  
V. 15. His Messengers] namely, Prophets and Ministers, Hag. 1. 13.  
V. 17. In the house] in Jerusalem, appointed to be the place for God's Temple.  
V. 20. The Kingdom] the Italian, the Empire, the chiefest and greatest in the world, after it had overthrown the Chaldeans Empire.  
V. 22. The first] after he had conquered babylon, and that Empire.  
V. 23. All the Kingdoms] a boundless and immoderate term, and often used by those great Monarchies, which are called universal, Dan. 2. 38. Luke 2. 1. though in deed they did not possess the greatest part of the world: [hath charged me] by revelation revealed to some Prophet, or by the hearing and exposition of Isaiahs' Prophecies, Isa. 45. 1. [let him go up] to jerusalem, to re-edify the Temple, Ezra. 1. 3.    

THE BOOK OF EZRA.  
The ARGUMENT.  
EZra Priest and Doctor of the Law, sets down in this Book the History of the first and second return of the jews out of the Captivity of Babylon to jerusalem; and of the beginning of the restauration of the ' Temple, the service of God, the City of jerusalem, and of the Commonwealth of Israel; under three Kings of Persia, Cirus, Darius, and Artaxerxes: Whereof the first, after he had conquered the Empire of the Chaldeans at the end of seventy years foretold by jeremiah, by public proclamation set the jews at liberty, and gave them leave to return into their country, and to re-edify the Temple of God, and re-establish his worship: Whereupon a great number having for their heads Zerubbabel of David's royal race, and appointed Governor by Cyrus and jeshua high Priest, returned into judea, and having begun to re-edify the Temple, were disturbed by the wiles and calumnies of the Samaritans; Whereupon the work was interrupted and intermitted for a long time, until by Gods express command and Darius his permission, it was begun again and accomplished, and all the orders of the ancient servier reestablished. After which time under King Artaxerxes: Ezra with another great troop of jews did also return, having the King's favour and liberality heaped upon him, with full power to see Gods true worship kept and observed, and his service duly performed. And being arrived into judea, he began with the separation of profane and unlawful marriages, which the jews had contracted with Idolatrous and Pagan women, to purge the people of God from all profane mixture, and cut off all inducements which might bring them to fall again into their old sins, which had been so severely punished by these forep pst-ruines.  

CHAP. I. VER. IV.  
REmaineth] and cannot follow the rest for want of means: [help him] neither by lending or giving to him.  
V. 5. Of Judah] amongst which were many of other Tribes, 1 Chron 9 3.  
V. 8. Sheshbezzar] it is thought that this was Zerubbabels' name amongst the chaldeans, seeing they did use to change the chiefest of the jews names when they carried them into captivity, through superstition and Idolatry, or else for a sign of slavery, Dan. 1. 7. [Prince] for Zerubhabel was of the blood royal of Juda, and chief of David's line, 1 Chron. 3. 19 Luke 3. 27. 31. and in this quality he was head, and conductor of the jews; acknowledged to be so even in Babylon; and was made governor by the King of Persia, over those who came back this first time, Ezr. 5. 14. and 6. 7.  
V. 9 Knife's] they were certain great Knives to kill the beasts for Sacrifices with, which knives belonged to the Priests, and were 〈…〉med up with gold.  
V. 10. Second sort] namely, for price, greatness, and use; for the first which were of gold, might be for the service of the Temple within, and these for the use of the chambers and of the courts: Others translate it double, that is to say, covered with such like Basins.   

CHAP. II. VER. I.  
OF the Province] namely, of Babylon, called the Province by eminency, for a difference between it and other countries, where the jews had been dispersed, verse 59 unless judea be meant as Neh. 11. 3.  
V. 2. With] under these heads, to which Neh. 7. 17. is added Nahamani: [jeshua] high Priest, Ezr. 3. 2. called elsewhere joshua.  
V. 3. The children] s●me believe they were the issue and posterity of such and such heads of Nations, from which they might also have taken their names; but by Neh. 10. 14. it appeareth that they were Families of which by order of birth, these were the chief, and heads in those days.  
V. 5. Seven hundred] in Nehemiah, there is a diversity concerning this number and some other: It may be by reason that these two rumbrings of Ezra and Nehemiah were not both at one time, whereupon some might be dead, or some have joined themselves to them.  
V. 16. Of Hezekiah] in whose person this line was subdivided.  
V. 21. The children] the Inhabitants and native Citizens, and so consequently in all the names of Cities.  
V. 29. Nebo] it seemeth to be the same City, as Nob. 1 Sam. 21. 〈◊〉. Neh. 11. ●2.  
V. 31. Of the other] besides him, of verse 7.  
V. 36. Of jeshua] of which this jeshua was head, yet it is unknown whether this be the same jeshua that was high Priest or another.  
V. 41. The Singers] the holy ones of the Temple.  
V. 42. Of the Porters] of the Temple.  
V. 55. Of Solomon's servants] of the relics of the Canaanites, who were by Solomon set to painful and bodily labours, 1 Kings 9 ●1.  
V. 59 Tel-melah] they seem to be names of Provinces or Cities: [they could not] and therefore they could not be put into any ancient possession of goods, and holy Offices.  
V. 60. The children of] it seemeth that these same did call themselves Levites.  
V. 63. The Tirshatha] it seemeth to be the name of some Caldean Office, as Governor, Lieutenant, or Commissary, given to Zerubbabel or Sheshbazzar, Ez. 1. 8. Neh. 10. 1. [of the most holy] see jev. 2. 3. and 25. 22. [with Vrim] which was the manner of ask, and giving out God's Oracles, and answers in doubtful and obscure cases, Num. 27. 21. Now it is likely that Vrim and Thummim, and many other sacred ornaments, were burnt and perished in the taking and destruction of jerusalem by the Cal 〈…〉.  
V. 69. Pound] the Italian, mines, a name of coin of sixty shekels, Ezech. 45. 12. that is to say, of thirty ounces.   

CHAP. III. VER. I.  
THe seventh] in which the feast of Tabernacles was to be kept, ●ev. 23. 34. Num. 29. 1●. which was the first holy day that they were to keep, after their return from Babylon.  
V. 2. The Son] that is to say, the grandchild, see 1 Chron. 3. 19  
V. 3. For fear] to secure themselves from all dangers, they hastened to desire and ask God's assistance and aid by prayers, and sacrifices, etc.  
V. 5. The continual] that of morning and evening daily: [consecrated] appointed by God to be kept with all manner of holiness, and especially with rest, and cesssation from all painful work, to attend altogether to the meditation and exercise of piety, in which consists the true sanctification of days.  
V. 6. Laid] it was not yet begun to build above the ground, though it is likely that the old foundations for the most part remained whole, Ez. 4. 12.  
V. 9 Of judah] it is thought to be the name of some particular man called also Hodavia, Ez. 2. 40. and Hodevah, Neh. 7. 43.  
V. 10. After the] or by the means, using David's Psalms for formularies of praises.  
V. 12. Before their eyes] considering how the first had been destroyed, and how much lesser this would be, and how many things would be wanting in it.   

CHAP. IU. VER. I.  
THe adversaries] these were of those wicked Samaritans, and that mixture of Gentiles wherewith the Kings of Assyria had perpled the land which belonged to the ten Tribes, 2 Kings 17. 24. who were ever after the jews hereditary enemies.  
V. 2. Let us] there was some hidden deceit in this request, pernicious both for the temporal and spiritual: [Esar Haddon] son of Sennacherib, 2 Kings 19 37. who sent some new plantation on colony into this country, after the first, which was 2 Kings 17. 24. unless that which was spoken in that place, were spoken by way of anticipation of time.  
V. 3. You have nothing to do] you being a profane people, and; Idolaters, 2 Kings 17. 41. can have no part in the building, nor make any use of this Temple.  
V. 4. Weakened] by threatning●, deceits, and other means they sought to discourage them.  
V. 5. Councillors] to the King of Persia: [Darius] called by historians the son of Hystaspes.  
V. 6. Abashuerus] that is to say, of Xerxes, who afterward married Esther, Esth. 1. 1.  
V. 7. Artaxerxes] surnamed Long hand: [Bishlam] it seemeth to be some council composed of the people of the country, to which the King sent a precedent or head, and that which was counselled upon, and agreed by all, is written in the name of the Precedent Rehum only, and the secretary.  
V. 9 Then] it seemeth that Ezra sets down the very words of the records of Persia, in which it was set down when, and by whom the said letter was written; whose original was kept in the chamber of public records: [the Dinaites] names of several nations with which the land of Israel was peopled by the Assyrians, of whose deputies the said council was composed.  
V. 10. Asnapper] this name is not elsewhere, and it is likely that it was some Captain or principal officer of Esarhaddon, v. 2. [and at such a time] the Italian hath, etc. the chaldaic text hath a certain word which signifieth, hitherto, and it seems to be a cutting off of some speech which is not needful to be set down at length. Others think it is the date of the letters.  
V. 14. Dishonour] namely that his Majesty be despised, by a bold contempt, and refusal of obedience.  
V. 15. Thy fathers] the Italian, predecessors, Kings of Assiria and Babylon, whom the Persians succeeded.  
V. 24. Darius'] who was surnamed Spurius, or Bastard.   

CHAP. V. VER. I.  
PRophesied] commanding them to undertake the work, and assuring them of God's blessing and savour.  
V. 4. That make] that is to say, by whose authority this work was undertaken which were Zerubbabel, joshua, Haggai, and Zachariah.  
V. 5. Of their God] that is to say, God did safe guard them and favour them.  
V. 10. Their names] who were the first authors and conductors of all this work.  
V. 15. That is] the situation of which Temple is assigned and consecrated in that place.   

CHAP. VI VER. I.  
IN BAbylon] in the Kingdom of Babylon, which the Persians then possessed, and did contain Media also, in whose royal city this record was, amongst other public records, v. 2.  
V. 2. Achmetha] the Italian, Ec●atana, the name of a city which was the head of Media. Others have it, in a roll in the royal city of Media: [thus written] the Italian addeth, written: remembrance this was the title of the aforesaid writing.  
V. 3. The height] namely of the tower of the portico; whereas Solomon had made it of one hundred and twenty cubits, 2 Chron. 3. 4. and it seems that Cyrus brought it to the one half; for fear lest it should be used for some watchtower: [threescore] like to solomon's, 1 Kings 6. 2.  
V. 4. Three] see upon 1 Kings 6. 36.  
V. 12. Destroy] the Italian addeth, again, or alter this, and destroy this house.  
V. 14. Artaxerxes] surnamed Muemon or rememberer, under whom Ezra and Nehemia some years after brought home the rest of the people, and is here named and set down by anticipation, Ez. 7. 1. Neh. 2. 1.  
V. 15. Adar.] the name of a month which was answerable to February Moon.  
V. 17. Sin aff●ring] see Levit. 4. 23. and 9 5. & 16. 5  
V. 18. Divisions] which were appointed by David 1 Chron. 24. and 25. and 26.  
V. 20. Killed] the ministering Levites did help to skill and make ready the beasts, and presented the blood of them to the Priests, to pour it at the foot of the altar, as 2 Chron. 30. 16. 17. and 35. 11. 12.  
V. 22. Of Assiria] that is to say, of Persia, which had swallowed up the Empire of Assiria and Caldea, whereupon sometimes the name of the one is taken for the other.   

CHAP. VII. VER. III.  
Son of Merai●th] there is a great leap in this setting down, wherein are over-skipped six of Ezra his ancestors, see 1 Chron. 6. 6. 11.  
V. 6. Scribe] a Doctor of holy scripture: and this word is frequently used both in the old and new testament: [the hand] according as the Lord favoured and prospered him.  
V. 9 Began he] the Italian, was appointed, or was the beginning of the departure.  
V. 12. King of Kings] a proud title of those great Empires, Ezec. 26. 7. Dan. 2. 37.  
V. 14. Seven] these were seven princapall Noblemen that stood always by the King of Persia, and were his councillors in all great offairs, see Est. 1. 10. 14. [according to] to know if things be established and executed according to God's Law, whereof thou art Doctor, and which I also give thee power to observe.  
V. 16. Thou canst find] that thou canst gather amongst my subjects of their own free good will: [the people] namely of Israel.  
V. 18. To thy brethren] namely the College of Priests.  
V. 23. Wrath] namely from God: [of the King] the Italian, against the King, or of the King and his children.  
V. 27. Blessed] these are Ezras words.   

CHAP. VIII. VER. II.  
OF the sons] descending from the two priestly loins and branches, namely from Elieazar by Phineas, and from Ithamar, see 1 Chron. 24. 3. 4. [David] it is likely to be King David, and this Hattush may be he that is mentioned, 1 Chron. 3. 22.  
V. 15. Ahaliah] it is thought to be the Adiabenes' country.  
V. 17. The chiefe] having, either by means of the jews politic government, or by the King of Persia his commission, some command in that place, over the jews: [Casiphia] the likeness ●f the name seemeth to intimate this to be the Caspian country or the chiefe city thereof.  
V. 18. The sons] his successors or p 〈…〉 sterity: [tie son] meaning the grandchild, Exod. 6. 16. 19  
V. 20. Whom David] in the division of the sacred offices, there is no mention made of the Ne●●inims 1 Chron. 24. and 25. and 26. but we must believe that David confirmed and new appointed that which had been anciently decreed concerning them, josh. 9 21.  
V. 21. Afflict ourselves] the Italian, humble ourselves, or to afflict our persons. An usual kind of speech, to signify a true fast, of contrition of heart, and repentance; joined with the bodily fast, Levit. 16. 29.  
V. 25. There present] that were present at the time of this gathering. Or that were willing to give. Or that had power to give.   

CHAP. IX. VER. II.  
HAve taken] though those women were not converted to the worship of the 〈◊〉 God, & therefore God's command, Deut. 7. 3. was broken: and the Church degenerated even in its first beginning 〈◊〉 Gen. 6. 2.  
V. 3. My garment] for anciently they did wear 〈◊〉 garments, the outward longer than the inner: [〈…〉 ckt off] through just anger, and bitterness of heart, and not through any superstition, which was forbidden, Leu. 9 27. Deut. 14. 1.  
V. 5. My hands] the Italian hath it, the ●aimes 〈…〉, according to the jewish manner of praying, holding their arms abroad, and their palms open towards heaven.  
V. 8. A nail] that is to say, some subject of hope, and a prop to our faith in his Church, even as nails serve to fasten, join or hang up many things, see Isa. 22. 23. Or it is a proverbial way to signify some small remainder of a thing, as the nail, or the pin of a rich tent; as the ancient Tabernacle, was a sign of Gods being present in grace amidst his people.  
V. 9 Bondmen] subjects', and deprived of our ancient liberty and Kingdom: [a wall] a little place of safety, like unto a fold, or a pen for a flock of sheep.  
V. 15. Thou art] as for thy part, thou hast superabundantly fulfilled all thy promises, and kept thy covenant with us. having made us to subsist, notwithstanding our sins; all the fault is in us, and we confess it and repent therefore in thy presence, as for a fault which otherwise would make us in capable of thy grace, and would deserve most heavy punishments.   

CHAP. X. VER. II.  
THere is hope] if we can repent, and amend ourselves: and therefore moderate thine affliction; and seek for to amend this busides●e.  
V. 3. With our God] whom thou dost represent in this action: [to put away] for these marriages with idolatrous and pagan women, were of no force by Law, seeing God had forbidden them: [and such as are] the Italian, the children, as bastards, borne in unlawful copulation; and therefore could not be incorporated amongst God's people; though it is likely that the parents did provide them food and other necessaries when they sent them away: [and of those] namely who had abstained from any such mixture, Ezra 9 4.  
V. 4. Belongeth unto thee] because thou art a Priest, and hast a special command from the King to see that God's Law be observed, Ez. 7. 26.  
V. 8. Seporated] he should be excommunicated out of the Church, and forbidden the use of all holy things, and held as a heathen and profane man.  
V. 9 The ninth] which was the month of May, counting. September for the first, after the manner of the Persians, Est. 2. 16. [in the street] in the court of the people, or in the Gentiles court: [great rain] which being out of the accustomed season, was somewhat prodigious, and seemed to portend God's wrath, as 1 Sam. 12. 17.  
V. 12. So must w●●] or it is good to do according to thy word; and we take upon us to do it.  
V. 14. Stand] to frame a supreme counsel or consistory: [the elder] who after they had made an enquiry in each city, were to make their relation. As for example whether the woman were a Proselyte before she was married, whither at the time of her marriage she had made such abiurations, and protestations as were requisite; whither she had not after defiled herself by ido latrie: if she gave any proof of true piety: that according to these informations it might be judged whether the marriage were to be confirmed as sanctified by her profession: [be turned] by annihilating what hath been done amiss, and providing that hereafter no such thing may be done.  
V. 15. Helped them] as adsessors, commissaries, or relators.  
V. 16. Sat down] begun to sit about these judicial acts: [the tenth] which was in the moon of juno, counting the months from September.  
V. 44. And some of them had wives by whom they had children] the Italian hath it, and there were some of them who exposed their children, that is to say, some of them forsook their children, leaving them in the streets, or in the highways. Others translate it, and there were some amongst them, that had women, by whom they had children.    

THE BOOK OF NEHEMIAH.  
The ARGUMENT.  
THis book containeth the continuation of the restauration of the jewish state after their return from Babylon, whereof (after a long discontinuance) Nehemiah was a chief instrument, who lived almost at the same time as Ezra did, and they were both present at all the notable actions which are set down in this History. Nehemiah as governor appointed by the King of Persia, and Ezra as a Priest, and one excellent well skilled in the Law of God. The sum is, that Nehemiah being raised to honours, and in favour with Artaxerxes King of Persia; got leave of him to go to jerusalem, to build up the walls, and restore the ruins thereof: which he undertook with a heroic zeal and courage, continued with great wisdom, and in very good method, and accomplished within a very short time, by the wonderful blessing of God. And then he began to provide for the safety of the city, against the plots and treacheri s of the Samaritans, and other heathens, their neighbours and enemies. And afterwards provided for the politic government within: beginning with the mitigation of creditors rigours, and relieving the poor from oppression: and in despite of all disturbances without, and treacheries within; he accomplished this work: then he began to set down rules in the performing of God's service, and ministry of the Temple, laying the foundation thereof upon the renewing of God's covenant, and so went on in settling the holy offices in their ancient orders, and in providing sustenance for the Ministers, and all other things which were necessary for the use of the Temple. And after this the walls of the city were solemnly dedicated, the people numbered, and one part assigned to dwell is jerusalem, and the rest in the cities, and places of the country according to the ancient lands of their tribes, and families. And all this being finished in twelve years' space, at the end of them, Nehemiah returned into Persia, from whence within a year after he made another voyage to jerusalem, and reform many disorders there, as the people's mixing themselves with profane people; the want of maintenance for those who ministered in the Temple, and marriages with infidels, so that through his excellent virtues, be set the jewish Commonwealth in a good and happy state, in which it continued for a long time after. Whereupon most deservedly was attributed unto him the title of Third Founder of that Commonwealth, after joshuah, and David.  

CHAP. I.  
VER. 1 THe words.] the Italian, the book, Heb. the words, which may also be understood of the acts: [Chisle●] which was the November moon: [twentieth] of A●taxerxes reign.  
V. 9 Of the heaven] a popular and vulgar kind of speech, because the earth seemeth to be plain, and covered wi●h the heavens as with a half glo●e which boundeth the earth round about Deut. 4. 32. Matth. 24. 31.  
V. 11. This man] namely of King Artaxerxes.   

CHAP. II.  
VER 1 MIsan] which is March moon: [that wine] which was at their▪ second courses; for then the Persiams did drink more all unda● tly; otherwise at their meal, namely their first course, they drank but little, and for the most par● water, see Est. 5. 6. [I took] doing my office of cupbearer.  
V. 2. Then I was] as well because it was not lawful for any one to stand be●ore the King of Persia mourning, Est 4. 2. ●s▪ also because I durst not to tell him the true cause of my grief.  
V. 4. I prayed] secretly to my se●se, that he might direct my speeches, bless mine intents, and move the King's heart to gra●t my requests.  
V. 8. That I shall] where I shall make my ordinary abode as governor, and the King's Lieutenant.  
V. 10. Sanballat] these were Noblemen, and governor's for the King in Samaria, as Ez. 4. 7. 8. [the Horonite] of 〈…〉 oronaim, a city of Moab, Isa. 15. 〈◊〉. jer. 48. 3. [the servant] who was a slave by his condition.  
V. 13. Went out] out of the city, going round about it: to take notice what case, the city was in, what circuit it was off; and to consider what was necessary, and the means how to provide for it, that having considered upon the business, he might inform people, and encourage and persuade them to work upon it: [by night] yet it is likely the Moon did shine: [by the gate] which was on the West side near to the valley of the dead bodies, 2 Chron. 28. 9 jer. 31. 40. [dragon well] whereof there is no mention elsewhere: [dung port] through which they carried and emptied all the filth of the city into a deep valley.  
V. 14. Of the fountain] which was also on the Westside, and was so called because that anciently the water of the great fountain Gihen was from this place brought into the city, by a great channel built upon arches, see upon 2 Chron. 32. 4. 30. [the kings] 2 Kings 20. 20. there is mention made of a water course made by King Hezekiah: but it is thought that Solomon first made it, and that King Hezechiah did but only repair it, or change it into a watercourse underground: [there was no] th● passage was so stopped, and encumbered with stones rubbish and such ruins, that I could not pass but on foot.  
V. 15. By the brook] K idron which was on the East side of the city: [by the gate] coming in at the same gate as I went out, having fetched the whole circuit of the city.  
V. 16. The work] namely of the re-edifying of the city. Othe●s that had the managing of the business.  
V. 18. The hand] the Lord had still accompanied me with his favour, and assisted me with most evident and extraordinary assistance.  
V. 20. Have no portion] you have no community with the Church, being infidels, and issued from infidels, and enemies of the people, and therefore we do not accept you for friends, nor yet fear you as enemies, being secure under God's protection: [nor right] by any desert, or for any good done to us, or by any just carriage towards us: [nor memorial] you cannot show that ever you had any just pretence or right over us; nor that your ancestors were ever but enemies to us, as you are at this present.   

CHAP. III.  
VER. 1. THey built] the one bestowing the cost, and the others their labour, and all together setting forward, and looking to the work: [the sheep-gate] which was on the East side of the Temple, and next to it; through which the cattle appointed for sacrifices were brought in great number; whereupon it was so called, john. 5. 1. or at the least the old name revived, see Gen. 3. 21. Mic. 4. 8. [sanctified it] that is to say, repaired it, and set it up in its former state and splendour; and did also new dedicate it to its first use, by prayers and devotions, which use was more holy than that of the other gates; whereupon the Priests did undertake the repairing of it, and by their working upon it, did gain it the more respect, as being a thing belonging to the Temple: [the tower of Meah] the Italian, the tower of one hundred, that is to say, of one hundred cubits ●igh: [unto the] drawing towards the North; for this tower was on the North East side, see jer. 37. 38.  
V. 2. Next unto him] going on from the side of the said Tower towards the West: [the men] the commonalty of the inhabitants of jericho, see Ezr. 2. 34.  
V. 3. The fish gate] which was on the North side of jerusalem; and it is likely that it was so called by reason of the fish which was brought in that way, for the provision of the city, from the Se● 〈…〉 sts of Tyre and Sidon, see Neh. 13. 16. [the sonne●] see Ez 2. 35. and it is doubtful whether this Hass 〈…〉 aah be the name of a city, so that by children, be m●ant the inhabitants; or the name of a man, and so his posterity be meant.  
V. 4. Repaired] the walls and towers, because that in this portion there was never a gate: [next unto them] namely next unto Merimoth and his people.  
V. 5. The Tekoites] the inhabitants of Tekoah a city of judah, 2 Sam. 14. 2. 2 Chron. 11. 6. [put not their necks] they were not partakers of this labour for the Lords service. Others refer this word Lord, unto Nehemiah the governor of the na●●on, or to this head of the commonalty of Tekoah.  
V. 6. The old gate] which was on the North side of the city.  
V. 7. The throne] the Palace or Court.  
V. 8. Fortified jerusalem] the Italian, jerusalem was left, they did nothing to the wall from the above said place, unto the corner gate, because that there the wallhad not been ruined as in other places, and according to some it was that sour hundred cubits of wall, which jeboash had pulled down, and was bu●lt up again by Vzziah, and made stronger, and broader, 2 Chron. 25. 23. see Neh. 12. 38.  
V. 9 And next] next after them, on the West side; the foresaid space of wall being between: [of jerusalem] the Italian hath it, the half part of jerusalem, jerusalem was divided into several parts, or wards, whereof each one had it Captain. The old Salem which was Melchisedeches seat, which is here especially meant by jerusalem had two parts, whereof the other is mentioned, v. 12.  
V. 11. The other piece] the Italian, a double space, namely of four hundred cubits, whereas every one was to repair but two hundred, namely from one tower to another: [the tower] which was on the West side.  
V. 12. His daughters] it should seem this man had none but daughters, who also employed their means and servants about this work.  
V. 13. Zanoah] a city of judab, jos. 15. 34. 56. 1 Chron. 4. 18.  
V. 14. The son of] of the famous Family of the Rechabites, jer. 35. 2. [Beth haccerem] another part of jerusalem.  
V. 15. Siloah] the Italian, Sela, this is the channel or small stream; which came from the fountain of Gibon, called elsewhere Siloah: [the stairs] which were at the turning from the West southward.  
V. 16. Bethzur] this name, and the following names, are names of several parts of the city, given for either unknown, or uncertain causes: [that was made] so named to make a difference between it, and other pools which were natural; which pool within a great enclosure of strong walls, held in the waters which came by that watercourse: and it seems to be that which is called the upper pool, 2 Kings 18. 17. Isa. 7. 3. [unto the house] this was some place which is not mentioned any where else, where those Captains had their lodgings, whom the King kept ordinarily near to him, 1 Chron. 27. 1. which also it should seem was a place where youths were taught to handle their Arms, Cant. 4. 4.  
V. 19 Mizpah] the other half of that part of the city which was so called, v. 15. [at the turning] the Italian, at the corner, this was some great corner of the wall, on the South side of the city: where the Arsenal, or Armoury had anciently been; which afterwards was removed to the house of the forest of Lebanon, Isa. 22. 8.  
V. 20. Zabbai] the Italian, Zaccai, or Zabbai.  
V. 22. The men of the plain] the Italian, which dwelled in the plain, who had their country houses and households in the plain of jericho near jordan: though they had houses in jerusalem also: whether it were to people the city; or to supply the wants of God's service; there being at that time but a small number of Priests.  
V. 24. The turning] namely from the South side to the East, which turning came with the corner inwards into the city, according to the natural situation of the rock and the valley.  
V. 25. High house] this was the Royal Palace built by Solomon, 1 Kings 7. 1.  
V. 26. Water-gate] see Neh. 8. 1. and 12. 37. and it seems to be that which is mentioned, jer. 17. 19 called the water-gate, because that near unto it, all the waters which were come into the city by watercourses, or pipes under ground, came into one channel, and did run into a deep valley.  
V. 27. The Tekoites] namely the Priests which dwelled in Tekoah, for the common sort of the Tekoites had been spoken of before, v. 5.  
V. 29. The keeper] see upon, 1 Chron. 26. 14. and 31. 14. [East-gate] namely of the Temple.  
V. 30. His chamber] the Italian, his chambers, that part of chambers in the Porticoes of the Temple, which was assigned to him and his, for their habitations, for it is to be supposed that he was a Levite.  
V. 31. Goldsmith's son] or a goldsmith, but consecrated, and one of the Priests, to make or mend the holy vessels: [merchants] the Italian addeth, merchants of spices, or perfumes, for there being such frequent use for such things in the Temple for unctions, and perfumes, these people had gotten them habitations near unto it: [Miphkad] the Italian, of the prison see Neh. 12. 39 and it is likely that it was no close and dark prison, but large, and be onging to the Church, for errors committed in God's service, in the Temple, jer. ●9. ●6. Acts 4. 6. and 5. 18. [the going up] the Italian, the high hall, it was some high room, for assemblies, banquets, or other uses; when there was much company.  
V. 32. The sheep-gate] by which gate having begun, 〈◊〉. he there also ended the circuit of the whole city.   

CHAP. IU.  
VER. 2. HIs brethren] people of his Family: [feeble] a word of contempt, that is to say, poor and wretched.  
V. 3. Even that] their work is so slightly done, and in such haste, that the least thrust in the world is able to shake it, and throw it down.  
V. 5. Before the builders] the Italian hath it, standing before them] namely before the builders, which is a kind of action or posture of such, as at their pleasures will scoff others, rejoicing in their miseries to aggravate them so much the more.  
V. 6. The half] of the height.  
V. 10. Rubbish] the Italian, dust, namely the rubbish of the ruins▪ [are not able] being called to watch, whereby they would seem to infer, that they must give over working for some time, v. 15.  
V. 12. From all places] the Italian addeth, look to yourselves from all places, that is to say, from all those ways; which come from Samaria to Jerusalem.  
V. 16. Of my servants] of my household servants, and guards; as he was governor of the country: the rulers] of Families, or in general; all other persons of government, as well to lead the men, as to oversee and hasten on the work.  
V. 22. Lodge] until such time as the work be finished.  
V. 23. Put off] in the night time, to be ready upon any occasion: [put them off for washing] the Italian, went for water armed, such was our fear of the enemies, that none durst go out of the city, not so much as to fetch water, without arms, as judg. 5, 11.   

CHAP. V.  
VER. 2. TAke up] the Italian, receive, that is to say, whilst we work for the public good, let our food at least be provided for; either by the public, or by the contribution of rich men.  
V. 5. Our flesh] we are of the same lineage, nature and condition: [Daughters] which was a sign of extreme distress; considering the weakness of the sex, and the danger of their chastity, when they were in other men's powers: [is it in our power] for to redeem them; which was lawful for them to do at any time, Exod. 21. 7.  
V. 7. A great assembly] the great and Sovereign Counsel, composed of all the heads of the people▪ Deut. 23. 1. 1 Chron. 13. 2. and 19 1. and often elsewhere.  
V. 8. Have redeemed] this peradventure was done in Babylon before the coming away, according to the Law, Levit. 25. 47. [will you even sell] namely to be paid, or constrain them to sell themselves, for some benefit which you should freely grant them for nothing.  
V▪ 9 Because of the] the Italian, for fear of the, for fear lest we do again provoke God's wrath against us, and he make us again a scorn unto our enemies, by new scourges and afflictions.  
V. 11. The hundredth part] a tax of usury, at one in the hundred by the month, forbidden when usury is forbidden in general, Exod. 22. 25. Levit. 25. 36. Deut. 23. 19  
V. 12. The Priests] to be witnesses of this oath, as God's ministers, who represented him.  
V. 14. Of the bread] which was levied upon the people, for to find the governor's diet.  
V. 15. Besides forty] the Italian, afterwards forty▪ having changed those rates of bread and wine into so many shekels a day.  
V. 17. That came] for to do God's service, or to give us necessary intell●gences, Neb. 4. 12.  
V. 18. Store of all sorts] I kept an extraordinary table, and did invite guests, at which time there was extraordinary store of wine spent.   

CHAP. VI  
VER. 2. ONo] which was a city of Benjamin 1 Chron. 8. 12.  
V. 10. Shemaiah] it seemeth to be a Priest of the posterity of Delaiah, 1 Chron. 24. 18. whose house was some part of the chambers belonging to the Temple: [shut up] in his own house, and durst not come abroad, by reason of some legal uncleanness, as jer. 36. 5. Or in the Temple by reason of some vow or devotion, as 1 Sam. 21. 7.  
V. 11. Such a man] I that am a lawful Magistrate, and carry myself uprightly in mine office, and deal with a good conscience, should I show any baseness of mind in the exercising of my charge, or forsake it for mine own private safeguard; staining myself with pusillanimity; to the damage of the public good; and discomfort of the people? [would go into] he seemeth to reflect upon the freedom which the Temple did yield to some malefactors, Exod. 21, 14. 1 Kings 1. 51. and 2. 28.  
V. 12, I perceived] for he sought to put me from the free exercise of my vocation.  
V. 13. Reproach me] as convicted of some evil design by my flight, fear or baseness, unworthy of the name and quality which I did bear.  
V. 15. Elul] which was the August Moon.  
V. 16. Cast down] from their pride, hope, and designs.  
V. 18. Shechaniah] these might be some of the chief of the peop'e.   

CHAP. VII.  
VER. 2. THe ruler] the second person next to the governor, commanding in his name, within his court.  
V. 3. And every one] appointing every one his place of watch, according to each part of the city where his house standeth, for the more readiness and ease in defending of it.  
V. 5. At the first] namely under Zerubbable; whose numbering, Ez. 2. 1. is here set down again.  
V. 33. The other] for there were two cities of this name; the one in Reuben, Num. 32. 38. and the other in judah, which is meant here, and seems to be the same as Nob, 1 Sam. 21. 1.  
V. 70. And some] here endeth that which is common and like to that which is set down, Ez. 2. 68 now the following contribution is different from that which is mentioned in Ezrab: [the Tirshatha] the Italian, Hathirshatha, the name of an office, Ez. 2. 63. here is neant Nehemiah, Neh. 8. 9 [the treasure] of the Temple, or to the stock of money which was appointed for the building of it, 1 Chron. 26. 26. Ez. 7. 69.  
V. 73. So the] though, in Ez. 2. 70. and 3. 1. the words be almost the same, yet is the history different: that being of things in the days of Zeruhbabel, and this of Nehemiahs' days which was many years after.   

CHAP. VIII.  
VER. 1. THe water gate whereof see, Neh. 3. 26. [to bring] according to the commandment, Deut. 31. 10.  
V. 2. The first day] which was the feast of the tabernacles, Levit. 23. 24. Num. 29. 1.  
V. 4. Mattithiah] these were Doctors of the Law, and principal Levites.  
V. 6. And Ezra] namely after he had done reading of the Law.  
V. 7. jeshuah] it is likely that these Levites were divided amongst the people in several places; who standing round about them in rings, were taught by them.  
V. 8 Caused them to understand] or did expound the meaning of it to the assembly.  
V. 9 Mourn not] for God had ordained, that feasts should be celebrated with public mirth, Num. 10. 10. Deut. 16. [wept] through compunction of heart, grieving for their sins, and through a tender conversion.  
V. 10. And send] according to God's command, and the godly custom of helping the poor in those days, that they might also be partakers of the public mirth, Deut. 16. 11. 14. Est. 9 19 Revel. 11. 10. [the joy] the culy means to encourage you against all fears, and strengthen you in all your labours: is faith and trust in God, filling your hearts with divine and spiritual joy, through the lively apprehension of his grace.  
V. 15. And that they should] for all solemn feasts were to be published and publicly proclaimed, Levit. 23. 4. [booths] the Italian, tabernacles, or bowers.  
V. 16. The roofe] made after the manner of an open terrace according to the fashion there.  
V. 17. For since] this is to give a reason why here is such express, and particular mention made of the solemnity of this feast: [done so] having never celebrared the said feast with so much devotion and perseverance; being come together every one of the seven days to hear the Law. Whereas Moses, Levit. 23. 35. 36. did suffer the people to go home the six middle days, feasting only the first, and the last.   

CHAP. IX.  
VER. 1. EArth] a custom observed in great mournings, josh. 7. 6. job 2. 12.  
V. 6. The host] namely the holy Angels.  
V. 8. Thou art righteous] loyal and constant, in all thy promises and covenants.  
V. 14. Madest known] thou didst teach them the true meaning, and use of the Sabbath, which hath a reference to the sanctification of that people which thou hast peculiarly gotten to thyself, Exo. 31. 13. Ezek. 20. 12.  
V. 22. Into corners] the Italian, into parts, assigning to some tribes a several country on the other side jordan.  
V. 29. Withdrew] they have not volutnarily brought themselvoes to thy obedience and service. A phrase taken from plough-oxens and other drawing cattle, Zac. 7. 11.  
V. 32. Seem little] look upon it as upon a trouble, which though it be moderate in respect of our sins, yet is grievous in respect of our weakness.  
V. 38. And because] being through our afflictions brought to a true repentance; and because that through thy mercy, our evils may be lessened.   

CHAP. X.  
VER. 14. PArosh] they are almost the same heads as are named, Ez. 2. 3. Neh. 7. 8. and because between that first numbering, and these days of Nehemiah there were above one hundred and fifty years the same persons could not be alive, by these names we must understand those heads, who had succeeded the former in the same dignity and degree.  
V. 28. That had separated] that were come again cut of Babylon and other Provinces, to serve the Lord according to his Law.  
V. 29. They clavae] they consented to what their chief had done in the name of all.  
V. 31. Would not buy it] seeing that we ourselves were subjects and could not hinder the Gentiles from bringing in their wares on the Sabbath day, nor could not cause them to observe the jewish Laws, we agreed amongst ourselves to buy none, see No. 13. 15. 16. and so to keep the holiness of the day: [leave the seventh] the Italian, let the land lie still the seventh, without sowing, or reaping, Exod. 23. 11. Lev 25. 4.  
V. 32. We made ordinances] this was a contribution answerable to that of 2 Chron. 24. 5. [for the service] that is to say, for the work.  
V. 33. The continual meat] these things were anciently gotten out of the treasuries of the Temple, 1 Chron. 26. 20. then the Kings contributed their shares for the ease of the people, 2 Chron. 31. 3 here the people offered money to the same end: [the holy things] it seems we must take these to be the public sacrifices of thanksgiving, see Levit. 21. 22. [sin offer] which were common for all the people, Levit. 4. 13.  
V. 34 We cast lots] there is no mention made of this wood offering, but only here and Neh. 13. 31. whereupon it is conjectured that the use thereof was first brought up after the captivity, and that before the Kings had provided for it: Now it seems that in this establishment, the furnishing of this offering, was divided between the Priests, the Levites, and the people, to do it each one for the third part of a year by lot, according to the order of the time; or amongst the families of the fathers divided into equal parts, to make provision thereof monthly. In the ensuing times it appears by the Histories, that the whole mass of wood was gathered together in August, and upon the fourteenth day of the same Month the feast was celebrated, called the carrying of the wood.  
V. 36. The first born] who were to be redeemed, and the money to be delivered to the Priest, Num. 18. 15. 16. [cattle] the Italian, carrying or drawing cattle, horses, asses, mules, which were not good to offer, and therefore were to be redeemed, as the first born of men: [the firstlings] which were to be offered without any redemption, Leu. 27. 26. Num. 18. 17.  
V. 37. Our offerings] whereof see upon Deut. 12. 6.  
V. 39 We will not forsake] we will continue the frequenting of it, and do the service required therein; and will furnish all things necessary for the maintenance of the place and service.   

CHAP. XI.  
VER. 2. BLessed] as they who exposed themselves to the greatest dangers and toile● by reason of the enemies, who were jealous of the City's greatness: And who without regarding their private interests, did most for the public good, repairing, repeopling, keeping, and governing the head City of the country: [offered themselves] besides those others, which were drawn by lot.  
V. 3. Of the Province] of judea, now reduced into a Provine, subject to the Kings of Persia; or which were come from Babylon chief Province of that great Empire, as Ez. 2. 1.  
V. 4. Athaiah] who might be some head of some great Nation, which is also comprehended under him: [the children] the issue and posterity of this son of judah, Gen. 38. 29.  
V. 9 Overseer] as an inferior Magistrate and head over a thousand, according to the ancient order, Exod. 18. 25. [second] as Lieutenant to the former. It might be also translated, that he was appointed to be over the second City of which; 2 Kings 24. 14.  
V. 11. The Ruler] one of the high Priests great deputies, see Num. 3. 31. 1 Chron. 9 11. 2 Chron. 19 11. and 31. 13. and 35. 8.  
V. 12. The work] or the service.  
V. 17. In prayer] the Italian, in time of prayer, for there were three hours appointed for daily prayers, see Psal. 55. 18. Dan. 6. 10. Acts 3. 1. and 10. 3. 9 10. But here it seems are particularly to be understood the times of morning and evening sacrifices, at which the holy Singers were present, Chron. 9 33. and 23. 30.  
V. 19 The gates] of the Temple.  
V. 22. Were over] the Italian, were continually to be present, were to be continually assisting to God's service, for being so few in number they could not by turns relieve one another, as they did in former times, 1 Chron. 25. and therefore they were maintained out of they royal revenues; and they had dwellings built them near to jerusalem, Neh. 12. 29.  
V. 24. Of the children] namely, of the posterity of this other son of Judah, Gen. 38. 30. [in all] either in the tributes which the King of Persia levied amongst the people, or in those things which he gave out of his own revenues towards God's service, Ez. 6. 8. 9 and 7. 20.  
V. 25. Villages] country towns, which had been defaced and desolated by the Chaldeans, and were not re-edified nor walled.  
V. 30. The Valley] which was near to jerusalem, and where the Tribes of judah and Benjamin bounded upon one another. Josh. 18. 16.  
V. 36. The Levites] namely, the rest, besides they who took up their abode in Jerusalem, ver. 15.   

CHAP. XII.  
VER. 1. THe Priests] namely, their heads, v. 7. [with zerubbabel] with those that came afterwards with Ezra, Ezr. 8. 2. 3. 18. 19  
V. 2. Mall●ch] these and some others are diversely named from ver. 14 to v. 2●.  
V. 4. Abijah] from whom Zacharias his family who was john Baptist his father took its name, Luk. 1. 5.  
V. 7. The chief] according to the number of which were made two and twenty courses or divisions of turns to wait in, in imitation of the four and twenty made by David, 1 Chron. 24. 7. [jeshua] high Priest, Ezr 3. 2. Hag. 1. 1. Zach. 3. 1.  
V. 8. His brethren] those which were of his father's family.  
V. 9 Were over against] the meaning seems to be, that of these three heads of families of singers, there were three divisions made, and the lot was drawn amongst them, one being set over against the other, in the order of their functions.  
V. 10. jeshua] he was the high Priest.  
V. 12. joiakim] he was the son of jeshua: [of Seraiah] the Priests which are named in the beginning of the chapter, being dead, these succeeded them, as well in their office, as in the dividing of their turns to wait. But true it is that whereas before there were four and twenty; here there are but twenty: Some do also hold that these were descended from the other by a direct line.  
V. 21. Darius'] surnamed Codomannus, last King of Persia, who was overcome by Alexander the great.  
V. 24. Over against them] the number of Singers being increased, Neh. 11. 22. and 12. 9 there was a division made of them equal with the other sacred offices, so that one order was always answerable to the other, see 1 Chron. 26. 12.  
V. 25. At the thresholds] or treasuries and storehouses, see upon 1 Chron. 26. 15. 17,  
V. 27. The dedication] that is to say, the ceremony of blessing, and calling upon the name of the Lord, and of desiring him to be gracious to these new buildings; especially to the public ones, see upon Deut. 20. 5. Psal. 30. 1.  
V. 29. Had builded them] see the reason, Neb. 11. 22.  
V. 30. Purified themselves] from all legal uncleanness, making use therein of the water of separation, or purification, Num. 19 9 but especially by devotions, repentance, and prayers, that it might please God to sanctify that repaired city to his service and glory, and to guard and protect it as a pure and holy thing, being the residence of his presence, and the abode of his Church.  
V. 31. Prince's] with their companies divided into hundreds & into thousands: [upon the wall] which peradventure had long covered galleries upon it, now these two companies divided themselves at the gate of the valley, Neh. 2. 13. the one going Southward on the right hand, and the other Northward on the left: [companies] namely, of Levites and holy Singers.  
V. 32. After them] namely, after the Levites and the Singers: [Hoshaiah] who then peradventure was the chief Ruler of the Tribe of judah, and was over all the other inferior ones, as Neh. 11. 9 [half] for the other half followed that procession of Singers which went Northward, ver. 38.  
V. 37. Even unto] having gone about just the one half of the city.  
V. 39 And they] went about the other half of the City which was Northward, without going any further, and then went directly to the Temple.  
V. 40. And half] that half with Nehemiah went, ver. 38. under which the other also, of ver. 32. must be comprehended, one of the which, came to the Temple, by the way of the water gate, the other by the sheep gate and the prison gate.  
V. 44. The chambers] see 1 Chron. 26. 20. [for the offerings] of that kind as is set down Deut. 1●. 6. 11. [rejoiced] and being glad to see the sacred Ministers follow their vocations, and execute their charges, he was ready and willing to pay them that which he was appointed.  
V. 47. They sanctified] that is to say, they gave them unto them as holy things, and likewise the Levites gave the Priests the Tithes of their Tithes, Num. 18. 26.   

CHAP. XIII.  
VER. 1. ON that day] namely, after Nehemiah was returned from the King of Persia, verse 6.  
V. 5. Prepared] he had made ready and furnished one of the chambers of the porticoes of the Temple, to lodge Tobiah therein when he came to Jerusalem: [Chamber] a partition of Chambers, that is to say, several rooms: [the offerings] the Tithes of the Tithes, Neh. 12. 47. or the offerings which belonged to the Priests, Num. 18. 8.  
V. 6. Of Babylon] that is to say of Persia, having conquered the Empire of Babylon, and reduced it into a Province, and may be he used that title to the jews, as Ezr. 5. 13. and 6. 22. [after certain days] the Italian, after a year, or after some time.  
V. 9 Cleansed] using the water of separation, Num. 19 9 as having been polluted by the profaneness of them that had lodged in them, and by being put to uses contrary to God's order, who had appointed them only for his ministers.  
V. 10. Been given them] by those that shared them, 2 Chron. 31. 4 15. 19  
V. 11. Why] that is to say, why for want of providing maintenance for the Levites; have the ordinary services of the Temple been intermitted? see Neh. 10. 39  
V. 13. I made] according to David's first order, 1 Chron. 26. 20. observed by Hezekiah, 2 Chron. 31. 12. [the Scribe] Doctor of the Law, or Secretary, or Clerk, who kept the accounts and writings.  
V. 15. Wherein they sold] upon a public Market-day, when there was great store of people present.  
V. 22. The gates] of the Temple, to keep the Sabbath religiously, doing their office without any distraction; Or to hinder unclean persons from coming into the Temple on the Sabbath, which was a day of solemn meeting and extraordinary concourse of people, 2 Chron. 23. 19 [spare me] the Italian, pardon me, my faults in other things, and my defects also in this.  
V. 25. Cursed them] that is to say, denounced God's curse unto them.  
V. 28. Of the Sons] of his posterity, for he was his grandchild, Neh. 12. 10. 11. and his name was Manasseh, and his woman's name Nicoso; Now this Manasseh upon this occasion retired to Samaria to his father in Law, who by the permission of Darius, and afterwards of Alexander the great, undertook the building of the Temple of Garizim, job. 4. 20. and to him there joined themselves many jews and Priests, who had also entangled themselves in such unlawful marriages, whence began the Samaritans superstition and false worship in that Temple.    

THE BOOK OF ESTER.  
The ARGUMENT.  
THis Book containeth a short History of certain notable accidents, which happened to the jews that remained in Babylon, after their brethren's return under Ahasuerus, or Xerxes' King of Persia; who by God's singular providence having put away Vasthi his wife, espoused and raised to royal dignity Ester a Jewesse, and raised to one of the highest degrees of the Kingdom Mardochous her Cousin and bringer up; by reason of a faithful service which he had done him when he was in great danger; So that by the means, of their two powers and authorities, the whole Nation was delivered from a bloody plot which Haman had laid, and was already decreed against them, to revenge himself of Mardocheus for refusing to give him divine honour: But was returned at last upon the author's head by the death of him, and the destruction of all his progeny and faction. For which deliverance there was a solemn annual commemoration appointed, which is to this day observed and kept by the jews for a notable document of Gods protecting and providing for his people, even in their oppression and captivity, and of the excellent virtues, piety, loyalty, magnanimity, charity and justice, which he preserved in many of the members of the said people, for the saving of the whole body.  

CHAP. I.  
VER. 1. OF Ahasuerus] the most probable opinion is that this is the same as is mentioned, Ez. 4. 6. called by the Historians Xerxes the terror of Greece.  
V. 2. Sat] that is to say, reigned peaceably, as 2 Sam. 7. 1.  
V. 3. The power] the Italian hath it, the Ho●st, gathered together for some notable enterprise, Xerxes having performed many of them, unless he mean only the chief and officers of it.  
V. 6. The beds] after the ancient manner especially of great ones, which was to eat lying upon beds, and not sitting at Table, see Ester 7. 8. jer. 23. 41. Amos 2. 8. and 6. 4. [of red] the Italian, of porphyre, the Hebrew names for these st●nes are of a very uncertain signification.  
V. 8. Compel] which otherwise was a custom amongst the Persians.  
V. 13. To the wise men] namely, to his councillors, or to the Astrologians and Magicians, by whose advices all business of importance were taken in hand, Est. 6. 13. [which knew] who by rules of Astrologic (a science much used amongst those Nations) did profess they could tell, at what instant of time any thing might be prosperously undertaken; or else they were men of great experience and knowledge of what had passed in former times; and therefore were able to give advice in things that daily happened, see 1 Chron 12. 32. Isa 3. 1. [Law] for these Astrologiars were employed in public judgements and counsels.  
V. 14. Which saw] that is to say, were familiarly intimate with the King, and were his ordinary Councillors, who had free access to the King at all times, which was not granted to other men in Persia, see Ez. 7. 14.  
V. 16. To the King, by disobedience, and to others by ill example.  
V. 18. Say] the Italian, dare to speak, that i● to say, shall be bold with their tonguos, and contradict: [contempt] of women towards their husbands, and husband's wrath against their wives.  
V. 22. That it should be published] the Italian, that he should speak, that every man should keep and observe the liberty of his own Nation, by commanding his people, and governing his own family without any contradiction: Some understand it also that the husband in sign of superiority, might use his own native language, although the wife were a stranger.   

CHAP. II.  
VER. 1. He remembered] he be thought himself of what he had done in his beat of wine and wrath: Being grieved that he was constrained by reason of the Law to leave her so● a cause that was not very just nor honest: And therefore his Officers do free him of this annoyance by showing him a way, whereby he might satisfy his desires, and make good his loss.  
V. 3. To the house of.] it was such a place as is now in these days called a Seraglio, and there were two of them, one for Virgins, and the other for Coneubines, whereof each one had its Eunuch to govern it and ●ook to i●, verse ●4.  
V. 6. Who had] namely, Kish.  
V. 7. Hadassah] this name is a Caldean name, and the other which followeth a Persian according to many men's opinions.  
V. 12. Of Myrrh] which was very abstersive or cleansing and good to get wrinkles out of the skin▪ and to make the substance of the body solid, to drive a way evil smells and scents; and generally to purify or beautify.  
V. 13. Whatsoever she desired] either for jewels, rich garments, or any other ornaments.  
V. 14. Of the women] namely, of the Concubines, who had been known carnally by the King.  
V. 16. Tebeth] which is the December Moon called the tenth Month, not according to the Persian manner of counting the Months from September, Ez. 10. 9 but according to the jews account, who begun their year in March, Est. 3. 7.  
V. 18. Made a release] of all imposts and ●ributes, according to the manner of Kings great feasts.  
V. 19 And wheu] namely, after the King had chosen Ester for Queen, and that the rest were shut up in the Virgin's Seraglio to purify and beautify themselves until it pleased the King to call any of them: [sate] as one of the guard, or a courier, which he perad ventare was admitted to, for ester's sake to be ready at the King's command, and near to Ester to give her good instructions, and to have notice from her of any thing that happened.  
V. 23. Of the Chronicles] of Records and public Acts: [before the] for the Kings of Persia had Secretaries continually by them which wrote all that the King said or did; and any thing that befell him.   

CHAP. III.  
VER. 1. THe Agagi●e] it is thought that he means Amalekite, or of the blood royal of that Nation, whose Kings were called by the common name of Agag, Num. 24. 7. [set his seat] according to the custom of Persia, by which great Lords had their seats appointed near the King and set in order according to their worths, or according to the King's favour, Est. 1. 14. see 2 Kings 25. 28.  
V. 2. Boxed not] because that according to the custom of Persia, those honours did somewhat savour of divine worship, wherefore a jews conscience would not suffer him to yield any such kinde● of honour to man.  
V. 4. That he was] and that therefore it was not lawful for him, nor he would never do it.  
V. 7. Nisan] which is the March moon, see Ester 2. 16. [Pur] a Persian word, which signifieth lot, Est. 9 24. for those people did use lots to choose out prosperous times for such and such actions or enterprises: [Adar] which is February moon.  
V. 10. His ring] with which he sealed his royal letters, Est. 8. 8. and he gave it him to wright what he pleased in the King's name, and it seems he kept it afterwards as a token of principal authority, Est. 8 2. see Gen. 41. 42.  
V. 15. The City] namely, the jews that dwelled in it; or all the people in general, partly for pity, and partly for fear of the ordinary confusions, which happen in these popular executions, wherein every body followeth his own passion against whom h●e pleaseth, under the pretence of the proscription of some.   

CHAP. FOUR  
VER. 1. WIth ashes] see upon josh. 7. 6. job 2. 12. Ezech. ●7. 30.  
V. 8. To charge her] in Mord●cai his name, who was in a father's 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 be destroyed] some notable judgement of God will fall upon thee and thine, because of thy base and scare●ull courage.  
V. 16. Neither eat] that is to say, do not take your ordinary repasts, but eat sparingly and afflict your souls in token of repentance, which is the true companion and assistant of prayer: [I perish] I will embrace my death quietly, seeing I cannot avoid it without failing in my duty, unless that God be pleased to hear 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 Chronicles] the Italian, of the journals or doily acts, the public acts of every day which were gathered by certain Scriveners according to the custom of Persia and other Nations, Est. 2. 23.  
V. 4. In the Court] desiring and expecting to be called into the inner Court, it being not lawful 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 peradventure be the custom and fashion of Persia.  
V. 12. His head covered] a ceremony used amongst the Eastern people, in the time of great mournings, 2 Sam. 15. 30. jer. 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 means he is entered into favour with all men: [be of the seed] which seed by divers manifest proofs, all the world had found to be in the great God his singular favour and protection, and had also the faculty of gaining the good will of Kings by their excellent virtues; as it had been seen in Daniel and his companions, in Jechonia, in zerubbabel, Ezra, Nehemiah, and others. And peradventure in this council there was some magic art used.   

CHAP. VII.  
VER. 2. ON the second day] after the first of the other precedent banquet.  
V. 4. If we had been sold] it seemeth she hath a reference to the sum of money which Haman had proffered, Ester 3. 9 and 4. 7. [damage] in the loss of such a number of useful and loyal subjects which cannot be countervailed by the sum of money which he hath proffered, though it be a great and vast sum.  
V. 8. Upon the bed] that bed which she used at meals, not the bed she lay upon to sleep, Ester 1. 6. [face] as it were to take a hateful object from before the King's eyes, and to show that Hamman was unworthy to behold the King's face any more, and in token of his irrevocable condemnation, see job 9 24. Isa. 22. 17.  
V. 9 Chamberlains] the Italian hath it, ordinary Officers, Heb. which stood in the King's presence, others said in the presence of the King, Behold, etc.   

CHAP. VIII.  
VER. 4. HEld out] in sign 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 lieth not in my power to revoke the letters written by Hamon, Est. 1. 19 But I do give the jews leave and power to provide for their escape and defence as well as they can.  
V. 9 Sivan] which is the May moon.  
V. 10. Dromedaries] a sort of Camels which are lesser than the ordinary ones and extreme swift: [Mules] others translate it, greater Camels.  
V. 12. One day] as they should have been set upon, to the end the jews 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 City] see, Est. 3. 15.  
V. 16. Had light] a calm and deliverance from the horrible tempest, which threatened them.   

CHAP. IX.  
VER. 3. OFfices] some would restrain this to Treasurers and Chamberlains.  
V. 10. Laid they not] though the King had granted them leave to do it, Est. 8. 11. yet they abstained from it, to show that this execution was done by them, only for the safeguard of their lives, and not for any covetousness.  
V. 13. To morrow also] because there remained yet in Shushan many of the jews deadly and open enemy's, being of Hanians servants and partakers; who being escaped the prefixed day, would not fail a new to set on foot their cruel design upon the first opportunity: and therefore Ester desires to have them prevented, [be hanged] that their bodies may be as a spectacle in sign of execration, and for a public example.  
V. 19 Of sending] see concerning this laudable custom, on great feast days, Neh. 8. 10. 11.  
V. 21. The fourteenth] those of the country the fourteenth, and those in the citi●s the fifteen●h; yet according to the jews observation to this day, the fourteenth is a greater festival than the fifteenth.  
V. 23. Undertaken] they voluntarily submitted and yielded to obey this command though it were not a command that had any power to force them to it, through fear 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 only by reason of Mordacai his authority, but also through their own judgements, acknowledging the danger and the greatness of the deliverance.  
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 firmness of this statute.  
V. 31. Fast] whereof not withstanding there is no mention made in this book: but one may gather by the jews practice, that in the thirteenth day of the month, which day the slaughter of the people should have been, they did ordinarily fast in remembrance of the danger.  
V. 32. In the book] of the statutes and observations of the jews, besides Moses Laws.   

CHAP. X.  
VER. 3. SPeaking peace] or speaking of peace to all, etc. studying and appointing such things as belonged to the prosperity and safety of them.    

THE BOOK OF JOB.  
The ARGUMENT.  
THis Book containeth a true History, and not as some have believed a fiction or moral parable as appears by the Scripture itself, Ezech. 14. 14. and jam. 5. 11. The time when this happened, seems to be when the people journeyed in the wilderness after their deliverance out of Egypt, whereof there are manifest tracks in this book, as of a thing newly done and yet fresh in men's memories. The most common opinion is that Moses hath been the author of it, having written the narration in prose, and the discourses which were held upon this subject in heroic verse, fitting with the dignity and gravity of the matter. There be therefore two parts in this book, one is the history of what happened to job an Edomite by Nation, but faithful in his religion, and holy in his conversation; who from the very height of an exceeding great happiness which he enjoyed with a very pure conscience, was by the Devil's inducement and God's permission, upon a sudden plunged into an abyss of miseries corporal and spiritual, internal and external for the space of divers Months, with a long and exceeding strong trial of his faith and piety, which had been calumniated by the Devil, and termed mercenary Hypocrisy, in which trial and combat he at last remained victorious through his faith and perseverance, though much shaken and tottered in the f●esh through its thoughts and motions. And after he had been approved of by God, he was miraculously raised and super abundantly rewarded. The second part containeth the opinions, motions, disputes, and discourses of job, and four friends of his upon this subject: The sum whereof is, that job fully cetified by the holy Ghost of God's grace in the promised Mediator, apprehended by a lively faith, a treasure preserved in a good conscience, cannot reconcile this harsh outward usage with that inward seal: And therefore he most bitterly torment's and grieves himself, and complains of God, to God himself; urging him either to admit him to come before him to justify himself or to know the causes of this so unaccustomed and strange manner of government: Wherein though he show the invincible force of his faith and uprightness of his conscience; yet can he not be excused from excess in his terms and words: chose three of his friends, grave and wise persons which came to comfort him, seeing his tragical and terrible calamities, and hearing his immoderate discourses, accuse him to have been a profane and wicked man or a dissembling hypocrite; seeing that God's providence and justice (which rewards every one according to his works) did punish him with evident tokens of revenge beyond the temperateness and measure of the corrections and proofs of the faithful: And therefore they exhort him to convert himself to God, and give glory to him in all humility, and so to expect his deliverance from him. But job revels these temerary accusations and absolutely denies their maxim; namely, that God doth always make the rewards and punishments equal to men's deeds, which is contradicted by the common expeience of all Ages. He also refuseth to acknowledge himself to have been a wicked man contrary to his own conscience, for that would have been a denying of the seal and witness of God's Spirit in his heart; depriving himself of the only stay and comfort he had in all his evils, and casting himself headlong into despair: And therefore he granteth unto his friends, that as he is a creature, he will not, nor cannot contend with his Creator, if he please to treat with him in his Majesty, and according to that sovereign right and power which he hath over his creatures, and also as a sinner by his own nature, he yieldeth unto the rigour of God's Law, if he will proceed against him as a judge; but if he please to seat himself upon the throne of grace, and from thence hear him as a son and a believer, he is ready to lay himself open unto him, and maintain his innocence, and bear away the victory on his side: And having thus stopped the mouth of his three friends, Elihu the fourth steps in, reproving the three other for not having rightly debated this controversy, and for being by that means forced to abandon God's cause which they had undertaken to defend: And takes another way; namely, to leave to God and jobs conscience to judge of that part of his life which was past, and doth rebuke him for his present excesses and unreverences against God's Majesty; showing him that it was no way incompatible, but rather a very ordinary thing to be faithful, and yet grievously punished by God for trial and exercise, or for correction and extirpation of some internal vice and defect not known, or unequally weighed in man's own conscience. Therefore he exhorteth job to silence, humility, and profound adoration of God's judgements: Finally, job opposeth his faith and certain assurance of God's grace to his so severe visitations: His three friends do oppose the profession which he made of piety, faith and innocence, by reason of these his afflictions: Elihu chose maintains that the one may subsist with the other, and that in such perplexities the only remedy is, quietly to put one's self into the hands of God without any murmuring and contradiction, approving of all that he dot● as most just; Which also is the true and certain decision of the question: To which job submitting himself with silence, the Lord appears and doth stronglier confirm it by his sentence, calling job and his three friends to a godly correcting of their opinions; and to a friendly concord of wills.  

CHAP. I.  
VER. 1. OF Us] a part of the country of Edom, Lam. 4. 21. which took its name from, and was inhabited by the children of Us of Esau's▪ race, Gen. 36. 28. see jer. 25. 20.  
V. 3. His substance] the Italian, his cattle, or his wealth, and that as he had, [household] his number of servants, as Gen. 26. 14. or husbandry: [of the East] in respect of the land of Canaan, as Judg. 6. 3. 1 Kings 4. 30.  
V. 4 Went] at certain times of the year they met at feasts of charity, and brotherly conversation.  
V. 5. Sanctified them] prepared them by ceremonial exercises and purifications, as fasts, abstinences, and washings, as Exod. 19 10. and especially by internal and spiritual ones, of prayers, mortifications, and meditations, Gen. 35. 2. that they might without pollution or uncleanness be partakers of their father's offerings: [burnt offerings] see Leu. 1. 3. [cursed God] the Italian, spoken evil of God, the Heb blessed, in detestation of blasphemy, it is covered under the name of its contrary, as much as to say, they may have spoken some irreverent word against God, in the heat and licentiousness of the banquet.  
V. 6. There was a day] a comparison or example taken▪ from Princes Courts, where the Officers do appear at certain times to give account of their charge, see 1 Kings 22. 19 [the sons] namely, the Angels, Luke 20. 36. Job 38. 7. [satan] the adversary, or accuser, or slanderer, Rev. 12. 10. here he comes impudently, being not called nor having no part nor right in heaven, nor in the light thereof, b●t only desirous to obtain some commission or permission to do evil, which is his chief delight.  
V. 7. Going too and fro] the Italian, compassing, as idle, and besides that, unquiet, seeking always to do evil, Mat. 12. 43. 1 Pet. 5. 8. [walking] an impudent boldness, as if the earth were a place for him to take his pleasure and pastime in; whereas it is the, place of his banishment, where he expecteth his last condemnation to infernal torments, Luk. 10. 18. Rev. 12. 9 12.  
V. 9 For nought] that is to say, of mere good will, for mere affection, love and respect which he beareth thee, which is true piety, but only for hope of recompense, his love being but a mercenary lo●e, job. 4. 6.  
V. 11. Curse thee] Heb. bless thee, as verse 5.  
V. 15. The Sabeans] people of Arabia who were always given to robbing.  
V. 16. Of God] that is to say, the lightning; an ordinary manner of speaking.  
V. 18. Wine] somewhat extraordinary, according to the manner of feasting, Est. 5. 6. and 7. 2.  
V. 20. Rend] see Gen. 37. 29. [shaved] a sign of grief in those days, Ez. 9 3. Isa. 3. 24. and 15. 2. and 22. 12. jer. 7. 29. Mic. 1. 16. [worshipped] the meaning is, he prostrated himself before God, to give him glory with reverence and humility, for his incomprehensible judgements.  
V. 21. Came I out] as much as to say, that which I have lost was not mine own, I had but borrowed it of God, and without it I may die in his favour, as I was borne without it: [thither] namely to the earth pointing at it with his finger.   

CHAP. II.  
VER. 3. WIthout cause] not but that job was a sinner by nature, and therefore subject to the penalties of the Law; nor but that there were defects and vices in him though he were in the state of grace,; for whi●h vices and defects God might justly punish him: but because he did endeavour to live innocently, and kept himself from sins of malice, negligence, and such ●ike, which provoke God against his children, see job 9 17. Deut. 32. 5. 1. joh. 5. 18.  
V. 4. Skin] a proverb taken from the exchanges which were used in those days, the meaning is, there may be some proportion in bargains, releases, and exchanges, but for his life, a man will give all; and therefore job for fear of losing his life, and not by reason of any true piety towards God, doth with patience and silence thus endute his other losses.  
V. 8. Among] in token of humility and mortification, see job 42. 6. Mat. 11. 21.  
V. 9 Retain] as if she should say, now thy wont actions of piety, are unprofitable, the Lord cannot be moved by thy prayers to restore thee, think then upon nothing else but upon submitting thyself unto his will, and die.  
10. Shall we receive] shall we imagine that God is bound to use us always kindly and mildly, and if he doth not; shall we not believe in him nor serve him? see job 13. 15. and 17. 9  
V. 11. Temanite] descended from Teman the Edomite, Gen. 36. 11. [Shubite] issued of Shuah the son of Abraham by Keturah, Gen. 25. 2. [Naamathite] the original of this name is unknown.  
V. 12. Dust] in token of grief. as josh. 7. 6. Neh. 9 1.  
V. 13. And none] partly by reason of astonishment, and partly because their hearts were shut up with compassion.   

CHAP. III.  
VER. 1. cursed] motions of mere infirmity, and impatience of the flesh, without blasphemy or impiety, or any other evil meaning, see upon 2 Sam 1. 21.  
V. 3. Perish] an impossible and vain wish. The meaning is, let not the memory of it be kept, no● solemnised as a birth day, but let it every year when it cometh, be held as an unlucky and infamous day.  
V. 4. Regard it] let it not be made pleasant with clearness; nor lucky by any good chances.  
V. 5. The shadow] like to the shadow of the subterraneal, and infernal cloisters: [stain it] let it be mournful, like lo a funerail day, which day it was not lawful for them who had been present at the sunerall, to come to any feasts, or offer any sacrifices.  
V. 6. Let it not be joined with] the Italian, let it not rejoice with, let it not be reckoned amongst the good, nor joyful days of the year.  
V. 7. Salitary] and not honoured by any festival assemblies.  
V. 8. Them curse it] namely those hired mourners that used those forms of mourming at funerals, 2 Chron. 35. 25. jer. 9 17. Amos. 5. 16.  
V. 9 The dawning of] the Italian, the eye lids of or the first appearing of day light: a poetical term.  
V 12. The knees] namely of the midwife, or the nurse, see Gen. 30. 3.  
V. 14. Desolate places] he seemeth to mean the founders of great cities, and heads of Empires after the desolation of the deluge, Gen. 10. 10. 11. job 15. 28. Isa. 23. 13.  
V. 18. The oppressor] he meaneth one that is set over slaves to see them do their work, as job 39 10. see judg. 16. 21.  
V. 20. Is light given] the Italian, giveth he light, meaning God; though he forbeareth to name him for the reverence and respect he beareth to his name.  
V. 23. Whose way] that seethe no issue nor remedy to her evils, and is quite void of counsel and help: [hedged in] as in a labyrinth of calamities, job 19 8. Lam. 3. 7. Host 2. 6,  
V. 26. I was not] I never gave myself over to carnal security, I have always affrighted my heart with the apprehension of the accidents of this life and have contained myself within the bounds of all humility and modesty, Prov. 28. 14.   

CHAP. IU.  
VER. 3. Strengthened] by consolations, and holy, exhortations, etc. thou didst confirm others in faith, constancy and patience, Isa. 35. 3. Heb. 12. 12.  
V. 6. Thy fear] the Italian, thy piety, Heb. fear, namely God, the meaning is, doth it not now appear, tha● thou hast been merely mercenary, serving God but only in mere hope of recompense or-reward, job 1. 9  
V. 10. The roaring] God abates the pride of the wicked and violent men; and takes from them the power of doing any hurt: [broken] or pulled out.  
V. 12. A thing] the Italian, sword, namely by vision and prophetic revelation. And it is uncertain, whether this happened just upon his afflictions, and at the same time, or whether it were before, see Psal. 62, 12.  
V. 15. Secretly] by stealth, that is to say, unlooked for, as I was going by: [a spirit] namely an Angel.  
V. 17. More just than] the Italian, justified before, namely by his own works and merits. A revelation of the doctrine of the free remission of sins, and of the sinner's justification by grace, through his faith and belief in the promised Mediator.  
V. 18. Put no trust] the good Angels themselves in their own nature which was very well known to God were subject to fall into the devil's sins; which are infidelity in God's service, rash attempts against his command and glory; therefore they have had need of Gods confirming and sustaining grace. How much more than aught man who is in the state of sin, and death, to acknowledge that he cannot subsist nor stand before God's judgement, but only by his gracious pardon and absolution?  
V. 19 On them] namely men, whose corporal and animal life causeth them to be weaker and more mutable than Angels: and in whom sin is resident and reigneth, as it appeareth by his death. A term taken from buildings, which are subject to fall.  
V. 20. Without any] suddenly and in a moment. Or he doth here represent the stupidity of men who look not after their death, which should be a profitable mistress to teach them how to live.  
V. 21. Even without] namely like beasts, without apprehending the sovereign end of life eternal; which is the principal act of humane wisdom; nor do not go the way, for to attain unto it, Psal. 40. 21. and 90. 12.   

CHAP. V.  
VER. 1. CAll] if thou continuest in thine impatience and folly thou canst not hope to be heard of God, nor helped or comforted by any of his Angels. God and his Angels will be against thee: [wilt thou turn] not by any religious invocation, which was never neither commanded nor suffered; but only by hope of approbation or assistance.  
V. 2. Wrath] namely grudging and impatience: [killeth] makes his disease desperate and incurable.  
V. 3. I cursed] I have judged that he was accursed of God, and have conformed my thoughts to his judgements, and have shunned all manner of communion with the wicked. He meaneth that a man who hath not true spiritual wisdom, is always doubtful and uncertain in his happiness, and desperate in adversity. And therefore O job, take heed of being one of them.  
V. 4. In the gate] that is to say, in courts of justice, and public assemblies, they are esteemed as infamous persons unworthy of enjoying the common right, see Psa, 117. 5.  
V. 5. Out of the thorns] that is to say, though it be hedged in with strong hedges.  
V. 6. Come not forth] it never bringeth forth any true happiness.  
V. 7. Yet man] the Italian, although man, though man wicked in nature, performeth and doth many things, yet are they not like fruires of a good tree, but like vain and unfruitful sparkles out of a furnace:  
V. 8. Commit] namely by conversion and humble prayers.  
V. 9 Great things] namely such miracles as thy deliverance might be,  
V. 10. Rain] natural rain for the earth, and supernatural of grace and comfort for the souls, Psal. 72. 6. and 143. 6. Host 6. 3.  
V. 12. Of the crafty] so he seemeth by an oblique way to tax job of hypocrisy.  
V. 14. In the day] God blindeth them in such sort, that in matters which are most plain they are without any percevance, counsel, or resolution.  
V. 16. Iniquity] the wicked are confounded and lost, failing of their hopes, convicted of their wickednesses; and amazed at▪ godly, men's good successes contrary to their expectations.  
V. 19 In seven] or in the seventh.  
V. 21. The scourge] namely when the godly shall licentiously be persecuted by calumniations, and injurious speeches.  
V. 23. Thou shalt be in league] all creatures animate, and inanimate, as by express covenant shall take heed of hurting thee, the stones shall not cause thee to stumble nor fall, nor shall not bruise or hurt thy feet.   

CHAP. VI  
VER. 2. OH that my] thou blamest me O Eliphaz for lamenting so extremely, but know that my laments are not somuch as equal with my torments.  
V. 3. Swallowed up] they do not come out smoothly, but with interrupted throbs, even as liquor that cometh out of a bottle which hath a narrow mouth, or wanteth vent. Or my words fail me, and are smothered up with sighs, and ●obs.  
V. 5. The wild ass] lamenting is a natural thing even to beasts, when they do want any good thing, or feel any hurtful thing.  
V. 6. That which is] how ca● I use such moderation as you desire I should, my evils being extreme, sweetened with▪ no kind of comfort, nor seasoned with any thing that is good for any healthful use.  
V. 7. The things] I suffer such torments even in my very soul, as the very t●ought of them would heretofore have assrighted me.  
V. 8. O that▪ thou dost in vain exhort me to hope for restauration, for my case is ●ncurable, and my estate deplorable; I expect, nor desi●e nothing but death  
V. 10. Concealed] I have not put out the light nor canceled the seal of God's promises in my heart, nor ever dissembled or concealed the profession of my faith, Psal 40. 10. and 116. ●0. and 119 4●. so he declares that ●ee doth not desire to die like a desperate man; but th●t he desireth death, as the only remedy of his evils.  
V. 11. Mine ends] that space of life which I have to come according to nature is now so short, that I can not h●pe for any reparation of so many evils, job 16. 22.  
V. 14. From his friend] from th●e O Eliphaz, and from thy fel●ows: [the fear of] which is violated for want of charity, and through giving rash judgement upon secret acts, which God reserveth only to himself.  
V. 15. My brethren] or my intimate friends: [a brook] of rainwater which passes away, and not of a living spring.  
V. 16. Blackish] they seem very deep and look darkish as long as they are frozen.  
V. 17. They wax warm] the Italian, when they run, namely when the ice melteth in summer.  
V. 19 Tema, Sheba] places of Arabia, to which they travel with caravans, and in great troops, with many beasts of carriage; and water is very scarce, Gen. 37. 25.  
V. 21. Nothing] friends altogether unprofitable to perform any duties of true friendship, job 13. 4. [are afraid] you tremble with horror, as at accidents proceeding from God's great wrath against an accursed person, whose company you therefore refrain.  
V. 22. Did I say] seeing I desire no help nor assistance of you for mine evils and towards my losses, and that you can give me no comfort, which are two duties of true friends in affliction: I must needs esteem you as unprofitable friends, unless you will perform the third duty, which is to instruct and correct (but with reason) which I will willingly accept of, and do crave at your hands.  
V▪ 26. Do ye imagine] do you believe that all your discourses are like so many sentences, or unanswerable arguments; and mine to be but frivolous things? [of one] namely mine, who am overladen with evils p●st all remedy.  
V▪ 2●. The fatherless] namely me, who have none to help or bear me up.  
V. 29. Let it not be] namely in you, finning against Go●, usurping his right, taking upon you to judge of secret things, even against your neighbour with calumniations and inhumanity.  
V. 30. My 〈…〉 e] these are figurative terms. His meaning is, ●ave not I understanding and discretion enough, to keep 〈…〉 ee from giving heed to, or feeding myself with pernicious thought and discourses? job 12. 11. and 34. 3.   

CHAP. VII.  
VER. 1. TIme] all labours and services in this world, have their ends, and releasements, as soldiers are licenced, when the time of their serving is ended. But I alas seem to be condemned to perpetual torments, and shall have no time of respite in mine evils, which do increase in the night time, which is a time of rest for all men.  
V. 3. Month's] this showeth that his calamities lasted a long time, see job 29. 2.  
V. 5. With worms] with sores, and putrefied ulcers, full of worms.  
V. 6. Hope] of corporal amendment.  
V. 7. Remember] he turneth his speech to God, speaking to him in humane terms and conceits. If I die under thine hand, and that afterwards thy wraih be appeased, how wilt thou be able to do me good when I am no more? wouldst thou deprive thyself of the means of using thy goodness towards me, letting me die before thou help or relieve me? see job 7. 21. and 14. 15. and 16. 22. Psal. 88 11.  
V. 11. Therefore I will not] since I can get no ease at thy hands; I will disburden my heart with laments.  
V. 12. Am I a Sea] I cannot judge my evils to be to any other end, than to keep me in safe custody until my cause be ful●y heard; but what needs so much rigour? am I as mighty as these creatures? or able to resist thee or escape from thee? job 10. 6. 7. and 13. 27.  
V. 15. My life] the Italian, my bones, my body which is now nothing but bones.  
V. 16. I would not live] the Italian, I shall not live, give me a little rest, to prepare myself for my approaching death: [Uanity] transitory, uncertain and fleeting of their own nature, but brought quite to nothing, through my calamities, Psal. 39 5.  
V. 17. Magnify him] holding him in such strait custody, and proceeding against him, with such a rigorous inquest, as against a great and terrible delinquent, verse, 12.  
V. 19 Swallow down] that I may but recover myself, and take breath, job 9 18.  
V. 29. I have sinned] if thou wilt judge me according to the rigour of thy Law, I confess myself to be a sinner, and unable to yield thee satisfaction, job 9 3. 15. 29. and 14. 4. though according to the fatherly rule, which thou hast prescribed to thy children, I have endeavoured myself to innocence: [thou preserver] that keepest all men during this mortal life under thy Sovereign hand as under custody, until the time that every one must be judged [a burden] life being noisome, and grievous to me, being oppressed with so many sorrows.  
V. 21. Take away] from before thy face and judgement, by pardon and by remitting thy justice, 2 Sam. 12. 13. not by taking it away from within man, by a total annihilation of sin, and all manner of defects which is never done during this life: [seek me] for to do me good, verse 8.   

CHAP. VIII.  
VER. 4. CAst them away] hath punished them according to their offences.  
V. 8. Inquire] call to remembrance and think upon our forefathers, who by reason of the advantage of long life, and other gifts, had more knowledge and experience than we have in this age.  
V. 10. Shall not they teach thee] concerning God's judgements and providence and the issue of the godly and the wicked.  
V. 11. The rush] as the grass of waterish places though it grow apace and strongly, by reason of the abundance of moistness, yet it withereth apace; So is the prosperity of the wicked fading in the mire of this world.  
V. 16. The Italian addeth in the beginning of the verse, but the perfect man; for to observe the opposition, we must supply these words out of the 20▪ v. according to the frequent use of Scripture: [he is green] he is like an exquisite tree set in a pleasant garden, in sight of his master's palace, sucking the sweet moistness of the quick springs, without ever fading or withering, Psal. 1. 3. Jer. 17. 8. that is to say, he shall have a lively root of faith continually nonrished by God's grace, under his safeguard and favour he shall be strong in all assays abundant in good works and all manner of blessings.  
V. 19 The joy] the reward of his godly life, followed with a blessing in his posterity in which he lives again after his death.  
V. 20. Will not cast away] the Italian, will not disdain, therefore o Job turn thou unto him with uprightness of conscience, see Psal. 51. 19   

CHAP. IX.  
VIR. 2. IT is so] that God is sovereignly just and wrongeth no man, job 8. 3. and that man hath no right to contend with him as he is a Creator, and a judge. And I know also that God as he is a father, gives unto his children access to his throne of grace, to unfold their griefs unto him, and to make him judge of their integrity.  
V. 9 Arcturus] the Italian, the signs of the wain, namely, the constellations; whereof Arcturus or the wain is towards the North. Orion and Pleiades towards the East and West, the other towards the South, and these have here no proper name, being stars of the Antarctick pole, always hidden from our Hemisphere, and at that time utterly unknown.  
V. 11. He goeth by me] he is incomprehensible as well in his essence, as in his works and judgements, Acts 17. 27. Rom. 11. 33.  
V. 13. Not withdraw] namely for any fear, or by means any of ones resistance.  
V. 16. If I had called] God hath showed himself so terrible towards me, so that although he were appeased, yet durst I not take courage again, much less durst I presume to contend with him in his anger.  
V. 17. Without cause] see job 2. 3.  
V. 19 Of judgement] to debate my cause by way of justice: [who shall set] God will not so far abase himself as to stand to plead with me as a partiy, neither will any one dare to take upon him the quaility of judge, to callus both before him.  
V. 20 If I justify] the Italian, If I be just, namely, justified by faith, and sanctified by the Spirit, endeavouring myself to righteousness and innocence, according to the measure of grace as God hath bestowed upon me, though not in that perfection as may be answerable to the purity of God's nature, nor the rigour of his Law, for if I be put to these trials; I will always freely confess my vices and defects, job. 10. 15. and 14 4. 1 Cor. 1. 4.  
V. 21. Would I not know] at the brightness of that light, I shall find myself to be quite otherwise then I imagined, I shall abhor my life, and be ashamed of it, though before, it did seem to me to be praise worthy and virtuous, see Rom. 7. 15.  
V. 22. This is one thing] the Italian, he is all one, that is to say, let me be either just, or guilty, it is all one upon this trial, for by it we shall be all found guilty.  
V. 23. If the scourge] the Italian, if it be a scourge, namely, an express punishment for some grievous sin, he would say, He often useth the just more rigorously than he doth the wicked; for these are sometimes destroyed upon a sudden, whereas the righteous do oftentimes linger a long time in their miseries, God seeming to take no care therefore, job 21. 13. Psal. 73. 4. Lam. 4. 6.  
V. 24. The earth] God many times suffereth the wicked, most licentiously to reign in the world: [he covereth] he subverteth all order of justice, condemneth and putteth to death, even● the judges themselves. The covering of the face was a mark of a condemned man, held as unworthy of any more enjoying the light, and therefore deprived of the use of it, Ester 7. 8. job 40. 8. Isa. 12. 17. see job 24. 22. [if not] the Italian, if God doth not this, can these effects be attributed to any other supreme cause, then to the providence of God? Amos 3. 6.  
V. 27. If I say] if I do resolve to bear out the afflictions of the body with the strength of the Spirit, and of the mind, I do find myself more weak this way, being terrified by thy wrath.  
V. 29. Labour I] to suppress my grief, and to endeavour to strengthen myself, in constancy and patience.  
V. 31. In the ditch] in the abyss of the sense and feeling of my sins: [mine own clothes] a kind of figurative speech, as much as to say, I should be deprived of all my ornaments of dignity, estimation, and glory, as being unworthy to wear them.  
V. 33. Lay his hand] that is to say, use power, ordain a Law, and enforce to stand to judgement.  
V. 34. His fear] namely, his divine and terrible Majesty.  
V. 35. It is not so] I am quite beside myself, amazed, and do not know what I say.   

CHAP. X.  
VER. 1. Upon myself]. as much as to say, at my peril, if there be any danger to be feared, I will undergo it.  
V. 2. Do not condemn] do not use thy absolute power for to destroy me, and since mine own conscience doth not condemn me, show me the cause of this thy manner of proceeding, that I may either be contented with it, or amend myself.  
V. 3. Oppress] that thou shouldest use thy Sovereign power in destroying thy creature, without observing the course and order of justice, and without the accused persons confession or conviction: [shine] to favour and direct their enterprises.  
V. 4. Hast thou] thou art not subject to error, nor ignorance, as your worldly judges who are oftentimes forced to make severe inquisitions, and proceed roughly with guiltless persons, which notwithstanding is justified by the necessity of justice.  
V. 5. Are thy days] ar● not thou eternal, and dost not thou know in the indivisible moment of thine eternity, all what hath been, is, and shall be; wherefore thou needest not to proceed by way of enquiry, see job 7. 18.  
V. 13. Hast thou hid] how can this agree, that thou shouldest, with the one and the self same freewill, create me, and destroy me? do me so much good, and prepare so many evils for me?  
V. 14. Thou wilt not acquit] words spoken according to the judgement of the flesh, which holdeth God's visitations, to be punishments and vengeances.  
V. 15. Righteous] as job 9 20.  
V. 17. Witnesses] certain proofs of thy wrath and indignation against me, Ruth. 1. 21. job 16. 8. Mal. 3. 5.  
V. 21. And of darkness] a figurative description of death.  
V. 22. Without any order] without any vicissitudes, distinctions, or varieties set in order, of which things consist the greatest part of the beauty of this world; [the light is] namely, when the light is in the land of the living, by the return of the Sun; The meaning is, that all is there abissed and sunk into eternal night.   

CHAP. XI.  
VER. 3. WHen thou mockest] the Italian, shalt thou mock, namely, God and us, making us believe such absurd things, as though we were beasts, or ignorant men, job 34. 7.  
V. 6. Of wisdom] this may be understood of God's Law, or of his secret providence: [double] that is to say, the Law of God doth not only require the outward discipline and obedience, wherein, O job, thou thinkest thou hast given satisfaction: But it also requireth the internal and perfect conformity to God, and to his will, which is the spiritual meaning of it: by which thou wilt find thyself convinced, Rom. 7. 14. james 1. 25. Divine providence hath likewise two faces, of rigour, and clemency, tempered and altered, according to the wants of God's children in this life, by an unspeakable wisdom, see Eccl. 7. 14.  
V. 10. If he cut off] that is say, if he destroyeth, or restoreth.  
V. 11. He knoweth] men's inconstancy is the cause why he doth not always proceed in the same degree, not in the same manner with them.  
V. 12. For] the carnal man's brutish understanding is ignorant of, or doth oppose this wisdom of God.  
V. 13. Stretch out] according to the ancients gesture in praying, not with their hands joined together, but with their arms stretched abroad, and the palms of their hands turned up towards heaven.  
V. 15. Lift up] thou shalt be freed from the confusion of conscience, and wilt be able to present thyself before God with a god●y confidence, to call upon him and contemplate him, see Gen. 4. 6. I●● 22. 26.  
V. 17. Shall be] thou shalt be renewed in glory and prosperity, even like as the day when it returns after the night.  
V. 18. There is] the Italian hath it, there shall be, God will always furnish thee with new matter, to cause thee to hope perfectly in his grace.  
V. 20. Shall fail] aspiring to that good which shall never come to pass, job 8. 13. [giving up] namely, by reason of a total despair.   

CHAP. XII.  
VER. 2. Ye are] you believe you know as much, and think you are as good as a great multitude of people put altogether: [shall die] an ironical kind of speech, as if he should say, in your own opinions you are the only wise men in the world, and with you shall all wisdom die.  
V. 3. Who knoweth not] these discourses which you so much brag of, are they not common and ordinary?  
V. 5. He that] namely I, who do as it were hang dangerously, and am in danger of falling under the burden of mine afflictions, Psal 35. 15. and 38. 17. jer. 20. 10. [a lamp despised] a pro●erbiall kind of speech, as much as to say, a thing of nought, and of no value; like a piece of a b●rnt st●●k, or like a smoking snuff, see Isa. 7. 4. and 42. 3. [of him] of you my friend's, that have not the feeling, and experience of my evils, and therefore cannot rightly judge of them, nor have any fellow feeling of them.  
V. 6. Prosper] very often, and almost ordinarily; Ilb opposeth t●is to his friend's maxim, who said that adversity always followed the wicked.  
V. 7. The beasts] the thing is so plain, that in a manner the v●ry beasts do know it, and publish it.  
V. 11. Try▪] think you that I will without any examination or distinction allow of your discourse, I who by reason of mine ●ge have obtained wisdom and experience, see job 15. 10. and 32. 6.  
V. 13. With him] I do with you acknowledge God's wisdom, ●ustice, and sovereign power; but that is nothing touching this present case, wherein the question is, how his fatherly favour, which I am certainly persuaded of, can agree with this s●me extreme rigour which he now useth towards me.  
V. 15. Withholdeth] if he doth not let it rain, the waters of the earth do dry up.  
V. 16. And wisdom] namely, the rule, and order of the right guiding of the world: [are his] as he is Sovereign Lord over all, even of the Devils, and of all their instruments of deceit; so doth he govern their actions, as also the actions of seduced men, though they be wicked; so that nothing happeneth without his permission, and without being restrained within certain bound●, and reduced unto the very point of his most just will, see 1 Kings 22. 22. Prov. 16. 4. Ezech. 14 9 2 Thes. 2. 11.  
V. 17. He leadeth▪] in triumph like prisoners taken in the wars after he hath overcome them in their combats against his Kingdom: [Councillors] the wise Princes and Conductors of the world; 1 Cor. 2. 6▪ 8. [spoiled] of all honour, power, and dignity.  
V. 18. Loseth] that is to say, he degradeth them, taking away all command and authority from them; which is the bond which bindeth the people to obedience and subjection, job 30. 11. Isa. 45. 1. 5. [girdeth] he causeth them to bring themselves into bondage, see Psal. 66. 11. jer. 27. 2. 2 Kings 25. 7.  
V. 20. The trusty] the Italian, the eloquent, or confident speakers.  
V. 21. Weakeneth the strength] the Italian, ●●ackneth the girdle, he makes them faint-hearted and weak; a phrase taken from girdles, which bind a man's garments, and buckle his armour close to him, which makes him more steady and nimble, see Dan. 5. 6.  
V. 22. Shadow] namely, most hidden things, which seemed to be buried in perpetual ignorance.  
V. 24. To wander] amazed, irresolute, without direction or council in their businesses.   

CHAP. XIII.  
VER. 3. surely I would] that Majesty which is s● terrible to his enemies, shall not hinder me, but I will dare, and desire to maintain the right of my faith, and good conscience before him: He answereth Zophers, saying, job 11. 5.  
V. 4. Forgers] the Italian, butchers, you gather up without any order, and to no purpose, whatsoever cometh in your way, to strengthen and maintain your false accusation against me.  
V. 7. Speak wickedly] condemn me through a manifest prevarication without knowledge, or against your own conscience; only to insinuate yourselves into God's favour, as defendor of his honour, or advocates in his cause.  
V. 9 Search you out] namely, to know whether you did it in true zeal or only in flattery and dissimulation: [d●e ye so mock him] the Italian, would or could ye so mock him, by or with a feigned affectation of words, void of truth.  
V. 11. His excellincie] namely, the Majesty of that great God, the author and terrible defender of truth.  
V. 12. Are like unto] they seem indeed to be of some value or greatness; but they have neither soundness of truth in them, nor worth of wisdom.  
V. 13. Let come one me] let what please God befall me, I must seek some ease in my complaints, and in my instances towards God.  
V. 14. Wherefore] what may be the reason of these extreme torments, which bring me, into such distress, that me thinks I should tear myself with my teeth? Iob●8 ●8. 4. [Put my life] the Italian, hold my soul, that is to say, why am I perpetually in present danger of death? see 1 Sam. 28. 21. Psal. 119. 109.  
V. 16. For an] this mine assured confidence ought to be a certain argument for you, that I am no such hypocrite as you accuse me to be, for such a one dares not appear, nor cannot subfist before God.  
V. 18. Justified] namely, approved of by God as a true believer observing the Laws of the duty of a true child, see Job 9 20.  
V. 19 If I hold my tongue] the Italian, I will hold my tongue and give up; the meaning is, I have but a short time to live, therefore I beseech thee give me leave before I die, that I may plead my cause unto thee, see job. 16. 21. 22.  
V. 22. Call] take which part you please in this cause, be either plaintiff or defendant, I am ready every way.  
V. 26. To possess] to bear the punishment of my faults committed in mine age of ignorance, and imprudency: For since I came to knowledge I have forborn to do any such thing, job 20. 11. Psal. 25. 7.  
V. 27. In the stocks] see Job 7. 12. and 42. 10. [settest a print] thou followest me close, and upon the tract like a hunter, job 10. 16.   

CHAP. XIIII.  
VER. 1. Born of a woman] whose issue is defiled and subject to God's curse, by his sentence given against her, Gen. 3. 6. job 1●. 14.  
V. 3. Open] thou enquirest diligently into his whole course of life for to punish him therein, although he be otherwise sufficiently wretched, see job 7. 17.  
V. 4. Bring] canst thou in thy rigorous judgement find me to be pure and perfectly just, being even from my birth stained with original sin which can never be blotted out in this life.  
V. 5. Seeing his] let that great misery which he is fallen in through sin suffice thee; namely, that he cannot escape deatly, at that prefixed time which thou hast appointed, and do not aggravate it by extraordinary torments which may drive him to impatience or despite, see Psal. 78. 40. and 89. 48. and 103. 14. [with thee] that is to say, determined within thy council.  
V. 10. Where is he] namely, his body and his corporal life; for job did firmly believe the immortality of the soul, and the resurrection of the ●●esh, verse 12. joh 29. 26.  
V. 11. Fail from] do resolve, and evaporate.  
V. 12. Till the] so long as the world shall last in this present estate, until the change and restauration which thou shalt make of it in the last day, Psal. 102. 26. Isa 51. 6. and 65. 11. and 66. 22. Acts 3. 21. Rom. 8. 20. 2 Pet. 3. 7. 10. 11. [not awake] namely, at the last resurrection.  
V. 13. Hide me] o wouldst thou but convert my death into imprisonment or restraint for a time; that when thou are appeased (which I make no question but thou wilt be) I may again enjoy thy favour, see job 7. 7. 21. Isa. 26. 20.  
V. 16. For now] I dare not at this time appear before thee, because it should seem thou hast put off the person of a father, and hast taken upon thee to be an inexorable judge: [numbrest] examinest my life most rigorously, see job 10. 14.  
V. 17. Sealed up] as the writings or informations of a process which is ready to be sentenced, Deut. 32. 34. Host 13. 12.  
V. 18. And surely] all these desires of mine are vain; there is no escaping of death.  
V. 20. His countenance] in being, and condition.  
V. 21. His Souncs] if God being appeased, le's the children feel the effects of his grace, that helpeth not the deceased father.  
V. 22. Shall have pain] this poetical representation, hath no other meaning but that the dead have no manner of communication with the living.   

CHAP. XV.  
VER. 2. AND fill] conceive turbulent and unruly thoughts and discourses, and feed himself therewith, pointing at the tempestuousuesse and violence of the Eastern wind in those country's.  
V. 4. Cassest off] thou dost violate, and teachest others to violate that reverence which is due to God by thy bold rashness in justifying thyself against his judgement, and in contending with him: [restrainest] by thy talk that God doth afflict men out of his own freewill and absolute power, without any respect to their offences, and by thine ill example of contending with him, in stead of humbling thyself, thou dost subvert the grounds of true invocation, which are confession, humility, repentance, and trust in his grace.  
V. 5. Of the crafty] namely, of dissembling hypocrites, or cunning deceivers, see Job 5. 12.  
V. 7. Art thou] haste thou the knowledge and experience of all the age● of the world; Speaking this in answer of what job had alleged of his mature age, job 12. 12. [before] a proverbial manner of speaking, to show a great antiquity, or rather eternity, see Psal. 90. 2. Pro. 8. 25.  
V. 8. Hast thou] see jer. 23. 22.  
V. 11. Of God] which we propose unto thee in his name, and which are taught us by his word, and are the only remedy appointed by him against the apprehending of his judgements; Namely, that there is a means and a hope of forgiveness through his grace, by converting one's self unto him, and humbly calling upon his name, see job 16. 2. and 21. 34. [secret thing] some privilege or unknown worth to exempt thee from this general rule.  
V. 12. Carry thee away.] cause thee to go astray by such excess of words, beyond the bounds of reason, and the respect due to God: [wink at] proudly scoffing at whatsoever is said unto thee.  
V. 15. The heavens] namely, the spirits or celestial bodies compared to him.  
V. 16. Which drinketh] to whom sinning is as natural and customary as drinking; or who is as it were altogether steeped in sin, job 34. 7.  
V. 19 Unto whom] who for their heroical virtues, and wisdom were thought worthy to receive from God, by the consent of Nations, lawful Kingdoms, which they were able to defend against all the assaults of their enemies, see upon job 8. 8.  
V. 20. Traveleth with pain] outwardly through calamities and adversities, and inwardly through God's wrath, pricking his conscience: [oppressor] or tyrant, opposed to those lawful Kings that are spoken of before: Now job had been in authority, and is by the way taxed, as having dealt unjustly therein, as job 22. 8. [is hidden] is decreed in Gods secret council.  
V. 21. Is in his ears] he is troubled with continual sears and alarms, his conscience representing his wickednesses to him, and their deserved and unavoidable punishment.  
V. 22. He believeth not] he lieth in despair, apprehending continually his remediless and eternal evils.  
V. 23. He knoweth] his conscience doth set his present ruin before him.  
V. 25. Stretched out] he hath boldly and feloniously resisted Gods will, Leu. 26. 21. Num. 15. 30. like an open and deadly enemy.  
V. 27. Covereth] he hath plunged himself in delights and pleasures, with which being drunk and puffed up, he set himself against the Lord, Deut. 32. 15. Psal. 17. 10. and 73. 7. and 119 70.  
V. 28. Dwelleth] he hath built or repaired cities, palaces, and strong-holds either for magnificence, or for the safety of his own person, according to the custom of Tyrants: Peradventure he meaneth those Kings of violent Empires, who repaired, or built great cities after the deluge: As Nimrod, Ashur, and others, Gen. 10. 8. 11. job 3. 14. Isa. 23. 13.  
V. 29. The perfection] the Italian, the top, namely, the height and glory, a phrase taken from trees.  
V. 31. In vanity] in humane counsels and means, which are altogether deceitful.  
V. 32. His time] namely, out of the natural time of old age, when things naturally decline after they have lasted a long time in their full vigour and growth; as a Vine, or an Olive tree spoiled of its fruits before they be ripe.  
V. 34. The Congregation] the great number of followers and attendants: [bribery] that do abuse public government and authority, which Job is accused by these men to have done, job 22. 8.  
V. 35. Conceive] they within, device; and abroad, practice, nothing but violence and deceit.   

CHAP. XVI.  
VER. 4. SHake my] in contempt and scorn, Psal. 22. 7. Lam. 2. 15.  
V. 6. Though I speak] the Italian, if I speak, that which you say is true, my complaints do not ease my pain, yet silence would increase it and make it worse; therefore I will case my mind with talking.  
V. 8. A witness] namely, that my sorrows are not feigned, nor of small consequence, see job 10. 17.  
V. 9 Sharpeneth] he looketh fiercely upon me, and with a piercing eye.  
V. 10. They have] he describes how violently his friends did set upon him, with their reproofs and injurious words, see job 6. 27. and 12. 4. and 17. 2. and 19 22. [smitten me] cruelly and contumeliously wro〈…〉ged me with such injuries as this is, Lam. 3. 30. Mic. 5. 1.  
V. 11. The ungodly] namely the devil and his instruments, Arabians and Chaldeans, job 1. 15. 17.  
V. 13. Archers] figurative terms, as job 10. 17. and 19 12. [my gall] which is a mertall and incurable wound.  
V. 15. I have sowed] according as my affliction hath been, so hath my humiliation been, in submitting myself under the hand of God, jer. 31. 18. [defiled] I have taken off all mine ornamerts, to put myself in the habit of an afflicted and suppliant man, see Exod. 33. 5.  
V. 16. The shadow] mine eyes are dim and weak, like unto a dying man's.  
V. 17. Pure] it is not polluted by an evil conscience, see Psal. 109. 7. Prov. 28. 9 1 Tim. 2. 8.  
V. 18. O earth] if I have committed any murder, or such like cruel fact, I do not desire that it may be concealed, or scape unpunished. A kind of speech taken from robbers and murderers, who cover all those things as may reveal bloodshed, see Gen 4. 10. 11. Isa. 26. 21. Ezec. 24. 7. [my cry] that is as much as to say, let my request be denied, job 17. 9 Psal. 66. 18. 19 Prov. 1. 28. john 9 31.  
V. 20. Poureth out] I pour out my tears, and cries before him only, and therefore he alone, and not y●u, is to judge of them.  
V. 21. Plead] to maintain by the inward seal of God's spirit, and by the certain prooss of a lively faith and pure conscience, his right and title to be one of God's children; notwithstanding all this seeming rigour, see job 9 32. and ●7. 3.  
V. 12. When a few] the Italian, for my few, I do very earnestly desire this, before my death, which I perceive to be very near; that I may die in peace with God's approbation, and as a sweet smelling savour to the Church, and for the edification of it.   

CHAP. XVII.  
VER. 1. MY breath] that is to say, my life or vital power is utterly wasted, I have nothing sound nor whole left me. Others understand it, my breath is infected, and stinks, as job 19 17.  
V. 2. Moskers] not of Jobs griefs and afflictions, but of his speeches, which seemed unproper unto them, like as it were the speeches of one beside himself, joh 21. 3. [mine eye] my mind and thoughts are so fixed upon your sharp invectives, that I lose my sleep in the night time.  
V. 3. Laydown] the Italian, O lay down a pawn, he appeals to God from his friends unjust judgements, according to the ancient custom of those who called one before a judge, which was to lay down a pawn, or put in security for to pay or perform whatsoever should be adjudged: [strike hands] the manner of being bound or becoming surety, Prov. 6. 1. and 17. 18. and 22. 26.  
V. 4. Exalt them] that is to say, thou wilt not give judgement on their side.  
V. 5. The eyes] God shall curse even their posterity, who in a cause between friends, which are the most sacred causes, do prevaricate through flattery, or acceptation of persons, as you do now with me, thinking to insinuate yourselves into God's savour, who loves me, and is loved by me; with whom I contend only in loving terms, as children do with a father, see job 13. 7.  
V. 6. He hath] meaning God, whose name he spares in reverence: [asore time] the Italian, I am openly led about, I am as a common byword or public mocking-stock.  
V. 7. Are as] they are so meager and wan, that they look more like an apparition than a true body.  
V. 8. The hypocrite] or profane man, who shall thereupon take an occasion to blaspheme God, be hardened in his wickedness, and make a scoff of the faithful.  
V. 9 Heldon] shall be confirmed, and persevere in goodness, notwithstanding these scandals.  
V. 12. The night] I watch and am troubled all night, as well as in the day time, and can take no rest, job. 7. 3. 4. 13. [the light] the day, wherein I find a little ease seemeth exceeding short to me, in regard of the most doleful nights.  
V. 13. If I] see Job 6. 11. and 14. 14.  
V. 14. I have said] I am disposed and prepared to die, I have no desire to live, nor have no more fellowship nor community with life, but with death only, see Psal. 88 5. 6.   

CHAP. XVIII.  
VER. 2. MAke an end] you job, and your partakers, see job 35. 4.  
V. 3. As beasts] see job 17. 4. [reputed] the Heb. are we unclean, vile, and defiled in your sight?  
V. 4. He teareth] the Italian, O thou who tearest, thou job that dost so violently bestir thyself, canst thou cause God to give over his wise and just governing of the World? or canst thou move him from his constant justice, which is as firm as a rock?  
V. 5. The light] their glory and happiness shall ●tterly perish.  
V. 7. The steps] their pride shall be abated and their high enterprises shall be stayed.  
V. 8. H●e is cast] tho Italian, they shall cast themselves; they shall ensnare themselves in dangers, which they shall not afterwards know how to get out of.  
V. 12. His strength] his strong body shall decay through misery, and all means of subsisting shall be quite taken away from him.  
V. 13. The first borne] an Hebrew phrase, that is to say, the most tragic and cruel kind of death, see Isa. 14. 30. Or the devil prince of death, and the first condemned unto it, Heb. 2. 14. as Christ is the first borne of the resurrection, Col. 1. 18. Rev. 1. 5.  
V. 14. Rooted out] they shall be passed all hope of ever being reestablished in their former state▪ there shall be nothing left them, whereon to build any confidence, job 20. 21. [bring him] this despair shall bring him to an unhappy death, followed with the everlasting pains of hell.  
V. 15. It is none] where they shall be bondmen, and no more masters, which shall increase their grief: [brimstone] in sign of acurse, to condemn that land to be for ever barren, Deut. 29. 23. Isa. 34. 9  
V. 16. Beneath] a proverbial kind of speech taken from trees, as job 29. 19 Isa. 5. 24. Amos 2. 9 Mal. 4. 1. the meaning is, he shall be deprived of God's grace, which is the root of all happiness, and of his blessing which is the top of it.  
V. 20. At his day] the Italian, their day, namely the day of God's judgements upon them: [went before] they that lived in the days of those judgements, and were spectators of them.  
V. 21. That knoweth not] the Italian, that know not, that have quite extinguished his light out of their minds, and blotted all respect and fear of him out of their heart▪ Rom. 1. 21. 28. 1 Cor. 15. 34. Tit. 1. 16.   

CHAP. XIX.  
VER. 3. TEn times] or many times.  
V. 4. Mine error] leave the ●are thereof to me, for it nothing concerneth you.  
V. 6. Know now] do not add affliction to the afflicted which is so odious a thing to God, Psa. 41. 2. and 69. 26. or regard the greatness of my evils which draw these complaints from me, that seem so immoderate to you, see job 6. 2. [compassed 〈…〉 e] hath encompassed me round with afflictions, that I can get out no way. A hunting term, job 10. 16. Lam. 1. 13 Ezech. 12. 13. Host 7. 12.  
V. 7. Wrong] the Italian, violence, I am guiltlessely tormented by the devil and his instruments through God's permission, see Psal. 119. 122. Isa. 38. 14.  
V. 8. Fenced up] see job 3. 23. [he hath set] he hath taken away all means from me of getting out of my afflictions.  
V. 9 My glory] namely the authority and dignity I was in, as a magistrate, see job 29. 7. 14. 20. and 30. 11.  
V. 10. Hath he removed] namely of bodily life and comfort, job 7. 15. but not of eternal salvation, job. 13. 15. and 19 25. [a tree] cut down or rooted up.  
V. 12. His troops] figurative terms taken from sieges, see job. 16. 13.  
V. 17. My breath] she scorneth to come nigh me, by reason of the change and stinkingness of my breath: [for the] for the love and in regard of our children, which were the pledges of matrimonial love between us.  
V. 18. Young children] young in age, or mean of condition. Others, men of evil life.  
V. 20. The skin] namely my gums, an ordinary kind of speech, as when one saith; such a one hath nothing left him but his teeth.  
V. 21. Hath touched me] see Ruth 1. 13. 1 Sam. 6. 9 job 1. 11.  
V. 22. Are not] as much as to say, it seemeth that you could find in your hearts to devour me alive, job. 16. 10.  
V. 24. And lead] melted into the cuts of the letters, or upon lead. Namely some plate of that mettle, as was anciently used for inscriptions and public monuments. His meaning is, I desire that posterity being well informed of my cause, might judge of it.  
V. 25. For I] the Italian, as for me I know, as much as to say: Finally I do appeal to the last judgement of the great judge of the world, the promised Messias in whom I have believed as well for the salvation of the soul, as for the resurrection of the body. And he in time shall make mine innocency to appear, see 1 Cor 4. 5. [liveth] as true eternal God: and that in his humane nature, which he will take upon him for the redemption of his Church, he will perpetually enjoy the life of glory, purchased through his justice for himself and all his members, john 6. 57 and 4. 19 [shall stand] that is to say, shall appear in glory to judge all men who were turned to dust, and raised again by him.  
V. 26. My skin] namely this corporal life, in which nothing is now left me but my skin: [in my flesh] in mine own proper person, my body by virtue of the resurrection, being rejoined to my soul, I shall enjoy the presence of my God and Saviour by the divine light in my mind, which shall redound unto the senses of the body, which shall also have for object of its happiness, the humane and glorified body of Christ, and the mystical body of his Church perfectly united unto him, Psal. 17. 15. 〈◊〉 Cor. 23. 12. 1 john 3. 2.  
V. 27. Not another] mine own body shall be again restored unto me, and not another new body created, see Isa. 26. 19 [my reins] an exclamation of a vehement desire, as Gen. 49. 18. Psal. 119. 81.  
V. 28. The root] I have God's word, and his holy promises deeply rooted in my heart through faith, ja. 1. 2●. by which being freed by God's judgement, I ought not, nor must not be condemned by men, see john 3. 18. and 5. 24.  
V. 29. Of the sword] of God's just punishment: [wrath] the Italian, iniquity, see job 6. 29. [a judgement] namely against them that give rash judgement of their brethren, Math. 7. 1. Rom. 14. 4 ja. 4. 11.   

CHAP. XX.  
VER. 2. THerefore] because thou threatnest us with God's judgements, I will answer thee being very certain that I am in the right.  
V. 3. The spirit] my soul, or the spirit of God: [understanding] with reason and understanding, and not with passion, and recrimination.  
V. 5. Is short] the Italian, from near, that is to say, it begun but a little while since, and will shortly end.  
V. 10. Shall seek] either because they do nor revenge themselves of their father's injuries; or because they shall make use of them in t●ei● extreme need: [restore] being forced to it, or to redeem his own life, out of his angry even its hands.  
V. 11. His bones] he shall be rotten with the excesses and dissolutions of his youth, which shall ●●ing him to his grave.  
V. 12. Though wickedness] the pleasure which he hath taken in the delights of sin, shall at last be changed into horrible torments and sufferings. A phrase taken from some poison that hath been swallowed in some pleasing meat or drink.  
V. 17. The rivers] a figurative description of God's blessings bestowed upon his children in this and in the other life, taken from the qualities of the land of promise flowing with milk and honey, see Psal. 36. 18.  
V. 18. Restore] he shall cast it up again, and shall restore to others that which he had gotten from them, as v. 10. [according] he shall be as poor and wretched as he hath been rich and mighty: [his substance] the Italian, his power, namely his wealth and strength: [restitution] the Italian, his change, see job 15. 31.  
V. 19 And hath forsaken the poor] the Italian hath it, he shall leave poor behind him, namely his own children: [which he builded not] the Italian, he shall not build his own, he shall not found, nor establish his business, nor his family in any way to make it endure long, see Exod. 1. 21. 1. Sam. 2. 35. 2 Sam. 7. 27.  
V. 20. Shall not feel] he hath been continually inflamed with an unsatiable cove●ous desire.  
V. 22. In straits] he shall be brought into extreme wants and sufferings: [every hand] he shall be exposed as a prey to the poor.  
V. 24. Of steel] the Italian, of brass, for in those days they could give brass such a kind of temper, that it was more useful for weapons than any steel.  
V. 26. All darkness] wheresoever he shall think to find a place of safeguard, there shall he meet with some horrible mischance: [not blown] that is to say, calamities whose causes shall be unknown, and shall proceed immediately from God, see Isa. 30. 33.  
V. 27. The heaven] all the creatures high and low, conspiring his ruin, shall testify the curse of God upon him for his sins.  
V. 28. 〈◊〉 away] shall be carried away as by a deluge of water.  
V. 29. By God] the Italian addeth, by God for his words, namely for his blasphemies, which is the greatest sin, of the wicked; for which he also taxeth job in some sort, see 1 Sam 2. 3. 10. Others the inheritance which was assigned unto him by God's sentence.   

CHAP. XXI.  
VER. 4. My complaint] seeing it is God who in an extraordinary manner doth afflict me, how should 〈◊〉 observe any measure in my complaints, job 6. 2.  
V. 13. In a moment] without much languishing, which good men do oftentimes in their calamities, job 9 23 and 24. 19 Psal. 73. 4.  
V. 15. What is the] he seemeth to rehearse the very words of Pharaoh, Exod. 5. 2.  
V. 16. Their good] being persuaded they can have all things at command, and all that they want to be within the compass of their power; they care not for praying to God for to desire those things at his hands: [the counsel] God forbid that ever I 〈…〉 old consent to any such wickedness, job. 22. 18.  
V. 17. How often] I confess that which you say, concerning Gods judgements upon the wicked, to be sometimes true in this world, yet it is not so continually, nor ordinarily.  
V. 21. For what] if you tell me that at the last God showeth his vengeance upon the children of the wicked; I answer you, that the wicked man can not have any notice of that, after his death, see job 14. 21. and 24. ●0.  
V. 22. Teach] these ways of God are incomprehensible, the action itself is manifest, but the hidden reason of it is not subject to men's censures nor corrections: [he judgeth] he is the sovereign Lord and judge of the world, above all worldly power and greatness; wherefore he ought to be acknowledged to be the absolute rule of all wisdom and righteousness, Gen. 18. 25. job 8. 3. and 34. 12. 17. 19 Rom. 3. 5.  
V. 23. One] namely the wicked.  
V. 24. His breasts] the Italian, his milk pails, figurative terms, meaning that he enjoyeth all good things at his will and pleasure.  
V. 25. And another] namely a good man, as I myself am.  
V. 26. They shall] after so many differences between them in this life, they come both to be alike in their death, namely for bodily death and outward appearance, see job 14. 19 Eccles. 9 3.  
V. 27. I know] I do foresee what you mean to say to me, namely, that at the last the wicked are destroyed after some transitory prosperity: and I tell you chose, that prosperity doth not forsake them till death.  
V. 29. Have ye not asked] men of experience, such as have gone many voyages will show you, that for the most part the wicked do prosper in the world.  
V. 30. Of wrath] namely God's wrath, by general and express judgements.  
V. 31. There seems to be no witness nor judge against him, contrary to Zophars saying, job 20. 28.  
V. 32. Remain in the tomb] the Italian, watch nothing but the heap, he hath lost all knowledge and feeling of worldly things, as job 14. 22.  
V. 33. The clods] he lieth sweetly in the ground, or in monuments made of clods after the ancient fashion, and troubles himself no more with worldly affairs, job 24. 20.: [after him] he is followed by many in his death, as many have gone before him.  
V. 34. In vain] proceeding with me thus; thou art grievously afflicted, therefore thou art wicked: convert therefore, and thou shalt be restored. Wherein are two falsehoods: the one, that all those who are afflicted are wicked; and the other, that God doth always corporally relieve the penitent, see job 16. 2. [there remaineth] you are always possessed with a bad opinion of me, only thinking to make yourselves thereby acceptable to God, job 13. 7.   

CHAP. XXII.  
VER. 2. CAn a man] as when God rewardeth men's good works, it is not in regard of any profit he reaps thereby, so must his punishments be attributed to no other reason, but only to his justice; contrary to that as job seemed to do: [he that is wise] namely the spiritual wise man, who by the light of God's spirit, apprehends the end of eternal life, and follows the true and sure means to obtain it.  
V. 4. For fear of thee] because that job had termed his afflictions, to be a strong and secure watch, job 7. 〈◊〉.  
V. 6. For thou] that is to say, we must suppose by thy punishments, that thou art guilty of some or all these sins; not that Eliphaz had any proof that job had done any such thing: [for nought] through mere hardness, and inhumanity, for covetousness to get his goods, though thou wert otherwise sufficiently secured for what thou didst lend. Or taking of his goods to pawn, and lending him nothing, or much less than his goods which he pawned to thee were worth: [the naked] that is to say, the ill clothed, or those who are now brought to poverty by means of thy extortion.  
V. 8. The earth] through thine acceptation of persons when thou wert a public officer; none but great and mighty men could quietly enjoy any thing: or thou didst assist them in their unjust purchases.  
V. 9 The arms] thou and the ministers of thy tyranny have oppressed them, and taken from them all means, whereby they might subfist.  
V. 10. Are round about] God hath stayed the course of thy violence, by these afflictions, as a ravenous beast is catched in toils, see job 18. 8. 11.  
V. 11. Darkness] namely a trouble and confusion of understanding, want of counsel and advice.  
V. 12. Is not God] although God be infinite in his essence, and that from his throne of glory he seeth and judgeth all things; yet hast thou profanely smothered up in thine heart all apprehension of his providence and judgement.  
V. 14. Walketh] he enjoyeth his blessedness in idleness, and takes no care of worldly things.  
V. 16. Out of time] before the end of their natural course, and before they were come to maturity of amendment or repentance, see job ●5. 32. Psa. 55. 23. and 102. 24. Eccl. 7. 17. [foundation] being in outward appearance happy, well founded and established.  
V. 17. What can] the Italian, what had, in what particular could they complain of God, that they showed themselves so alien from him? Isa. 5. 4. jer. 2. 31. Mic. 6. 3.  
V. 18. Is far] Eliphaz repeateth the same words as job spoke, job 21. 16. as if he meant to say, that which thou speakest with thy mouth I speak it from mine heart, and in verity.  
V. 20. Whereas our] as God hath spared us, and others that were like us, namely that feared him, even so hath he destroyed the wicked.  
V. 21. Acquaint now] get into his favour again, and by prayers, humility, and turning to him, get thyself free accesle unto him, see Isa. 27. 5.  
V. 24. Lay up gold] a hyperbolical phrase, as much as to say, thou shalt make pavements of gold, see 2 Chron. 1. 15. Psal. 68 30. [Ophir] the name of a country, Gen. 10. 29. 1 Chron. 1. 23. where there was excellent good gold grew, and therefore this name is taken absolutely for the finest gold.  
V. 25. Shall be thy defence] the Italian, thy gold, his grace and blessing shall be to thee in stead of a dear treasure. Or it will abundantly en●itch thee.  
V. 28. The light] that is to say, God will inspire thee with good counsel, and direction in all thine affairs: or will shine over them with his blessing.  
V. 29. When thou art] when thou thinkest thine affairs go to decay, then shalt thou re-assure thyself, by thine inward confidence in God, which will not deceive thee: [the humble] namely thyself, who shalt have humbled thyself before God, who will not regard thy past sins, but the sincerity of thy repentance and thy prayer free from hypocrisy, job 11. 15. Isa. 1. 15. 1 Tim. 2, 8.   

CHAP. XXIII.  
VER. 2. EVen to day] after so many protestations, and justifications of mine, do you still continue in your sinister misconstructions of my laments, though they do no way equal my torments, as to term them mournings, and rebellion's against God? see job 6. 2. [my stroke] the Hebrew, my hand. Others translate it, though my hand be aggravated upon my groans, that is to say, though I strive to repress them it is but all in vain.  
V. 3. Where I might find] O that he would appear to me in vision, or spiritually show himself present by his power in my heart: [his seat.] not that of sovereign Majesty or exact rigour, but his throne of grace, Heb. 4▪ 16.  
V. 6. Will he plead] I am sure he would not deal with me as an enemy; nor as having absolute power, but in his fatherly benignity, Isa. 27. 4. 8. jer. 10. 24.  
V. 7. Might dispute] in that laudable manner, whereby the faithful man opposeth unto the appearances of God's wrath, the firm persuasion of his grace, by the seal of his spirit, see of such a kind of contention. Gen. 32. 24. [should I be] I should by God's definitive sentence be absolved from your rash judgements, I Cor. 4. 5. or God himself after he had heard my cause would free me out of this hard prison, job 13. 27.  
V. 10. As gold] I should be found good and loyal, like gold coming out of the furnace.  
V. 11. My foot] he doth confute Eliphaz his false accusations, job 22. 5.  
V. 13. But he is] the Italian, but if he is, notwithstanding this mine innocency, I know that if it please him to afflict me he will do it, and it is not possible to oppose his will; or to search out the reasons of it.  
V. 14. And many] he doth not deal so with me alone, but it is an ordinary thing.  
V. 16. My heart soft] the Italian, melteth my heart, makes me want strength to bear his rigour, see Psal. 39 11.  
V. 17. Because I was not cut off] the Italian, why was I not cut off before that these calamities did fall upon me: [neither hath he] the Italian leaves on't; neither, hath he hitherto preserved me from death, which is the only means to end mine afflictions, job 3. 23. and 6. 9 and 30. 24.   

CHAP. XXIV.  
VER. 1. WHy] I do not deny God's justice in punishing the wicked, and rewarding of the just: I only dispute with you concerning the time: namely because he doth not do it always, nor a like in this life, but at that time as he pleaseth, which time is hidden to all men, even to the faithful.  
V. 2. Some] the Italian, the wicked, these words ought to be supplied out of the sixth verse, according to the frequent use of the scriptures.  
V. 4. They drive away] the poor dare not stand in their way, either by reason of their pride, or by reason of their violence and thefts.  
V. 5. As wild asses] they are a fierce, cruel, and untamed kind of people; for such is the nature of this beast, job 39 8. jer. 2. 24. Host 8▪ 9 [to their work] namely to steal: [the wilderness] the Italian, the field, or the desert, that is to say, they live upon what they steal in the fields.  
V. 8. They are wet] those poor naked people, do fly before the faces of these violent men, into solitary places, where they do endure great wants: [embrace] an Hebrew phrase, as Lam. 4. 5. his meaning is, they lie upon the hard stone in stead of a bed, wherein other men do wrap themselves up in blankets and cover-lids.  
V. 9 The fatherless] namely to sell him into bondage.  
V. 10. Take away &c.] the Italian, they suffer hunger which bring them the sheaves, they are so cruel that they suffer their servants and workmen to want, in harvest and vintage time, at which time nature itself teacheth liberality, Deut. 25. 4.  
V. 12. From out of the city] which is as it were besieged by these field-theeves, judg. 5. 11. Neh. 4. 23. [layeth not] he doth not use them like malefactors.  
V. 13. Against the light] whether it be the natural light of the conscience, or the divine light of God's Law and Word, or the inward light of God's spirit, working oftentimes even in the very hearts of the wicked, for to reprove them.  
V. 14. Rising] to go into the fields to steal: [is as a thief] the Italian, worketh as a thief, steals secretly and cunningly.  
V. 16. They know not] they take no delight in it they fly it and hate it, for fear of being discovered and taken.  
V. 17. Shadow of] horrible, and fearful, even a● the darkness of hell.  
V. 18. Their portion] they choose, woody and barren places for their habitations, as well to fly the society of men, which they are enemies to, as for to follow their thieving without fear and unpunished: [he beholdeth not] they fly frequented places, such as ordinarily your vineyards are  
V. 19 Drought] after they have led such a damnable and beastly life, they do for all this, many times die a sweet and natural death, job 21. 13. 31. Psa. 73. 4.  
V. 20. Shall forget him] their dearest friends, as their own mothers do quickly forget the love of them: his meaning is, that they have no more communion with the living: [as a tree] that is rotten and wormeaten.  
V. 21. The barren] which was a wretched and dishonourable condition, as well as the widow, see 1 Sam. 1. 6.  
V. 22. Draweth also] they subvert and overthrow all public order, and lawful government, with their violence, see job 9 24.  
V. 23. To be in safety] namely means sufficient to maintain themselves: [his eyes] he seems to love and favour them, and to take an especial care of them.   

CHAP. XXV.  
VER. 2. DOminion] he is the sovereign Lord armed with terrible majesty, therefore none ought to plead against him, as thou O job hast desired to do: but chose, every one ought to submit unto him with all reverence and humility.  
V. 3. Of his armies] namely his Angels, in whose nature and number, appeareth the greatness of his Majesty: [upon whom] by him all men live, and subsist, understand, & discourse, and are guided and directed, john 1. 3. Acts 17. 28. so that being all that they are, only out of his pure and mere good will, they are not proprietaries in any thing: which propriety must be the ground of all judicial action's.  
V. 4. justified] how can he be perfect of himself, without the gift of grace. His meaning is, that not only God's Majesty, but even his own natural corruption also should keep him from contending with God: [that is borne] namely man that is borne in sin, and under a curse, the sign whereof appears in the woman's bearing and bringing forth, Gen. 3. 16.   

CHAP. XXVI.  
VER. 2. HOw hast thou] thou Bildad, and thy companions will undertake, to comfort, advise, and instruct me, but you do not proceed well, and go the contrary way to work: for to exclude me from all access and filial communication with God, and bring me upon nothing but the consideration of his terrible Majesty, is the way to cast me into despair. Your counsel of converting myself, being grounded upon a false supposition, is vain and pernicious. The instructing of me in such ordinary and common things, is altogether unprofitable, I knowing, confessing, and apprehending them as well as you. The question is, whether a child may not make his moan to his father, and whether a good conscience may not maintain itself before God; and whether in such strange accidents, a man may not be doubtful, and desire to be cleared by God.  
V. 4. To whom] dost thou tell these things to an ignorant and silly man? dost not thou tell them ●o me, who know them as well as thyself, job 9 2. and 11. 3. and 13. 2. [whose spirit] wilt thou term thy discourses to be divine inspirations, being such vulgar and ordinary things? Or do but truly examine, what spirit it is that moveth the to talk thus, to draw your false conclusions out of yo 〈…〉 discourses, and you will find it is impossible to be the spirit of God.  
V. 5. Dead things, etc.] the Italian hath it, the Giants were form by God and etc. that is to say, spirits condemned under the earth, as devils, and the damned who are also called Giants in the Italian translation, Prov. 2. 18. and 9 18. for the Giants of the primitive world, Gen. 6. 4. which were drowned in the deluge were an example of everlasting damnation▪ 1 Pet. 3. 19 Now job would say, I can exalt God● Majesty and Power above that which you speak of it.  
V. 7. The North] all the hemisphere of the Are 〈…〉 tick pole, under which name he comprehends the whole heaven, which is a subtle body, seeming to be a vacuity, though there be no vacuity in nature, see Gen. 1. 6. [hangeth] he hath appointed even from the first creation, that the earth being the heaviest of all the elements, should stand immovable in the centre of the whole universe, compassed about on every side with the air, having no prop, nor supporter, but only its own weight, see Psal. 104. 5.  
V. 8. He bindeth] a poetical term, meaning that he keepeth up the vapours, where of the rain is engendered, gathered up in the clouds, as in bottles or barrels, see job 38. 37.  
V. 9 He holdeth back] the Italian, he seeleth, that is to say, he stretcheth out the heaven, which is his throne, like to a great coverture or ceiling, which he shadoweth over with clouds when he pleaseth.  
V. 10. Compassed] he hath made great hallow places and channels in the earth, within the which the sea and other waters of the earth are kept, that they should not overflow, Gen. 1. 9 [until] so long as the world lasteth there will be a vicissitude of day and night, Gen. 8. 22.  
V. 11. The pillars] a poetical phrase, as much at to say, the whole universe is shaken by him, see job 9 6. Psal. 18. 9 and 104. 32. Mat. 24. 29.  
V. 12. Divideth] namely when the children of Israel passed through the red sea; the fame of which miracle was spread all over the neighbouring countries, Exod. 14. 21. Others do understand this more generally, as Isa. 51. 15. jer. 31. 35. [the proud] the Italian hath it, Rahab, a common name for Egypt, Psa. 87. 4. and 89. 10. Isa. 51. 9 the signification of it is proud haughtiness, whereupon some have understood it for the rising of the waves of the Sea.  
V. 13. His spirit] that is to say, his divine and essential power. [serpent] the scriptures call● all great sea-fish, and sea-monsters by this name. Others understand it to be the Celestial sign called the great Dragon.  
V. 14. His ways] that is to say, works: [little] for want of capacity in us, see job 4. 12.: [who can] if God would reveal himself in his full Majesty, without accommodating himself to the meanness of humane nature, it would likelier be an astonishing or thunderlike sound, than a sweet and instructing speech.   

CHAP. XXVII.  
VER. 1. COntinued] after he had stayed a while to see if his friends would reply.  
V. 2. Hath taken away] he seemeth to have taken away from me the right which he hath given me through his grace, namely to be his child, john 1. 12. and to not respect mine innocence, see job 34. 5.  
V. 3. The spirit] that is to say, so long as I shall enjoy that life which God hath given me, which is maintained by breathing, Gen. 2. 7. Isa. 2. 22.  
V. 4. Wickedness] which I should do, if I should contrary to that which the spirit of God witnesseth to my conscience, through a feigned humility, confess that I have been wicked, see job 13. 7.  
V. 7. Mine enemy] an ordinary kind of speech to express how far a man hateth any thing, by wishing it to his enemy.  
V. 8. For what] I detest to have any communion with the wicked, for they cannot choose but die in final despair, and in their calamities they have no help nor comfort from God, which is not so with me, job 6. 10. and 12. 4. and 13. 15.  
V. 10. Always] namely as well in adversity, as in prosperity.  
V. 11. The hand] namely his actual and efficacious providence, Acts 4. 28. [which is] which hath no certain law, nor invariable rule, but dependeth upon his mere pleasure, as his judgemen 〈…〉 against the wicked in this world are.  
V. 12. All ye] you know all this as well as I, but only you be obstinate in your opinions to contradict me, and to insinuate yourselves into God's favour; you incline to this extreme, to say that God always punisheth the wicked in this world: but I stand upon this moderation, that indeed he doth do it at some times, according as he pleaseth, but not at all times, nor equally; wherefore I say and will maintain, that by man's outward state one cannot, nor ought not to judge of the conscience, Eccl. 9 1. 2.  
V. 15. In death] a manner of speaking which signifieth, that the wicked dying are plunged into everlasting death, which only is the true death: [his widows] they shall not be honoured with any funeral exequys, nor any mourning; but even as if they were infamous persons, become or slavee unto their enemies, they shall by them be debarred of these last offices, Psa. 78. 64. jer. 22. 18. Ezech. 24. 23.  
V. 18. As a moth] which is easily bruised and broken to pieces, job 8. 14. Psa. 39 11. and 58. 9 [a booth] see Isa. 1. 8. Lam. 2. 5.  
V. 19 Shall lie down] in the streets in the open air, and none shall receive him.  
V. 20. As waters] as a fullness of waters, or 〈◊〉 sudden deluge: [in the night] that is to say suddenly, as many of God's judgements have happened in the night, for the greater terror, Exod. 12. 29. and 14. 24. 2 Kings 19 35. Isa. 15. 1. Dan. 5. 30. Mat. 25. 6.  
V. 23. Shall clap] in token of joy, and also of wonder or admiration, as 1 Kings 9 8. jer. 9 17. Lam. 2. 15. Ezec. 25. 6.   

CHAP. XXVIII.  
VER. 1. FOr the silver] manasses not content with the fruits which the earth bri●gs forth hath digged for those metals which it kept hidden in her entrails: but as for God's wisdom man must content himself with what hath been revealed in the Law, and word of God; the secrets of his providence can neither be searched out with labour, no● purchased for money▪  
V. 2. The stone] called the Cadmian stone.  
V. 3. He setteth] he penetrates into dark places under ground at his own pleasure, and carrying light with him, he doth as one should say limit, and set bounds to those darkenesses: [the shadow] which would lie hidden in eternal obscurity if man did not bring them forth.  
V. 4. The flood] the Italian addeth, where the ●●oud, in these mines sometimes veins of water being cut in sunder, do hinder the work, and the water must either be drawn out, or the course of it turned another way: [forgotten] which were never thought 〈◊〉, o● which at other times had been dried up.  
V. 5. Come] namely above the earth: [turned up] that is to say, it is stirred a●d digged up: [fire] by means of furnaces, to melt or purify metals, or▪ by reason of lamps and other lights which are brought thither.  
V. 7. No foul] which naturally are very quicksighted, and fly every where, even in most inaccessible places.  
V. 8. The lion's whelps] lions have all the same qualities as have been before spoken of.  
V. 10. Rivers▪ to set water-works going to wash the ore of those metals, and for other uses, or to draw the waters away when they overflow.  
V. 22. We have heard] not that they have it really there; as they have minerals, and metals.  
V. 23. The way] the proceedings, motions, reasons, means and intentions▪ [knoweth] a figurative term, as who should say, he hath it by him ready and at hand, he needs not look for it▪ as 〈…〉 it were hidden in an unknown place.  
V. 25. To make] the Italian, when bee gave, namely when he established the order of nature; perfectly regulated in all things; as if the wind, which is such a wand'ring and unconstant creature, ●ad its motions weighed and counter-poised, see Psa. 135. 7▪ [weigheth] set an order for the suspending, or holding up of the higher waters in a certain quantity, leaving the rest below, Gen. 〈◊〉. 6.  
V. 27. He see it] he had it with him, and, as one should say, employed it, in the establishment of the whole order of nature. Some have understood this passage as also that of, Prov. 8. 22. of Gods 〈…〉 wisdom; which i● his everlasting son▪ by whom as by joint and co-operating cause the Father created all things, john 1. 3. Colos. 1. 16. [declare it] the Italian hath it, numbered it, figurative terms, meaning that he possessed and comprehended it all.  
V. 28. He said] he hath not revealed, no● communicated to man, the wisdom of his providence, by which he ruleth the universe, but that of his law by which man ought to govern himself, and not go beyond those bounds, Deut. 29. 29. 1 Cor. 4. 6.   

CHAP. XXIX.  
VER. 2. months'] see job 7. 3.  
V. 3. When] when by his spirit he did enlighten me inwardly, and by his providence he guided me in all mine affairs and all chances, were they never so doubtful or difficult.  
V. 4. The secret] his most wise conduct, did govern my house, and did provide for it.  
V. 5. My children] the Italian, my household servants, the Hebrew young men which some understand to be hi● children, see job 19 15. 16.  
V. 6. I washed] I enjoyed all my goods and pleasures, as Gen. 49. 11. job 20. 17. Psal. 81. 16.  
V. 7. To the gate] namely the city gate, which was the place where they held their counsels, and kept their courts of justice, for job was a magistrate.  
V. 8. Hid themselves] for reverence.  
V. 9 Resrained] to hear me speak without troubling of me, or in regard of my dignity.  
V. 11. Blessed me] the Italian hath it, accounted me to be blessed, by reason of the gifts and graces God had bestowed upon me: [gave witness] of my virtue and integrity.  
V. 13. Came upon me] after that I had delivered him.  
V. 14. I put on] I applied it to myself, and as one should say, I put it on in all my actions, and made it familiar and habitual to me: [clothed me] it did adorn me with its lustre and brightness.  
V. 15. I was] I was as a public provision or store for all my people's wants, in counsel, strength, charity and justice.  
V. 16. I searched out] I took pains with patience to search out the ground of all causes, that I might judge with justice, which is the daughter of truth. Or I did not stay until I was requested to maintain the right of the oppressed; but prevented them by enquiring by virtue of my offi●●, see Prov. 29. 7.  
V. 18. I shall die] sweetly, as in my friends arms, a confidence grounded upon God's promises.  
V. 19 My root] a similitude taken from trees which are wat●●ed below at the root, and have the dew above them; meaning that God's grace was always in his heart and his blessings upon all his business and actions, see joh. 8. 17. and 1●. 16.  
V. 20. My ●ow] that is to say my strength and power did stil● increase, Gen. 49. 24.  
V. 22. Spoke not again] either to add any thing, or to contradict: [dropped] they received my speeches, as a welcome and comfortable rain.  
V. 23. Latter rain] a rain which came very seldom in that country, but was much desired, for the refreshing and nourishing of the corn and other fruits and blessings of the earth, Prov. 26. 1. Zac. 10. 1.  
V. 24. They believed it not] that I would debase myself in so much familiarity: [they cast not] yet that did not cause any contempt of my person, to obscure my splendour or abase my greatness.  
V. 25. As a King] I was both beloved and feared, tempering and mixing the gravity of command, with the sweetness of mercy and beneficene.   

CHAP. XXX.  
VER. 2. WHere to might] they were so wretched and impotent, that I could have had no service of them: [old age] they had lived long in urine, having gotten neither understanding no● experience: It was altogether an unprofitable old age.  
V. 4. Mallows] which served po●re people for food; some take it to be Sampire which is a kind of Sea-Mallowes or Sea-pu●●●en, and is good for food: [roots for their meat] the Italian, roots to warm them, according to some, the roots also were their food.  
V. 11. Loosed] he hath through mine afflictions brought me into contempt, and deprived me of authority, which is the bond of subjection and obedience, see job 12. 18.  
V. 12. ra se up] figurative terms taken from sieges, see job. 19 12. Lam. 3. 5.  
V. 13. My paths] all the ways by which any relief may come to me: [they have no helper] they are sufficient to do all this of themselves without the help of others.  
V. 15. My soul] the Hebrew, my princess or principal one; an epithet of the soul, by reason of the eminency of it, and of the command which it hath over the body: [my welfare] all means of avoiding this present misery.  
V. 16. [My soul] I do melt in tears and sorrow, 〈…〉 mine heart faileth me and I faint, or fall as it were in a swoon, 1 Sam. 1. 15. Psal. 42. 6.  
V. 17. Are pierced] with mostbitter pains which penetrate into the most inward and solid parts of my body: [in the night] for than was job inmost pain and 〈…〉ent, job. 7. 14. and 17. 12. [take no rest] by reason of extreme in 〈…〉 mmation.  
V. 19 Cast me] brought me into a most miserable and wretched estate, deprived of all honour: [become like] my body is lean and pale, like the body of a dead man, and as for my condition it is so base, that I am no more esteemed of then dust.  
V. 21 Art become cruel] the Italian, turned to be, contrary to thy nature and precedent benignity; thou dost entreat me after a most rigorous manner, Psal. 77. 7. 8. jer. 30. 14.  
V. 22. Thou liftest] thou torment●st me both in body and mind, and never sufferest me to rest or recover myself.  
V. 24. Howbeit] how soever this is my comfort, that death will end all my corporal pains, which cannot go beyond the grave: Job speaketh thus, going no further than the afflictions of the body, for by his faith in the promised redeemer, he was fear less of eternal punishment.  
V. 25. Did not I weep] have I failed in any duties of mercy towards my neighbour, to which are joined the promises of God's mercy? Mat. 5. 7. jam. 2. 13.  
V. 28. I went mourning] the Italian, I went bro●n, that is to say, dark in sorrows and infirmities, or in a habit of sorrow.  
V. 29. Dragon's] which howl horribly in the Deserts: A very frequent comparison in Scripture.   

CHAP. XXXI.  
VER. 1. I Made] I had framed and submitted all my senses to be obedient unto the spirit of God; yea, the most wandering of them which were mine eyes, the very door and bait of all concupiscence, March. 5. 29. 1 joh. 2. 16.  
V. 3. A strange punishment] the Italian, the strange chances, my cruel calamities surpass all measure of visitation, trial, and correction, of a believers infirmities, see Prov. 21. 8. and upon Obad▪ 12.  
V. 7. Mine heart] and if my senses had been alured by some object of sin, yet my heart which is the seat of God's Spirit hath opposed them, see Num. 15. 39 Ezech. 6. 9 and 20. 24. Matth. 5. 29. [Any blot] see job 1●. 15.  
V. 8. Let me saw] as for a taste of God's general curse, Leu. 26. 16. Deut. 28. 30. 38. [My offspring] all mine increase of children, beasts, or fruits.  
V. 10. Grind] an obscure circumlocution, designing the interchange of action in adultery, Host 4. 13. 14. Or the meaning may be, that his wise might become a slave, and be employed in grindling at the handmils, Matth. 24. 41. see judg. 16. 21. Lam. 5. 13.  
V. 11. By the judges] that is to say, it is a criminal or capital offence, which deserveth to be punished with bodily punishment, Gen. 38. 24. Leu. 20. 10. Deut. 22. 22.  
V. 15. Did not one] or did not he fashion us all in one and the same manner?  
V. 16. To fail] through faintness, caused by a friutlesse expecting of relief.  
V. 18. From my Mothers] that is to say, even from the very beginning of mine youth.  
V. 21. My help] people enough that would have stood in my de●ence, against all pursuites that by way of justice could have been made against me: [in the gate] namely, in the public place where judgement and justice was ministered.  
V. 22. Shoulder blade] that I might be punished with that wherewith I had sinned, see Wis. 11. 16. [the bone] the Italian, the channel bone, which is the arme-bone above the elbow, which joineth with the shoulder.  
V. 25. Rejoiced] carnally, setting mine whole delight in temporal goods, and in abusing them in delights and pleasures, see Luke 12. 19 and 16. 19 james 5. 6.  
V. 27. Secretly] contrary to my open profession of sincere religion, see Deut. 27. 10. [enticed] or alured through the beauty of these creatures, or by the example and inducement of Idolaters▪ [hath kissed] and action of Idolaters, who kissed their Idols which were present, 1 Kings 19 18. Host 13. 2. and to those which were further from them, they held out their hand, and afterwards did put it to their mouth, as an acknowledgement that they had their life and breath from them.  
V. 28. Denied] seeing all Idolaters are incompatible with Gods true service, 2 Cor. 6. 16.  
V. 31. If the men] I have withstood even my familiar friends, who did incite me to revenge.  
V. 33. Covered] hidden it and not confessed it to God, or denied it by not giving him the glory, or dissembled it by excusing or extenuating it; whence it appears that jobs justice which he hath so often protested of, consisted not in the perfection of power, but in the benefit of God's grace and his sincere endeavouring himself to piety, and in the spirits true combating against the flesh: [as Adam] Gen. 3. 12. Host 6. 7.  
V. 34. Did I fear] the Italian, though I could assright, though mine own strength and power might have warranted me against mine enemies, whom I could easily have overthrown, yet I always avoided contentions, and to offend, or be offended.  
V. 35. Would answer me] let him either be plaintiff or defendant, job 13. 22. [a book] to cite me to appear, or give me a copy of questions.  
V. 36. Surely I would] I would make it my glory, and my triumph.  
V. 37. As a Prince] the Italian, as a Captain in full assurance of faith, Rom. 8. 32. Heb. 10. 22.  
V. 38. If my hand] if I have gotten my lands unjustly, or if I have enjoyed and tilled them, by oppressing my neighbour, see Hab. 2. 11.  
V. 39 The owners thereof] if the true owners have been put out by me, or if I have not well and justly rewarded the labourers. v. 40. I then submit myself to God's curse, here described in these terms, Gen. 3. 18.   

CHAP. XXXII.  
VER. 1. Because] having no proofs contrary to his protestations to convince him with.  
V. 2. The Buzite] it is very likely that he was descended from Buz the son of Nabor, Gen. 22. 21. whose progeny might be divided into several branches and nations, whereof one bore the name of Ram, from their chief: [justified] ca●ing more to defend his own innocence, then to give God the glory; and by justifying himself he accused God of doing him wrong.  
V. 3. No answer] namely, no certain answer to convince him, that he had been wicked; so that after they had interested Gods right in this rash accusation, they were forced to give him over.  
V. 8. Aspirit] men have the natural faculty of understanding and discoursing, but for to proceed directly in divine matters, the assistance, illumination and guide of God's Spiri● are necessary.  
V. 9 Great men] in understanding, age, and worth.  
V. 12. That convinced] in that wherein by reason he ought to be reproved, namely, for his unreverend speeches towards God.  
V. 13. Lest you should] I speak this because you should not deceive yourselves, thinking you had sufficiently convinced him; and that he doth only maintain his sayings, through obstinacy, for which he must be remitted to God's judgement.  
V. 14. Now he] I will not herein carry any personal passion, as you seem to have done, being stung by his words, which have not touched me.  
V. 15. Amazed] at ●ohs firmness and constancy in maintaining his innocence.  
V. 18. Full] or big, I boil with God's zeal and am even ready to burst, I am so full of reasons and means to abate jobs excesses, see jer. 20. 9  
V. 19 My belly] my mind in which I have conceived this discourse.  
V. 21. Accept] whereof job had accused his friends, Job 13. 7. and 17. 5.  
V. 22. Take me away] he would violently take away my life and destroy me, Psal. 28. 3.   

CHAP. XXXIII.  
VER. 4. THe spirit] I am a man as thou art, and therefore will deal with thee upon even terms, by reason of common right, fitted unto man's capacity, to which thou mayest freely reply without fear of being overcome by my majesty, as thou hast said of God, job 9 32. and 16. 21.  
V. 7. My terror] these were the two conditions, that job would have made with God, to treat with him, job 9 34. and 13. 20.  
V. 10. Occasions] namely, causes and matters of ●●ite, job. indeed had not used the self same terms, but such as meant as much, job 13. 26. and 23. 13. 14.  
V. 12. In this] thy immoderate justifying of thyself, thy complaining of God, and thy desire to argue with him, are the heads whereof I do accuse thee, and for which I reprove thee, I let thy forepassed life go concerning which I do no way tax thee: [God] and therefore it was fitting for thee to show greater humility, and respect to his infinite Majesty, and not treat with him upon equal terms.  
V. 13. For he giveth not] for this had been jobs frequent complaint, that he could not know the reason of this his so hard usage, job 10. 2. and 13. 23. and 19 7. and 23. 45.  
V 14. For God speaketh.] the Italian addeth, it is true that God, that which thou desirest●, indeed happeneth sometimes, namely, that God by revelations, or express apparitions, doth warn men of their sins, for which he punisheth or threateneth to punish them, but that is not so continually, see Gen. 20. 7. and 31. 24. Dan 4. 5.  
V. 16. Openeneth] he revealeth his counsels unto them, see job 36. 10. 15. [sealeth] he proposeth it unto them as firm and concluded; if so be they do not repent, and imprinteth in their mind the certainty of the happening of it, and the true cause of it.  
V. 19 He is chastened] the Italian addeth, but sometimes also man is, sometimes God punisheth men, and not reveal his thoughts so expressly unto them, but remitteth them to the ordinary ministry of his word by men, to produce the same effect for their amendment: Now Elihu would infer that, if God hath not granted job the first means of particular revelation, yet he hath not denied him the second in this visitation, having raised him who was his servant to speak unto him in his name: [bones] his members, & most strong and solid part●.  
V. 23. A Messenger] a Prophet or Officer of his Church, bringing the ambassage of reconciliation, 2 Cor. 5. 20. Hebrew, an Angel, as Mal. 2. 7. and 3. 1. Rev. 1. 20. [an interpreter] or a mediator that will intercede to make peace: [one among] this seemeth to be added to show the scarcity of good Ministers, and faithful and wife Distributers of God's graces, or that the virtue of the holy ministry doth no● depend upon the personal qualities and excellencies of the man, but that God operates by whom he pleaseth, when the person is but warranted with with a lawful calling: And so Elihu in modesty would make himself one of the ordinariest sort● of God's servants as much as concerned his person, still reserving its weight and virtue to his words which came from God, see job 32. 6. 10. [to show] to tell him the only means to obtain grace and pardon at God's hands, which is true conversion in faith and repentance.  
V. 24. And saith] namely, to some Angel a minister in this healing, Psal. 107. 20. or to that Prophet which shall bring him word of this restoring, accompanying the Prophet's word with his own power to produce the effect of it: So the works of God's grace are attributed, to the instruments of the word, by the certain co-operation of God, when his ordinances are observed, Obad. 21. Rom. 11. 14. 1 Cor. 9 22. 1 Tim. 4. 16. jam. 5. 20. [I have found] by my sovereign will and by mine infinite wisdom, I have set down the means of redeeming mankind from their condomnation, namely, the death and passion of my son, which I now accept of for this penitent man, Math. 20. 28. 1 Tim. 2. 6.  
V. 25. His flesh] God shall restore him to full health, and new vigour of body, 〈◊〉 figure of the restauration of the soul, Psal. 103. 5.  
V. 26. Shall see] he will cause the beams of his garce to shine upon the looking glass of his conscience, within the which he shall see God appeased and propitious unto him, 2 Cor. 3. 18. and 4. 6. [render] he will set him into his precedent state of garce, and will restore unto him the feeling of the remission of his sins, wherein consists the sinners true righteousness before God, Rom. 4. 5. 6. Or after that a sinner is converted unto God in justice and righteousness; God shall make him feel the effects of his grace in all manner of blessings, in stead of the calamities, which he had drawn upon himself with his sins.  
V. 27. He looketh upon men, etc.] the Italian hath it, and he afterwards shall turn himself towards men and say, etc. that converted sinner shall preach God's grace towards men, and shall propose himself for an example.  
V. 32. I desire] I would hear such reasons come from thee, as that I might yield the right to be on thy side, I being no way subject to passion in this business, but being thy true friend.   

CHAP. XXXIV.  
VER. 4. IVdgement] let us avoid stomackfulnesse, ●nd all things else that may do us hurt, and let us have no other end nor rule, but only reason.  
V. 5. For job] Elihu his intent is to show that though job was the child of God, and had ever conversed in holiness and righteousness, yet there were in him as well as in all o●her believers whilst they lived in this world, many remainders of sin for which he ought to humble himself, and bear with patience God's visitations.  
V. 6. Should I lie] should I confess even against my conscience, that I have been a wicked man, or an hypocrite? job 27. 5. 6.  
V. 7. Who drinketh up] that doth so freely speak unfitting things, that he seemeth to intend to scoff both God and man, Job 10. 3. Prov. 19 28.  
V. 8. Goeth] he giveth men occasiou to believe, that he believeth as wicked men do, namely, that it is in vain to serve God, Mal. 3 14.  
V. 9 He hath said] he goeth on rehearsing of what job had said, though not in the self same terms, job 7. 3. and 9 22. and 30. 26.  
V. 10. Wickedness] injustice in punishing men without a cause, seeing there may cause enough be found even in his own children, as well by reason of their vicious actions as by reason of their original and natural corruption.  
V. 13. Who hath] is not he supreme, being the sum of all Law and justice, and hath no Law nor superior above him; and therefore injustice cannot be in him, seeing injustice is but the transgression or breach of some Law or commandment, see Gen. 18. 25. job 8. 3. and 21. 22. Rom. 3. 5.  
V. 14. If he] he is besides all what hath been said, infinitely merciful, for if he did not let pass, and pardon many men's sins, the whole world would perish, Psal. 130. 3. and 143. 2. Isa. 57 16. [his spirit] that is say, the soul of man or his spirit; that is to say, the life which he hath given unto man, and doth maintain by the proper operation of his spirit; whereof his blowing into Adam's nostrils was a sign, Gen. 2. 7.  
V. 18. Is it fit to say] learn from the respect which is due to earthly Princes, the reverence which is due to the sovereign Lord, see Mal. 1. 8.  
V. 20. Be troubled] it seemeth that he meaneth the slaying of the first borne in Egypt by night with much terror and tumult, Exod. 11. 4. 6. and 12. 29. see job 26. 11. [without hand] miraculously without any humane means.  
V. 23. For he will not lay, etc.] the Italian, for God hath no more regard unto man, when he cometh in judgement before him; Gods foresaid judgements are unavoidable, for than he executeth hi● sentence with all rigour, forsaking that moderation which he had spoken of vers. 14 see job 23. 6.  
V. 25. In the night] here he seemeth to mean Pharaoh his overthrow in the red sea, which was done in one night, Exod. 14. 20. 24.  
V. 26. In the open sight] in a public place in the sight of all the people; so were the Egyptians bodies cast up upon the seashore in the children of Israel's view, Exod. 14. 30.  
V. 28. The cry] this is also taken out of the same story, Exod▪ 2. 23. 24. and 3. 7 9  
V. 29. He giveth quietness] the Italian, if the sends home in pe●ce, if he by his sovereign sentence freeth out of slavery and oppression, as he did his children out of the bondage of Egypt: Others, if he appease his wrath: [he hideth] if he withdraw his grace, man can no more have access unto it: It seemeth he here pointeth at the darkness which was raised before the Egyptians army, Exod. 14. 20. [whether it ●e] this sovereign justice is executed as well, and as easily upon whole Nations, as upon particular persons; contrary to men's justice, which is many times hindered and withstood by reason of the delinquents multitude.  
V. 30. The Hypocrite] the Italian the profane man, such a one as Pharaob was, an obdurate scorner of God: [the people] namely God's people; [be ensnared] in tyranny or unjust slavery.  
V. 31. It is meet] o Io● in stead of contending with God and with his justice, thou shouldest have implored his mercy, and not have trusted to much upon thine own conscience which may deceive itself. [I have borne, etc.] the Italian, who saith I pardon, I will not destroy, who hath revealed himself not only in his Law by commanding and threatening; but also in his promises of grace to comfort and encourage by the remission of sins.  
V. 32. That which I see not] if there be in me any hidden sin which my conscience knoweth not off, which hath provoked thy wrath, see Psal. 19 12 1 job. 3. 20. [Teach thou me] that I may ask pardon therefore and amend.  
V. 33. Recompense] according to the rigour of his justice: [Refuse] namely, the way of mercy which I propound unto thee, to demand justice as thou hast hitherto done.  
V. 36. My desire is] the Italian, O father let job be tried, namely, O father whom I adore for thy fatherly goodness do not withdraw thy visitations from job, until thou hast brought him to the duty of a child, and to the only means of obtaining pardon, which is humility and confession.  
V. 37. He addeth] the Italian, he will add, I desire it for his good and salvation, for fear least being delivered by thee whilst he is in this wicked mind, he should triumph as though he had gotten the victory of thee, to the dim●nition of thy glory: [clappeth] in sign of joy and victory, Psal. 47. 1. and 98. 8.   

CHAP. XXXV.  
VER. 2. THinkest thou] how can this agree, that thou shouldest appeal to God's judgement, to be approved of, and justified by him, and in the mean while contend●st with him, as if he not respected good or evil works, for to give them their due reward, job 9 22. and 10. 14. and 31. 2. 3. [My righteousness is more than Gods] the Italian, my righteousness is from God; that is to say, I am sure God will justify me, though men condemn me.  
V. 4. Thy companions] those which approve of thine opinion, and are here present at this disputation, job 18. 2.  
V. 5. The heavens] consider by the distance which is between heaven and earth what dis-equality there is between God and man, against whom man cannot have any just action grounded upon damage or profit, as it is amongst men, job 22. 2. Luke 17. 10. see Isa. 55. 9  
V. 9 The oppressed] men's lamentations, though they be unjustly afflicted, are not heard of the Lord for to obtain freedom at his hands, unless they come unto him by way of humble prayer; how much less than o job, shall thy laments be heard, who art smitten by God, and canst complain of ●one but him, if thou refusest to convert thyself unto him, with humility and acknowledgement, see Host 7. 14.  
V. 10. My Maker] and consequently I am ●is, and he is take care of me, and free me from the unjust tyranny of other masters: [who giveth] comforteth his children secretly in the midst of their greatest afflictions, Psal. 42. 9 and 149. 4.  
V. 11. Who teacheth us] too not complain to no purpose as beasts do when they feel any pain, but to fly to him with well prepared prayer, which seemeth opposite to Jobs saying, Job 6 5.  
V. 12. because of] because they remain obdurate, and their pride hindereth them from humbling themselves before God to crave pardon and deliverance.  
V. 13. Vanity] the vain cries and complaints which are not accompanied with faithful prayer.  
V. 14. Although thou sayest thou shal● not see him] the Italian, how much less will he ●eare thou who sayest thou lookest not upon him; thou that professest thou wilt not humble thyself before him in this affliction, but wilt contend with him: [Therefore trust thou] the Italian, judge thyself in his sight, and then wait for him; recall thyself and condemn thy former proceedings and give glory to God, and then dispose thyself to an assured hope, 1 Cor. 11. 31.   

CHAP. XXXVI.  
VER. 2. ON God's behalf] to defend his justice which thou questionest.  
V. 3. From a far] from the general grounds of his nature, justice and works, I will come to thy particular cause: [Ascribe] I will acknowledge it, preach it, and maintain it to be just, for his glory only, and not for any private respect of mine own.  
V. 4. Not be false] namely, proceeding from flattery, to insinuate into God's favour against mine own conscience, or without any motion from the heart, a thing wherewith job had taxed his friends, Jo● 13. 7. and 17. 5.  
V. 5. Mighty] not by a tyrannical might, having no regard to justice: As it should seem job had intimated job 19 7. & 23. 13. & 30 21. but such a might as is always governed and guided with justice and wisdom: [Despiseth] namely, in denying of justice in respect of the inequality of their conditions according to jobs complaint, job 10. 3. [strength and wisdom] the Hebrew, strength and heart.  
V. 8. In fetters] he calleth afflictions fetters; they being as a prison to the faithful who are fallen into some sin, for their correction and to prevent judgement, see job 13. 27 & 42. 10. Psal. 107. 10.  
V. 9 He showeth them] namely, by the public ministry of his word, see job 33. 23.  
V. 10. showeth them] he admonisheth them in secret, by divine revelations, job 33. 14. 16.  
V. 12. They obey not] seeing he here yet speaketh of the just, vers. 7. opposite to the wicked, ver. 13. by this disobedience can no way be meant an obstinate rebellion, but a carelessness in the express amendment of some sin, by which others may prevent Gods last visitation in this world.  
V. 13. But the hypocrites] the Italian, the profane, that is to say, the wicked do not only remain unconverted in their afflictions, but become more wicked, whereby their punishment is also increased.  
V. 14. Among the unclean] the Italian, among the Sodomin●s, namely, such as commit the abominable kind of lust: Aiming at the destruction of Sodom.  
V. 15. In his affliction] when in their afflictions they voluntarily humble themselves, see jer. 31. 18.  
V. 16. Have removed thee] if thou hadst chosen this way for thy conversion.  
V. 17. But thou hast] thou seemest in some manner to imitate the wickeds extreme and irre missible sin; which is to contend with God, saying, that he hath wronged them in their perdition: Now Elihu did only intend to dissuade job from such an impiety, to which his specches seemed to incline: But jobs aim was no other but to maintain the seal of God's Spirit, against all appearances and reasons which might be urged to the contrary, which is the good combat of the faith; but it was followed by job with a little too much excess: [judgement] thou art already as it were a guilty man in the judges hands, therefore thou oughtest so much the more to beware lest thou do further provoke him.  
V. 20. Desire not] desire not death in this manner a● thou dost, for in the state in which thou art, thou oughtest to fear an extraordinary kind of death, even by God's hands whereby many people have passed even to eternal death, as in the deludge, Sod●m, a●d Egypt.  
V. 21. Iniquity] the Italian, vanity, namely, that vain desire of death, only to ease thee of some corporal pain, never regarding the eternal state of the soul: [choose] thou hast desired rather to fall into the hands of God, by such a kind of death, than to endure these torments, see Job 3. 13. 20. and 6. 8. and 10. 1.  
V. 22. God] if thou say est thou wouldst argue with God, not to contrary him, but only to relate thy reasons unto him, that he might proceed with thee according to them. Who art thou that shouldest teach or direct him, who is in such height of Majesty and command?  
V. 24. Which men] of which they are neither judges nor censurers, but only spectators and adorers.  
V. 25. A far off] either for reverence or through weakness being not able to come near so great a light.  
V. 30. He spreadeth] he shooteth out his lightnings every way, Psal. 28. 13. 15. and 144. 6. [Covereth] with thick clouds, and the gulses, and arms of the Sea which seem to be so many roots of a great tree.  
V. 31. ●or by them] that is to say, God's providence is incomprehensible, for with one and the self same storm, he t●under-striketh the wicked, and watereth the earth to cause it to bring forth fruit.  
V. 32. With clouds, etc.] the Italian, he hideth the ●●ame with the palms of his hands, and directeth them what they should meet; he hath as a man should say, both his hands armed with thunders, which directly hit whatsoever he will have them.   

CHAP. XXXVII.  
VER. 2. Hear] it should seem that at that time it thundered: [the noise of his voice] the Italian, his terriblethunder, or his thunder with terror.  
V. 4. After it] not because that the lightning is before the thunder, but because that the thunder is heard after the lightning is seen, by reason that the ●e●ce of hearing is ●lower than that of seeing: [●●ay them] namely the rain and storms.  
V. 7. He sealeth up the hand of every man] the Italian, he shutteth up every man at home, becauseth by reason of those kinds of wethers, every one to retire home out of the fields, Exod 9 19 [that all men way kn●w his work] the Italian, that he may know 〈…〉 workmen, a● a master of a family calleth his slaves or his workmen together, for to take the number of them.  
V. 9 Out of the south] the Hebrew word, signifieth a hidden or secret place, for the Antarctick or Souththren Pole is hidden from our hemisphere, job 9 9  
V. 10. By the breath] by cold winds raised by him, or by his command.  
V. 11. Wearieth] that is to say, by show ring down of much rain, he dissolveth and dissipateth them: [He scattereth his bright cloud] the Italian, and scattereth the clouds with his light; namely, with the Sun which disperseth them with his beams.  
V. 13. For correction] Hebrew, his rod, as Exod. 9: 18 23. 1 Sam. 12. 17. 18. Ez. 10. 9 [For his land] for the earth which is his creature, wherefore he provideth for it, at its need, as he doth for all his other creature's; or that part of the earth which is not inhabited, which God only, and not man taketh care for job, 38. 16. 17. [Or for mercy] some singular and extraordinary mercy, as 2 Sam. 21. 10. 1 Kings 18. 45.  
V. 15. Disposed them] namely, those foresaid meteors, rain, snow, etc. [The light] namely, the rainbow, or the Sun thorough the clouds when they are severed, or after they are dispersed.  
V. 16. Ballancing] that is to say, how they are hanged up even in the air.  
V. 17. How thy garments] how after a rain caused by a Southern wind the weather clearing up, tho● art warmed in thy garments.  
V. 18. Strong] not by reason of any hard massy Elemental thickness, but by reason of their airy, incorruptible, and indissoluble nature composed of very thin and even parts.  
V. 19 Darkness] namely, the darkness and ignorance of our understandings.  
V. 20. Shall it be told him] his meaning is, that all manner of discourse or conceit of divine things, framed by the corruptsence of the flesh is abominable to God.  
V. 21. And now] it seemeth that at that very instant, the cloudy weather did begin to clear up, and that thereupon Elihu took occasion to speak these words.  
V. 22. Fair weather] the Italian, guilded clearness, the Hebrew, golden.  
V. 23. Find him] that is to say, comprehend the infiniteness of his essence, not draw near the light of his glory, nor penetrate into the secrets of his providence.  
V. 24. He respecteth not] the Italian, no man though wise of heart can see him, that is to say, to have a full and direct knowledge of him, either by sense or discourse of reason; for that knowledge is reserved until the everlasting life; Exod. 33. 20. 1 Cor. 13. 12. 1 Io●. 3. 2. Others translate it, he respecteth not any that is wise of heart; that i● to say, God will disdain to take notice of him, as being too much inferior to him.   

CHAP. XXXVIII.  
VER. 1. WHirld-winde] namely, in the same manner as the Lord was wont to appear, who did in that manner hide the brightness of his Majesty, and showed the signs of his power, to bring man to fear and humility, see Deut. 4. 12. 1 Kings 8. 12. Ezech. 1. 4. Nab. 1. 3. Heb. 12. 19  
V. 2. Darkeneth] darkeneth the sovereign lustre of my providences, justice, and wisdom.  
V. Gird up] now I appear unto thee as thou hast so often wished, strengthen thyself with reasons to argue with we: [I will demand] an ironical kind of speech, in answet to jobs speech, job 13. 12.  
V. 4. Where wast thou] waist thou my companion or my councillor when I created the world, that thou wilt now be such in the governing of it? [laid the] figurative terms taken from buildings.  
V. 5. Who] besides myself.  
V. 7. When] namely, when all creatures, especially the heavenly ones being newly created, did glorify their Creator, every one in its own kind, Psal. 148. 3. He seemeth to take this similitude from the birds which use to sing at break of day: [The sons] namely, the Angels, job. 1. 6.  
V. 8. With doors] figurative terms to express the great concavities wherein the Sea is enclosed: [Broke forth] similitudes taken from births.  
V. 12. The morning] that is to say, the Sun; causing it to rise at such or such an hour, sooner or later, in such or such a point of heaven, according to the divers degrees and situations of the Zodiac.  
V. 13. Take hold] to extend itself to the furthest parts: [The wicked] which do hide themselves by day, and do fly the light, job 24. 13. 17. john 3▪ 20.  
V. 14. It is turned] the Italian addeth, and cause the earth to he turned into divers forms as clay, etc. That is to say, that it doth appear various, as a potter's work of divers figures and colours, whereas the darkness of the night confounds the aspect of every thing.  
V. 15. From the wicked] namely, Male factors, who hide themselves in their receptacles for fear of being discovered and punished: [The high arm] that is to say, the violence used by these thiefs and night robbers, who are discovered and taken by the benefit of the day.  
V. 17. The gates] poetical terms to signify the subterraneal and infernal parts.  
V. 19 Where is] poetical terms likewise, which signify or mean nothing else, but that God alone without any help, or work of any man appointed, the divers points of Sun rising and Sun setting.  
V. 20. Shouldest know] as it were to bring it to its lodging.  
V. 21. knowest thou it] an ironical speech: [waste then] it may be thou wast present when I established the course of nature.  
V. 22. Hast thou] haste thou any part in the bringing forth of these meteors, or dost thou perfectly know the causes and means of them.  
V. 23. Have reserved] as in magazines and armouries, for to overthrow mine enemies, Exod. 9 24. josh. 10. 11. Isa. 30. 30.  
V. 24. By what] dost thou know the causes of lightnings, and other fiery meteors, and of tempestuous winds.  
V. 25. Who hath] who besides me distributeth, a● it were by certain channels and conduits, the rain water upon the earth?  
V. 26. Where no man is] and therefore this watering can be no effect of humane work, and thereby God showeth his providence, even over savage beasts, Psal. 35. 8.  
V. 28. hath the rain] are these creatures produced by causes which are constant and invariable in nature, as humane generation is? do they not proceed from my pu●e and simple freewill?  
V. 30. Are bid] under their frozen superficies in winter time.  
V. 31. Canst thou bind] hinder the season from becoming more temperate in the Springtime when the Pleyades rise with the Sun: [Or lose] or do so that when this sign riseth with the Sun, it may not draw up vapours from the earth to engender rain, mists, hoary-frosts and storms.  
V. 32. Arcturus] ordinarily called the guardian of the bear; and his sons are here the other lesser stars of the same constellation, of which the biggest and most noted carrieth the name.  
V. 33. Knowest thou] either how to order them as Master over them, or to comprehend what they are certainly and perfectly? [Dominion] as well in regard of the motion of the heavens, which varieth the sea sons of the earth, as of the influences and virtue which cometh from thence.  
V. 37. Who can number] who is it that causeth vapours to arise out of the earth & bringeth forth rain as much as need requireth, according to the order of his wisdom: [who can stay] the Italian, who layeth, that is to say, who can stay the rain: A term taken from that, when one will pour out any liquor out of a bottle or out of a barrel, they do lift it up; and when they will stay it again, they lay it down upon the ground.  
V. 38. When they] namely, when it hath reigned sufficiently, so that the ground is moistened and the clefts thereof closed up.  
V. 39 Will't thou] is there any besides myself that provideth for all beasts, and especially your savage ones which frequent not the company of men, Psal. 104. 21. therefore my providence ought to be acknowledged, and adored without any contradiction, as absolute, and sovereign.  
V. 41. His young ones] often times neglected and forsaken by the old ones, who as we read, are very forgetful: [Cry unto] with all their croaking they move none to help them, but only God, see Psal. 104. 27. and 145. 5. and 147. 9 [Wander] when they begin to come out of their nests and play abroad.   

CHAP. XXXIX.  
VER. 3. THey bow themselves] a description of the manner of these beasts bringing forth their young without any humane help, which tame and house-bred beasts oftentimes have.  
V. 4. Are in good liking] notwithstanding the hardness of their birth, by reason of their dams exceeding dry temperature: [go forth] they quickly forsake their dams, and get pasture for themselves.  
V. 5. Who hath] is it not I alone that have given this beast that quality that it willby no means be made tame?  
V. 7. The multitude] the Italian, the noise, or the multitude; for his fierce and savage nature, causeth him to shun, and as one should say, dildaine inhabited places: [Neither regardeth] he is not like a poor slave in a chain, who is called upon and beaten to his work, see job 3. 18.  
V. 9 The Unicorn] this is likewise a very fierce beast which now adays is very rare, but anciently was more common.  
V. 12. Bring home] by his labour bring home the increase of thy seed, or draw it to thy house as other kind of cattle do.  
V. 14. Leaveth] according to the nature of that bird, which never sitteth upon, nor hatcheth its eggs, but covereth them with the sand in the Sun, whose heat doth hatch them.  
V. 16. Her labour] in laying of the eggs which doth not cause any such care or love towards her young ones in this bird, as there is in other birds.  
V. 17. Of wisdom] that is to say, it hath not such forecast to provide for its young ones by a natural instinct as other fowls and beasts have.  
V. 18. What time] being followed by hunters on horseback, she easily escapeth from them, partly by running, and partly by raising herself a little upon her wings.  
V. 23. The quiver] a horseman's arms.  
V. 24. Neither believeth he] poetical terms; he doth so rage and burn with desire of battle, that when he hears the trumpet sound a charge, he can hardly believe it. Others, he cannot stand still, when he hath once heard the sound of the trumpet.  
V. 26. And stretch] after that he hath c●st his feathers, he returneth to hotter climates.  
V. 29. Her eyes] the eagle is very sharp fighted, and will see a great way off.  
V. 30. Suck up] they drink no water, but in stead of drink, they suck up the blood of the prey: [the slain] the eagle hath also a very tender smell, so that she will sent out dead carcases a great way off, and fly thither. Which jesus Christ; Matth. 24. 28. Applieth by similitude unto the motion of the holy Ghost in the faithful, who giveth them the true odour of saith from heaven to earth, and causeth them to come to him alone, who died for their sins, and is the true food of the souls.   

CHAP. XL.  
VER. 2. ANswer it] if thou hast not any sha●e in the creation, preservation, and conduct of these creatures, much less hast thou any in the higher effects of my providence; namely, in the governing of mankind, and guiding my children to salvation.  
V. 8. Wilt thou also disannul] wilt thou undertake to be a superior judge over me, or to stand against me in judgement, or to be mine▪ enemy in action and strength, ver. 9 or to usurp my sovereign command? Try first thy strength with men, verse 11. To try what thou art capable to do.  
V. 13. Hide them.] shut them up in thy prisons, like guilty men already condemned, whose faces in ancient times they were wont to cover, as having no more part in the light, see Est. 7. 8. job. 9 14.  
V. 14. That thine own] that thou art strong enough to maintain thine own cause, and that thou haste some show of reason to withstand me.  
V. 15. Behold] to confound thy presumption, I will here make use of two creatures of mine, one of the land, and the other of the sea, to make thee acknowledge through thy weakness in regard of them, what thou art able to do with me: [with thee] he is my creature as thou art framed of the same elements and matter; and lives upon the earth as thou dost, and may be made tame to live amongst men: [He eateth.] of his own nature he is not cruel, nor a devourer of flesh; Yet he will not be wronged, and is of so great strength that no man dares assault him.  
V. 16. In the navel] which is as the centre of the body of living creatures, through which the chief vesse is of the veins and arteries do pass and meet.  
V. 17. He moveth] the Italian, Lee setteth up, or stirs it and windeth it about. Others when he will his tail is like a cedar: [●is tail] there being no such greatness, nor no such motion in an Elephant's tail as is here set down: it seemeth that by the tail is meant his trunk, of which all these things may very properly be spoken: [the sinews] this is also another of the Elephant's propertie●, whose testicl●s are hidden and stic● to his belly, fastened there by certain sinews and ligaments, and do not hang as other beasts testicles do.  
V. 19 The chief] the greatest and strongest, and most understanding of all earthly irrational creatures: [he that made him] God alone can overcome him with strength, men (and they in great number) only by art and cunning.  
V. 20. Surely the] he lives not upon preying but he lives by herbs, and fruits, and doth not affright other beasts.  
V. 21. He lieth] by reason that he delights in rivers, and water sides, to wash and refresh himself  
V. 23. Drinketh up] the Italian, he forceth a river, by his greatness and strengih he can stay the course of a river. Hyperbolical terms.  
V. 14. With his eyes] the Italian, will any take him in his sight? by open strength and not by wiles: [his nose pierceth through snares] the Italian hath it, will any bear his nose to put in snares? this is also spoken according to the nature of this beast, which though it be apt enough to be tamed and taught, yet it will endure no halter, bridle, bit, nor ring in his nose, as other beasts have.   

CHAP. XLI.  
VER. 1. LEviathan] a common name for all great sea-monsters, see Psal. 104. 26. now adays in the coasts of Arabia, the same is attributed to the crocodile, or to a kind of it, as in the description made in this chapter, there are many things which are proper to him.  
V. 2. A ●ook] or dra● a rush through his nose to bring him to hand, as another little fish.  
V. 3. will be make] poetical kind of speeches, as if he should say, canst thou keep him prisoner, to make him use supplicationsunto thee to avoid death, or thine evil usage of him?  
V. 5 Bind him] as you do little birds for children o play with.  
V. 6. The companions] namely the fishers.  
V. 8. remember the battle, do no more] the Italian, thou wilt never more remember the battle, he will quickly kill thee, so that thou shalt think no more of assal●ing him, or any one else.  
V. 9 Of him] the Italian, of taking him, namely by wiles, whilst he is a sleep, for oftentimes he waketh on a sudden; and overthrows all that he meets.  
V. 11. Prevented me] I am not only almighty, but I am also such a one that none can tax me with injustice: I being bound to no man, and all things being ●ine, and proceeding only from me.  
V. 12. I will not] he returns to the description of the Leviathan.  
V. 13. Discover] will any one come near him, as to a horse in a stable, to take off his cloth, and saddle and bridle him for the service of man?  
V. 15. His scales] the Italian, his strong bucklers, namely his great and strong scales. This and some other parts of this description, do fit better with, and are more proper to the crocodile than any kind of whale.  
V. 18. His sneezings] the great stir he keeps with swimming and beating himself in the water, maketh the air to sparkle, with sprinkling up of small drops of broken waves: [the eyelids of] like un●o the dawning of the day, 〈◊〉 job 3. 9  
V. 19 Burning lamps] by his casting up transparent water into the air, and by the heat of his breath. A poetical hyperbole.  
V. 22. In his neck] namely in that part of his body where the neck of other creatures is, for the whale, crocodile and other fishes have no necks: [and sorrow] ●●rtor of death is his fore runner, to any one that beholdeth it.  
V. 25. He raiseth up himself] that is to say, he showeth himself in the sea: [purify themselves] they have recourse unto God, by prayers vows, sacrifices, as in a present danger of death, to be delivered by him.  
V. 30. Are under him] his skin is so hard, or he is so armed with strong scales, that sharp pointed things, which he resteth upon do not hurt him.  
V. 31. He maketh the sea] troubleth it, and maketh it muddy.  
V. 32. He maketh] he leaveth a long white frothy path behind him.  
V. 33. There is not] neither man nor beast can overcome, or equal him in strength, nor affright him.  
V. 34. He beholdeth] without any fear: as if he contemned them.   

CHAP. XLII.  
VER. 2. I know] now do I acknowledge thy right, and thy sovereign power over all creatures: and that neither in action, nor in reason any man can withstand thee.  
V. 3. That hideth] job repeateth God's own words job 38. 2. the more sharply to condemn himself, applying them to himself with a godly kind of disdain: [things too wonderful] namely thy right to thy creatures, and the secrets of thy providence.  
V. 4. Hear I beseech thee] it is fitting I should dispose myself to humble docility and obedience towards thee, and not to presume to teach thee: contrary to that for which the Lord in a holy scoff had reproved him, job 40. 7. where in stead of answer, the Italian hath it, teach.  
V. 5. I have heard] that which I conceived of thy Majesty heretofore was but little, and mine ignorance hath thrust me on to rash thoughts and words; but now thy glorious apparition hath enlightened me, and brought me again into the strait way of humility and reverence, see Psal. 48. 8.  
V. 6. In dust] as in an express and public penance.  
V. 7. Spoken] in confessing and correcting your presumption, in speaking of my judgements, and secret counsels, as job hath done at this present.  
V. 8. And go] to reconcile yourselves to him, before you can imagine to reconcile yourselves to me, Mat. 5. 24.  
V. 10. Turned the captivity] the Italian, took job out of his captivity, namely out of the griefs and afflictions which he had been detained in, as in a prison, job 13. 27. Psal. 69. 33. [when he prayed] to show that God gives, and forgives according as a man forgiveth his neighbour: [twice as much] save only in children, see job 1. 2. for his children being dead in God's favour, they perished not, so that before God, job had the number of his children doubled.  
V. 11. Did eat] these were feasts of comfort, which were in use in those days, jer. 16. 7. Ezech. 24. 17. [a piece of] Heb. a lamb, namely a piece of coin which had that stamp upon it, which presents were tokens of congratulation. Gen. 33. 19  
V. 14. jemima] as who should say, beautiful as the day: [Kezia] that is to say, Cassia aromatic, which was a kind of sweet smelling plant: [Keren happuch] that is to say, a viol or horn of oil, to beautify: which is as much as to say, naturally fair, wanting no help of art or painting. The beauty of the body being one of the great excellencies of nature, and a singular degree of God's image in man. And a particular, and especial gift in a woman, which job would acknowledge by these names.  
V. 15. And their father] which it seemeth he did, to have his daughters live amongst the rest of his family, even after they were married: that they might not be defiled with idolatries, which peradventure out of jobs family were ordinary in that country.    

THE BOOK OF PSALMS.  
The ARGUMENT.  
AMongst other subjects which the holy Ghost did in ancient times dictate to the Prophets, even from Moses his time, were spiritual Canticles or songs, whereof there be divers scattered up and down in holy scripture. But this gift was most especially and abundantly conferred upon David with skill in Music to a divine perfection: with an express inspiration, that he should establish, and regulate the public use thereof in the Church; which use had been beforetimes brought in by some custom and order not specified in God's law. But David made a new order therein, appointing the office of holy singers and musicians to one part of the Levites, to do their said office in turns like unto the other officers of the Temple. To the chief of these singers and musicians, or to some one of them especially, David and other divine composers did give their songs, or hymns,: whether they were upon any general subject concerning the whole Church, or any other particular subject, appliable and profitable to all the elect, for example, document and edification: to be sung in the Temple, at the hours of sacrifices as well quotidian as solemn on Sabbath and festival days: joining unto their voices the sound of divers instruments, of which David was also the first inventor. All these Canticles, being well known and verified to be made by divine inspiration, were gathered together and kept by the Priests, with other holy books. And at last this part of holy scripture was also closed and sealed up by Ezra, as the ancients have thought, under the Hebrew name of praises, which is also the chief subject and use of them: in stead of which Hebrew name, the Greek interpreters have called them Psalms, that is to say, songs, to whose singing is joined the harmony of iustruments. The matter or subject of them is divers, and very large, this book being an epitome of all the scripture, reduced into practice, in all manner of virtues and spiritual actions, and in all the accidents and necessities of this present life; by divine motions and ejaculations of the soul, stirred and raised up by the holy Ghost, who with his power accompanied she style, the numbers, and poetical art of them, and the grave and holy concents of Music. Yet in this generality, there may this distinction be observed, that in some Psalms God speaketh to his Church, and to his elect, and in other some to his enemies; to the first by instructions, exhortations, corrections, consolations, promises, and prophecies, especially of the Messias and of his spiritual and everlasting Kingdom, of which there are in this book more notable and plain ones than in any other book of the old Testament. To his enemies he speaks by threatenings and reproofs, and reclaiming them from their rage. In other places the Psalmists speak, or cause the Church to speak unto God, in confessions, complaints, prayers, praises and thanks givings; or to the faithful, in instructions, exhortations, corrections, and reprehensions. And all to this chief end, to frame and instruct the faithful man, even in this world, in the way to perform that great work, of life everlasting, which is to glorify God with a heart ravished unto him, and to keep the soul in a lively and spiritual exercise and application of the doctrine of piety, and in the fruition of God's grace, in the joy and comfort of the holy Ghost: and cause it to feel the joys of the age to come, and to taste the happiness of it, by certain heavenly motions, which the said soul is driven and drawn, by the use of the Psalms practised infervor of spirit, and purity of mind, as by a very strong and divine engine.  

PSAL. I  
VER. 1. THat walketh not] who in his deliberation concerning his manner of living, hath not betaken himself to follow the examples or the inducements of the wicked: [nor standeth] nor is not obdurate, and fixed in the habit and custom of sinning: [of sinner's] of those who make a trade and occupation of sinning, and are elsewhere called workers of iniquity: [nor siteth] that doth not consent unto, nor take pleasure in sin, with a dead, and seared conscience, and contemneth not, nor profanely casteth off, all manner of correction and fear of God's judgements, which is the very height of sin, see Prov. 18. 1. and 21. 24.  
V. 2. In the law] that is to say, in all Gods revealed word: for to draw the ground of his faith, and comfort of his conscience, out of the promises of grace. Out of his commandments the rule of his life, and out of his doctrine, the light of his instruction to salvation.  
V. 4. Chasse] which is the husks of the corn, when it is threshed in the floor; meaning that they shall be without any firm stay or subsistence in their consciences, without rule in their actions and motions, without any direct aim to a certain end, and without any profit in operation.  
V. 5. Shall not stand] they shall not be able to appear and subsist there with a secure conscience: nor they shall not be absolved by the judges sentence: nor be raised from death to glory in the resurrection. But they shall be beaten down with terror, be void and fallen from all manner of hope, and be thrown into everlasting perdition, see Luke 21. 36. Ephes. 6. 13. [in the judgement] namely in the last and general judgement.  
V. 6. Knoweth] that is to say, approveth of it, and favoureth it: [the way] their whole life and conversation.   

PSAL. II.  
VER. I. A vain thing] which hath neither ground, nor good reason; and besides cannot bring forth any good or happy fruit.  
V. 2. Anointed] the King who was by him consecrated namely Christ jesus, see Psa. 45. 7.  
V. 3. Let us break] let us shake off all manner of obedience and respect, and let us endeavour to set ourselves fully at liberty, jer. 5. 5. see of this yoke and spiritual bonds, Mat. 11. 29. 30. Rom. 6. 18.  
V. 4. That sitteth] in his eternal Kingdom and rest which cannot be moved nor stirred by the ragings of this world.  
V. 5. Then] at a certain time which he hath set down, see Psa. 14. 7. Eccl. 3. 17.  
V. 6. Of Zion] my Church figured by Zion, where David dwelled and reigned.  
V. 7. I will declare] I the son of Gnd will by my Gospel proclaim my Father's counsel concerning the establishment of my Kingdom: [the decree] see upon Rom. 1. 4. [hath said] hath decreed concerning me, to whom he hath communicated all his counsel, that as I am his essential son, proceeded from him in an unspeakable manner, in the unmoveable point of eternity, which is the eternal this day, which hath no succession, variation, nor vicissitude of time. So in the day of my glorious resurrection, which is the prefixed time of the fulfilling this decree, I should appear plainly to the world such as I am from my birth, by entering into possession of the new spiritual Kingdom which he hath given me, as I am his son and heir: and also head and mediator of his Church, see Mat. 28. 18. Acts 13. 33. Rom. 1. 4. Heb. 1. 2.  
V. 8. Ask of me] as mediator represent unto me the perfectness of thy obedience, and performance of thy office, that thou ' mayest receive the promised reward and crown, to reign over mankind, whom thou hast saved, see Psa. 89. 29. john 17. 4. 5. [the heathen] the Italian, the nations, all generally; to be Lord over them in power and justice as my Lieutenant. And amongst them chiefly, over the elect, to be thine own proper people, gotten by thee; over which thou reignest in grace and spirit.  
V. 9 Shalt break them] namely those that are rebellious.  
11. With trembling] namely a trembling of reverence and worship, by reason of the greatness and Majesty of the King. Of humility by reason of the infirmity and unworthiness of man. And of care, to beware of the dangers that may happen, if the King be wrath, and for fear of loos●ing the good things of this Kingdom.  
V. 12. Kiss] yield unto the eternal son of God religious adoration, as to the true God, and homage of subjection, as to the King of the world; the kiss being a sign of both, 1 Sam. 10. 11 Kings 19 18. Host 13. 2. [from the way] the Italian, in your way, namely in your manner of living: or by the way, that is to say suddenly, in the midway of your enterprises, which you will never be able to bring to an end. Or that you do not perish by your way, that is to say, that your proceeding be not to perdition, Psa. 1. 6.   

PSAL. III.  
VER. 2. SElah] this word is not any where but in the Psalms, and in Habacuck. Some hold it to be a term of music, as a pause, or sign of elevation of the voice, or of changing of tune. Others will have it to be a sign of exclamation, or exaggeration.  
V. 3. My glory] he, in whose favour and assistauce I do glory. Or the author and defender of the glory of my Kingdom, which is in question: [the lifter up] who comfortest and rejoycest me; freest me from dishonour and contempt; heartenest and settest me free; raisest me in dignity and honour. All which things are meant by lifting up the head.  
V. 4. I cried] hitherto I have always found God propitious to my prayers, and therefore I have the same confidence now at this present. Or in this present occasion I feel my heart strengthened by faith, in the grace of God by means of prayer: [of his holy hill] namely out of his tabernacle set up in Zion hill, 2 Sam. 6. 17. where the Ark was, over which the Lord showed himself present in grace and power.  
V. 7. For thou hast] thou hast always broken, overthrown and beaten down mine other enemies, or thou hast already taken away from these all strength and means of hurting me; accomplish therefore the work of thy deliverance.   

PSAL. IU.  
THE title, [to the] the Italian, given to, published by David, for the use of the Church, though it was penned before upon some particular occasion: [chief Musician] it appears by first Chron. 15. 17. that even from time out of mind, there had been amongst the ministers, and officers of the Church sacred musicians, under certain heads or masters, the original whereof is unknown, the Law making no mention thereof. Afterwards David having invented new instruments, and illustrated the art of Music, Amos 6. 5. did also appoint singers in the Temple: and divided them into three companies, and Asaph was chosen by him to sing those things which he composed, 1 Chron. 25. 1. 2. whereupon it is likely that it is he is meant in these titles of Psalms: [on Neginoth] that is to say, upon stringed instruments; the meaning may be that this Psalm was sung to such kind of instruments, or that it was sent to the chief of the musicians which played upon such instruments. Every general sort of instruments having it several company of musicians, 1 Chron. 15, 19 20. 21.  
V. 1. Of my righteousness] witness, judge, and defender of mine innocency, and right.  
V. 2. Sons of men] the Italian, you chief men, it seemeth he directeth his speeches to the officers of the Kingdom, and to the heads of the eleven tribes, who after the death of Saul, did for a long time refuse to accept of David to be their King, 2 Sam. 2. c. and 3. 1. [my glory] will ye contemn and seek to beat down my royal dignity which God hath conferred upon me, and of which I already begin to have possession in the tribe of judah? [vanity] namely vain, and unprofitable designs, to maintain your greatnesses, under the pretence of the house of Saul, opposing me who am your lawful King: [seek after] frame deceitful plots, and false conspiracies to withstand me.  
V. 3. That is godly] namely me David whom he hath endowed with true piety, to re-establish his true service, which is spoken in opposition of Saul, who was reproved; and of his abominable race, see Psa. 89. 20.  
V. 4. Commune] consider within yourselves the great error which you commit, and examine what your duty is: [and be still] forbear plotting and taking council together Heb. hold your peaces, or be silent.  
V. 5. Offer the] dispose yourselves, by submiting to my government, to have part in God's true service, in his Church, before his ark, in the holy place according to God's order; that you may have certain assurance of his grace and blessing; which hath not been done in Saul's time, 1 Chron. 13. 3. [of righteousness] pure and right ones according to God's command, Psal. 51. 19  
V. 6. Lift thou up] cause us to feel the effects of thy grace at full, even as the son shooteth out his beams at full mid. day.   

PSAL. V.  
The title: [Nehiloth] it seems that this word ought to be understood of all wind instruments.  
V. 1. Meditation] the conceits of my soul, conceived and framed with deliberation, and uttered with a low and humble voice, yet with a most vehement affection, all which is comprehended under the proper signification of the Hebrew word.  
V. 3. Look up] the Italian, expecting, or stand looking, as Psa. 130. 6.  
V. 5. The foolish] namely those which run eagerly upon sin, and are as it were mad and enraged to commit evil.  
V. 8. Led me] give unto my actions and businesses a good direction, that my actions may be holy and righteous, and my businesses and affairs happy and blessed: [in thy] the Italian, with thy, in thy law, which declareth thy righteousness. Or by thy firm loyalty and uprightness in the promises of thy grace. Or in thy obedience.  
V. 9 An open] they gape continually with open mouth after the death and ruin of others like unto the sepulchre which never faith enough, Prov. 27. 20. and 30. 16. Or their false discourses are like so many pits to cause a man to fall into; or like● the throats of ravening wild beastr, to tear in pieces and devour.   

PSAL. VI.  
The title: [Neginoth] see Ps. 4. upon the title [Sheminith] the Heb. word signifieth, the eight, and is a term of music opposite to Alamoth, 1 Chro. 15. 20. 21. and it seems, that by the first may be understood the highest and shrillest tunes; by Alamoth the lowest, and by Muth-Labben, Psa 9 the mean ones.  
V. 2. My bones] namely my strength, the strongest parts of my body are cast down.  
V. 3. How long?] shall thy wrath and thy punishment last? how long wilt thou delay to aid me?  
V. 5. For in] the meaning of such like speeches (which are very frequent in scripture) is, that God doth afflict his children for their trial or correction, that by their deliverance he may produce matter of glory, and praise unto himself, in the middle of his Church, Psa. 50. 15. so that God seemeth to be frustrate of his end if his children die before they be restored: or hereby is shown the fear of God's children, anguished by feeling of his wrath, lest they should die out of his grace, unreconciled; and by that means be excluded and debarred from their desired aim, to be everlastingly instruments of his glory.  
V. 6. In the grave] or in hell, as it seemeth to be implied in the precedent verse.  
V. 7. Waxeth old] that is to say, faint, failing and dim, by reason of the disgrace and despite which mine enemies do me.   

PSAL. VII.  
THE title, [Shiggaion] it seemeth to be some kind of song to a pleasing and delightful air, or some kind of music, as Haba. 3. 1. [Cush] this was very likely to have been some courtier of Saul's who had slandered David, see 1 Sam. 24. 10.  
V. 2. Tear my soul] that is to say, my person or body.  
V. 3. Done this] which is most falsely laid to my charge, namely to have plotted Saul's death, and the people's revolt, etc.  
V. 4. That was at] namely my friend Psa. 41. 9 his meaning is, I have been so far from seeking to do Saul hurt when he was my friend, that I have chose assisted him to my power, after he was wrongfully become mine enemy, see 1 Sam. 23. 5. and 24. 7. and 26. 9  
V. 5. Tread down] let him throw me down, and ignominiously tread me to death: [and lay] and after my death let my honour and reputation lie buried in some infamous dunghill, Psa. 22. 15. and 89. 39 and Lam. 3. 53.  
V. 6. Thou hast commanded] that is to say, I am persuaded that thou hast decreed within thyself to re-establish thy Church, and to take notice of men's actions, I beseech thee to hasten on that time.  
V. 7. Compass thee] make them appear before thee, and gather them into thy presence, and then sit down upon thy throne. A description of a solemn judgement.  
V. 8. To my righteousness] that is to say, according to mine innocency in this action and the righteousness of this cause: not any way concerning Gods sovereign right or the rigour of his law: see Psal. 130. 3. and 143. 2.  
V. 9 The hearts] namely the thoughts, and meanings: [the reins] the affections the inclinations, and motions of the will.  
V. 11. Angry] though he prolong the punishment of their misdeeds, yet doth he still remember the offence, and holdeth them guilty who treasure up wrath against the day of judgement, Rom. 2. 5.  
V. 14. He travaileth with] the Italian, he bringeth forth, he doth what he can to bring to pass, and execute his wicked will: [salsehood] an effect of which shall be to his own ruin, quite contrary to his intent, Isa. 33. 11.   

PSAL. VIII.  
THE title: [Gittith] a term of Music whose signification is unknown, some hold that it was taken from the city of Gath of the Philistines, from whence the air of this song, or the manner of singing it, or the instrument whereto it was sung, had been taken. Others derive it from a word which signifieth a winepress, as though this Psalm were to be sung upon the air of some merry song of thanksgiving which was used in time of vintage.  
V. 1. Hast set] thou hast established the seat of it in heaven for ever, from whence it spreadeth its beams over the earth.  
V. 2. Ordained] the Italian, sounded, that is to say, thou dost maintain, the glory of thy power goodness and providence against the blasphemies of carnal wisdom, Rom. 8. 7. by the means of sucking babes, whose birth, sustenance and wonderful protection convinceth the wickedness of Atheists. As if he should say, thou dost employ the little, feeble, and ignorant, for instruments of thy glory against the bold undertake of the wise and mighty, Mat. 11. 25. 1 Cor. 1. 27. [strength] the Italian, glory, the Heb strength, the word strength being often taken for glory; because that the chief foundation of glory is might and strength: [that thou mightest] namely to suppress and keep down: [the avenger] by this is meant a deadly, and much incensed enemy, see Psa. 44. 16.  
V. 5. A little lower] this might very well be referred to the command which was conferred upon man over all other creatures, at the first creation. But because by reason of sin he is fallen from it, this is perfectly verified in Christ the second Adam, who hath gotten the title of lawful heirs and possessors of the world, for those which believe in him, Rom. 4. 13. whereof they have but a taste in this world, but in heaven they shall have the full fruition 1 Cor. 15. 27. Heb. 2. 7.   

PSAL. IX.  
THE title, [Muth-Labben] the Italian, Almuth-labben] according to some it is a term of music, see upon Psa. 6. in the title. According to others these words do point out the subject of the Psalm: and may signify; upon the death of him that stood in the middle; namely Goliath who showed himself between the two armies, defying the Israelites, 1 Sam. 17. 4. for which victory David composed this Psalm a long time after, namely after he had his settled habitation in jerusalem.  
V. 2 In thee] making thee, thy grace, and thy deliverance the only subject of my joy, v. 14.  
V. 3. At thy] the Italian, before thy, being discomfited by thine only power who art the head of thy people, and standest in the front of thine armies.  
V. 6. O thou enemies] an ironical kind of scoff and insultation.  
V. 7. Shall endure] the Italian, fitteth, in his imperial throne, and judgement seat.  
V. 13. From the gates] job. 38. 17.  
V. 14. In the gates] in the city, or in the public meetings which were held near to the gates of the city: [of the daughter] that is to say, of the people which dwelled therein, according to the ordinary phrase of scriptures.  
V. 16. Snared] overcome and ruined, as a beast taken in the toils: [Higgaion] according to some it is a term of music whose signification is unknown, see upon Psal, 7. in the title. According to others it is a note of exclamation, and admiration, as who should say, O a thing worthy to be considered and meditated upon.  
V. 18. Shall not although he seem to be neglected of God for a time, yet that shall not be perpetually.  
V. 19 Prevail] the Italian, get strength, let him not through thy patience take more courage and boldness, to endeavour himself more strongly against thy Church: or let him not be the stronger.   

PSAL. X.  
VER. 3. BOasteth] he braggeth of his evil life whereof he maketh open profession, or he braggeth that he will accomplish, his wicked designs, or glorieth that he hath already accomplished them. Others: he commendeth others who are according to the desires of his own soul: that is to say, he respecteth none but such as are like him, and them only he esteemeth, Psal. 36. 4. and 49. 18. Rom. 1. 32.  
V. 4. Of his countenance] which pride he carrieth engraven in his very countenance and makes it known in all his carriages and gestures: [will not seek, etc.] the Italian, careth for nothing, he contemneth all divine and humane laws, he feareth not, nor respecteth not God's judgements: he careth for nothing so be may fulfil his desires; he inquires after nothing; nor examines nothing; all things are indifferent to him.  
V. 5. Grievous] the Italian, profane, or troublesome; that is to say, all his endeavaurs and all his actions aim at nothing, but at hurting of others: [are far above] for he is altogether carnal, he hath not any disposition nor correspondency with thy law which is altogether spiritual: and therefore cannot livelily represent unto himself the issue of the wicked according to the said law, see Rom. 7. 14. 1 Cor. 2. 14. [he puffeth] he does most arrogantly despise them, and is confident that he can overthrow them with a puff.  
V. 7. Of cursing] of perjuries and blasphemies towards God, and curses against men: [mischief] the Italian, perverseness, or trouble, and torment, that is to say, the end of his deceitful speeches, is to damnify, and deceive others.  
V. 8. Of the villages] A description of a highway robber, under which name are meant all violent and deceitful men, and their actions.  
V. 9 Into his net] into his traps and ambushes which he hath laid for him.  
V. 14. despite] namely the malice and boldness of thine enemies, in despighting thee to thy face; or the injury done to men with insulting over them.  
V. 15: Seek out, etc.] the Italian, and then if thou seek out the wickedness, etc. his meaning is, these wicked men are incorrigible, their malice will never have an end, untillthey be rooted out, therefore O Lord once rid the world of them.  
V. 16. The heathen] the Italian, the nations, that is to say, the wicked and ungodly, who are like heathens which have no God: Or he meaneth that God having rooted the accursed nations out of the land of Canaan, had given a certain sign, and proof, that he would suffer no wicked profane people to be there.  
V. 17. Of the humble] or poor afflicted: [prepare] the Italian, establish, namely by thy spirit, with grace and strength, to endure all assaults. Others, thou dost prepare, namely them, to call upon thee holily, and righteously.   

PSAL. XI.  
VER. 1. HOw say ye] David speaketh to 〈◊〉 of Saul's courtiers, who by violence, or deceitful speeches, did seek to send David far from the land of judah, to free Saul from jealousy, and doubts, 1 Sam. 26. 19 Others take these words to be touching some evil counsel of his friends, wishing him to retire to his caves and rocks where he was wont to lie, and not come here to judea, which was David's hearty desire.  
V. 2. For lo] it is true that I am in extreme dangers, and that I can have no recourse to justice, in this general subversion of the state, but yet upon the assurance of mine innocency, I will have recourse to heaven, and to God's justice.  
V. 3. The foundations] that is to say, all the state which ought to be founded upon piety and justice; Psa. 75. 4. and 82. 5. Pro. 20. 28. and 29. 14. being subverted by the malice of mine enemies, can the cause thereof be imputed to me guiltless man?  
V. 4. His eye lids] a manner of speech taken from those men's actions who being desimus to look upon a thing more fixedly, do wink with their eyes, or close up one of them.  
V. 5. His soul] a humane kind of speech, the meaning of which is; he hateth them with all his heart.  
V. 6. Shall reign] as in the destruction of Sodom, Gen. 19 24. [snares] the Italian, embers, others, though not so well, translate it snares: [the portion] a similitude taken from banquets at which every one had his portion of meat and drink set out, see Psa. 16. 5. and 75. 8.   

PSAL. XII.  
THE title, [Sheminith] see upon Psal. 6. in the title.  
V. 4. We will] we will keep ourselves in favour with Saul, and maintain our greatness in his Kingdom, by slandering of David, and flattering of Saul. For this Psalm seemeth to have a reference ta those times which were infected with such plagues: [oùr lips] our tongue is a means sufficient for to maintain us, which can neither be hindered nor taken away from us, none hath any power thereon but only ourselves.  
V. 5. Puffeth at him] the Italian, against whom they speak boldly] others from them that burst out in speeches against him namely through rage or contempt, Psa. 10. 5. Others lay snares, that is to say, seek to entrap him with their courtly arts.  
V. 6. The words] namely the promises he hath made me to raise me to the Kingdom. [p●re] from all falsehood deceit and vanity, which are the 〈…〉 rects of men's words: for the Lords words are most true, and most just  
V. 8. The wicked] that is to say, all manner of licentiousness and impunity reigneth; when public offices are enjoyed by unworthy and infamous persons, such as Saul's officers were, see Prov. 28. 12 18. and 29. 2.   

PSAL. XIII.  
VER. 2. TAke counsel] that is to say, advise how I shall do to escape. Or how long shall I be kept in care and troubles of the mind, which daily troment me?  
V. 3. Lighten] give me the guide of thy spirit the joy and comfort of thy grace, and re establish me by thy power: [lest I sleep] least I perish beyond all remedy: like one that passeth immediately from sleep to death.  
V. 6. Dea 〈…〉 bountifully] hath given me the reward of mine innocency in this cause: the wages of my pains and patience, and the crown of glory for this combat.   

PSAL. XIV.  
VER. 1. THe fool] the sensual and profane man, who is nor enlightened with the lively light of Gods-spirit: who through the malice of his heart, puts out as far as in him lieth the natural lights of knowledge, and of conscience concerning God, his providence, law and judgement, that he may run headlong to all manner of evil: [hath said] his understanding being darkened, he doubteth whether there be a God or no; and in his rebellious and perverse will, he endeavoureth to confirm that belief in himself (though atheism can never find a perfect & continual assent in the heart of man) and so works without any fear of God as though he were fully persuaded thereunto, see Rom. 1. 21. 28. 1 Cor. 15. 34.  
V. 2. The children] namely all men in their corrupt nature, having not the gift of regeneration, see Gen. 4. 26. and 6. 2. yea and a great part of Gods own people, which had gone astray, while King Saul reigned, though there were yet a holy remnant amongst them which are afterwards (namely v. 4.) opposed to the wicked, and therefore are excepted out of this generality by God's grace: [and seek] namely that made God and his service and glory the only end of all their actions and that did seek to gain the true and lively knowledge of him and to be in his favour, to come at the last to a perfect union with him, Acts. 17. 27.  
V. 3. They are all gone aside, the Italian, they are all spoiled] the Hebrew word is taken from wines that are grown sour, see Isa, 1. 22. Host 4. 18. as the word that followeth is taken from meat that is grown rotten or stinking.  
V. 4. My people,] by this word are oftentimes meant the poor and needy, whose only protectoris God, Exod. 22. 25. Mic. 2. 9  
V. 5. There] namely before God and his judgement, contrary to the judgement of the world, Psa. 2. 6. see Eccl. 3. 17.  
V. 7. Come out of Zion] that I David coming to reign in jerusalem may free the people from Saul's tyranny, and his wicked officers. But especially that the great Saviour of the world, whose type I am, may come to be incarnate in jerusalem, to gain everlasting salvation for his Church.   

PSAL. XV.  
VER. WHo shall abide] that is to say, who shall be true member of thy Church, never to be cast out of it, and who shall enter into thine everlasting tabernacles of glory.  
V. 4. In whose eyes] who when he will judge of a man, taketh God and his approbation for his rule, and doth not voluntarily honour, vice and impiety, for flattery or any worldly respects, see Psa. 16. 3. jer. 15. 19 jude. 6. he seemeth to touch those who flattered Saul, whom God had rejected.   

PSAL. XVI.  
THe title: Michtam] it is not certainly known what the signification of this word is: but it is certain that it is taken from another word, which signifieth most pure gold; whereupon it might be translated, a Psalm of gold: or a precious jewel.  
V. 2. Thou art] that is to say, as in thee, O sovereign Lord of all men, is the spring and fountain of all goodness, so canst thou not be prevented in any good, nor recompensed for any benefits, thy favours proceed from thy mere grace: and that service which thou requirest at our hands, is not for any profit that thou reapest thereby, but for our own good, and the relief of those that believe in thee.  
V. 3. The excellent] the Italian, the honoured, that is to say, the true and noble children of God, heirs of his Kingdom and changed from glory to glory. 2 Cor. 3. 8. 1 Pet. 4. 14.  
W. 4. Drink offerings] they were certain offerings of wine, under which is comprehended all the service done to idols: [of blood] thry are abominable before God, as the sacrifices of men, and spilling of humane blood which was used by the pagans: [take up] I will abhor even the very naming of them Exod. 23. 13. Deut. 12. 3. Host 2. 16. 17. see Ephes. 5. 3.  
V. 5. The portion] that is to say, amongst all the goods of the world, where of every one ccooseth out his part, I for my part take the grace of God, with which I am sufficiently satisfied. A phrase taken from those shares which every one had assigned unto him at feasts, Gen 43. 34. Sam. 1. 4. & 9 23. see Psal. 11. 6. [Maintainest] thou hast not only out of thy grace bestowed the chief of goods upon me, but dost also preserve it unto me by thy power, 2 Tim. 1. 12. 1 Pet. 1. 5.  
V. 6. The lines] the Italian, the lot, Hebrew, the 〈…〉 nes, with which they measured land when they parted it, see Deut. 32. 9 see concerning this lot off the Saints, Acts, 26. 18. Ephes. 1. 11. Colos. 1. 12.  
V. 7. Hath given me council] who sweetly and powerfully inspireth me to accept of this gift at God's hands, and to prefer it above all other gifts and for it to forsake all other things, and strive to preserve and increase it, see Psal. 73. 23. [My veins] mine internal thoughts, and secret motions of the soul, enlightened sanctified and moved by the holy Ghost, do dictate and suggest unto me, what I ought to do and undertake, see Psal 27. 8. [In the night] which is the time of rest, and of the faithfuls more serious meditations, and of most lively operation of God's spirit in their hearts; when they are wrapped in rest and silence, free from worldly employments, and all distraction of senses, see Psal. 17. 3. Cant. 3. 1. Isa. 26. 9  
V. 8. I have set] that is to say, I have had him always present in my soul by faith, by obedience, I have set him before me for the scope and object of all my actions, by sincerity for a witness and judge of them; and by experience for a rewarder of my fidelity, and chief aim of my happiness.  
V. 9 My glory] the Italian, my tongue, Hebrew, glory, according to the custom of Scripture, Gen. 49. 6. Psal. 30. 12. & 57 8. Yet others take it for the soul, job 30. 15. [Shall rest] the Italian, shall dwell, namely, in this world as in a waifairing lodging, then in the grave as in a place of safeguard and repose, an at last in heaven, as in its true and eternal mansion.  
V. 10 My soul] namely I, my person, whose corporal part remaining dead, the whole man cannot be said to be delivered. Now Acts 2. 31. this passage seemeth to be applied to Christ, who is the only perfect Saint of God, and to his resurrection by virtue of his most perfect justice, which preserved his body from all putrefaction and corruption. For though David have here some reflection upon himself, and his deliverances from mortal dangers, and to his hope of blessed resurrection. Yet the terms are so high and pregnant, that they cannot properly belong to any other but Christ; even according to the internal meaning of the holy Ghost revealed unto the Apostles.  
V. 11. Of life] namely, everlasting and glorious life: [In thy thy presence] that is to say, in thy grace (which is called the presence of God) in this world, and in thy glory in heaven consisteth man's sovereign happiness: And this good is communicated unto him in consolation through faith in in this life, and in eternal joys in the life to come, by the presence and clear sight of God and all of his mere liberality and power, who is the right hand of God: This being applied to Christ, signifieth his glory received from the father after his ascension into heaven, Psal. 45. 7. Heb. 12. 2.   

PSAL. XVII.  
VER. 1. THe right] namely, by declaring and defending my right and innocency, oppressed by mine enemies. [Goeth not out of] which is free from hypocrisy, vain boasting, and malicious deceit.  
V. 2. Proceed] that is to say, from the sentence which thou shalt give, let it appear that I am innocent; which mine innocence being known unto thee, I beseech thee to defend it.  
V. 3. In the night] namely, when he was most private and retired, when being hidden from all others, he was only manifest to thee, and being free from all worldly cares, was all gathered within himself, and having laid of the mask of worldly dissimulation, he appeared naked in his true being: [Tried me] thou hast proved me by thy severe examination, as metal is tried in the furnace: [Nothing] that was false or evil: [My mouth] my words are all true loyal & correspondent to the iuward thoughts of my hair.  
V. 4. The works] that is say, in all my conversation and ordinary course of life: [by the word] namely, by it have I been guided and kept in.  
V. 6. For thou wilt hear me] that is to say, thou wert accustomed to hear me.  
V. 7. By thy right hand] Others, thou that savest those which put their trust in thee from them that rise against thy right hand; that is to say, against thy Kingdom and will.  
V. 10. They are] their worldly prosperity ruffeth them up, and makes them insensible and obdurate against all reason and just fear; and the Scripture doth use this term of a fattened heart in this sense, because that the fat of man hath no feeling in it, and those that are very fat are less subject to the passion of fear.  
V. 14. Of the world] whose heart is altogether set upon worldly things, & who reigning in this world, make no account of any other happiness, and finally are against thee and thy Church, holding with the world, see jer. 17. 3. [with thy hid treasure] that is to say, with thy temporal goods.  
V. 15. In righteousness] if I endeavour myself to holiness and righteousness, I shall have thee always present by thy grace in this life; and after my happy resurrection, I shall see thee face to face as thou art, and I shall be fully and perfectly enlightened by thy glory, Matth. 5. 8. 1 Cor. 13. 12. [thy likeness] not with any created image, or representation, but with the essential manifestation of God, as he is really himself, and in his glory, which is the form of God, Phil. 2. 6. and shall see God as he is, 1 Joh. 3. 2.   

PSAL. XVIII.  
VER. 2. ROck] my strong and impregnable hold and defence, Deut. 32. 4. [The horn] my strength, valour, defence, and victory. A frequent phrase in Scripture taken from horned beasts; or from the ancient custom of wearing horns made of iron, or some other metal upon their Helmets, for a crest or military ornament; whereupon the raised horn was a sign of victory, and the horn beaten down a sign of being overcome.  
V. 3. I will call] or praising the Lord, I will call upon him, and I shall be delivered, as now I praise him for his past deliverances; and from them I take a resolution always upon the like necessity to fly unto him, with certain assurance that he will surely deliver me.  
V. 4. The sorrows] or bonds, see upon the next verse. [The floods] sudden and violent assaults, like the overflowing of a great multitude.  
V. 5. The sorrows] the Italian, the bonds, namely, the dangers of present death. A figurative phrayse taken from the bonds and linen wherein they wrapped up dead corpses when they buried them, see john 11. 44. and from the cords wherewith they bind malefactors when they are had to execution.  
V. 6. Out of his Temple] namely from heaven, the holy seat of his glory.  
V. 7. Then] a poetical description to show, that David's deliverance, had been altogether miraculous, and merely divine beyond all order of nature, and humane power.  
V. 10. Cherub] that is to say, Angels, see Gen. 3. 24.  
V. 11. Dark water] vapours, dark and thick clouds.  
V. 20. To my righteousness] integrity and innocence of life, beseeming a true believer and a child of God, which hath it reward from God in grace, and not according to the rigour of● his Law.  
V. 23. From mine] that is to say, from my natural corruption, whereof some relics do remain, and work even in regenerate men, Rom. 7. 17. Gal. 5. 17. see the like manner of speech, 1 Cor. 7. 5.  
V. 25. Upright] namely, in keeping thy word, and promises.  
V. 26. Froward] the Italian, frowardly, that is to say, roughly, and cruelly withstanding him in all his actions.  
V. 27. The high looks] namely, the proud, the raising up of the eyebrows being a natural sign of pride, Psal. 101. 5. Prov. 6. 17.  
V. 28. Light my] in the darkness of ignorance, and in my perplexities, evils and dangers, thou dost give me the light of knowledge, direction, joy and comfort, job 29. 3.  
V. 30. God his way] all his actions, and directions are most just, and his words most true, having neither vice, vanity, nor deceit in them.  
V. 32. Perfect] the Italian, plain, that is to say, easy, and happily directed in all my actions and enterprises, Isa. 26. 7.  
V. 33. He maketh my] he hath endowed me, with that excellent military virtue, of promptitude and celerity, in taking hold of opportunities; and putting in speedy execution all my deliberations: [And setteth me] he gives me grace not only to conquer by valour, but also to establish myself through magnanimity and wisdom in those high degrees of honour, from which without these virtues, the fall would be ruinous and unavoidable.  
V. 34. A bow] this seems to be understood of David's admirable strength, 1 Sam. 17. 35.  
V. 36. Enlarged] given me a happy issue in all my straits and difficulties.  
V. 41. Unto the Lord] without any faith or piety; yea, rather to make the Lord a companion or favourer of their wickednesses; or it is done in an extreme despair of any other help, see Psal. 109. 7. Prov. 28. 9  
V. 43. From the strive] he seems to mean, that resistance which was made him by the major part of the tribes after the death of Saul, 2 Sam. 2. 9 10. and 3. 1. [A people] this is to be referred to the strange nations, which were subdued by David, 2 Sam. 8.  
V. 44. As soon as they hear] at the very first news of my arrival, or at my first command or bidding. [Shall submit] the Italian, have feigned, Hebrew, have lied unto unto me; not out of any sincere goodwill, nor loyally; but forcedly and dissemblingly have yielded themselves unto me, and have acknowledged me, see Deut. 33. 29. Psal. 66. 3. and 81. 15.  
V. 45. Fade away] the Italian, are faded, the have lost their courage and have fainted, and been asraid, see Exod. 15. 14. josh. 2. 9 11 and 7. 5.  
V. 46. The Lord liveth] the Italian, may the Lord live, that is to say, as the Lord liveth and is eternal within himself, so let him be acknowledged and worshipped by all, Psal. 104. 31. A manner of speaking, taken from the acclamations and wishes of long life, which are made to Kings, 2 Sam. 16. 16. Dan. 2. 4. and 3 9  
V. 47. Avengeth me] the Italian, that giveth me means to revenge myself, not by a private passion, or viciously, but by way of public justice.  
V. 50. Great deliverance] as Psal. 17. 7. and 20. 6.   

PSAL. XIX.  
VER. 1. DEclare] they are as a miraculou portraiture of God their Creator's wisdom, power, and eternity, and of the Majesty of that sovereign King, who hath his residence there in glory; and they instruct man as powerfully by the eye, as he could be instructed through the, ears by being spoken to, Rom. 1. 19 20. [The Firmament] see Gen. 1. 6. Isa. 40. 22.  
V. 4. Their live] as who should say, their writing, gross and in plain drafts, others, their delineation, that is to say, their structure perfectly set up and framed.  
V. 7. The Law] by this word Law, Testimony, etc. is meant the second means of revelation which God hath used, and that is his word: [Is perfect] it seemeth that this perfection, is contrary to the line which is spoken of before namely, a rough revelation by creatures, which declare nothing but the generality of God's nature, whereas the word reveals at full both his nature and his will, as far as is necessary for man's salvation: [Converting] the Italian, it restoreth, it is the true light which revives the soul, as the Sun revives the body. Others, converteth the soul, that is to say, brings it back directly to God, whereas the creatures, through man's fault and defect, do often detain him too long with themselves in love, confidence and admiration: [the testimony] see Exod. 16. 34. [The simple] that is to say, every man in general, naturally blind, and ignorant in divine things and more particularly him who doth not oppose the presumption of carnal wisdom to this pure light of the word of God; but in humility and simplicity, submits himself to believe and obey all that which hath been revealed unto him, see Pro. 1. 4. and 8. 5. Mat. 11. 25. 1 Cor. 3. 18.  
V. 9 The fear] that is to say, the rule of his fear, and of all true religion contained in his word: [Enduring] that is say, it is invariable and incorruptible, and produceth the effect of eternal life in them that observe it: [The judgements] that is to say, the statutes and laws according to which he judgeth man.  
V. 11. There is great] in the first covenant made with Adam, God did indeed promise eternal life to the perfect observer of his Law, but this condition being become impossible by reason of sin, Rom. 8. 3. the Gospel which is the covenant of grace, promiseth man the same life, by virtue of the merit of Christ's perfect obedience; so that he follow the way and direction to holiness and sincere and true obedience, though unperfect in this life.  
V. 12. Who can understand] that is to say, this external revelation, by his works and by his word, is not sufficient of itself to salvation; unless the operation of God's internal grace and spirit, be added to it; to remit man his sins, whose greatness and weight exceeds all humane sense and power, and to regenerate him in newness of life.  
V. 13. Keep back] by thy spirit repress the motions and affections of my flesh; which do yet dwell end combat in those who are regenerate, that they may not get the victory over me, and command me, and come to the height of untamed and presumptuous rebellion, called pride, which is incompatible with the spirit of regeneration, Leu. 26. 21. Num. 15. 30. job 15. 25. and is opposite to the infirmity, ignorance, and inconsideracie of God's children, see Deut. 3●. 5. Heb. 5. 2.  
V. 14. My strength] the Italian; my rock, see Deut. 32. 4.   

PSAL. XX.  
VER. 1. THe name] the true God, who hath revealed himself unto his people by his name, by which he is worshipped and known. Others, his famous power. [Defend thee] the Italian, raise thee on high in safety, as it were on a high and inaccessible place out of all danger.  
V. 2. From the Sanctuary] which upon earth was the ordinary place of God's presence, in grace and power and the figure of heaven.  
V. 3. Accept] the Italian, turn to ashes let him show that it is, acceptable to him, for God in extraordinary Sacrifices, did often give a sign of his approbation, by sending fire from heaven to consume the offering, Levit. 9 24. judg. 6. 21. 1 Kings 18. 38. 1 Chron. 21. 26. 2 Chron. 7. 1. Or give thee grace to desire his convenient aid for thine offerings, so that thou mayst feel the effects thereof.  
V. 5. Banners] that is to say, tokens of victory set up to the honour of God.  
V. 6. Know I] words of faith, and of a prophetic spirit of the whole Church, represented by the Priest offering prayers and sacrifices: [His holy heaven] the Italian, the heaven of his holiness, the throne of his most sacred majesty: [With the] with miracles and glorious effects of his omnipotency.  
V. 7. Will remember] we will call upon him, and and will have all our hearts and intentions fixed upon him, of whom we have such excellent proofs through the remembrance of which we will take courage.  
V. 8. Stand upright] we have stoutly withstood all their assaults and have obtained a full and firm victory.  
V. 9 Hear us] the Italian, answer us] make our King (who is the figure of Christ) a ready and assured instrument of our deliverances, every time that we shall be in danger and necessity.   

PSAL. XXI.  
VER. 3. PReventest him] thou hast prevented him with thy graces and benefits which thou hast bestowed upon him of thine own free will.  
V. 4. Length] this is to be referred to eternal life which David had assurance of by God's spirit, besides temporal blessings, Mat. 19 29. 1 Tim. 4. 8 see Ephes. 3. 20. Or else to the continuance of his Kingdom in his posterity until the coming of Christ, who should change it into an everlasting Kingdom, 2 Sam. 7. 19  
V. 6. Most blessed] the Italian, thou hast set him in blessings, that is to say, to be every way blessed, to be an instrument of blessing to thy people, and a formulary and solemn example of blessing, see Gen. 12. 2. [With thy] see Psal. 16. 11.  
V. 9 Thou shalt] thou shalt consume them with the fire of thy wrath, like wood put into a furnace.  
V. 11. They intended] the Italian, they have warped, the Hebrew, have bend or stretched, a similitude taken from Weavers, who warp their yarn before they wove, or from archers; who when they have bend their bow and put in their arrow do take their aim.  
V. 12. Shalt thou make them turn their back] the Italian, set them as a but, see the like similitude, Job 7. 20. & 16. 12. Lam. 3. 12.   

PSAL. XXII.  
THE title [Aijeleth Shahar] that is to say a hind or strength of the morning according to some it was the beginning of a song, to the tune of which this Psalm was to be sung, according to others, it was a full singing, or the great morning quire, because that every morning and and evening there was music in the temple, 1 Chro. 9 33. & 23. 30.  
V. 1. My God] in respect of David,] they are words of faith, fight against some great terror, when he did not feel the present effects of God's grace. But in respect of Christ, shadowed by David, they are expressions of his humanity, on the one side fully assured of God's love, and on the other side brought into extreme agonies, to give his wrath satisfaction for the sins of the world; to which end the Godhead did not only for a time suspend the influence of its power, so far as it was fitting to let him suffer the incomprehensible pains, even in an exteame manner, though it never forsook him insomuch as was necessary to vanquish and overcome them, Isa. 42. 1. john 16. 32. but did also make him feel, the horror of God's wrath against sin, for which he had undertaken, see Matth. 26. 38. 39 Luke 22. 44. Gal. 3. 13.  
V. 3. O thou that inhabitest] the Italian, the constant, that is to say, immutable in thine essence, counsels and promises, Psal. 102. 12. 27. and therefore thou canst not vary in thy grace towards me. But in respect of Christ, these words do mean that the truth of God's promises, and the confidence of all the ancient Fathers, being grounded upon his victory in this combat, he desired his father's power, with confidence that he should be heard: [the praises] the subject of the thanks and blessings which thy people yield unto thee. Or the only cause and foundation of all their honour and glory.  
V. 6. A worm] a most vile and contemptible person, as Isa. 41. 14.  
V. 9 That took me] see Psal. 71. 6. Isa. 46. 3.  
V. 10. I was cast] thou tookest me into thy care and tuition, and tookest me up, as a midwife or nurse taketh an infant when it first comes into the world.  
V. 12. Bull's] namely, strong and fierce enemies: [Bashan] a place abundant in fat pastures and great cattle, Deut. 32. 14.  
V. 15. Hast brought me] thou haste made me even ready to be laid down in the grey, see Psal. 7. 5.  
V. 17. They look] feeding their eyes and passions with my misery, as with a pleasant spectacle. see Luke 23. 35.  
V. 20. My darling] the Italian, my only one, an epithet of the soul, as Psal. 35. 17. for man having but one life, that is so much the dearer to him: Unless he mean the solitude he was in, being destitute of all humane relief, Psal. 25. 16. which was also verified in Christ, john 16. 32.  
V. 22. My Brethren] all the faithful adopted by the Father through grace and regenerate by his spirit, and made brothers and coheirs with Christ, john 20. 17. Kom. 8. 29.  
V. 26. The meek] an ordinary title of the faithful: [Shalt eat] shall spiritually be fed with the Lords flesh and blood, who died and did rise again for them, and in him shall have the full fruition of all good things.  
V. 27. All the ends] a prophecy of the calling of the Gentiles: [shall remember] the 〈◊〉 and lively knowledge of the sufferances and glory of Christ shall be given to, and preserved amongst all Nations by the preaching of the Gospel, and especially by the Sacrament of his body, therefore called a remembrance, Luke 22. 19  
V. 28. The Kingdom] namely, the spiritual Kingdom over the Church, and the universal one over all the world belongeth unto Christ, true eternal God.  
V. 29. All they that be] all the true elect and faithful, rich and poor, of what condition soever, shall participate of these spiritual goods without vainly slopping, vainly at the worldly and corruptible ones: [That go down] that are weak and half dead through hunger and misery.  
V. 30. Shall be accounted] shall be put into the number of the children of God, Psal. 87. 6.  
V. 31. His righteousness] by this word is meant God's grace under the Gospel, which was acquired unto men by Christ, the everlasting God's righteousness, according to the truth of his promises and covenant, see Rom. 3. 21. 22.   

PSAL. XXIII.  
VER. 3. HE restoreth] or bringeth it again into the rightway when it goeth astray. [Ofrighteousnesse] according to others, strait and plain paths.  
V. 4 I walk] and though I were in the terrors of present death: [thy rod] namely, thy providence and conduct, or thy spirit, which is the internal guide and comfort of the faithful.  
V. 5. Thou annointest] that is to say, besides my necessary occasions, thou dost fill me with joy and glory; Your odiriferous oils being used at banquets, and upon other festival occasions, and to consecrate Kings and Princes, see Psal. 92. 10. and 104. 15.  
V. 6. In the house] namely, in his Church in this world, and in the everlasting Kingdom of heaven afterwards.   

PSAL. XXIV.  
VER. 2. Upon the Seas] that is to say, upon the the great abyss of waters which is under the earth, enclosed in great hollow places, whence the heads of rivers do spring and bubble out upon the earth, see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5.  
V. 3. Into the Hill] that is to say, into the Lord's Temple set upon the hill Moriah in Jerusalem, where David carried the Ark, 2 Sam. 6. 17. 2 Chron. 3. 1. And afterwards into the Kingdom of heaven figured by that hill.  
V. 4. Lift up] who giveth no heed, nor puts no confidence in the vain and foolish designs of the world, nor in the fraudulent enticements of the Devil.  
V. 5. Righteousness] the effects of the loyalty of God's promises and covenant, and of the righteousness which his son hath acquired to the Church, Psal. 22. 31. and the free reward of that righteousness which the faithful do practice through the Spirit of regeneration.  
V. 6. Jacob] the Italian hath it●, such is jacob that seeketh thy face O God, namely, the true Israel according to the Spirit, Rom. 4. 16. Gal. 6 16. Others translate it, that seek thy face in jacob: Others, that seek thy face O Jacob: that is to say, which seek out the true Church to be incorporated into it by a lively faith, under the only head of the Church which is Christ, see Isa. 44. 5. Rev. 3. 2.  
V. 7. O ye gates] a prophetic representation of Christ's glorious entrance into heaven, under the figure of the Ark brought into the place prepared by David, as Psal. 47. 15. and 68 25. to show the only cause of the Churches gathering together, and of the bringing of it up into heaven, namely, Christ's ascension, see john 12. 32. Acts 2. 33. Ephes. 4. 8. 10. [Lift up] a phrase or term taken from triumphal arches or great porticoes, set up, or beautified and adorned for the coming in of great victorious and triumphant Captains.  
V. 8. Who is] the Angels admirations at the coming in of Christ's humanity into heaven, see Ephes 3. 10.   

PSAL. XXV.  
WIthout cause] through mere and wilful malice, no way merited nor provoked by any offence of mine.  
V. 6. Remember] that is to say, use them effectually towards me according as thou wert wont to do: [for they] seeing that from all eternity thou hast made use of those thy loving kindnesses, in decreeing my salvation to thyself, let not them now be interrupted, stayed, nor limited any way.  
V. 8. Therefore] because God is good, therefore he will give his children his Spirit for their direction, and because he is upright, it must of necessity be a good and most certain direction.  
V. 10. The paths] that is to say, the works and counsels by which he cometh and communicateth himself to his, and by which he also bringeth them back to himself, guiding them by the tracks of his own virtues.  
V. 11. For it is great] therefore the expiation of that iniquity, must be a work of thine infinite mercy, whereunto thou art moved most when thou seest the greatest misery and necessity, and the offender grieving most for it, Rom. 5. 20.  
V. 14. The secret] namely, his decree and fixed will concerning their salvation, and all the means appointed for it, see john 15. 15. Acts 10. 27.  
V. 21. Mine integrity] let mine innocence and sincerity be a sufficient defence and safeguard, against all mine enemies ambushes and violence, drawing thy protection upon me: Or let these virtues always keep me from doing evil, and let them never depart from me.   

PSAL. XXVI.  
VER. 2. MY reins] see Psalm. 7. 9 and 16. 7.  
V. 3. Is before] thy grace goeth always along with my faith, and I have sincerely obeyed the truth of thy word.  
V. 6. I will wash] I do endeavour to be pure in all my actions, because that the service which I do thee, may not be defiled with an evil conscience: A phrase taken from those washings which were appointed for the Priests to use when they came near to the Altar, Exod. 30. 19 20. [I compass] a ceremony used at solemn thanksgivings, whilst they offered sacrifices of praise, or after they were offered, see Psalm 43. 4. 1 Kings 18. 26.  
V. 8. Where thine honour dwelleth, the Italian, of the Tabernacle of thy glory, namely, the seat of the glorious signs of thy presence on earth in grace and power, which was the Ark, called also the glory of God, 1 Sam. 4. 21. Psal 78. 61.  
V. 9 Gather not] do not ensold me in the same ruin and curse: see the contrary, 1 Sam. 35. 29.  
V. 10. Of bribe●] the Italian, of presents, that is to say, of injustice, corruption, and prevarication.  
V. 12. Standeth] the Italian, standeth firm, by saith I do already hold myself victorious over mine enemies freed from all dangers and difficulties, and settled in secure happiness.   

PSAL. XXVII.  
VER. 1. MY light] all my council, guide, and direction, my joy and comfort, he that dissolveth all my inward clouds of trouble and confusion; and external one● of dangers and calamities,  
V. 3. IN this] namely, that the Lord is my light, salvation, and strength.  
V. 4. May dwell] that I may perpetually both upon earth and in heaven live in the happy communion of his Church, Psal. 91. 1. [The beauty] the excellency and 〈…〉 esnesse of his grace, truth, and other perfections which he maketh manifest in his Church by his word. And besides that, his glory which he shall fully reveal in heaven; things which were represented by the magnificence of God's Tabernacle, and far more afterwards by the glory of Solomon's Temple.  
V. 5. Shall hide me] namely, in this communion with the Church shall I be safe and secure: [upon a rock] into a place, and condition most secure.  
V. 6. Mine head] that is to say, I shall have a glorious victory, Psal. 3. 3. [Of joy] the Italian, with joy] with voices of joy, used in sacrifices of thanksgiving, together with the sound of holy trumpets, Num. 10. 10. Psal. 26. 7. and 43. 4.  
V. 8. When thou saidst seek ye my face, my heart said, etc.] the Italian hath it, my heart saith, from thee, seek ye my face: [seek ye] thou and all the faithful direct yourselves to 〈…〉 e in my Temple, where I do reveal myself in grace and power; and seek to have me always present with you faith and in spirit, and aspire to the full manifestation of my glory in heaven: [My heart] moved and inspired by thy spirit.  
V. 11. Teach me] inspire and strengthen me constantly to follow thy holy will in patience and faith, so that mine enemies may not cause me to go astray but that by this secure way, I may escape their ambushes.  
V. 13. Unless I had] the Italian, oh unless I had] we should add I had been overcome in my troubles and combats; or woe is me, or I should have fainted unless, etc. see Psal. 119. 91. to see] that is to say, to be before my death reestablished in the fruition of God's benefits in his Church, which are a certain pledge of the eternal happinesses.  
V. 14. Wait] david's words to himself, and all the faithful.   

CHAP. XXVIII.  
VER. 1. MY rock] see Deut. 32. 4.  
V. 2. Oracle] this was the most inward and secret place of the Tabernacle and Temple, in which the Ark was, and out of which the Lord answered, being enquired of by Vrim and Thummim, see Num. 27. 21. 1 Kings 6. 5.  
V. 3. Draw me not] do not cause me to die the death of the wicked, which is always forced and violent, in regard of their worldly affections, and being an execution of punishment on God's behalf. Whereas the death of God's children is a sweet gathering up and voluntary departure, 1 Sam. 25. 29. Psal. 52. 5. & 125. 5.  
V. 5. Regard not] through contemnt and profaneness, they reject all means of conversion as can be offered unto them by the Lords works: [And not build] that is to say, their ruin shall be eternal and irreparable. Others, let him destroy them and never build them up again.  
V. 8. Their strength] namely, the strength of his people and inheritance.  
V. 9 His anointed] namely, me David who was consecrated by him.   

PSAL. XXIX.  
VER. 1. O Ye mighty] the Italian, ye sons of the mighty, let there be no greatness nor height in the world, that doth not humble itself before the great and terrible God.  
V. 3. Upon the waters] upon the clouds where the thunder is engendered, Ezech. 10. 5. or upon the sea over which the thunder maketh a noise, and runneth for a long time.  
V. 6. To skip] that is to say, he hath made the splintery and broken pieces of trees that have been strucken with thunder, to fly up into the air: Or when they have been shaken by the wind, or storms, or by earthquakes: [Sirion] a hill near unto Lebanon, Deut. 2. 9  
V. 7. Flames] namely, lightning and thunder.  
V. 8. Kadesh] this is the great wilderness between Egypt and Palestine.  
V. 9 In his Temple] God indeed makes manifest unto all the world the effects of his power and majesty, but he is no where acknowledged nor worshipped but in his Church. Or these things which make God terrible to all the world, are arguments and inducements to his Church to praise and bless him.  
V. 10. Upon the flood] that is to say, in these terrible tempests, which seem to turn the earth upside down, God is a peaceable Commander of the universe, governing all these accidents through his providence, and by his Sovereign power: some think that he meaneth the general deluge.   

PSAL. XXX.  
THE title [and song] the Italian, Canticle, it is thought that when these two words of Psalm and Canticle or Song are both put in the titles of Psalms; it is meant that the sound of instruments was to be joined with the voice when they were sung in the Temple, and that the voice went before when it is said Canticle and Psalm, and did come afer when it is Psalm and Canticle: [Dedication] see of these dedications of houses, Deut. 20. 5. here is meant the purification of David's house when he came to dwell in it again, after the death of Absolom who had defiled it with incests and other wickedness, see 2 Sam. 20. 4.  
V. 1 Lifted me up] fare from any assault or danger, Psal. 20. 2.  
V. 2. Healed me] freed me from all evils, restored and reestablished me.  
V. 5. His anger] namely, his fatherly anger and saving correction which he giveth his children, Psal. 103. 9 [A moment] namely, with his grace which never faileth: And also because that all temporal things and accidents are but as a small moment in comparison of eternity: [〈…〉 se] the Italian, lasteth a whole life, an ordinary kind of speech to signify perpetuity, as amongst men there is a difference between things that are but for a time, and things that are for life.  
V. 6. Prosperity] the Italian, quietness, that is to say, ease and prosperity: [I said] by a motion of carnal security, though faith have no promise made unto it of exemption from all punishments, trials or exercises.  
V. 7. My mountain] my Kingdom whose chief seat was in Zion: [Didst hide] that is to say, thou didst suspend the actual influence and communication of thy grace.  
V. 9 What profit] he speaks after the manner of man, as Psal. 44. 12 the meaning is, canst thou out of my destruction reap the fruit and obtain the end of thy glory in thy Church, see upon Psal. 6. 5. Isa. 33. 18. [In my blood] namely, my violent death inflicted upon me for a punishment, which being joined with the feeling of God's wrath, cannot produce in man the effect of praising God voluntarily, see Psal. 39 11. Now all believers have always abhorred such a kind of death before they were reconciled to God, and had a true feeling of his grace.  
V. 12. My gloris] that is to say, my tongue or my soul, Psal. 16. 9   

PSAL. XXXI.  
VER. 1. IN thy righteousness] namely, thy upright and invariable truth and firmness of thy promises and covenant, or thine equity which consists in righting of those who are wrongfully oppressed.  
V. 5. Redeemed me] that is to say, my soul is thine because thou hast redeemed it from eternal death, and therefore living or dying, I will by an assured faith put it into thine hands, being sure that it cannot perish, but that thou wilt turn all mine evils and disastrous chances, to my salvation.  
V. 6. That regard] that are given to Idols, which have no Godhead in them, but that which the Idolater doth falsely attribute unto them; nor power, but what the Devil deceitfully doth lend them: or generally, those that put their trust in any thing but only in God.  
V. 8. Thou hast set] thou hast established me in a peaceable and secure estate.  
V. 10. Iniquity] the Italian, my pains, Hebrew, mine iniquities, because that death and all miseries proceed from sin, the Scripture doth often confound the names of the cause, and of the effects.  
V. 11. A sear] by reason of horror and grief, as if I were a person struck with some extraordinary curse of God.  
V. 12. A broken vessel] a broken potsherd or some old forsaken piece of tile.  
V. 15. My times] thou rulest, and governest my whole course of life, thou settest down how long it shall last, and disposest and orderest all the passages of it.  
V. 17. Let them be silent] or let them be rooted out.  
V. 20. Hide them] thou settest them in safety, in a place that is secure and hath an inviolable privilege of freedom: A kind of speech taken from Princes secret and withdrawing Chambers, which are sacred places [From the strife] from false accusations and calumnies, from cruel slanders, and from being wronged and insulted over.  
V. 22. In my haste] the Italian, in my error, or hastiness; when I have by my calamities been transported into irrigular thoughts and unseeming words.   

PSAL. XXXII.  
THE title [Maschil] this word is often found in the titles of Psalms; some hold it was some particular kind of penning; others expound it a Psalm of instruction, or made by some wise and understanding body, and therefore fitting to give instruction to others.  
V. 1. is covered] a figurative term taken from the filths and ordures which men cover, because they may not annoy and be loathsome to men's view; so God clotheth man with Christ's justice and innocence, that he may not be moved to wrath and to reject him, by reason of sin, which would otherwise appear in him; but that he may receive him into favour, beholding him in and through Christ, see Gal. 3. 14. Rev. 3. 18.  
V. 2. No guile] namely, hypocrisy and dissimulation, which is incompatible with true and justifying faith, 1 Tim. 1. 5.  
V. 3. Kept silence] when I have not disburdened my conscience by a sincere confession to God, and have not with prayer sought the true means to obtain grace: [My bones] all my strength hath been destroyed, and hath failed in me: [My roaring] whilst I have done nothing, but complain grieveously for mine afflictions; and have not sought a remedy for the cause of them, which is sin, not yet healed by thy grace.  
V. 4. My moisture] or greenness, that is to say, all the moisture and substance of my body hath been consumed and dried up, either by some burning disease, or by the feeling of God's wrath, and all the vigour and gladness of my soul hath been quelled with the fire of thine indignation, see Psal. 38. 3. 4.  
V. 5. The iniquity] namely, so much of sin as was criminal and deadly in thy sight, for God after he hath pardoned, doth yet reserve unto himself the fatherly correction of a sinner, and the curing of the wound and disease of the soul by many calamities, by which David himself had been visited, see Psal. 39 12. & 109. 24.  
V. 6. For this] namely, being taught, and induced by mine example to put full confidence in thy mercy, he shall desire it at his need: [When thou mayest] that is to say, whilst thou givest a man time and scope of repentance, before thou dost pronounce the irrevocable sentence against the obdurate sinner, and before thou hast taken thy spirit and grace from him, either during his life or at his hour of death, see Isa. 55. 6. John 7. 34. & 8. 21. Heb. 6. 6. [in the floods] namely, in great and general calamities.  
V. 7. My hiding place] refuge and safeguard: [thou shalt compass me, thou shalt on all sides give me occasion to praise thee and rejoice in thee: Or, thou shalt give all thy people occasion by being participants of my deliverance to yield thee solemn thanks, and make a public rejoicing therefore.  
V. 8. I will] david's words to every believer: [With mine eye] to guide thee, and for to have a care of thy salvation.  
V. 9 Lest they come, etc.] the Italian, otherwise they will not come, etc. thou canst not rule them, nor have any service of them, before thou hast tamed and bridled them. Others translate it, that they may not come near unto thee, namely, to do thee any harm.   

PSAL. XXXIII.  
VER. 1. IS comely] that is to say, it is their proper duty, fitting for their state, and acceptable in their mouth, and wherein hypocrites and wicked, men ought to have no part, for they profane God's name, in what manner soever they take it, Psal. 109. 7. Prov. 28. 9 Zach. 11. 5.  
V. 3. A new song] that is to say, sung with such fervency as new things use to be sung. Or always new, according to God's grace which never waxeth old. Or, sung by the motion of the new spirit of grace: which doth not so much look after the old benefits of the creation, as after the new benefit of the redemption in Christ, which reneweth all things, see Psal. 40. 3. and 96. 1. Rev. 5. 9 and 14. 3.  
V. 4. In truth] with loyalty, without any guile, with perseverance, without any inconstancy; which are the two main vices and corruptions, which defile and corrupt all goodness which proceeds from man.  
V. 6. By the word] namely by the manifestation of his word and 〈…〉 tious decree, or by his subsisting word, which is the son: as by a conjunct cause, equal, and cooperant, Pro. 8. 27. john 1. 3. 10. Colos. 1. 16. Heb. 1. 2. [by the breath] namely by his word and command, Or by the subsisting spirit, which is the third person in Trinity, inseparable from the other two, as well in essence as in operation, see Gen. 1. 2. 26. joh 33. 4.   

PSAL. XXXIV.  
THE title: Changed his behaviour] the Italian, counterfeited, that is to say, feigned himself mad, or changed his carriage and behaviour: [Abimelech] in Samuel it is Achish; but it should seem that Achish was the name of the person; and Abimelech the name of the Royal dignity, common to all the Kings of the Philistines, as Pharaoh in Egypt, and Caesar in Rome, etc.  
V. 2. The humble] or the meek, the ordinary title of all believers.  
V. 5. Looked] through faith, hope and prayer: [lightened] comforted, cheered, and directed in their necessities and calamities.  
V. 6. This poor man] David speaks this of himself, or brings in the elect speaking of him.  
V. 8. Taste] clear your judgements, that you may rightly know God's goodness, examine the trials and proofs which he gives you of it, and take pleasure and delight in it.  
V. 12. That he may see] that is to say, that he may enjoy those good things as if they were in his present possession.  
V. 18. Broken heart] bruised, and beaten down with afflictions and troubles. Or, contrite and mortified by humility and patience, Psa. 51. 17. Isa. 57 15. and 61. 1.   

PSAL. XXXV.  
VER. 6. LEt their way] let them have no light for their actions and enterprises, nor be guided by any good counsels, nor have any firm subsistence.  
V. 7. They hid for me] a phrase taken from hunters.  
V. 10. All my bones] that is to say, I myself with all my strength and power. Or, I who am at this present quite consumed and extenuated, as if I had nothing left me but skin and bones.  
V. 11. They laid] the Italian, they asked me, they laid faults unto me, and accused me for faults, whereof I am not only innocent, but also ignorant.  
V. 12. Spoiling] the Italian, discomfort, the Hebrew word signifieth a privation from all help, comfort, joy and assistance.  
V. 13. Sick] that is to say, afflicted with any kind of calamity: [my clothing] I pitied their afflictions and did humble myself in prayer before God, to mediate fop them: [returns] a phrase taken from the manner of praying which they anciently used, namely b●wing their head down to their breast. And so is represented the continuance and assiduity of prayer, proceeding from the heart, and by this gesture returning, as one should say, back to its spring again, so to make a continual revolution.  
V. 14. I behaved myself] the Italian, I went about, a description of an extreme care, and unquiet passion of the mind.  
V. 15. But in mine adversity] the Italian, in my balting, that is to say, when I have been thrust out of my precedent happiness, and have been shaken by adversity: [tear me] with scoffs and calumnies.  
V. 17. Destruction] their ambushes, and snares whereby they seek to make me fall into perdition: [my darling] the Italian, my only one, see Psa. 22. 20.  
V. 19 Wink] a gesture of a malicious scoffer, Prov 6. 13. and 10. 10.  
V. 22. Keep not silence] do not forbear operating by thine almighty word.  
V. 24. To thy righteousness] righteous I am and innocent in this cause, yet not any way meriting towards God, nor perfect of myself, see Psa. 31. 2.  
V. 25. Ah] a term of mi 〈…〉, as of a man that would incite himself to the full fruition, of the pleasure which is showed him.  
V. 27. Which hath pleasure in the] the Italian, who will have the, who causeth it, and makes him enjoy it, and granteth it him for the love he beareth him.   

PSAL. XXXVI.  
VER. 1. THe transgression] through the experience I have of his wicked life, I do discourse, and conclude within myself, that he hath forsaken all manner of piety and fear of God.  
V. 2. Flattereth himself] he doth incite and entice himself to sin; by discoursing falsely of God's patience, of his own wealth and prosperity, of the delight and profit that he reaps thereby, an● otherslike baits of iniquiey. Or he covereth and cloaketh his sin, see job 20. 12.  
V. 4. Upon his] he bestow this time of rest, when he is retired from other employments, to plot those wickednesses, which in the day time he puts inexecution.  
V. 5. Thy mercy] it should seem that these two virtues, mercy, and truth are for the faithful, and the other two of righteournesse and judgements for the wicked: [reacheth] that is to say, it is infinite, and incomprehensible.  
V. 6. Great mountains] that is to say, it is eminent and governs all things. Or it is firm and immovable, Heb. the mountains of God, according as the Hebrews do add the name of God to many things, to extol the greatness of them, see Psal. 80. 11. jon, 3. 3. [a great deep] the Italian, abyss, as well for his incomprehensible providence, as also because that through his judgements, the pomp and greatness of the world, is ab●ssed, and sunk beyond recovery.  
V. 8. Satisfied] this aught to be chiefly referred to God's children, who in this life have the grace of God in abundance in his Church; and afterwards do pass to the perfect possession of hi● glory and happiness, Psa● 16. 11.  
V. 9 In thy light] the Italian, by thy light, that is to say, in this world we are vivified and enlightened in a lively faith, and saving knowledge, by thy spirit of grace; and in the celestial life the light of thy glory shall fill us, and transform us, and make us capable of contemplating thee face to face, and to enjoy thy presence for ever, see Isa. 60. 19 2 Cor. 3. 18. Rev. 21. 23.  
V. 10. And thy righteousness] in defending and protecting their right against their enemies.  
V. 11. Remove me] let it not make me go wand'ring out of thy house, where liech the good of all fa●thfull souls. It seems he means his flights from Saul's persecutions, 1 Sam. 26. 29. Psal. 11. 1. and 42. 6.   

PSAL. XXXVII.  
VER. 3. SHalt be fed] like a sheep, under the conduct and keeping of a good shepherd.  
V. 5. Commit] by prayer recommend thy way unto the Lord, and by faith assure thyself that he undertaketh the care and conduct of it: [thy way] thy businesses, actions, and all the passages of thy life.  
V. 6. Shall bring forth] shall make the truth of it appear out of ignorance, the virtue of it amidst calumnies, and false judgements, and the dignity and value of it, after some obscurity of calamities and afflictions: and this he will do, either by convincing of men's hearts inwardly, or by making it renowned and glorious by the proof of outward blessings.  
V. 7. Patiently] in peace and patience without mourning see Psa. 62. 5. Isa. 30. 15. Lam. 28. 3.  
V. 12. In the abundance of peace] or through the abundance of peace.  
V. 13. Shall laugh] a humane manner of speaking: to show the absurdity and folly of the wickeds enterprises, the vanity of their endeavours, how easily they may be put back: and the ignominy which they receive. [hi● day] namely the time prefixed by divine providence for the judgement, and per 〈…〉 on of them.  
V. 16. Of many] or of the great and mighty wicked ones.  
V. 18. Knoweth] he takes a care of their life and being: and as he hath within himself decreed how long it shall last, so he guides all the passages of it, and doth daily supply their necessities, see Psa. 1. 6 [inheritance] the goods which they possess as they are the children of God, can not perish not be taken away from them.  
V. 19 Ashamed] the Italian, confounded, that is to say, deprived of help, and frustrate of their hopes.  
V. 20. The fat] melted at the fire.  
V. 21. payeth not] he cannot pay by reason of the extaeame poverty which God in his judgement afflicts him with.  
V. 22. Shall inherit] they shall have the true and only right and interest in God's creatures, which is gotten them by their redeemer; they shall lawfully and godlily enjoy that part which shall be bestowed upon them in this world; and shall afterwards have their full inheritance in heaven, Rom. 4. ●3.  
V. 23. The steps] God prospereth and bringeth to a happy period and end, all the business of such of his children as he hath received into his grace, and which do endeavour to please him. Others translate it, the just man's steps are directed, and he delighteth in his way: [are ordered] or established and strengthened.  
V. 24. Though he fall] namely into miseries and calamities.  
V. 25. Begging] this mayst not be understood of all manner of poverty, which may constrain a man to live of alms: to which kind of poverty there have in all ages many godly men been subject: but of the shameful trade of begging, which joined with poverity beateth a sign of Gods curse along with it, and is accompanied with many vices, see job 15. 33. and 30. 1. 3. 5. Psa. 59 15. and 100 10, Others do understand this particularly of alms givers, who give for the love of God, and therefore do not come to poverty, Psa. 11●. 5. 9 Prov. 11. 14 25.  
V. 26. Is blessed] receives grace and communication of all true goodness from God. And praises, good will, and good wishes from men.  
27. And dwell] thou shalt never be dispossessed of those good things, not the secure habitation which God hath given thee in his Church, and 〈◊〉 the last shalt he gathered to eternal glory.  
V. 28. His Saints] the Hebrew word doth properly signify godly and good men.  
V. 29. The land] namely the whole world whose lower part the elect do enjoy during this life, as they are Gods children: and after this life they ba●e, the heavenly inheritance, which is the true ●●nd of the living.  
V. 31. His steps] he shall be firm and constant all his life time, as well in goodness as in blessing.  
V. 34. His way] his commandments, which are the direct way which God hath marked out for man, to bring him to him.  
V. 35. Eay tree] the Hebrew word according to some, signifieth any kind of tree that standeth in the same place whereas it did first grow.  
V. 37. For the end of that man is peace] the Italian, for there is a reward for a man of peace, namely the good man who seeks to be at peace with God and man, and offendeth no man, nor doth not trouble any righteous society; but he whose goodness makes a sweet league and harmony with all good men, see Mat. 5. 9  
V. 38. The end of the wicked shall be cut off] the Italian, all reward shall be taken away from the wicked, or the wickeds posterity shall be cut off.   

PSAL. XXXVIII.  
THE title, [to bring to remembrance] that is to say, penned to keep his afflictions in memory, that the fruit, instruction, and amendment may last for ever. Or to put God in mind of his grievances by prayers, confession, etc. A phrase taken from sacrifices, wherein there were certain offerings of memorial, see Exod. 30. 16. Levit. 2. ●2. and 6 15.  
V. 4. Gone over] they have overflowed even my very head, Psa. 42. 7. Or they are more in number than the hairs of my head, see Ez. 9 6.  
V. 5. Foolishness] my rashness and inconsiderateness in sinning.  
V. 6. Go mourning] the Italian, in sad, colour 〈…〉ing, for those that were afflicted with sickness, did anciently use for to humble themselves before God in this manner, see Job 2. 8. and 30. 28.  
V. 7. A loathsome disease] the Italian, with inflammation, it might be some burning seavor, which made his side● po●● and beat continually. Others take it for some ●ore, or pestilential carbuncle. Some translate it matter, or rottenness.  
V. 8. Roared] I do send forth cries which are l●wd and full of anguish, my heart boyles, and hears with grief and sorrow.  
V. 11. All 〈…〉] the Italian, over against me, like idle spectators, scorning, or no● daring to come near me. Or affarre off, looking upon me with horror, Luke 10 31. 32.  
V. 12. Lay snares] or lay wait for me to take away my life.  
V. 13. Herd n●t] I do as though I heard not. I bear all things with silence, be it through patience, or by reason that I know not what to answer to their reproofs, and false judgements, which are grounded upon these my strange evils, and disasters, see 2 Sam. 1●. 10. Psal. 39 9  
V. 1●. No reproo●●s] 〈◊〉 no reasons or arguments to confound mine adv 〈…〉 s, see job 23. 4. Psal. 119. 42.  
V. 15. Thou will hear] the Italian, thou wilt answer, for me that have nothing to reply.  
V. 16. My foot] when it seems that I am moved in body or mind.  
V. 17. My sorrow] the cause and feeling of it, is continually before me.  
V. 18. Declare] only in thy sight, as a penitent man, in all humility confessing, that I may obtain mercy, whereupon mine enemies grow the more insolent.  
V. 19 Are lively] they flourish and enjoy health and prosperity.   

PSAL. XXXIX.  
THE title, [jeduthun] he was one of the three chief heads of the holy music appointed by David, 1 Chron. 16. 41. and 25. 1. 3. Others think that this Psalm was given to the company of the jeduthunites, which as well as the rest had always it head.  
V. 1. I said] I had propounded and firmly promised to myself: [my ways] my actions and words: [a bridle] or mous●e for my mouth; his meaning is, I will bridle my inward motions and swellings, so that my tongue shall not run out, which is the first and suddenest budding of sin, jam. 3. 2. 3. [is before me] I will see him flourish and prosper, abusing God's patience with insolency and persecuting of the godly.  
V. 2. Dum●●] to not mur●●ure, nor withstand God's providence: [from good] namely from that which was lawful and reasonable for me to speak in my sufferances, for defence of mine innocency, which was to complain unto God and desire justice at his hands.  
V. 3. Was ●●t] seeing I could not evaporate my passion in words, I do inwardly boil through impatience.  
V. 4. Make me to know] seeing mine afflictions are such, that it seems they can have no end, but only with my life, I pray thee let me know the prefixed time of it, that according to it I may provide myself with patience. Or do thou shorten it, that I may not be quite overcome.  
V. 5. Behold] he seemeth herein to correct his former wishes or desires, as if he said; But why do I thus grieve at the lastingness of my miseries, seeing that man's life is so short? cannot I comfort myself in the shortness of my life, which will also shorten my miseries, see 2 Cor. 4. 18. [an hand breadth] or four finger's breadth, which is one of the least geometrical measures: [at his best state] the Italian, though he stand, that is to say, though he be alive, or in a prosperous, and well settled state: [altogether vanity] he is like an abbreviate, or compound made of all that is brittle, transitory, and decaying in this world.  
V. 6. Walketh] the Italian, goeth and cometh, this vanity of man is not only discovered at his death, which is so sudden, but in the whole course of his life also which is like unto a flying shadow, see 1 Cor. 7. 31. [they are disquieted] or tossed to and fro, the Scripture often joineth trouble and vanity together, and also confounds the terms, see Host 8. 7. an irrigular tossing to and fro, being proper to light and empty bodies.  
V. 7. And now Lord] though I know very well by the discourse of reason, that death will end my miseries, yet that is not my true comfort, which consists in nothing but only in thy grace and salvation.  
V. 8. The foolish] that is to say, the worldly man, who is preoccupated with false and erroneous opinions, transported with vain passions, and drunken with his own prosperity, see Psal. 14. 1.  
V. 9 I was dumb] the Italian, I grow dumb, now that I have through faith set my soul in peace, and leaving aside mine enemies, who a●e but secondary causes of mine evils, I am come up by virtue of thy spirit, to thee who art the supreme cause; I can voluntarily keep silence and have patience, which before, natural reason could not induce me to do.  
V. 11. For iniquity] namely when corrections are sent by thee for an express punishment of sin, either in fatherly severity to thy children, or as a judge for a punishment to the wicked: [like a moth] which is easily crushed, and killed, see job 27. 18. Psal. 58. 8. or by a secret kind of consumption; as a moth gnaweth or fretteth a garment, and makes no noise, see joh 13. 28. Isa. 50. 9 Host 5. 12. [surely] in the violent and fierce wrath of God, man's vanity is plainly discovered, which is not so well perceived in the slow and unperceivable decay of nature.  
V. 12. A stranger] I am to make but a short stay and abode in this life, by thy sufferance; therefore do thou that art the everlasting Lord, use that mercy towards me which thou commandest to be used towards strangers, that are pious persons. Or, regard me as a poor stranger who am come under thy roof for protection: [as all] I do acknowledge myself to be in the same state of misery as all my predecessors were, and therefore I desire the same grace and favour as thy hands as they had before me.  
V. 13. Spare me] mitrigate the violence of mine affliction: [recover strength] by faith in spirit, that I may 〈…〉 is my course, and the good fight, obtaining the victory through a happy death; after which there is no more beginning again: [be no more] in regard of this life, in which the fight continueth, and is ended by death.   

PSAL. XL.  
VER. 1. I waited patiently] the Italian, I waited long, Heb. in waiting I waited.  
V. 2. Horrible pit] that is to say, out of horrible, and unavoidable dangers and calamities, Psal. 18. 16. and 69. 1. 2. a phrase taken from high falls of waters.  
V. 3. A new song] see Psal. 33. 3. [and fear] shall, by these wonders, be brought to an humble reverence, and worship of God, and to trust in his goodness.  
V. 4. Respecteth not] doth not stay to build his hopes and enterprises upon the Kings and Princes of the world, Psa. 62. 10. 118. 8. 146. 3. nor upon any means or assistauce of profane and idolatrous men. Others, he turneth not af●er those etc. doth not imitate those who trust in their own powers, or deceitful wisdoms, which are the two kinds of carnal confidence, which are blameful.  
V. 5. Thy thoughts] no man can justly acknowledge nor yield thee sufficient thanks, for the singular acts of thy providence, which are infinite in number, and surpassing in greatness. All that can be said, or known, is but only in part, and in general.  
V. 6. Thou didst not] for all these kindnesses thou desirest no other sacrifice, but the true and spiritual sacrifice of new obedience, and thanksgiving: without which, and in respect of which, all external sacrifices are of no esteem in thy sight Heb. 10. 5. this hath a relation to the abolishment of the sacrifices of the law by Christ, either by allusion, or by the declaration of some secret meaning, revealed to the Apostle, by the spirit: [hast thou opened] the Italian, hast thou boared, by thy spirit thou hast opened my heart and mine understanding to make me know, love, and desire thy law, see Isa. 35. 5. Acts 16. 1●. Some think David had a relation to the law, Exod. 21. 6. to boar or pierce his care, who voluntarily did yield himself to perpetual bondage, and that the meaning is, I of mine own accord, have dedreated my self to be thy servant, and thou hast accepted of me.  
V. 7. Then said I] namely after thou hadst disposed me to thy obedience: [joe I come] I answer to thy call, and obey thy command I am ready to do what thou pleasest, this is also some intimation of Christ's coming in the flesh: [in the volume] Heb. in the roll, according to the manner of ancient writing, upon great long pieces of paper, which were afterwards rolled up upon a little stick, see Isa 34. 4. Ezec. 2. 9 [it is written] I do submit myself to the obedience of thy law, as if it were written particularly for me. Or to me only, and to all thy regenerate elect doth thy law speak with fruit and efficacy, producing in them the true effect of obedience, and not to unbelievers, to whom it is unprofitable, and doth oftentimes increase their rebellion.  
V. 8. Within my heart] the Italian, in the midst of my bowels] it is rooted in my heart, not only by knowledge, but also by a lively lo●e: my heart is imprinted with it, and it is written upon it, see jer. 31. 33. 2 Cor. 3. 3.  
V. 9 I have] this is the second kind of spiritual sacrifices, namely of thanksgiving, Host 14. 2. Heb. 13. ●5. [righteousness] he meaneth the● vangelicall righteousness which is no hang but God's gr●ce, and all the effects thereof: according to his justice and loyalty in all his promises and convenant, see Psa. 22. 3. Rom. 3. 21. 22.  
V. 11. Withheld not] do not hinder them from coming alowring down upon me: [preserve m●e] do thou employ them in protecting of me.  
V. 12. Mine iniquities] the punishments of them have suddenly overtaken me, see Num. 32. 23. job. 8. 4. [faileth me] through horror and fear of thy judgement.  
V. 15. Aha] scorning, and insulting over my miseries.  
V. 16. Such as love] that do fervently desire it, and use the right means to obtain it.   

PSAL. XLI.  
VER. 1. COnsid●reth the] the Italian, carrieth himself wisely towards the, as well in judging soberly, and charitably, of the hidden causes of their affliction, as in words and acts of humanity and mercy: [the Lord] this is a promise of requiting the merciful, Mat. 5. 7. Or a reproof of men's false judgements, and a comfort to the faithful contrary unto their said judgements; to whom David promiseth in God's name that they shall be a●ed, and have a happy issue.  
V. 3. Make] the Italian, turn, a figurative term, taken from the making of a bed for a poor sick man; that is to say, thou wilt stir up his bed. Others, thou wilt change his bed, namely from a bed of sickness, to a bed of rest.  
V. 6. Speaketh vanity] the Italian, speaketh lyingly, that is to say, maketh a false show of friendship and good will: [gathereth] out of all that he seeth or perceiveth in me, he gathereth matter of evil, and sinister thoughts.  
V. 9 Mine own familiar] he speaks of some perfidious traitor, who was the figure of judas: [lift up] a figutative term taken from the kicking of beasts.  
V. 10. Requite them] as I am a King and lawful magistrate: I will by way of justice requite their wicked treacheries, and not out of any private passion, which is always condemned.  
V. 11. Because mine] because thou hast already abated his pride, and confounded his hopes, by beginning to restore me.  
V. 12. In mine] my sickness and calamities, have not endamaged nor diminished mine estate: [before thy] being always under thy safeguard and care, as thy servant.  
V. 13. from everlasting] the Italian, from one age, that is to say, in all ages; to the end; or from this present age to that which is to come, that is to say, from this time evermore.   

PSAL. XLII.  
THE title: [Maschil] see Psa. 32. [of Korah] Heman one of the three heads of the holy musicians was one of Korah the Levites posterity, 1 Chron. 6. 33. and 25. 5. 6. And these three Psalms bear his name, not that he made them, but because they were particularly sent to him, for to keep them, and play and sing them, when his turn came, to wait upon God's service.  
V. 1. The hart] at all times by reason of his hot and dry nature which makes him extreme thirsty at a certain season of the year, but especially when he is hunted: [my soul] I servently desire to be in thy tabernacle, before thine Ark, where thou art present in the tokens and effects of thy grace and virtue: whereas I am now far from them by reason of mine enemy's persecutions, and especially Saul's, see Sam. 26. 19  
V. 3. Where is] seeing he appears no where to thy relief, it is a sign that either he hath no power, or that he hath cast thee off, and is no longer thy God, and that therefore if thou hopest in him, thy hopes are all vain  
V. 4. I power out] that is to say, my spirits are scattered, and empty themselves in tears and sorrow, see job 30. 16. [for I had gone with] when I went to the house of God with a great company of people rejoicing, according to the manner of solemn feasts, see Isa. 30. 29.  
V. 5. For I shall yet] I do assure myself by faith; that he will give me new cause to praise him, when he shall in grace turn towards me, whereon dependeth the salvation of all his elect. Others expound it, I will yet praise him and his salvation, etc. Or for his salvation.  
V. 6. Remember thee] I take comfort, representing unto myself, by faith in spirit, thy presence, and grace in thy Temple, from which I am now absent: [from the land] from the country which is near the heads of jordan: meaning that great row of hills which is generally called Hermon, Num. 34. 7. where David lay hadden during Saul's persecutions: [Missar] the name of a hill not mentioned elsewhere.  
V. 7. Deep calleth unto] a figurative description of his calamities, the meaning is, that as after the thunder in the clouds, there fall great showers of rain; so thy wrath is followed by a whole deluge of afflictions, which shower down one after another without cease, or end.  
V. 8. Will command] the Italian, will send, that is to say, I hope that after this fullness of calamities, he will send forth a commission and con manned of grace, sor to set me free, Psal, 44. 4. and 68 28. whereby the day shall be filled with his loving kindnesses: and the night shall be employed in meditating upon them, acknowledging them, and setting them forth: [of my life] the only author, defender, and preserver of it.  
V. 9 I will say] now in the state of affliction, wherein I finde myself at this present, I will persevere in prayers, expecting hereafter the effect of my Faith.  
V. 11. The health] the Italian, the complete safety, the only author, and perfect cause of my deliverance; through which I hope yet one day I 〈◊〉 all be able to lift up my head freely, and show my countenance cleared through gladness and honour.   

PSAL. XLIII.  
VER. 3. SEnd out] according to the truth of ahy promises, let me again behold the brightness of thy countenance: namely of thy grate and favour, which may disperse all the clouds of my calamities, and may bring me again into thy Church, out of which I am now driven by the violence of mine enemies.   

PSAL. XLIV.  
VER. 〈◊〉. ANd cast them out] the Italian, and caused our fathers to grow, that is to say, thou causedst them to prosper and grow like vines or other plants which do grow and spread abroad.  
V. 3. Their own sword] which though they did employ with much valour, by God's command; yet it could not have wrought those effects, which did surpass all humane power, and were true miracles wrought by God: [the light] namely thy grace and favour.  
V. 4. Command] that is to say, work it by thine almighty word, which gives a being, and is a law for all things, see Psa. 42. 8. and 68 28.  
V. 5. Through thy] calling upon thee, through thy strength and power, under thy conduct, fight thy cause, by thy command.  
V. 9 Goest not forth] thou dost no more assist us in our sights, a term taken from that the ark was wont to be carried in the camp in the time of great and imminent dangers of war, Num. 14. 42. and 31. 6.  
V. 12. Thou sellest] that is to say, thou hast suffered their enemies to subdue them easily, without any loss or damage: or hast given them over to their wills, as a thing of no value: [dost not increase thou thyself seemest to have lost by this oppression of thy people, which was as it were thine own inheritance and thine enemies have not so much as yielded thee, any acknowledgement, or done thee any homage therefore, as it were to recompense thy loss. Others, thou hast not raised their price, that is to say, thou hast let their enemies have them at what price, and upon what condition they would themselves, and hast not caused them to pay a dear rate for their conquest.  
V. 14. A● shaking] a sign of scorn, and derision, as 2 Kings 19 21. job. 16. 4. Psal. 22. 7.  
V. 15. My confusion] I have causes of confusion continually before mine eyes, the marks whereof I carry upon my face, and forehead, which are covered with shame.  
V. 16. Avenger] that is to say, an enemy grievously incensed, Psa. 8. 3.  
V. 19 Of dragon's] that is to say, horrid places such as are the receptacles or dens of those beasts, see. Isa. 34. 13. and 35. 7. by which is meant an extreme desolation: [the shadow] that is to say, deadly calamities, Psa. 23. 4.  
V. 20. Stretched out] prayed after the ancient manner of praying, with arms laid abroad, and hands turned up, job 11. 13.   

PSAL. XLV.  
THE title [Shoshannim] an unknown name of a time, or os a musical instrument: [of loves] spiritual love's, of Christ and his Church, as in the book of Canticles, the contemplation and penning of which was peradventure occasioned by Solomon's nuptials and from thence are taken many terms, to signify things which are merely divine and celestial.  
V. 1. Enditing] the Italian, bubbleth out, a figurative term, which is very frequent in scripture, to express not only the fervency of a righteous man's zeal, but also the vehemency of divine inspiration, see job 32. 18. [a good] that is to say, a discourse of dainty matters: [touching the] the Italian, I rehearse my works to the King, that is to say, I consecreate these my works, to the honour of the everlasting King of the Church.  
V. 2. Fairer] excellent and perfect in all manner of virtue, and such dost thou appear to be to thy Church, see Isa. 33. 17. [grace] that is to say, besides thine own proper perfections, thou hast that sovereign gift of communicating thyself by thy most sweet and gracious word, see Isa. 50. 4. [therefore] these are the two causes, and grounds of the establishment of thine everlasting Kingdom by God, thy Father.  
V. 3. Thy sword] which is the most efficacious and piercing word of thy Gospel, Isa. 49. 2. Heb. 4. 12. Rev. 1. 16. and 19 15.  
V. 4 Ride] or be thou carried as it were upon a triumphant chariot; which is meant by the Gospel, by the preaching of which, Christ was to be carried victorious and triumphant all the world over: [prosperously] being thus sum 〈…〉 ously armed and furnished, set a happy period to all thy businesses. Isa. 53. 10. [thy right bond] that is to say, if thou dost employ thy sovereign power, thou shalt find the experience of those admirable effects, which the spirit doth foretell by me.  
V. 5. Thine arrows] see concerning these arms of Christ, and of their effect. Isa. 49. 2. 2 Cor. 10. 4.  
V. 6. O God] he directeth his speech to Christ Heb. 1. 8. true eternal God who besides and with the Kingdom of essence, and eternal glory, is also mediator as lieutenant general to his sather, which place he undergoeth in the union of the two natures, yet by the power of his deity.  
V. 7. Therefore] that is to say, because that thou alone through the most perfect justice art fitting and worthy to be King of the Church; God hath consecrated thee for this place, in thine whole person, and hath endowed thy humane nature beyond measure with the gifts of the spirit, which gifts were anciently figured and showed as it were in a shadow, by the anointing of Kings John 3. 34. 1 john 2. 20. 27. [of gladness] for your sweet smelling oils were also used for to beautify the face upon occasions of feasting and mirth, Psa. 23. 5: and 104. 15. and likewise this oil of consecration, and infusion of the gifts of the holy Ghost is also an oil of joy and glory in Christ: [thy fellows] all the true elect, sanctified by the same spirit, and endowed with the same graces, to be Kings and Priests, Rev. 1. 6. and 5. 10. of which nevertheless they receive but a certain portion and measure, 1 Cor. 12. 7. 11. Ephes. 4. 7. whereas Christ hath the whole fullness of it, john 3. 34.  
V. 8. All thy garments] thou art clothed with the gifts of the holy Ghost, which spread forth a most sweet odour of grace even from heaven thy dwelling place, Cant. 1. 3. [out of the] from heaven which is Christ's royal habitation, alluding to King's palaces whose walls were covered over with marble, 1 Kings 22. 39 Amos 3. 15. [made thee glad] namely that everlasting joy which thou hast in heaven.  
V. 9 Daughter's] as much as to say, Kingdoms and provinces shall be joined to the Church of Israel which is here specially meant by the spouse, by reason of that nations prerogative, though they altogether do make but one universal Church, Cant. 6. 8. [honourable women] the Italian, amongst thine honours, that is to say, thy nuptial train and pomp. Others have it thine honourable, that is to say, thy maids of honour: [upon thy] the chief place of honour, next to the sovereign, and was given to the queens, 1 Kings 2. 19 [of Ophir] see job 22. 24.  
V. 10. Harken] the prophets words to the Church: [forget] renounce the world which is as it were thy father's house whence thou wert taken, to cleave altogether to thy husband, according to the Laws of matrimony, Gen. 2. 24.  
V. 12. The daughter] that is to say, the people of that city: he meaneth that the mightiest and famousest nations of the Gentiles, should be joined to the Church, to do in it and with it homage to Christ, Psa. 72. 10. Isa. 23. 18.  
V. 13. The King's daughter] namely the Church, which is God's daughter, and Christ's bride, Cant. 7. 1. [within] the Church though it be adorned with divine graces even in this world, yet it is like unto abride which is yet at home, until her solemn going forth when she goeth to her husband, Rev. 19 7. 8. which signifieth that she doth not outwardly make show of what she is as yet, 1 john 3. 2. or that her ornaments, are spiritual and internal, not worldly, Cant. 1. 5. 1 Pet. 3. 3.  
V. 14. Shall be brought] that of altogether may be composed the entire body of the universal Church.  
V. 15. Palace] first into the communion of the Church in this world, and afterwards into heavenly glory.  
V. 16. Thy children] as if he said, O Christ, in stead of the jewish nation out of which thou shalt come according to the flesh; the whole Christian Church shall be thy people, which is made so by thy word and spirit, Heb. 2. 13. [princess] by some degree and measure of particitation of Christ's spiritual and everlasting Kingdom, and glory, Mat. 19 28. Luke 22. 29. 1 Cor. 6. 3. Ephes. 2. 6.   

PSAL. XLVI.  
THE title: [Alamoth] see 1 Chron. 15. 20. and upon Psal. 6. in the title.  
V. 4. A river] the Church shall enjoy her sweet rest, and security, though it have in itself but weak means, meant by those sma●l streams and torrents where with jerusalem was watered; opposite to great rivers and seas that is to say, the power and greatness of the world, see Isa. 8. 6.  
V. 5. Right early] the Italian, when the morning appeareth, that is to say, just in the point and very moment of the greatest danger, even as when after the dangers of the night, with the day the assault is expected, as God hath done in divers a 〈…〉 ctions of his people, Exod. 14. 24. 27. 2 Chron. 20. 20. Psa. 30. 5.  
V. 6. The heathen] this may be understood of some singular deliverance, as that of 2 Chron. 14. 12. and 20. 23 and 32. 2●. or of such ordinary ones as God sendeth to his Church: [he uttered] a figurative description of God's miraculous assistance without any humane means, as Psa. 18. 6. 7.  
V. 8. He hath made] or he hath sent desolations upon the earth, that is to say, he hath destroyed the Kingdoms of the world which were his enemies.  
V. 10. Be still] Gods words to his enemies, to exhort them to repentance, or to denounce perdition to them, if they continue.   

PSAL. XLVII.  
VER. 2 FOr the Lord] that is to say, the everlasting son of God, being gone up to heaven, hath ta●en possession of the universal Kingdom; which God his father hath given him.  
V. 3. He shall subdue] this must be understood of the spiritual subjection of the whole world to Christ's Kingdom, in whom the Church hath part as being his body, see Isa. 49. 23.  
V. 4. He shall] the Italian, he hath, that is to say, he hath by his free election given us an excellent inheritance, chosen out above all other, wherein consists all our glory; namely the Kingdom of heaven.  
V. 5. Is gone up] this may figuratively be understood of the ark of the covenant, in which God did show himself present, which was by David transported with great pomp and solemnity into his city, 2 Sam. 6. ●2. or by Solomon into the Temple 1 Kings 8. 6. But spiritually and chiefly it ought to be referred to Christ's asscension into heaven, as Psa. 68 24. 25.  
V. 8. The throne] namely the ark figuratively, 1 Chron. 28. 18. Psa 80. 1. and 99 1. and heaven in truth and mystically, Heb. 8. 1. and 12. 2.  
V. 9 The people namely of two they have been made one only people, a prophecy of the calling of the Gentiles: [unto God] he is the only protect●r, and governor of the universe; and therefore it is fitting and just that all men should acknowledge him and serve him.   

CHAP. XLVIII.  
THE title: [Of Psalm] see upon the title of Psal. 30.  
V. 2. Beautiful for situation] not so much for temporal blessings, for which she was called the Queen of the East, as for the spiritual ones, God being present there, and his service truly established there, and the promise being, that the Messias should there accomplish the work of our redemption: [of the great King] which God had chosen for his Royal residence, where all his people are to come, to receive his commands, and to yield him homage and service.  
V. 4. The Kings] he speaks of some notable enterprise which was against the Church, as Psal 46. 6  
V. 7. Thou breakest] the Italian, they were broken as the East wind, breaketh the Ships of Tarshish, thou dost overthrow all the preparations of men in the Sea of this world: [Of Tarshish] of the great Sea, either Mediterranean of Ocean: [With an East wind] which is a tempestuous wind in those country's, jer. 18. 17.  
V. 8. As we have heard] that is to say, this deliverance of ours, is equal to those ancient deliverances whereof we have heard report: Or we have so and the effects to be according to thy words and promise.  
V. 10. According to thy] thou makest thyself to be known such, as indeed thou art; and like unto such a one art thou praised and glorified.  
V. 11. The daughters] the cities of the Tribe of judah, called daughters in respect of jerusalem which was the Metropolis.  
V. 12. Walk about] a poetical representation, by which the world is invited to consider the impregnable strength and magnificence of the Church, by reason of the presence of her God; even as singularities of the Fort or Castle of a City are showed to Travellers, to the end, that the may spread the fame thereof into foreign parts a great way off.   

PSAL. XLIX.  
VER. 3. OF wisdom] Hebrew, wisdoms, namely, concerning the true knowledge and apprehension of the end of man, that he may lead his life accordingly.  
V. 4. I will incline] a term taken from Musicians who lean to their ear, when they are tuning their instruments, meaning that he will instruct himself as well or better than any other can.  
V. 5. The iniquity] that is to say, the congregation of the wicked, or the calamities which God useth to inflict upon his children for the punishing of sin.  
V. 8. Precious] the Italian, cannot be found, or it is dear or rare to be gotten.  
V. 11. They call] seeing themselves to be mortal, they think for to immortalize themselves by means of their lands and Lordships, which they call by their own names.  
V. 12. The beasts] as much as concerneth the body and this present life, Eccles. 3. 19  
V. 13. Their sayings] Hebrew, their mouth, the meaning is that although the sons of worldly men see the vanity of their father's confidence, yet they will follow their example. Others translate it, they do approve of it with their mouths, that is say, do with words praise that kind of life, and do follow it with their deeds.  
V. 14. Feed on them] the Italian, shall pasture them, a poetical kind of speech, that is to say, being laid in the earth, like unto a great flock of sheep they shall be under the command of death: Other, shall seed on them, that is to say, shall consume them: 〈◊〉 Shall have dominion] the elect who are partakers of Christ's eternal Kingdom in the blessed resu rection which is called the great daybreak, Cant. 2. 17. and 7. 12. 2 Pet. 1. 19 shall obtain a full victory, and have quiet dominion over the world and the worldly: [Beauty] or strength.  
V. 15. Will redeem] shall raise my body to life and glory, because I died in his grace, and my soul shall be carried up to heaven: Or according to others, because he hath adopted me, and received me into the number of his elect.  
V. 18. He blessed] he hath been contented, and flattered himself with a vain opinion of happiness.  
V. 19 He shall go] the Italian, it shall go, namely, the soul of the worldly man: [See light] namely the light of life and glory everlasting.  
V. 20. Understandeth not] namely, true spiritual wisdom to apprehend the scope of everlasting happiness, and direct his life towards it: [The beasts] not as concerning the lastingness and subsistency of the soul which is eternal, but in the privation of happiness which is the true end of man.   

PSAL. L.  
THe title, [Of Asaph] a famous Musician in David's days, 1 Chron. 25. 2. who was also a Prophet and composer of Psalms, 2 Chron. 29 30. whereupon it is not certain whether the Psalms which are entitled by his name were composed by him, or whether they were only directed to him and his successors, to be played and sung in their turns.  
V. 1. The mighty God] the Italian, the God of gods, the representation of a solemn act; namely, the Lord judging of his Church, drawn according to the model of the great and last judgement, to which it serves as a preparation for instruction and correction: [The earth] that is to say, all the inhabitants thereof.  
V. 2. The perfection of beauty] the Italian, the place of the perfection, or according to others, he appeared completely beautiful.  
V. 4. To the heavens] to be as assisting and witnesses, Deut. 32. 1. Isa. 1. 2. unless that by the heavens he means the Angels.  
V. 5. Gather] this seems to be spoken to the Angels, who are ministers in this judgement, Matth. 13. 39 41. and 24. 31. [Saints] namely, all the members of my Church and people, sanctified by my covenant and the seals thereof, by my calling and their profession; though many have denied the truth and virtue of it. [By sacrifice] that is to say ratified it by a solemn sacrifice and spilling of the blood, set down, Exod. 24. 8. Others refer it more generally to all sacrifices which were seals of God's covenant.  
V. 6. Declare] God's justice shall in this judgement of his be manifested to all the world, as plainly as those things which from heaven are seen here upon the earth, Rom. 1. 18. [God is judge] a true i and Sovereign judge of all the world, and therefore ●n him there can be no injustice, job 34. 13. Rom. 3. 6.  
V. 7. Testify against thee] the Italian, make my protestations to thee, namely, solemn declarations of what I require at thy hands, and what I do interchangeably promise to thee.  
V. 8. I will not] in this judgement, I will not ask thee any account of the external and ceremonial service, which of itself is not agreeing with my nature, nor acceptable to me, but only being done as a duty of obedience, and joined with the internal service of faith, invocation, holiness thanksgiving, etc.  
V. 11. I know] they are always before me ready at my service.  
V. 14. Thanksgiving] the Italian, praise, he comprehends all the spiritual service in these two parts of thanksgiving, and invocation; and in effect it consisteth all, in receiving of God in faith by means of prayer; that which he pleaseth to bestow upon us, and to give unto him again what he therefore requires at our hands; that is to say, service and acknowledgement in words and deeds, which things are pointed out unto us by these terms of the Law, namely, of sacrifices of praise, and of vows, see Leu. 7. 12.  
V. 18. Thou consentest with him, the Italian, thou delightest in his company, or thou runnest along with him. [Hast been partaker with] the Italian, thy portion is with, thou art their companion. A term taken from commerce, or from banquets made after the ancient manner, to which divers did contribute, and had their shares therein.  
V. 20. Thou sittest] even at thine own ease, as if it were a pastime and recreation to thee.  
V. 21. And I kept silence] I have not taken notice of thine offences, nor have not punished them suddenly, Eccels. 8. 11. 12. Isa. 26. 10.  
V. 22. Tear you] that is to say, destroy you by executing of my judgements: God in his rigour being compared to a Lyon.  
V. 23. That ordereth] according to my will which is here setdown.   

PSAL. LI.  
VER. 1. BLot out] sin hath in it the stain of spiritual pollution, and makes one liable to punishment, God blots it out, when notwithstanding the said stain he looks graciously upon the soul by virtue of his son's justice and satisfaction, which presents itself between the sinner and him; and together with that, cancels the debt of the offence in his judgement, and so gives peace to the conscience.  
V. 2. Wash me] a frequent term to signify the lively application and imputing of Christ's blood to the sinful soul, whereby it is put into such an estate, that God doth not abhor it as foul and impure; but accepts of it as beautiful and and clean, see Heb. 9 14. 1 john 1. 7.  
V. 3. I acknowledge] I do judge rightly of it, without dallying or lulling myself asleep: I am ashamed thereof, and am in anguish therefore, and do confess the fault: [And my sin] my conscience doth always set it before me as it is, horrible and abominable.  
V. 4. Against thee] David had sinned against men also, as well through private injury as by public scandal, but for to aggravate his offence, and to seek pardon and remedy, there where only it is to be had, he makes himself guilty towards God alone, the offence towards man being nothing in regard of the offence towards him, whose Majesty is offended, and Law violated in every sin. And also to show that no excuse, pardon, acceptation of persons, or want of power on men's side, could free him from God's judgement, though as he was King, he was exempted from the punishment of men, see Gen. 20. 6. & 39 9 Leu. 5. 19 & 6. 2. [That thou] I do thus confess it, because that all glory may be given to thee, for all the judgements, and punishments, which thou shalt lay and inflict upon me.  
V. 5. I was shapen] I do not only confess my sin in this action, but in general also by reason of the corruption of my nature through original sin, which hath passed into me in my begetting: As if he should say, I have not only sinned, but am also wicked of nature, see job 14. 4. john 3. 6. Rom. 5. 12. Ephes. 2. 3. [Conceive] the Hebrew, warm me, a tetme taken from birds that hatch their eggs.  
V. 6. Thou desirest] the Italian, it hath pleased thee to teach me, that is to say, to regenerate me with thy Spirit, creating a new spiritual light in mine underderstanding and wisdom in mine heart, see Isa. 54. 13. jer. 31. 34. joh. 6. 45. Rom. 12. 2. Ephes. 4. 23. Others translate it, thou delightest in truth in the inward parts, and hast taught me wisdom inwardly: that is to say, thou hast made me by thy Spirit such as thou requirest man to be in sincerity and uprightness; but alas, I have not employed this talon in resisting of temptation, but have spoiled this good work of grace, even as that of nature was already corrupted in me. Yet those small relics which remain in me, do yet revive some hope of pardon, and restorement in me. [In the hidden] the Italian, in the inward, Hebrew, in the secret, see Rom. 2. 29. 1 Pet. 3. 4.  
V. 7. With hyssop] working in me that effect, which is figured by hyssop in ceremonial purifications, Leu. 14. 4. 49. 51. 52. Num. 19 18. Heb. 9 19 which is that God doth not only cleanse the filthiness of sin, but doth also cure the malady, doth only take away the stink of it, but conferreth also upon man the sweet savour of his son's justice, by in putting it unto him.  
V. 8. Make me] as thou hast humbled and bruised me by nathan's message; so let me either by thy Spirit inwardly, or by some minister outwardly, receive the sweet ambassage of peace, and reconciliation, to comfort me after so much terror, see Job 33. 24.  
V. 10. Right spirit] or a constant spirit and well settled in a resolution to serve and obey thee, or to do well.  
V. 12. Thy free Spirit] the Italian, thy voluntary Spirit, or free, that is to say, the Spirit of grace, which is the author of true spiritual liberty in the faithful, Rom. 8. 2. And freeth them from sin and death, and causeth them to serve him willingly: Others translate it, the principal or real spirit, which is ruler and governor of the soul, and all the thoughts and motions of it, as the soul is of the body, see job 30. 15.  
V. 14. From blood guiltiness] namely, from Vriahs' murder, or generally the capital punishment which I have deserved: [Thy righteousness] not that of the law which condemneth irre-missibly: but that of the Gospel, which observes the promises of grace, and according to them doth grant pardon, Rom. 3. 26.  
V. 15. Open thou] that is to say, give me cause, and together with that, a will and holy motion to give thee thanks for thy forgiveness.  
V. 16. For thou] the meaning is, the corporal sacrifices are not of any value, in respect of the Elects true spiritual sacrifices; yea the first, without these are abominable: Now there are two sorts of these spiritual sacrifices, the one for to obtain grace, such as your acts of repentance and contrition were; the other after that we have obtained it; such as the sacrifices of thanksgiving were. I do now present the first unto thee, give me occasion hereafter to yield thee the second, see Psal. 50. 14. 23.  
V. 17. Broken Spirit] that is to say, extremely afflicted and humbled with grief for sin, yet without despair, but offering up such a heart unto God, by a faithful calling upon him in his son's name, see Isa. 57 15. & 61. 1. & 66. 2.  
18. Build] maintain, strengthen, and defend thy Church. It seems that he hath a regard to that; that Prince's sins do take away God's safeguard from the people, Exod. 32. 25. and they ofttimes are punished for them, 2 Sam. 24. 17.  
V. 19 Then] namely, when thou hast purged my sin, by which the whole body of the people is defiled through me who am their head: thou shalt look upon us in favour to accept of our service: [Of righteousness] done rightly according to thine appointment, Psalm 4. 5. [Burnt offerings] see Levit. 6. 22. 23.   

PSAL. LII.  
VER. 1. WHy boastest thou] why dost thou triumph in thy wickedness and cruelty, which thou findest to be favoured and recompensed by Saul: [O mighty man] see 1 Sam. 21. 7. [the goodness] God's grace towards his elect, is not changed or annihilated through thy persecutions and cruelties, but it will arise against thee in their behalf.  
V. 5. Of the living] see Psal. 27. 13.  
V. 6. And fear] namely, they shall reverence God for his judgements.  
V. 9 On thy name] that is to say, on thyself, revealed as by a proper name to thy Church; or upon thy grace and savour: [Before thy Saints] the Italian, and it is good, etc. that is to say, thy Saints do always look after it by faith, and calling upon it, and it is also continually nigh unto them, in all their necessities, and whensoever they pray or call upon it. Psal. 16. 8.   

PSAL. LIII.  
THE title, [Mahalah] it is thought to be the name of a musical instrument, see the same subject as that of this Psalm, Psal. 14.  
V. 5. Where no fear] the Italian, where no cause of fear, without any apparent cause of fear by panic terrors, sent by the Lord, and by a certain secret remorse and trouble of conscience, see Leu. 26. 17. 36. or when they shall be in carnal peace and security, 1 Thes. 5. 3. [Put them to shame] for God condemneth their present enterprises, and reproves their persons, he hath given thee power to overcome and beat them back shamefully.   

PSAL. LIV.  
THE title, [Neginoth] see Psalm 4. in the Title.  
V. 1. By thy name] that is to say, by thyself, showing by thy power that thou art indeed such as thou art termed to be.  
V. 3. Stranger's] he calleth Saul, and his followers so, and the Ziphims, because they proceeded against him, like barbarous people without any humanity, see Psal. 144 7. [My soul] that is to say, they seek to take away my life.  
V. 4. With them] namely, as their head and conductor, whose power supplieth their little number, and their weakness.  
V. 5. In thy truth] pronouncing a just judgement against them or according to thy truth, that is to say, thy true promises made to thine elect.  
V. 7. Delivered me] I assure myself by saith that he will do it, therefore I hold it as done. Others, when he hath delivered me.   

PSAL. LV.  
VER. 2. MAke a noise] wi●h laments, fervent prayer and groans.  
V. 3, Of the vo ce] the Italian, of the cry, it seems that he would describe the war like cries which they make at onsets: [They cast] a term taken from sieges, where they use to roll down, dart, and throw down anything as they can upon the besiedgers, for to endamage them.  
V. 8. Windy storm] namely, the fury and violence of mine enemies.  
V. 9 Divide their] dis-unite them and dissipate their counsels; he seemeth to have a relation to the confusion of languages at the tower of Babel, Gen. 11. 7. see judg. 9 23. Host 10. 2. [In the City] it is very like that he describes the estate of the City of jerusalem, from the beginning to the ending of Absoloms' conspiracy, to which time this Psalm hath a relation, 2 Sam 15. every thing being then in confusion and out of order, without any justice or policy, as it doth happen ofttimes in popular commotions.  
V. 13. It was thou a man] the Italian, it was thou whom I thought to be a man, in as good estimation as myself: [My guide] mine ordinary council whose advice I followed, as a sure guide in all mine affairs and actions, he seems to point at and have a reference to Achitophel's sure advices, 2 Sam. 15. 12. & 16. 23.  
V. 15. Cease upon] as a creditor going to recover his debt forcibly: [Let them go down] punish them as Korah, Dathan, and Abiram, were punished who were old conspirators as these are now, Numb. 16. 32.  
V. 17. Evening] he points out the three ordinary times of daily prayer, observed by God's people in private houses, Dan. 6. 10. Acts 3. 1. and 10. 3. 9 10. [And cry aloud] the Italian, make a noise, namely, praying with great commotion of the heart, fervour and elevation of voice.  
V. 18. There were many with me] the Italian, they are against me in great number: Others, with me, meaning the Angels, Guardians of the faithful, 2 Kings 6. 16.  
V. 19 Have no changes] by repentance and conversion.  
V. 22. Thy burden] thy cares, traves, and businesses which trouble thee.  
V. 23. The pit] namely, present and everlasting death.   

PSAL. LVI.  
THE title, [jonath] these three Hebrew words do signify the dumb dove, which is in distant and remote places: Others imagine it was the beginning of a Song; to whose air this Psalm was to be sung: Others, believe that David calleth himself so, being like a poor dove driven out of its own country, which durst not speak, and was fain to counterfeit for fear of the Philistines, 1 Sam. 21. 13. [Michtham] see Psal. 16. in the title.  
V. 1. Swallow me up] the Italian, men with open throats follow me] they hunt after me, and do what, they can to destroy me; a term taken from ravenous beasts.  
V. 2. O thou most high] the Italian, from on high, that is to say, they take advantage of their degree and might, for to over-top me: A term taken from the advantage which high places have to command the lower ones: Others, translate it, O thvu most high.  
V. 4. In God] I am confident that with God's help, I shall have occasion to magnify the truth of his holy promises, in which I have believed: [What flesh can die] that is to say, mortal man; for man is often so called from that his frail and fading part in contempt of his pride, and for to abate it and beat it down.  
V. 5. They wrest] they give me perpetual cause of grief and complaint.  
V. 7. Shall they escape by iniquity] the Italian, it were in vain for to deliver them, that is to say, destroy them O Lord, for they are hardened, and incurable; thy patience will never draw them to repentance, see Isa. 26. ●0. Others rranslate it, their safety is in iniquity, that is to say they put all their confidence in their deceits, as though they could free them from all dangers.  
V. 8. Put thou] do not suffer me to spend so many tears in vain, keep them in mind, that thou mayest be moved through the abundance of them to restore me.  
V. 12. Thy vows are upon me] that is to say, I have vowed myself unto thee, and laying hold on thy deliverance with a lively faith, I do find myself obliged to perform my promise, see Prov. 7. 14.   

PSAL. LVII.  
THE title, [Altaschith] these words signify, do not destroy: And the meaning thereof in these titles of Psalms is unknown. Some believe that it was the beginning of some ordinary Song, to whose tune these Psalms were sung. Others think that it was a title of prayers made in great danger of death.  
V. 3. He shall send] he shall work my deliverance in a manner which shall be altogether miraculous and heavenly, making the effects of his mercy, and the truth of his promises to appear.  
V. 4. Are set on fire] the Italian, incendiaries, slanderers, court flatterers, which do incense Saul ag inst me, see 1 Sam. 24 10.  
V. 5. Be thou ex●bed] that is to say, make known thy soverague and glorious power in my deliverance.  
V. 6. Is bowed down] the Italian, they drew down, or my soul began to decline.  
V. 7. Is fixed] or reconfirmed and re assured therefore I will sing.  
V. 8. My glory] that is to say, my tongue, of my soul, as Gen 49. 6. Psal. 16. 9   

PSAL. LVIII.  
VER. 1. Do ye indeed] according to some the Hebrew word, signifieth congregation in this sense. O congregation do you speak uprightly, and ye sons of men do ye judge, etc. [suns of] he directs his words to Sau's Counceilors and Courtiers.  
V. 2. You weigh] that is to say, you frame and devise: Or, you maturely deliberate means and ways to execute it: Or, you make show of using some kind of justice, in oppressing me, Psal 94 21. Isa. 10. 1. Or, you level and make plain all things that lie in your way, and remove all hindrances.  
V. 3. Estranged] from God, and from his obedience and love, as if they were not God's people, see Isa. 48. 8. Ephes 2. 12. [From the] even from their first being, by reason of their corrupt nature, Ephes. 2. 3.  
V. 4. The dease Adder] the Italian, Asp, they say, the Asp when he seeth the Charmer, layeth one of his ears close upon the ground, and covereth the other with his tail, because he will not here the Charms, so David would say, that his enemies were hardened in evil, and could not admit of any word of sweet correction, to dead their malice, not any way approving of any magic spells which were condemned, Deut. 18. 10. 11.  
V. 7 Let them be] the Italian addeth [in an instant] Or let them be as if they were cut in sunder: Or let them shoot their arrows, but let them be as if they were cut off.  
V. 9 Before] that is to say, O you wicked men, which even from your birth are as hurtful as thorns, the Lord destroy you betimes before your malice increase and gather strength, like a young thorn which in time groweth to be a great and strong bush.  
V. 10. Wash] a phrase taken from victorious Warriors as, Psal 68 24. as much as to say, he shall peaceably enjoy his victory over his enemies.  
V. 11. Reward for] the Italian, fruit of, that is to say, a reward from God.   

PSAL. LIX.  
VER. 3. NO: for my trangression] namely, against them, whereby they should have cause to persecute me.  
V. 6. They return] the Italian, they go and come, a description of the care, and diligence Saul's Officers used to surprise David.  
V. 7. With their mouth] the Italian, belch out words, insulting as though they had already taken me; or outrageous and flanderous words; or furious and threatening words.  
V. 9 Because of his strength] the Italian, I will beware of their strength; Others, As for their strength I will look upon thee, that is to say, I will hope in thy help to free me from it.  
V. 11. Scatter them] it should seem he hath a relation to Cain's punishment, whom God would not have killed, but would have him to be a wanderer all the days of his life for a spectacle, and an example of Gods, judgements, Gen. 4. 12. Otherstranslate it, Shake them, namely, their degree of honour and dignity.  
V. 12. For the sin] others, the words of their lips, are the sin of their mouth, meaning that all they do say or utter, is bad and wicked: [Be taken] let them be suddenly punished and overthrown, for their impudent presumption, in cursing and slandering me.  
V 15. Let them wander] now they wander up and down to catch me, but the time shall come that they shall wander through hunger and want, to seek food and relief.  
V. 16. In the morning] it should seem this hath a relation to the watching of Saul's servants for him, who thought to catch him, and kill him in the morning, 1 Sam. 19 11. meaning, at that time when these people imagine to have me in their hands, I shall be in safety, and shall have cause to praise and bless thee for my deliverance.   

PSAL. LX.  
THE title, Shushan Edith] the words signify, the Lily of ornament, and it is not certainly known whether it were the name of some musical instrument or the beginning of some ordinary song, Psal 80. in the Title: [To teach] that is to say, given to the College of sacred Musicians for a form of a song of victory, to have their Scholars learn it, and peradventure all the people; to honour David's triumphant return in stead of ordinary songs which were used upon such occasions, see 1 Sam. 18. 6. Psal. 68 12. 26. [twelve thousand] in Samuel and the Chronicles, there is mention made of eighteen thousand, peradventure these twelve thousand were killed in a pitched battle, and the other six thousand in some other skirmishes.  
V. 1. Cast us off] this must be understood of the grievous calamities which the people suffered under the judges, and under Saul's reign.  
V. 2. To tremble] thou hast shaken the land of Israel, and caused them to suffer many adversities.  
V. 3. Made us to drink] thou hast amazed and astonished us with afflictions, like unto a man that had drank some drink to astonish, and make him beside himself, according to the threatening in Deut. 28. 28. 34.  
V. 4. Displayed] in sign of victory: [Because of] not for any desert of ours, but only to ratify the truth of thy promises of grace.  
V. 6. Hath spoken] that is to say, he hath sworn by himself, who is the most holy one: Others, he hath spoken in his sanctury; that is to say, in heaven, or in the Temple where he uttered his Oracles: [I will rejoice] that is to say, I shall enjoy my victory peaccably, possessing the Kingdom of Israel, even over those parts which did longest and most obstinately follow Saul's side, as those places had done which are here named.  
V. 7. The strength] namely that Tribe, in which, by reason of the great number and valour of them, consisteth the chief strength of my Kingdom, see Deut 3●. 17. Psal. 78. 9 [My Lawgiver] that is to say, Jerusalem the chief city of Judah and of all Israel; the great council of the seventy judges, Num. 11. 16. and my soveragne court of justice, Psal. ●22. 5.  
V. 8. My wash▪ pot] that is a people brought into a most abject slavery, as your scullions and dish-washers in Kitchins, Psal. 68 13. or a country grown in famous and of a sordid condition, as your water-carriers are; unless he means the great slaughters which David made in those places, having slain two parts of the Moabites; whereupon the country became as a great pan or bowl full of blood, 2 Sam. 8. 2 [will I cast out] in contem●●, and to despise them: [Triumph thou] that is to lay, acknowledge me to be thy King with joyful acclamations, as who should say, with a long live the King; honour thou my triumph now that thou art subdued, 2 Sam. 8. 1. 12.  
V. 9 Who will bring me] who will put the enemies strong holds into my possession, after that I have overcome them in battle? May be he means Rabbat particularly, the chief city of the Ammonites, which David besieged after all these victories, 2 S●m. 11. 1.  
V. 11. From trouble] or to be freed from our enemies.  
V. 12. Through God] with his help and assistance, and through his power, Psal. 56. 4. 10.   

PSAL. LXI.  
THE title, [Neginah] see Psalm 4. in the Title  
V. 2. From the end] it seems that David made this Psalm at that time as he fled from before Absolom to the confines of the Land of Israel, 2 Sam. 17. 22. Others say, it was when he fled from Saul, as Psal. 42. 6. [〈…〉 ead me] it doth represent a man climbing to get up into a place of safety, but wanting strength to get to it; the meaning is, do thou save me, for of myself I ca●n●t do it by any means.  
V. 3. For thou hast been] this verse may be joined to the former in this manner, I pray thee relieve me, as thou usest to do; or with the following verse 3 upon the assurance of thine ordinary deliverances, I hope to be brought back again to thy Temple, there to remain for ever.  
V. 4. In the Covert] a phrase taken from birds, as Psal. 91. 4.  
V. 5. The heritage] namely, these present and eternal goods, which properly belong to thy children, wherein the world hath no part at all.  
V. 6. Prolong] the Italian, add, or thou wilt add, that is to say, cause thou me to live, and reign under the protection of thy grace and constant love, all that time as thou hast appointed me without any interruption, and let the Kingdom of thy Church become everlasting under the Messias, who is to descend from me.   

PSAL. LXII.  
THE title, [to Jeduth●n] the Italian, over the children of I●duthun, that is to say, over that company, or squadron of sacred Musi●ions, which was of the progeny of jeduthun, 1 Chron. 25. 1. 3.  
V. 1. My soul] or, let it be how it will, my soul hopeth in, etc.  
V. 3. How long] David speaks to his enemies and persecutors: [Will ye imagine mischief] the Italian, how long will ye set upon a man, or will ye contrive and imagine mischief: [a tottering] that is ready to fall, being shaken, or through age: [Fence] that is dry, and hath no mortar to strengthen it, such as your walls that are made about lands or fields.  
V. 4. To cast him] the Italian, to cast this man, namely me, against whom they lay all these plots: [From his excellency] the Italian, from his height, that is to say, from that degree of honour which I now am in, in Saul's Court, and from the Kingdom which I expect according to God's promise.  
V 8. Ye people] namely of Israel, [pour ●●t] lay open before him, with lamentations and prayer●, all your griefs, cares, and desires, with an open heart, and disburden yourselves thereof upon him, 1 Sam. 1. 15.  
V. 11. God] he hath oftentimes revealed by his word, and deeply imprinted in my soul, that he is the Almighty, because that man might trust in him; most loving and kind to reward with his grace, those which serve him; And most just to punish the wicked. Which are the three heads of this Psalm.   

PSAL. LXIII.  
VER. 1. WIll I seek thee] as I am, now in desert and dry places, flying before mine enemies, much afflicted in body; so my soul being far from the presence of the Church, thi●steth after grace and comfort.  
V. 2. Thy power and] that is to say, the eye of my soul and body is always fixed towards the most holy place, where the Ark of the covenant is, which is called the strength and glory of the Lord, 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. because that God did show himself to be present there, in power and venerable majesty: [So as I have] the delight which I took heretofore in thy favour, when I was in thy Temple, is that which now doth revive my desires, and causeth this sorrow in me.  
V. 4. Lift up] to call upon thy holy name, according to thy command, trusting in thy promise.  
V. 8. Followeth, the Italian, cleaveth, it cleaveth inseparably unto thee, depends all upon thee by faith and perseverance.  
V. 9 Shall go into] shall be abissed into hell, into eternal perdition.  
V. 10. They shall fall] that is to say, they shall be stain, and withal shall beleft unburied, for a prey to wild beasts.  
V. 11. But the King] namely, I David, appointed and chosen by God to be King over his people: [Sweareth] that is to say, acknowledgeth him alone for his true God, which is most authentically done when he sweareth by him, see Deut. 6. 13. Isa. 19 18. and 45. 23. and 65. 16. Zeph. 1. 5. [Of them] namely, of flatterers and slanderers, such as Saul's Courtiers were, who were David's chief enemies, shall be confounded and amazed, when they shall see me established King.   

PSAL. LXIV.  
VER. 1. MY prayer] or complaint.  
V. 2. From the secret council] namely, from their private plots: [Insurrection] or a tumult, that ●is to say, a violent commotion, or furie of the people.  
V. 3. Who whet] by slanders and false accusations against others, and by frauds and dissimulations against David himself: [Bitter words] that is to say, poisoned words; a term taken from those Archers which poison their Arrows.  
V. 4. In secret] the Italian, in hidden places, where they lie in wait, and thereby are meant their dissimulations and deceits; such as a hunter useth when he lieth hid in a bush. Isa. 28. 15. or with which the just man meets, and wherein he is detained, namely his innocence, simplicity, and perceavance which are his only refuge, and in things belonging to a humane life, are as it were his passages. [Fear not] neither God nor men; or they do it without any danger, and secure from him whom they set upon so unawares.  
V. 5. They encourage themselves] or they strengthen themselves in thoughts, that is to say, they do confirm them with so much forecast, and with such cautions, that they seem infallible.  
V. 6. Deep] that is to say, most crafty and cunning.  
V. 7. Shoot at them] the Italian, shall shoot them, or shall upon a sudden shower his arrows upon them and wound them.  
V. 8. Their own tongue] ●amely, their own wicked counsels which they have taken and agreed upon with their tongues, shall even fall upon their own necks, Psal. 34. 21. and 94. 23. [Shall flee away] or shall be moved namely with fear.  
V. 10. Shall glory] in God for his judgements, which he hath executed for their deliverances.   

PSAL. LXV.  
THE title, [and song] see Psal. 30. in the Title.  
V. 1. Praise] thy Church prepares itself to give thee devout thanks, when as thy wrath being appeased, thou shalt relieve it in its greatest need. It seems this Psalm was made after the three years of famine, then when God by sending of rain, gave hopes of a plentiful harvest, 2 Sam. 21. 10. 14.  
V. 2. All flesh] every one of thy people shall come to thy Temple in Jerusalem to give thee thanks.  
V. 3. Iniqi●ties] we were overcome with evils and calamities which we had drawn upon ourselves by reason of our sins.  
V. 4. And causest] whom thou hast called to the participation of thy covenant to be a living member of thy Church, Psal. 15. 1. and 14. 3. [We shall] we shall be filled with those graces which thou bestowest upon thine, in thy Church, terms which are taken from the holy meats of the sacrifices, wherewith the sacred Officers of the Temple were largely fed.  
V. 5. Terrible things] that is to say, miraculously: [In righteousness] that is to say, in goodness and equity towards thy children, and in loyalty in all thy promises: [Confidence] thou art he which preservest and maintainest the world; and upon whom by a secret motion of nature it depends, and from whom it hath all goodness and subsistence: Some think that there is here some allusion to the calling of the Gentiles, whose hope of salvation depended wholly upon his grace.  
V. 8. Thou makest] that is to say, by thine universal kindnesses, thou givest all the world occasion of rejoicing, even from the East unto the West.  
V. 9 Thou visitest] th●u●hast care of it, and providest for all the necessities of it: [And waterest] and after that thou hast made it thirsty, thou dost enrich it with the treasures of rain. [With the river] terms taken from the watering of gardens, by little channels and cond●●its; the meaning is that God worketh those effects in the land of Israel, with ra●ne only which men do in time of drought, with many such artificificiall waterings, see Deut. 11. 10.  
V. 11. Thy paths] the Italian, thy tracks, meaning such tracks as a Cart or Wagon makes as it goes, for the Scripture calleth the clouds Gods Charior: and as a Chariot wheel leaves an impression, so do the Clouds pour cu● their rain as they go; Or plainly, wheresoever thou passest, thou bringest a blessing and plenty with thee▪ Psal. 85. 12.  
V. 13. They shout] he doth poetically attribute that to dumb and inanimate creatures, which they do but give man occasion to do to whom it is peculiar to praise God with heart and mouth.   

PSAL. LXVI.  
VER. 3. HOw terrible] or how terrible a●● thy works: [submit, themselves] the Italian, fain with thee, they do by constraint seem to acknowledge and worship thee, see Deut. 35. 29. Psalm. 18. 44. and 78. 36. and 8●. 15.  
V. 5. Towards the children] the Italian, above the, that is to say, above any power or resistance of thei●s, or working upon them.  
V. 6. There did we] that is to say, our nation had great occasion to rejoice exceedingly in those notable miracles, whereof the first was the ending of the Egyptian bondage, and the second the coming into the land of Promise.  
V. 11. Thou broughtest] a description of the people's calamites, taken from wild beasts brought into nets and from beasts to draw and carry, and from slaves bound about the body with chains.  
V. 12. Through fire] namely, thorough extreme dangers and afflictions, sec Isa. 43. 2. [A wealthy place] the Italian, a place of refreshment, or a prosperous and abundant place.  
V. 15. The incense] namely, that part of sacrifices of thanksgiving which was to be burned, and consequently to vanish away into smoke, Leu. 3. 3. 9 14.  
V. 17. He was] the meaning seemeth to be, that praying to him aloud, I was therewithal assured that I should be heard; whereupon I did conceive, and silently frame within myself the pr●aise which I would therefore yield unto him in due time.   

PSAL. LXVII.  
VER. 2. THat thy way] namely, the marvellous order and means which thou observest in governing of thy Church, as well in regard of thy word and laws, as of thy works and miracles; and generally in every thing wherein and wherefore thou dost manifest thyself.  
V. 4. Shalt judge] shalt govern them by a righteous way of justice; this trust be referred to the Messias his Kingdom, and to the calling of the Gentiles under him, Psal. 72. 4. Isa. 2 4.  
V. 6. Yield] that is to say, all the world shall be filled with divine blessings, and especially with spiritual ones.   

PSAL. LXVIII.  
VER. 2. ARise] these are the same words as Moses used in the wilderness, when the Ark did remove, Num. 10. 35. For this Psalm was composed by David when he removed the Ark to Zion, 2 Sam. 6. 11. [before him] or by reason of his presence.  
V. 4. Extol him] the Italian, raise up his ways, terms taken from what is used to be done, at the triumphal coming in of Kings, whom they use to meet, and rid, and mend the ways by which they are to come; so here is meant the preparation for the bringing of the Ark: but especially the spiritual preparations for Christ's coming into the world, which is a right wilderness, void of all goodness, justice and life; which preparations were made by his Prophets, and especially by john the Baptist, Isa. 40. 3. Mal. 3. 1. Mat. 3. 3.  
V. 5. A judge] that is to say, a protector of their right against all manner of oppression: [habitation] namely in heaven in his glory, and in his Temple in the signs of his presence and power.  
V. 6. Which setteth] that is to say, gives them a peaceable and permanent dwelling where they may live in fellowship, in sweet and holy matrimony, blessed with issue: [the solitary] namely they that had no family nor company; Or living in solitary places: as it oftentimes happeneth in the great desolations of wars, wherein man is forced to live without marrying, and wander without any family, Psa. 78. 63. jer. 7. 34 [the rebellious] that is to say, contrariwise his obstinate enemies, being subdued, are driven out of their countries, and ancient dwellings, into desert places, where they settle their abode, Psa. 107, 40.  
V. 8. The earth] a poetical description of God's glorious apparitions, when he brought his people through the wilderness, and especially when the Law was published, Exod. 19 16. 18. [dropped] with toil, and sweeting  
V. 9 A plentiful ●ain] thou makest the● and of Canaan, which thou hast taken for thine own, having consecrated it for the seat of thy Temple and Church, marvalous fruitful, by rain, and abundant dews, Deut. 11. 11.  
V. 10. Thy congregation] the Italian, thy band, that is to say, thy people which is as the army which thou art commander over, amongst whom, after the victory ●●ou dividest the conquered country: [prepared it] that is to say, assigned and reserved it for thy Church, by thy secret providence: it having before that time, no country of it own as other nations had, see Deut. 32. 6.  
V. 11. The word] the Italian, cause to speak, that is to say, to celebrate his wonders and benefits, for the victories granted to his people upon the Kings of Canaan, under joshua, the judges and David: [those that published] he hath a relation to this, that upon the first report of some notable victory, the maidens did sing songs thereof in the streets, to the glory of God, and praise of the Captain of the Ar●ie, Exod. 15. ●0. judges 11. 34. 1 Sam. 18. 6.  
V. 12. Did flee] some hold these to be the very words of the aforesaid songs: [and such] the spoil was so great which was found after the slaughter, that even women and maidens, who either through modesty, or tenderness do not use to go much abroad, especially to follow armies, had also their share thereof, see 2 Sam. 1. 24. Or the enemy's camp being discomfited, those which did most use to keep at home, came forth without fear, to pillage.  
V. 13. Though ye have] this verse also may be of the subject of the said songs, the meaning of it is, After that ye, O people of God, shall for a long time have endured base slavery, and have been like scullion boys, lying upon the ground, dirty and smoky: you shall be again restored to glory, and honour by God's deliverances: [covered] that is to say, white, and bright like silver.  
V. 14. When the] after all these victories obtained against the enemies of the Church, the land which before seemed horrid through war and desolation, Psa. 74. 20. became beautiful and flourishing in justice, peace and blessings, even as the hill of Salmon, being shady and dark of it own nature, becometh white when the snow is fallen upon it, see concerning this hill, judg. 9 48.  
V. 15. The hill of God] that is to say, all other hills though they be very high, and therefore called the Lords hills, Psa. 36. 6. and most fruitful as the hill of Bashan, and though they exceed in largeness, yet must they yield the first degree of honour to mount Zion, though it be but a barren and low hillock, seeing God hath chosen it for the seat of his Temple, figure of his Church, yea of heaven itself. And hereby is meant, that the highest worldly Kingdom must humble itself under the Kingdom of Christ in his Church, though it be lowly and poor in the sight of the world.  
V. 16. Why leap ye] as triumphing, and making a show of your natural advantages over Zion. Or to insult over it, and compare and equalise yourselves in honour with it; poetical kind of speeches. Others translate it, why gaze you as though you were ravished with admiration?  
V. 17. The chariots] the Italian, the horsemen, a description of the company which accompanied the Ark, when it was brought to mount Zion, followed by an infinite number of people marching in order, 2 Sam. 6. 15. Which was a figure of the Angels, environing God's Majesty in heaven, or following Christ when he ascended thither, 1 Tim. 3. 16. Heb. 12. 22. [Sinai] the same glory, as appeared in mount Sinai, when God delivered his law. Exod. 19 16. is now transported to Zion, where God is present in grace and power.  
V. 18. Thou hast] a description of this transportation of the Ark, compared to a King's triumphant entry, who having overcome his enemies, and brought a great many of them away prisoners, having made the rest tributary, goeth home to his palace to live in glory, and rest, governing his Kingdom in peace. A figure of Christ's ascending into heaven, which is the seat of his glory, and throne of his Empire, after he had overcome all his spiritual enemies, Ephes. 4. 8. Colos. 2. 15. [thou hast received] the Apostle, Ephes. 4. 8. applying this to Christ, in stead of thou hast received; saith, thou gavest; for the Kingdom of Christ differeth from earthly Kingdoms in this, that the fruits of his victories are not for the King, but for his subjects.  
V. 20. The issues] namely the sovereign power of causing to die, or the preserving from death, or the restoring to life.  
V. 21. The head] namely the devil, who is the Prince of the world, Deut. 32. 42. Psal. 110. 6. ●ab. 3. 13. [hairy] evil spirits are figuratively in scripture called hairy or shaggy, see upon Levit. 17. 7. Isa. 13. 21.  
V. 22. I will bring] the Italian, I will bring thee again, that is to say, I will continue, and renew my old deliverances in defending thee from thine enemies, as I once delivered thine ancestors from Og the King of Bashan, Num. 21. 33. and from the Egyptians in the red sea, Exod. 14. 22.  
V. 24. Thy goings] namely the holy manner of conducting the Ark, with even and proportionable restings, and settings down, see 2 Sam. 6. 13.  
V. 27. There is] the Italian, there was, the tribe of Benjamin was present at this solemn meeting, though before, it had more obstinately than any of the other tribes withstood David, and held on Saals' side. And also the tribes of Zebulon and Nepthali which lived in the borders of the Kingdom, mentioned here; to show that the civil war being extinguished, and all the country reduced to obedience; the whole nation was also united in religion and in the service of God, which was appointed by David to be performed in jerusalem: [little] namely that tribe which came from Jacob's youngest son, hath always been small, both in strength and number, 1 Sam. 9 21. and was also much decayed and diminished by the accident set down, judg. 20. [with their ruler] the Italian, which hath ruled, namely in the person of Saul. who was a Benjamite.  
V. 28. Thy God] the prophets words to the people: [hath commanded] that is to say, hath made thee able to subsist, and resist thine enemies, by his will only, and by the efficacy of his word, see Psal. 42. 8. and 44. 4. and 71. 3.  
V. 29. Because of thy Temple] the Italian, strengthen him from thy Temple, from which as from the place of thy presence, all power and grace deriveth unto thy people: [bring presents] may be made subject and tributary unto thee. This was partly and figuratively verified in David: but in Christ spiritually, and perfectly, all power being given him both in heaven and in earth.  
V. 30. Disperse] or drive away: [the company of speare-men] the Italian, the beasts of the reeds, the people which are proud, and bold, by reason of their wealth and plenty: like unto cattle as feed in a fat soil, such as that is where reeds grow, see Isa. 35. 7. [bulls] see Psa. 22. 12. Isa 3●. 7. [till every &c with pieces of silver] the Italian, which lie upon plates of silver, are so extreme rich, and so magnificent in their pleasures, that they make them ●ee ●ings, and beds of silver, a thing which was much used in former times, see Ester 1. 6. job 22. 24.  
V. 31. Prince's shall come] the Italian, let great Pirnces come, to do homage and yield obedience to God under the Messias: A prophecy of the calling of the Gentiles, see Isa. 18. 7. and 19 24. [stretch out her hands] the Italian, with full hands namely with presents, or tributes: Others translate it, let them readily stretch forth their hands, that is to say, let them confess themselves to be subject, let them crave favour of him, acknowledge and worship him.  
V. 33 The heavens] that is to say, the highest heaven, Deut. 10. 14. [of old] the Italian, which were ever, that is to say, which do still remain in the same state as they were first created, without any change or corruption.  
V. 34. Strength] the Italian, glory, Hebrew strength; for the holy language often sets down these words one for the other: [his excellency] he hath as it were two thrones of his glory, one here on earth by means of his people: and the other in heaven.   

PSAL. LXIX.  
THE title, [Shoshannim] see Psal. 45. in the title.  
V. 1. The waters] that is to say, my life is brought into extreme danger, La●●. 3. 54. Many parts of this Psalm may be referred to David, as he is a figure of Christ: others belong only and directly to Christ, at whom the holy Ghost chiefly aimed.  
V. 4. Then I restored] that is to say, I am guiltless, yet am used as though I were guilty; this is meant by Christ, meaning that he who was just, suffered for men that were unjust Isa. 53. 4. 5. 6. 1 Pet. 3. 18.  
V. 5. My foolishness] that is to say, whether I be guilty of those faults which are laid to me or no.  
V. 6. For my sake] that is to say, seeing me, namely David abandoned by thee, who was an example, and mirror of faith unto them, a gage or pledge of hope, and an instrument of preservation. In Christ this hath a more sublimed and lofty sense save me that I may be author of salvation to thine elect, and do not suffer the faith and hope which they have had in thy promises, ever to be frustrate, see Psa. 22. 4. Luke 24. 21.  
V. 7. For thy sake] for serving thee, and maintaining thy glory, and not through any misdeed of mine; wherefore if thou shouldest forsake me, the faithful would be discouraged from serving of thee, seeing that it would be in vain, and rather prejudicial, than helpful to them.  
V. 8. A stranger] that is to say, I have not been acknowledged, but have been shunned by my nearest kinsmen▪ So Christ was rejected by the jews, john 1. 11. and his own kindred believed not in him john 7. 5.  
V. 9 The zeal] the cause of this general alienation from m●e hath been, because that I have with an ardent and upright affection maintained thy service and glory, against the malice of men: and have purchased their evil wills, by not seeking to please them.  
V. 10. That was to my] mine enemies reproved me saying all I did was in vain and to no purpose.  
V. 11. Sack-c●oath] see Psa. 30. 11.  
V. 12. They that] namely the governor's and counsellor's of the people who did anciently keep their courts of justice near the gates of the city: Gen. 23. ●0 the m●aning is, people that are in authority do condemn me, and the vulgar sort do flout and 〈◊〉 me, Psa. 22. 7.  
V. 13. An acceptable time: that is to say, thou hast prefixed a time for the end of mine afflictions, after which thou wilt lay open thy grace, Psal. 30. 5. Isa. 26. 20. [In the truth] the Italian, for the, that is to say, according to thy saving promises, which are invariable: Or, by thy saving truth, which is the cause of the salvation of thine Elect: who have no other ground therefore, but thine immutable will and decree.  
V. 15. The pit] a term taken from the steep going down of a well, which maketh it impossible to be gotten out of, see Psal 55. 23.  
V. 18. Because of] because they may not triumph over me, in contempt of thy Majesty.  
V. 19 Are all] to feed their eyes with the sight of mine afflictions, and of my death, Mat. 27. 39 41. Luke 23. 35.  
V. 20. To take pity] the Italian, to condole with me, a representation of the disciples flight, and forsaking of Christ at his death, Mat. 26. 〈◊〉. 40. john 16. 32. and how that no humane strength nor assistance; hath any way contributed any thing to the work of redemption Isa. 63. 3. 5.  
V. 21. Gall] the Italian, poison, or gall, that is to say some most bitter thing.  
V. 22. Let their] prophetical imprecations or a denunciation of God's sentence against the jews, for the rejection and death of Christ, Rom. 11. 9 the meaning is, let all their good and delight, be changed into ruin and perdition. It may also be that the holy Ghost had some relation to the last passover which was kept in jerusalem, when it was besieged by the Romans, who took the opportunity of the time when there was an infinite number of people in the City which came to the feast, which was the chief cause of its final desolation.  
V. 23. Let their eyes] let them lose their understanding, and as for their eternal salvation, let them have a veil of ignorance before their eyes, and let them be given over to a reprobate sense, john 12. 39 40. Rom. 11. 8. 10. 2 Cor. 3. 14. [and make] let them be oppressed, with perpetual and insufferable bondage.  
V. 25. Let their] let their Cities, and Temple be destroyed and laid waste, Mat. 24. 2. Luke 19 44.  
V. 26. For they] for their will, and intention was evil, concerning Christ's death, though it proceeded from the hand and counsel of God, Isa. 53. 3. 4. 10. Acts 4. 27. 28.  
V. 27. Add] let them accumulate the measure of their sins, that the punishment thereof may fall fully upon them, Mat. 23. 32. 1 Thes. 2. 16. [let them not] let them have no share of that justice which thou shalt manifest in thy Gospel, in grace, and justification of sinners, Rom. 3. 25. 26. and 10. 3.  
V. 28. Let them be] let them neither have right to it, nor bear the mark of being thy people, reprove them, and take away thy vocation from them, and let them not be included in thine external covenant, which is the first degree of election to life eternal, and beareth the portraiture of it before men: though in many, vocation may be without election to life, Mat. 20. 16. Rom. 9 6. and election, in its highest sense and meaning is immutable Rom. 9 29. 30. and ●0. 6. 11. see Ezech. 13. 9 and Exod. 32. 31. Rev. 3. 5. and 22. 19  
V. 29. S●t me up] bring me up out of the state of humiliation and suffering, to celestial glory, after my resurrection to go up into heaven, Isa. 53. 8. Acts 〈◊〉. 31. Phil. 2. 9  
V. 30. I will praise] I will cause mine elect in my Church, to yield perpetual thanks unto the Lord, and that shall be the spiritual sacrifice, by which all ancient corporal and figurative sacrifices shall be abolished.  
V. 32. The humble] an ordinary title given to the true elect, to whom only the Gospel is preached to life and salvation.  
V. 33. His prisoners] namely his elect enthralled in the bonds of sin and death, Isa. 41. 7. and 49. 9  
V. 34. Praise him] the whole world which hath suffered it part of punishment for men's sin, Rom. 8. 20. shall also participate of the glory of his restauration through Christ, Psal. 98. 7. Isa. 44. 23. and 49. 13. Rev. 18. 20.  
V. 35. Zion] that is to say, the universal Church, [the cities] namely the particular Churches: [that they] namely the humble, v. 33. or his servants v. 36.   

PSAL. LXX.  
VER. 2. BE turned backward] that is to say, let whatsoever they undertake come to nothing.   

PSAL. LXXI.  
VER. 3. HAbitation] or strong hold: [thou hast given] see Psal. 42. 8. and 44. 4. and 68 28.  
V. 7. As a wonder] the Italian, as a monster, that is to say, they have been afraid of me because that such strange things have befallen me; and have scorned me, and had me in abomination by reason of my extreme miseries.  
V. 9 Of old age] as v. 18. and hence may be gathered that this Psalm hath a relation to David's troubles by reason of Absaloms' conspiracy, which happened in his old age.  
V. 15. Thy righthousnesse] thy bounty, and loyalty, in all thy promises, according to the frequent meaning of scripture.  
V. 16. I will go in] that is to say, I will endeavour and try to extol it. Others, I will walk trusting in the Lord.  
V. 17. Taught me] through knowledge and experience.  
V. 18. Grace headed] namely in the time of my decrepit old age, which is the most dangerous time of man, and then is thine aid most needful for him: [until I] give me leave to celebrate this deliverance also, as well as I have done the rest.  
V. 19 Thy righteousness] others, now thy righteousness is exalted to the height, Psal. 36. 6. and 57 1●. [who hast] the Italian, thou hast namely heretofore for me. Or thou wilt have done them, when thou hast heard and delivered me.   

PSAL. LXXII.  
THE title, [For Solomon] that is to say, penned by David to tecommend Solomon his son and successor to God: and to set before himself the true model of Christ's most perfect Kingdom of whom he was a figure, that imitating his virtues, he might draw upon him, the aforenamed blessings of his Kingdom.  
V. 1. Thy judgements] that is to say, put thy laws which are the rule of well governing, in his mind, that he may know them; and in his heart and will that he may execute them. Now in respect of Christ, this is a prophecy of the fullness: of the gifts of the holy Ghost, which were conferred upon his humane nature, Isa. 11. 2. 3. 4.  
V. 3 The mountains] figurative terms, as much as to say, there shall every where be justice, and peace in abundance; whereof the first comprehends all the virtues and properties of a good government; the other all the happinesses which ensue.  
V. 5. They shall] that is to say, thy people and thine elect, shall be induced by these loving kindnesses of the Messias, and brought to a sincere and voluntary performance of God's service.  
V. 6. Come down] he shall bring comfort, and refreshment, and new plenty of spiritual virtues into the world, which is quite scorched with iniquities, and all blessings quite dried up in it, see job 19 23.  
V. 8. From sea] Solomon indeed reigned from the sea of Sodom, or from the red sea, to the mediterranean sea East and West; and from the river Euphrates, to the uttermost bounds of the land of Canaan, North and South, 1 Kings 4. 24. according to the bounds which God had set down, Exod. 23. 31. Num. 34. 3. But all this was but a shadow, and figure of Christ's Kingdom which was to spread over all the earth.  
V. 9 Shall lick] they shall prostrate themselves before him, with their faces grovelling upon the ground, according to the fashion of the Eastern people, as Isa. 49. 23.  
V. 10. Of Tarshish] namely of all the seacoasts see Psal. 48. 7. and that which was spoken of Solomon, 1 Kings 10. was but a small essay in this point, but the perfect accomplishment of it, was in Christ, who sitteth at the father's right hand above all powers and dominations, Ephes. 1. 21.  
V. 14. Precious] that is to say, he will keep it from shedding, or he will be avenged upon them that shall shed it, see 2 Kings 1. 13.  
V. 15. Prayer shall be] not for Christ himself, who is far from needing any assistance from man. Yea he alone, hath prayed, and doth pray the father for all men, by the only virtue of his most perfect justice: according to the property of his office of Mediator, and intercessor. But prayer is made for the manifestation, preservation, and increase of his Kingdom, and for his body which is the Church, see Psal. 18. 46. and 118. 25. 26. Mat. 6. 10.  
V. 16. In the earth] a figurative description of a great plenty and abundance; the meaning is, that of a little seed sown the ears of corn shall grow to such a height, and fullness, that they shall make a noise in the air like the cedars of Lebanon driven with the wind.  
V. 17. Shall call him blessed] the Italian, shall be blessed in him, or they shall bless themselves in him, that is to say, they shall glory in the happiness which they enjoy through his loving kindness. Or they will esteem and acknowledge that all the good which they have, proceedeth from him alone.  
V. 20. Are ended] this is the last Psalm which David penned, leaving it as a deposit, or legacy to Solomon.   

PSAL. LXXIII.  
In the title: [Of Asaph] see upon Psal. 50. in the title.  
V. 2. Were almost gone] the Italian, stumbled, through diffidence in God's grace, or murmuring against his providence, or being tempted to imitate the wicked.  
V. 4. There are no] they do sweetly pass over their natural course of life, and are not violently drawn to an untimely death, through weakness or other chances.  
V. 7. They have] every thing goeth on prosperously with them, even beyond their own hope, conceit, or desire.  
V. 8. They are corrupt] the Italian, they are dissolute, that is to say, they are licentious, and let the reins lose to all manner of evil; or they lose themselves in pleasures and dissoluteness. the Hebrew phrase is taken from things which do melt, and are spilt: [that speak] they are arrogant, and presumptuous in their speeches, as if they were above other men, above law and order, and that all things were lawful for them to do.  
V. 9 They set] that is to say, they speak profanely of God, and of his providence and justice: or they do foolishly boast of his favour by reason of their present happiness: [their tongue] their pride is such that they judge and speak of every thing at their own pleasure, without any fear or regard. Or they do take resolutions and lay their plots everywhere as though nothing were impossible to them.  
V. 10. Hither] namely to these thoughts, and to the words following: [waters] that is to say, God sends them perpetual and extreme afflictions, which is meant, by drinking off a cup▪ and squeesing all the liquor into it.  
V. 12. In the world] the Italian, perpetually, or in this age.  
V. 13. Cleansed] God indeed is he who only cleanseth man's heart from sin by the ●●oud of his son, and by the virtue of his spirit, 1 Cor. 6. 11. But this action is attributed to man, by reason of his study, and voluntary co-operation, by the gift of the holy Ghost residing in him, namely to cleanse himself from sin, and keep himself from iniquity, 1 john 3. 3. and 5. 18.  
V. 15. I should offend] the Italian, I am disloyal, that is to say, I do God's Church a great deal of injury, which hath always been under afflictions; if I think or say, that all her piety hath been without hope, or her hope without effect. Others I deceive the generation, that is to say, I propound a false doctrine unto them, which is apt to seduce them. Others, behold the generation, etc. that is to say, notwithstanding all afflictions, it is certain that thou art a Father to the Church only; which is sufficient to make me judge well of these afflictions; I have done ill, and confess I have erred in this my rash judgement.  
V. 17. I went] withdrawing my mind, from the world, and the false shows thereof, I have confined myself to judge of these things according to the rule of thy word revealed in thy Church, Psal. 77. 12. Or contemplating by faith, heavenly things, and the glory in which thou dwellest (which is the true scope and reward of the faithful, and not the world, 2 Cor. 4. 17. 18.) from whence the wicked are excluded.  
V. 19 With terrors] which cannot be understood by panic terrors, which terrify the wicked, job 18. 11. Psal. 53. 5. nor of the tragical and strange accidents, by which they perish, see job 31. 3.  
V. 20. Shalt despise] when these vain shadows of the world, shall be passed in which thy providence seemeth to sleep, when thou shalt bring forth every thing into the light of thy judgement, thou shalt make it appear, that their prosperity hath been but a false illusion: and thou shalt change this worldly lustre, into everlasting ignominy. Others, when thou shalt awake them, namely at the last resurrection.  
V. 21. Pricked] that is to say, stung with impatience, having my thoughts and affections wounded with rage.  
V. 23. Nevertheless] not withstanding all these assaults, I never forsook thee for want of faith, to run into despair; nor for want of obedience, to follow the example of the wicked; and thou hast also continually accompanied me with thy grace and spirit.  
V. 24. Thy counsel] namely thy conduct, and internal direction of thy holy spirit, Psal. 16. 7.  
V. 26. Strength] the Italian, rock, the strength the firm subsistence and prop, Deut. 32. 4. [my portion] as Psal. 16. 5.  
V. 27. A whoring] so the scripture calls the alienation of man's heart, from the pure and loyal love and service of God, to go after idols, or after the world, and the creatures, and to cleave to them in love, and trust in them, jam. 4. 4, 1 john 2. 16.   

PSAL. LXXIV.  
THE title: [Of Asaph] see Psal. 50. in the title. Now Asaph living in David's time, and the subject of this Psalm being evidently of the desolation caused by the Chaldeans, Asaph could not be the composer of it, but some other Prophet of those times, who put it to Asaphs posterity, who was one of the three heads of holy singers, 1 Chron. 25. 1. 2. to sing it in the jews synagogues in Babylon.  
V. 1. For ever] that is to say, without any hope or appearance of being restored  
V. 2. The rod] the Italian, the tribe, namely the tribe of judah, which above all the rest had this promise, to be preserved in the dignity and degree of being God's people, and named his inheritance, Deut. 32. 9 and never to fail until the coming of Christ, Gen. 49. 10.  
V. 3. Lift up] come to visit them to take compassion of them and to restore them: [perpetual] which are irreparable unless thou settest thine helping hand unto them.  
V. 4. Roar] the Italian, have roared, that is to say, have made great outcries, and kept a great stir when they gave the onset, or after the victory: [of thy congregations] the Italian, of thy Temple, the Hebrew, of thy place of meeting, or congregation so is the tabernacle called, Exod. 27. 21. and afterwards Solomon's Temple, which is here expressly made mention of: [for signs] namely for trophics, or monuments of victories.  
V. 5. A man was famous] the Italian, that shall be known, that is to say, they have left such tokens of their fury, that the remembrance thereof will last in after ages: [as he had] that is to say, 〈◊〉 as a woodman with his hook or harche 〈…〉 〈…〉 s down the shrubs, and bushes without any respect or difference: even so have the enemies spoiled and broken all the ornaments of thy Temple, whereof see 1 Kings 6. 18. 29. 32.  
V. 8. All the Synagagues] the Italian, all the places of meeting, for besides the Temple, there were in every city, or inhabited and frequented places, oratory's or synagogues, where the people came together to pray, or to hear the ordinary exposition of the jaw. Others will have the Temple only meant; divided into a great many parts and members.  
V. 9 Our signs] namely the frequent miracles formerly wrought for our deliverances. Or the signs of God's presence, such as the Ark was Vrim and Thummim, etc. Or the sacraments of his grace and covenant, as sacrifices and other ceremonies were: [that knoweth] that 〈…〉 th' any prophetic revelation, to know when the end of our troubles will be.  
V. 11. Pluck it cut of thy] the Italian, let it not remain in thy, which is the action of one that stands idle, and careless, see Prov. 19 24. and 26. 15.  
V. 13. Of the dragons] the Italian, of the whales, he seems to mean the heads of the Egyptian host, as in the verse following Pharaoh himself is meant by Leviathan, a common name for all your great sea creatures. For Egypt is situate between two seas: and within it is almost every where watered by the river Nilus, see Isa. 51. 9 Ezech. 29. 3. and 32. 2.  
V. 14. To the people] namely to the wild beasts, which devoured the Egyptians carcases, which were cast up upon the shore.  
V. 16. Is thine] thou art the author, preserver, and governor, of this alternal course of nature, namely of the day and the night. Under which he seems also to mean that alternal course of his providence, by which he sends his Church, sometimes prosperity, and sometimes adversity.  
V. 17. The borders] hereby may be understood the seas which divide and sever the earth, or in regard of particular countries the natural frontiers of seas, hills, and de●●rts, see Deut. 32. 8. Whereby he seems to infer that God's people having also had their confines, which had been broken through God's judgements, it would one day please him to re-establish and preserve them.  
V. 19 Thy turtle dove] namely thy Church, represented in scripture under the names of such kinds, of weak, mild, simple, and sociable same creature's, which are most exposed to wrongs and injuries, see Cant. 2. 10. and 4. 1. Mat 10. 16.  
V. 20. The covenant] formerly made with thy people, see Zach. 9 11. [the dark places] that is to say, the countrey● being desert, and horrid is full of robberles, and receptacles for murderers.  
V. 21. Ashamed] that is to say, fallen from all hopes, and denied the request of his prayers: [praise] let them have occasion to praise it, through their deliverance.  
V. 23. Increaseth] the Italian, ascendeth, it goeth up to heaven; that is to say, their insolent blasphemies, are directed to thee, and do provoke thee to vengeance, as Gen. 4. 10. and 18. ●0. Exod. 3. 7. Or it increaseth, that is to say, it gathereth strength by reason of thy patience. The meaning is, if thou lettest them alone, there will be no end of their rage. Others translate it, in the tumult of those which set upon thee, which ascendeth, etc.   

PSAL. LXXV.  
THE 〈…〉 le, [song] see upon Psal. 30. in 〈◊〉 title: [Of Asaph] that is to say, which is one of the number of those Psalms which were especially given to Asaphs posterity to sing them in the Temple. And if Asaph were the composer of this Psalm, he speaketh in david's, person, see Psal. 50. in the title: [Altashith] see upon Psal. 57 in the title.  
V. 1. Do we give thanks] it seems this Psal me was composed after Saul's death, when David had taken possession of the Kingdom, and that the jebusites had yet jerusalem in their hands, jos. 15. 63. 2 Sam. 5. 6. [thy name] thou thyself, in the effects of the excellent titles which thou hast of everlasting, almighty, etc. Or thy grace and power: [is near] that is to say, present in operation and efficacy.  
V. 2. When I] that is to say, when I shall have taken from the jebusites the City of jerusalem, which God hath appointed, to be the chief city of the Kingdom the seat of his Temple, where his people must meet for his solemn service, Deut. 12. 11. 1 Kings 8. 29. Psal. 122. 4. (mount Zion being called the mote of the congregation, Isa. 14. 13. as the ancient tabernacle was, Exod. 27. 21.) then will I employ myself wholly and peaceably, to govern rightly, and do justice, see Psa. 101. which is very hard to do, amongst the confusion of arms.  
V. 3. The earth] the Italian, the country, that is to say, all the country was ruined, through factions, violences, wrongs and calamities, whilst Saul, and his house reigned, Psal. 11. 3. and 60. 2. and 82. 48. now I have set my hand to the restoring of it, and I shall accomplish it, when God hath established me in the royal city.  
V. 4. I said] I have repressed the boldness and violence, of the rebellious seditious and violent men.  
V. 5. Speak not] be not odstinate against the manifestation of God's will, which was to choose me to be King.  
V. 6. For] my Kingdom is given me by God, and therefore you must submit yourselves thereunto, either willingly, or by constraint: [from the South] the Italian, from the desert, the great desert lay on the South side, others do comprehend the North also herein, on which side the wilderness of Damascus was, 1 Kings 19 15.  
V. 7. Is the judge] he governeth and ordereth every thing, according to his own free will.  
V. 8. For in the] a second reason of the exhortation made, v. 5. God appointeth whom he pleaseth, but afterwards he punisheth those which oppose his appointment: [hand] figurative terms, yet very frequent in Scripture, taken from banquets, to represent God's judgements, distributed most justly to every one according to his deserts, Job 21. 20. Psal. 60. 3. Isa. 51. 17. jer. 25. 15. Rev. 14. 10. and 16. 19 [red] the Italian, troubled, or reddish, to signify the fierceness of God's wrath, and the effects of the troubles, and amazements of the mind, which it breeds, jer. 25. 16. as new wine doth, which is not cleared nor settled.  
V. 10. But the horns] that is to say, I will set good men in safety, honour, power, and gladness out of all danger: a term taken from the soldiers and captains wearing, a kind of a horn made of brass upon their helmets, which the victors did wear upright, but they that were overcome wore it down, see 1 Sam. 2. 1. 10. Psal. 89. 17.   

PSAL. LXXVI.  
VER. 1. KNown] he hath not only manifested himself there by his word, but hath also made himself famous by his deeds and excellent miracles.  
V. 2. Salem] this was the ancient name of jerusalem, Gen. 14. 18.  
V. 3. The●e] namely in judea, or in the land of Israel. He hath relation to some notable discomfiture of God's enemies, as the Ammonites, or Mo●bites, 2 Chron. 20. or of Sennacherib, 2 Kings 19 35. as Psal. 46. 9  
V. 4. Excellent] powerful and triumphant over the greatest Kingdoms of the earth, which are full of violence, and likened to high mountains which harbour devouring and ravenous beasts, see Cant. 4. 8. Hab. 3. 6. Or excellent from thy hills, namely from thy holy Temple, from whence thou showest thy power, to the destruction of thine enemies, like unto a roaring lion, see Isa. 31. 4. jer. 25. 30. Or more excellent than the mountains, that is to say, thy glory is exalted above all mountains, which are receptacles for wild beasts, more than those mountains are above the lowest grounds or parts of the earth, see Psa. 36. 6.  
V. 5. Their sleep] namely of death, which may properly be applied to the discomfiture of the Assyrians, by night 2 Kings 19 35. [have found] their heart and strength have failed them, so that they have not been able to make any resistance.  
V. 6. Cast into a] they have been made unfit and unable to fight, see Exod. 15. 16. Nab 3. 18.  
V. 8. Thou didst cause, &c] the Italian, thou didst Prociaime, a representation of the same deliverance under the manner of a judgement.  
V. 10. The wrath] the fierco endeavours of thine enemies, do cause thee to fight against them, and overcome them, whereby thy glory becometh more excellent, and so much the more exalted, Exod. 9 16. and 18. 11. [shalt thou restrain] the Italian, shalt thou gird thyself with, that is to say, thou shalt adorn thyself with the spoils of thine enraged enemies, as conquerors use to do see judg. 5. 30. 1 Sam. 17. 54. others, thou shalt bind them up as a bundle, thou shalt destroy them in an instant.  
V. 11. All that be] namely his people that stand round about him, as soldiers stand about their captain. He seems to have a relation to the Israelites encamping round about the tabernacle in the wilderness. Or his people, who only have the right, and favour to come near unto him to serve him, and call upon him.  
V. 12. Shall cut off] the Italian, gather in their vintage, that is to say, he taketh away their life, as joel 3. 13. Rev. 14. 18. Or taketh away their wisdom and understanding.   

PSAL. LXXVII.  
THE title: Of Asaph] hear Asaph is the composer. see upon Psal. 5. upon the title: [to jeduthan. Or to them of the issue, or of the company of this chief of the Musicians, see Psal. 62. in the title.  
V. 1. And he gave] the Italian, because he should give, or he shall give etc.  
V. 2. My sore] the Italian, my hands, the gesture of a discomforted and afflicted person, or my hands have melted, and run, that is to say, my strength is utterly decayed.  
V. 3. Was troubled] in fervency, and great agi 〈…〉 n of spirit, Psal. 55. 2. 17.  
V. 4. Troubled] the Italian, astonished, the Hebrew word properly signifieth an astonishment caused by some great blow received.  
V. 5. I have considered] either to aggravate my present grief, by comparing these days with those happy times which where heretosore, or to strengthen me so much the more, by the examples of God's goodness, who having once declared himself a loving Father to his elect, never changeth nor altereth his mind, though he do vary the effects of it, and so comfort myself with hope, that the times will be again as they were heretofore.  
V. 6. My song] when I yielded solemn thanks to the Lord, and sung praises unto him for his loving kindnesses: [made diligent search] it discourseth and en quireth within itself, how this alteration should come, and what should be the reason of it, whether any good issue may be hoped for, and what means may be used to bring it to pass.  
V. 8. Is his mercy] is the effect of his promises quite ceased.  
V. 10. The right band, etc.] the Italian, the right hand of the most high is changed, God doth not any longer show forth his power in my behalf, as he did heretofore. A representation of the soul's combat, amidst the distrusts of the flesh.  
V. 13. Thy way] that is to say, every one of the elect may and aught to learn in thy Church the conduct, and proceeding of thy providence, towards those that are thine: by the general example of the whole body of the Church, oftentimes afflicted, even to the extremity; as it was in Egypt, and then miraculousty delivered, see Psal. 73. 17. whereupon he hath matter to strengthen himself in all his trials, still hoping for a happy issue.  
V. 15. Redeemed] namely out of Egypt: [joseph] Joseph's issue is many times spoken of severally from the other tribes, by reason of their great number and power.  
V. 16. The waters] namely of the red sea.  
V. 17. The clouds] these particulars are not specified by Moses, but they may be supposed, by what is written, Exod. 1●. 24.  
V. 19 Thy way] thou wentest in the cloudy and fiery pillar through the sea, before all thy people, [thy foot steps] after thy people were gone through; the waters returned into their natural course, Exod. 14. 26. 27. whence it appears that this miracle was no natural effect, nor casual accident, and that it is appointed so to be by thee only, for the deliverance of thy people.   

PSAL. LXXVIII.  
THE title, [Maschil] see Psal. 32. in the title.  
V. 1. My Law] the Italian, doctrine, the Hebrew, Law.  
V. 4. Showing to thee] or they, namely the generation to come shall tell the praises, etc.  
V. 5. A testimony] namely the Law, and the tables thereof, see Exod. 16. 34. and 25. 21.  
V. 9 The children] he hath a reference to the children of Israel's discomfiture by the Philistines, 1 Sam. 4. 10. and specifieth the Tribe of Epharim; as well for the might and valour of it, which gave it a superiority above the rest, as also because that the Ark of the Lord was then residing in Siloh a city of Ephraim, from whence it was transported to Judah; and for this cause, and by reason of David's being chosen King, judah became the head of the other Tribes; and so the people was established in peace and blessing, which is the chief subject of this Psalm, see vers. 60. 6●. 68  
V. 12. Zoan] a very ancient city of Egypt, Num. 13. 22. Isa. 19 13. Ezech. 30. 14. Named by other authors, Thanez.  
V. 16. Streams] for out of that water issued a stream which went along with the people, even in-into the land of Canaan. Deut. 9 21. Psal. 105. 41. 1 Cor. 10. 4.  
V. 23. Opened] a figurative term to express an extreme plenty sent from above, as Gen. 7. 11. 2 Kings 7. 2.  
V. 24. The 〈◊〉] namely, a kind of food which was in stead of bread.  
V. 25. Angel's food] Hebrew, the food of the mighty, which was an epithet given to the Angels Psal. 89. 6. and 103. 20. that is to say, a food that seemed rather Angelical, and celestial, then earthly; as well by reason of it origine, parity, and perfection; as for the efficacy of it, to preserve the body in perfect health and strength by God's special appointment, in those who did not by their distrust or rebellion make it of no efficacy: [He sent them] in his wrath he would satisfy, their unbounded desires, though he had before provided for their necessities: [Meat] namely, quails whereof he speaks afterward.  
V. 27. Reigned] made it to fall out of the air, as thick as any rain.  
V. 28. Of their Camp] or in his Camp God being in his Tabernacle in the midst of his people, as a general of an Army.  
V. 30. They were not] their lust was not yet satisfied, though they had eaten flesh a whole month, Num. 11. 20. 33.  
V. 31. The fattest] that is to say, the lustiest, and mightiest, the choice of the people, as judg. 3. 29. Or the chief, and most renowned, as Psal. 22. 29.  
V. 33. In vanity] that is to say, in long fruitless labours, wandering in the wilderness, being not able to come into the land of Canaan which was the end of their journey, Num. 14. 25. Others, reducing them to nothing. Others, in a moment. [In trouble] the Italian, 〈◊〉 terrors, namely, in perpetual fears of God's judgements, and of death, which they were undoubtedly to suffer in the wilderness, according as God had threatened them, Num. 14. 23. 29. Others, suddenly.  
V. 34. They sought him] they were converted unto him, and sought him.  
V. 36. Flatter him] that is to say, they sought to reobtain his favour by feigned prayers, confessions, and prorestations.  
V. 38. F 〈…〉 ve] the Italian, cleansed, that is to say, pardoned them as if they had been sufficiently cleansed, saving the common people from corporal punishments, and as for his Elect, applying the promised redeemers blood unto them, to cleanse them from all iniquity, and free them from everlasting punishment: [Stir up] did not punish, with extreme rigour, see Za●●. 1. 15.  
V. 39 But flesh] that is to say, sinners, of a corrupt nature, Gen. 6. 3. john 3. 6. mortal and corruptible, wherefore their misery moved the Lord to compassion, see job. 7. 16. and 10. 20. and 14. 6. Psal. 103 13.  
V. 40. Grieve him] a 〈◊〉 taken from man, and his passions, to express a grievious offence, whereby God is alienated from man, as Psal. 95. 10. Isa. 7. 13. Ephes. 4 30.  
V. 41. Limited] they would subject God unto their own wills, prescribing his works within certain bounds of times, means, and other circumstances, see Psal. 106. 13. jer. 49. 19 or restraining through incredulity his power, within the bounds of their natural sense, by believing him no farther, than they were able to apprehend; or through their incredulity they hindered God from working any greater miracles for their deliverence, as Mark 6. 5.  
V. 42. They remembered not] the Psalmist seems here to go on again with the matter left off, verse 12.  
V. 47. Sycomore] a kind of tree which by reason of the frequentnesse of it in Egypt, is called an Egyptian figtree: [With frost] or with hail stones.  
V. 48. Gave up] left them to be killed; and destroyed.  
V. 49. Evil Angels] namely, devils, who being Princes of the air, caused these tempests.  
V. 50. Made away] caused these calamities which were sent by him in his wrath, to shower down upon them without any stay or hindrance.  
V. 51. The chief of▪] the Italian, the firsting, namely, their firstborn, according to the phrase of Scripture, see Gen. 49. 3. [Of Ham] that is to say, of Egypt; for Mizraim father of the Egyptians, that gave Egypt its name, was the son of Ham, Gen. 10. 6.  
V. 53. They feared not] that is to say, without any reasonable cause of fear, being continually safe under Gods protect on, though they did always through diffidence give themselves causes of fears and vain terrors.  
V. 54. Mountain] namely, Zion, upon which jerusalem stood, the chiefe seat of Church and Kingdom; or the whole hill country of Israel.  
V. 56. They tempted] this is the continuation of verse 42. [His testimonies] namely, his Laws, Exod, 16. 34.  
V. 57 Turned aside] that is to say, that whereas God led them by the hand, to direct their actions and motions to his obedience, they were turned aside even as a bow turning in the Archers hand when he is shooting, which causeth him to miss his aim, Host 7. 16.  
V. 58. High places] namely, Altars, Chapels, and such like places, to celebrate divine service in, out of the only place which was by him consecrated and was only acceptable unto him, or peradventure also dedicated to Idols, and were so called because that they chose out the choicest hills for those purposes.  
V. 60. He forsook] namely, when the Ark which was in Siloh was taken by the Phili 〈…〉nes after which time it was never brought thither again, nor into any place belonging to the tribe of Ephraim, see jer. 7. 14.  
V. 61. His strength] the Ark is oftentimes called the strength and glory of God, because it was as it were the throne of his glory upon earth, from whence he showed his power, see 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 132. 8.  
V. 62. His inheritance] his own proper peculiar people, in which he had gotten a particular and peculiar interest.  
V. 63. The fire] that is to say, the wrath of God, or fury of water: [Not given to marriage] the Italian, not praised, they had not been honoured with nuptial songs according to the customs of those times, see jer. 7. 34. and 16. 9 and 25. 10. The meaning is, they had not been honourably married, because that men were killed in the wars, Isa 4. 1. ●e●. 31. 22. Or they had been married without any solemnity, like poor bondwomen, or privately in the time of public calamities.  
V. 64. No lamentation] they had not made any funeral for their husbands, either because the conquering enemies did forbid, it, or because the miseries of the living caused them to forget the dead, see job 27. 15. Ezech. 24. 23.  
V. 65. By reason of wine] the Italian, after wine, after he waked, and had evaporated his wine, or by reason of wine, that is say, having his hea● full of wine, terms taken from soldiers heated with wine; yet no way blemishing Gods sacred Majesty.  
V. 66. Hinder parts] namely, with the painful and shameful disease of Emerods', 1 Sam. 5. 6. 9 12.  
V. 67. Of joseph] namely, Siloh, of the Tribe of Ephraim, which Tribe descended from joseph, where the Ark was settled for a long time, vers. 60.  
V▪ 68 Chose] to be the place of residence for his Ark.  
V. 71. Ewes great with young] the Italian, milch cattle, or great with young, of which your shepherds had an especial care, see Gen. 3 〈…〉 13. Isa. 40. 11.   

PSAL. LXXIX.  
VER. 1. THe heathen, the Italian, the Nations, the subject of this Psalm may be taken either for the taking of jerusalem by the Chaldeans, or for the persecutions of Ansiochus, as the seventy fourth Psalm.  
V. 5. Thy jealousy] to which thou hast been provoked by us rebels, covenant breakers, and Idolaters.  
V. 8. Former iniquities] the Italian hath it, the iniquities of those that were before us, namely, our for forefathers and Ancestors, whose iniquities, we have imitated and exceeded. Others, the iniquities of former times.  
V. 9 Thy names sake] that is say, for thine own sake, who art exceeding merciful, and bearest the name of it. The meaning is, take an occasion not from us, but from thine own inbred mercy, to make the glory thereof show the greater.  
V. 12. Into their bosom] that is to say, plentifully, Psal. 31. 23. A phrase taken from those who without measuring do pour a thing into one's lap or bosom, see Isa. 65. 6. 7. Jer. 32. 18. Luk. 6. 38. [Wherewith they] because that injuries done to the Church redound through the enemy's intents, or otherwise, to God himself, Psal. 69. 7. 9 jach. 2. 8.   

PSAL. LXXX.  
VER. 1. IOseph] hereby is meant the Tribe of Ephraim, the head of the other ten Tribes which were divided from Judah, of whose destruction it seems the Psalmist doth speak particularly in this Psalm: [Between the Cherubins] the Italian, upon the, namely, those Cherubins which covered the Ark, Exod. 25. 19 20. which was as it were God's Throne, Exod. 25. 22. 1 Sam. 4. 4. 2 Sam. 6. 2. Psal. 99 〈◊〉.  
V. 2. Before] standing as it were in the front of them, in the face of enemies [stir up] show it, make use of it, and let it not be idle.  
V. 3. Turn us] or lead us back again.  
V. 4. Wilt thou be angry] the Italian, wilt thou smoak, that is to say, how long wilt thou being fired with rage, reject their prayers, Psal. 74. 1.  
V. 6. Thou makest u●] thou hast made them our enemies, or thou hast made us an occasion of controversy to our enemies, that is to say, they strive who shall first set upon us, and contend amongst themselves for our spoils.  
V. 8. A vine] namely, the people like a new planted vine a very frequent figure in Scripture, Isa. 5. 2. jer. 2. 21. Ezech. 17. 6.  
V. 9 Preparest room] removing of stones, stocks, and other lets.  
V. 10. Goodly Cedars] the Italian, very high Cedars, Hebrew, Cedars of God, see upon Psalm. 36. 6. and 104. 16.  
V. 11. The Sea] namely, the mediterranean Sea 〈◊〉 [the river] namely, Euphrates, the bounds of the children of Israel's country, set by God himself, Gen. 15. 18.  
V. 15. Madest strong] he hath a relation to certain small stakes, which they use to stick up by young vine plants, for them to grow up by.  
V. 16. Rebuke] by reason of thy wrath, which is like a scorching wind to young plants.  
V. 17. Upon the man of] namely, upon the King, and the kingdom of judah, (the only remainder of thy people's desolation) which thou hast established, defendest and maintainest through thy power, which is exceeding dear unto thee, and is by thee raised to that ●●overaigh glory of being thy Church and thy▪ people, Psal. 45. 〈◊〉. and 89. 21.   

PSAL. LXXXI.  
VER. 3. THe new Moon] Hebrew, the covered Moon, namely, when it doth not show, and is upon the point of renewing, which may be understood of all new Moons kept holy by God's command, with the sound of the holy Trumpets, Num. 10. 10. Or, it may particularly be understood of the Feast of the holy Trumpets, which was wont to be kept the first day of the first politic month, Leu. 23. 24.  
V. 5. For a testimony] or protestation, that is to say, an express law, with an injunction of obedience, and denunciation of a punishment to transgressors, [In josepth] joseph and judah, between whom was divided the right of firstborn, which was taken away from Reuben, 1 Chron. 5. 2. do often represent the whole people. [When he] after he had made his power and justice known amongst the Egyptians, by the deliverance of his people: [where I heard] the Italian, when I, when he gave us his law, in a most terrible and unaccustomed kind of voice, which we were not able to endure, Exod. 1●. 19 & 20. 19  
V. 6. I removed] that is to say, I have delivered him from the cruel slavery, wherein he was oppressed with toil and labour: [The pots] the Italian, the Baskets, wherein they carried earth to make bricks with, Exod. 1. 14.  
V. 7. In the secret] namely, in the thick cloud where I framed a kind of sounding noise like unto thunder, Exod. 19 19 & 24. 16.  
V. 8. H●a●●] this is a sum of the Law, which was given in Mount Sinai, concerning Gods pure service 〈◊〉 [I will testify] that is to say, I will give thee absolute commands, binding thee to obedience upon pain of punishment, and with a promise of reward, see Psal. 50. 〈◊〉.  
V. 10. Open] that is to say, if thou dost obey me, I will make thee fully happy and contented, and will fulfil all thy just desires.  
V. 12. Heart's lusts] the Italian, hardness of their hearts or to the imagination, or to the pervernesse of theirhearts.  
V. 13. O that] a humane manner of speaking, to show what pleasure God takes in men's obediences, for their own goods, Deut. 〈◊〉. 12. 13.  
V▪ 15, Submitted themselves] the Italian, yielded feigned obedience, they should have been forced though but feignedly, and against their wills to have submitted themselves unto him, as Psal. 18. 44. and 66. 3. [Their time] that is to say, their happiness.  
V. 16. Out of the Rock] a hiperbolicall kind of speech, as if God had made honey to distil out of the Rock, as he made the waters to issue forth of it in the Wilderness.   

PSAL. LXXXII.  
VER. 1. STandeth] the Italian, is present, namely, by a particular virtue and providence as sovereign Lord, and chief Governor of his people: [Of the mighty] the Italian, of God, that is to say, of the Princes and Governors of his people, who are but God's Ministers, from whom they have all their power, and from whom they receive their Laws, as from their sovereign and supreme Lord, see Deut. 1. 17. 2 Chro. 19 6. Rom. 13. 1. [He judgeth] that is to say, he examineth, and discereuth their thoughts, motions, judgements, and actions, to approve of an ratify the upright and holy ones, and reprove and difannull them that are not so: [The Gods] a name, which is sometimes attributed to Magistrates, by reason of their vocation, and because they represent God's Majesty and Sovereignty.  
V. 5. They know not] a complaint of the Prophet against the Magistrates of his time. [The walk on] they proceed in their actions without the guide of God's Spirit, and the light of his Word, which are only directions of all uprightness. [Foundations] that is to say, from the corruption of the heads proceeds a general disorder and ruin of the whole state, see Psal. 11. 3. and 60. 2. and 75. 3.  
V. 6. I have said] I have called you gods, verse 1. because you represent God's Majesty in the governing of men, and because he hath stamped in you a character of his glory, and finally, by reason of God's gifts and vocation, and of the duty which you are bound to, not to exempt you from the general condition of other men, nor from God's judgement, both being apparent in you by reason of death.  
V. 7. Of the Princes] which were before you, who ye know died all: Or like unto the Princes of other Nations, you having no privilege by being Princes of God's people.  
V. 8. judge] that is say, seeing thy Ministers and Officers have subverted justice; come and re-establish thy Kingdom in the world by the Spirit and word, and chiefly by the presence of thy son, Psal. 96. 10. [Thou shalt] the Italian, thou oughtest, seeing thou hast determined to take in hand the government of the whole world, in thy son's person, as by right and naturally it belongeth to thee; let not that interest which thou hast in thy people, decay through the malice of men.   

PSAL. LXXXIII.  
VER. 3. THy hidden ones, who in thy Church, wherethou art present, do shelter themselves under thy protection in humility, fear, and faith, see Psal. 27. 5.  
V. 4. From being] that they may be wholly dispersed and rooted out, from being a body of a Nation, or having any form of Commonwealth. And let the Church (whose being consists in Congregation and Communion) be no more, which can never be, see jer. 31. 36.  
V. 6. The Tabernacles] the Italian, the Tents, that is to say, the Edomites who for the most part lived in the fields, in tents, as the Arabians have always done, Isa. 13. 20. Now this combination of Nations may have a relation to the History of 2 Chron. 20. 10. [Hagarens] people of Arabia, descended from Ishmael the son of Abraham by Hagar, 1 Chron. 5. 10. 20.  
V. 7. Gebal] people of Phenicia, Ezech. 27▪ 9  
V. 8. They have holpen] the Italian, they have been an arm, the Assyrians have been the principal nerve of this league and combination, being a most mighty Nation: [the children] namely of Ammon and Moa●, which came from L●t, Gen. 19 37. 38. who were chief of this enterprise.  
V. 10. Endor] this place is not specified in the history, but by conferring of Josh. 17. 11. with judg. 5. 19 it appears that this battle was fought near to that place.  
V. 13. Make them] overthrow both them and their designs, as a bowl thrown down a steep place, see Isa. 17. 13. and 22. 18.  
V. 14. The Mountains] namely, the woods which grow upon them, which are often fired either by fire from heaven, or by some other accident.  
V. 16. Seek] make them yield unto thee and desire mercy and forgiveness at thy hands, see Psal. 66. 3.  
V. 18. That thou] or that thou who bearest the name of everlasting, art the most high.   

PSAL. LXXXIV.  
VER. 3. THe Sparrow] a poetical figure, as saying, I am through my absence more wretched than these small birds, which may come near thy Temple, and make their nests there. [even thine Altars] the Italian, near to thine, some divide these words from the precedent. Alas thine altars, as if it were an exclamation of a most servant desire.  
V. 5. Strength is] who by thy grace and power, hath that vigour of body and mind, that he can come from the place of his abode into thy Temple to solemn feasts: [In whose heart] who are moved by a holy zeal freely to undertake these holy voyages according to thy command, Exod. 23. 17.  
V. 6. Who passing] who though they meet with many difficulties upon the way as penury of water in dry places (as peradventure this valley of Ba●a might be, 2 Sam. 5. 23. or generally any place which abounds with such trees as delight in dry soil) they overcome them all with their zeal, digging wells of spring water, or gathering of rain water in pits or cisterns. Which is chiefly meant here because that in these journeys, where there were great multitudes of people and great store of ca●tell, the want of water, which was ordinary in those country's, was very troublesome.  
V. 7. They go] they never faint, but do always increase in strength and courage.  
V. 9 And look] show thy grace and favour to me David, by thee anointed to be King, and now driven away by Saul.  
V. 10. A doorkeeper] that is to say, in the poorest and most abject degree and place, as a doorkeeper is in great Lords houses.  
V. 11. 〈◊〉 a S●nne] that is to say, the author of all joy and goodness to his children, and their Protector against all evils.   

PSAL. LXXXV.  
VER. 1. THou hast been] he hath a relation to some notable former deliverance, after which God had visited his people with new afflictions.  
V. 3. Thou hast turned] thou hast turned away thy wrath, that it might not be kindled.  
V. 8. I will hear] the Psalmists words, preparing himself and the whole Church to hearken unto the promise of God's grace, which was revealed unto him by divine inspiration: [but let not] the Italian, but will not let, he will convert and sanctify them to himself, giving them the spirit of true wisdom, to keep them from rashly offending God.  
V. 9 His salvation] in the corporal deliverance of his Church, but chiefly in the universal redemption of the world by the Messias, to whom the ensuing words are plainly referred: [that glory] we shall again have the glorious presence of God in our land, in the signs of his grace and power, as it was in the Ark; and than it will powerfully and gloriously dwell in his Church, in his son's person being made manifest in the flesh, see Host 2. 7. 9  
V. 10. Mercy] this cannot perfectly agree with any but the Messias his reign. The meaning is, God's grace shall be so largely spread abroad, that it shall in truth be answerable to those large promises which were formerly made. Or the blessings of God shall be accompanied with his constant truth, to make them firm and perpetual, see Isa. 55. 3. [righteousness] God righteous and just government by his word, shall produce true peace and happiness, and shall have it inseparably joined with it, see Psal. 72. 3. Isa. 32. 17.  
V. 11. Truth] men shall be true subjects, and God shall be a just King; which are the two relative qualities, that keep every state in perfect harmony, see Isa, 45. 8.  
V. 12. Good] namely the true and only good of man, which consists in God's grace joined with corporal goods, as far as is fitting in his wisdom.  
V. 13. Shall set us] the Italian, set it, that is to say, he shall establish them wheresoever he comes by the preaching of his Gospel.   

PSAL. LXXXVI.  
VER. 5. REady to forgive] or inclinable and easy to be drawn to forgive.  
V. 7. Thou wilt] that is to say, thou usest to answer or hear me.  
V. 11. I will walk] the Italian, cause me to walk, govern thou my whole life and actions according to thy holy word, and in such sincerity as thou requirest, and such as thou dost beget in thy children by thy holy spirit: [unite] let my heart cleave close unto it without varying or going from it, or being drawn away to contrary things.  
V. 13. My soul] that is to say, my person from mortal dangers.  
V. 14. Not set thee] who do not fear thee, nor look after thy judgements or commandments.   

PSAL. LXXXVII.  
VER. 1. HIs foundation] that is to say, the firm place of his abode, opposite to the movable Tabernacle which was made by Moses: [mountains] figuratively in jerusalem, which had two hills within the precinct of it, Zion, and Moriah, and in real spirituality, in the universal Church which is the heavenly jerusalem, Gal. 4. 26. Heb. 12. 22.  
V. 4. I will make mention] making (as one should say) a survey of my people, I will add the Gentiles unto them, calling them to the knowledge of me, by my Gospel, and regenerating them in my Church, holding them in the same degree with the Israelites, as true children of my covenant: [Rahab] a frequent name for Egypt, by reason of its pride and haughtiness.  
V. 5. This and that] indifferently of all nations and persons in a very great number.  
V. 7. The singers] God words to his Church, meaning I will give thee full cause of rejoicing, through my blessings which shall flow upon thee, as it were from all their springs.   

PSAL. LXXXVIII.  
THE title: [Heman] it seems to be the same as is named, 1 Kings 4. 31. [Ezrahite] of the offspring of Zarah the son of judah, 1 Chron. 2. 6.  
V. 3. Unto the grave] Heb. to hell, because that according to the first degree of God's justice the first death is inseparable from the second, and the name of hell is common to both. And though by the second degree which is grace, by virtue of the Messias his redemption, corporal death to God's children, beno more a passage to everlasting death: yet the name of hell hath still kept its ordinary signification of both: to show that not by the nature of death, but by God's grace these two deaths are severed one from the other in the elect.  
V. 5. Free among] Others translate it, I am severed from the living: [whom] over which, in respect of the body, and this present life, thou doeest no more show thy providence, in governing and relieving them, and in bestowing other benefits upon them.  
V. 8. Shut up] namely by evils and dangers, without any way to getout, without any comfort or relief.  
V. 9 I have stretched out] see upon job 11. 13.  
V. 10. Wilt thou show] the Italian, wilt thou work] the meaning is, if thou dost leave me in this case long, I cannot choose but fall, and die; then can thy glory appear no more in my miraculous deliverance, see Job 7. 7. [The dead] Heb. the giants, that is to say, those that are abissed and sunk in death, as the giants were in the general deluge. Sometimes this name is taken for the damned, as job 26. 5. and sometimes plainly for the dead, Isa. 26. 19 by reason of what was said upon, verse 3. [Arise] he doth not mean the general resurrection, nor any particular one, which happened by miracle; but of the common course according to which the dead return no more into the world to enjoy any new benefits of God.  
V. 11. In destruction] that is to say, in hell, see v. 3. job. 28. 22.  
V. 12. In the land] namely, in death, in which the dead forget the living and the state of this present life, job 14. 21. Eccles. 9 5. 6. and likewise the living do forget the dead, job 24. 20. and all commerce is taken away, and annihilated between them.  
V. 15. Ready to die] the Italian addeth, with roaring, with my lamentable crying out, as Psal. 22. 1.  
V. 18. In darkness] the Italian, are hidden in darkness, I can see nor descry none of them, or they hide themselves from me through horror, and being ashamed of mine afflictions.   

PSAL. LXXXIX.  
THE title, Ethan] of whom, see 1 Kings 4. 31. 1 Chron 2. 6. and it is likely that he outlived Solomon, and saw the distraction of the Kingdom under jereboam, by the separation of the ten Tribes, and by the spoil of the country by Shishack King of Egypt, 1 Kings 14. 25. 2 Chron. 12. 2. which calamities may likely be the subjects of this Psalm. [Ezrahite] descended from Zarah, the son of judah, 1 Chron 2. 6.  
V. 2. I have said] I hold it for certain, and have fully concluded it in my mind. [Built up] a phrase taken from sound and well sounded buildings contrary to movable, and waisairing habitations of Tents and Cabins. [Sbalt thou] the Italian, thou hast, that is to say, the effects of thy covenant and promises are certain, being grounded upon thine everlasting decrees made in heaven, from whence they have their beginning, vers. 37. Or, thou hast in the invariable nature and order of the heavens, given a document and assurance of the eternity of all the heavenly and supernatural works, counsels, promises, and orders of thy grace.  
V. 4. Th● seed] this is fulfilled in Christ, descended from. David, according to the flesh, who hath changed David's temporal Kingdom, into an everlasting and spiritual Kingdom. [Built up] I will raise thy Kingdom to the highest degree of perfection.  
V. 5. The heavens] the holy Angels shall join with me in thy praises, as partakers of the joy for the establishment of thy Church, by thy grace and truth. Or, the celestial Orbs, to which by an ordinary figure, the Scripture doth attribute the doing of such things. [Of the Saints] namely, the Angels.  
V. 6. The Sons] namely, the Angelical Spirits, see Psal. 78. 25. and 103. 20. an Hebrew phrase, which signifieth nothing but creatures, to whose nature is proper the quality of a power beyond the measure of all humane power.  
V. 7. In the assembly] the Italian, the counsel, that is to say, the assembly of his Angels amongst which he sitteth as a King in council.  
V. 8. Thy faithfulness] thou causest the most true revelations and declarations of thy truth, wisdom, and promises, to break out on every side like unto so many bright beams.  
V. 10. Rahab] the name of Egypt, job 26. 10. Psal. 87. 4.  
V. 12. Tabor] that is to say, these hills do in a manner, glory of their height, fruitfulness, etc. in thee; acknowledging it cometh all from thee their Creator.  
V. 15. That know] who in effect taste of the true spiritual joy, which thy grace and fatherly favour brings with it; and can give thanks for it with exaltation of heart and rapture of spirit.  
V. 16. In thy righteousness] namely, in thy righteous and just government, or in thy loyalty in keeping and observing thy covenant and promises.  
V. 17. Our horn] we are conquerors triumphant and glorious, see Psal. 75. 10.  
V. 18. Our defence] he is our protector and defender, and all glory therefore is due to him. [Is our King] the Italian, our King is the holy one of Israel, that is to say, it is he that hath given him, and established him, and that worketh by him as by a chosen instrument.  
V. 19 Invision] namely in prophetic revelation to Nathan, Samuel, and others. [To thy holy One] the Italian, touching thy holy One, or religious one; that is to say, touching David, consecrated by thee: Who hath also faithfully, feared and served thee Psal. 4. 3. and is the figure of Christ, the true and great holy One of God, Psal. 16▪ 10. [I have laid] that is to say, I do environ him with my help and protection, to whom I have committed the power over my people.  
V. 20. I have found] it seems to be a humane kind of speech, as if he said, after I had tried many servants, which have governed my people, I have fixed myself upon David. [Anointed] sacramentally with material oil, 1 Sam. 16. 13. 2 Sam. 5. 3. and spiritually with the gifts of my Spirit.  
V. 21. My hand] mine aid shall never forsake him.  
V. 24. In my name] by my power, which he shall obtain by calling upon my name.  
V. 25. I will set] he shall conquer, and possess all that land which I promised to my people throughout all the borders of it, Exod. 23. 31. Numb. 34. 3.  
V. 27. My first borne] the chief and most eminent, as King of my people, to whom belongeth the right of firstborn, above other nations, Gen. 25. 23. 31. and is the figure of Christ, who is the true firstborn above all other creatures, Colos. 1. 15. 18.  
V. 29. For ever] this is spoken chiefly in respect of Christ, who is eternal both in his person and kingdom.  
V. 35. By my holiness] namely, by myself, who am holiness itself, laying my holiness for a pledge, and gage of my saying. [That I will not lie] the Italian, if I lie, a concise manner of swearing often used in Scripture.  
V. 37. As a faithful] the Italian, there is a, namely, myself, see job 16. 19  
V. 38. Anointed] namely, a King of thy people, consecrated, and being one of David's posterity.  
V. 40. To ruin] or to fear, that is to say, having caused those which stood in defence to be overtaken with great fear, the strong hold hath been easily taken by the enemies, see Deut. 32. 25.  
V. 42. Set up] thou hast given them courage, and made them conquerors.  
V. 43. Turned] thou hast turned the edge of it, so that it could not cut, as 2 Sam. 1. 22.  
V. 47. How short] see Psal. 39 5. his meaning is, do not by any extraordinary afflictions seek the mine of thy poor creature, which is so frail and unsteady of itself: save us with speed, for otherwise we shall be overthrown, and shall no more enjoy thy benefits, see joh 7. 7. 21. & 14. 14. [Invaine] making them neither the subject of thy benefits, nor instruments of thy service, but only to cause them to perish.  
V. 48. What man] that is to say, seeing that we as well as all other men must once die; do not make this our condition heavier with new and strange evils; let thy justice suffice thee, and out of thy mercy take pity upon our inevitable misery, see Job 10. 20. & 13. 25. & 14. 5. [Shall not see] that is to say, taste of it and feel it.  
V. 50. I do bear] wherewith my heart is burdened and swelled.  
V. 51. The footsteps] namely, all the marks and monuments that remain of thy people's ancient Kingdom; or, they follow him upon the tract with injuries and reproaches: Others, they do scoff at the footsteps of thy Christ, that is to say, they make a jest at the coming of the promised Messias, who is to re-establish the Kingdom: And for all this, is his coming yet delayed?   

PSAL. XC.  
THE title, [Man of] that is to say, Prophet.  
V. 1. A dwelling place] all the while that we and our fathers have been travellers in strange countries, Gen. 15. 13. thou hast been a place of safety and dwelling to us, Ezech. 11. 16.  
V. 2. Before the] a Scripture phrase to describe eternity, which is opposite to time, and to whatsoever is most firm and lasting in it. [Thou art] and therefore we wretched mortals do fly unto thee everlasting Lord, as to the spring of our life, and cause of our escaping from death: which is the chief subject of this Psalm, see Psal. 102. 11. 12. 27. 28. Lam. 5. 19 20.  
V. 3. Return] thou dost irrevocably put in execution upon all men the sentence pronounced, Gen. 3. 19 concerning their returning to the earth from whence they were taken at the first creation.  
V. 4. For] all their stay in this world, though oftentimes it be very long, is no way contrary to this sentence, for the longest time that is, is nothing being compared to eternity, which belongeth only to thee. [When it is] this is added, because that a man judgeth better of the shortness of time when it is past, then while it is running. [A watch] which is the fourth part of a night, see Mark 13. 35.  
V. 5. Thou carriest] besides this general necessity of dying, thou dost send whole deluges of extraordinary evils by particular judgements, which destroy man, job 14. 19  
V. 8. Thou hast set] a kind of speech taken from judges, who examine a guilty man, lay open his misdeeds, together with the proofs thereof, which is contrary to that which is spoken elsewhere, namely, that God covereth our sins, turns his face away from them, and casteth them behind him. [Secret sins] or hidden, which a man doth himself forget, Psal. 19 12.  
V. 9 Passed away] the Italian, do decline, a phrase taken from the going down of the Sun, and from the declining of the day: [A table] the Italian, a word▪ or a thought.  
V. 10. Threescore and ten] Moses hath a regard and relation to the most ordinary term of life, and to the age which deserveth the name of life, beyond which life is but a continual languishment, and a beginning of death, without any vigour or means of performing the actions of this life, or enjoy the commodities of it. [Their strength] the Italian, their flower, Hebrew, their excellency and glory.  
V. 11. Who knoweth] though the shortness of man's life should teach a man to tremble, when he draweth near to God's judgements by death, ●yet he is so stupid and so dull, that he doth not reap any sound document from thence, to learn how to lead his life well, Deut. 32. 29. God alone is able to work that in him by his spirit, Psal. 39 4.  
V. 14. Satisfy us] he makes an allusion to Manna, which fellevery morning in the wilderness. [Early] the Italian, every morning, or in the morning, that is to say, let thy grace renew with us as the day doth, jam. 3. 23.  
V. 16. Thy glory] namely, thy glorious power, deliverance, and providence, by which thou art also praised and glorified.  
V. 17. The beauty] the Italian, the pleasing look, his loving kindness, his clear and gracious eye, see Psal. 27. 4▪ [upon us, yea] that is to say, Do thou from heaven, from whence as from an eminent place thou dost contemplate the end of all things, guide by thy fear unto a happy end, the life and actions of thine elect, who in this low world cannot see far, nor see how to take their aim aright; Or for us, that is to say, for our good, and in our behoof.   

PSAL. XCI.  
VER. 1. HE that dwelleth] whosoever through perseverance in faith, reposeth the whole trust of his salvation in God's grace, who is the only true refuge from all evils, though the world take no notice of him, is most secure under the safeguard of his Almighty power.  
V. 2. I will say] I myself will put this holy Doctrine in practice, in myself.  
V. 3. Surely] the answer of the spirit of God to the faithful soul, see Psal. 27. 8. or it is a speech of the Psalmist to every faithful man: [from the ●●are] from all ambushments and dangers.  
V. 4. He shall cover] a phrase taken from birds. [His truth] thou shalt be defended, and safe by virtue of his most true and infallible promises.  
V. 9 Thou hast made] the Psalmist speaketh to his own soul. [Thy habitation] see Psal. 9 1.  
V. 13. Thou shalt tread] hiperbolicall and figurative terms; as much as to say, no creature shall be able to do thee any harm: especially in any thing as shall concern a good life, and eternal salvation, job 5. 23. Isa. 11. 5. 9 Host 2. 18.  
V. 14. On high] out of the reach of all assaults and hurts; [He hath known] being lively enlightened by my spirit, he acknowledgeth me to be his God, doth me service, and worshippeth me.  
V. 16. My salvation] namely, the accomplishment thereof, in the life everlasting.   

PSAL. XCII.  
THE title, song] see upon Psal. 30. in the title, [for the] to be solemnly sung in the holy assemblies upon the Sabbath day.  
V. 3. A solemn sound] the Italian, with a vocal song, the Hebrew word is of a very doubtful signification, yet it seems to mean, vocal Music.  
V. 8. But thou] notwithstanding all these shows of prosperity in the wicked; thou art for all that supreme judge of the world, and wilt in due time, give them their due punishment.  
V. 10. Shalt thou exalt] thou shalt make me a glorious Conqueror, see upon Psal. 75. 10. [I shall be] after the manner which was anciently used in feasts and merry make.  
V. 13. Those that] namely, the true elect, who shall have received from God the lively root of spiritual life in the Church, by the preaching of the Word and by his Spirit; taking their nourishment from the ground of God's grace, which is therein dispensed.  
V. 14. In old age] they shall grow old, yet shall they not want vigour, for to bring forth the fruits of their vocation, Psal. 103. 5. Isa. 40. 29. 31. and 65. 20.  
V. 15. To show] to attribute unto him the glory of inviolable justice contrary to man's conceit, who seeth God's patience and bounty towards the wicked of this world.   

PSAL. XCIII.  
VER. 1. REigneth] this must be chiefly understood of God's spiritual Kingdom in the person of his son. [The world] that is to say, the State thereof renewed by the son of God's reign, is most justly ordered and guided by a righteous government, and maintained by an invincible power; so that it cannot be ruined either by inward default or any outward violence, Psal. 60. 2. and 82. 5.  
V. 2. Of old] the Italian, from all eternity, Heb. from then, an Hebrew phrase to signify an eternity without any beginning, Pro. 8. 22. as eternity without end is signified by any another term which signifieth until then.  
V. 3. The floods] a figurative description of the world's commotions and ragings against the son of God's Kingdom, which are suppressed by his Sovereign power.  
V. 5. Thy testimonies] over the rest of the world, the Lord doth exercise his authority by power and justice, but in his Church by his Word and Spirit, which sanctifieth it unto God; [becometh thy house] the Italian, is beautiful in thy house, this is all the excellency of thy Church above the world.   

PSAL. XCIIII.  
VER. 1. TO whom vengeance] the Italian, of revenges, to whom it justly belongeth and hath authority to do it, Deut. 32. 35. and who doth indeed execute it in time and place.  
V. 4. Hard things] the Italian, hard words, namely, proud and insolent words against men and blasphemous against God.  
V. 7. Regard it] the Italian, understands it not, or giveth no heed to it.  
V. 10. That teacheth] not only by his word, but also by his punishments and corrections, Psal. 119. 67. 71.  
V. 11. The thoughts] not only the words, and deeds.  
V. 12. Thou chastenest] with thy fatherly corrections.  
V. 13. Mayest give him] that being chastened he may convert himself and amend, to the end that he may not perish with the world, 1 Cor. 11. 32. but may be gathered to eternal rest, and even in this world be delivered from his evils.  
V. 15. judgement] the world shall be put into an actual way of exercising justice and righteousness, by which the good shall be saved, and the wicked destroyed. [Shall follow it] the Italian, shall be after him, that is to say, God shall gather together his poor elect, who were before dispersed, and they shall follow him and cleave close unto him.  
V. 17. In silence] or under earth, in the quiet and tenebrous cloisters of death, where they do not sing thy praises, a poetical term, as Psal. 115. 17.  
V. 20. The throne] canst thou approve of, or favour these tyrants that do abuse their public authority by using of extortion?  
V. 22. My refuge] the Italian, my confidence, or with whom I shall be safe.   

PSAL. XCV.  
VER. 3. ABove all] above any thing which is called God, either through abuse and men's false conceit, or through any resemblance of dignity and glory.  
V. 9 And saw] I made them also feel the punishments of my justice and the efficacy of my power according to their deserts; Or, although they had seen my works, and had so many times had experience of my grace, truth, and power.  
V. 10. Have not known] they have no knowledge to understand, nor no affection to obey my commandments, to suffer themselves to be peacefully and in faith guided by my providence.  
V. 11. Rest] namely, into the country where I have promised to settle them in quietness, and where I will myself settle mine Ark, as in a firm and settled habitation, 2 Chr. 6. 41. Psal. 132. 8. which is a figure and pledge of mine everlasting rest in my glory, Heb. 4. 9   

PSAL. XCVI.  
VER. 6. MAjesty] as beams sent forth from his eternal Deity. [Strength] he exerciseth his glorious power in his Church.  
V. 7. And strength] that is to say, honour, and acknowledgement of his infinite power.  
V. 11. Rejoice] as participating according to their degree and nature of the glory and happiness of Christ's Kingdom, see Psal. 69. 32. Rom. 8. 21.  
V. 13. To judge] that is to say, to govern it by way of justice.   

PSAL. XCVII.  
VER. 1. THe multitude of] the Italian, the great Isles, or the Isles in great number; By Islands are meant the great and general parts of the world, divided and encompassed with the Sea.  
V. 2. Clouds] a figurative description of the Messias his appearing, taken from that which is often repeated of the darkness, wherewith God did hide the brightness of his presence when he appeared, as when he gave his Law, Exod. 19 16. and at other times, 1 King. 8. 12. Psal. 18. 11.  
V. 7. All ye Gods] the Apostle, Heb. 1. 6. referreth this to the Angels; but according to the property of the word, it may be also more generally extended to all those who are called gods on earth, as Kings and Princes: And also to all creatures employed to Idolatrous uses: whereof the first ought to submit themselves by a religious worship and obedience unto Christ's Sovereign Kingdom; And the latter, through the preaching of the Gospel be spoiled of their false honour; and freed from the Idolaters abuses, to let God alone he acknowledged and worshipped in the person of his Son.  
V. 8. Zion] that is to ●say, the Church in general. [The daughters] the particular Churches, jerusalem being as a mother, and the other cities as daughters. [Thy judgements] that is to say, the executions of thy justice, to destroy every power and dominion which shall oppose thine, and to establish thy Son's Kingdom.  
V. 11. Light] eternal happiness, as is even in this world prepared for the righteous: which have the seed thereof quick within themselves through God's promises, and by the gift of the holy Ghost. Or it is spread abroad and laid open for them in Christ's Kingdom.   

PSAL. XCVIII.  
VER. 1. HAth gotten him] that is to say, Christ by his own power, and by virtue of his most perfect righteousness, hath obtained for his own humane nature, and for his whole Church the victory over all his enemies, and eternal glory.  
V. 2. Made known] namely by preaching of his Gospel: [his righteousness] namely his loyalty in his promises, his goodness, and mercy, the word righteousness being often used in this sense: unless Evangelicall righteousness be meant here, which is a pure gift of God, by which he is pleased to justify sinful man, in virtue, and by the merit of his sons most perfect righteousness, embraced by a lively faith, Dan. 9 24. Rom. 1. 17. and 3. 21.  
V. 3. The house] namely according to the spirit, it being the true Church.  
V. 6. The King] namely Christ jesus, true and everlasting God in his own nature, and established by his father universal King, in the quality of a mediator.   

PSAL. XCIX.  
VER. 1. BE moved] the Italian, tremble, namely with fear and reverence.  
V. 2. In Zion] namely the Church, which is as the seat of this universal Empire, Isa. 2. 2. 3.  
V. 4. Strength] that is to say, this King tempereth● is power with justice, contrary to the custom of tyrants of the world, see job. 36. 5.  
V. 5. At his] the Italian, before his, a phrase taken from the thrones of earthly Kings: Or from the Ark of the covenant called footstool, 1 Chro. 28. 2. towards which all ceremonia'l kind of worship was to be done, either from near or from far off.  
V. 8. Of their inventions] the Italian, of their actions, namely of the faults of his servants, as Exod. 32. 2 Num. 20. 2. 24. Deut. 9 20. Or of the people's sins. Others translate it, thou tookest vengeance for their actions, that is to say, thou wert a defender of their ministry, by grievously punishing the rebellious.   

PSAL. C.  
THE title: [Of traise] that is to say, made to give God thanks, peradventure publicly in the Temple, when the sacrifices of thanksgiving were offered, Levit. 7 12.  
V. 3. Made us] as well in regard of the first natural creation, as of the spiritual regeneration, Psal. 149. 2. Ephes. 2. 10.   

PSAL. CI.  
VER. 1. I will sing] I will in this Psalm make a vow to God, and a public protestation to all the Church, of the good will which I will show to good men; and the severe justice which I will exercise against guilty men, whensoever I shall attain unto the Kingdom which the Lord hath promised me.  
V. 2. I will behave myself wisely in a etc.] the Italian, I will compose an instructing song concerning the perfect way: the Hebrew term hath a relation to a certain kind of sacred hymn called Masch 〈…〉, the titles of the Psalms, which is as much as to say, a song of great instruction. Others translate it, I will give instructions concerning the perfect way. Or I will proceed wisely in the perfect way: [when] th' 〈…〉 is to say, when wilt thou fulfil that which thou hast decreed, and thy promise, making me King over thy people?  
V. 3. I will set no] neither by desire, nor purpose: [that turn aside] namely from the right way of thy Law.  
V. 4. Will not know] I will not regard him whosoever he be, I will do him no grace nor favour: I will cast him off, and shun him,  
V. 5. Slandereth] he toucheth those vices which are most ordinary amongst courtiers.  
V. 8. Early] the Italian, every morning, that is to say, every day, or carefully: by a simile taken from the daily sweeping of houses. Or he hath a relation to that, that they did use in the morning to sit in judgement, jer. 2●. 12.   

PSAL. CII.  
THE title: [A prayer] it is apparent that this Psalm was penned towards the end of the Babylonian captivity, it being a form of prayer, for the restauration of God's people according to his promise: [his complaint] or his prayer.  
V. 4. Like grass] which is cut and dried, in the sun: [I forget] extreme affliction hath made me forsake, and grow careless of my food: I have no taste, nor take no delight in it, whereby I am become dry, and liane.  
V 5. To my skin] the Italian, my flesh, that is to say, to my skin.  
V. 6. A Pelican] a solitary bird, which gives out terrible cries, wherein he hath a relation to the Churches grievous lamentations when it is exiled.  
V. 8. Are sworn] the Italian, do make curses of me, that is to say, by reason of my strange afflictions, they do make me an example of curses, saying, be thou accursed like such a one, see Num. 5. ●7. Isa. 65. 15.  
V. 9 I have eaten] a scripture phrase which signifieth lying with one's face upon the ground, amongst dust and ashes: a fashion which was used in great sorrows and mournings, 2● am. 12. 16. job. 2. 8.  
V. 10. Listed me up] this may be properly understood of the people's former prosperity, which made their present calamity more grievous and sensible: or it is a similitude taken from those which lift up a thing, for to dash it so much the harder against the ground.  
V. 12. But thou] though the Church seems to fail, yet God endureth of ever, in essence, truth, and power; therefore he can, and will restore it, see 1. am. 5. 19 [thy remembrance] namely all that which thou hast revealed to thy Church of thyself, and she ought most faithfully to retain and preach, see Isa. 26. 8. and 57 8. Or plainly thy name, Hos 12. 5.  
V. 13. The set time] namely of seventy years' captivity, as it is most likely, 2 Chron. 36. 21 jer. 25. 12. and 29. 10. Dan. 9 2.  
V. 14. In her stones] that is to say, to it, though it be brought into a heap of ruins, Psal. 79. 1.  
V. 15. The heathen] the meaning is, that by jerusalem's and the people's restauration; and by the Messias being borne and made manifest there according to the prophecies, God would open the gate for the vocation of the Gentiles, by the Gospel, which was to come out of jerusalem.  
V. 16. In his glory] that is to say, in his glorious manifestation, and operation of his power and grace.  
V. 18. Which shall be] that is to say, which shall hence forward be borne. Or if thi● be meant by the Gentiles, the people which thou shalt create anew. Or thy people Is●ael restored and set up again as it were by a miracle, and into a new life, Isa. 43. 21 Ezech. 3●. 3.  
V. 23. In thew●y] in the time the jowish nation was in prosperity before the time of its dissipation, which was the time prefixed by God himself for the Messias his coming Gen. 49. 10. which hath a relation t● 〈◊〉 〈◊〉 flower of ones age, job 15. 3●. Psal 55. 23. Prov. 〈◊〉. 〈◊〉. Eccls 7. 17.  
V. 24. Thy years] the meaning is, thou hast joined thyself to thy Church by an especial covenant, which carrieth with it the co●muncation of benefits, correspondent to thine own proper nature; for as thou art living, so must she live, as thou art everlasting, so must she be also, Matth. 22. 32. I beseech thee then to fulfil these effects of thy covenant of Grace.  
V. 26. Shall perish] that is to say, being melted and dissolved by the fire, they shall change form and state, yet shall not be brought to nothing, see Isa. 65. 17. and 66. 22. 2 Pet. 3. 7. 10. 11. The intent is, to show that although God as he is Creator hath not communicated the gift of eternity to all his other creatures, yet he hath done it as a father to his children, ver. 18. see Lam 5. 19 20. Hab. 1. 12. Matth. 22. 32.   

PSAL. CIII.  
VER. 1. ALL that is] namely, all my senses and all the faculties of my soul.  
V. 3. Thy diseases] namely, corporal ones which he healeth, when and how, he in his providence thinks fitting; But especially the spiritual ones of sin, corruption, and concupiscence, which he healeth by the gift of regeneration, see Exod. 15. 26. Isa. 19 22.  
V. 4. From destruction] the Italian from the pit, that is to say, from many mortal dangers in this life; and especially from everlasting death and hell: [crowneth thee] he doth encompass thee, and heap thee full, and raiseth thee up in spiritual glory.  
V. 5. Like the Eagles] which is of long life, and always vigorous and healthful, whereby it seems from time to time to grow young again; Others understand it, of this birds changing her feathers, as Isa. 40. 31. Mich. 1. 16. Others do apply it to some singularities of the Eagle which are not very certain.  
V. 7. His ways] namely, his Law which is the true guide of ones life; Or, the conduct of his providence for the safety of his people.  
V. 12. Removed] that is to say, he hath through his grace absolved and eased us of them, as though they nothing concerned us, and hath absolutely freed us from the punishment due for them: [from us] or from himself, turning his thoughts away from them, to not represent them unto his severe judgement in their natural filthiness.  
V. 14. For he] and therefore he takes compassion upon us, Psal. 78. 39 [our frame] the Italian, our nature; the Hebrew, frame: which may as well be understood, of the frail, slippery, and mortal condition of our life and body, 〈◊〉 〈◊〉 the defects and corrupt on of the soul, which are the two general mi●●●ies of man, which move God to mercy and compassion.  
V. 16. The place] a Scripture phrase, to express the entire abolishment of a thing, leaving neither sign, nor remnant thereof.  
V. 17. Righteousness] namely, his loyalty in his promises and covenants.  
V. 20. Harkening] the Italian, obeying, or so soon as you hear his voice.  
V. 21. His hosts] this may be understood of the Angels, or of other celestial bodies, Gen. 2. 1.   

PSAL. CIV.  
VER. 3. LAyeth] Italian, maketh, figurative and poetical terms. [In the waters] namely, the upper waters, whereof see Gen. 1. 6. Psal. 148. 4.  
V. 4. His Angels] that is to say, he hath them ready at his service, to send them here and there to execute his will: the Apostle, Heb. 1. 7. gathereth out of this comparison, that Angels are but creatures, and ministering spirits.  
V. 5. Laid the foundations] the Italian, founded the earth upon her bases] figurative terms, for the earth hath no other foundation, but only its proper weight; by means of which it remains immovable in the centre of the universe, job 26. 7.  
V. 6. Thou coveredst it] according to some in the first creation, but it is most likely that this is meant by the general deluge, Gen. 7. 19 for it is not likely that in the mass of the first creation, there were hills and valleys ready framed.  
V. 8. By the valleys] he calleth all channels beds of rivers, and other hollow places wherein waters are gathered, by this name.  
V. 10. Into the valleys] he causeth them to rise above the earth out of the great abyss through certain issues or vents, by some kind of subterraneal boiling.  
V. 13. The fruit] namely with the benefit of the rain, dew, etc. which thou bringest forth.  
V. 15. His face] according to the custom of those times and places, which was to anoint the face with sweet smelling oils, upon occasions of feasts or of rejoicing.  
V. 16. Of the Lord] namely, that grow of themselves without any help of man through Gods only will. Others believe that this addition was given them for nothing but only to describe the height of these kinds of plants, as Psal. 80. 10. [Are full of sap] the Italian, are satisfied therewith, namely, with those reins, ver. 13.  
V. 19 For seasons] namely, to distinguish the months, whereby are set forth the seasons of natural things, and the times set down for sacred and civil affairs: [Knoweth] he never misses coming to the end of his compass which he altereth every day, Job 38. 12. 19  
V. 21. And seek] the Italian, ask, a figurative term, to signify that as the roating of those beasts is a natural sign that they want food, so God the author of nature and general provider for all things, answereth them, as job 39 3.  
V. 24. How manifold] the Italian, how great, either in greatness or number.  
V. 25. Creeping] namely, beasts that move, not with their bodies upright upon their legs, but that creep along upon the ground, or glide in the water, see Gen. 1. 20.  
V. 26. Leviathan] a general name for all great sea-fish.  
V. 27. Wait] the Italian, hope, by a secret instinct of nature, without discourse or understanding.  
V. 29. Hidest] that is to say, thou takest away, and keepest back thy virtue. [To their dust] into the earth, from whence they were taken and framed, Gen. 1. 24. though the name of earth may be taken for all other elements, see upon, Gen. 2. 7.  
V. 30. Thy Spirit] namely, that quickening power which preserveth all those things, which are created in their being; and it is an effect proper to the holy Ghosts person: [Created] that is to say, put into new life, and vigour.  
V. 31. Shall rejoice] let his works be acceptable unto him, seeing them employed to his glory and service, and not to sin; through the malice of man, and let him thereby be moved to bless and preserve them, see Gen. 1. 4. 31.  
V. 35. The Sinners] namely, the wicked which divert God's love from his creatures, which they most wickedly abuse, and who do not acknowledge nor worship the sovereign Majesty of this great Creator and Governor of the world: [Praise ye the Lord] the Italian, Hallujah, an Hebrew word which signifieth praise the Lord, and hath been retained in the Christian Church as well as many other words, Rev. 19 1. 3.   

PSAL. CV.  
GLory ye] let all your honour and glory be in him, who is and calleth himself your God, and honoureth you with the title of his people. [That seek] that do fervently desire his grace and study to preserve it, and to bring themselves further and further into it, at the last to come into his sight and presence for ever, and to be perfectly joined to him in his Kingdom.  
V. 4. His strength] namely, his glory, whereof the Ark was a sign and pledge, and therefore is called the Ark of God's strength, 2 Chron. 6. 41. Psal, 132. 8.  
V. 5. The judgements] that is to say, his Laws and statutes, or sentences pronounced against the wicked, and put in execution by his Almighty word.  
V. 8. He commanded] which he appointed by his Sovereign, and irrevocable decree.  
V. 11. The lot] Hebrew, the cord; an instrument which was used in the dividing of lands, see Psal. 16. 6.  
V. 15. Anointed] that is to say, sacred persons; seeing oil was emplyed anciently in consecrations; though we do not read that this ceremony was really used in the Patriarches persons.  
V. 19 His word came] which was revealed to joseph in dreams; [The word] namely, God's providence and appointment.  
V. 23. Of Ham] see Psal. 78. 51.  
V. 24. Stronger] namely, in numerous issue.  
V. 25. He turned] he suffered envy, false fear, and other evil affections to induce the Egyptians to hate the people as much as before they had loved them: Now the evil work is attributed to God, not because he is author of it, which were as abominable to think as it is impossible to be, but because he not restraining the the malice of man, and suffering the devil to tempt him with strong objects, occasions and provocations, it must needs produce its proper effects; which God would have to fall out so for some good end, though he reprove the wickedness and perverseness of it.  
V. 27. They] namely Moses and Aron, Psal 99 6.  
V. 36. The chief] namely, the firstborn, Gen. 49. 3. Psal. 78. 51.  
V. 37. Feeble person] they were all lusty and healthful, which was opposite to the Egyptians last plague, Exod. 11. 7.  
V. 41. They ran] the Italian, brooks ran, see upon Psal. 78. 16.   

PSAL. CVI  
VER. 2: THe mighty acts] his high and powerful acts.  
V. 7. The red Sea] it seemeth he means, that even when they were come in the very place where the sea did run, walking over dry land, they did still continue their murmuring and rebellions.  
V. 8. For his name sake] not regarding them, but of his own mere freewill, to perform his will and promises, and by this means to maintain his glory and make it to shine.  
V. 13. They waited not] they did not submit through faith, humility, and patience, unto God's providence; to expect the accomplishment of their deliverance at his appointed time, see Psal. 78 41.  
V. 15. But sent] taking away his blessing from this food, they were not nourished nor fed thereby; but it brought leanness and distastefulnesse with it; an infirmity which often comes from fullness, whence proceeds that loathing which the Lord hath threatened them with, Num. 11. 20.  
V. 16. The Saint] whose person was consecrated to be the Lords Priest.  
V. 20. Their glory] namely, their glorious God, jer. 2. 11. who did also cloth them with glory by his presence, virtue, and benefits, which they lost by their Idolatry, Exod. 32. 25. And this word of glory seemeth to be opposite to the word shameful thing, which is attributed to Idols, jer. 3. 24. & 11. 13. Host 9 10.  
V. 23. His chosen] the man who was chosen by him to be mediator between him and the people: [Stood] a phrase taken from sieges and assaults, to show the power of prayer, and other means appointed by God, to turn his wrath away, see Exod. 13. 5. and 22. 30.  
V. 24. The pleasant Land] the Italian, the Land to be desired; the Land of Canaan is often called so, because of its wonderful fruitfulness, and plenty of all manner of blessings; and chiefly because it was a pledge and sacrament of the Kingdom of heaven, see jer. 3. 19  
V. 26. Listed up] that is to say, he swore, as Gen. 14. 22.  
V. 28. Of the dead] namely of Idols, dead things without life or virtue in them; opposite to the living God; Or by this word is set forth the origine and beginning of Idolatry, which was to attribute divine honours to great persons, when they were dead.  
V. 30. Stood up] as verse 23.  
V. 31. That was] God approved this fact as just, and proceeding from true zeal, and assigned unto him and his posterity for their reward, the Priesthood for ever, Num. 25. 13. see Deut. 24. 13.  
V. 33. He spoke] see of this error committed by Moses upon Num. 20. 10.  
V. 36. Which were] namely the Idols, or they, namely, the nations, see Exod. 23. 33. Deut. 7. 16. judg. 2. 3.  
V. 37. Their sons] against the express Law, Levit. 18. 21. & 20. 2. Deut. 12. 31. & 18. 10. [Unto devil's] who were served in those Idols, see Leu. 17. 7. Deut. 32. 17. 1 Cor. 10. 20. Rev. 9 20.  
V. 39 Went a whoring] spiritually by Idolatry, and also bodily, these two sins being ordinarily coupled together.  
V. 43. With their] following in every thing their own will and understanding, see Num. 15. 39  
V. 45. Repent] hath changed his severe way of proceeding into clemency; a humane kind of speech, Gen. 6. 6.  
V. 46. Made them] hath softened their enemy's hearts, and caused them to use them kindly, see Ez. 9 9 Pro. 16. 7. jer. 42. 12. Dan. 1. 9  
V. 47. To triumph] that is to say, in the glory, showed in our deliverance, and preached by thy Gospel, we may take an occasion in a godly manner to boast of thy grace being delivered from our former ignominy.   

PSAL. CVII.  
VER. 3. FRom the South] the Italian, from the Sea, in the distinction of divers countries of the world, this word ordinarily signifies the West, in regard of the Mediterranean Sea which lieth Westward from Palestine; but in this place it should seem it meaneth the South, in regard of the red Sea or the Ocean, which are Southerly.  
V. 8. Oh that, etc.] the Italian, Let them therefore acknowledge before the Lord his goodness, and before, etc. namely, let them acknowledge it before the Lord with thanksgiving, and before men, with praises and celebration.  
V. 10. In the shadow] namely, in dark Caves and horrid Prisons, in continual terror of death.  
V. 11. The council] the Law and Word of God is so called, being a sure director and faithful counsellor to man in all his enterprises, see Psal. 73. 24. and. 119. 24.  
V. 17. Afflicted] namely, with sickness.  
V. 20. He sent] he hath delivered them by his will only, which is always accompanied with infinite power, see Psal. 147. 15.  
V. 23. Go down] the Hebrews speak thus because of the low Lands which are by the Seaside in respect of the high land, especially in that part of Palestine which is hilly.  
V. 26. Of trouble] trouble of the body, and passion and anguish of the mind.  
V. 29. The waves] namely, the Sea which had been so angry with them.  
V. 32. The Elders] the Magistrates and Senators.  
V. 33. River's] namely the meadow lands and grounds which are well watered with streams and rivers.  
V. 39 Again] namely, when they are defiled with sin, and so provoke God's wrath: [Through oppression] the Italian, through distress, or through oppression, or through barrenness.  
V. 40. He poureth] that is to say, he degradeth them from their dignities, he disrobeth them of Majesty and respect, job 30. 11. by wars, seditions, and rebellions of their people, or by some other means; and when they are driven out, they cannot find any settled abode.  
V. 42. All iniquity] the wicked men's boldness in repressed by these judgements of God, and generally by all evident acts of his providence, so that they dare not glorify themselves, nor will not contend any more, being convinced by their own consciences, and are dismayed and confounded in their thoughts, not knowing what to say in these accidents, which fall out so contrary to their imaginations and hopes.   

PSAL. CVIII.  
THe title, [Psalm of] see upon Psalm, 30. in the Title.  
V. 1. My heart] the seven first verses of this Psalm, are the same as the five last of the 57 Psalms, and the rest of this Psalm are the same as the last eight of the 60. Psalm.   

PSAL. CIX.  
V. 1. OF my praise] who art the only subject and theme of my praises, by reason of thy continual benefits bestowed upon me, or in whom I glory, notwithstanding all the reproaches of mine enemies, being assured of thy grace and assistance, see Exod. 15. 2. Psal. 22. 2.  
V. 4. To prayer] that is to say, I have prayed to God for them, Psal. 35. 1●. Or, I have done nothing but pray, that is to say, all my defence and refuge hath been to turn to the Lord by prayer, as Psal. 69. 13.  
V. 6. Set thou] this being referred to David's enemies, meaneth, that the head of his persecutors may be subject to some cruel tyrant, who may give him no rest; but being understood of judas who was guide to those that took our Lord jesus, it signifieth that he was altogether given over to the devil, which are prophetical imprecations and denuntiations, indicted by the holy Ghost, as it appears by john 17. 12. and must not therefore serve to make precedents of: [Satan] or the adversary: [Stand] to torment and annoy him, or else for to accuse him before the Lord, Zach. 3. 1.  
V. 7. judged] every time that he hath any suit, let him be cast in it. And as for judas who is figured by him, let his sin be irremissible. [His prayer] let all the petitions and requests which he shall present to the judges, do nothing but incense them so much the more against him. And let not God hear any prayer that comes from judas; but let his condemnation be the more grievous by means of them.  
V. 8. Another] let that principal persecutor of mine be dispossessed of his public dignity, which he abuseth against me, and let judas lose his Apostles place, Acts 1. 20. to give it way to Mathias.  
V. 11. Catch] let him draw him to him by traps and deceits: [His labour] namely, all that he hath gotten with much tolle and labour, job 20. 18.  
V. 13. Following] the Italian, in the second generation, that is to say, in a short time, not continuing long in his posterity.  
V. 14. Be remembered] namely, against him to make him bear the full measure of punishment, as he hath heaped up the full measure of sin, Exod. 20. 5.  
V. 15. Of them] namely, of that wicked man and of his Ancestors.  
V. 17. Cursing] namely, to curse others.  
V. 20. That speak] that talk or determine upon my death, or do raise deadly slanders upon me.  
V. 21. For thy name sake] see upon Psal. 106. 8.  
V. 27. That this] namely, this my deliverance, which I desire and hope to obtain at thy hands; or my sufferances which depend upon thy mere will, and no ways upon mine enemy's wills or powers; which is much more verified in Christ's sufferings, figured out by david's, Isa. 53. 4. 10.  
V. 30. The multitude] the Italian, the great ones, namely Kings and Princes; I being of the same degree and dignity, to extol thy glory so much the more by their acknowledgement, as Psal. 107. 32. & 119. 46. & 138. 1. Others, amongst a multitude of people; that is to say, in the full assembly of thy Church.  
V. 31. Stand] to help him, and hold him up, as Psal. 16. 8. [That condemn] Hebrew, that do judge his soul.   

PSAL. CX.  
VER. 1. THe Lord] namely, God the Father, as chief in this council, hath from eternity decreed, and in his appointed time hath made it manifest, that his son who is true God (and therefore as well by nature, as by his office of King of the Church, is David's master, Matth. ●2.) should obtain, as Mediator, in the union of his humane nature which he shall take upon him, an universal Kingdom over all the world; and as his Father's great deputy, and he that representeth the Kingdom of God's glory: And that to this purpose his humanity should be exalted to the highest degree of heavenly glory under God: So the next degree of dignity under the highest, is signified by these words: [Sat thou at my right hand] 1 Kings 2. 19 Psal. 45 9 see of this Kingdom of Christ, Matth. 11. 27. & 28, 18. Mark. 16. 19 john 3. 35. & 5. 22. Ephes. 1. 20. Colos 3. 1. Hob. 1. 3. & 8. 1. & 12. 2. 1 Pet. 3. 22. [Until] that is to say, until that by my power, which thou hast from me, by virtue of thy being engendered from all eternity, and by the unspeakable assistance of mine own person, thou ●ast overthown all the enemies of thy Kingdom; amongst which death shall be the last, 1 Cor. 15. 26. Not that Christ's Kingdom shall cease after that, for it must be everlasting. But only the quality of the King shall first be changed, for he shall then reign no more as Mediator and Deputy, but as true God of the same essence with the Father; Then the form of reigning shall be changed, for than he shall reign without any external means, without instruments, without enemies or hindrances; without any modification, or voluntary restriction of his Almighty power, justice, etc. without distinction of times, or diversity of operations, and other circumstances proper to the government of his Kingdom in this world, see 1 Cor. 15. 24. 28.  
V. 2. Shall send] he shall cause this thy Kingdom, which was founded amongst the jews by thy presence in the flesh, to spread abroad from jerusalem, Isa. 2. 3. Mic. 4. 2. Luke 24. 47. throughout all the world by the preaching of the Gospel, which is the power of God, Rom. 1. 16. 1 Cor. 1. 18. with which as with a royal Sceptre, he governeth his Church.  
V. 3. Thy people] when thou, by thy Gospel shalt come forth of jerusalem, like to a great King or Captain, to go and conquer the world; the elect shall voluntarily come under thy banners, to follow and serve thee in these thine enterprises: [Of thy power] the Italian, when thou shalt muster thine Army; or, in the day of thy strength; that is to say, when thou shalt lay open thy strength by the sending forth of thy spirit, and the power of it, to convert the world by thy Gospel: [In the beauties of holiness] the Italian, in thy stately sanctuary, namely, in jerusalem, where even then shall be the seat of thy most glorious temple, Psal. 96. 9 and shall have been superabundantly glorified by thy presence in the flesh, Hag. 2. 9 [The dew] as at the dawning of the day the dew is engendered: so at the first manifestation of thy Gospel, an innumerable company of elect shall arise, newly regenerated, and a heavenly offspring, Isa. 53. 10. Mic. 5. 7. 1 Pet. 2. 2. who by faith and confession shall join themselves to thee.  
V. 4. After the] in a Priesthood which for the qualities of the person, for the property of his office, and the perpetual lasting of it shall have no affinity nor conformity with the ordination of the Levites, but only with Melchisedeches singular ordination; as it is brought in Gen. 14. 18. and as it is at large described by thy Apostle, Heb. 7.  
V. 5. The Lord] namely, God the father, as he who being the origine and beginning of thine eternal being, and the head of all this work of Redemption, shall bear thee up by his divine power, Isa. 42. 6. & 49. 8. & 51. 16. [Thy right] to assist and maintain thee, see Psal. 16. 8. & 109. 31. [shall] namely, Christ the Son of God, verse 1. David's words. [Strike through] a figurative description of Christ's spiritual victories: [Kings] namely, rebellious ones, and such as are enemies ●nto him.  
V. 6. The heads] the Italian, the head, namely, the Devil prince of the world, Deut. 32. 42. Psal. 68 21. Hab. 3. 13. and with him, the great Empires the world, which he shall cause to rise and be instruments of his rebellion against Christ, Revel. 13. 2.   

PSAL. CXI.  
VER. 2. SOught out of] the Italian, Laid open before all them, that is to say, laid plainly open the great Theatre of the Church; Or, worthy to be sought out, or exquisite.  
V. 3. Glorious] the Italian, glory, exceeding glorious and honourable.  
V. 5. He hath given] he hath miraculously fed his people in the wilderness.  
V. 7. Sure] as well for the mere declaration of his will; as, also for the loyal promise of mercy to them that shall keep them, which promise is added to his said commandments.  
V. 9 Redemption] he eemes to have an especial relation to the deliverance out of Egypt, after which the law was given, and the covenant solemnly renewed.  
V. 10. The beginning] namely, the very foundation and origine. [His praise] namely, the approbation and glorious reward which man receives from God, Rom. 2. 29. Or praise of God himself.   

PSAL. CXII.  
VER. 3. ANd his] the fruit and reward thereof is assured to us in this world, and shall be eternal in heaven.  
V. 4. Ariseth] through the midst of the darkness of ignorance, depravation, and the miseries of this world, the Lord doth enlighten his by the light of his word, spirit, grace, and favour, whereby they are made truly happy; Or if they do fall into any evils, the Lord returneth at his appointed time, and causeth them to behold his countenance in joy and salvation.  
V. 6. Remembrance] with men for to be praised for it, and with God to receive the promised reward.  
V. 7. Of evil] of evil reports of slanders, reproaches, or evil news.  
V. 10. The desire] that which they desire shall never come to pass; their desires shall be all in vain: Or, that good and happiness which they have so much desired, shall vanish away when they are in the height of their pleasures.   

PSAL. CXIII.  
VER. 3. PRaised] all creatures set forth his honour; that is to say, do yield abundant matter for to praise him.  
V. 6. To behold] he doth not disdain from his high seat of glory to provide for all creatures both celestial and terrestrial.   

PSAL. CXIV.  
VER. 2. IVdah] namely, the whole Nation of Israel, (divided before the separation of the ten Tribes into Israel and judah, by reason of this Tribes preeminency) which by reason of their deliverance, were a proper, peculiar, and holy Nation to God, Exod. 6. 7. & 19 6.  
V. 3. Saw it] namely, the Lord appearing in his power in the cloudy pillar: [And fled] that is to say, retired suddenly back, as it were to make way for the Lord: Poetical terms.  
V. 4. The mountains] a description of the shaking of Mount Sinai, Exod. 19 18. Psal. 68 8.   

PSAL. CXV.  
VER. 1. NOt unto us] O Lord accomplish and fulfil our salvation; not having any regard unto us or our work, nor yet making use of any humane means therein, whereby any part of glory may be diverted and taken away from thee, to be imputed or given to us; But do it by thine only grace and power: that thy loving kindness towards us wretched sinners, and thy truth in thy promises may by thee be used and by men acknowledged and adored.  
V. 8. Are like] the Italian, Let them be like, that is to say, let God take away all understanding and use of reason from them, seeing they do so unworthily abuse it to his dishonour, Rom. 1. 23. 28. Others translate it, they are like unto them, that is to say, the Idolaters are as stupid and blind in feigning to themselves any godhead in the Idols, as the Idols themselves are.  
V. 15. You are] or shall be.  
V. 16. The Lords] namely, to be the seat of his glory Matth. 5. 34. &. 23. 22. [Hath given] namely, the use of it, depending from his providence and supreme dominion, nor any absolute propriety.  
V. 18. But we] being redeemed, preserved alive, and reestablished by him.   

PSAL. CXVI.  
VER. 1. HAth heard] he doth continually hear me and never faileth me.  
V. 3. The sorrows] Italian, the bounds, according to others, the sorrows, see upon Psal. 18. 5.  
V. 5. Righteous] in delivering his children from unjust oppression.  
V. 7. Dealt bountifully] the Italian, rewarded thee, namely for thy faith and patience, Or he hath done thee good.  
V. 9 I will walk] with all acknowledgement and gratitude, I will consecrate my whole life unto thy service, having thee always before mine eyes to depend upon thee by faith and to frame all mine actions according to thy holy will.  
V. 10. Have I spoken] Italian, I will speak, that is to say, I have trusted in God's promises, and therefore having found the effects thereof, I will not be dumb like one that is dismayed, having failed in his hopes; but I will speak glorifying myself in God, giving him than●s and making open profession of my trust in him.  
V. 11. I said] see upon Psa. 31. 22. [Are liars] he seems to have a relation to Samuel his message that he brought him from the Lord concerning Gods promises to him, and finding himself far from the effects of them, he had made some doubt of the Prophet's truth; Or, the meaning may be plainly thus, What can I hope for, seeing every man betrayeth me, and that I can trust no body.  
V. 13. I will talk] I will solemnly and joyfully acknowledge him; a phrase taken from the custom observed in sacrifices of thanksgiving; after which they made a feast wherein the father of the family, for the honour of God, & to stir up all the assistants to join in mirth and praising of the Lord; did take a cup in his hand, and used a certain form of blessing; and having drank, caused the cup to pass round to all the rest: And from that Christ took the ceremony of the holy communion, 1 Cor. 10. 16.  
V. 15. Precious] namely, for to defend them from it and to revenge it, if it happen by any violence of men; and to be pleased with it as with a sacrifice; and to remunerate it as a trial, and victory of their faith, and an accomplishment of their obedience, see Psal 72. 14. [Of his Saints] or of good and godly men.   

PSAL. CXVIII.  
VER. 6. ON my side] or with me, or near me. V. 10. Compassed had begir● me round.  
V. 2. Fire of thorns] which lasts but for a blast, and leave; no ●mbers nor coals, see Eccles. 7. 6.  
V. 14. And song] he is the author and subject of my mirth and pra●ses.  
V 18. The Lord] or the Lord hath punished me grievously.  
V. 19 The gates] namely, of God's temple; where the law of God, which is the rule of righteousness is preached and taught, and where the chief part of it, namely, God's service, is performed, and where we ought not to come in without an upright and sanctified soul.  
V. 20. Of the Lord] namely, of his house, through which man draweth near unto him, he being there present in the signs and pledges of his grace: [The righteous] for to such and not to profane persons, it belongeth to enter in there; see Isa. 35. 8. Revel. 21. 27. and 22. 15. Or, the meaning is, God will not suffer good men always to be kept aloof off from his house, as I have been during Saul's persecutions, see Ec●les. 8. 10.  
V. 22. The stone] figurative terms, to show first and literally, David's miraculous exaltation to the Kingdom, though the chief of the people did contemn and reject him: Then spiritually and prophetically, Christ's establishment, God making him the foundation of his Church; though the Priests and other chief of the people to whom the building of the ancient Church was committed, did reject and withstand him.  
V. 25. Save now] this is the signification of the Hebrew word Hosanna, which was an acclamation they were wont to make to new Kings; which was also made to Christ, Matth. 21. 9 [Send now] namely, to our King, and to us through him.  
V. 26. That cometh] whom God sendeth to be King over us, being consecrated and elected by him, to be as it were his Deputy: Acclamations made by the Priests and people when David came into the Temple, and likewise to Christ whose figure David was: [We have] we Priests, Ministers of God's Temple, whose office it is to bless the people, do bless thee David, and all thy followers.  
V. 27. Light] the Italian, a clear light, namely, of his grace, peace, and blessing, after the dark night of miseries and confusions which we have suffured: [Bind] make ready sacrifices of thanksgiving. [The horns] whereof see Exod. 27. 2. to these horns it should seem by this place they did use to tie the beasts which were for offerings, whilst the Priest laid his hand upon them, and used other ceremonies of prayers and devotions; and presently after did spill the blood at the foot of the Altar, as it is set down, Leu. 17. 6.   

PSAL. CXIX.  
VER. 1. VN defiled] namely, that converse. and proceed in all equity and integrity▪ in all their actions and life.  
V. 2. Testimonies] namely, his law and word, which are a most true declaration of his vul, which otherwise is concealed and u 〈…〉.  
V. 5. Directed] or firm and see led.  
V. 9 Wherewith] shall man being impure and naturally defiled with sin, be able, as soon as he cometh to have the use of reason, to amend that natural corruption and to live holily and purely.  
V. 14. In the way] namely, by giving myself to practise the true knowledge and performance of thy holy word in my whole course of life.  
V. 18. Open] amend in me my natural ignorance, giving me the lively light of thy Spirit; by which I may apprehend thy Law in its spiritual sense, and thy whole word in the mysteries of thy promised salvation; which are otherwise incomprehensible to the flesh, Matth. 16. 17. 1 Cor. 2. 7. 11. 14.  
V. 19 A stranger] the world is not my country, it is but only away to pass to heaven; which way, of myself, I know not, guide me therefore, as in a strange place, by thy Law, that I may not go astray.  
V. 21. Rebuked] or destroyed.  
V. 23. Also] in my greatest persecutions as I have suffered by Saul and his councillors; I never left meditating upon thy word, as well to comfort myself, and put my trust in it, as also to keep me within the bounds of my true obedience to thee.  
V. 25. My soul] I am cast down beyond all hope of relief, if thou dost not raise me and restore me to life, Psal. 44. 25.  
V. 26. I have declared] I have always laid open my heart, thoughts, and estate unto thee, desiring of thee the assistance of thy grace, spirit, and word, and thou hast granted it; O continue thou towards me thus hereafter.  
V. 28. Melteth] the Italian, droppeth, namely in tears; or melteth.  
V. 29. Remove] keep me, that I may never give myself to any fallacy or deceit, and deliver me from the frauds and deceits of other men.  
V. 32. Enlarged] out of the straits it is in, by the joy and consolation of thy spirit, which is the true wellspring of all free and cheerful obedience; or from the bonds of natural slavery to sin by thy spirit of freedom, Rom. 6. 17. 18. 22. and 8. 2.  
V. 37. Vanity] namely, the world and the lusts thereof which have no true happiness in them, but are like unto apparitions and transitory shadows▪ [Quicken thou me] preserve and increase in me the spirit of regeration and spiritual life, that I may continually bring forth greater fruits of that life, by obeying thy law.  
V. 39 My reproach] wherewith mine enemy's reproach me. [Are good] and therefore it is not sitting that I should be blamed and reproached as an evil doer so long as I keep and observe thy laws.  
V. 40. In thy righteousness] namely in the keeping of it, or by thy righteousness, namely, thy loyalty in preforming that which thou promisest, and specially in giving spiritual things to those that desire them of thee.  
V. 42. Answer] then shall I be able boldly to confute the reproaches of mine enemies, that do scoff at my trust in thee, when I shall find the effect thereof are come to pass.  
V. 43. Take not] do not suffer me to want power, or courage to talk of thy holy promises; by finding myself fallen from those hopes which I had put in them. [In thy judgements] the Italian, in thy Laws namely, in that which thou hast set down concerning my salvation; or, in thy judgements, namely, which thou shalt give in the behalf of thine elect, and for the punishment of the wicked.  
V. 45. At liberty] the Italian, at large, out of distress and affliction both of body and mind, being fully at liberty, vers. 32.  
V. 48. Lift up] ones gesture, who doth most servently desire a thing.  
V. 50. Thy word] namely, that thou hast regenerated me in the hope of eternal life by thy word; or, that thou hast recreated and eased me through thy holy promises.  
V. 52. Thy judgements] namely, which thou hast always executed upon the wicked, who are my persecutors: Others, thy laws which have been for ever, that is to say, thine eternal decrees concerning my salvation which thou hast revealed me by thy word.  
V. 53. Because of the] considering their grievous sins and the cruel punishment which thou wilt therefore inflict upon them.  
V. 56. This I had] namely, that in my greatest afflictions I have received comfort from thee; whereof he had spoken in the former verses.  
V. 57 I have said] that is to say, I have resolved within myself.  
V▪ 60. I made haste] that is to say, I have speedily disposed myself to follow thy will in all things, without going back or doubting.  
V. 62 Thy righteous judgements] the Italian, the laws of thy righteousness, I make thy holy word the principal subject of my praises, it being one of the greatest benefits that thou hast bestowed upon man.  
V. 64. The earth] as thou dost largely bestow thy blessings upon all creatures according to their nature and condition; so I do desire the spiritual blessings of the lively light of thy law and word; which are sitting and convenient for the being and happiness of my soul.  
V. 66. ●each me] seeing thou hast done me this first ●avour, as to let me receive thy word by faith, which word is divine and worthy to be both believed and obeyed, d●e me also this second favour namely, to let me understand it ●nd apprehend it, that I may com●ort myself in the promises thereof, and may fulfil the commandments of it, and let my faith be increased through understanding and knowledge.  
V. 70. Their heart] this may be understood either of the great abundance of corporal goods, wherewith the wicked grow fat, as Deut. 32. 15. job 15. 27. Psal. 17. 10, and 73. 7. Or, of their stupidity and hardness in evil, as Isa. 6. 10.  
V. 73. Thy hands] as thou hast given me a natural being, so give me also a spiritual being in faith and knowledge; without which thou art neither glorified by me, nor hast any service done unto thee, nor man hath no happiness.  
V. 74. Will be glad] seeing in me a notable example for those which hope in thy grace, see Psal. 34. 2. and 64. 10.  
V. 75. Right] the Italian, righteousness, namely, just severity in punishing of men's sins; and a loyal love towards thy children in correcting them by afflictions.  
V. 77. Come unto me] have pity upon me, that I may be restored from my former calamities, and by that means I may serve thee effectually according to my desire.  
V. 78. Dealt perversely] the Italian, subvert me, that is to say, they strive to overthrow me.  
V. 79. T●rne unto m 〈…〉] for to join with me, who am the chief of the good side, forsaking the wicked: or to behold in me an example of thy grace to be thereby comforted, and strengthened ver. 74.  
V. 81. Fa●teth] through a fervent & extreme desire.  
V. 83. Like a bottle] withered, scorched, and black with extreme misery, as job 30. 30. Lam. 5. 10.  
V. 84. The days] namely, of my evils and calamities, as Psal. 39 4. Or, of my life, and so the sense would be: My life is of itself already so short and frail that I would desire thee to take pity upon me, & not suffer it to be oppressed by mine enemies.  
V. 85. Have digged] have laid snares, A term taken from hunters.  
V. 86. All thy] seeing that thy Law is just and righteous, favouring innocency, and contrary to wrong and injury, defend me according to that, from mine enemies which do unjustly oppress me.  
V. 88 Quicken me] that is to say, restore me to life or preserve me alive.  
V. 89. In heaven] that is to say before thee, in thy mind and will, though according to the chances and appearances of the world, it seems to suffer many changes, lets, and diminutions: Or it showeth itself to be settled in the heavens by the being and order of them; seeing that through the power of thy word, they have lasted without any change ever since the creation.  
V. 90. Thou hast] the same is also to be● seen in the mass of this lower world.  
V. 92. Unless thy law] unless I had been strengthened and comforted by the most sweet meditation of thy word, I had been overcome by my calamities, see Psal. 〈◊〉. 13.  
V. 93. Quikened me] restored, rejoiced, & eased me.  
V. 96. Is exceeding broad] it doth last eternally in its strength and authority, and also bringeth forth the fruit of life and everlasting blessing to them that keep it, see Matth. 5. 19 and 24 35.  
V. 97. Meditation] or that which I talk of.  
V. 98. With me] the Italian, mine, as they are rooted in my heart, and are not as an outward law to me, to force my will by constraint but by an internal conformity of all mine inward senses and motions, see Jer. 31. 33. Rom. 6. 17.  
V. 104. Therefore] namely because I have learned by thy law to judge uprightly; or because I am possessed with true and sound wisdom, I do hate fraud which hath but a false outside.  
V. 108. The freewill offer] the blessings and thanks which I yield unto thee with a willing heart for all thy blessings, Psal. 50. 14. and 69. 30. 31. Host 13. 2. Heb. 13. 15.  
V. 109. In my hand] the Italian, in the palm of my hand, that is to say, I am in continual dangers of death: A Scripture phrase taken from them things which one carrieth in the palm of his hand, which are subject and easy to fall or to be taken away, see judg. 12. 3. job 13. 14.  
V. 111. An heritage] namely, my true sovereign, and peculiar good, which I hold from thee as a child of thy grace.  
V. 113. Vain thoughts] the Italian, discourses▪ namely vain and deceitful ones, which ●avour of carnal wisdom, contrary to the simplicity of faith, and to that obedience which is due unto thee, see Eccles. 7. 29. Rom. 1. 21. 1 Cor 3. 20.  
V. 115. I will] that being ●r●ed from your disturbances & persecutions, I may peaceably attend upon God's service; or, that you may give me no scandal.  
V. 117. Have respect] or will take pleasure in them: Or, will attend upon them.  
V. 118. Their deceit] namely, their devices and wily counsels in which they trust, do deceive them at last, not being able thereby to avoid thy judgement: Or, they are abominable unto thee because that in all their actions there is nothing but fraud, and thou art the author and lover of truth.  
V. 119. Like dross] which consumes away in the fining of metals. [Therefore] namely, to avoid these terrible punishments: Or, the more I behold the punishments which thou iuflictest upon the wicked, the dearer is thy grace unto me, which is revealed to me by thy word.  
V. 122. Be surety] a phrase taken from men, who when they are sureties for a debtor, do free him ●ut of the hands of a cruel creditor: The meaning is, do thou stand between me and mine oppressors, to rescue me from them, see Isa 38. 14.  
V. 123. Of thy righteousness] which is most loyal and holy.  
V. 126. It is time] men's malice is grown to the height, good men are put to the uttermost of their patience, and God's glory is abused beyond measure. [For they] namely, the worldly and wicked. [Made voided] taking away the honour and authority due to it, through their wickedness and rebellion.  
V. 127. Therefore] the more I see them violated by the wicked, the more am I confirmed through holy love & zeal against their scandals, see job 17. 9  
V. 129. Are wonderful] as well by reason of the mysteries of heavenly wisdom, as also by reason of the promises of the everlasting happinesses to come. [Therefore] as well by reason of the humble respect I bear to their divine substance; as also by reason of my desire to enjoy those happinesses which are promised by them.  
V. 130. The entrance] though thy word do abound in mysteries, yet thou declarest and revealest them by thy spirit to thine elect; who forsaking the sense of the flesh do in all simplicity yield unto and believe what is taught them, Matth. 11. 25.  
V. 131. I opened] the action of those that run after any thing; or that are wondrous thirsty; which setteth forth his zeal to God's law.  
V. 132. As thou usest to do] the Italian, as it is ●itting to do, or according to thy custom to those, etc.  
V. 133. Orders] the Italian, establish, or direct. [Iniquity] vice or evil inclination to sin, Rom. 6. 12.  
V. 144. And I shall live] being guided by thy Spirit, I shall beware of sin and be afraid to quench that spiritual life which thou hast created within me; but shall seek to increase it daily by practice.  
V. 147. I prevented] I have been the first that hath prayed unto thee: Or, I have come to meet thee, and present myself unto thee.  
V. 148. My eyes] I have awaked of myself in the night, before I have been called upon by the watch men, who call in the night to tell folks the seasons or watches of the night.  
V. 149. According to thy] namely, according to that rule by which thou dost proceed with thy children, and which thou hast set down of thine own free will; by which rule thou dost not deny the gift of thy holy spirit to them that ask it of thee Luk. 11. 13.  
V. 150. Draw nigh] namely, to do me hurt.  
V. 151. Thy commandments] namely, the promises and threatenings which thou hast set down in thy law, through which I am confident thou wilt save me, and destroy mine enemies.  
V. 156. Great] or many in number. [According to thy] as verse. 149.  
V. 160. Thy word] the Italian, the sum of thy, all thy whole word put together, is nothing but pure truth; or, the principal quality of thy word is to be true.  
V. 161. Of thy word] namely, for fear of transgressing and to not incur the penalties denounced in it.  
V. 164. Seven times] or many and divers times. [judgements] or laws and ordinances.  
V. 165. Nothing shall offend them] the Italian, they shall have no stumbling block] or they shall have no mischance nor evil encounter.  
V. 168. All my ways] I am before thee in all mine actions and enterprises, to the end that thou may est govern them according to thy will; or, because I know thou seest every thing, I therefore study to do such things as thou shalt approve of.  
V. 169. According to] namely, according to thy promise; or, give me an understanding which may be directed and enlightened by thy truth.  
V. 173. Chosen] that is to say, I have voluntarily set myself to follow them, or chosen them above all other things, for my sovereign good and treasure, with which I am very well satisfied and contented.  
V. 175. Let my soul live] that is to say, do thou keep me alive; or, preserve in me the life of thy Spirit. [Help me] that is to say, employ these means which thou hast appointed for thine elects salvation in my behalf.  
V. 176. I have gone] the Italian, I go, that is to say, in this wtetched life I am like to a distressed sheep, that is strayed out of her sheepfold, and is ready to perish, take thou care of me, thou who art my true shepherd; Or, I am by mine enemies driven out of thy Church bring me in again, for out of it I am in continual danger of running to perditition.   

PSAL. CXX.  
THe Title [of degrees] the Italian of Maa●ot, that is to say, of goings up or of movings. This title which is set before these fifteen following Psalms is of very doubtful signification●; Yet the likeliest opinion, is that these Psalms were either newly penned, or chosen out from amongst the old ones, to be sung by the people in their return from Babylon, in their several day's journeys or stages as they traveled, either one, or more, or all at every removing: And to this subject they may all be referred either in part or in whole.  
V. 3. What shall be given] he turneth his speech to the head or chiefe of his enemies, as if he should say, what profit shalt thou reap thereby? Peradventure the people would forearm themselves by David's ancient example, when he was persecuted by scoffs and slanders, against the like injuries which were offered unto them at their return from Babylon, Ez. 4. 6. Neh. 2. 19 and 4. 2. 3.  
V. 4. Of Juniper] which being a fat kind of Wood, makes a very scorching fire, and quick coals.  
V. 5. Woe is me] it seemeth that these words were first spoken by David in his flight amongst the Philistines, and other strange Nations; and were afterward applied to the people's banishment. [Mesech] Mesech is Moscovie, and Kedar is Arabia; not that David ever was in those countries; but he called those Nations so amongst which he was, by reason of their fierce barbarousness. And this part of this Psalm is it which may most properly be referred to the return from Babylon.   

PSAL. CXXI.  
VER. 1. LIft up] I do bend my thoughts every way, yet conclude at last, that in all my evils, my relief and deliverance must come from God alone.  
V. 3. He will not] the Psalmist speaks to himself in spirit, as Psal 91. 3.  
V. 5. Thy shade] thy protector and defence.  
V. 6. By day] he hath a relation to the pillar of cloud by day, and of fire in the night, which God employed in the bringing of the people forth of Egypt, and to defend them from the harmful air that it might not hurt them, see Isa. 49. 10. Rev. 7. 16. And this may also be applied to the return from Babylon under God's protection.  
V. 8. Thy going out] that is to say any thing as thou shalt undertake; Or, especially thy coming out of Babylon, and thy coming into judea.   

PSAL. CXXII.  
THe title, [Of David] that is to say, penned at the first by David when he had taken jerusalem, and settled the Ark in it, 2 Sam. 6. 17. and afterwards made use of at the people's return from Babylon.  
V. 2. Our feet] that is to say, we shall no more need to run here and there to do God's service, as we did at other times when the Ark removed from place to place; now that it stands still in jerusalem, we shall not need to go any where else, Deut. 12. 5. 14.  
V. 3. That is compact] he seems to have a relation to the times which were be●ore David, at which time the lebusites remained in the rock of Zion after the remnant of the City of jerusalem was taken by the Tribe of judah, jos. 15 63. judg. 1. 8. the City being divided by walls and also in government and religion; but David having taken in Zion, did perfectly reunite it.  
V. 4. Unto the testimony] namely, to present themselves before the tabernacle where the Ark was, within which were the Tables of the law, called the testimony, Exod. 16. 34. & 2●. 21. 22. Num. 17. 7. Or which is a testimony, that is to say, a commandment made to Israel, with God's express protestation Deut. 12. 5. 14.  
V. 5. Are set] there also is the sovereign court of justice, settled by God's appointment; In which Court David sits as judge, and his Officers under him do execute justice, Deut. 17. 8. 2 Sam. 15. 〈◊〉. 2 Chron. 19 8. 10. Psal. 60. 1. and 108. 8.   

PSAL. CXXIII.  
VER. 2. Unto the hand] to be defended by them if they be wronged, or to receive some benefit from them.  
V. 4. That are at ease] that is to say, that are rich and powerful in the world, see Zach. 1. 15.   

PSAL. CXXIV.  
THe title, [Of David] see upon Psal. 122. in the Title.  
V. 1. On our side] or with us.  
V. 4. The waters] that is to say, our enemy's troops gathered together like a fullness of waters. [Over our soul] they would have overwhelmed and drowned us, so that we should have lost our lives, see Ps. 69. 2.  
V. 8. In the name] that is to say, in the Lord himself, who hath revealed himself to his Church by his own proper name▪ or, in his power and grace.   

PSAL. CXXV.  
V. 3. THe vod] the persecution of the wicked, and of Tyrants shall not always last over the Church; within which the Elect have their true inheritance, for fear lest they should fall into despair, or be tempted to take some unlawful course.  
V. 5. Turn aside] that go out of the high beaten way of God's service, and justice, to follow the errors of the world and sin with hypocrisy or deceit, Prov. 2. 15. Isa. 29. 16.   

PSAL. CXXVI.  
VER. 1. THe captivity] this Psalm seemeth to have been penned expressly upon the deliverance from Babylon. [Like them] our deliverance seemed so wonderful, and almost incredible.  
V. 4. Turn again] that is to say, accomplish our deliverance, as well in delivering of our brethren which are yet remaining in Babylon, as in fulfilling of ours, who yet lie languishing under grievous burdens. [As the streams] that is to say, that it may be such a comfort and refreshing to us, as watering is to dry and desolate places, which are refreshed and flourish again, by the coming in of the streams.  
V. 5. They that sow] this may be understood either of the times which have been; or, of the present times▪ Of the former times in this sense: As in time of dearth, the poor husbandman throweth with an evil will that small store of seed which he hath into the earth, but is afterwards comforted by the ensuing harvest; so were we carried into captivity with much grief, but now we gather the fruits of God's promises, and of our faith and patience with joy and feasting, Jer. 31. 9 Of the present time in this sense. Now in these weak and small beginnings, we are grieved because of the small likelihood there is of that, whereupon we do employ our means and labours; namely, in the re-edifying of jerusalem, and of the Temple, etc. But the time will come, that the Lord will cause us to gathers the fruit of full comfort thereby.  
V. 6. Precious seed] the Italian, seed bought for a price, this is added to aggravate the occasion of grief so much the more; Hebrew, the gathering in of the seed; namely, which is not our own harvest, but such as we have been fain to gather up out of a strange country: Others, precious seed, that is to say, corn, which is good and sitting to be sowed.   

PSAL. CXXVII.  
VER. 1. THe Lord build] that is to say, unless he, do cooperate and assist our labours and endeavours, in the grounding and establishing of our families with his power and blessing.  
V. 2. Of sorrow's] that is to say, gotten with a great deal of labour and sweat, and eaten in great scarcity. [Vain] namely, if it doth not please God to increase your store; which is the end of your laboursome life, & of your wretched sparing. [Sleep] that is to say, sweet rest, without anxiety or care, the soul taking its rest through faith in God's providence, after it hath with loyalty and diligence performed such duties as it was called unto.  
V. 3. Children] namely, good ones. [An heritage] a gift which God the great father of all bestoweth upon his children as a blessing.  
V. 4. So are] Italian, such are, that is to say, fathers are armed and guarded by a company of valiant children, as it were with a strong armour.  
V. 5. His quiver] namely, his family. [They shall speak] the Italian, when they speak, that is to say, when they shall meet in honourable assemblies, or in courts of justice where there is any pleading (such courts being anciently kept near the city Gates) they may maintain their state, and defend their right against all oppressions, finding themselves accompanied by virtuous and courageous children; and fathers that have such children, shall not need to stand in fear of any reproach at their enemy's hands, in the behalf of the said children, see the contrary, job 5. 4.   

PSAL. CXXVIII.  
VER. 2. THoushalt eats] thou shalt peaceably enjoy what thou hast lawfully gotten in following thy vocation; He now directeth his speech to all the faithful.  
V. 5. Of Zion] namely, out of that place where God appears to his children in grace and power: To make a distinction between those benefits which God as Creator, doth generally bestow upon all men; & those special blessings which he bestoweth upon his children in his Church, which is his house.   

PSAL. CXXIX.  
VER. 1. FRom my youth] in the Prophets, the time of the people's youth, is the time that they dwelled in Egypt, Ezeck 23. 3. Host 2. 15. & 11. 1.  
V. 3. The plowers] figurative terms, to signify on the one side the evils done, the Church rending and tearing of it: and on the other side, Gods saving end therein, which is to prepare it through afflictions, to receive the seed of his grace, word and spirit, as in an earthly heritage well cleansed & manured.  
V. 4. The cords] that is to say, all the harness belonging to this work; namely, all the means, power and counsels of these tyrants.  
V 6. Grass] opposite to good and fruitful plants, which are brought forth through labour, such as the spiritual and everlasting happiness of the Church is.   

PSAL. CXXX.  
VER. 1. THe depths] that is to say, as out of an abyss of evils and dangers; or, out of a deep feeling of my sins, which without thy grace would sink me in despair.  
V. 3. Shouldest mark] that is to say, if thou shouldest cause them to come in judgement against me, and shouldest examine them according to the rigour of thy law.  
V. 4. That thou mayest] that is to say, thou art gracious unto men, not to nourish them up in their wickedness, through indulgency and impunity, but to give them occasion, and to move them inwardly by thy spirit, to respect thy mercy, and so to yield unto thee voluntary service; which would be impossible for them to do without the spirit of grace, which God granteth to none, but those whom he hath received into grace by the remission of sins; without which, every work is contaminate, and unacceptable to God, 1 Kings 8. 40. Psal. 85. 9  
V. 6. More then] more fervently than those who tired by long watching in the night, do desire the coming of the day, that they might thereby be relieved and take their rest.  
V. 7. Plenteo●s] he redeemeth man from innumerable sins, through his mercy which is infinite.   

PSAL. CXXXI.  
VER. 1. MY heart] I have not through pride or rashness undertaken any thing beyond my vocation or capacity, see Rom. 12. 16.  
V. 2. Surely I have] the Italian, if I have not, a manner of affirming, as it were by an implicit and shortened oath. [Behaved] the Italian, composed, or framed, namely, to obedience, silence, and docility: This being referred to the people after the captivity, showeth their weak and lowly estate; by which they were induced to depend absolutely upon God's grace and providence, acknowledging no wisdom, nor means of subsistence in themselves.   

PSAL. CXXXII.  
THe Title, [A song] penned by Solomon or some other Prophet in his days, after he had made an end of building the temple; and afterwards referred to the re-edifying of the same Temple after the captivity, see Psal. 122. upon the Title.  
V. 1. Afflictions] labours and difficulties which he hath gone through for the establishment of thy service.  
V. 2. Swore] this Oath is not mentioned any where else in Scripture. [The mighty] namely, God who is the strength of his people, Gen. 49. 24.  
V. 5. Until] these seem to be David's thoughts and protestations; before he had taken the rock of Zion from the jebusites, 2 Sam. 5. 6. where he knew by revelation that God hath made choice of a settled abode for his Ark; wherein he was present in grace and power.  
V. 6. We heard] in former times the ark was settled in Siloh, josh. 18. 1. a place belonging to the Tribe of Ephraim, josh. 16. 6. Psal. 78. 60. then it was transported to Kiriath-jearim, that is to say, a city of woods; here called fields of the wood, by reason of the great plain of woods where this City stood, 1 Sam. 7. 1.  
V. 7. We will go] the Italian, let us go: now that I Solomon have built the Temple, let all the people come thither to do God's service, see Psal. 122. 1. 2.  
V. 8. Arise] these three verses are part of Solomon's prayer at the dedication of the Temple, 2 Chron. 6, 41. [Into thy rest] that isto say, into thy firm habitation, opposite to those moving one's which it had in former ages: [Of thy strength] that is to say, of thy glory, namely, where thou art present in thy glorious power for the safety of thy Church.  
V. 9 Be clothed] that is say, clothed with inward purity and holiness, represented by the holy garments: Or, clothed with holiday garments by reason of thy deliverances and benefits often meant by the word righteousness; and with this sense agreeth the phrase of being clothed with deliverance or salvation, used 2 Chon. 6. 41.  
V. 10. Thine anointed] namely, thy King, whom thou hast consecrated and endowed with the gift of thy Spirit, sitting for his office.  
V. 15. Her poor] wherewith the Church hath abounded in all ages, see Isa. 14, 32, Zach. 11. 7.  
V. 16. With salvation] the Italian, with clothes of deliverance, that is to say, with garments of joy and feasting, because of my deliverances, see upon Psal. 149. 4.  
V. 17. To bud] that is to say, to spring up strongly, as from a lively root, or blossom, and grow out into a power and magnificent glory, expressed by the word horn which anciently warriors did wear in their helmets, see Psal. 75. 5. 10. and 148. 14. [A lamp] that is to say, one of posterity, in whom the glory of his Kingdom may live and shine 2 Sam. 21. 17. which was chiefly and most perfectly accomplished in Christ, of David's race according to the flesh.   

PSAL. CXXXIII.  
VER. 2. IT is like] this holy concord is not only most pleasant, but it must also be considered as an effect of the Spirit of grace and peace, which being most plenteously poured out upon Christ, who is head of the Church●, runs down upon all the members of his body, and is the bond of the spiritual union, figured by the holy oil; wherewith Aaron and his successors high Priests were anointed, Exod. 30. 30.  
V. 3. Of Hermon] along ridge of hills in Palestine, Psalm. 42. 6. which were the highest in all the country; from whence in a manner the dew and moistness did run down upon the lower hills, such as Zion and other neighbouring hills were. [Commanded] the Italian, appointed, see of this manner of speech, Psal. 42. 8. and 44. 4. and 71. 3.   

PSAL. CXXXIV.  
VER. 1. BY night] namely, you Levites, which not only by day do service in the Temple, but also watch by night therein by turns, according to your appointed times, see 1 Chro. 9 33.  
V. 2. Lift up] to prey unto, to praise, and bless the Lord.  
V. 3. Bless thee] this seemeth to be an answer of the Levites and sacred Officers, to the precedent exhortation, with a blessing upon the King, as Psal. 118. 26. or upon all the people.   

PSAL. CXXXV.  
VER. 2. THat stand] it seemeth that here are distinctly set down the Priests which did God's service in the Temple, and the Levites which performed their functions in the court.  
V. 3. It is pleasant] the Italian, amiable, as Psal. 92. 1. and 147. 1.  
V. 5. Above all] namely, above all things which are called gods here upon earth, be it either by resemblance of dignity, or by the false opinions of men.  
V. 7. For the rain] that is to say, for a sign, or peradventure one of the causes of the ensuing rain; and such as seem to bring the feign after them. [Out of his treasuries] or storehouses, see job, 8. 22.  
V. 14. Will judge] that is to say, will punish and visit them: Others, because that the Lord will do his people right, and will be appeased with his servants: [will repent] that is to say, he will change his effects of severity, into effects of mildenesle, a phrase taken from men, which is very frequent in Scripture.   

PSAL. CXXXVI.  
VER. 1. FOr his] by 1 Chron. 16. 41. It appeareth that these words were an antiph●ra or burden of the sacred Song, and praises which were sung in the Temple,  
V. 5. By wisdom] the Italian, with understanding, that is to say, through his supreme wisdom, Prov. 3. 19 and 8. 27. 27. jer. 10. 12. & 51. 15.   

PSAL. CXXXVII.  
VER. 1. THe rivers] he hath a relation to certain Cities in Caldea set down in the Histories; which were assigned to the jews for their habitation during the captivity, where they held their Synagogues, Schools, and places to perform the worship of God in; and they were near to the river Euphrates, in low and wa●ie places.  
V. 2. We] they seem to be the words of the holy levitical singers which dwelled in those Cities. [Upon the willows] those being wa●ry countries.  
V. 3. Required of us] through a profane curiosity, or in scorn. [That wasted us] the Italian, that made us howl singing, as Isa. 52. 5. Or, that had wasted us, bringing our City and country as it were into heaps of ruins, Psal, 79. 1. Or, that had sacked us.  
V. 5. If I forget] although we will not profane the holy songs, to make these Idolaters pastime; and though we at this present so grieved at heart, that we cannot think upon singing; yet our desire and intent shall always be good whensoever the the Lord shall deliver us. [Let my right hand] the Italian, if my right hand, with which I play upon these instruments.  
V 6. If I do not] if when it pleaseth God to deliver us and restore us, if I do not show it by my congratulating songs towards thee, and my songs of praises to God that the sovereign joy of my soul consist in thee.  
V. 7. The children] who through an inbred hatred against the ●●wes, joined with the Babylonians, and did set them on to the total destruction of jerusalem, and maliciously rejoiced thereat, Lam 4. 11. Ezech. 〈◊〉. 12. Obad. 11.  
V. 8. O daughter,] as much as to say, O thou Nation, O thou State, O thou Kingdom; see upon Psal. 9 14. [Tho art to be] namely, according to the Prophecies, Isa. 13. 1. & 47. 1. jer. 25, 12. & 50. 2. [Happy] as well for the honour which it will be to him to be executioner of God's judgements upon his enemies, as for the blessing and recompense which he shall receive therefore, see Isa. 43. 113. 13.   

PSAL. CXXXVIII.  
VER. 1. BEfore the Gods] the Italian, before the Angels, which are present in the Church, Eccl. 5. 6. 1 Cor. 11. 10 and were set out under the pictures of the Cherubins which were in the Temple. Others understand the Hebrew word, Of the Kings and Potentates of the world, see Psal. 107. 40. and 119. 46.  
V. 2. For thou hast] that is to say, Over and above the glory and praise, which is due unto thee for thy other perfections thou art also extolled in the effects of the truth of thy promises towards me; Or, thou hast magnified, thy name above all things through thy word; namely, it being considered either in its infallible truth, or in its most powerful virtue and operation.  
V. 4. When] or, because they hear. [The words] namely, how that by thine appointment, and according to thy promises I have miraculously been made King: Others understand this of the hearing of the preaching of the Gospel, as Psal. 102. 15. 22.  
V. 5. Shall sing] that is to say, shall preach his admirable providence, his counsels, and works.  
V. 6. The lowly] the Italian, things below, namely, what is done upon earth; Or, him that is of a poor and abject condition; or, him that is lowly in heart through humility, Isa 57 15.  
V. 7. Thou shalt stretchforth] as Psal. 3. 8.   

PSAL. CXXXIX.  
VER. 2. MY down sitting] or my down lying, that is to say, all mine actions and enterprises, 2 Kings. ●9. 27. [A farre off] before it be effected or framed: Or, from heaven.  
V. 3. Comp●ssest] terms borrowed from huntsmen.  
V. 5. And laid] thou stayest and takest me, even as a wild beast that hath been long pursued, and at the last is catcht in the nets.  
V. 〈◊〉. Too wonderful] the Italian, so wonderful that I cannot avoid it; Hebrew, it is wonderful above me: which some expound, it goeth beyond all my capacity & understanding, as job 42 3. Psal 4●. 5. [I cannot] that is to say, to hide me from it, or to attain unto it.  
V. 9 If I take] Poetical terms to show an exceeding swiftness, even as the dawning of the day doth presently show itself over all the horizon. [Of the Sea] or, of the West.  
V. 10. Led me] shall always take hold on me to cause me to go where it will; showing thereby, that divine providence, is not a knowledge that lieth idle, but an active and effectual conduct.  
V. 11. Shall cover me] the Italian, shall make me lie a squat, the Hebrew phrase is taken from beasts which lie a squat, like dogs and huntsmen. [The night] that is to say, thou shalt see me as plain as if it were day.  
V. 13. Possessed] as much as to say, thou knowest and guidest all my thoughts, and most inward and hidden affections, being my Creator, see Psal. 33. 15.  
V. 15. The lowest parts] namely, in this low world.  
V. 16. Were written] or designed; A phrase taken from limners designs and drafts, the meaning is, thou hast already in a manner designed the idea of them, according to which afterwards the work was framed.  
V. 17. How precious] that is to say, I reverence and adore thy holy providence.  
V. 18. When I awake] every morning when I awake I am to come to a new account with thee forty great benefits; the meaning is, I can neither comprehend them, nor make satisfaction for them.  
V. 19 Surely] I am so certainly persuaded of thine infinite knowledge of every secret thing, and of thy judgement, that it causeth me to abhor all manner of communication with the wicked, Psal. 26. 5. and 119. 115.  
V. ●0. Speak against thee wickedly] the Italian, have named thee in wickedness, namely, in perjuries and execrations, and other accursed abuses of the name of God.  
V. 24. Wicked way] Hebrew, way of pain or grief; namely, by which I do any man wrong.   

PSAL. CXL.  
VER. 3. Sharpened, in cunning calumnies, artificial slanders and false reports.  
V. 7. Thou hast] thou hast guarded and defended me in dangers of war.  
V. 9 Compass me] a term taken from huntsmen, as much as to say, which come near, and beset me on every side. [●et the] let the evil which they have plotted with their slanders, fall upon their own head.  
V. 11. Evil] as he hath persecuted me who was innocent, so let his sin drive him, that is to say, let the wrath of God and the punishment which he bathe deserved, persecute him, until such time as like unto a beast forced to some precipice, he fall and perish.  
V. 13. Shall dwell] they shall live in rest and security, under the e●e of thy favour and providence; Or, in the midst of hy Church where thou makest thyself known in a special manner; Or eternally in heaven.   

PSAL. CXLI.  
VER. 2. AS incense] namely, the holy incense which was offered upon the Altar; A figure of the Saints prayers, under Christ's intercession, Rev. 5. 8. & 8. 3.  
V. 3. Set a watch] grant me the guide and bridle of thy Spirit, that I may not sin in word nor deed in this my hard trial.  
V. 4. Let me not] let me not be alured by their ease, and pleasure, which they enjoy in such ample manner for to join with them: Or, let not me take a delight in that which they take a delight.  
V. 5. Smite me] let him reprove me, and chide me, with a good intention, and through his pure zeal to goodness, see job 19 2.  
V. 6. Their judges] I'do not only love just corrections; but do also patiently suffer unjust persecutions; as I made it manifest in Saul's person, who was the chief of mine enemies, when he was left alone in the cave, 1 Sam. 24. 9 to whom I offered no violence, but only related unto him the wrongs which he did me, with all respect & modesty,  
V. 7. Our bones] Saul and his men do kill my followers, and through extreme inhumanity, leave their bodies unburied upon the ground.  
V. 10. Escape] the Italian, pass over, that is to say, escape safely out of their snares.   

PSAL. CXLII.  
VER. 3. MY path] by which I may escape.  
V. 5. My refuge] or my hope.  
V. 7. Out of prison] namely, out of this cave where I lie hidden, and am watched for, and round beset with mine enemies. [Compass me] to congratulate with me, and to join with me in thanksgiving to thee. [Deal bountifully] the Italian; reward me, namely, when thou shalt change my state according to justice and mine innocency: Or, when thou shalt bestow this benefit upon me.   

PSAL. CXLIII.  
VER. 1. Righteousness] and equity in righting the oppressed according to the just performance of thy covenant and promises, Ps. 31. 1.  
V. 2. Be justified] namely, of himself, by his own works of thy grace in the promised redeemer.  
V. 3. My soul] my person, to put it to death. [In darkness] he seemeth to have a relation to those solitary abodes which he did hide himself in, when he fled from before Saul.  
V. 5. I remember] which I do, to comfort myself by the example of thy former benefits, which, I take as pledges and sureties, for what thou wilt do hereafter, being thou art invariable in thy grace towards thy children.  
V. 6. I stretch] see concerning this action in praying thus with stretched out arms and ●p●n palms held up towards heaven, john 1. 13. Psalm. 88 9 [Thirsty land] which looketh for rain.  
V. 8. In the morning] it seemeth that David did make these prayers and meditations in the night time, expecting with the day, in which he was to follow the businesses of this life, that God should manifest his grace and relieve him, see Psal. 46. 5. [The way] namley, to live in thine obedience; or, to direct me happily in the affairs of this world.  
V. 10. Into the land] namely, into thy Church where the right and secure way of doctrine and life is, by which one may come unto thee, Isa. 26. 10.  
V. 11. Quicken me] that is to say, deliver me from these mortal dangers, preserve me alive, and restore me.   

PSAL. CXLIV.  
VER. 1. TEacheth] makes me valiant and understanding in warlike affairs for his service and glory, and the safeguard of his people.  
V. 2. My goodness] the wellspring of all the good things which I enjoy; or, he is altogether loving and favourable to me; or, I desire, nor seek for no favour, but from him.  
V. 4. To vanity] that is to say, like to nothing.  
V. 5. Bow] a poe●iall representation of a miraculous and glorious deliverance, as Psal. 18. 9  
V. 6. Scatter them] namely, mine enemies, verse 7. 11.  
V. 7 Strange children] the Italian, strangers, this may be understood of foreign enemies, or of domestic enemies, who were unworthy to be termed God's people, being of a barbarous and inhuman heart against David, Psal. 54. 5.  
V. 8. Right hand] namely, their actions, or their power, or the covenants and promises they make and give their hands upon.  
V. 12. That our] I desire this deliverance and victory at thy hands, that I may bring thy people into a state of holy peace and happiness. [Corner stones] let them be like ornaments in a commonwealth, as well in bodily gifts as in grace and virtue of the soul, wherewith the male sex, which is the prop and pillar of the state may be adorned.  
V. 14. Nor going out] namely, out of the strong holds and Cities to go and encounter with the enemy. [Complaining] the Italian, cry, of assault, terror, or tumult.   

PSAL. CXLV.  
VER. 3. IS unsearchable] that is to say, It is infinite and incomprehensible.  
V. 7. V●●er] that is to say, they shall fully and abundantly publish it, as if it were the issuing and boiling out of a spring. [The memory] namely, the memorable acts of thy goodness which they keep in their memory, and must be consecrated to immortality.  
V. 14. Be bowed down] who are ready to fall into some grievous danger, or that are almost overcome with the burden of their miseries.  
V. 16. The desire] the Italian, with thy goodwill, namely, with benefits which thou bestowest out of thy free bounty. Others translate it, every one's desire.  
V. 18. Is nigh] not only in regard of his essence, which is everywhere, but also in regard of the effects of his power, and readiness of his will, in granting their requests.   

PSAL. CXLVI.  
VER. 4. TO his earth] whence he was taken at his first creation, and whither he hath been condemned to return by death; and upon which he hath fixed all his affections and thoughts, and is all his portion, having none in heaven, Psal. 17. 14. jer. 17. 13.  
V. 9 Turneth] he doth dissipate and ruin all their works, counsels, and enterprises.   

PSAL. CXLVII.  
VER. 2. Build up,] that layeth the foundation of his Church, advanceth it, establisheth, and strengtheneth it.  
V. 3. The broken] namely, those whose soul is afflicted with the feeling and compunction of their sins, or is bruised with miseries and griefs, see Psal. 51. 17. Isa. 57 15, & 61. 1.  
V. 4. He telleth] a figurative term, taken from Captains, who muster and take the number of their armies, the celestial bodies being called God's armies: Or, from fathers of families, who keep an account of those of their household to show Gods infinite, and most particular providence, grounded upon an inward knowledge of all things, though they seem to be numberless, like to the stars, Gen. 15. 5.  
V. 10. In the strength] he doth not accept of great humane and natural means for to cooperate with them, and add thereunto by his divine power, nor to work his Church's deliverance by them: but he delighteth in assisting the faith and prayer of his Elect, when they are void of all strength and assistance.  
V. 13. Strengthened] he doth defend thee against all assaults and dangers.  
V. 14. The finest of] the Italian, the fat of, that is to say, with the flower of wheat, or with well grown wheat, and that abundanly, Psal 81. 16.  
V. 15. He sendeth] he commandeth and appointeth all what he will have to be done in the world which is presently accomplished.  
V. 16. Like wool] that is to say, thick, and lock by lock, and as white as the snow in those country's, Isa. 1. 18. Rev. 1. 14.  
V. 17. His ice] it seemeth that he meaneth great hail stones.  
V. 18. His wind] namely, some warm wind, sent only by him, and endowed with that melting and dissolving quality, by which he causeth the winter ices to melt, see the contrary, job 37. 10.   

PSAL. CXLVIII.  
VER. 1. FRom the heavens] the Italian, from heaven, namely, all you celestial creatures.  
V. 4. Ye heavens] namely, the highest heavens: the sense is, that as these creatures do bear excellent portraitures and representations of God's Majesty in them: So man who alone hath reason, and understanding for to know them, should from them take occasion of praising God: [Above the] that is to say, above the air, see concerning these upper waters, Gen. 1. 7.  
V. 6. Forever and ever] namely, until the end of the world, for then those creatures shall pass and change form and state, Psal. 102. 26: Isa. 65. 17. Rom. 8. 〈◊〉. 2 Pet. 3. 10.  
V. 1●. Exalteth] he hath given them strength, glory, and victory over their enemies, see upon Psal. 75. 5. 10. Or, a glorious and triumphant Kingdom in David, but especially in the Messias, Psal. 232. 17. [The praise] the Italian, matter of praise to his, namely, of the praise of God, which praise all his Elect should yield unto him: Or, matter of glory to themselves, as Psal. 149. 4. 9 [Near unto him] namely, with whom he hath made an especial covenant to make them his own and as it were his children.   

PSAL. CXLIX.  
VER. 4. Beautify] the Italian, glorify, he will set them in honour and reputation above the contempt and ignominy of the world, sending them his everlasting salvation and his temporal deliverances, Psal. 18. 50. Or, he will beautify them with salvation, that is to say, he will make them fitting to wear festival garments as Psal. 132. 16. [The meek] an ordinary title given to the faithful.  
V. 5. Upon their] enjoying a sweet, and secure rest, see Job 35. 10.  
V. 6. The high praises] namely, songs of praise and triumph to magnify the lord [Sword] this may be understood of the people's victories over their corporal enemies; and also of the spiritual combats against the world, and the Prince of it, by the power of God's word, and spirit, 2 Cor. 10. 4. Heb. 4. 12. Rev. 1. 16. & 19 15. and finally of the last victory, over all the enemy's power which the Church united to her head shall obtain at his last coming, Rev. 2. 26.  
V. 9 The judgement] he hath a relation to that express command which was inserted in the Law, of destroying the accursed nations of Canaan: under which is contained the spiritual of fight uncessantly and unappeaseably against the Kingdom of Satan.   

PSAL. CL.  
VER. 1. IN his Sanctuary] either his earthly one, in the Temple, that is to say, in his Church, or the heavenly one of his glory; by the first may be meant his sacred Officers, by the second his Angels, as Psal. 148. 2. [The Firmament] namely, the heavens, Gen. 1. 6. [Power] Italian, glory Hebrew strength, according to the frequent sense of this word in Scripture.    

THE BOOK OF THE PROVERBS OF SOLOMON.  
ARGUMENT.  
THe ancient wise men of all Nations, did use to teach precepts of wisdom and virtue, by short sentences and apothegms: sometimes set down in plain and proper terms, sometimes in obscure, figurative, and enigmatical ones, the more easily to imprint them in the mind and memory of men, and to set them down as proverbs for the common use. The same was also observed amongst the Israelites, and peradventure this custom passed from them to other Nations: Amongst otherwise men mentioned in Scripture, Solomon was especially endowed with this gift, and was by God inspired to utter many such sentences, as it is set down, 1 Kings 4. 32. whereof some being set down in a volume by himself; and some gathered together by the command of King Ezechia out of some other books of solomon's, were all put together in this epitome or sum, with an addition at the latter end, of some other wise men's sayings: Now this book is divided into two parts; The first is contained in the nine first chapters, and is a general preface; The second is contained in all the ensuing chapters, and therein are set down all the said sentences. In the first; the wise man brings in heavenly wisdom, admonishing, exhorting, and crying out upon men, who go astray after the vices and disorders of the world and are seduced by evil examples and allurements, and by that means are hurried along into the danger of everlasting damnation: Calling them back to the knowledge, study, love, and exercise of true spiritual wisdom, consisting in the knowledge of God's truth and will; whose sovereign dignity authority and worth he extolleth, and showeth the saving use thereof, both for the present and for the everlasting life. In the second part by a great number of 'sheart sentences, and moral mottoes, he giveth the faithful divers documents concerning all manner of virtues to be followed, and vices to be shunned, truths to be known, and dangers and inconveniences to be avoided, singularities to be observed, and duties to be practised, by all kinds of degrees, ages, and vocations in all occurrences of this life, as well towards God as towards themselves, and their neighbours; for to frame their behaviours in a good and godly manner towards God, to draw on his blessings and avoid his judgements: to pass their life in content, peace, security, and ease; and chiefly to guide them into the haven of glory, and everlasting rest.  

CHAP. I.  
VER. 1. THe Proverbs] that is to say, sentences, notable sayings, and apothegms. V. 6. Dark sayings] or enigmas: These were questions, or natural and moral sayings, set forth under figurative and obscure terms, to refine men's wits, in seeking out the true meaning of them, and for to make the deeper impression of them, see Judg. 14. 12. 1 Kings 10. 1. Ezech. 17. 〈◊〉.  
V. 7. The beginning, the Italian, the head, that is to say, the chief point, or the sum: [Fools] see upon Psal. 14. 1.  
V. 8. Of thy Father] namely, the documents of piety and virtue which thine elders shall give thee according to the, Law of God, see Deut. 4. 9 & 6. 7. and 11. 19  
V. 9 An ornament] thou shalt be therewith adorned as with precious jewels, Pro. 3. 22.  
V. 11. without cause] the Italian, unpunished, that is to say, without fear or danger: Others without cause, that is to say, though he have no way offended us.  
V. 17. In vain] the Italian, without any punishment] the sense is, These wicked men hunt after the innocent as after the birds, which cannot defend themselves, nor do the fouler any harm; as wild beasts do to their hunters: But in stead of taking, they are taken themselves through divine vengeance.  
V. 19 So are] The wicked means of those who seek to enrich themselves by these practices, shall be in stead of snares and pittefolds for them, to fall into perdition.  
V. 20. Wisdom] The Italian, Excellent wisdom] Hebrew, Wisdoms, that is to say, the everlasting Son of God, who is the Father's subsisting wisdom, Prov. 8. 23, 24. doth publish his Word in the Church, Without] Namely in the world, which in regard of heaven, where the Son of God dwelleth in glory, is like the streets and market places, in comparison of a royal palace.  
V. 21. Chief place] As your market places, and heads of streets are.  
V. 22. Ye simple ones] That is to say, unadvised and ignorant people who are subject to 〈◊〉 seducements, & deceits of the world; The scorners] hat is to say profane contemners. Psal. 1. 1.  
V. 23. Pour out] I will pour out the gifts of my Spirit in abundance, as out of a living spring.  
V. 24. I have stretched out] A kind of gesture by such as call a man at a far distance, beckening with their hands, as Isa 65 2.  
V. 26. Will laugh] A kind of phrase taken from men to signify God's judgement without mercy upon the incorrigible, wherein God is pleased, as in the sovereign effect of his justice, by which he repayeth their boldness with eternal contempt and ignominy, see Psal. 2. 4. and 37. 13.  
V. 31. Shall they eat], That is to say, they shall receive a just reward for their wicked life.  
V. 32: The turning] Namely the error, according to others, the ease and prosperity.   

CHAP. II. VERS. 1.  
Hid] The Italian, Lay up] that is to say, keep them safely in thy heart and memory, like unto some precious things, and make provision for thy soul out of them, a phrase taken from those places where they keep victuals or treasure.  
V. 7. Sound wisdom] The Italian, Right] that is to say, a just protection and defence of their innocency, and the reward of their righteousness.  
V. 8. The paths] That is to say, just men together with all their actions, and their whole life.  
V. 9 Good path] Or path of goodness, that is to say, all just and virtuous proceedings.  
V. 12. From the way of] The Italian, from the evil way] That is to say, from the way of evil.  
V. 13. Of darkness] Namely of sin and voluntary ignorance, out of the secure light and guide of God's Law, see Job 24. 13.  
V. 16. Strange woman] That is to say, an adulteress who having a husband, aught to be held as a stranger to any other. Others believe that in this book common whores are called strange women, because that infamous exercise was forbidden to Israeltish women Deut. 23. 17. and they who by abuse or toleration did do it, were strangers; or if they were any of God's people; as it seemeth that Solomon speaks o●●uch, verse 17. they were held as profane and excommunicate persons.  
V. 17. The guide] Namely her lawful husband, who is the head of the woman, 1 Cor. 11. 3. to whom she was married in her youth, see Jer. 3. 4. The Covenant] The faith of matrimony, of which God is the author and preserver, it being always contracted in his name; and he being always called upon as a judge and witness in it, See Malachy Chapter 2. verse 14.  
V. 18. Her house] Her conversation and acquaintance bringeth men to perdition: Unto the dead] The Italian, Unto giants] that is to say, unto the damned. See the reason of this manner of speaking upon Job, 26. 5.  
V. 19 None that] Without God's special grace, it is hard, nay impossible for man that hath begun to keep company with her, for to avoid perdition.  
V. 20. That thou mayest] This is the consequence of the 12 and 16 verses.  
V. 21. Shall remain] That is to say, they shall never perish, or they shall survive the wicked, which shall be rooted out.   

CHAP. III. VERS. 3.  
MErcy] Thou shalt perpetually enjoy the effects of God's mercy and the truth of his promises of grace: About thy] Have them in dear and perpetual remembrance. A term taken from things, which men wear about them for a remembrance of some things, 〈◊〉 persons who are very dear unto them as Exodus 13. 9 Deuteronomy chap, 6. 8. Proverbes 6: 21.  
V. 4. Shalt thou find] Thou wilt make thyself acceptable to God and men, 1 Samuel 2. 26. Luke 52. Acts 2. 47. Romans 14. 18. and shalt be understanding in spiritual things before God, and prudent in humane things.  
V. 6. Acknowledge him] Yield unto him such honour, obedience, and gratitude, as is due to him in all thy actions.  
V. 7. In thine own] In thine own judgement and imagination, which is dazzled and blinded by self love.  
V. 8. It shall be] Thou wilt thereby finde a great comfort and recreation to thy soul: a phrase taken from the fom●ntations, plasters, and 〈…〉 ctions, which are applied to the navel for divers infirmities, especially to little children; and also from that when a man's bones are full of marrow, it is a sign of perfect health, and of his being vigorous and strong.  
V. 9 Honour] Do him homage for his benefits, by free will offerings, or by consecrating of those parts unto him, which he requireth by his Law, as ●ithes, firstlings and the like.  
V. 13. That getteth] Hebrew, that draweth out, as out of some hidden place; or out of some treasure; So is described the endeavour we ought to use for to get wisdom: and that man of himself cannot make wisdom, but doth draw or take it out of the spring which is God and his word.  
V. 14. Merchandise] Namely the profit that is gotten by making use of wisdom, even as a merchant by laying out money for merchandizes.  
V. 16. In her right hand] These blessings also do follow it.  
V. 17. Her ways] That is to say, the man whose actions and ways are guided by wisdom, enjoyeth true happiness and delight.  
V. 18. A tree] As the tree of life. Genesis chapter 2. verse 9 and chapter 3. verse 22. was a means ordained by God, for the preservation of a lasting life, and continual vigour and health, before man sinned. So true wisdom maintaineth man in the spiritual life of God's grace, and communion of his Spirit.  
V. 19 Hath founded] Hath made it to stand firm and immovable. He thus exalteth the dignity of wisdom: For as God's wisdom hath been the only architectrice, as it were, of the world: So that wisdom, which man receives from him, maintains and governs all his actions, works, and affairs.  
V. 20. Broken up] He thus describeth the great channels, and hollow places made in the earth to hold the waters, Genesis, 1. 9  
V. 22. Grace] Like a beautiful collar, and ornament for ones neck: See Proverbes, Chapter 1. verse 9  
V. 27. From them] Hebrew, from the owners, namely from those to whom thou owest it, either by right, equity, or charity, as the poor or her 〈…〉ng? etc.  
V. 32. His secret] Namely the knowledge and effects of his eternal counsel, concerning their election and salvation. Or plainly, he loveth them dear as his intimate friends, to whom he revealeth the very secrets of his heart, as Psalm 55. 14. Joh. 15. 15.   

CHAP. IV. VERS: 1.  
A Father] Namely, me Solomon, who perform a father's duty towards you.  
V. 2 My law] Because that these precepts, are not only mere documents for to instruct you; but are also rules for your life and conversation; with a Sovereign and divine power to command you.  
V. 3 For I was] I know what it is to instruct Children, having had such excellent education from David my father, that great Prophet, and therefore my words deserve attention and obedience. Only] Only dear, and none but I appointed to be King; For otherwise David had divers children by Bathsheba, 1 Chron. 3. 5. and some copies have also, only amongst my mother's children.  
V. 4 And live] God will bestow a long and happy life upon thee, according to his promise Exo. 20. 12.  
V. 7 The principal] Namely, man's greatest good consists in true heavenly wisdom. With all thy getting] though thou shouldest bestow all thy means therein. See Matthew 13. 44. The sense is, Let him prefer it before all other goods.  
V. 8 Exalt her] That is to say, honour and hold her in great esteem.  
V. 12 When thou] Following this plain and strait way, thou wilt never meet with any let, but thou shalt overcome it.  
V. 16 To fall] Into the snares which they have set, or into secret pits, which are their secret practices and privy lurk, as Prov. 1. 1●. or into utter ruin.  
V. 17 They eat] They live upon nothing but Rapines, Deceits, and Extortions; or they only take delight in such things, and they become their daily food.  
V. 18 The path] The just always increase in the light of knowledge and faith in God, and in all good direction and bless●n from him, until they attain to the height of eternal glory. See 2 Samuel chapter 23. verse 4. Job chapter 11. verse 17 Psalm 97. verse 11.  
V. 19 The way] The wicked live in a profound ignorance of GOD, and of his truth and will, wherefore they cannot direct their actions to any happy end: and they fall into miseries which they can neither foresee nor avoid: See Job chapter the fifth, verse the foureteenth, and chapter the twelfth, verse the five and twentieth.  
V. 22. That find them] Namely to those to whom they are revealed by special grace. Health] Or Physic. To all] Namely to their whole bodies.  
V. 23. With all diligence] The Italian. Above all keeping] Or keep thy heart from all things which it ought to be kept from. Out of it] That is to say as the heart is the spring of the life of the whole body, so that if it be wounded, death must needs follow: So from the principal and predominating part of the soul, which the Scripture calleth the heart of the soul depends the life and spiritual subsistence of all the rest, therefore it must be very safely and carefully kept.  
V. 24. Perverse lips] Namely all fraud, lying, and dissimulation.  
V. 25. Thine eyes] A term taken from those who always look before them as they go; because they will go the right way and not stumble, which every faithful man is to imitate in his course of life.  
V. 26. Ponder] The Italian, Level] That is to say, let all thy actions be according to Righteousness and Justice, like unto a strait and plain way.   

CHAP. V. VERSE 2.  
THy lips] That thou mayest always have the gift of speaking wisely, and like one that is well instructed.  
V. 3. For the lips] The meaning is, that thou mayest through the wisdom of thine understanding and thy words, be able to withstand any seducement, especially of unchaste women. Of a strange] See upon Prov. 2. 16.  
V. 4. Her end] All that comes of her acquaintance is nothing but all manner of unfortunate chances, displeasures, and hot repentance.  
V. 5. Her feet] She walketh a great pace to eternal perdition, and leadeth others along with her.  
V. 6. Her ways] She useth all the art she can to draw men insensibly so far into her love, and into the labyrinths of her vices, that they may not know how to come into the way of virtue or happiness any more.  
V. 9 Thine honour] Namely the flower of thine age, the strength of thy body, and the excellency of thy wit, and together with that all thine honour and reputation. Unto others] The Italian, To strangers] Namely to Whores, who for the most part are pittielesse, griping, and cruel, aiming at nothing but the ruin of their lovers.  
V. 10. With thy wealth] Or with thy strength that they may not spraine thy sinews; and make them weak and feeble. Thy labours] Namely thy wealth which thou hast attained to by much labour.  
V. 11. Mourn] The Italian, Roar] bewail thy former follies bitterly, and have no remedy for it.  
V. 14. I was almost] there is almost no evil nor misery that I have not fallen into, even in the sight of all the world with public shame. Others hold them to be the words of a sinner, not altogether desperate, who acknowledgeth his errors, and is somewhat inclined to turning.  
V. 15. Drink] A figurative instruction concerning the chaste and holy use of lawful matrimony, See Prov. 9 17.  
V. 16. Dispersed] This may be understood of the happy offspring; which is borne in wedlock, or of the good savour, example, and edification which is given to others, by such a laudable kind of life and conversation.  
V. 18. Rejoice] Take thine honest delights with her, according to the Laws of God and nature.  
V. 19 Hind] And Roe] Harmless beasts that have no gall, and very loving in their kinds: portraitures of a virtuous woman, apt to gain her husband's love.  
V. 21. Pondereth] The Italian leveleth] That is to say exammeth and trieth them.  
V. 22. His own] That is to say his own misdeeds shall be as a Sergeant, and a prison to him: his Conscience shall make him guilty, and shall keep him as a Prisoner, until the time of his punishment.   

CHAP. VI VERS. 1.  
Strike] In token of Faith given, and promise made. With a stranger] he seems to mean Usurer's whose trade was forbidden amongst the Israelites by the Law, deuteronomy 23. verse 19 and was tolerated in strangers: And if any Israelite did use it, he was accounted profane, and excommunicate no otherwise then your common whores, Prov. 2. 16.  
V. 3. When thou art] When thou hast bound thyself unto him, and hast given him right and power over thee. Humble] If thou hast not wherewithal to give satisfaction, humble thyself and desire aid of thy friends.  
11. A Traveller] Who cometh on a sudden into a harbour. An armed man] it seemeth he meaneth men lightly armed, who were employed in making sudden 〈…〉 on's upon the enemy's lands.  
V. 13. He winketh] Tricks of cheaters and coney-catchers, who by such signs make one another to understand heir tricks and devices to cozen. See Prov. 10. 10.  
V. 22. when thou] The due observance of God's law which I teach thee, shall make thee to proceed rightly in every thing: live securely, entertaining continually holy thoughts and comforts in the holy Ghost.  
V. 26. Is brought] That is to say, man falleth into extreme misery and poverty. The Adulteress] the Italian, A woman, desirous of men] namely, a luxurious woman, who hath an unsatiable appetite to men's companies. Heb. The woman of man. Others also have it, Adulteress. Precious,] This may generally be understood of the soul of man, which is of a notable divine, and heavenly nature. O● particularly of the most excellent persons in bodily and spiritual gifts; in nobility or wealth, which these lewd women do lay wait for, more than for ordinary men.  
V. 29. Be innocent] namely, before God, nor yet before men if he be taken.  
V. 30. A thief] He seems to mean the night thief, taken in the act of breaking up, whom it was lawful to kill, Exod. 22. 2. Or to impose what mulct upon him as it pleased him that took him. How much less than shall an adulterer be forgiven?  
V. 32. His own soul] namely, his life before men, and his soul before God.  
V. 34. Is the rage] The most violent and implacable passion of all other; and the extremity of all the rages of man.   

CHAP. VII. VERS. 4.  
SAy unto] Be familiar with her, love her, and be in straight league with her.  
V. 6. 〈…〉 rat] It is uncertain whether this be a true history, or merely a parable, to represent the 〈◊〉 and proceedings of a dishonest woman.  
V. 7. Among the youths] in understanding or age.  
V. 14. I have] I have vowed sacrifices of thanksgiving, L v. 7. 16. and having to day paid my vows, I 〈…〉 ve made a feast with the flesh of those sacrifices, for to entertain thee.  
V 20. The day appointed] the Italian, The new Moon] see concerning the Hebrew phrase used in this place. Upon Psal. 81. 3.  
V. 22. As an One] Being ensnared by this woman's allurements, he had no power to unbind himself, he was fain to run to his perdition (like the Ox that is tied and drawn to the slaughter) and being voluntarily foolish, God suffered him to fall into the hand of sin, as mad men are put into the stocks, to stay and punish them.  
V. 26. Cast down] A figurative term taken from wrestle: that is to say, she hath cast them out of the state of virtue and holiness, and hath thrown them into perdition. Many] that is to say, of those who have been overthrown by women, the greatest part of them have been great men for valour, knowledge, dignity, and virtue. Or in this war man's valour is overcome by the subtlety of women.   

CHAP. VIII. VERS. 4.  
THe sons of man] the Italian, The common people] See Psal. 49. 2.  
V. 9 They are all] Their uprightness is clear and evident, to all such as are enlightened by the holy Ghost, though your sensual and carnal men do judge otherwise of it. See Romans 7. 22. 1 Corinth. 1. 18.  
V. 12. Dwellwith] I do enjoy and have by me, and do bestow upon all my true Disciples good and wholesome counsels and needful prudence for their whole life.  
V. 13. The fear] Which is the beginning of all true wisdom which I teach. Prov 17. 7.  
V. 14. Sound] See concerning this word Proverbs 2. 7.  
V. 15. By me] I the eternal Son of God who am the Fathers subsisting wisdom. Prov. 1. 20. and supreme Lord of the world, do appoint Kings and Princes, by such ways and means as I please they all have their authority and power from me, as my servants and deputies. Neither can they justly execute their offices, but by following of my laws. See concerning this true wisdom. Luke 11. 49. Decree justice] or give sentences.  
V. 18. Righteousness] That is to say, a just guide, defence, and recompense, or according to the custom of the Hebrews liberality and beneficence.  
V. 20. I lead] The Italian, I walk] or I lead and direct.  
V. 21. Substance] Italian, The true being] namely, true life and subsistence in God's grace in this world, and afterwards the glorious life of heaven.  
V. 22. Possessed me] that is to say, I the Son was in the Father and by him, in the unspeakable unity of ●sence, and in the union of the persons john 1. 1. Of his way] that is to say of his works, to perform which works he is (as one should say) come forth of his eternal rest and the mansion of his glory.  
V. 23. I was] By the everlasting decree of the Father. I the Son have been established Lord and Governor of the world, for to represent my Father's Majesty; who hath been always hidden in his inaccessible glory, John 5. 22. Col. 1. 18. Heb. 1. 2. Set up] Or consecrated, as Psalm 2. 6. Or ever] From everlasting, before any time, which began but only with the creatures. See Psal. 90. 2.  
V. 24 I was brought forth] That is to say engendered of the Fathers own essence.  
V. 25 Settled] Like to great works or buildings which have deep foundations.  
V. 26. The highest part] Namely this admirable superficies of the earth, so adorned, various, copious, and fruitful.  
V. 27. I was there] Working with him, as a joint equal, and cooperating cause, John 1. 3. Col. 1. 16. Heb 1. 2. when be●●t] When he gave a round form to the mass of the Elements, yet all mixed together called the deep, Genesis 1. 2. which round form remained to the universe after the Elements were severed.  
V. 28. The clouds] The Italian, The Heaven] The Hebrew word signifieth properly that aethereal part which is above the Elemental, which Moses calleth the upper waters, Genesis 1. 6, 7. Strengthened] When he shut them up within the great concavities of the earth, as in strong and well barred fences, from whence they cannot issue forth, as they did in the flood, See Genesis 7. 11.  
V. 29. Appointed] Namely when he fixed the earth in the centre of the universe where it standeth immovable through its own proper weight, Job 26. 7. and 38. 4. Psalm 104. 5.  
V. 30. By him] Figurative terms to express in some kind the unspeakable union between the Father and the Son: and the Father's perfect love towards him, john 1. 18.  
V. 31. Rejoicing] As the property of my person is to work upon outward things, so all my delight is in preserving, and keeping the world whole, and in it to govern, enlighten, and do good to men, john 1. 4.  
V. 34. Watching] For to attend continually upon my service, and study and meditate upon my word. A figurative term taken from Princes guards on from the Levites which watched in the Temple.   

CHAP. IX. VERS. 1.  
HAth builded] That is to say, the Son of God hath laid the foundation of his house himself, and perfectly established his Church, Heb. 3. 3, 4. and in it he unfoldeth all his treasures for the getting and preserving of the spiritual and everlasting life to the participation of which he inviteth all men by the ministry of his word. See a like parable, Mat. 22. 2.  
V. 2. Mingled] Or made ready-according to the custom of those Countries where they did use to mingle their wine with water, as well to please the taste, as for wholesomeness.  
V. 3. The highest] They were high places, or little terraces done about with rails, and Parapets, in the highest parts of the City which were used to make Proclamations upon, give sentences, and other like, public ●ctions, john 19, 13.  
V. 4. Who so is simple] O all you men, who are naturally ignorant, and idiots, and subject to the deceits of the flesh and the Devil.  
V. 6. The foolish] The Italian Foolishnesses] Namely the actions of foolish and overseen worldly m●n,  
V. 7. He that reproveth] The meaning is, of men that are altogether ignorant and void of understanding, there are of two sorts, some are profane, hardened and scornful men: the other are wise, and understanding in that they know their own defect, and seek to amend it: to the first the word of God serveth for nothing but only to provoke their wrath, in blaspheming him, and committing outrages against his servants, Matthew 7. 6. in the latter it fructifieth to salvation. A scorner] See upon, Psal. 1. verse 1.  
V. 10. The holy] Namely that which the true elect who are sanctified by God's spirit, learn by his word Understanding] Namely the true, solid and spiritual understanding.  
V. 13. A foolish woman] He opposeth the world, the flesh and all their allurements represented by the actions, and baits of a dishonest woman, to celestial wisdom and godly persuasions, to signify that all the delight and love of the soul fixed upon any thing but upon God and his grace, is but a spiritual adultery and dishonesty.  
V. 16. Whose is] O poor simple people that will take such pains to obtain virtue and wisdom and deprive themselves of the pleasures of this life. Which life's wisdom consists in the finding and enjoying of them when they offer themselves, and all the content of it in the enjoying of them whilst one may. Or they are the Holy Ghosts words, speaking 〈◊〉 truth in its proper sense, and then it should be translated. Who is foolish? Let him go thither, Namely where the strumpet calls him.  
V. 17. Stolen waters] that is to say: your stolen pleasures which are unlawfully taken are more favoury, and fuller of voluptuousness. The lewd words and thoughts of carnal men in their irregular and vicious pleasures, contrary to the chaste, lawful and sober pleasures of the faithful.  
V. 18. The dead] The Italian, The Giants] that is to say the damned: See upon job 26. 5. Prover. 2. 18.   

CHAP. X. VERS. 1.  
THe Proverbs] That is to say, short notable sayings, and moral documents, in the head of which the precedent Chapters have been set in stead of a preamble or preface.  
V. 2. Of wickedness] That is to say gotten by unlawful means. Righteousness] Uprighenes in all things but chiefly in getting of goods, and in liberal and charitable use of them (which in the Scripture is called righteousness) shall cause man to be preserved from extreme poverty, and other mortal calamities, or from death itself in many cases, from which no wealth can guard the wicked, Psalm 49. 6, 7, 8.  
V. 3. The substance] According to others the wickedness, that is to say all the false practices with which they use for to enrich themselves.  
V. 5. In Summer] Namely in the fitting time to gain and make provision of knowledge, experience, and all other manner of virtues, as the harvest of the fruits of the earth is in summer. That causeth] namely that disgraceth his father and mother, his name and kindred; through his carelessness and sloth▪ See Prov. 12. 4. and 17. 2. and 19 26.  
V. 6. Violence] The wicked are accursed, infamous, and condemned through their unjustice, and extortions: being that the covering of the mouth was a sign of mourning, condemnation, and shame, Hest. 7. 8. Job. 9 24. and 40. 8.  
V. 7. Is blessed] That is to say is praised and commended by good men Shall rot] That is to say it shall become stinking and abominable.  
V. 8. Prating fool] The Italian A fool of lips] Namely he that showeth the foolishness of his heart by his unseemly speeches. Shall fall] or shall be scourged with plagues.  
V. 9 Shall be known] The Italian Shall be overthrown] According to some, shall be known, namely by the exemplary punishments which God shall inflict upon them.  
V. 10. He that winketh] An action of false and cunning persons, Job 15. 12. Proverbs 6. 13. it seenieth that he coupl●s wicked deceivers which do harm to others; to those that are foolish and unadvised in their speeches, and hurt themselves.  
V. 11. The mouth] The good man's mouth is always open in holy freedom and liberty, for his just defence; & for to teach, comfort & correct others like unto a lively spring which cannot be stopped Whereas the iniquity of the wicked wounding their consciences, clo●ing their mouths with fear, shame, and confusion, v. 16. See Job 5. 16 Psal. 107. 42.  
V. 12 Covereth] It regardeth not, but pardoneth all offences that are given; and concealeth those faults in his neighbour, which may be concealed.  
V. 13 Wisdom] The wise man showeth himself to be such by his speeches, but the fool cannot become wise, but only by means of correction.  
V. 14. Lay up] they do keep those things which they know under the key of wisdom and discretion in speaking; but the fools have no stay to their tongues, no more than a building which is falling down.  
V. 16. To sin] That is to say to condemnation, and punishment, according to the meaning of the word sin in Scripture.  
V. 17. Is in the way] The Italian, Is the way] That is to say he doth not only walk in the way himself, but doth also guide others therein.  
V. 18. He that hideth] He that hath his heart full of rancour, and evil, and doth dissemble and hide it with fair speeches is a false and treacherous man, and he that uttereth his hatred, in injurious & evil words is a foolish and unwise man, seeing he suffereth himself to be transported through passion to a dishonest and undecent act, and by this means discovering himself, he giveth his enemy way to beware of him, & also to offend him. Whereby the wise man inferreth, that to avoid both these vices, we ought to lay aside all malice and hatred. See Prov. 14. 17.  
V. 20. The heart] All their wisdom, their conceits thoughts and determinations are of no value nor worth.  
V: 21. Feed] Good men are not only sufficiently provided for themselves, but can also give to others true food for the soul, namely wholesome doctrine and holy documents, which the foolish wanting, do perish for want of it.  
V. 22. Addeth] Namely to any thing which it pleaseth God to bestow upon us, Psal 127. 2. Mat. 6 27.  
V. 23. Hath wisdom] He delighteth and taketh pleasure therein.  
V 26. So is] Displeasing and troublesome.  
V. 28. Shall be gladness] The Italian, Is gladness] That is to say, it is accompanied with sweet patience and joyful hope, and crowned with a happy issue.  
V. 29. The way] That is to say, the lively apprehension of God's providence makes good men confident, and is a terror to the wicked. See the like sentence, Host 14. 9  
V. 32. Acceptable] Namely to God and man; to be spoken and uttered.   

CHAP. XI. VERS. 2.  
SHame] Some unlooked for chance cometh, by which man's pride is abated, and scorned through God's just judgement.  
V. 3. Guide them] It is a safe guide in all their life time, to bring them to the true end which is eternal happiness.  
V. 4. Of wrath] namely, of God's judgement put in execution with all manner of rigour.  
V. 5. Direct] It maketh all his erterprises easy, and causeth a happy issue of whatsoever he undertaketh and guideth him directly to the end, namely to bliss  
V. 6. Deliver them] Will cause God to deliver them from all dangers and treacheries.  
V. 9 Hypocrite] or profane man. Destroyeth] the Italian, Corrupteth] namely, infecting and depraving his nature through his evil talk. Others, he ruineth and destroyeth him, by his dissimulation and false shows of love. Through knowledge] by the light and direction of the holy Ghost, and by the lively knowledge of God's word, which giveth unto the faithful man wisdom sufficient for his preservation.  
V. 11. By the] namely by their holy vows and prayers. By the mouth] namely, by their blasphemies, evil counsels, slanders, lies, seditious speeches, etc.  
V. 12. Holdeth his peace] He keepeth himself from speaking or doing any thing in scorn of another. Or he holdeth his peace, that is to say, he contemneth contempt and regardeth it not.  
V. 13. A Tale-bearer] who useth the abominable art of a spy, to tell the secret acts and speeches of others which was a thing that the law did forbid, Levit. 19 16. Concealeth] any thing that may be concealed without any offence to God, or wrong to civil society, or to one's neighbour.  
V. 14. Councillor's] men that are worthy of such a title and charge by reason of their good and virtuous qualities.  
V. 15. Suretyship] the Italian, Sureties] namely rash and inconsiderate ones, Heb. Those that st●●ke hands, Prov. 6. 1.  
V. 16. Strong men] that is to say, amongst men, abundant wealth most commonly is gotten by extortion and greediness, but true honour, which is women's only treasure is obtained by a way which is clean contrary; namely, of meekness and sweetness. 1 Pet. 3. 4.  
V. 17. Doth good] Gaining through his mercifulness the blessing of God and the good will of men. Toubleth] Through his inhuman carriage he depriveth himself of all true delight, plungeth himself into infinite dangers, griefs, and inconveniences, gaining neither favour nor love from God nor men.  
V. 18. Worketh] He followeth a kind of life from which he cannot gather any good fruit, but only unhappiness contrary to his hope and intentions. That soweth] That is to say, which doth good and hath thereby God's infallible promise of reaping felicity. See Host 10. 12. Gal. 6. 8. Jam. 3. 18.  
V. 21. Though hand] the Italian, Every hour] That is to say, each moment he may expect his punishment. Heb. Hand in hand. See Prov. 16. 5. Others translate it from hand to hand, that is to say, from time to time.  
V. 22. A jewel] That is to say, this bodily gift is not only undecent, but unfitting for a vicious soul, for it neither hideth it, nor amendeth it. without] Heb. Of an evil savour. A phrase taken from Wines that have lost their strength, or from putrified meats, as Psalm 14. 1. Others understand it of a woman that hath lost her reputation and good name.  
V. 23. The expectation] That is to say, all their ends and actions are evil, and do provoke the wrath of God. Or they cannot hope or expect any thing but God's everlasting wrath.  
V. 25. Made fat] That is to say, shall be enriched and increased with blessings. Shall be watered] the Italian, Shall become rain]. That is to say, God shall increase the means whereby he may every day become more and more bountiful and liberal.  
V. 26. That withholdeth] namely in time of dearth  
V. 27. Favour] Namely from God and men.  
V. 28. Flourish] And prosper in all manner of goodness.  
V. 29. He that troubleth] Namely through prodigality, evil government, and other disorders.  
V. 30. The fruit] That is to say, all that which proceedeth from him either in words, or deeds, council or example, is very effectual and good for his neighbours to direct, edify and keep them in a true spiritual life. A tree] See Prov 3. 18. Winneth] The Italian Taketh]. That is to say he draweth them to God, and to the love of him; he sweetly gaineth and winneth them to God.  
V. 31. The righteous] Gods Children are visited and corrected in this life, for their sins; and shall the rebellious, and those which are his enemies escape his just judgement? 1 Pet. 4. 17, 18. The sinner] Namely he that maketh a continual practice and exercise of sinning.   

CHAP. XII. VERS. 1.  
INstruction] The Italian, Correction] that is to say, not only instruction, but also reproof and punishment for his sins.  
V. 3. The root] That is to say, the ground and being of their subsistence, which is in God & his grace, 2 Tim. 2. 29.  
V. 4. A crown] A glory and ornament, 1 Cor. 11. 7 Maketh] That through her dishonest life, evil manners, small wisdom and worth dishonoureth herself and hers; Rollennesse] A cause of continual annoyance and pain, which gnaweth and consumeth him, Pro. 14. 30.  
V. 6. Are to] They are deceitful to ensnare men into mortal dangers, through cunning deceits, discovering of secrets, and divers other ways: The mouth] their wise, direct, prudent and discreet answers, do give no way to these deceits.  
V. 7. Are overthrown] The Italian, In a turning] that is to say, they perish suddenly and in an instant, as one should say, in the twinkling of an eye, or in the turning of an hand  
V. 9 Despised] That lives plainly without any pomp or state, and yet hath all his commodities, and services duly performed.  
V. 10. Righteous] The good man is reasonable and merciful even towards the beasts which are in his service, in not abusing or overworking them, and in giving them those things which are necessary for them.  
V. 12. Desires'] He studi●th to learn, and carefully practiseth the unlawful practices of wicked men: Whereas the righteous without any such thing do prosper, and are nourished and increased by the lively root of God's grace and blessing.  
V. 13. The wicked is] The Italian, The snare of the wicked is in the] With which he desireth to ensnare other men, by traps and deceits: Or with which he ensnareth himself to everlasting and unavoidable perdition? See Prov. 18. 7. Shall come out] He will not suffer himself to be catched by the wicked, v 6. or God will deliver him from any evil that shall overtake him.  
V. 14. Shall be satisfied] Shall receive abundant blessings from God, in reward of the good which he hath done with his mouth; by aiming all his speeches at the glory of God, the profit, instruction, comfort and edifying of his neighbour. A dainty allusion, his mouth hath satisfied many, with godly and helpful words, therefore it shall be satisfied with good things.  
V. 15. The way] That which he undertaketh of his own head, and understanding without the counsel of any other, that seemeth to him to be very well devised.  
V 16. Known] It is sudden and bursteth out presently in disordered and undecent actions and words. Covereth] He hideth and represseth the blameful boilings of his wrath. Others he regardeth not, and dissembleth the injury that is done him.  
V. 17. showeth forth] either in public judgements, or in private talk and conference. Righteousness] Namely that which is not only true in the reality of the thing which is spoken, but is also just and upright, in regard of the intention and manner wherein it was spoken without any malignancy, wresting, or prevarication. Deceit] either speaking an untruth, or in wresting the truth.  
V. 18. Piercing of a sword] Namely by his calumnies, revile, and false accusations. Is health] through his comforts, good advices, and wholesome discourses.  
V. 19 The lip] A man that speaketh truth continually shall never perish, but shall obtain everlasting life at God's hands. Or his affairs shall be maintained by God in a prosperous and invariable estate. Is but for] that is to say, peradventure the liar shall for a short time be undiscovered; and get some benefit by his cunning and deceits but through God's usual judgements, they shall come to light, and shall bring him forth no lasting nor durable profit, and if by chance he doth escape and prosper in this world, yet he shall receive from God eternal punishment.  
V. 20. Deceit] By the ensuing opposition it appeareth that the meaning is that the plotters of evil deceive themselves through false imaginations hoping to reap any good by their malice. Counsellors] that have in themselves thoughts of goodness and love, which they also preserve amongst men, by good and loyal counsels.  
V. 21. No evil] Or iniquity, that is to say God will preserve him from bieng tempted to sin.  
V. 23. Concealeth] He makes no vain show nor ostentation of it, but keeps it close as a treasure in wisdom and humility, to make no show of it, but only opportunely and profitably, for the glory of God, and good of his neighbour.  
V. 25. A good word] Of hearty commiseration, and comfort.  
V. 26. More excellent] The Italian, More abundant] Namely in temporal, or spiritual goods, or in c●nt●n●ment of mind, the righteous is always rich and the wicked poor. Seduceth them] The Italian Causeth them to wander] through misery or want.  
V. 27. Roasteth not] As he doth eschew labour, so he depriveth himself of the sweet profit, and enjoyment of it. The substance] Through his industry he filleth his house with rare and excellent riches.  
V. 28. In the way] Those which seek after justice and righteousness, preserve and increase in themselves the spiritual life of God's grace, and of the presence of his spirit, and so attain to everlasting life.   

CHAP. XIII. VERS. 〈◊〉.  
INstruction] Or Correction.  
V. 2. Shall eat] He shall receive reward for the good deeds which he hath done with his speech to the glory of God; edifying, comfort and help of his neighbours. Shall eat] Shall receive just reward of his iniquities.  
V. 3. He that keepeth] A man that is wary and advised in his speech saveth himself from great evils and mortal dangers.  
V. 4. Be made fat] He shall fully enjoy great store of wealth.  
V. 5. Loathsome] by reason of his shameless lying, he loseth his credit, reputation and love amongst all good men.  
V. 8. His riches] The rich and poor in this are all one, for as the rich for money do free themselves from danger, violence, and oppression, so the poor man is freed from all these by reason of his poverty.  
V. 9 The light] The prosperity of good men, is like a fair sun, and is accompanied with the joy of the spirit. But the happiness of the wicked is weak and dim like to the light of a Lamp, and is quickly ended.  
V. 10. With the well advised] Namely with those who do nothing rashly nor unadvisedly, following their own advices, and first rash motions: but with mature deliberation of their own or with the good advice of others.  
V. 11. By vanity] Namely by deceit, and unlawful practices By labour] The Italian, With the hand] That is to say lawfully by his labour and industry.  
V. 12. A tree] That is to say, a singular comfort and restorative to the grieved soul. See Prov. 3. 18. and 11. 30.  
V. 13. The word] Namely the word of God.  
V. 15. Is hard] Displeasing and contemptible to good men.  
V. 16. Layeth open] He layeth open & unfoldeth all his actions and words without any stay or discretion  
V. 17. A wicked] Namely disloyal, or negligent. Is health] The Italian, Bringeth health] Recreates and rejoices those which employ him, freeing them from the anxiety and uncertainnesse of things which are done a far off and are unknown: faithfully performing his commissions.  
V. 19 To fools] It is also grievous to a fool, to give over his premeditated malice; upon which he hath set his whole desire.  
V. 23. The tillage] God doth abundantly bless the labour of poor men, which do faithfully employ themselves in their vocations.   

CHAP. XIIII. VERS. 1.  
BU●ldeth] They do establish it in a firm and durable state, by diligence in gaining it, good government in preserving it, and distributing and principally by bringing up their Children and governing of their family well.  
V. 3. In the mouth] Fools by their unruled and unbridled speeches do presumptuously offend every man's reputation, without any respect, Job 5. 21. Or vain and ambitious men are scourged by the licentious speeches and judgements of fools who speak the truth of them without any regard and so expose them to derision. The lips] That is to say their grave and wise speeches, do save them from all calumniations, scorns, and scoffs of fools.  
V. 6. A Scornen] The profane man makes a show oftentimes; as though he were willing to purchase true divine and spiritual wisdom, through knowledge, instruction and other ways, but the malice of his heart doth always hinder the effect 2 Tim. 27. Is easy] Because he hath the light of the understanding: and free motion of his own will.  
V. 7. The lips] Namely the speeches of a wise and discreet man.  
V. 8. To understand] Namely strictly to examine all his actions: not to undertake any thing but justly and wisely to repent himself and amend any error that he hath committed; and strengthen himself in goodness, Psalm 119. 59 The folly] The errors which they commit do proceed, from that they deceive themselves in their foolish judgement, which cannot rightly perceive the truth of things.  
V. 9 But among] Even as the wicked enjoy a false kind of delight, and have a Conscience seared, and hardened in sin: So just men do enjoy a solid kind of gladness in their good life, finding God's grace and approbation in their hearts.  
V. 10. The heart] Every one is inwardly the only true and faithful judge of his joys, and none else can truly perceive them.  
V. 13. In laughter] The Italian Too much laughter] As natural laughter being beyond measure causeth pain in a man's body, by reason of the too much dilatation and extension of the Organs. So for the most part it is seen, worldly joys end in sorrow.  
V. 14. From himself] The Italian More than he] That is to say, sins are punished according to the greatness of the fact: But the reward of righteous men's works is given them beyond measure or proportion, through the superabounding grace of God.  
V. 16. From evil] That is to say from sin, or from the danger of some mischance, to which evil a timorous circumspectness may be a remedy. Rageth] The Italian Rangeth] He is carried by his cupidity, rash will, and blind passion; without marking or observing the end, and issue of things.  
V. 17. He that is] The meaning is that there are two evils to be eschewed in a man's wrath; the one is sudden violence which goeth beyond its bounds in committing of excess. The other is close dissimulation, which watcheth its opportunity for revenge, the first maketh a man contemptible, the second abominable, The true remedy is to smother up this fire and give it no vent nor issue, and not to nourish or ●atch it up too long. See Prov. 10. 18.  
V. 18. Folly] That is to say the just reward of it. Crowned] They shall obtain honour and glory, by means of their wisdom.  
Verse 19 At the gates] For to entreat and beg.  
V. 22. Do they not err] That is to say they stray out of the direct way of life: wherereby they cannot choose but perish unhappily. Shall be] From the LORD.  
V. 23. In all] With actions and deeds a man gathereth goods, not with words.  
V. 24. Their riches] They do adorn virtue, and are an honour to it, but they cannot alter folly and disguise it, but that it will be and seem to be what it is.  
V. 25. Souls] Namely such people as have been sldndered and wrongfully accused.  
V. 26. Confidence] It is a sure defence for the soul, against all assaults and dangers.  
V. 29. Exalteth] The Italian Exciteth] It causeth this frantic passion to burst out in some grievous excess.  
V. 30. A sound heart] The Soul disburdened of passions and perturbations, helpeth the strength and well being of the body much.  
V. 31. Reproacheth] In not regarding that the poor man is God's Creature, and that he beareth his image and that he is through God's providence in that poor estate, he doth offend God himself. See Job 31. 15.  
V. 32. In his death] For he dieth in God's grace and in an assured confidence of the salvation of his soul and of the Glorious Resurrection of his body.  
V. 33. In the midst] When it is in any one, it steweth and maketh itself manifest, even amongst a company of fools, whose folly causeth the understanding man's wisdom to appear so much the more.  
V. 35. That causeth] Namely to the office which he beareth, and to the Prince's choice, showing himself unworthy of ●h honour he hath done him in so employing him, See Isay 22. 18.   

CHAP. XV. VERS. 2.  
KNowledge] Or the tongue of wise men is an ornament to knowledge, that is to say, he expresseth it with a grace, and beautifieth it with his eomely and gentle carriage.  
V. 4. A wholesome tongue] The Italian The healing of the tongue] That is to say the comforts, good counsels, and other good offices which the tongue doth, are very healing things, and of great power to restore and cheer up an afflicted spirit. Others have it, the health of the tongue: that is to say sincere, pure, and holy speeches, do nourish and recreate the spirits. A tree] See Prov. 3. 18. Therein] By calumnies, false accusations and deceits.  
V. 7. Doth not so] Or is not right, wherefore it cannot produce any effects of value.  
V. 10. Correction] Men of an evil life take no delight in being directed by reproofs, corrections, etc. and in the mean time by reason of this refusal they perish eternally. Others translate it, an evil punishment, that is to say, a hard and severe punishment is prepared for him that, etc.  
V. 13. Is broken] Or weakened.  
V. 14. The mouth] They take no delight. But only in things like to themselves, as all living things are nourished by things agreeable to their nature, and every one seeketh out, and loveth his like.  
V. 16. Trouble] Of unquietness of Conscience, or of some turbulent passion or of suits and contentions.  
V. 19 The way] Foolishness and sloth, do so entangle him in all his actions, that he cannot tell how to accomplish or make an end of any. The righteous.] Namely of those who freely follow their vocation. Made plain] The Italian. Raised up] That is to say, nothing is hard nor uncasie to them.  
V. 23. Hath joy] Finding himself inwardly comforted thereby, and honoured and esteemed by others therefore. By the answer] Namely by a wise and prudent answer given in due time.  
V 24. The way] The true spiritual wise man doth direct all this present life for to obtain the heavenly and everlasting life, Philippians 3. 20. Col. 3. 1, 2.  
V. 25. Establish] He maintaineth the poor and the afflicted in the just possession of their goods, Psalm 146. 9  
V 27. Hateth] This is spoken principally concerning judges. Shall live] Shall be maintained in happy state, and shall continue in the grace of God.  
V. 30 The light] As the brightness of the day, the sun, or of some other bright thing, comforteth; so good news recreates and contenteth the whole body.  
V. 31 The ear] That is to say, the man that is patient, tractable, and obedient to wholesome corrections and admonitions, which are made unto him for to regulate his ufe according to God's laws, and direct it towards everlasting life; shall one day be honoured and esteemed amongst wise men.  
V. 32. Getteth] Or possesseth.  
V 33 The instruction] The true and only means to frame one to true wisdom.   

CHAP. XVI. VERS: I.  
IN man] The Italian, Are man's] That is to say, Man may by his natural faculty discourse, devise, and deliberate; but God's providence governs and directs according to his will and pleasure, not only his actions, but his very speeches.  
V. 2. Weigheth] Examineth, discerneth, and judgeth of every man's soul, and all the motions thereof.  
V. 3 Thy thoughts] Thy designs and deliberations shall certainly have a happy issue.  
V. 4 For himselse] Not to reap any profit or benefit out of them, he having full sufficiency of happiness in himself, but because that all his Works may be referred to his obedience, service and glory. The wicked] God is not, nor cannot be author nor cause of any wickedness in his Creature; and therefore this aught to be understood thus; That all mankind having been corrupted in Adam, God nevertheless doth preserve it, and causeth it to fructify, to draw and save out of them the number of his elect, leaving the reprobate in their original depravation; by which, and by the wicked acts which they derive from thence, he doth ordain them to just punishment, to the glory of his justice: Romans chapter 9 verse 22. and 23. 1 Peter chapter 2. verse 8. Jud. Chapter the fourth. And so the word make, is referred to the preservation and propagation of humane nature, though corrupt, and to the just destination to punishment, as 〈◊〉 i● often used for, ordained, or apppointed, as Mark. Chapter the third, verse the foureteenth. Hebrews Chapter the third, verse the second. Of evil] Namely, for temporal and eternal punishments.  
V. 6 In quity] God is propitious and pardoneth their sins to them as turn from them, and endeavour to attain to those virtues, which are contrary to them, as 1 Kings 21 27, 29. Dan. 4. 27. Jon. 3. 10. Now this purging aught to be understood, in regard of corporal punishments because that for the everlasting and eternal punishment, there was never any other expiation, but only the blood of Christ, 1 John 1 7. and 2. 2.  
V. 9 Directeth] The meaning is, man maketh many designs, but all the means occasions, conduct, and issue of the execution, ●●p●n● absolutely upon God's will and providence.  
V. 10 A divine sentence] The Italian, Divination] God often inspireth Kings and Magistrates, in the exercise of their Offices, so that they seem for to divine, either in foreseeing things to come, or in discovering of secret things, or in deciding of doubtful things. See Genesis chapter 44. verse 15. 1 King's chapter 3. verse 16. John chapter 11. verse 51. Transgresseth not] The meaning is not that this singular inspiration is perpetual: but that when God doth communicate it, it doth work so powerfully, that it causeth them to utter infallible oracles.  
V. 11. The Lords] Are apppointed by him to be so, and therefore they cannot be falsified, without a grievous offence to God.  
V. 12 Abomination to Kings] Namely, to those Kings which are righteous and virtuous, which only deserve this glorious name. For the] Because they know that the only prop of their power is justice; and they punish the wicked because they hate and detest them.  
V. 5. In the light] The subjects are emboldened, comforted and joyed, when the King showeth himself love and gracious towards them. The latter rain] A rain which falleth very seldom in those conntries, yet is much desired, because it is a great refreshing, Job Chapter the nine and twentieth, verse the three and twentieth. Zach. chapt. 10. verse 1.  
V. 17 That keepeth] That keepeth himself from sin in all his actions, and avoideth all occasions of going astray, and holdeth himself straightly to the Law of God. Psalm 119. verse the ninth.  
V. 19 To divide] Then to have any part of their great wealth which they have gotten by violence and extortion.  
V. 20 Handleth a matter] The Italian hath it, Understandeth the word] That is to say, well instructed in God's word, hath a true taste, and the pure knowledge, and spiritual understanding of it.  
V. 21. The sweetness] Eloquence, and grace in speaking, causeth knowledge to be of greater estimation and worth.: Or he that is is endowed with it, hath a great advantage above others to instruct and persuade others.  
V. 22 Understanding] Wisdom, like a living spring always furnisheth the wise man with new and wholesome instructions and good advices, etc. The Instruction] Namely whatsoever they utter for advice, council or instruction, Psalm 49. verse 13.  
V. 23 Addeth] Causeth to be daily wiser and discreeter in his speeches.  
V. 24. Pleasant] Aretina full of sweet cordiality, affectionate compassion, and faithful consolation.  
V. 26 He that] The Italian, The soul of him that] The fruit of every lawful labour is first reaped by him that laboureth, he thereby supplying his own wants and necessities.  
V. 27. Diggeth up] The Italian, Maketh ready] The Hebrew term seemeth to be taken from Cooks. Others, diggeth up; that is to say, doth plot secretly. Burning fires] This also is according to the precedent figure: for your secret calumnies, false and malicious reports, dissembling and fraudulent speeches, are like unto fire, which makes ready and ripeneth the intent of doing hurt, until such time as it is ready to be put in execution.  
V. 28 Chief friends] Namely, those most trusty friends which do give advice and council in all difficulties and perplexities. See Psal. 55. 13. Mic. 7. 5.  
V. 29 Enticeth] Seeketh to make him a companion in his thefts; robberies, and extortions, Prov 1. 10.  
V. 30 He shut●eeb] Evil men are pensive and solitary, whilst they are devising of malice, but break out in laughter and scoffing when they have executed it.  
V. 31 If it be found] The Italian, It shall be found] God ordinarily granteth long life to good men, and not to the wicked. See Psalm 55. 23. Prov. 10. 27.  
V. 33 Disposing] the determination and decision of such things as are lawfully put to the lot.   

CHAP. XVII. VERS. 2.  
THat causeth] The Italian, That bringeth] See upon Prov. 10. 5.  
V. 4 To false lips] To evil enticements and suggestions, and to slatteries and false praises: or generally to all manner of evil speeches.  
V. 6 The Crown] That is to say, the honour and ornament: it being a glorious blessing of God, which also addeth authority to the fathers, and causeth them to be esteemed and respected: especially when the virtue of the fathers shineth in the children, being discreetly brought up by them. See. Psalm 127. 3, 4, 5. Their Fathers] Insomuch that the father's virtue enobleth the Children, and renowneth them: and their experience, wisdom, and authority, supplieth many defects of youth, it being under the government of venerable old age.  
V. 8. A precious stone] A most essectuall bait even as a precious stone, which draweth the eyes of the beholders to it. Whithersoever] few men, are able to withstand the allurement and trial of presents: whether they be given to allu●e one to favour a just cause, or else to bribe him for to oppose it.  
V. 9 He that covereth] He that concealeth those things which he knoweth have been spoken or done to another man's injury, and is no malignant or indiscreet Tale-carrier, procureth, and preserveth peace amongst men. Others, he which takes no notice of an injury which is proffered him either by word or deed. Proverbs chapter the tenth, verse the twelfth.  
V. 10 Entereth] That is to say, is felt more lively, and produceth also more lively fruit of amendment.  
V. 11 An evil man] Or the rebellious man, seeketh nothing but evil. A cruel Messenger.] shall be given over to Satan, executioner of God's just judgements.  
V. 12 A fool] A man of small understanding, or subject to his own passions, when he is in the heat of any of them.  
V. 14. As when one] Opening the sluice, or cutting the bank; which done, he cannot stay the water from gushing out or overflowing: so by small beginnings of strife, oftentimes there grow and arise grent contentions, the violence of which cannot be stayed by those who were the first authors thereof. Before it be meddled with] The Italian, Before it come to reproaches] Namely, to such words, as are the first breach; after which, for the most part come blows, wounds, and murders.  
V. 16 A price] Namely means, and outward helps, whereby he may learn wisdom. No heart] Namely to desire or make himself capable of wisdom.  
V. 17 A friend] A true and loyal friend is always ready to perform such duties as do belong to a friend: whereas your near kinsmen, ordinarily never show themselves but upon some grievous mis-forturies, and in some extreme necessity, which stirreth up and wakeneth their natural duty and affection.  
V. 18 Striketh hands] That is to say is bound for other men. Prov. 6. 1. and 11. 15. Becometh surety] rafhly and inconsiderately.  
V. 19 That exalteth] As when one maketh a breach in a wall to raise a gate therein, he endangereth the wall thereby, so one that will raise and exalt himself boyond his degree, for the most part falleth into ruin and confusion. Proverbs 11. 2. and 16. 18.  
V. 23 Out of the bosom] That is to say, he taketh it out secretly. Pro. 21. 14.  
V. 24. Before him] Namely, he hath it always by him, and before his eyes, as a light and a seeure guide in all his businesses. Or he findeth, and gaineth it easily: as Proverbs: 14. 6. The eyes] like a man that hath lost his way, or is besides himself; that knoweth not where he is, nor where he shall find that he looketh for, nor from whence he shall have any aid.  
V. 26. Is not good] All manner of injustice, though it be but for a small sum, and all unjust punishment, though it be but slight, and no way concerning life, is condeninable in a Magistrate or public officer.  
V. 27. An excellent spirit] The Italian, Of a reserved▪ spirit] That is to say, he is discneet and moderate. Others, of a cool spirit; that is to say, slow to wrath. Others, he is seldo me angry.   

CHAP. XVIII. VERS. I.  
THrough desire a man having separated himsolfe, seeketh and inter meddleth with all wisdom] The Italian, he that separateth himself, seeketh his, own desires, and scorneth all law and reason] The note; That separateth] Namely from God, and from his pure service & from the communion of the Church, as those wicked men that were excommunicate, and accursed among God's people by reason of their wicked life. See Ezech. 14. 7. Host 4. 14. and 9 10. Judg. 19 Seeketh] That is to say, doth with an unbridled desire run after his own lusts, shaking off all fear of God, and respect to his Church. Scorneth] Falleth at last into the abyss and bottom of all impiety, which is bold profaneness.  
V. 2. But that] Namely to produce daily effects of his inward folly.  
V. 3 Contempt] Namely, of God and men.  
V. 4. Are as deep] Are of a deep and prefound understanding, abounding in reasons, and have not only a vain lustre and slight appearance of truth or grace. Or they never failo in his mouth, which is as it were a lively spring, out of which they issue.  
V. 8. Are as wounds] The Italian, Seem pleasing] Either in regard of him to whom he beareth the tale, covering the gall of his maline under the honey of that affection which he pretendeth to be the cause of his relating such things unto him, and not concealing of any thing which may concern him. Or in regard of him by whom he makes the tale, feigning himself to be his friend, to gain the more belief, and the better to colour his sayings. They go down] that is to say, they pierce or penetrate into the heart of him to whom they are spoken. Or him whom they are spoken of, causing a deadly hatred and persecution against him.  
V. 9 Is brother.] That is to say, they are like to one another, for the one getteth nothing, and the other wastes what he hath aheady gotten.  
V. 10. The name of] That is to say, he himselse being called upon in time of need.  
V. 11. Is his strong] His fence and strong hold in all dangers and necessities.  
V. 14. The Spirit] The vigour, firmonisse, and alacrity of the soul do uphold and bear up a man in his corporal infirmities; but if the soul yeeldoth to grief, the body hath no comfort.  
V. 17. Seemeth just] the Italian, Hath right] That is to say, seemeth to be in the right, until the other parties reply be heard: and therefore it is needful to hear both parties, if one will not err in giving judgement.  
V. 18. Contentions] Namely, in the dividing of inheritances and the like, Between the mighty] Amongst whom justice cannot so freely be executed as amongst meaner people.  
V. 19 A brother] Ordinarily the contentions and hatreds of brethren, or those which are near of kin, being exasperated one against the other, are irreconcilable. Good things coming to be the worst when they are once corrupted: man's wickedness leaping from the one extreme of duty, to the other of offence.  
V. 21. Are in] The life, safety, and good of man do oftentimes depend upon the wise and right use of the tongue, and upon the contrary use his death and ruin. They that love it] That is to say, they that are inclined to much speech, or utter whatsoever cometh in their mouth, giving way to that naturill infirmity.  
V. 22. A wise] Endowed with fitting qualities, according to God's ordinance.   

CHAP. XIX. VERS. I.  
PErverse] Though he be rich and mighty.  
V. 3. Perverteth] Causeth all what he undertakes to go backwards, and all his erterprises and affairs to have an evil success. Against the Lord] As author of his calamities, which he ought to impute only to himself.  
V. 6. will entreat the savour] the Italian, do reverence] namely, for ceremony, or for fear without any love, but liberality is that which gaineth the hearts: inferring, that power alone cannot gain nor obtain that so much desired and sweet bond of love in the hearts of men; which love being one of the necessariest foundations of a just domination, must begained by benefits.  
V. 7. His friends] namely, those which were his friends in prosperity, who are called, friends of fortune. They are wanting] That is to say, no man hearkeneth to him, nor gives him any favourable answer: Others, the words, namely, of a poor man do not prevail.  
V. 8. Loves'] Because that the good and happiness of the soul, dependeth upon true wisdom.  
V. 11. To passover] That is to say, to take no notice of it, but to forget and forgive it.  
V. 13. A continual dropping] A very noisome thing, which at the last consumes and wastes the husband's life and health.  
V. 16. Despiseth] He that lives carelessly and is indifferent in his ways without ●eeding what he doth. See Leu. 26. 21. O● he that taketh no care to rule his actions according to the will of God.  
V. 18. Let not thy soul, etc. the Italian, But undertake not thou to slay him] That is to say, chastising him moderately by way of correction, but not to death.  
V. 19 Deliver him] Namely, from the danger or the punishment which he is fallen into through some notable excess committed by reason of his immoderate wrath. The meaning is, that it is better to let him suffer the evil which he hath deserved and drawn upon himself, that he may thereby amend; for pity in such a case is hurtful both to him and others.  
V. 22. His kindness] That is to say, liberality amongst worldly men, is but a mere kind of merchandizing, giving a little to receive much: but a poor man who hath nothing to give is more to be commended then such false benefactors.  
V. 24. In his bosom] or in his arme-pit. Not so much] Hyperbolical terms, to show that even hunger itself is not able to put away his sloth from him.  
V. 25. Smite] That is to say, magistrates ought by severely punishing of those who transgress boldly and maliciously; to give example and instruction to those who err through ignorance and weakness. But as for the wise, reprove them only, and it is sufficient.  
V. 26. Chaseth away] Namely, that through his dissolute life, spending all the means, causeth his poor widowed mother to sell her house, and forsake her habitation wherein she had spent all her former days.  
V. 28. Devoureth] the Italian, Swalloweth] that is to say, he feedeth upon it, as upon a food which is proper unto him. Or makes no difficulty of committing of it, no more than he would of swallowing a pleasant liquor. See Job 15. 16. & 20. 12. 16. & 34. 7.   

CHAP. XX. VERSE 1.  
A Mocker] being immoderately used, it maketh a man profane, and an insolent contemner of God and men: Strong drink] A common name for all artificial drinks which are apt to make a man drunk.  
V. 3. Will be meddling] the Italian, Causeth himself to be scoffed] That is to say, raising of contentions without any reason, he reapeth nothing but dishonour and shame by it.  
V. 5 Counsel] That is to say, prudence, and wisdom, which are the springs of all good council. Is like deep waters] the Italian, Is a deep water] As 〈◊〉 should say, a living spring which never faileth. Draw it out] Shall seek it out at his need, and shall by all means endeavour to purchase it, and shall make himself capable of using it.  
V. 6. Proclaim] They profess liberally in words and fair proffers, but in effect they show nothing but vanity. See Prov. 19 22. Others understand it thus: that men do with words commend him that doth them good, but are seldom loyal in a real acknowledgement.  
V. 8. That sitteth [That doth in person supply the place of a judge. A thing much used in former times by Princes & Emperors▪ Scattereth away] Through his acute judgement, not subject to such corruptions as inferior Judges are. And through his awful majesty he can penetrate into the falsehoods and cunnings of unjust pleaders, even as the Sun doth disperse mists. All evil] or all wicked men, As v. 26.  
V. 10. Divers] the Italian, Double] namely, the one too heavy to buy by, and the other too light to sell by.  
V. 11. Even a child] That is to say, even from the first actions of a child one may guess what his ensuing life will be.  
V. 13. Open thine eyes] Be vigilant and attentive in all things which thou dost and undertakest.  
V. 14. It is naught] When men buy a thing they use to dispraise it, which afterwards they can boast to have bought at a low and cheap rate.  
V. 16. His garment] Which seems to be against the law. Exod. 22. 26. But here the wise man doth not touch he particular case of the law, which is in favour of poor men, who would not be taken for sureties; but speaketh of rich m●n, who inconsiderately become sureties, and therefore deserve to suffer for their ●olly, that they may thereby take warning. For a stranger] Of another nation and region. Or for one that is unknown to him, and to whom he is no way bound.  
V. 17. His mouth] A proverbial kind of speech, as Lam. 3. 16. To show that the false delight being once past, man findeth that he hath gotten no profit but much hurt: even as if his mouth were full of gravel, which is no way nourishing, and spoileth his teeth. See Job 20. 12. 14. 15.  
V. 19 Flattereth] the Italian, Enticeth] That is to say, a deceitful flatterer who cometh to discover and spy into the thoughts and secrets of men. Such as your spies and tale-bearers are.  
V. 20. His lamp] He shall be deprived of life and all manner of happiness. Of all honour, dignity and good in this life. And afterwards shall be condemned to everlasting death: a phrase or manner of speaking very frequent in Scripture.  
V. 21. Shall not] By reason of the unlawful means which are used by those who strive to enrich themselves suddenly. And because that which groweth suddenly, perisheth also quickly. And because a man hath not by little and little used himself to bear, digest, and govern, so much prosperity being as it were drunken with riches, he is forced to vomit them up again raw and undigested.  
V. 22. On the Lord] To whom vengeance belongeth. Deut. 32. 35.  
V. 24. Man's goings] All man's meanings are governed by God's providence, and therefore men can determine nothing certainly, nor know the issue of his designs and actions.  
V. 25. A s●are] A sin which ensnareth and bindeth the soul of the sinner unto God's judgements, and unto a remorse of conscience. Devoureth] profanely eateth without any devotion of the sacrifices of thanksgiving. Or generally taketh to himself and employeth to common uses those things which God commanded to be offered unto him as holy, as tithes, first fruits, vows, etc. To make enquiry] namely to know whether a man be irrevocably bound thereunto, and whether there be no means to be freed from it. A token of temerity in having made a vow lightly: or of impiety in having changed his mind.  
V. 26. Bringeth] A figurative term taken from the ancient manner of threshing with cartwheels, Isay 28. 17, 28. To signify the practice of justice in laying the wicked apart who are like to chaff in humane society. Or plainly he punisheth them with grievous punishments. Such as the punishment of the wheel was. See 2 Sam. 12. 31. Amos 1. 3.  
V. 27. The Spirit] the Italian, The Soul] God hath endowed it with the light of divine reason, understanding and conscience: whereby it knows; rules, and judges itself, and its most secret motions, thoughts, and actions. See 1 Cor. 2. 11.  
V. 28. Mercy] namely, God himself, who is all mercy and truth in his promises: Or these virtues of clemency and loyal justice being in Kings, are safeguards for them insomuch as they draw God's grace and protection upon them.   

CHAP. XXI. VERS. 1.  
River's] The Italian, Small streams] which are drawn every way by gardens to water their grounds as they please. See Deut. 11. 10.  
V. 4 A high look] The Italian Haughly eyes] that is to say, the pride and haughtiness of the wicked men's souls, which they express in all their actions, and in the carriage of their body, wherein they glory, and is a great sin before God.  
V. 5 The thoughts] The two ordinary means to get goods, are, prudent consideration, and care and industry in putting that in execution which hath been maturely deliberated.  
V. 6. Tossed] By the wind of God's curse, like unto dust, or chaff.  
V. 7 Shall destroy them] The Italian, Shall draw them down] Namely, into everlasting ruin.  
V. 8 The way] That is to say, his life and his wicked and unlawful actions. Strange] That is to say, full of horrible and tragical chances, see Job 3. 13. Is right] That is to say easy, pleasant, and directed to a good and happy end. See Isa. 26. 7.  
V. 9 A corner] Namely openly subject to the injuries of the weather, for the tops of houses in those places were made flat, and lay open like Terraces. A wide house] The Italian, In a common house] He seemeth, to have a regard to the custom of those countries, by which in every house men and women had their lodgings apart, wherein they remained in the time of mourning. Zac. 12. 12, 13, 14. But in time of mirth they lived in sweet communion with their family. See Psal. 68 6. and 113. 9  
V. 12 The house] Which being full of extortions, bringeth the wicked to ruin, so far it is from being any stay unto them.  
V. 14 In secret] Whereby he showeth that he means corrupting presents given to Judges, to cool their zeal in doing of justice against malefactor's. Bosom] See Prov. 17. 23.  
V. 16 Of the lead] The Italian, Of giant's] that is to say of the damned: See Job 26. 5. Pro. 2. 18. & 9 18  
V. 17 Oil] That is to say esseminate pleasures and delights, amongst which in ancient times were your odoriferous oils: especially being used at bankers and feasts.  
V. 18 A ransom] A figurative term, as much as to say, God shall be pleased and appeased with the righteous, and shall turn his wrath towards the wicked, who, as one should say, shall come into their places▪ Prov. 11. 8. Isa. 43. 3.  
V. 20. Oil] The Italian, Precious oils] which kinds of oils, and spices were in those days laid up amongst your rarest and most precious things. See 2 Kings 20. 13.  
V. 21. Righteousness] namely, a just reward of his good life.  
V. 22. A wise man] Understanding and wisdom do often overcome strength, as may be seen in Cities taken by stratagem See Eccl. 9 14.  
V. 24. Proud] All those that are proud, are also scorners of God and men.  
V. 25. The desire] Which is not accompanied with any study of endeavour for to obtain it, and therefore serveth for nothing but to vex the foolish man.  
V. 26. He coveteth] the Italian, The man given to covetousness, coveteth, etc. even as the covetous man is insatiable in gathering to himself, even so is the good man never weary of giving.  
V. 27. With a wicked] the Italian, With wickedness] As if they had stolen it, or forcibly taken it away: giving the Lord part of their theft. Isay 61. 8. Or offering it to God for to gain his favour in some evil design.  
V. 28. That heareth] He that had rather hear than speak rashly or falsely shall always in time and place have occasion enough to speak, and shall be harkened unto, being of entire life and reputation▪ Or he that hears and faithfully reports or witnesses what he hath seen and heard.  
V. 29. Wicked man] As the wicked grow worse and worse, until they come to the point of unbridled boldness, shaking off and casting aside all manner of shame, even so good men continue and grow better and better in their good and upright conversation. Directeth] Or strengheneth and confirmeth.   

CHAP. XXII. VERS. 1.  
LOving favour] That is to say, the favour and good will of men.  
V. 2. Meet together] Live together, and in many things have need of one another, and as they are borne all alike, so death makes them all equal, and at the last they are equally judged by the Lord, Job 31. 15. Ephes. 6 9 Whereby the consequence is clear, that we ought to be charitable and upright, because that before God there will be no difference.  
V. 3. The evil] Namely, the danger and inconvenience. Passeon] Doe run on headlong, without any stay or circumspection.  
V. 5 Thornes] All manner of unhappiness, danger and trouble, encumbreth their wicked life. Doth keep] namely from sin, he that keeps himself pure and clean, 1 John 5. 18. Shall be far] shall be exempt from these evil, or shall keep himself far from such people.  
V. 8. The rod] That is to say, the tyrannical power and authority, wherewith he unjustly oppresseth others. Psal. 125. 3.  
V. 9 He that hath] He that seeing other men's miseries and wants is moved to compassion.  
V. 10. The scorner] He that respecteth or reverenceth no man, that is licentious in scoffing and mocking every one.  
V. 11. He that loveth] The good man proceeds in words and deeds, with such grace, discretion, and honesty that he is able to gain the favour of the greatest ones.  
V. 12. Knowledge] The Italian A man endowed with knowledge] Namely with true and spiritual wisdom, joined with faith, love, and obedience.  
V. 13. A Lion] He saigneth unto himself imaginary dangers, because he would have some pretence that he might not go abroad into the fields to work.  
V. 14. The mouth] That is to say their dalliances and allurements, serve for to catch men, even as your pits made by hunters, for to catch, wild beasts.  
V. 18. Within thee] The Italian I● thy belly] In thy soul, like wholesome and well digested meat. They shall] The Italian. And if they be all] If thou hast well conceived and learned them, so that thou canst in fitting times and places make convenient use of them, if thou dost always adorn thy speech with them, like unto a string of rich and precious pearls.  
V. 21. The certainty] Namely these divine, eternal, and undoubted truths. Thou mightest] That thou mayest in any vocation wherein thou shalt be employed by God, or men, speak, work, and converse in all manner of uprightness.  
V. 22. Because he is] taking occasion from his poverty which is without power or defence. Or take heed thou do him no wrong, for thou shouldest thereby not wrong justice only, but mercy also, which is so much recommended and encharged to us by God. Or for fear of the Lord who is the de●ender of the poor. In the gate] In judgement, whose seat was near to the City gates, the meaning is, do him no wrong neither in public nor in private. See Job 5. 4. & 31. 21.  
V. 25. Get a snare] be not unawares drawn to imitate him, or do not run into some mortal danger, as one often doth in such men's companies.  
V. 26. That strike] For to enter rashly into suretyship.  
V. 29. Diligent] that hath a quick and ready wit to resolve upon business, and is watchful in taking hold of opportunities, diligent and active in his actions. Shall stand] shall be advanced and employed in great men's services, and shall not be employed in the employments of the meanest sort of people.   

CHAP. XXIII. VERS. 1.  
COnsider] Be restrained and moderate in thine eating, and discreet in not laying thy hands upon any thing, but what shall be set before thee, as thy proper portion, according to the ancient manner of feasts, and especially beware thou touch not that which is for the Lord.  
V. 2 Pat a kinfe] Thou wilt draw some misfortune upon thyself by the means of the Prince's displeasure.  
V. 3. Of his dainties] His rich garnished courtly Tables. Deceitful] Because that it is a bait to bring one into much slavery and divers miseries and courtly ruins; and it is no firm thing: nor always loyal witness of good will.  
V. 4 Labour not] Unreasonably with anxiety, and biting care. Wisdom] Namely, carnal wisdom, by which thou art driven to gain great wealth, as a means of worldly happiness. Or which thou employest to get riches, and in which thou puttest thy confidence to grow rich. Or wherein thou gloriest after thou art grown wealthy.  
V. 5 Set thine eyes] Hebr. wilt thou cause thine eyes to fly towards riches?  
V. 6 That hath an evil] That is miserable or envious, who is never liberal, courteous, nor of a sincere heart.  
V. 8. Shalt thou vomit up] After thou hast perceived his sordidness, thou shalt loathe his table, and his meats, and shalt wish thou hadst never tasted of them, and shalt repent to have lost thy festi●all conversation in such sort.  
V. 11 Their Redeemer] Namely God himself, Psal. 68 6.  
V. 18 There is an end] the Italian, If there be reward] seeing that undoubtedly God doth always reward good works, thou canst not fail in thy hopes.  
V. 21 Drowsiness] Namely, idleness and sloth: Prov. 19 15.  
V, 23 Buy] That is to say, gain it with labour, study, and expense, renouncing all other delights, and ease, and never dispossess thyself of it.  
V. 27 A narrow p●t] Wherein when a man is fallen, he cannot stir himself to get out.  
V. 31 It moveth] A figurative term, that is to say, it showeth its strength, by frothing, and sparkling in the glass. Others expound it, it seemeth to do no hurt, being sweet and pleasant, Cant. 7. 9  
V. 32. It ●i●eth] It will astonish thee, and make thine understanding dull, and thy body weak; as if thou wert bitten with an Asp.  
V. 34 He that lieth] Languishing, astonished, and staggering.  
V. 35 Shalt thou say] Thou shalt find thyself bruised and wounded, and shalt not know who hath done it, nor how: nor wherefore it was done. when I shall] amongst all the hurts which drunkenness doth, this is one of the chief, that it causeth a kind of heat and perpetual desire to continue in it, that one cannot abstain, nor forsake it, nor the evils which it produceth. See Deut. 29. 19 Isa. 56. 12.   

CHAP. XXIIII. VERS: 2.  
OF▪ mischief] Or of wrong or perverseness.  
V. 5. Is strong] His wisdom is in stead of strength to him, and through his wisdom he accomplisheth many things, which by strength he could not do.  
V. 7. Is too high] It is above all capacity, and he cannot comprehend it, Ps. 10 5. Prov. 14 6. In the gate] He shall not be able, nor shall not dare to speak in public assemblies.  
V. 9 Of foolishness] Every thing which man's carnal sense conceiveth, or thinks, being not enlightened by God, is sin, Gen 6. 5. but this sin being brought to its height, by a profane contempt, groweth to such a high degree, that it becometh abominable to men, and how much more to God?  
V. 10 If thou] If thou faintest in adversity, and dost not grow strong, through constancy and magnanimity, thou wilt not be able to bear it, but wilt be overcome by it.  
V. 11 If thou] This aught to be understood of oppressions, and private violences, that are manifestly unjust, which every one is bound to withstand in his vocation, and especially those which are in public offices Job 29. 12, 13. Psal. 82. 4. 1. Joh. 3. 16.  
V. 12 That keepeth] Namely God, who being thy protector, requireth thou shouldest be the same to thy neighbour.  
V. 15 Spoil not] or rob not, and do not pray upon it.  
V. 16 For a just man] As much as to say, O you wicked men, do not take an occasion to wrong good men, for God doth oftentimes visit them with afflictions: for he doth relieve them likewise, and destroyeth their oppressors. Shall fall] Shall irrecoverably fall into the a 〈…〉 icy of perdition.  
V. 21. That are given to change.  
The Italian, Tale-bearers] That is, such as do falsely accuse others to the King. Or that speak evil of the King himself.  
V. 22. When knoweth] Who can foresee, or avoid these two sudden thunders, of divine vengeance, and a King's wrath?  
V. 25 Ag●● blessing] The Italian, A blessing of good] By which good is desired, and asked of God. Or he saith this, because that the word blessing in the Hebrew is also taken in the contrary sense for cursing.  
V. 26 That givethed right answer] The Italian That answereth right words] Sincerity in words, clear from all dissimulation, is the truest token of love, and the sincerest loving courtesy.  
V. 27. Prepare] The meaning is that the wise man ought to regulate himself, and his buildings; according to his revenues, and that he must first care for things necessary; afterwards, he may look after things which are for delight, ●ase, or magnificence.  
V. 28. Be not] He pointeth out three defaults in a witness. The first is, when he wilfully, without necessity; and not being bound in conscience thereunto, revealeth another man's secret actions. The second when he is false, or suborneth other false witnesses. The third, when he beareth witness through malice, or for revenge. v. 29,   

CHAP. XXV. VERSE 1.  
THe men] It is likely that these sentences were at the first scattered in divers of Solomon's books, and that Ezechiah caused them to be compiled & gathered together by certain men whom he had deputed thereunto.  
V. 2. The glory] God showeth the height of his Majesty, in that without any communication, or consultation with others, he doth, and governeth all things excellently through his secret providence, Isa. 40. 13. Rom. 11. 33, 34. and by this means keeps all his creatures in humility and adoration. Whereas it is honourable for ●ar●l●ly Princes, to participate of other men's counsels, and to make mature deliberations, because they have not within themselves all those perfections which are necessary for their office.  
V. 3 And the heart] Namely their thoughts and intentions; unless it please them for to reveal them, by most, certain proofs: how much more impossible is it then to search out the judgements and secrets of God? Rom. 11. 33.  
V. 4 Take away] As it is impossible for a goldsmith to make any handsome piece of work, unless his metal be well purged, and refined: so must wicked men be put out of the Court, and out of the King's service, before the kingdom can be well governed.  
V. 7 Whom thine eyes] who hath honoured thee by admitting thee into his presence, and now by his sight doth increase thy shame.  
V. 8 Thou know not what to do] The Italian, Lest thou do something] That shall be unseemly, being provoked by the injuries which are done to thee.  
V. 9 Debate] If thou canst not avoid strife or contention, yet abstain from interesting, or bringing in any third person, by revealing any thing which he hath privately, and as it were in trust spoken unto thee, l●st thou be disgraced, as disloyal.  
V. 12. An earring] Which is no dishonour, but a true and precious ornanient.  
V. 13 To them] He is a singular case, and comfort unto them, casing them through his wisdom, loyalty and care, of their solicitude and anxiety concerning businesses which are far off, doubtful, and of great consequence.  
V. 15 By long forbearng] The Hebrew, by slowness to wrath.  
V. 16. Hast thou found] The Italian hath it, If thou find] A general precept for the sober and temperate use of all things, be they never so pleasant; which some refer particularly, to the familiar conversation with friends, which is spoken of in the next verse.  
V. 18. A maul] An instrument of death and ruin.  
V. 19 A broken tooth] A deceitful thing, which maketh some show, but is for no use in time of need.  
V. 20. As he that taketh away] That is to say, is like to him that doth things altogether unfitting, and untimely. As vinegar] Which hath a natural contrariety, with Nitre dissolving it, and causing it to lose its virtue. Even so singing and rejoicing to one that is afflicted, doth not comfort nor ease him, but doth more vex and distemper him, and increaseth his grief.  
V. 22. Thou shalt-heap] If thy benefits will not mitigate his malice towards thee, yet will they bring. God's curse upon him, and his blessings upon thee.  
V. 23 Angry countenance] That is to say a good men's austere severity, which showeth in his countenance how displeasing slanders are to him, causeth the slanderer to hold his peace, or to go away.  
V. 26 Falling down] namely, that through timorousness dares not oppose him, but is afraid of him, and yieldeth to him, or doth dally with him, and flatter him. Is a troubled] He is not good nor profitable, neither for edification, nor corrections, having troubled the purity of his soul, and life, with the mud of carnal respects, and worldly interests, or by the baseness of his mind.  
V. 27 To search] Beyond the bounds of divine Revelation, and beyond the measure of the light which is conferred upon him: See Deuteronomie Chapter the nine and twentieth, verse the nine and twentieth. Their own glory] The Italian, Him who is the glory of men] Namely, God, his Majesty, and his secrets. So GOD is called the glory of man, as being the only Sun, which shining upon man in grace, light and glory, dareth him all the light he hath: but will have him be content with that small parcel of glory, and nor search out the depth of it through rashness of judgement, or curiosity of knowledge. Is not glory] The Italian Is a glorious thing] Hebrew is glory, that is to say, it is a thing too high to be undertaken. Or too rash, and bold an attempt.  
V. 28. No rule over, etc.] Which may be applied to wrath, or any other passion, motion, or affection of man.   

CHAP. XXVI. VERS. 1.  
AS rain] The meaning is; either that it is a very rare thing in those Countries, 1 Sam. 12. 17. Or that store of rain, is troublesome, and hurtful in harvest time.  
V. 2. By wand'ring] The Italian Wandereth] That is to say is carried here, and there by the wind, by reason of her lightness; so the curse which is without reason or just cause, shall not take any effect.  
V. 4. According to his] Imitating his passions, and undecent carriage.  
V. 5. According to his] With reason, and to the purpose, to beat down his presumption and ignorance.  
V. 6. Cutteth off] And if any one were so mad as to cut off his own feet, he were punished by himself, being thereby made unfit for any action or motion. So it a man employeth in a message, or embassage, au uncapable & unworthy person, he spoileth all his business; and cannot hope for any good issue.  
V. 7. Are not equal] The Italian The lame man halteth] The Hebrew phrase is taken from well buckets whereof the one cometh up when the other goeth down. So is] Good words and discourses which are sometimes uttered by a fool, are not of any continuance nor always alike, but are still seconded by some notable impertinency, neither do they sound well in his mouth.  
V. 8. As he that bindeth a stone in a sling, so is he that giveth honour to a fool, The Italian hath it, He that giveth honour to a fool, doth as one that throweth a precious stone, into a heap of stones. Notes Doth as the] That is to say looseth all the honour which he doth to him, it being drowned, and brought to nothing, through the fool's frequent actions: even as a Jewel cannot be seen, nor show its lustre, being buried in a heap of stones. Precious] The Hebrew set, or unset, namely artificially in a faire-ring. A heap] He hath a relation to certain heaps of stones, which were heaped up for directions in high ways, which were consecrated by heathens and Idolaters, to an Idol whom they termed a guide of high ways.  
V. 9 A parable] As a man whose mind is troubled with excessive drinking, having a thorn in his hand, can make no use of it, but must hurt himself or others with it: even so a mad man, when he hath learned any good sentence or parable, makes a contrary and undiscreet use of it, to the wrong and offence of others.  
V. 10. The great God, etc.] the Italian, Great ones grieve all men, and they hire fools and travellers] That is to say, Kings and Princes sometimes do err greatly, grieving their subject; with imposts and taxes, to spend foolishly upon jesters, fools, vagabonds and strangers, who bring some new or curious thing out of foreign countries.  
V. 12. Of a fool] That is so, and knoweth and openly professeth himself to be so.  
V. 14. Upon his bed] Out of which through laziness he is loath to come.  
V. 16. The sluggard] As having made choice of a most happy kind of life: in tranquillity without care: in security, without danger of any chances which may befall one in an active life: in liberty, free from all bonds and duties; in honour, not vilifying himself to do any base or inferior acts. In delight without any labour or grief. See Eccles. 4. 6. That can render] As lawyers, who resolve questions of law. Or those who formerly did resolve obscure questions, either natural, politic or moral.  
V. 17. Is like one] Puts himself into danger of not appeasing the quarrel, and to bring evil upon himself. As he that holdeth a Dog or a Wolf by the ears, cannot hold him long, and doth the more anger him and provoke him, by holding him.  
V. 18. pasteth] Offendeth willingly and in deed.  
V. 20. Tale-bearers] Or whisperers, who do incense enraged hearts.  
V. 23. Burning] With calumniations and slanders. Are like] Such persons have no worth, neither without nor within, even as a potsherd which is coloured over with the dross of silver, hath some lustre upon it, but is of no value.  
V. 26. Shall be showed] God shall through some misbehaviour cause it to be brought to light for to have it punished by public order of justice.  
V. 28. A lying tongue] The Calumniator and false accuser, who is set on by hatred and malice, and the flatterer who seems to be moved by love, do both produce one effect, namely ruin and calamity.   

CHAP. XXVII. VERS. 3.  
IS heavier] That is to say is more grievous and intolerable.  
V. 5. Is better] That is to say free friendship; even in reproving the defects and errors of: a friend, is more profitable, and more to be desired, than friendship too full of respect, which produceth no wholesome effects.  
V. 6. The wounds] Namely all his severe reproofs, corrections, and chastisements. The Kisses] Namely, his cherishings, and shows of love. Are deceitful] The Italian. Feigned] Or forced. The Hebrew word signifieth properly, a thing extorted through earnest entreaties and is not granted with a good will.  
V. 8 As a bird] Which is always restless, and hath no secure being, but is always in danger. That wandereth] That goeth unnecessary voyages to no end. From his place] From his house and friends.  
V. 10. Neither go into] Trust thy good and ancient friends, rather than thy kindred, who many times will fail in time of adversity, Prov. 19 7.  
V. 11. That I may answer] That is to say, I shall not be subject to my adversaries reproach for having an ill governed and dissolute son. See Psalm 127. 5. the words of a good and wise father.  
V. 14. He that blesseth] All feigned honours and courtesies, are abhorred as bad as so many imprecations, by men that are wise, and lovers of truth.  
V. 15. Are alike] Are equally displeasing, troublesome, and hurtful.  
V. 16. Hideth her] He that seeks to hinder her malice from bursting forth, and showing itself abroad by actiona. Hideth the wind] The Italian, Makes it known that he would shut up the wind. Makes it known] Makes himself publicly ridiculous, in undertaking a thing which is utterly impossible. That he would] Example of a thing which is utterly impossible, as Prov. 30. 4. Eccles. 8. 8.  
V. 17. So a man] The manners and external carringe of a man, is refined, and made civil by conversing with other men.  
V. 18. That waiteth] Namely a constant servant, that is: continually at: ending upon a Prince's business. Or he that is faithful and vigilant to keep safe the person and goods of his master cannot chu●e but be recompensed with some honourable place or office.  
V. 19 The heart] The Conscience which is a man's true, looking glass showeth faithfully to a man what he is.  
V. 20. The eyes] His lust and concupiscence which is let in at the eyes, 1 John 2. 16.  
V. 21. To his praise] A man is known what he is, by the quality of them that commend him, for if they be wicked men, he is surely their companion, if they be good men, we must likewise conceive that he is like unto them. by this common axiom that every one praiseth him that is like to himself. Others expound it according to his praise that is to say according to his praise worthy acts▪ Or according to the praise which 〈◊〉 given him. Seeing there can be no other trial of the heart, which is hidden to man's judgement.  
V. 24. Riches] Money and greatness may fail and therefore for the maintenance of this life one never ought to neglect good husbandry, the chief part of which consists in the increase of cattle, which are bred up with grass that groweth of itself, without any labour or charge. See Eccl. 5. 9, 10.  
V. 25. The tender grass] He meaneth hay, which is gathered and laid up, opposite to that grass which is eaten up in pasturage while it is upon the ground.   

CHAP. XXVIII. VERS. 2.  
MAny are the] The Italian. The land often changeth] The change of governor's bringeth with it many great alterations, and commotions of State, grievances and ru●nes of particular businesses, and many other inconveniencies: either by reason of their small experience, and of their greedy desires, or for want of confidence, and love: or by reason of their absolute will, to innovate every thing according their pleasures. But by a man] The Italian But by men] God blesseth the people, by the long and happy reign of their Princes: when there are amongst the people a good number of men wise in the true knowledge of the fear of God. Others translate it thus by reason of wise and understanding men the land continueth a long time in the same state.  
V. 3. A poor man] There is no crueler tyranny nor more intolerable, then that of mean people: as well by reason of their base and sordid mind which hath no tincture of generous humanity in it: as likewise because their forepast misery maketh them covetous, and insatiable.  
V. 5. Understand not] Their understanding is quite perverted, and encumbered, so that they cannot be guided by true reason, and uprightness of Conscience. All things] Which belong to the guiding of their life, and to direct them to everlasting salvation.  
V. 6. In his ways] The Italian That walketh two ways] Namely that is double in his proceedings and actions: outwardly following virtue, and inwardly using fraud and malice, ver. 18. Jam. 1. 8.  
V. 8. Shall gather it] Not in ending any such thing of himself: but it is so done through God's secret providence.  
V. 10. To go astroy] He that through his arts, and deceits, as by indirect ways, seeks to draw good men that are simple, and weak, into some inconveniences or traps which they have laid for them.  
V. 11. Searcheth him out] Judgeth truly of him his understanding being no way dazzled, nor preocupated by the love and lustre of riches.  
V. 12. Rise] Aretina raised to power, and dignity, Psalm 12. 8. A vian] That is to say every man retireth from a bad Princes Court. Or good men do hide themselves for fear of his tyranny, v. 28.  
V. 13. He that covereth] That keeps them upon his Conscience, and doth not confelse them to God, and to men also, if need require it.  
V. 14. That feareth] Through the great respect which he beareth to God's terrible Majesty, fearing to offend him, and being no way confident of himself.  
V. 15 A wicked Ruler] That cannot get enough for to satisfy his unlimited greediness.  
V. 17. To the blood] That is to say to the body and life. Shall fly] Being driven by the torment of his own Conscience, he shall never take rest. and no man can make him confident.  
V. 21. For a piece] That is to say, one ought to keep himself from being any way corrupted with presents, for they that are any way inclined thereunto, will for a small matter be induced to go astray.  
V. 22. An evil eye] Is unmerciful, envious, and covetous. See Prov. 23. 6.  
V. 25. That putteth his trust] Pride and presumption being directly contrary thereunto. Shall be made fat] Shall be filled with good and solid things, and not puffed up with wind as the proud man is.  
V. 26. In his own heart] In himself, in his own understanding, courage, and valour. Wisely] In a wise and humble circumspection and modesty Shall be delivered] From all dangers and sinister accidents.   

CHAP. XXIX. VERSE 4.  
HE that receiveth] Namely a Prince that grieveth his subjects with taxes and imposts.  
V. 5. Spreadeth] Is a secret occasion of his ruin, flattering him up in his vices if he be subject to any. Or by filling him with damnable pride, and self conceit, or preparing some way, to draw him into his trap by this bait.  
V. 6. There is a snare] Sin insnareth the Conscience with God's judgements, and keeps it as it were prisoner in perpetual terror and sorrow, or is the cause of its perdition, Prov. 11. 5.  
V. 9 Considereth] To do him right if he be a Judge or Magistrate: or to defend and maintain him; if he be a private person. See Job 29. 16. Regardeth not] He knoweth not what right is, nor careth for it: nor will take any pains for to learn it.  
V. 8. Scorntfull men] Profane contemners of God, do draw his judgements upon a whole City and Commonalty.  
V. 9 Contendeth] Whether he contend about his own private affairs, or whether he argue about some point of ●●ut and right. Whither he rage] The Italian, Sometime he rageth] Seeing his presumption and obstinacy. Or laugh] The Italian Sometime be laugheth] At his impertinencies and follies. There is no rest] The Italian, He● hath no rest] That is to say, talking with a fool he cannot keep that tranquillity of mind, and moderation of words, as be 〈…〉 a wise man: being driven by impatience.  
V. 12. All his servants] The meaning may be this, When the Prince hearkeneth to calumnies, or false accusations, there is none of his servants, let him be never so faithful, but is in danger of being held, and questioned, as guilty. Or this. A Prince which leveth flatteries, and is inclined to hearken to calumnies causeth his servants to turn flatterers false accusers, etc.  
V. 13. The 〈…〉 full man] The Italian The Usurer] The rich man, who by means of his us 〈…〉 y keereth the poor man in subjection. Lighteneth] That gives and maintains the life of both: riches helping the rich man nothing therein, Luke 12. 15. nor poverty any way hindering the pocre man.  
V. 16. Are multiplied] The Italian Are increased] In power and dignity.  
V. 18. Where] The Italian when] The public preaching of God's word, by the Prophets or others, being wanting, the Church is dissolved, and dispersed like unto a flock without a Shepherd; or like unto a wall without mortar. See 1 Samuel 3. 1. Amos 8. 11, 12. Happy is lee] The meaning is. True it is that the want of preaching the word, is the perdition of the Church. Yet it followeth not that all the perfection and happiness of it consists only in the preaching: but in the practice and observation of the same preached truth also.  
V. 19 A servant] Namely a perverse and rebellious servant. By words] But with stripes and punishments. Though he understand] A sign and proof of the maliciousness of a servant.  
V. 20, In his words] Or in his businesses.  
V. 21 Shall have him become] He will no more know his own condition, but will carry himself, as if he were a son.  
V. 24. Is partner] That is his fellow receiver, or hath share of the thing stolen. See Proverbs 1. 14. Hateh his] Is an enemy to his own salvation. Cursing] Namely the Oath given him by the Magistrates, whether he knoweth any thing of the thest which was committed, Exod. 22 8. Leu. 6. 4.  
V. 25. The fear] Great fear troubleth the mind of man, so that he cannot take any good or wise counsel, or do any thing freely. Or it is a snare and a stumbling block to him; that is to say an occasion to make him take rash and ruining resolutions.  
V. 26. Many] Many in time of trouble, go to the Prince with petitions. But it were fitter for them to have recourle to God first, who inspireth, and inclineth the hearts of Princes for to do justice. See Psal. 20. 9   

CHAP. XXX. VERS. 1.  
AGur] This name as well as those names which follow are no where else in Scripture, and it is likely that this Agur was some wise man; who by some sententious speech which he was inspired with by God, had taught these his two disciples, and this Chapter being the sum thereof, was added unto Solom●●s proverbs, by reason of the likeness of the subject. The prophecy] The Italian The prophetic speech] Heb▪ the charge: prophecies and revelations are often called so; which the Prophets had charge to relate, and preach to the Church.  
V. 2. Brutish] The Italian An Idiot] It is likely that this Agur was a vulgar and unlearned man as Amos. 7. 14. and that he was supernaturally inspired and enlightened by God.  
V. 3. Nor have the knowledge of the holy] The Italian But I know the knowledge] God hath revealed true and heavenly wisdom and doctrine to me. Of the holy] That is to say of Angels, as Dan. 4. 13, 17. and 8. 13. the meaning is. That as Angels without any learning or instruction, do know God's mysteries by a divine light infused into them, so I am inspired by God, without any humane or natural means.  
V. 4. Who hath ascended] That is to say, this heavenly wisdom is a pure gift of God, which none can gain of himself. Who hath gathered] Even so impossible is it for man of himself to attain to that heavenly wisdom. Proverbial examples of such things as do beyond all measure surpass all humane power, as Prov. 27. 16. Eccl. 8. 8. Isay 40. 12. His Son's name] This hath been commonly understood of the everlasting Son of God. Who alone with his Father, upholds, contains, and governs all things, Heb. 1. 3. But because it is not evident that this was the wise man's intent, this may be taken for a common saying. If ever there were any, which is not now alive, who is there left of his generation in the world?  
V. 5. Every word] These inspirations which come from God, are not only of a heavenly and most pure truth, but are also granted to men, to breed a lively faith in them, which maketh their hearts to have confidence in God's grace.  
V. 6. Add thou not] Nor take away, nor alter. A Caveat for them that have any such revelations, that they should not falsify, 1 Cor. 4. 2.  
V. 7. Before I die] That is to say, all the days of my life.  
V. 8. Remove far from me] Feed my soul with thy word, preserving me from all seducing error of Idolatry, etc. and endow my body with temporal gifts, as far as shall be needful for the salvation of my soul. Convenient for me] The Italian Daily bread] Heb. of my allowance; that is to say as much as I shall daily need, according to the order of well governed families. See Job 23. 12. Prov. 31. 15.  
V. 9 Deny thee] Withdrawing my confidence from thee, to put it in temporal goods. Or revolting from mine obedience, through pride and boldness arising from my fullness and plenty. Take the name] Namely by false oaths, the Hebrew word signifieth properly to catch hold without any respect, and licentiously, and is opposite to the other of taking, which is used in oaths: to show the holy and religious use of God's Name in them.  
V. 10. Accuse not] The Italian, Speak not evil of] To provoke the master against the servant for small occasions, or for no cause at all. Guilty] Before God who is the defender of afflicted persons, Exod. 22. 23.  
V. 15. The Horseleech] The meaning seems to be. There are two passions in a covetous man, here called a horseleech. The first an extreme d●ffidencie, and fear of falling into poverty▪ the other a burning covetousness, the one is never at rest; and the other never satisfied.  
V. 16. The grave] Or hell, The earth] Such as your sands and deserts are.  
V. 17. The Ravens] The wickedness of such children shall be punished with horrible kinds of death, without honour of burial, their bodies flying upon the ground for food for the fowls of the air, and for wild beasts.  
V. 20. Such is] Shee doth things so covertly, and so close, unless it please God that she be taken and convinced some other way. She eateth] By these hidden terms is signified the act of dishonesty: and the impudence in the dissembling of it or denying it.  
V. 21. The earth] These things do cause great trouble amongst men, as well in States as 〈◊〉 private families.  
V. 22. For a servant] For such kind of people being raised to dignity, do command imperiously and cruelly. When be reigneth] Whereby he becometh insolent, injurious, and untamed, whereas poverty is a very healthful punishment for him.  
V. 23. Odious] By reason of her displeasing manners, vicious, and contentious nature. See Deut. 21. 15. That is heir] That hath succeeded her mistress by marrying with her master, whereby she becometh proud and intolerable.  
V. 26. Feeble folk] Without any strength or courage. Yet can they find a way to make holes in the 〈…〉 ks for their refuge, as well as the ●●er●●st beasts.  
V. 27. By hands] As it hath been observed in gr●at swarms of Locusts, some fly in troops turning one way, and some the other way, like divers squadrons of an army.  
V. 28. The Spider] the Italian, The Star-lizard] Histories do relate many things of the Star-lizard or E●t his natural understanding, especially for the good of man, to whom this creature seem●s to bear a great affection.  
V. 31. A Greyhound] the Italian, The Cock] the Hebrew word is very ambiguous; by some it is taken for a Steed barded for the war. By some for a Greyhound. An he Goat] Of according to others a Ram.  
V. 32. If thou hast] If through rashness or pride thou hast committed any evil act, or haste intended any evil: especially, if thou hast falled in thy respect towards thy Prince. See Eccl. 8. 3. Lay thine] Contain thyself, bridle thy mind, and bethink thyself. See Job 21. 5.  
V. 33. The 〈…〉ing] He 〈…〉 through off 〈…〉 rises, and importunities, 〈…〉 ●oth move another 〈…〉 to wrath. Or he that lets his own wrath burst out▪ instead of quenching and appeasing it.   

CHAP. XXXI. VERSE 1.  
LE 〈…〉 l] It is likely, this was some name given to Solomon by his mother, after she understood by prophetic revelation, that he was to succeed David in the Kingdom. It signifieth one that is of God, or that belongs to God, that is to say, a King appointed and consecrated by him. The prophecy] the Italian, The prophetic speech] See Proverbs ●0. 1● and it is likely that Bathsheba by divine inspiration did fore arm Solomon with these holy precepts; against the vicious inclination which he naturally had.  
V. 2. What my] That is to say, what instructions can I give thee? and what instructions are most necessary for thee? Of my vows] That is to say, for whose birth, life, salvation, and blessing, I have made so many vows to God.  
V. 3. Give not] Weaken not thy body and thy mind, through luxury and unbridled lust, which is the very ruin of Princes. Prov. 7. 26.  
V. 5. The law] the Italian, The statutes] Of God, and of his law.  
V. 6. Give strong] The meaning is, that if it was lawful for any to drink a little extraordinary, yet it was not lawful for Kings to do it: who were by right to keep their judgement and understanding clear and whole, and had otherwise many enticements to stir up the flesh: but it was more lawful and fitting for afflicted persons, who wanted 〈…〉 and had need to drown their sorrow●● 〈…〉. 〈…〉 nally, this is spoken comparatively, and not absolutely.  
V. 8. For the dumb] Namely, for those that dare not, cannot, nor have not power to maintain their right against the oppression of the mighty.  
V. 9 Open thy] That is to say, s 〈…〉ke freely and courageously, according as thou shalt 〈…〉 de it to be the ●ight.  
V. 10. Who can find] That is to say▪ Oh how happy shall that man be, that shall have this good hap granted him by God?  
V. 11▪ Of spoi●●] the Italian, Of garment] Heb. of spoils, that is to say, of linen and woollen raiment, and other garments, which women are to care for: especially in former times in which women were wont to wove such clothes at home themselves.  
V. 13. Willingly] the Italian▪ With delight] Taking delight in their work. Others, ac 〈…〉 ding to 〈…〉 delight of their hands: that is to say, 〈…〉 mo●● d 〈…〉 us to work sometimes in one 〈…〉 work▪ and sometimes in another.  
V. 14. She bringeth] That is to say, by selling of her work to merchants, which come ou● of fair countries, she doth by such honest trading maintain her family.  
V. 15. A portion] 〈…〉 Italian▪ Their 〈…〉] namely, their days work▪ Others, their portion of food. Prov. 30. 8.  
V. 23. Is known] Is renowned and noted for his wife's worth. In the gates] in public meetings and co 〈…〉 which were held nee●e the gates of the City.  
V. 24. Fine linen] the Italian▪ 〈◊〉] Or exceeding fine linen clothes.  
V. 25. She shall rejoice] th● Italian, she rejoiceth] Having provided things necessary for her family, according to her vocation: she takes no more care for any thing that may happen, leaving the rest to God's providence.  
26. The law] By her sweet and gracious speeches she showeth how well she hath been bred and brought up.  
V. 27. Of idleness.] That is to say, idly or nicely.  
V. 28. Rise up] Namely to show their due respect unto her when she cometh.  
V. 31. Give her] let every one give her that praise, honour and blessing which she deserves by reason of her virtues. In the gates] Namely▪ in the people's public assemblies.    

THE BOOK OF ECCLESIASTES.  

THE ARGUMENT.  
THis book was by the greeks called Feclesiastes, that is to say Preacher: but by Solomon himself in his native tongue preacheresse. Because that in this book he bringeth in divine wisdom where with he was endowed; making, under his own example, towards the latter and of his life, after he had had so many trials and committed so many errors, a solemn kind, of speech, for a public confession, and the instruction of the Church upon two very weighty & necessary point●. The first is, how a faithful man may wisely govern himself in this world to live happily in it. The other how he ought to direct his life towards the Sovereign end, which is eternal happiness. Upon the first, he showeth, that since the world, the essence, the goods, pleasures, accidents, and successions of it are nothing but vanity; having no perpetual lastingness, no certains establishment, nor no equal tenure nor succession; wanting the fruit of permanent happiness: the faithful man ought not to settle his hopes nor fix his heart upon it to labour unreasonably in getting the imaginary goods of it. Or needlessely trouble himself to shun or correct the evils and disorders of it. But must content himself with a sweet and peaceable, and superficial and transitory enjoyment of them: without anxiety, avarice, or unreasonable desire; though with care and providence in his vocation; under the conduct of true wisdom, whose worth he mightily extolleth; as being the Princess of man's life and actions. Seeing man is by it directed in the true service of God, a●d in all virtue and dutie● belonging to any course of life whatsoever, either public or private. And besides by the said wisdom, he is taught to conform all his thoughts, motions, and affections, especially of joy, and sorrow, to the change of times, and chances appointed by God's providence to keep man in a continual temperature, and counterpoise. And to leave unto God the care of things to to come: and of governing and ordering such things as pass man's capacity, and vocation: and above all things, to beware of sin, and endeavour himself to all manner of virtue: and to acknowledge, that all we enjoy is through God's grace, for which we ought to yield him all honour and service. Upon the second point he teacheth the faithful man to fix his mind and heart continually upon eternal life, as the Sovereign end of this present life. And to prepare himself by seriously meditating upon death, which is the true curb for the excesses of this world: and by the religious fear of God, and apprehension of his judgement to come: and by obedience to his most holy commandments. So that with very good reason this book may be called the treasure of precepts tending to true happiness, and the Sovereign good of man.   

ANNOTATIONS.  

CHAP. I. VERS. 1.  
THe preacher] Hebrew Preacheresse. See the argument of this book.  
V. 2. Of vanities] That is to say, most vain: now he means to speak of whatsoever is separated from God's grace, life, and spirit. Vanity] A thing that hath no sound, nor true essence, hath no firm lastingness.  
V. 3 What profit] The worldly man who liveth not in God, and worketh not by his spirit, labours to no end, and loseth all his labour in seeking any perfect content of mind in this world.  
V. 4 One generation] Death which none can avoid, is the great and general argument to prove the vanity of all worldly things; for though the world do last invariable in his own being, yet man is not of that lastingness: neither can the world give it him: wherefore his happiness is never the more for the lastingness of the earth, since he himself cannot last for to enjoy it. And on the other side, the world showeth that it hath not the property of of the chiefest good, which is to be eternal, and to eternize him who is the possessor of it.  
V. 5 The Sun] The continual unquietness of men, imitating these creatures in the motion of their thoughts, and desires, is also a proof of the foresaid vanity; for like the sun they have no rest: like the wind they are in a turbulent agitation, which tir●th and consumeth them: and like the Sea which is never filled, though the rivers continually run into it, they are never satisfied, nor have not the true content of the mind.  
V. 8 With seeing] Of new things, to desire them and follow them, although it be tried, and beaten out with watching.  
V. 9 The thing that] The delight also which man takes in this variety is false and vain: for really there is nothing new●: seeing that all things in all ages have been of the same nature and kind, and the vanity is only in certain outward appearances; in which true happiness cannot consist.  
V. 11 There is no] Man is deceived in thinking that he hath found any new thing, wherein he may take content: and this proceeds from his forgetfulness, and ignorance of things which are past. Or the show of novelty is quickly gone, and therefore there can no true happiness be found in it.  
V. 12 I the] I Solomon can speak of this vanity by mine own experience, having employed the gift of wisdom▪ which God hath conferred upon me, in taking notice of the state, and affairs of the world, that I might the better supply and execute my place and Kingly office.  
V. 13. This ●ore travel] True it is that every man is bound to seek and gain whatsoever is necessary for his vocation: but this gain, though it be virtuous, hath the same quality as other worldly things have: Namely, very toilsome, and no way effectual to happiness, and perfect content of the mind.  
V. 15. That which is] No man, yea not Kings nor Princes, let them be never so wise, and mighty, can remedy all evils, nor supply all defects; which is a great annoyance in public Offices.  
V. 16 I communed] As being grieved that I could not discharge my duty in my place, according to my desire, by mine own wisdom, which was withstood and overcome by the great malice of men, which I knew not, nor could not remedy.  
V. 17 And I gave] I thought it was fitting to accompany and strengthen my wisdom with a particular experience and mixture of the Art and terms of politic worldly wisdom, which before God is but mere folly. 1 Corinth. chapter the second, verse the sixth. But all this did but only increase my travail and discontent, seeing that with all this new endeavour, I could not attain to mine end.   

CHAP: II. VERSE 1.  
I will prove th●●] I will seek to give thee some content, which thou couldst not find in thy ●oyall dignity, by giving myself over to bodily pleasures. And behold] I quickly gave over this iutention, as foolish and brutish.  
V. 3 I sought] In stead of this voluptuous kind of life, I have be thought myself of a mean; namely, to temper the severity of my wisdom, and the weight of my charge, with honest and lawful pleasures. To give myself unto wi●e] The Italian, To pass ●wa● my life pleasantly in continual 〈…〉ng] Hebrew, To draw out my flesh in wine. Acquainting my heart]. The Italian, Governing my heart] fixing myself inwardly in the course of 't 〈…〉 high and severe wisdom, yet glancing mine eye▪ and outwardly framing myself to the foolish ways of Worldly men (especially great ones) concerning the pleasures of this life. Till I might] Until at last I could resolve myself upon an uniform manner of living, on which I might wholly rest.  
V. 6 That bringeth forth] He seemeth to mean young nurseries of Trees, whether fruit Trees, or other that have more need of watering.  
V. 8. Musical, etc.] The Italian, Single music, and music▪ in consort] The Hebrew words are very obscure, and of uncertain signification; yet this seems to be the most probable.  
V. 10 I Kept not] He seems to mean his ex●●sses in delights, beyond his first intent▪ And this 〈◊〉] I have reaped, no● gathered no other fruit of these painful pleasures, but only a little transitory enjoyment of them.  
V. 11 Then I looked] The Italian, But having considered] Being weary of this voluptuous life, I hive fallen again to the severe and wise execution of mine office. Profit▪] Namely, there was no found nor permanent good, after the transitory pleasure.  
V. 12 Wisdom] See Eccl. 1. 17 What can] The Italian, What are other men] That is to say, it hath been possible, and not altogether unfitting for me, that have been so wise and mighty a King, to alter my manner of living in thi● kind, to the end I might find out one, in which as most perfect, happy and secure, I might settle myself and teach it to others, wherein I am not to be imitated by private persons, whose condition bindeth them to go on in that course of life which they have once begun, and have not the power to make new trial, often, and therefore I am to be believed, in mine experiences, which others may not try so well as I.  
V. 13 I saw] Indeed I have found that for the conduct and guiding of worldly affairs, that politic wisdom is very good: but seeing the wise man cannot avoid death, I see this wisdom participates of the corruptibility of all other worldly things: and therefore the sovereign good cannot consist therein.  
V. 15 And why] The Italian. And what will it avail me] seeing the aim of all man his actions is to purchase happiness, to which nothing seemeth to be more adverse than death: what good will it do me to have been wiser than other men, in worldly wisdom, seeing I could not thereby free myself from d●ath? This also] Namely, all that secular wisdom's.  
V. 16 For there is.] If any one should say, that a wise man at the last gets renown, which makes him live after his death, I answer that this smoke of glory is most vain, and in a small time vanisheth aw●y and how] An exclamation of wonder, and disdain 〈…〉nall sense, which is wholly fixed upon the bare consideration of the course of the world and nature.  
V. 17 I hated] My life hath been displeasing to me, which otherways is so pleasing and sweet, seeing all the actions of it are toilsome, and do bring forth no permanent happiness.  
V. 18. Yea I hated] All those goodly and excellent things which I have done or made, have been displeasing unto me, whether they were material things, or things▪ belonging to wit, reason, or understanding. I should leave it] he meaneth that the comfort w 〈…〉 men have by having children, in which they seem to live again after their deaths, and to whom he leaves the enjoyment and fruition of all his labours, is but a very weak one; by reason that one is so uncertain whether they will prove virtuous or no: which if they do not they will lose, and dissipate all what their father hath gotten. Peradventure Solomon did already foresee the vicious inclination of his son Rehoboam.  
V. 20.] To despair] And consequently to forgo all such things as I perceived did not bring forth such fruit as I desired.  
V. 21. For there is] Those who do as I have done, namely that set their hearts upon worldly business, though it be in a virtuous way, to have all things in good order; yet they never rest from their labours and enjoy not that sweet fruition which they leave to their idle successors. Now if he that labours, hath no intent to enjoy the fruits of his labours, it is vanity: and if he do desire it and cannot attain to it, it is a grief, and trouble to him.  
V. 22. Man] The Italian Such a man] He means those of what vocation soever, that are continually busy, and in action.  
V. 24. There is nothing better] The Italian, Is it not good for] If they say that man may if he will take his rest, and enjoy the fruits of his labours, I answer that the power of so doing doth not lie in himself; but that God alone can grant him the grace so to do.  
V. 25. For who] ●f so 〈◊〉 that had depended upon ●●ns will, I had the means to do it, 〈◊〉 th●n ●ny other, and seeing I could not do it, it is manifest, that if it proceed● from God only, and not from man.  
V. 26. For God.] God alone through his grace so worketh in the heart of his elect, that they can enjoy the fruits of their labours during this life in joy, and tranquillity, and deprives evil livers of this gift, giving them over to unsatiable desires. Solomon seems to impute the cause of his wanting conten●ment of mind, amidst so great wealth, and plenty of goods ●nto the faults and errors he had committed.   

CHAP. III. VERSE 1.  
TO every thing] Having spoken of the honest and lawful pleasures which a good man may, and aught to take in this life, he now declareth how that this is not always so, nor in the same measure seeing there are so many variable changes in the world, to which one must conform his affections, of joy, or grief. Purpose] Heb. Will, that is to say each voluntary motion of the soul.  
V. 5. To cast away] In public rejoicings as upon occasions of victories, they did make great heaps of stones in the fields, for trophies. Which in time ●f sadness or adversity they cast away again, some such like thing, Jos. 8. 29. 2 Sam. 10. 17.  
V. 7. To rent] This is also referred to a ceremony used in great and sudden griefs: in which they used to rend their garments. Keep silence] Which was also an effect, and sign of some great sorrow, Lam. 2. 10. Amos 5. 13.  
V. 9 What profit] He doth here again continue the speech which he had broken off, concerning the lawful pleasures which a man may take in this world according to his vocation, still framing his affections to these variable chances as may happen, and he saith that anxiety, and continual care, is no way available, but chose is very hurtful, seeing it keepeth man from enjoying the fruits of his labours.  
V. 10. I have] I have found that this defect which men have, namely to vex and torment themselves so much, proceeds from God's secret judgement, which will have a man to be punished by the self same thing as he hath so much set his heart upon, forsaking God, namely by the goods of this world, which keep him in a continual perplexity.  
V. 11. He hath] Contrarily his perpetual hearts care God hath appointed and is contented that man should conform his affections of joy and sorrow, to the motions of his providence, and that he should rejoice in time of prosperity, and be sad in time of adversity, so he doth it always moderately. Eccles. 7. 13, 14. jam. 5. 13. He hath set] He hath endowed them with so much natural light, as that they can apprehend the various chances of this life, to judge of them▪ and govern themselves according to them. So that] Though there be inscrutable secrets in the government of his providence: yet God revealeth so much thereof, as may cause a man to conform himself unto his will in all these chances. From the beginning] that is to say perfectly from one end to the other.  
V. 12. To rejoice]. When God gives a cause for it, and grants the power to do it.  
V. 14. Whatsoever] That the counsels, and operations of the divine providence are permanent, and immutable, wherefore man ought to submit himself thereunto with all reverence. Forever] Namely irrevocable and not to be altered by any humane power.  
V. 15. That which] That is to say, things which do happen from time to time, were preordained from everlasting; and are with God as things present, Acts 15. 18. Requireth] As he hath preordained all things that are to come, so shall he also judge of all actions that are past, which he sets before his eyes, as if they were present. That which is] Heb. that which is driven away, that is to say, men's actions, though they pass away, and are followed and thrust forward successively one by the other.  
V. 16. And moreover I saw] He toucheth a point which may trouble the said tranquillity of spirit and mind more than any other thing: namely, the subversion of public justice, which is the only temperature and strong tye of humane society. For a remedy to which evil he prescribes the meditation upon God's just judgement which is to come.  
V. 17. There is a time] Namely, a prefixed time for judgement. Every work] the Italian addeth, Is there] Namely, A certain place and prefixed time though unknown. See Psal 14. 5. Host 13▪ 8.  
V. 18. I said] Seeing so many errors of carnal sense, which doth incessantly trouble itself for the obtaining of the sovereign good in this world, I have desired that God would be pleased to enlighten men with his Spirit, that they might know, that through their sensuality and affection to worldly things, they transform themselves into beasts, and at the last die in that estate, without any relish or hope of eternal life. For without this internal teacher, all my instructions are unprofitable.  
V. 19 The Sons] Namely, to worldly men who are guided by their blind and corrupt natural sense, and that have no part at all in God's grace and Spirit. No pre-eminence] Namely in respect of eternal happiness, whereof worldly men are deprived as well as beasts.  
V. 21. Who knoweth] Without the illumination of the holy Ghost, which alone revealeth eternal life to God's children, 1 Cor. 2. 9, 10, 11. man hath but an obscure and wavering notice of it, and no persuasion of obtaining it for himself.  
V. 22. Wherefore] A conclusion reiterated out of the 12. v. There is nothing better] If man taking so much pains in the world doth proceed with reason, he must propound some end unto himself, wherefore he doth so; which can be none other but the sweet and honest fruition of his labours in this life, 1 Tim. 6. 17. which being once past, he hath no more share in this world, nor in his goods. Now this is spoken against fools, who labour to no end, and never reap this fruit of their labours.   

CHAP. IV. VERSE 1.  
THe tears of] He had said, Eccl. 3. 12. That the good of man in this life was to rejoice and do good; now he showeth how a man may be disturbed in both these things by outward means. In the first by grieving at, and commiserating of other men's unjust sufferings and calamities: in the second by reason of the envy which they bear to one another. v. 4.  
V. 4. This is also] These two aforesaid points are for the most part the causes which hinder the said fruition, and do trouble and afflict men's minds.  
V. 5. The fo●le] Now he begins to show what mediocrity must be observed in endeavouring & labouring for worldly goods, the fruition of which is so commendable: namely, by shunning the carelessness of the one, and the unreasonable care taking of the other. v 7, 8. Eateth] An Hebrew phrase taken from those who taking no food, do for a time live of their own substance, until it be quite consumed. The meaning is, he by little and little consumes all his wealth, and brings himself into extreme misery, overthrowing himself quite through his own negligence.  
V. 6. Better is] He covereth his sloth and baseness, by a vain seemingness of wisdom in seeking of rest. See Prov. 26. 16.  
V. 8. His eye] Namely, his covetousness, the chief instrument and enticement to which, is the eye. See 1 John 2. 16.  
V. 9 Two] Upon occasion of them, who by reason of a sordid kind of avarice, do make choice of a solitary life; he commends the sociable kind of life, in fellowship, especially in the way of matrimony. They have] They both contribute towards the common good and profit, and do enjoy it with more comfort.  
V. 10. If they fall] By this ●or● are meant all manner of mischances and infirmities which may befall either soul or body.  
V. 11. They have heat] They shall help and relieve one another by all manner of mutual offices.  
V. 12 Threefold cord] A proverbial kind of speech to signify the profit of union.  
V. 13. Better] Having before declared, how he had through experience corrected many defaults in himself. Now he showeth what great benefit may redound unto all men from his example and precepts: by opposing thereunto Princes incapable of counsel and correction, such as he did peradventure foresee his son Rehoboam would be.  
V. 14. Out of prison he cometh] By his virtue, as Joseph did in Egypt. Gen. 41. That is borne] Who is borne a King in an hereditary kingdom.  
V. 15. I considered] What I have said before is indeed the defect of aged Kings, yet the people's fault is as great, when as growing weary of their old prudent Princes, they do cast their affections upon the young successor, void of understanding and experience. Which peradventure Solomon might perceive was done to Rehoboam, to the prejudice & contempt of his person and authority. In his stead] the Italian Which shall succeed the King] Heb. Succeed him; namely the King whom he had spoken of, verse 14.  
V. 16. All that have been] This may be referred to the people, which revolted with Absalon against David. 2 Sam. 15. Shall not] They shall distaste him and be weary of him, and shall worship (as men say) the rising Sun.   

CHAP. V. VERSE 1.  
Keep thy foot] Now he showeth the vanity of humane sense which will meddle even with God's service. And therefore he doth here correct it by the representation of God's terrible majesty in his Temple, which ought for to suppress and put away any irreligious and unworthy action or thought. See Isay 1. 12. To hear] To receive instruction to salvation, by his word publicly preached in the Temple. Or to obey, namely, to dispose thyself to a voluntary kind of obedience, which is that service that is acceptable to God; and not sacrifices. 1 Sam. 15. 22: Hosca 6. 6. Fool's] Namely, all such as through ignorance, superstition, or hypocrisy do err in God's service, which ought to be in Spirit and truth: for to acknowledge his benefits, and not to gain his favour with presents, which is a thought abominable to God. See Psal. 50. 8. Prov. 15. 8. & 21. 27. Isay 1. 11. 16.  
V. 2. Be not] Take a religious care of what thou utterest, whether it be in thy prayers, to desire of God things convenient, and in a convenient manner. Rom. 8. 25. Or in thy praises and thanksgivings, to do it with that devotion and zeal as is required: or in making of vows, not to vow any thing that thou hast not a will, and firm resolution to fulfil. Others, do not speak cursorily, that is to say, do not accumulate and heap up multitudes of words, as superstitious men do. Matth. 6. 7. For God] Seeing that thou who art an earthly creature, speakest to the Creator, in his glory, do it with reverence and trembling. See Heb. 12. 25.  
V. 4. In ●ooles] For such are they that vow inconsiderately, and then do seek means to go back from their promises. Prov. 20. 25.  
V. 6. The Angel] Namely, the Son of God, who in his own proper person was present in the Temple, in grace and power. See Isay 6. 5. John 12. 41. And is called Angel by reason of his office of Mediator. Exod. 23. 20, 21. & 33. 14▪ Isay 63. 9 Mal. 3. 1. And destroy] He would curse thee and bring all thine actions to naught, by reason of thy perjury.  
V. 8. Marvel not] Although there were no providence to govern the wo●ld, nor justice to punish these disorders. That is higher] Namely, God the Sovereign Lord. Psalm 58. 11. and 82. 1. Then the highest] Namely; the holy Angels, to whom as Executioners of God's justice, and Ministers of his providence, is committed the care of the Empires of the world, and chiefly of the Church of God. See Dan 4. 17. Rom. 8. 38.  
V. 9 The earth] An economical precept for to make choice amongst other practices and arts which are for the sustaining of the life of man, of husbandry, as the most innocent, necessary, and delightful. See Prov. 27. 23. 24. The King] There is no man, let him be never so great, that can be without the earth; seeing he hath his nourishment from no other place.  
V. 10. He that loveth] The covetousness and desire of growing rich more suddenly and abundantly often diverts a man to some other kind of trafficks, and exercises more gainful. Yet husbandry hath this advantage, that man in effect hath no fruition nor good of his money, but so far as it is converted to purchase the fruits of the earth, for his sustenance. Abundance] Namely of gold and silver: Things which of themselves are ●e●d, and do no● yield any fruit as the earth doth. This is] Namely this blind love of money.  
V. 11 When goods] Ordinarily great wealth is accompanied with a great family, and number of servants which waste and consume it. So that the possessor thereof hath no other pleasure or benefit thereby, but only the vain delight of seeing them before him.  
V. 12▪ Is sweet] Because he is void of heartburning cares, and vehement covetousness, and because that his labour, joined with his sober manner of living, causeth him to take a sweet kind of rest. The abundance] the abundance of wealth causeth a great deal of care and unquietness of mind. Or the s●superfluity of diet altars the health of the body, and fills it full of raw humours.  
V. 13. To their hurt] Being occasion of their death, or some grievous sinister chance, through private treachery or public violence.  
V. 14▪ By evil travail] Namely, by some injury, or wicked act done unto them by others, or by some misfortune of their own.  
V. 17. In darkness.] basely and wretchedly, like one that is a true prisoner and slave to his riches.  
V. 18. Behold] A confirmation of the conclusion made Eccl. 2. 12. 22.  
V. 20. Shall not much] He shall not be much troubled, at the shortness and unstableness of this life; for living in God's grace, whom he calleth upon, he feels in his heart that GOD answereth him, finding the comfort of his spirit; which breeds in him that holy, and pleasant fruition of the present good, which he hath, and the assured hope of the eternal.   

CHAP. VI VERS. 1.  
THere is] He declares what he said before, that the sweet enjoyment and fruition of goods, doth not depend upon them, nor upon man's own will, but comes from God's mere grace.  
V. 3 And his soul] If he hath not the fruition of them in his life time, with an honest content. That he have no] Namely, if he dies some violent or infamous death, which deprives him of the honour of burial, Is better,] in respect of the world, and of sense, an untimely or abortive birth, which never felt good nor evil, hath an advantage of him▪ who hath had goods, and hath lost them, and hath besides endured much grief and trouble.  
V. 4. For he cometh] Namely, that untimely birth, whose first framing seems to be unprofitable, seeing it never comes to the perfection of being an human creature.  
V. 5 More rest] Having never felt any evil.  
V. 6 Yea though he] The happiness doth not consist simply in the life, but in the goods which one enjoyeth in it. Wherefore if one have no good, during life, it is burdensome and troublesome, and death once coming, makes them which have not been, equal with those which have been, in regard of the goods of this life.  
V. 7. All the labour] man hath no other fruit of all his labours in this world, but only the supplying of his wanes, and of those things which are useful for him: yet he cannot bond his labours and desires within these terms, and his understanding being thus corrupted, he can never have any true content of mind, unless it be granted him by God's grace.  
V. 8. For what] He proves the absurdity of this unreasonable care which man takes. For of all the care and industry he useth, in preserving his goods, if he hath any, or to get some if he hath none, he hath no other benefit but the maintenance of his life.  
V. 9 Better is] The true good a man can have in this life, is to enjoy that which he hath in peace and rest; and not to wander with straying and unsatisfied desires after that which he hath not. This is] namely, this extreme desire and anxiety to be always getting.  
V. 10. Already] The name of Adam, that is to say, terrestrial, which God gave man at his first ereation, sufficiently showeth the imperfection of his being, if he be not in God's favour; namely, that he hath his heart always fixed upon the earth from which he came: wherewith his soul being not satisfied, by reason that it is of a divine original, he labours endlessely for new experiences, and for to heap up goods of the same nature. Neither may he] For all this it is not lawful for man to contend with God. But he ought with all humility to desire of him the assistance of his Spirit and grace.  
V. 11. Seeing there be many things that] the Italian, When there is abundance of things they] This s●●ue of covetousness: is not beaten down nor put out, through the abundance of goods, no more than fire i● quenched with the abundance of wood, but waxeth greater and greater: therefore true content cannot consist in that abundance.  
V. 12. For who knoweth] The chief cause of this error, nemely, of gathering together without any end● is man's ignorance, which will not suffer him to limit his desires, within the bounds of the shortness of his life; but causeth his thoughts to range after the infiniteness of time to come, which he having no knowledge of it is a folly in him to seek to provide 〈…〉 it. As a shadow] which hath no substance and van〈…〉 in 〈◊〉 〈◊〉; leaving no sign where it hath been.   

CHAP. VII. VERS. 1.  
A Good] Now he showeth, that besides worldly goods, the fruition of which he hath commended, there are other goods which the faithful man ought to look after: namely, eternal, to which one must pass by death: the meditation of which, serves to direct the living to that happy end. Name,] the Italian, Fame] Namely, the true and sound na●e of faith and holiness, which confirmed by his death, doth last afterwards. Of death] Namely, of him that is a believer, and a child of God, and dieth in his favour.  
V. 2. That is] namely, death, which is the cause of that mourning, the consideration of which, causeth living men to think upon making themselves fit for it.  
V. 3. Is better] This meditation of death, though it be sorrowful, is better for the salvation of man then all his m●●th, seeing he doth by that mortify his flesh, and rendeth his heart from the world, and lifteth it up to eternal goods. Of the countenance] of man in his natural estate, which is called the outward man. 2 Cor. 4. 16. The heart] That is to say, the soul and the inward man. Is made better] spiritually.  
V. 4. Of the wise] Which look after the end of things, and think upon eternity, whereas fools are only guided by sense, and think no further th●● things present.  
V. 5. It is better] This meditation of death, is indeed harsh to the flesh, being a rough curb to the vanities of the world: but even as the severe reproofs of wise men, are to be preferred before fool's tricks, and jests. So an humbling and correcting sorrow, is more to be desired, than alluring and be witching pleasure.  
V. 6. For as the] That is to say, even as the fire which consumes the thorns, causeth them to crackle for a small time: so the spirit of this world which leads men to perdition, transports them into an excess of a false and short joy, and by that means hindereth them from thinking upon repentance, and a due preparation for death.  
V. 7. Surely] Now follow some particular precepts belonging to that wisdom which he hath spoken of before: and first he sets down some vicious passions, which darken the lustre of it. Oppression] Namely, the inclination, and evil habit of doing wrong to other men in matters of justice, whether it be through corruption, or his own proper passion, of otherwise.  
V. 8. Better] The wise man looketh after the end of things, according as he forseeth it by the light of God's Spirit, and according to it he regulates himself and all his actions, and will not be blinded with the false appearance of the time present. See Deut. 32. 29. The proud] That through a certain pride and disdain is moved at every small offence. And he makes mention of this other passion of wrath, as contrary to the peace and quietness of mind, and to the moderation of true wisdom.  
V. 10. Say not] Be not so foolish as to say, that the times of themselves are better or worse: to impute the vices and calamities of the world unto the age. But do thou say that the times are such as the men are, and that to amend the times the men ought for to amend themselves.  
11. Wisdom] There are three things of singular value; life, an inheritance, (that is to say, all things to maintain life) and wisdom for to govern it. Meaning that the wise man should take a lawful care for either, according to his vocation.  
V. 12. A defence] the Italian, A Shadow] Riches indeed have this community with wisdom, that they do save a man out of many dangers and disasters, yet the principal subsistency and true happiness of man's life consists in wisdom.  
V. 13 Consider] Be wise in discerning the various ways of God's providence, for to second them with thine affections of joy or sorrow. See Ecclesiast. 3. 1. 11. For who] Since God's will cannot be withstood, nor the effects thereof be altered, wisdom would have a man submit himself quietly unto it.  
V. 14. Consider] For to have such a feeling as God calleth thee unto by his visitation. Hath set] he hath in this life mixed good with evil, so that the one is a remedy and a curb for the other. To the end] To direct man by th●se different means of mildness and severity unto a happy death, for after that there are no more vicissitudes nor varieties: all things are perpetual, neither is there any place for repentance or amendment. Nothing] Like to what befalleth him in this world. After him] Namely after his death.  
V. 15. All things] The Italian All this] This may be referred as well to the precedent, as to the subsequent things. Of my] Namely of my frail and transitory life. That perisheth] Runs into divers mortal dangers and inconveniences. In his Righteousness] The Italian For his justice] either being persecuted by Tyrants, or misconstrued and calumniated or too indiscreetly and hatefully used. The wise man's meaning is to show, that wisdom ought to be joined with uprightness in the guiding of man's life. Wickedness] covered over with art and cunning, or used with politic craft.  
V. 16. Righteous overmuch] That is to say, a too severe reprover of every petty error, or too much bend upon a thing which of itself, or in thine opinion is just, without yielding any way, either in charity, or wise innocenccie to the opinion of others, to the necessity of times, to common custom, or to humane frailty. Destroy thyself] Making thyself as it were the very mark of public hatred.  
V. 17. Be not] Have also a greater care of loosening the reins too much to wickedness which provoketh Gods sudden judgement. Before thy] The Italian, Out of thy] Before the 〈◊〉 of 〈…〉 all course and out of it, by some violent and 〈◊〉 end, which may carry with it the tokens and signs of Gods express vengeance. See Job 15. 32. and 22. 16. Psalm. 55. 15. Prov. 10. 27.  
V. 18. That thou shouldest take hold] That thou shouldest follow the middle way between God's right and the Consciences duty on the one side, and thy wise and innocent civil accommodation with men on the other side. He that feareth] True piety doth indeed save a man from the said inconveniences, but it is by means of this holy wisdom: to intimate unto us that these two virtues ought to be joined together.  
V. 19 Strengtheneth] Against all assaults and dangers. Mighty men.] The Italian, Governor] that is to say, politic Magistrates, or Commanders of war.  
V. 21. Also] Seeing that all men are subject to errors, there is great reason they should also be apt to forgive one another's faults, especially those which are most common, and into which a man may fall suddenly, and unawares, such as are the errors of the tongue, Jam. 3. 2.  
V. 23. Have I pro 〈…〉ed] I have meditated upon, and put in practice all these precepts, by means of that wisdom which God hath conferred upon me a 〈◊〉 still with such imperfection as is inseparably joined to humane nature.  
V. 25. The wickedness] Namely that which is absolutely vicious in the common course of life; to beware of it, and therein to use the severe remedies of mine office; tolerating in the mean time many things that proceed from ignorance and weakness.  
V. 26. The woman] The strumpet, that knows all the ways how to entice, ensnare, and catch men.  
V. 27. This have I] Namely those things which I have spoken of; and which are but a parcel of that perfection which I sought after, to the height of which I could never attain, v. 23.  
V. 28. Have I found] I have found but few men capable of these first instructions of wisdom, but almost not any woman.  
V. 29 This only] The only point that I have well apprehended, is, that God had at the beginning endowed man with divine wisdom, for to direct him to the end of his happiness, but he hath lost this gift through sin and rebellion: and in stead of that, he hath gotten false carnal wisdom, which is the cause of all his evils, and strayings. javention] The Italian Discourses.] Namely vain, and false imaginations thoughts, and counsels. See Psalm 119 113. Rom. 1. 21.   

CHAP. VIII. VERS. 1.  
Who is] Though man's wisdom be so imperfect, yet it is of great esteem. Who knoweth] Besides he that is wise. To shine] It causeth a tranquillity of spirit in him, which appears by his clear, and jocund aspect; contrary to the fierce and sad looks of those men who are possessed with turbulent passions.  
V. 2. The oath] Namely the oath of allegiance which the subjects swear to their Prince, not only for fear of men, but chiefly for fear of wronging thy Conscience towards God, Rom. 13. 5.  
V. 3. Be not hasty] Be not rash nor hasty to be angry with thy Prince, upon a pretence of any injury done to thee by him, forsaking his service; if thou be one of his household servants; or flying from his obedience, if thou be one of his subjects. In an evil thing] That is to say having committed any misdeed, having been faulty in any business. Others do not persist in any evil action; that is to say, if thou be'st in disgrace with thy Prince, seek to appease him as soon as thou canst, Prov. 25. 15. that thou mayest not feel the thunder of his absolute power.  
V. 5. The commandment] Namely of God, Shall feel] Shall keep himself from committing any fault as may provoke the Prince's just wrath and indignation against him. The meaning is, that piety towards God, shall by him be rewarded with such wisdom, as may be applied to any occasion.  
V. 8. No man] It is true that by wisdom many evils may be avoided, but the punishment of impiety cannot be avoided, no more than the course of the wind can be stayed, death shunned, or fight avoided by a Soldier that is enroled, in some day of battle. This he saith to confirm that which he had said before, ver. 5. that innocency was the spring of men's safeties.  
V. 9 Have I seen] I have considered of all these good means which man may use to live peaceably under a reasonable and a just Prince, and I have also perceived that there are some tyrants; that bring nothing but ruin upon their subjects and under which, none attain to any promotion, but only wicked men.  
V. 10. Buried] That is to say which lay hidden for fear of the Laws, or were kept under, and obscure, being not admitted to any dignity or Office. From the place] Namely from God's Temple, as it happened to David in Saul's ●ime, 1 Sam. 26. 19 Vam●●e] That is to say one of the disorders of the world: by which may be perceived how much names, and outward shows may vary from the truth even in the highest and most excellent things, such as public governments are.  
V. 14. Which is done] Bianca men, especially by evil Princes who do often time reward vice, and persecute virtue. Others take this to be spoken of God's providence, which prospereth the wicked, and afflicteth good men, which is a vanity not in respect of the providence itself which is always most just, and most wise, but in respect of those worldly goods and evils which it disperseth so contrary to that which seems convenient, whence it appears that they are not real goods nor evils.  
V. 15. Then I] Seeing so many unavoidable evils, I resolved to set my mind at rest and take honest pleasures, referring all to God's providence. Under the Sun] in respect of this corporal life, and the goods of this world. Shall abide with him] The Italian hath it: Which is lent him] Whereof he hath but a little fruition, as it were through favour, and for a time, and no true and constant propriety.  
V. 16. Seeth sleep] Never rests from this deep meditation.  
V. 17. All the work] All the ground of his government and providence, his counsels, ends reasons, and means.   

CHAP. IX. VERS. 2.  
FOr all this] He gives a reason of what he had said concerning Gods unsearchable providence: because that he himself, though endowed with so much wisdom, could not conceive his intentions towards the good and the wicked, in the chances of this life. No man knoweth] Namely by his own ba●e understanding, by the natural light, and by the bare consideration of the chances of this world, without the guide of God's Word and spirit. All that is] It seems that, goods and evils do meet confusedly and by chance before the one and the other in the course of this world.  
V. 2. That sweareth] Falsely, or in vain. That feareth] Because of the respect he beareth to God's holy name, he forbeareth to hear, unless it be in cases of necessity.  
V. 3. While they live] By reason of this indifferency of events, worldly men do daily in their wickedness, whereby they die in the state of damnation.  
V. 4. For to him that is joined] The Italian, For he that is ch●sen] I speak so of men in general, for the number of Gods elect which are redeemed from sin and death through his grace, is but very small. There is] Whilst life doth last, the gate of hope and repentance is open; but men do not make use of this opportunity to their own salvation. A living dog] That is to say, a great sinner, is happier whilst God grants him life, and gives him time to be converted, than he that is not so great a sinner (compared to a Lion, which is a more Noble, and not so unclean a beast as a dog) that dieth in his sin.  
V. 5. Know] And through the fear of death may be induced to repent. Know not] Not that their souls do lose all knowledge and remembrance: which would be no otherwise then if they did perish quite; but because it availeth them nothing to salvation. A reward] Set down for virtue, as there is in this world, which is the place appointed for us to labour and run our race in. The memory of them] God hath for ever cast them off, ●sa. 88 5.  
V. 6. Is now] They and their worldly desires are enfolded in eternal perdition: and have no more fruition of the world, especially in respect of repentance.  
V. 7. Go thy way] He now turns his speech to the faithful, exhorting them to sweeten the bitterness of this life, and the remembrance of death, by a sweet fruition of the goods of this world in holiness, temperance, chastity and pureness of life. For God now] The Italian, If God] If God gives thee cause so to do, by blessing thee in the exercising of thy vocation.  
V. 8. White] According to the custom of the ancients, at their rejoicings, and banquets.  
V. 9 Of thy vanity] Namely of this thy poor transitory life.  
V. 10. Whatsoever] Namely that is lawful according to God, and that he gives thee means to do.  
V. 11. And saw] I have observed that though a man be endowed with good gifts and qualities, yet it is not in his power to produce always the like effects; which depend upon the free concurrency of God's action. And therefore the wise man must not hope to be always happy in the world, but must prepare himself for sinister chances. See Eccles. 3. 1. and 7. 14.  
Verse 12. His time] Namely the time of calamity which God hath prepared for him.  
V. 13. Have I seen also] As wisdom doth not always produce its proper effects, so doth it at some times work beyond all humane apprehension, through the assistance and co-operation of God's power.  
V. 14. There was] It is not certainly known whether this be a parable, or a true history, as Pro. 7. 6. See somewhat like unto this, 2 Samuel chap. 20. ver. 16.  
V. 15. Yet no man] Though before by reason of his poverty, no man made any account of him; and that he lay obscure, and his name was not taken notice of. Others, and none remembered him: Namely after they had received that benefit from him.  
V. 17. In quiet] That is to say with reverence and attention; without any contradiction. See Job 29. ver. 21, 23.   

CHAP: X. VERS. 2.  
IS at his] That is to say, hath a settled understanding, whereby he doth all things rightly: whereas the fool's understanding wand'ring astray, doth every thing in a contrary way.  
V. 3. Yea also] He cannot when he is abroad in public dissemble his folly: but discovers it in his gestures; and in his gate, and in all his other unproper speeches and actions.  
V. 4. Leave not] Doe not thou give over thy service through despite, or impatience, nor doe● not forsake the place thou art in. For yielding] The Italian, For mildness] That is to say, humility and patience.  
V. 5. As an error] Namely like to the frequent errors of Princes of the world, who do advance the most unworthy and incapable: because they will seem to do every thing out of an absolute will and power, as if they were not bound nor tied to any thing.  
V. 6. Folly] Namely base persons, which have no understanding nor virtue. See Prov. 26. 10. The rich] Men of quality and note, and more capable of managing public affairs.  
V. 8. He that diggeth] He seemeth to mean that Princes, who are causes of these disorders, do also endure the punishment of them.  
V. 10 If the Iron] It in Wars, all manner of weapons; though blunt and out of order as the Israelites weapons were, when their enemies had dominion over them, Judges Chapter 3. verse 31. and 5, 8. 1 Samuel Chapter 13. verse 22. may be made use of by good and valiant Soldiers. Much more may we hope to make good use of wisdom: which is better than any weapon, Eccles. 9 verse 18.  
V. 11. Surely the] That is to say the slanderer is like the Serpent, and his biting, Psalm 58. 4, 5. and and 140. 3.  
V. 12. Are gracious] They gain the favour and good will of all men.  
V. 13. The beginning] The more he speaks, the more he discovers his folly, especially when being reproved or contradicted, he bursts out into some furious passion.  
V. 14. Is full of words] The Italian, Multiplieth words] That is to say, doth brag of many things, discourseth much, and undertaketh many things, feeding himself with great hopes, Jam. 4. 13, 14, 16.  
V. 15. Wearieth] By reason of their unreasonable, and yet unprofitable striving, being not able for want of understanding and industry to attain, to their ends even as a traveller wand'ring out of the high way can never attain to his journey's end.  
V. 16. A child] In age, understanding and experience. Eat] That is to say make feasts, and drink excessively. In the morning] Which is the time to sit in council and dispatch businesses. That is to say ●o prefer pleasure, before such things as belong to their office.  
V. 17. The Son of] Bearing a high, and heroic mind, free from base and sordid inclinations, and passions, such as ordinary and vulgar people are subject to.  
V. 18. The building] Namely the houses, and families fall to decay and ruin.  
V. 19 A feast] Seeing every one delights in honest recreations, we must labour to get means, to sweeten thereby the bitternesses of this life. Or it is a pleasant thing according to the world to live in pastimes and pleasures, but that cannot be done without great wasting and expense of ones estate, which it were more expedient to save for necessary uses.  
V. 20. The rich] Of him that is great in wealth and authority. A bird] The business might be revealed by some unknown means: for great ones have their spies in all places.   

CHAP. XI. VERS. 1.  
CAst thy] Doe good to those from whom thou hast least hope to receive any recompense; for the Lord himself will recompense thee for it, when thou least thinkest on it, or peradventure in life everlasting. A phrase taken from those husbandmen, that sow their seed upon moorish and overflowing grounds, which are unlikely and unfitting to bring forth any increase, Isay 32. 20.  
V. 2. To even] That is to say, as many as thou canst without any limitation. For thou] The time ●ay come that thou wilt not be able to be bountiful, do it therefore whilst God affordeth thee the means to do it, Gal. 6. 10. Or, seeing thou art not sure not to fall into poverty, be charitable, that in adverse times thou mayest have charity used towards thee either by God, or men, Luke Chapter 16. ver. 9  
V. 3. If the clouds] The Italian, When the] Even ●s the clouds, after they are grown thick, do dissolve, and pour down their water upon the earth. so the covetous man is at last constrained by death to leave all, for death makes man like a tree digged up by the roots which bears no fruit, and remaineth so for ever.  
V. 4. He that] Even as the Husbandman that will stand too strictly to watch the just time and perfect opportunity, may lose the season, wherein he ought to do his business. So he that hath too many carnal respects, loseth his time of well doing, which he cannot recover when he will.  
V. 5. The works] That is to say the Counsels, and secret dispositions of his providence which determineth of the casualties of this life, and of the hour of death, wherefore do thou good at all times that thou mayest not be surprised.  
V. 6. In the morning] Namely at all times, and upon all occasions. Sow] That is to say, do deeds of charity: which are the seeds of the harvest of eternal life, a Corinthians 9 10. Galathians 6. 7. Shall prosper] The Italian Shall happen best] This is spoken either in regard of men, whereof some are more thankful than others, or in respect of God, who amongst divers objects of Charity, doth oftentimes present some to men, that are very precious in his sight, for love of which he doth proportionably increase the reward. See Matthew 10. ver. 41, 42. Heb. 13. 2.  
V. 7. The light] Even as the sweetness of this life, is in worldly men quite overthrown by their thinking upon death, from which there is no return: So in the faithful it must be qualified by the same means, that they may judge of the said sweetness rightly, and not set their affections too much upon it but in time dispose themselves to a happy end.  
The twelfth Chapter in the Italian begins at this ninth Verse.  
V. 9 Rejoice] It is lawful and seemly for thee to enjoy the flower of thine age, and therein follow thy natural delights: so thou always keep the fear of God in thine heart, and remember his everlasting judgement: not to licence thyself to do evil, nor to use any excess in that which of itself is good and lawful, Eccl. 3. 12.  
V. 10. Are vanity] That is to say, short and transitory; and doth not come again, therefore man may lawfully enjoy it whilst God doth permit it.   

CHAP. XII. VERSE 1.  
THe evil days] Namely old age, which being grievous and burdensome enough of itself, by reason of the diseases it brings along with it: there is no reason it should be overburthened or oppressed with bitter Repentance for youth misspent. Or his meaning is, that the securest way is not to put off amendment of life, until extreme old age: at which time it is very hard to do it, and is seldom done then in truth and sincerity.  
V. 2. The Sun] A figurative description of the defects of old age, and by this first he meaneth the weakening of the superior faculties, as the judgement, the understanding, the memory, and the imagination: And have the same correspondency with the body of man, as these celestial bodies have with the earth. The Clouds] The defluxions which fall upon the breast and stomach, they likewise returning to the brain matter enough to breed more.  
V. 3. The keepers] Namely the hands and the arms. Strong men] Namely the reins, The grinders] The teeth. Cease] The Italian Shall fail] Namely in number, or strength. Those that] Namely the eyes.  
V. 4. The doors] Italian, The two doors] Namely the eye lids, shrivelled and hanging down in old men. Is low] Namely when the hearing grows weak which hearing is caused by two bones within side of the ear whereof the one stands still, and the other moves like to two stones of a Mill. At the voice] Italian. At the sound] He seems to mean the dry cough with which old men are troubled, & doth break their sleep. The daughters of Music] All the Organs of the voice, will grow weak and dull.  
V. 5. They shall be] The Italian Man shall be] That is to say the poor trembling old man, shall be afraid to go up into any high place, for fear of falling down. The Almond Tree] His head shall grow white. The Grasshopper] His legs which were active and handsome. Desire] To eat, and to enjoy their corporal pleasures. See 2 Samuel Chapter 19 ver. 35. Because] At that age man runs towards death, and the grave. The mourners] Namely the deceased man's friends and kindred, or the hired mourners, according to the custom of those times, Job Chapter 3. verse 8. Jeremiah Chapter 9 verse. 17 shall go about the hearse.  
V. 6. The silver,] The golden] These terms are to signify the excellency of the Organs of man's body. Cord] A similitude taken from Wells: to signify the general economy and Fabric of man's body, by which if it be kept entire, and in its just temper, the body draweth life from the soul which is as it were the hidden spring of it: and if that be loosed, the body dies.  
V. 7. The dust] Namely the body, which was at first framed out of the earth. Shall return] For to appear before him, either to be gathered up into the mansion of the blessed, or to be abissed into eternal damnation.  
V. 10. Acceptable] Or pleasing and delightful to the soul.  
V. 11. The words] The word of God revealed by his holy Prophets, is unto the Church, not only in stead of pasture, but also in stead of an enclosure, that it may not go astray after false doctrines and vain thoughts and inventions, even as a sheepfold is for sheep. From one] Which is the everlasting Son of God, the Churches chief and supreme Shepherd, john Chapter 10. ver. 1. 1 Peter chapter 5. verse 4. by whose spirit all the Prophets have spoken, 1 Peter Chapter 1. verse 11. and 2 Peter 1. ver. 21.  
V. 12. By these] Namely by the words of wise men inspired by the Holy Ghost. Books] Of humane sciences, the infatiable curiosity of which yields nothing even to the best wits, but a labour altogether unprofitable for the obtaining of eternal happiness.  
V. 13. The conclusion] The whole subject of this book: is summarily comprehended in this point that man shall lead his life in the fear and obedience of God. So that after this he may enjoy everlasting happiness, subsisting before God, through faith and innocency.  
V. 14. Shall bring] He shall cause every work to come in, at that judgement, when he shall judge all secret things, good or bad.     

The Book of the CANTICLE OF CANTICLES OR SONG of SONGS.  

THE ARGUMENT.  
AMongst a great number of spiritual Canticles penned by Solomon, this was by him, or by the Church after him, called the Canticle of Canticles, for the excellency of it, as being a precedent to all the rest. Whereupon also the ancient Jews, comparing these three sacred books which go in Solomon's name, to the three parts of the Temple which he built. They liken the Proverbs to the Court, Ecclesiastes to the Holy Place, and this Canticle to the most Holy Place. To signify that it is the treasury of the most sacred and highest mysteries of holy Scripture. For indeed the subject thereof is not so much concerning the ordinary state of the elect, nor of the common actions of their faith and piety, nor of God's ordinary benefits bestowed upon them, as of the first-fruits of the virtues of the age to come, of the inward infusion of God's grace into their hearts, and of the unspeakable comforts of his Spirit, with the lifting up of the soul and mind, and of the strong effects of faith in its greatest endeavours, and of the divine love, purged from all worldly thoughts and affections. All these things are by Solomon represented in this book, bringing in by prophetic spirit, Christ dead and risen again, and ascended into heaven, after he had contracted a spiritual marriage with his Church, and every faithful soul, coming from time to time (whilst she was yet in this world expecting the accomplishment of this marriage in heaven) to visit her with new assurances of his love, and the enjoyment of his presence with inward excitements to yield unto him all duties of love, faith, perseverance, and invocation, and especially to follow him with her heart up to heaven, where he resides in glory, and whither in his appointed time he will gather her up unto him. Now he describes and sets down these visits two ways: In the one the Church and the faithful soul prevents him with her desires, and prayers: In the other she is prevented by Christ, who presents himself unto her unawares: To show, that on the one side it is fitting for her to desire with ferventness to relish these first fruits, and on the other side, that the times and means to obtain them are at Christ▪ free appointment, and when it pleaseth him: though he never quite deprives his elect of them in this world, so they be desired with a holy zeal, and the soul do dispose itself thereunto with religious preparations. If the Church receive them readily, and with an interchangeable fervency, there ensueth all manner of joy and comfort. But if she be slack and negligent therein, the occasion is lost, and there follow great troubles and afflictions. Both Ways there always appeareth Christ his infinite charity, and the Churches lively faith, and interchangeable love. Whereupon the Church bursts forth into divine praises, and admirations of her bridegroom's perfections: and Christ also on his side, by his approbation authorizeth and exalteth the gifts and graces which he hath conferred upon his Church by the Spirit of regeneration, and exhorteth her to aim lively and continually at the mark of her heavenly vocation. Which the Church also protests for her part to desire, conditionally that the Lord will keep his prefixed time▪ praying him always to strengthen her in her weaknesses. Christ is brought in accompanied by his friends, and the Church by her companions. Christ's friends are the holy Angels, and the glorified spirits. The Church's companions are the particular Churches, or the faithful souls, or those which desire to join themselves unto her by faith. Christ makes the Angel's partakers of his rejoicing, because of the work of his grace. The whole body of the Church, communicates her knowledge, instruction, and light to the faithful souls, or to the particular Churches, extending her care even to the Gentiles, of whose calling she hath been informed and instructed by the Lord. Now it is to be considered that whatsoever is spoken in this book in poetical and figurative terms, must be directly referred to spiritual meanings, to which it perfectly and properly belongeth: whereas if it should be turned any other way, there would be nothing but monstrous absurdities.   

ANNOTATIONS.  

CHAP: I. VERS: 1.  
OF songs] Namely, the most divine and excellent Canticle of all those that Solomon penned, 1 Kings 4. 32.  
V. 2. Let him kiss me] The Bride, namely, the Church desires, that Christ who hath contracted a spiritual marriage with her, the accomplishment of which is deferred until eternal life should come in the mean while at several times to give her more express assurances of his grace, should draw nearer unto her with more intimate approaches of his presence and power, and should give her more lively inspirations of his Spirit, which is as it were the breath of his mouth. Then Wine] Whose property is to comfort the heart▪ to engender new spirits, purge them, warm them, and refine them. So Gods grace infused into a faithful man's heart, doth comfort it, and inflame it to heavenly things.  
V. 3. Of the savour] all the faithful souls, which are like so many chaste Virgins, whereof the universal Church is composed, are enticed to love thee fervently, by reason of the gifts of the holy Ghost, wherewith the Father hath anointed thee, Psa. 45. 7. 9 & 133. 2. Isay 11. 3. which gifts thou pourest upon them by the preaching of the Gospel, 〈◊〉 Cor. 2. 14. 16. Thy name] Namely, the knowledge of thee.  
V. 4. D●aw me] Cause me, by virtue of thy Spirit to raise myself from the earth up to heaven, where thou dwellest, and where the end or mark of my heavenly vocation is, that where thou art I may also be, perfectly united with thee. See Hosea 11. 4. John 12. 32. & 17. 24. We will run] That is to say, thy Spirit shall not work in us with an insensible motion, without any interchangeable or voluntary action on our side, like unto weights which are drawn up with engines. But it shall cause us to will and move as thou dost, and after thee. For God's grace doth not destroy the manner of rational working in man, but only addeth a supernatural virtue to it. Philip. 3. 12. 14. The King] Namely, Christ Jesus sitting at the right hand of the Father, hath by his death and resurrection given me right to come into heaven, which is as it were the bridegrooms chamber, John 14. 2. And by faith I am assured, one day to be really brought into it. Ephes. 2. 6. We will remember] That is to say, I and all my true members, will voluntarily renounce all carnal delights, that our only joy may be in thee who hast so loved us, and that hast within thyself the true object and cause of love. The upright] This seemeth to be added for to exclude hypocrites, which are in the external Church from these holy desires, and meditations.  
V. 5. I am black] If you will judge rightly of me, and be joined to me, look not upon my outward wretchedness and deformity with the eyes of the flesh, but view mine inward spiritual beauty with the eyes of the Spirit. Psal. 45. 13. which beauty consists in the purity of the soul, through the remission of sins, the renewment of regeneration, and by the ornaments of the gifts of the Spirit, Ephes. 5. 26. 27. O daughters]. The Church directs her speech, to the particular elect, the children of the spiritual Jerusalem. Gal. 3. 26. Rev. 3. 12. The tents] Which on the outside were of poor and base stuff, but withinside were richly adorned, and full of treasure. Of Kedar] namely, the Arabians who dwelled in tents, yet were very rich and glorious, Isay 21. 16.  
V. 6. The son] That is to say, God from above hath as it were burnt and scorched me up with afflictions and troubles. Mother's children] here on earth worldly men, that are of the same humane race as I am, being vexed at my profession, and my separation from them, have set upon me, and persecuted me. Were angry] They have contended with me. They made me] They have set me to laboursome and unfitting work, to serve mine enemies: which hath drawn me away from the care of myself, who am the Lods vineyard: and kept me from the government and care of particular Churches which was committed to me.  
V. 7. Tell me] being weary of the troubles which I undergo in this world, my recourse is to thee O Christ who art the sovereign shepherd: to have thee bring me to the enjoyment of thy heavenly glory: where in the high and firm point of the eternal day of thy happiness, thou thyself immediately feedest thine elect, with the full communication of thy goods, and grantest them rest from all their labours, Rev. 7. 15, 16, 17. For why] Were it sitting that I should corrupt myself here in the world, by reason of thy being too long from me; or that the world should take me to be a poor vagabond creature whom thou hadst forsaken? Because that the fashion of unchaste women was to be in the fields covered over with veils. Gen. 38. 14. The flocks] Amongst other nations, who vaunt themselves, saying, they enjoy the presence of their Gods, termed (though falsely) heads of nations, deliverers, and guardians of men, which thou indeed and truly art. See Isay 53. 12.  
V. 8. If thou] The bridegroom shows himself according to his bride's desire, and tells her that she must understand that the only way to come to his everlasting rest, is to come out of the world in heart and affection, imitating the Church's example in all ages. And ●eed] Whilst thou art in this world, employ thyself in the work of the ministry, and the gathering together of the Saints. And never do thou stray from the example of those great shepherds, namely, the Prophet's first, and then the Apostles. See Eccl. 12. 13.  
V. 9 Compared thee] That is to say, in the course of thy heavenly vocation, my Spirit shall carry thee with untired swiftness, like unto the swiftness of Pharaoh King of Egypt's Chariot-Horses: the horses of that country being very famous for their goodness, 1 Kings 10. 28. Isay 31. 3. See Canticles 6. 12. Isay 40. 31. And in this book in praising of the Church he often joineth strength with beauty. Canticles 4. 4. and 6. 4. 10. and 7. 4.  
V. 10. Thy cheeks] Thy face is fair, not so much by reason of thy natural gifts; as by reason of the ornaments of my grace and Spirit, Cant. 4. 9 and 7. 1. which I will still increase in thee, until such time as I do crown them in the eternal life.  
V. 12. While the King] this is the bride, who saith, that whilst Christ is in heaven, enjoying eternal pleasures, Isay 53. 11. she endeavours to present unto him the exercise and practice of her virtues; and especially the pure preaching of his Gospel, 2 Cor. 2. 15. Which are like sweet odours wherein he delighteth. See Luke 7. 38. John 12. 3.  
V. 13. My well beloved] All these sweet smelling odours of good works, proceed only from Christ who dwelleth and reigneth in my heart by his Spirit.  
V. 14. Camphire, the Italian, Cypress] A rare plant like to the Woodbine, which bringeth forth a white flower in very sweet clusters, and groweth only in the land of Jury, or as some say, in Egypt, see Cant. 4. 13. Of Engedi] A pleasant place in the land belonging to the Tribe of Judah. josh. 15. 6●.  
V. 15. Behold thou art] This is the bridegroom. Dove's eyes] The sight of thy faith, wherewith thou dost contemplate in Spirit, is sweet, amiable, simple, and chaste.  
V. 16. Behold] This is the Bride. Pleasant] Fair, of a sweet and pleasing beauty, not terrible nor majestical. Our bed] I have prepared thee an habitation in my heart, full of joy and feasting. Like unto a bridal-bed decked with garlands and green boughs. In midst of the assembly of the faithful, as in a palace built with precious stuff.  
V. 17. Of fi●re] the Italian, Cypress] the Hebr. signifieth a particular kind of cypress which spreadeth the boughs abroad, contrary to your ordinary cypresses and smells very sweet, and yieldeth very exquisite Timber, and is not to be found, but only in the Levant, or Eastern Countries, in Latin is called Bruca a name very near the Hebrew name.   

CHAP. II. VERS. 1.  
I Am] This is the bridegroom: as if he should say, as I am perfect in beauty and holiness, represented by these flowers, so have I made my Church like me, by my sanctifying spirit, 1 John 4. 17. Sharon] A most fruitful and pleasant plain, Isaiah chap. 35. verse. 〈◊〉.  
V. 2. Among the] Namely, amongst all other Nations and Assemblies, which in their own natural corruption are but like thorns, and barren and hurtful plants, which are destinated to the fire.  
V. 3. As the Appletree] This is the Bride. The sons] Namely amongst the other heads, or false gods of profane nations. I sat down] The Italian, I have desired to be under] I receive a double benefit from Christ, as from a fair and fruitful tree: for first he is my protection and safeguard, especially against the heat of God's wrath: and secondly, he filleth me with good things for the food of my soul.  
V. 4 He brought me] He hath brought me into the communion of himself and all the Saints, where he unfoldeth, and bestoweth upon his elect all manner of spiritual gifts, Proverbs chapter 9 verse 〈◊〉. Matth. chap. 22. verse 〈◊〉. Who through faith are already in heaven, enjoying the fullness thereof. Matth. chap. 26. verse 29. Luke chapt. 13. verse 29. and 22. 30 Rev. 19 9 His Banner] That is to say, from heaven, whither he is ascended for me, he showeth me evident signs of his love; to the end that I should always look and go towards him: and that I should not go astray in the world, but retire and draw nigh unto him, as soldiers do unto their Banners.  
V. 5 Stay me] The Italian, Co●fort me] a figurative description of the fervent interchangeable love of the Church, which can never be without restoratives of God's word, for fear of fainting.  
V. 6. His left hand is] The Italian, Let his left hand be] None but Christ by his spirit can ease me in the faintnesses which I am subject to in this world, by loving and following of him. See Rom. 8. 26.  
V. 7. I charge you] The Italian, I adjure you] This is the bridegroom, who arrives upon a sudden, and unlooked for, whilst the bride in her languishments is fallen asleep: and by this charge which he gives the bride's companions: namely the particular Churches, and the elect, he seems to intend to make a trial of the readiness of her faith, and love to see if she will awake of herself at his coming: see Matth. 25. 6. Ephes. 5. 14. By the Roes] That is to say, by the example of these fearful beasts, which the hunter's endeavour to steal upon softly, and not to affright them, or make them run away with much noise. And hereby is signified the mildness of Evangelicall preaching, and exhortations. 1 Thes, 2. 6, 7. Or I adjure you by my love towards all the true elect, which are figured by these pleasant and wild beasts, that have no gall.  
V. 8 The voice] The Italian, Behold the voice] this is the bride, who you must imagine, did awake on a sudden, according as her bridegroom did imagine. He cometh] a representation of Christ's speed, in visiting his Church, and every faithful soul from heaven, when he is earnestly and fervently desired so to do.  
V. 9 Behold he standeth] Though I do not see him openly, which is a thing reserved for the life everlasting. 1 Corinth. 13. 12. yet I do apprehend him by faith, and do find the effects of his presence. 2 Cor. 5. 7. 1 Pet. 1. 8.  
V. 10 Spoke] Namely by inspiration, and internal motion of the spirit, forwarding and animating the exhortat●ons of his preached word. Rise up] forsake the world in heart and affection, to follow me, aiming at the mark of thy heavenly vocation, Phil. 3. 14. Col. 3. 12.  
V. 11. The winter] The pleasing spring, of the year of grace is come, through the manifestation of the Messias in the flesh, and the preaching of the Gospel: enjoy it then with that spirit of freedom, which giveth thee access unto me with confidence, Cant. 7. 11. Rom. 13. 11, 12. 2 Cor. 6. 1, 2. A prophetical description of this great good, which in Solomon's time was yet a great way off.  
V. 12 Of the singing] That is to say, of rejoicing in God, and yielding unto him continual thanks. Others, to prune their vines, which was a token that the spring was come.  
V. 14 O my dove] This is a continuation of the Bridegrooms speech to the bride, which her soul only unnerstands, she alone hath power to preach it to others. Now this name of Dove, so frequently attributed to the Church, represents her purity, simplicity, mildness, and sociable nature, this bird having no gall, nor beak, nor claws to do any hurt with, and is very tame and sociable. That art] This is also a very ordinary thing for Doves to do, to signify that the Church is oftentimes constrained to fly into the further part of the world, and hid itself in corners to avoid persecutions. Yet she never ought for to forsake the freedom of her profession, nor the invocation of Christ's name, nor the preaching of his word.  
V. 15 Take us] This is Christ's promise, namely, that he will appoint his Angels to overthrow and destroy tyrants and persecuters, Psal 80. 14. Or a command given to the Church itself, to repress and put out heretics, and schismatics, which grow up together with the truth of the Gospel.  
V. 16 My beloved] This is the conclusion of this visit, wherein the Church gives herself wholly to Christ, and doth embrace and lay hold on him by a lively faith, though we reside in heaven, in glory: to which corporal absence she voluntarily consents. He feedeth] Who in his heavenly paradise, and fruition of his glory, performeth the office of sovereign shepherd of the blessed souls: and from thence gathereth up unto him, those that are yet in this world. Canticles chapter 6. verse 2. Revelations chap. 7. verse 17.  
V. 17 The day break] The Italian, The breath of the day] For likely at break of day there arise fine pleasing winds, Genesis 3. 8. See concerning the breaking of this everlasting day of Glory, Psalm 49. 14. Cant 7. 12. Rom. 13. 11. 2 Pet. 19 The shadows] The night of the present estate of this world, which is nothing but darkness of misery, sin, disorder, and sorrow. Turn] Now thou hast fully comforted and restored me by this thy visit. I am content for to return to my ordinary course of faith, repentance, service and obedience, as if thou didst retire into heaven, carrying with thee these extraordinary lights, & favours; until the great day of the resurrection, at which time I hope thou wilt restore them to me perfect and everlasting without any interruption, Cant. 8. 14. Upon the mountains] This name of Bether is not to be found any where else; peradventure it is some name framed according to the signification of the word, which is separation: for by these mountains is meant heaven, and the state of eternal life, as well by reason of the height of it, as for its separation from all conditions and qualities, of this animal and terrestrial life, and from the state of this corruptible world. Ephes. 4. 10.   

CHAP. III. VERS. 1.  
I Sought him] This is the bride, who in a holy quietness of spirit, by prayers, meditations, lifting up of the mind and heart, endeavoureth to procure the Lords return with new comfort, light, place, and virtue of the holy Ghost; which the faithful man doth not always obtain in the same moment of time as he desires it. Isaiah 26. 9  
V. 2 I will rise] That which I could not attain unto in my rest, and whilst I lived retired: I will now endeavour to get by action and diligence in my vocation.  
V. 3 The watchmen] It appears by Canticles 5 7. that by this word are meant great worldly wi〈…〉 men, who have the c●re and government of States and Commonwealths, whilst the night of this life lasteth: But have no light of the kingdom of heaven, neither can they give a man any directions towards it.  
V. 4 It was but a little] To show that Christ is never sought for in vain, Mat. 7. 7. Luk. 18. 7. Heb. 10. 37. And would not let him go] Here are described the fervent desires, and the forcible endeavours of the Church, and of every faithful person to make this singular presence of Christ, perpetual and familiar unto them: which nevertheless cannot be attained unto in this life; but is reserved for the life everlasting. See Gen. chapt. 32. v. 29. Luke chapter 4. ver. 25.  
V. 5. I charge you] The Italian, I adjure you] this is the Bridegroom; and by the connexion of this representation, we must suppose, that the bride was sweetly fallen asleep in the enjoyment of this his so much desired presence, and the meditation of these divine graces, and the bridegroom withdrawing himself desires to have her left to this holy rest, without any disturbance, till she be moved of her own accord to seek him again.  
V. 6 Who is this] The bridegrooms friends; namely the holy Angels are brought in here as ravished with admiration, seeing the Church lift herself up in this manner towards God in holy meditations, and desires, and in the actual exercise of all virtues, and gifts of the spirit. Ephes. 3. 10. 1 Pet. 1. 12. The wilderness] That is to say the world, which is a barren, savage, and terrible wilderness to the children of God, in comparison of heaven: See Canticles 8. 5. Pillars of] He seems to have a special reference to those gross smokes, which did rise from the sacrifices, where there was great store of incense burnt. See Psal. 141. 2.  
V. 7 Behold his] The Church was represented as asleep upon his bed in her celestial raptures: the Angels extolling the bed of this divine rest, which is nothing but the faithful soul, Cant. 1. 16. in which Christ dwelleth, Rom. 8. 9, 10. Ephes. 3. 17. Solomon's] Namely Christ, signified and figured by this peaceable, happy and most rich King. Valiant man] Or of those selected bands of great Captains set down 2 Samuel 23. 8. 1 Chron. 11. 11. Are about it] As Solomon had his watchmen set about him in the night time, so is the Church guarded with Angels, which do watch about her, Psalm. 34. 7. Daniel 4. 13 17.  
V. 8. Hold swords] They are sword men, and have both experience and skill in handling their weapons.  
V. 9 King Solomon] A figurative description of ●e faithful soul regenerated and fashioned by Je●us Christ, to be a place of sweet habitation, and re 〈…〉 se for him. Of the wood] Of C●dar, which was 〈…〉 on in Lebanon, and is not subject to worms, and corruption to show the incorruption of a faithful man's meek and quiet spirit, 1 Pet. 3. 4.  
V. 10. The pillars] by the pillars may be understood the firm perseverance of the godly: [The pavement] the Italian, the Bed's head, by which is meant faith in Christ, upon which the conscience resteth. [The covering] the Italian, the tester of the bed, by which he signifieth hope. [The midst] by the middle is meant a good and upright conscience, the true lookingglass, and resemblance of the new man created by Christ in justice and holiness of truth.  
V. 11. Ye daughters] the Angels exhortation to all the elect, to cause their hearts to forsake the world, to contemplate Christ by faith in the glory of his Kingdom, after his resurrection, which was, as it were the time of his marriage. As God brought Adam his wife after he awaked, Gen. 2. 21. 23. see Isa 33. 17 Heb. 2. 9 [His Mother] according to the letter, this is meant by Solomon, who was the figure of Christ; for when Solomon was married, he had no father; and his mother was she that did set the regal crown upon his head (having procured it him, 1 Kings 1. 16.) and put on his nuptial garments. But in respect of Christ by mother is meant the father, who crowned him, as Cant. 8. 5. Psal. 110. 1. Phil. 2. 9   

CHAP. IU.  
VER. 1. BEhold] the bridegroom of his own accord showeth himself to his spouse, and finds her well disposed in all manner of holiness and exercises of piety, from whence grows this approbation and praise of her. [Thou hast doves eyes] a description of the Churches pure and simple faith, Cant. 1. 15. [within thy locks] locks are a woman's natural veil and modest covering, 1 Cor. 11. 15. and here are signs of modesty and humility. [That appear from] Gilead is a hilly country fitting to pasture such cattle in, and being high they may be seen a great way off. So the Church's modesty must be known to all men, Philip. 4. 5.  
V. 2. Thy teeth] this belongeth to the accomplishment and perfection of beauty, which requireth a just proportion in all parts; and doth distinguish the Church from violent and ravenous worldly men, who have sharp crooked teeth made like saws, like unto wild beasts, and do always hunt after prey and blood. By these descriptions of beauty in all parts is signified that the spirit of regeneration worketh upon the whole man in all manner of virtue. [Which came up] and are clean and white.  
V. 3. Thy lips] thin and vermilion lips are a most remarkable part of corporal beauty, and are a sign of health and grace to represent the purity and spiritual grace of the Church in her speech, Ephes. 4. 29. Col. 4. 6. [Thy Temples] which are the true seat of the signs of modesty, to show the holy and inviolable chastity of the Church, and the tenderness of her conscience.  
V. 4. Thy neck] a figure of the uprightness and steadfastness of the Church in elevating herself in heavenly thoughts, lively hope, good conscience, free and confident conversation. Leu. 26. 13. 2. Sam. 2. 22. job 11. 15. Psal. 3. 3. to which is opposite the hanging down of the head, and a dejected countenance, Gen. 4. 5. Luke 18. 13. Lo, here again strength and greatness joined with perfect beauty, as Cant. 1. 9 & 7. 4. [Build] the Hebrew word is very ambiguous, peradventure it was some great tower, or strong place where Captains did exercise youth in the handling of their weapons, and other warlike exercises, and it might be that house of fathers mentioned, Neh 3. 16. Others, built with battlements, or, for an Armoury, or store-house of Arms. [Of mighty men] see 2 Sam. 23. 8. 1 Chron. 11. 11.  
V. 5. Thy two] which showeth the uniformity of the heart, without variation of hypocrisy or dissimulation: And the similitude of these beasts without gall do show the mildness, simplicity, and pureness of it▪ see Prov. 5. 19 [which fed] that is to say, which are tame, and have put off all manner of wildness, to show that all the righteous man's virtues proceed from the sincerity without fraud of God's word, wherewith he is fed, 1 Pet. 2. 12.  
V. 6. I will] after I have so sweetly visited thee, I will go up again into heaven which is the habitation of my glory, my seat of immortality and incorruption (figured by these spices which do preserve the body from putrefaction) until the last great day in which thou shalt be perfectly joined unto me, 1 Thes. 4. 17. Rev. 19 7.  
V. 7. All fair] in regard thou art pardoned thy sins, which maketh God look upon his Elect in grace, as holy, and clean from all spots; and also in regard of regeneration by the spirit, which reformeth the whole man to the likeness of God's image. Now Christ considereth and approveth of this his work, and not of the relics of the old man, which he covereth with the cloak of his justice, and anni●●lates by little and little with his Spirit, until she be quite freed thereof in heaven, see Num. 23. 21. Isa. 1. 18. Ephes. 5. 26. 27.  
V. 8. Come with me] raise thyself up through faith and desire to me, and my heavenly Kingdom, Cant. 2. 10. 13. From amidst the world which is likened to those high hills that are full of wild beasts; and so is the world full of violence and cruelty against the Church, see Psal. 76. 4. Zach. 4. 7.  
V. 9 Thou hast ravished] thy lively faith in me, hath caused me to bestow my whole heart and love upon thee, Psa. 45. 10. 11. [With one chain] to show that those gifts which are acceptable to Christ in his Church, are those gifts of grace, which he hath bestowed upon her, and adorned her with, and not her natural gifts of themselves, Cant. 1. 10. and 7. 1. Ezech. 16. 10. 11. 12.  
V. 10. My sister] as well by reason of the communion of humane nature, as by the heavenly father's adoption, joh. 20. 17. Heb. 2. 11. [thine Ointments] that is to say, the exercises of the gifts of the holy Ghost, which are poured down upon the Elect, and figured by the unctions used in ancient times, 2 Cor. 1. 21. and 2. 15. Philip. 4. 18. 1 john 2. 20. 27.  
V. 11. Thy lips] thy sanctified mouth, bringeth forth words of invocation, praise, and confession, and preacheth my word, which are things most pleasing to me, and do much edify and comfort the faithful. [Of thy garments] namely, of the gifts of the holy Ghost, with which I have clothed thee, see Gen. 27. 27. Psal. 45. 13. 14. Ezech. 16. 11. 13. [Lebanon] a hill of Cedars, and other odoriferous plants, Host 14. 6. 7.  
V. 12. A garden] a description of the Churches inviolable spiritual chastity of God's secure watch which he guardeth her with.  
V. 13. Thy plants] namely, the true Elect which are now termed young and tender, in comparison of the ripeness and perfection which they shall attain unto in the Kingdom of Heaven, see Isa. 5. 7. and 60. 21. and 61. 3. [Camphire] the Italian, Cypress, see upon Cant. 1. 14. Now by those aromatic plants, joined to fruits to eat, is meant the variety and sufficiency of the Church's graces and vocations, whereof some are more ordinary, but necessary; other some more rare and exquisite for the Church's ornament, recreation, and enrichment; but especially for the glory of God, see 1 Cor. 4. 7. and 12. 7. 8.  
V. 15. A fountain] the Italian, O fountain, here the Bride speaks, and it is an exclamation of the Church, who acknowledgeth her● life, and spiritual nourishment▪ 〈…〉 her gifts and virtues' to proceed from her Bridegroom's grace, who is to her as a living spring in a garden, which he had termed her to be, verse 12. Now Christ may be termed a spring in his eternal Godhead, a well in his Office of Mediator, the Father having gathered together in him all the waters of grace; and all the running streams in the communication of the spirit, Isa. 12. 3.  
V. 16. Awake] that is to say, O holy Ghost do thou animate and vivify in me the gifts and virtues which I have received from my bridegroom, that they may not remain idle, and buried in me, but may be stirred up, to bear fruits pleasing to God until they come to full ripeness and perfection, seeing they are imprinted in me by thy power, see 2 Tim. 1. 6. [North, South] by these two wi●de● of opposite qualities, is signified the same spirit working either coolness and refreshment of comfort, or heat and servency of zeal.   

CHAP. V.  
VER. 1. MY Spouse] this is the bride▪ groom, who answering his bride's precedent desires, comes by a special, grace to visit her, taking a singular delight in her good works proceeding from the ground of his grace, and the manuring of his Spirit, whereby they are properly his own and consecrated unto him by the Church. [O friends] that is to say, ye holy Angels and blessed Spirits rejoice with me, for the fruits which my Church Militant bringeth forth in the world, Luk. 15. 7. john 3. 29. [Yea drink abundantly] the Italian, be drunken with love, that is to say, receive ye new matter of being ravished in the love of God, in that eternal glory which you are in, by considering the grace and virtues which are in your brethren and members upon earth; and by the enjoying of that common happiness with them in perfect charity.  
V. 2. I sleep] this is the bride which relateth a new visit of the bridegrooms, with circumstances differing from the other, the meaning whereof is, I had a little laid aside my divine thoughts and meditations, still keeping the eye of faith open, and the care of the heart attentive when the Lord returned. [That knocketh.] moving my heart by secret inspirations, to give full admittance and entrance to his grace and virtues, Revel. 3. 20. [Open to me] receive me in thine heart, by a lively act of faith, for it is mine only place of refuge and abode upon earth, out of which I find nothing but annoyance and displeasure in the world.  
V. 3. I have put off] I have for a time laid aside this deep meditation, wherein my soul was wholly enfolded, how can I then betake myself to it again so soon? my weakness in this life will hardly endure it. [I have washed] like a traveller, that is newly come home. The meaning is, how should I then so suddenly fall a running after thee, which thou dost exhort me to do in all thy visits?  
V. 4. Put in his hands] a description of Christ's power, to work that inwardly by his Spirit in a faithful man, which he outwardly commandeth by his word, Acts 16. 14. which notwithstanding he never accomplisheth, unless the faithful man do concur thereunto with his will and action, as is set down afterwards. [My bowels] all my affections being stirred up by this working of God, were moved to answer to his call, see Luke 24. 32.  
V. 5. My hands] this signifieth that the grace of the holy Ghost doth always accompany these endeavours of the faithful in these actions of faith, even as a look that is oiled, openeth the easier.  
V. 6. My beloved] or Christ did suspend and keep back this rich communication of his grace and spirit which he offered me, if so be I had received it in time. [My soul ●a●●ed] repen●ances, and confessions of her defect of spiritual understanding, for that she had not in time taken notice of Gods visit as Psal. 73. 2●. Luk. 19 44.  
V. 7. The watchmen] that is to say, the great ones and Princes of the world, and preservers of the peace thereof Cant. 3. 3. Seeing me inflamed with zeal to seek after Christ, did persecute, and torment me, through God's permission for punishment of my negligence.  
V. 8. I charge you] the Italian, I adjure you, words of the general body of the Church, directed to the faithful souls, or to the particular Churches to which sometimes the Lord doth particularly communicate himself, whilst the Church in general doth want these comforts; and they also sometimes by their prayers do represent unto God the faith and sufferings of it.  
V. 9 What is] these are the bride's companions, who ask the Church this question, to try whether she doth continue in the true knowledge of Christ and in the choyee which she hath made of him amongst all other religions, and in her faith and love towards him; Or to show that every faithful person learns to know Christ of the Church, Cant. 6. 1.  
V. 10. My beloved] this is the bride, who by the divine praises of the bridegroom testifieth that she knoweth him from others, and that her love is wholly settled upon him. [Is white] a mixture of the colours of a lively beauty, Psal. 45. 2. which may be applied thus, namely, that Christ came with blood to expiate sins, and with water to wash away the spots of it, and amend the defaults of it, 1 john 5. 6. [The chiefest] the Italian, carrying the standard, that is to say, a man of note and eminency amongst all the other heads of people, Cant. 1. 7. and 2. 3. Or, he is the head of the militant Church, Exod. 17. 15. Cant. 2. 4.  
V. 11. Fine gold] that is to say, it glistereth in divine glory. [Black-will as] smooth, and shining as a Raven in the Sun.  
V. 12. His eyes] that is to say, his judgement is most pure Isa 11. 3 Or his looks are most gracious and amiable,. Cant. 1. 15. and 4. 1. [By the rivers] washing and cleansing themselves from dust and all other manner of uncleanness. [Fi●ly set] the Italian, set as it were in in the foil of a ring] being in his divine face, they are like unto a precious gem curiously set in a ●ing of great value.  
V. 13. His cheeks] that is to say, his aspect apprehended by faith in this world, and by clear sight in life everlasting, contains in it the fullness of life and joy, Psal. 16. 11. and 17. 15. and 42. 5. [Lilies] namely, in candidness of perfect purity and truth, and in sweetness of benignity, and odor of divine grace, Psal. 45. 2. Esay 50. 4.  
V. 14. His hands] a sign of his possession, and distribution; that is to say, he hath those precious jewels, namely, the gifts of his holy Spirit in his own hands, and doth most liberally bestow and distribute them, Psal. 16. 11. [His belly] the seat of his bowels and sign of most tender natural affections, Isa. 16. 11. jer. 4. 19 which in Christ are most pure and abundant in precious gifts.  
V. 15. His legs] a sign of Christ's firmness in his Kingdom, works, words, and government, and of his strength to trample upon his enemies, and of his untired power to accomplish the course of his office. [Lebanon] a high and famous hill, full of excellent plants.  
V. 16. His mouth] the Italian, his palate, namely his word and Spirit, which is as it were the breath of Christ's mouth.   

CHAP. VI  
VER. 1. WHither is] the brides companions, that is to say, all true believers and the particular Churches, answering to the bride's question, Cant. 5. 8. by saying they have no other guide to bring them to Christ, out the Church its self and their communion with her: And that the spirit of zeal, which works in the whole body, is the same as works in every particular member.  
V. 2. My beloved] this is the bride, who teacheth every true believer that they ought to seek Christ in heaven whither he is gone perfectly to enjoy his everlasting goods, and from thence sovereignly to govern his Church, Luk. 24. 5. Col 3. 1. [Gone down] a term taken from the situation of Solomon's gardens in jerusalem, which were in the low valley of Hinnom, whereas his palace stood in the higher parts of the City, see Neb. 3. 15. [Of spices] which in this book are taken for a figure of spiritual and celestial goods, it being the property of spices to preserve from putrefaction. [To ●eed] the Italian addeth, his flock, see upon Cant. 2. 16.  
V. 4. O my love] the bridegroom, who is here brought in showing himself to the Church's faith in heaven itself, where she hath sought for him, together with all believers: And in this act of faith and zeal, accepting and praising her as a fine City, a mighty Army, and a complete body politic; which are the three principal qualities of the Church, answerable to Christ's three properties, he being her Head, chief Captain, and king. [Tizab] a City belonging to the Tribe of Manasseh, fair and pleasant by reason of the excellency of her situation, for which cause it was made choice of, to be the abode of the Kings of Israel, 1 Kings 14. 17. and 15. 21. and 16. 6. 18. [Terrible] namely, to her enemies, as she is delightful to her children, see concerning this mixture and conjunction of beauty and force, Cant. 1. 9 & 4. 4. & 7. 4.  
V. 5. Turn away] poetical terms, which signify nothing but Christ's extreme love, moved, or rather as one should say, forced thereunto by the Church's faith.  
V. 8. There are] to show the excellency of the Church above all other Nations of the world, over which also Christ reigneth in his power; Solomon useth these kinds of speech, taken from his own Court, in which at that time as he composed this Canticle, he might have this number of married wives, called Queens, and so many Concubines.  
V. 9 Is but one] and incomparable above any other assembly in my love and favour, & in the gifts of my Spirit, see Psal 147. ●0. [Of her Mother] she is only in all the generation of men. Amongst whom there is no other holy Nation joined to God by a Covenant of peace, but only the Church. [The daughters] this may be referred to the knowledge that other Nations had of the Church by means of the Gospel, whereby they were drawn to join themselves to her.  
V. 10. Who is she] words of admiration uttered by these daughters, namely, the Nations of the world.  
V. 11. I went] hear the bride sets down her motion through faith into the heavenly Paradise, seeing she could not find her bridegroom upon earth. [Down] as verse 2. [Of nuts] namely, nutmegs, by which name are understood all other sorts of aromatic plants, verse 2. [To see the] that is to say, to taste by a lively faith the first fruits of eternal life, and to advance myself towards it by the lifting up of my heart and by a holy desire, Phil. 3. 14.  
V. 12. Or ever I was] I felt myself beyond mine expectation, ravished up into heaven by an unspeakable violence of the spirit, Ephes. 5. 20. [Amminadib] this should seem to be some famous Chariot driver of solomon's, who in the race of horses and Chariots, could out drive all the rest, see Cant. 1. 9  
V. 13. Return] the brides companions, which are those Nations or persons that desire to be joined unto her, and therefore desire that she may not be so soon gathered up into heaven without them; but that she might remain in the world, to the end, they also in time might be admitted into her fellowship. [S●ulamite] as Christ in this book is named Solomon, that is to say, peaceable by the name of that King who was the type and figure of him; so the Church is called S●ulomite, by the name of her bridegroom, to show the communion which she hath with him, and the benefit of the true spiritual peace which she enjoyeth through his grace; and therefore also the forming of the Hebrew word is rather passive then active [What will ye] the bride asketh what their reason is, that they so much desire to have her kept here in the world. [As it were] her companions answer that they do desire it, because they may one day enjoy that incomparable happiness, of seeing the jews and Gentiles united into one Church, Ephes. 2. 15. moving in gladness of Spirit, with a measured pace, and mutual consent, solemnly to meet the Bridegroom according to the manner and custom of joyful entrances, 1 Sam. 18. 6. Psal. 68 25.   

CHAP. VII.  
VER. 1. HOw beautiful] the Bridegroom speaks still more and more, extolling the praises of his Bride, listed up to him by faith and fervent love, as hath been set down in the former chapter. [Thy feet] namely, all the parts of thy soul, ev●n the lowest and most abject, being adorned and sanctified by the gifts of the Spirit, fitted to each part of them, see Cant. 1. 10. & 4. 9 Joh. 13. ●0. [O Princes daughter] namely Gods, who is supreme King of the Universe, and hath adopted thee to be his Daughter, and regenerated thee by his Spirit, to make thee capable of being joined with me in spiritual matrimony, Psal. 45. 13. 14. [The joints] or the compass, or the golden bindings and ornaments, for the ancient ornaments which they did wear about their feet, especially women were very pompous and stately, Isa. 3. 18. and all this is referred to the Churches handsome and vigorous manner of gate.  
V. 2. Thy navel] thy belly is the place of thy bowels, which signifies the Church's hearty charity, accompanied with the gifts of liberality, figured by the heap of wheat, of comfort and consolation, figured by the bowl of wine, of unfeigned and sweet humanity signified by the Lilies, see Cant. 5. 14.  
V. 4. Thine eyes] thou haste a great divine sight which receivs the celestial objects, as the heaven is seen, as it were in a lookingglass, in still and ●leer waters. [The fishpools] the Scripture makes mention no where else, neither of these fishpools nor of this gate. [Heshbon] a City of the Moabites which fell to the Tribe of Reuben. 〈…〉 he tower] of this tower there is no mention made else where: It might be some beacon or high watch tower upon Mount Lebanon, the Northern frontier of the Country, josh. 1. 4. by which here may be understood the Church's watchfulness against the dangers of her foreign enemies.  
V. 5. Thine head] that is to say, thou art exalted in dignity, thoughts, knowledge, and in goods and gifts, above all the rest of the world, like unto Carmell, a high and most fruitful hill, and of a most curious aspect, Isa. 35. 2. [Like purple] the Italian addeth, Royal purple, for purple was the colour of Kings and Princes.  
V. 8. I will go up] a figurative descripion of Christ's perfect conjunction with his Church in the Kingdom of heaven, and of the unspeakble pleasure which Christ will take in her for ever.  
V. 9 That goeth down] the Italian, that goeth straightly to my friend, an Hebrew manner of speech taken from men who show their valour & courage by the bravery of their gate. The meaning is, that it makes its strength and generosity appear in a banquet made to friends, Prov 13. 31. [To speak] it doth waken and inflame the spirits; so that the most slow and dull are thereby made good and eloquent speakers.  
V. 10. I am] there the Bride speaks.  
V. 11. Come] the brides desire to have Christ come and gather her up to himself into heaven, in the day of the blessed resurrection, which will be as it were the morn of the great day, and the spring of the everlasting year in which the fruit of life and glory for the Church shall be made manifest, and she shall have the full fruition of it, see Cant. 12. 11. 17. and 4. 6.  
V. 13. The mandrakes▪] a kind of fruit which is most beautiful to the eye, and sweet to the smell, Gen. 30. 14. which here signifies the pleasing fruits of justice and repentance, by which the Bride prepares herself to receive the Bridegroom at his last coming▪ [New and old] a phrase signifying great abundance, as Levit. 26. 10. Or, the perseverance of the Saints, which bring forth fruit in all seasons, without failing, Psal. 1. 3. & 92. 14. Isa. 65. 22. see Matth. 13. 52.   

CHAP. VIII.  
VER. 1. O That] the Bride speaketh: the meaning is, I would desire to have thee present: and familiar with 〈◊〉 as 〈◊〉 man during this life, to enjoy thy sweet communication, and not be scoffed by the world; because I repose all my trust and love in thee being absent, then might I receive from thee, the fruit of thy doctrine, and thou reciprocally take delight in my services, faith, and good works: But since I cannot obtain this, do thou bear me up in my weakness, by the power of thy Spirit.  
V. 4. I charge you] the Italian, I conjure you, the Bridegroom finding the Bride fallen asleep languishing in these holy desires, will have her let alone to rest awhile, until she awake again of her own accord, to entertain his visit.  
V. 5. Who is this] these are the Bridegroom's friends, namely, the holy Angels who do admire the Church wakened out of her sleep, and by a lively faith embracing her Bridegroom, and lifting herself up out of the world to him, Cant. 3. 6. [I raised thee] the Italian, I awakened thee, this is the Bride who saith that she hath with her prayers and zeal ●●oved the Bridegroom to come and visit her from heaven; where God's Paradise is, and the repose of Christ's glory; where he was engendered from everlasting. [Thy mother] by this name is understood the everlasting father, who hath engendered the Son of his own proper substance; as Cant. 11.  
V. 6. Se●●ee] that is to say, keeps me straightly and dearly joined unto thee, Isa. 49. 16. jer. 22. 24. Hag. 2. 23. and so appease the great fervour of my heart, and the fear of being deprived of thee, which would cause me to faint if I were not refreshed by the comfore of the presence of thy grace. [〈◊〉 〈◊〉] which swalloweth up every thing.  
V. 7. Many waters] all other● means pleasant and delightful objects are not able to quench this love, thy presence only can do it.  
V. 8. We have] words of the jewish Church to Christ concerning the Gentiles Church, both sisters amongst themselves by the Covenant of the Gospel, and Christ's ●●stors by the heavenly Father's adoption: [She hath no] the time prefixed by God's providence, is not yet come wherein she may be capable to be joined in spiritual matrimony to Christ, or be incorporated into the Church, Ezech. 16. 7. [What shall we do] what graces shall she receive from thee O Christ, by the ministry of me that am the Church. [When she shall] when wilt thou call her to the communion of the Covenant of grace by the preaching of the Gospel.  
V. 9 If she be] the Bridegroom replieth as if he should say, if you consider her body as one of the two walls, whereof I am the corner stone that do bind the jews and Gentiles together, Ephes. 2. 20. I will upon that wall build the palace of my abode in grace and everlasting glory: If you consider her ministry which is as the door of this Temple or Palace, I will endow her, and strengthen her with excellent graces of my Spirit, to the end, that the gates of Hell may never prevail against her.  
V. 10. I am] the Bride saith that she is the Congregation of Saints; composed of divers living stones, joined together with the cement of faith, and of the spirit, whereof is built a Temple holy to the Lord, Ephes. 2. 21. and that her ministry is, to feed God's children which are borne in her with her breasts, which are the Old and New Testament. [Like Towers] a similitude which is not answerable to the figure, but to the thing figured, namely, God's word, which is most firm and invariable, 2 Pet. 1. 19 whose manifestation and use is maintained by the Church, 1 Tim. 3. 15. [Then was I] that is to say, when I, namely▪ the jewish Church was well ordered, and whilst I did perform the true 〈◊〉 of a mother, I was and shall be I so long as I continue such) in God's favour: Intimating by this speech, that when she should go astray, she should be reproved and cast off.  
V. 11. Solomon] that is to say, Christ sigured by Solomon hath committed the care of his Church to his Servants, Mat. 21. 33. not to appropriate the fruit of glory and service to themselves, but to refer it to God only. [Baathamon] that is to say, the plain of the multitude, which might be some fruitful plain, not mentioned elsewhere; Or, it is a name feigned according to the signification of the word, a Isa 5. 1. [Unto 〈…〉 ers'] whereby are understood all other duties belonging to good 〈◊〉 dressers.  
V. 12. My Vineyard] the Bridegroom declareth that though he hath given such a commission to his Servants; yet he himself hath also a continual care of his Church which is his own proper Inheritance, Isa. 27. 3. Or, that he continually enjoyeth the fruits of this vineyard, which are always presented unto him by his saithful servants. [must have] the Bride showeth that the chiefen revenue of this Vine; namely, the glory and service must be reserved for Christ, who nevertheless, will reward his servants in this life, and in the life everlasting with some degree of grace and glory, Dan. 12. 3.  
V. 13. Thou that] this is the Bridegroom which speaketh to the Church, which he hath brought cut of the wilderness of the world, into places consecrated by him, as into orchards and fruit-bearing gardens, and admonisheth her never to give over causing her voice to sound in prayer and preaching; whereat the Angels, the Bridegroom's friends are present, and give ear unto, see Eccles. 5. 6. 1 Cor. 11. 10. Ephes. 3. 10. 1 Pet. 1. 20.  
V. 14. Make haste] the Bride saith, that though she much desireth that Christ's presence might be perpetual, yet she doth accept of and is contented with this enjoying of it at times, Cant. 2. 17. [Upon the mountains] that is to say, in heaven, see Cant. 2. 17. & 6. 2. 11.     

❧ THE BOOK OF THE Prophet ISAIAH.  
ARGUMENT.  
BEsides the Priests and Levites which God had anciently established in the ministry of his Church; he did also, almost at all times, send Prophets unto her, extraordinarily raised, without any distinction of lineage or profession, who were immediately called, and endowed with supernatural knowledge of God's secrets by divine revelations and inspirations, and with a perpetual and infallible conduct of the Holy Ghost in every particular of their Office, and authorized by undoubted proofs of the divine motion which wrought in them, and by the demonstration of Christ's Spirit which spoke by them, The summaries of their speeches and Sermons set down in writing by themselves were kept in the Temple, and added to other holy Books, to stand for Divine and Authentical Scripture, and to be made use of in Ecclesiastical Lectures, and Expositions. Yet their ministry was no way concerning the ceremonial and ordinary service, nor the common guide and government of the Church; but was directed to these three general ends. First, to maintain by preaching and by the word, the religion and customs in their ancient purity and integrity, to correct and purge the vices and corruptions which crept in amongst them from time to time, to oppose all humane power which should be contrary to God's power: and finally to keep, or set again all things into their former state, by the same spirit as they were first established in the beginning. The second was to keep always alive the memory of the promises of the Messias, and to keep the faith and expectation of the faithful always bend towards him, and to comfort and strengthen the Church in her sufferings, by setting before her the promise of her restauration, by Christ's spiritual Kingdom. The third to be the Ministers of God's Oracles, in many particular occurrences, for the revealing of his secret will, for to give resolution in perplexities or direction and counsel in difficult cases; or for to denounce threatenings, to beat down the pride of the rebellious, and for to bring believers to repentance. Finally, they were instruments of Gods continual communication with his Church, and of His Sovereign power and government over her; the strengthening of the ordinary Ministry, and a remedy against disorders and growing evils. Now one of the most noted amongst these was Isaiah, endowed with a prophetic spirit in a most eminent degree for variety of visions, sublimeness of senses, for power of demonstration, and for a most incomparable Majesty of stile, being diversely carried, according to the variety of the times, which he met with▪ being sometimes under most evil and wicked Kings, sometimes under pious and virtuous ones, and sometimes under indifferent ones. And according to their occasions he hath framed his Sermons, the substance whereof is contained in this book, and may be referred to these two general heads, namely, of the Law, and of the Gospel. In the first he doth discover, accuse, and severely condemn the sins of the people, in all sorts and conditions of persons. In the last, he applieth unto the penitent, and residue of the elect, the only remedy of God's grace, and the comfort of the promise of eternal redemption through jesus Christ. And though both these parts be so mixed together in every Chapter of this book almost, yet one may observe that the preaching of the Gospel, hath always been urged and amplified, according as the people's malice did enforce the Prophet to denounce most horrible calamities and desolations to them. As indeed Isaiah was employed in foretelling the cruelest evils that happened to the old Church by the Chaldeans, and also chose the greatest universal blessings by the Messias; of whom he speaks so plainly, and so magnificently in many places, in regard of his Deity, of his being to be borne in the flesh, of his Doctrine, Actions, Sufferings, Glory, and Benefits, especially of the gifts of the Holy Ghost, poured down upon the Church, that with very good reason a good ancient Father called him the fifth Evangelist, Declaring of these things, not only to the jews, but indifferently to all those Nations, which in their due time, were to be grafted in the body of the Church: as he had denounced unto many of them Gods most severe judgements tempered with the promise of grace, in Christ, towards all save only the Babylonians: who by reason of their pride, and merciless persecuting of the Church, did bear the Image of the Kingdom of the World, and of Antichrist and his faction, condemned together with the devil who is head thereof to everlasting perdition; the horrors of which are also very lively described in many places of this book.  

CHAP. I.  
Vers. 1. THe vision] that is to say, the epitome and sum of Isaiah his prophecies, which God had sent unto him in a vision, or rapture of the Spirit, see Num. 12. 6.  
V. 4. Children that are corrupters] the Italian, lost children; who are desperate and incorrigible in their wickedness. Or destroyers, who were like unto these evil children, that dissipate their parents goods, and destroy their house.  
V. 5. Be strike] with blows of correction, whereof you make yourselves uneapable, Jer. 2. 30. & 5. 3. The whole head] the Italian, every Head; that is to say, the evils wherewith I have punished you, are universal and extreme, yet they have produced no amendment by reason of your obstinate rebellion.  
V. 8. The daughter] namely, the communality and people of Jerusalem. He seems to mean especially the desolation of the Land by S●●●acherib, which Jerusalem was free from; though in a most miserable estate all the Country besides being laid waste, Cottage] see Job 27. 28.  
V. 10. Of Sodom] that is to say, extremely corrupted, even as those wicked Cities were, see Deut. 32. 32 Eze. 16. 46.  
V. 11. Sacrifices] offered without any faith, repentance or devotion, without which things all outward service is mere hypocrisy and illusion.  
V. 12. To tread] a phrase picked out a purpose to show that these false appearances, were rather acts of profane contempt, then of Religion.  
V. ●3. New moons] feast days, and days of devotion appointed by the Law. The calling of] for all solemn feasts were publicly proclaimed, that every one might devoutly prepare himself thereunto, see Leu. 23. 2, 4. Num. 10. 10. It is iniquity] the Italian, I cannot bear iniquity, and solemn feasts together] that is to say, inward wickedness, cloacked with external devotion, see Isa. 61. 8. Others, I cannot endure the trouble of new Moons, etc. nor of solemn feasts.  
V. 15. When ye spread forth] according to the ancient manner of praying with their Arms spread abroad, and their hands opened and held up towards Heaven.  
V. 18 Let us reason] if you can reply anything against mine accusations, or if you can allege any thing for your own discharge, or can any way complain of me, allege it now. I call your own conscience to be judge and witness therein, see Jer. 2. 5, 31. Mic. 6. 2. Though your sins] if convinced in your own consciences, you give glory to God by a pure confession and fly to his mercy, by faith and a lively conversion, he shall quickly cause you to feel the effect of the forgiveness of your sins, let them be never so grievous. As wool] which naturally is exceeding White in those Countries. Psal. 147. 16.  
V. 21. An harlot] apostatising from her God's Covenant, through idolatry, and corrupted behaviour, see Num. 15. 30. Psal. 73. 27. Now murderers, the Italian, Now they are all murderers, namely, all the inhabitants, where of he is full.  
V. 22. The silver] namely, thy life and conversation, which before were pure and sincere, are now altogether corrupted and degenerate. A proverbial kind of speech, as Psal. 14. 1. Jer. 28. 30. Ezek 22. 18, 0 Host 4. 18.  
V. 25. Turn my hand] after I have laid my just punishments upon you, I will remember the residue of my Church, which I will undertake to purify by the power of my word, and spirit, especially under the Gospel. Tin] which as it is a deadly enemy to Gold and Silver, making them hard and brittle. So it is also a tyrant over them, and will hardly be separated from them. Hereby are figured your most noted, rooted, and inveterated sins.  
V, 27. With judgement] namely by a singular effect of his just vengeance upon his enemies, who have abused the power which he gave them to punish his Church, and also of his equity in tempering his punishments in a certain measure, that they may correct, but not ruin: and also of his loyalty in his promises, which are two of God's virtues, oftentimes expressed by the word righteousness used afterwards in this verse. Her converts] the Italian, They that return of her] namely, after they have been first scattered and driven out. Or those which shall be converted in her.  
V. 29. The Oaks] which were consecrated by the heathens, and according to their example by the Jews, a cause of their frequent idolatry, Isai. 57 5. see the likeliest original of this abuse, Gen. 21. 33. Jos. 24. 26. The gardens] he seems to mean the little groves which the Idolaters did use to plant, about the Chapels, or Temples of their idols, Isai 65. 3. & 66. 17. see Exod. 34. 13. Deut. 16. 21. Judg. 3. 7. 1 King. 16. 33. Ye have chosen] you have applied, and dedicated them to these profane uses, of your own Proper motion and authority, without God's consent or approbation.  
V. 3●. The strong] the strongest and mightiest that are amongst you, shall be consumed, in an instant, by reason of their wicked works, which shall perish also like the workers thereof, even as Tow to the fire.   

CHAP. II.  
Vers. 2. IN the last] by this phrase the Prophets do often mean the whole time between Christ's coming in the flesh, and his other coming in glory. That the mountain] that is to say, the Church (figured by God's Temple which stood upon mount Moriah) shall be exalted in spiritual glory above all worldly states and Kingdoms, meant by mountains and little hills, see Psal. 68 15, 16. All Nations] all differences and prerogatives of Nations being abolished, and brought to nought by the Gospel.  
V. 3. The Law] that is to say, the preaching of the Gospel which containeth in it all the statutes, and form of government of this Kingdom.  
V. 4. He shall judge] that is to say, God the Father shall destroy every power which shall oppose itself to Christ's Kingdom, under which he shall at the last establish true spiritual peace in the world, and eternal happiness in Heaven. Though the Prophets do also seem to promise some peaceable establishment of Christ's Kingdom upon earth, at the least for some space of time, before his last coming. They shall beat] after they have been overcome, and subdued by the Lord they shall quietly undergo their yoke, and serve in peace, which is described by these figures.  
V. 6. Therefore] I do call you to repentance, by means of which you may subsist by faith in expectation of the Messias. For your sins being grown to their height, God's judgements would otherwise overwhelm you. From the East] with Eastern customs and vices; like the Chaldeans and other such, who were addicted to Magic, Southsaying, Superstitions, and many other sins, in their common course of life. Others, they are more full than the Eastern people, that is to say, they hav● heaped up the measure of their iniquities, more than those Nations, see Gen. 15. 16. They please themselves] they have commended, and approved of their customs, and have rejoiced in imitating them. Or they have taken delight in them: namely, in their conversation, covenants, commerces, and marriages.  
V. 7. Of Silver] which they have gathered together with an unsatiable kind of covetousness, and have set all their love and confidence of their preservation in them, which is a more subtle kind of idolatry, Eph. 5. 5. Col. 3. 5.  
V. 10. Enter into] the prophet speaks to the hardened people, to move to repentance by representing unto them Gods approaching judgement, as if he said, seek thee out some secret place to hide thyself in, if thou canst.  
V. 13. The Cedars] a figure of all manner of worldly exaltment, whereby worldly men exalt themselves against God, Ezech. 31. 3.  
V. 16. Of Tarshish] of the great Ocean Sea, or of the Mediterranean Sea, see 1 King. 10. 22. Pleasant pictures] the Italian, The rare designs; namely of buildings, or forts, or counsels and enterprises.  
V. 20. To the moles] that is to say, he shall abolish and profane them, by burying them, or casting them upon the dunghills, in acknowledgement not only of their vanity, but also of their abominableness; and for fear of God's present judgement.  
V. 22. From man] the Italian, from trusting in man; thinking or hoping to be delivered by him from Gods threatenings. Whose breath] who is of a frail and mortal nature, and can subsist no longer than he enjoyeth the benefit of breath, which he may many ways be deprived of suddenly.   

CHAP. III.  
Vers. 1. OF bread] see Jer. 37. and 2●. and 38. 9 Lam. 5. 4.  
V. 2. The mighty man] he means peradventure the captivity of valiant and industrious men, set down, 2 King. 24. 14. The prudent] the Italian, the soothsayer; some take this word in a good sense, for every wise man that doth foresee a great while before hand things that will come to pass, see 2 Chron. 12. 32. Others do take it for Astrologers, whom great men amongst the Heathen, and by their example amongst the Jews, did make use of in their businesses and resolutions of greatest importance, Ester 1. 13.  
V. 3. Eloquent 〈◊〉] the Italian, the man skilful in secret speeches; that is to say, in the deepest secrets of nature or state: or in obscure riddles, of the expounding of which the ancient wise men made a glorious profession: or in magic and other hidden arts, in which were used words and characters.  
V. 4. Babes] not only in age, but also in understanding and experience. It may be he means the four last Kings of Judah, which came to be Kings whilst they were but very young, following their youthful appetites, the advice of Councillors of their own age, and the irregular wills of their mothers, or their wives, vers. 12.  
V. 6. When a man] the Italian, if a man; the people's misery shall be so great, that no man shall be willing to undertake the governing of them, though it be voluntarily offered them. Clothing] that is to say, thou art not yet quite wretched, as the common sort of people are, thou hast yet some badge of honour left to maintain thy dignity, and hast some means to exercise thy function. Let this ●ui●e] namely, this desolate and ruined state.  
V. 9 The show of their] that is to say, their impiety, which they carry graven in their foreheads, and which they openly profess, doth accuse them before God, and calleth his judgement upon them.  
V. 10. They shall eat] they shall receive the reward of their piety and righteousness.  
V. ●2. They which] namely, the false prophets which dally with thee, praising thee, or prophesying happiness to thee. And destroy] confirming thee in thy wickedness, and making thee incorrigible, and thy sins incurable.  
V. 14. The vineyard] namely, the Church, which is God's Vineyard, which you have spoiled through your wickedness, Isai. 5. 1. Matth. 21. 33. Or poor men's inheritances, through your extortions and oppressions.  
V. 16. Mincing] with a w●●ton and lascivious gate: A ti●kling] this hath a reference to some ornaments which maids did wear upon their legs and feet for pride and wantonness.  
V. 17. Smite with the scab] that is to say, he will cause them to be taken prisoners in the wars, and shall be shaved according to the custom, like slaves: or he will give them cause to mourn extremely, whereof the shaving of the head was a token, Isa. 15. 2. Discover] a kind of scornful usage, which they used towards women that were taken prisoners in the wars, Isa. 47. 2, 3. Jer. 13. 22. Ezech. 16. 37. Nah. 3. 5.  
V. 18. Cawles] belike they were some kind of stockings full of holes, through which one might see their legs. Like the moon] the Italian, their little moons; an ornament for their shoes, made of gold or some other costly stuff, in the form of a little crescent, which was likely set upon the points or ends of their shoes.  
V. 21. Nose-jewels] see concerning these kinds of jewels, Gen. 24. 47.  
V. 26. Shall lament] that is to say, they shall yield cause and occasion of sorrow by reason of their solitude and ruin, see Jer. 14. 2. Lament. 1. 4. Desolate] the Italian, emptied; of people and goods. Shall fit] the Italian, shall lie; being brought to dust through ruin and ashes by the fire.   

CHAP. FOUR  
Vers. 1. Seven women] that is to say, the country shall be so destitute of men, by reason of wars and other calamities; and the misery of the women shall be so extreme, that divers women, contrary to custom and decency, shall desire one man to marry them, see Jer. 31. 22. Let us be called] that is to say, Let us be accepted by thee, and let others acknowledge us to be thy lawful wives, which are called after their husband's name. Take away] for it was a dishonourable thing, especially in those days, for a young woman to be unmarried, Psal. 78. 63. 1. Cor. 7. 36.  
V. 2. In that day] after God shall have executed his foresaid judgements upon the Jews. The branch] the Italian, the bud; the promised Messias, so called, Jer. 23. 5. and 33. 15. Zach. 3. 8. and 6. 1●. because that in him is the beginning, spring, life, and subsistency of the Church, and was then contained within God's promises, as a bud hidden in the ground, until such time as it grew forth. The meaning is, Christ shall restore the remainder of his spiritual Israel to glory and honour by his salvation and grace. The fruit] namely, the body of the Church, which is as the plant that groweth out of that bud; meaning, that the small remainder of that corporal Israel, shall be magnified by the Spir 〈…〉 ll state to which it shall be transported by Christ under the Gospel. Others do● apply this name also to Christ, as if he were called the Lords bud, in respect of his Godhead, and fruit of the earth, in respect of his humanity: see Isai. 11. 1. and 53. 2.  
V. 3. That he that is] that is to say, all the members of the mystical Church shall be sanctified by Christ's Spirit, see Isa. 35. 8. 1 Cor. 1. 2. Every one] that is to say, all God's Elect, shall be called, regenerated, and incorporated into the spiritual Jerusalem, Psal. 87. 5, 6. Gal. 4. 26. Heb. 12. 22. Written] a phrase taken from Registers and muster-Rolls, Exod. 32. 32. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Revel. 20. 12. that is to say, those who by God's will and his immutable decree are chosen and predestinated to eternal life, wherein Gods will stands in stead of writing, and his mind in stead of a book.  
V. 4. When] after he shall have purged his Church by the foresaid judgements. Of the daughters] that is to say, of the members of the Church in this world. The blood] that is to say, the abominable uncleanness, as Psal. 51. 14. for in the Law the touch of man's blood that was spilt did defile. By the Spirit] namely by divine power, of separating good from evil, which is an act of judgement, and to exterminating of evil, which is proper to the fire, see Matth. 3. 12. V. 5. Will creare] a description of God's protection of his Church, by a similitude taken from the cloudy and fi 〈…〉 pillar in the desert, Exod. 13. 21. A defence] the Italian, a covering] as formerly in the wilderness God having filled the inside of the Tabernacle with signs of his glory, covered the outside of it with a thick cloud, Exod. 40. 34. Numb. 9 15. so will he repair his Church, which is his glorious habitation by his grace and Spirit.  
V. 6. A tabernacle] the Italian, a ten; he hath reference to the outward tent which covered the whole body of the holy tabernacle, Exod. 26. 7. to signify the same protection that hath been spoken of before.   

CHAP. V.  
Vers. 1. WIll I sing] that is taken from the songs of mirth which were used in the vineyards in the time of vintage, Isa. 16. 10. and 27. 2. the meaning is, Even as friends do use to rejoice with one another, if they have had an abundant vintage: so it is fitting for me, Isaiah, who am a servant, and as it were a friend of the bridegrooms, to sing a mournful song, by reason of the ingratitude of God's vineyard, and the loss of his labours and hopes. Unless they be God the Pathers' words to his beloved Son, who is the Lord of, and Heir to the Vineyard, which is his Church. A vineyard] an ordinary expression signifying the Church, by reason of the excellency of the Vineyard above other fields, of her lowly and feeble condition in respect of fruit-trees, of the continual need she hath of being watched and dressed, of the great value of her fruit, and of the little worth of her stem, if it beat no fruit, and other such like considerations.  
V. 2. Wild grapes] a figure of hypocrisy, which makes show of piety in the outward service, without any inward virtue, goodness, or truth of the Spirit.  
V. 7. Oppression] the Italian, Leprosy; that is to say, malignant, inveterate, habitual, general, and incurable times, which are the properties of a Leprosy. And the Prophet made choice of this word in the Hebrew, to make an opposite word to Judgement, or righteousness. A cry] namely, of tumult or violence, or of complaining by reason of the oppression of others, wherein there i● such an allusion as the former.  
V. 9 In mine ear] namely, by secret inspiration.  
V. 10. One bath] a small measure of liquid things, which was (as understanding men say) a perfect square of half a cubit every way. An Ephah] a measure of dry things, of the same quantity the bath was, being the tenth part of an Omer, Ezek. 45. 11. the meaning is, the earth shall yield but the tenth part of what was sown, the seasons shall be so unfruitful.  
V. 12. The work] namely, his judgements, and the preparations and ways made to them.  
V. 14. Hell] the Italian, the grave; a poetical description of a great mortality. That rejoiceth] namely, that drown all their sears and cares in carnal pleasures, vers. 11. 12.  
V. 16. Sanctified] that is to say, religiously acknowledged, approved of, and worshipped as an enemy to sin, and an upright Judge, because of his most just judgements.  
V. 17. The lambs] in the midst of this general desolation, God shall preserve some small number of his Elect, who by reason of their mildness and humility, are likened to Lambs, for whom he shall provide necessary sustenance. Stranger's] the Italian, pilgrims; that is to say, that poor remainder which lieth scattered, and wand'ring up and down, shall be fed by the Lord in the midst of the ruins of the country, where the rich and mighty lived heretofore in all manner of ease and plenty.  
V. 18. That draw] that is to say, That do through their impenitency draw the punishment justly due for their sins upon them, being still enticed by vain hopes, false delights, and foolish presumption. Iniquity] or the punishment of it.  
V. 19 Let him make speed] words of profane contempt and insensible security. The counsel] namely, the judgements by him determined and pronounced against us.  
V. 20. That call] the Italian, That say concerning evil, it is good; either through unjust judgement, or through flattery, or by way of calumny, or merely out of delight in telling of lies.  
V. 24. Their root] a proverbial kind of speech, as Job 18. 16. and 29. 19 Amos 2. 9 that is to say, Their counsels and manner of government, which are as it were the root, being vicious and wicked, cannot bring forth any good effects, which are as the increase and fruits thereof. Or they shall be deprived of the grace of God in all things they undertake, and of his blessing in the issues and success of what they undertook.  
V. 25. The hills] an hyperbolical description of God's judgements, the meaning is, no high or eminent condition of state could keep them from being ruined.  
V. 26. Will life up] to call them to execute his judgements upon his people.  
V. 27. The girdle] they shall be all ready to march and perform warlike duties. Or they shall neither be base nor faint-hearted, which is signified by loose reins, Dan. 5. 6. nor busy about any other work, which is signified by the loose latchet of the shoe. V. 30. If one look] all humave help shall fail, and all hope of comfort and aid from the Lord shall be cut off. The light] namely, the day from the very morning. Darkened] every thing shall be overwhelmed with horrible darkness of calamites which shall come from God, neither shall there appear any light of hope or comfort.   

CHAP. VI  
Vers. 1. THe Lord] namely, God's everlasting Son, a great King of the Church in his own person, John 12. 41.  
V. 2. The Seraphims] a name of blessed Angels, which signifieth servant and fiery, as well in regard of their office as of their substance, who are here assistants as Ministers of God's judgements. His face] by this covering of the face is meant, adoration and deep reverence; by the covering of their feet, immaculate holiness; and by their flying with two wings, promptitude and zeal to obey.  
V. 4. The posts] or thresholds, namely, the upper and lower threshold, in which the two axels whereon the doors did turn were fixed. With smoke] or chick cloud and dark mist, a thing which was ordinary when God appeared in glory, to hide his majesty, and to strike a terror in men's hearts, Exod. 19 16. and 40. 34. Numb. 9 15. 1 King. 8. 10.  
V. 5. Woe is me] the ordinary fear of the faithful, when God appeared to them in glory, see Gen. 16. 13. Deut. 5. 24. Jud. 6. 22. and 13. 22. feeling of their own weakness, and knowing their own natural corruption. Unclean] thereby signifying that sin which is most frequent amongst, and most avoidable for men, namely, the sin of the tongue, Jam. 3. 2. or because even in his own calling he found himself defective many ways. And I dwell] that is to say, I do too much participate of the contagion of sin living thus amongst sinners.  
V. 6. A live coal] a figure of the gift of the holy Ghost proceeding from Christ, who is the true spiritual altar of expiation and intercession for the Church. Which Spirit works in the manner of fire for the purging of sin, Matth. 3. 11.  
V. 7. Laid it upon] the Italian, brought it near; see Jer. 1. 9 Dan. 10. 16. Thine iniquity] not that Isaiah was purged from all remainder of sin as concerning his person, but only concerning his office of Prophet he received the gift of the infallible conduct of the holy Ghost, that he might not err through ignorance, nor prevaricate through malice, in the receiving and preaching of his prophecies. A promise contrary to that which Isaiah had confessed, namely, to be of unclean lips.  
V. 8. For us] see of this unspeakable manner of consultation held by the sacred Trinity, Gen. 1. 26. and 3. 22. and 11. 7: Here am I] an effect of the holy Ghost, who after he hath conferred the gift, which is necessary for the calling, doth also powerfully give the will, to cause him employ himself therein vigorously and cheerfully.  
V. 9 Understand not] that is to say, Hereafter I will not send my word unto you for to convert and save you, but to convince and condemn you; for seeing I have deservedly taken away my Spirit from you, which you have so long withstood, that you have utterly extinguished it, the sound of my word hereafter shall but astonish you, and this light shall but dazzle and blind you so much the more.  
V. 10. Make the heart] preach my word powerfully to this rebellious and profane people, that their wickedness being thereby provoked, they may become more stupid, insensible, and hardened; a sign whereof is the fatness of the heart, see Psal. 119. 70. see Deuter. 29. 4. Isa. 63. 17. John 8. 43. 2 Thess. 2. 11, 12. Be healed] namely, that they may not be saved, delivered from all evil, and reestablished in a happy state.  
V. 11. How long] is there no stay, nor no end of this rejection of thy people, that it may not come to the uttermost extremity?  
V. 13. A tenth] he seemeth to mean that little remnant which was left in the country in the general captivity, which was at last likewise destroyed for its rebellion.   

CHAP. VII.  
Vers. 2. THe house] namely, the King and Princes of the blood royal, and chief Officers of the Crown and Court. Syria] the King of Syria hath undertaken to besiege Jerusalem, being encouraged thereunto by the league which he had made with the King of the ten Tribes, the chief of which is the Tribe of Ephraim, and as sures himself that he shall overcome by reason of the great assistance he hopes to have from thence.  
V. 3. Shear-Jashub] it should appear by Isa. 8. 12. and 10. 21. that this name which signifieth the remnant, shall be converted, or shall be reestablished, was given to that child for a sign of the deliverance of the rest of the people which should be converted to God. Upper pool] this was a great pool of water that came from the fountain Gihen, called the upper, as a King. 18. 17. because it was in the high City of Zion, near the City of David on the southside, Nehem. 3. 15. and to distinguish it from the lower pool, Isai. 22. 9 which was in the lower part of the City on the east-side.  
V. 4. The two tails] a name of contempt, to show that there was more smoke, that is to say, pride and outward appearance in them, than strength and power.  
V. 6. Vex it] the Italian, divide it; that is to say, Let each of us seize upon that part which lieth most conveniently for us, and let us see a King over the rest, which may be a vassal to us both. The Son] one whose name is not mentioned elsewhere.  
V. 8. Damascus'] I have bounded these Kingdoms, and have set a King over every one of them; and I will not suffer them to pass their bounds, nor take another's country. Within threescore] the common opinion is, That one must count these years, not from the time that Isaiah did foretell these things, but from the first prophecy of the latter ruin of the ten tribes, which might be Amos his Prophecy, 7. 8, 9 see a Kings 14. 27 about the eighteenth year of Jeroboam the son of Joash, after whom until the last captivity of the ten Tribes, is just sixty five years.  
V. 9 Of Ephraim] namely, of the ten Tribes, whereof Ephraim was chief. If ye will not believe] the Italian, Do ye not believe it? the prophet reproveth the people because of their incredulity. Ye shall not] the Italian, it is because you are not certain of it; by some sign of the truth, or by God's promise.  
V. 10. Spoke again] namely, 〈…〉 y Isa. ah.  
V. 11. Thy God] to whom thou makest a show of being servant unto, as indeed thou oughtest truly to be, seeing thou art King over his people. Or in the height] that is to say, on earth, or in heaven.  
V. 12. I will not ask] this did not proceed from any abundance or strength of saith, against which two virtues may be commited, the sin of tempting God; but it did proceed from hypocrisy, wherewith he covered the vain contempt of God's promises, to which he gave no faith, nor did not desire to be confirmed in them.  
V. 13. Men] namely, with your tyrannies and unjust dealings, and especially the prophets with your persecutions. My God] namely, by the refusal and contempt of his grace when it is proffered you, see Psal. 78. 40. and 95. 10. Isa, 63: 10.  
V. 14. Therefore] seeing thou wilt desire none, the Lord shall give thee one of his own proper motion. A sign] Christ's birth was not the proper sign of this present deliverance, for that is set down, v. 16. But because that God would give a little child for assurance of this deliverance, the Prophet upon this occasion saith, that another child, that is to say, Christ, should be the cause and sign of eternal salvation; upon which are also grounded all the temporal deliverances of the Church, Isa. 8. 10. and besides he sets down an infallible argument of the preservation of the Jewish nation, being that it was in a manner great with child with Christ, and with God's promises in him, Revel. 12. 2. and therefore could not perish before Christ were come into the world according to the prophecy, Gen. 49. 10. A virgin] namely, the blessed Virgin, mother of the Lord Jesus, according to Gods first promise, Gen 3. 15. see Mich. 5. 3. Shall conceive] not by the work or operation of man, but after an unspeakable manner by the power of the holy Ghost, Luke 1. 45. Shalt call] the Italian, thou shalt call; the property of the holy language showeth that this speech is directed to the holy Virgin, as Luke 1. 31. not only because the women did ordinarily use to name the children, Gen 4. 1, 25. and 16. 11. and 29. 32. and 30. 6, 8. 1 Sam. 4. 21. but also to show that she had good reason so to do, being a mother without any father. Immanuel] that is to say, God with us: not because Christ made any use of this name, but because the substance of the signification of it was in him, he being true God and true man, he having dwelled with men in the flesh, Joh. 1. 14. and remaining amongst them for ever in grace, spirit, power, and glory; and finally, he being the only tye and conjunction of God with men.  
V. 15. Shall be eat] that is to say though he must be born miraculously, and not after the manner of other men, yet shall he be true man, as it shall appear by the food he shall take, which shall be like to that of other children and by the properties belonging to a very man, growing in stature and knowledge, Luke 2. 52.  
V. 16. For] that is to say, O Ahaz, I have set thee down this argument, and foundation of eternal salvation; because there is some similitude between that sign, and the sign which God will presently give thee, of the present temporal deliverance, for they are either of them little children, tender and growing up in years. Before] this is the proper sign of this present deliverance, as Isa. 8. 4. The child] namely, Shearjashub, the son of Isaiah whom he had brought with him to Ahaz, v. 3. see Isa. 8. 18. and likely he was at that time but very young; and according to this sign, these Kings died few years after, 2 King. 15. 30. and 16. 9 The Land] namely, the Land of Syria and Israel which are thine open and rofessed enemies, shall lose their two Kings. Shall be forsaken] see such another manner of speech, Isa. 17: 9  
V. 17. The Lord] the prophecy of the evils which God would bring upon Ahaz, by means of the Assyrians, whom he called to assist him, but all in vain, for they did chose bring him into great distress, 2 Cor. 28. 20, 22. and from thenceforth did always infest the Land of Judea.  
V. 18. Shall hiss] that is to say, he shall cause Armies to come in, which shall be like Flies and Bees in number, Deut. 1. 44. Psal. 118. 12. from Egypt and Assyria, which Kingdoms warring often one against another, did lay waste the Land of Judea. Which lay between them, and did oftentimes take part with one against the other, see 2 King. 18. 21. & 33 29, 33, 34. & 24. 7. Jer. 37. 5. Of the Rivers] namely, divere branches and channels of the River Nilus.  
V. 19 Desolate valleys] amongst the hills and valleys in the Land of Judea, spoiled, and made desolate, by the precedent wars.  
V. 20. Shave] that is to say, shall spoil, and destroy, see 5. 1. That is hired] this hath a reference to that which Ahaz did, when he hired the King of Assyria with a great sum of money to come and aid him, 2 King. 16. 7, 8. which Assyrians did ever after afflict Judea. The River] namely, Euphrates. Of the feet] of the lower parts of the body, both great and small.  
V. 21. And it shall come to pass] a figurative comfort for the remainder of the Church, by a promise that God's grace and blessing should not fail it, in these public calamities, and desolations.  
V. 23. Every place] that is to say, fat and fruitful places, shall be made Wildernesses, and Wildernesses shall become fruitful, v. 25. that is to say, God shall spare, and help the weak and lowly, and shall destroy the great and mighty ones, see Jer. 39 10.  
V. 24. With A 〈…〉] to h 〈…〉 wild 〈◊〉, which shall fly thither for refuge as into a Co 〈…〉 y overgrown with woods and bushes.   

CHAP. VIII.  
Vers. 1. Roll] of Paper or some other thing fit to write upon, to set up the ensuing words in some public place, and peradventure upon the gates of the Temple, to assure the ruin of these two confederate Kings, see Isa. ●0. 8. With a man's pen] the Italian, With a man's stile] that is to say, with an ordinary manner of writing, as Heb. 2. 2. for some times the Lord ha● his revelations set down, in such manner of writing 〈◊〉 could be understood by none but the Prophet, as D●●. 5. 5. 7. Concerning] a prophetical and short description of the destruction of Syria and Israel by the Assyrians.  
V. 2. I took] I would have these great persons to be present, when I did set up this writing in some public place, that they might inform every one that I have done it, and what the meaning thereof was, which questionless the Prophet had explained to them.  
V. 3. Maher] these are the very Hebrew words which were written in the roll, it being the Lords will that this prediction should be remembered by all men, by the name of his child.  
V. 6. This people] namely, this Army of Assyrians and Israelites. The waters] that is to say, the small means and strength of the Church, sigured by the small stream which the Fountain of Shiloah did send into the City of Jerusalem, which had no great River, see Psal. 46. 4. And rejoice] in the Hebrew there is an allusion between these two words contemning, and rejoicing. His meaning is, he hath glorified himself, or hath been proud of the might of these two Kings, and hath triumphed, as though he had been sure to overcome the Jews.  
V. 7. Of the River] namely, Euphrates, the chief River of Assyria, a figure of the power of that Empire. And all his glory] namely, his power, and his Armies.  
V. 8. Pass thorough Judah] this happened in the days of Hezekiah, 2 Kin. 18. 23. To the neck] even to Jerusalem which is the head of Judah. A figure taken from one that is like to be drowned in some great flood, see Isa. 30. 28. Hab. 3. 13. Of his wings] that is to say his Armies, as Isa. 18. 1, Of thy Land] namely, of the Land of Judea, within which was restrained the Church, and the Kingdom of the promised Messias, Isa. 7. 14. by whom she should also be delivered from this invasion, v. 10.  
V. 9 Associate] as the two Kings of Syria and Israel had done against Jerusalem, Isa. 7. 2.  
V. 10. God is with us] this is the exposition of the name Imm●nuel, Isa. 7. 14.  
V. 11. With a strong hand] that is to say, accompanying of his word with the power of his holy Spirit in me and in all true believers, against the general terrors of the unbelieving and diffident people, which feared these two confederate Kings.  
V. 12. Say ye not] as though ye were affrighted at this league, taking it to be invincible.  
V. 13. Sanctify] give him the glory that is due unto him, putting your trust in him, as in the holy one of Israel; namely, he whose Kingdom and Majesty, cannot be violated nor overthrown.  
V. 14. For a Sanctuary] for a sacred and inviolable place of refuge, for the true elect, and faithful, see Ezek. 1●. 16. A stone] namely, an occasion of ruin for their rebellion and incredulity. To both the] to the whole body of the unbelieving and carnal Israelites, which were divided into two branches, namely, Judah and the ten Tribes.  
V. 16. Bind up] these are Gods words to the Prophet, the meaning whereof is, When thou preachest the doctrine and testimony of my grace, especially concerning the Messias, it shall be like unto closed and sealed Letters, to all, save only to true believers, and them which are enlightened by my Spirit, who alone shall understand them, and believe them for the rest shall reject them, see Isai. 29. 11. Mic. 2. 6.  
V. 17. And I will] that is to say, since it hath pleased God to reveal unto me this which he hath decreed against his ungrateful and rebellious people, I will peaceably submit unto his will, in the exercise of mine Office, hoping that I shall be acknowledged and approved of by him, though men reject me. That hideth] namely, that hath taken his grace and Spirit from him, who had so long withstood it.  
V. 18. Behold] O ye faithful look upon me, whom God hath confirmed and strengthened by prophetic revelation, in all this common terror v. 11. and upon these my little children, whose mysterious and prophetic names assure us of the good which God will do unto you, and of the evil which he will send upon your enemies, Isa 7. 3. & 8. 3. & 10. 21. for to stengthen you in faith, see upon Heb. 2. 13, 14.  
V. 19 And when they shall] if the wicked will draw you away from these my Prophecies after devilish southsaying, which wickednesses were very frequent amongst the people, I●a 2. 6. Familiar spirits] see Leu. 19 31. That p●epe] the Italian, that whisper] according to the manner of Magicians, see Isa. 29. 4. and also the word Magician seems to be of Hebrew original, and signifies a murmurer, or whisperer. From the living] that is to say, should he use Necromancy, which is done by calling up of the spirits of dead men, to take advice of them for the safeguard of his life, in stead of calling upon the living God, the only author, giver, and preserver of man's life, see Deut. 8. 11. 1 Sam. 28. 8, 12.  
V. 20. To the Law] that is to say, turn to God alone, who by his Law declares his will unto you: which you must observe, and by his Prophets, he witnesseth his good will unto you, whereupon you must hope. There is no light] because he speaketh by the Prince of darkness, and not by the Spirit of God, and hath no divine illumination, wherefore he can give no assured comfort, nor faithful counsel, see Mich. 3. 6.  
V. 21. They shall pass] all those that have committed any such manner of wickedness, and shall have believed therein, shall in the end be grievously punished for it, falling through extreme calamities into despair, and madness. Their God] namely, that Idol, whom they had sought after for these southsaying, Isai. 2. 8. or peradventure also the true God of that people, whereof this wicked man was. And look] to see if any aid will come to him from Heaven, 2 Sam. 22 42.   

CHAP. IX.  
Vers. 1. IN her vexation] namely, the Nation, or the Land of Israel, shall suffer a more grievous desolation, then that of the two Kings of Assyria was, who are spoken of hereafter. At the first] namely, when Pull made an inroad into the Country at the first, and then for money went away again, 2 King. 15. 19 And afterward] namely, by Tiglathpilezer, 2 King 15. 29. who though he were not yet come, at that time as Isaiah prophesied these things, yet he is here spoken of as though he were come already, according to the manner of Prophets. More grievously] with more grievous war, and fiercer onset. The Sea] of Genezareth or Tiberias. Beyond Jordan] namely, in Gilead, and other Countries. Of the Nations] the Italian, Of the Gentiles; Galilee is so called, because it was in the confines of the Tirians and Sidonians, and therefore the people were there mingled with the Pagans, 1 King. 9 11.  
V. 2. The people] a prophecy of God's grace, through the Messias, to man, who lay buried in darkness of ignorance and extreme misery; such as the state of the people of Israel was, set down here before by Isaiah. Now he sets down this gift which was to come, as if it were come already. In the Land] as who should say, in the infernal cloisters of death, under the earth.  
V. 3. Thou hast multiplied] by joining the Gentiles unto it, having called them by the Gospel.  
V. 4. Thou hast] freed her from the bondage of sin, the devil, and other spiritual enemies.  
V. 5. For every] he gives a reason why he hath likened the Church's deliverances to the people's deliverance from the Midianites tyranny, namely, because that by the preaching and light of the Gospel, like unto gideon's lights and trumpets, Judges 7. 20. the enemies shall be put to flight and terrified, and the world shall be filled with blood and wars, and at last shall be consumed with fire at the day of judgement.  
V. 6. A child] namely, that child which was spoken of, Isa. 7. 14. which is Jesus Christ, the everlasting Son of God, who hath taken humane flesh by being born of the Virgin, and defends the Church's right against all her enemies, in quality of Mediator and head of the same. The government] God the Father hath made him Head and King of the universe, and especially of his Church, being his general Deputy in the quality of Mediator. Upon his] he seems to have a relation to those who were in eminent places and great Offices about Kings, who for a badge of their office carried a key upon their shalls, Isa. 22. 22. Rev. 3. 7. And his name] he shall be such a one in effect as these names demonstrate him to be. Wonderful] in his divine, glorious, adorable person, and in his wonderful and incomprehensible works, Judg. 13. 18. Counsellor] he that is the father's everlasting wisdom, and by reason of the unity of essence is partaker of all his counsels, see Prov. 8. 14, 27. Everlasting Father] the Italian, Father of eternity; the head, and as it were the stock of the spiritual and everlasting life of all believers, who have that life from him by the communication of his justice, life, and spirit, as all men have their natural and animal life from Adam: The ancient did translate it, Father of the age, that is to say, the head and author of the renewed state of the world in grace and justice, Hebr. 2. 5. and 6. 5. opposite to the evil world, Gal. 1. 4. of sin and death, of which the devil is prince. The prince] that is to say, the only and supreme King of the Church, who hath made peace between God and it, and giveth true peace to the conscience, and reigneth thereby to life and salvation over it, Col 3. 15. and by his Kingdom establisheth the said peace amongst believers, Isa. 60. 17.  
V. 7. Of David] namely, of Christ, figured by David, and descended from him according to the flesh, who shall change David's temporal Kingdom into an everlasting and spiritual one, Luke 1. 32. The zeal.] that is to say, God shall give his Son for a Saviour to the world, for to maintain his glory against the attempts of the Devil, and for to accomplish the salvation of those who are his.  
V. 8. The Lord] the Prophet now returns to the predictions of Israel's calamities.  
V. 9 Shall know] that is to say, Shall feel it, and find the effects of it.  
V. 10. The bricks] proverbial kinds of speeches, the meaning whereof is, True it is that our State hath suffered many great overthrows and ruins, but we will raise it up again in greater splendour and glory then ever it was. A vain hope conceived upon the happy reign of Jeroboam the son of Joas, 2 King. 14. 16.  
V. 11. Shall set up] namely, shall give the Assyrians victory over the Syrians, and Rezin their King, 2 King. 16. 9  
V. 12. The Syrians] their invasions are not any where made mention of in Scripture.  
V. 14. The head] a kind of speech taken from beasts and plants, meaning, he shall cut off all from the greatest to the least, see Isa. 19 15.  
V. 15. He is the tail] he seems to mean that in the Church vices and virtues, and not titles and dignities, make a difference of degrees, see Matth. 5. 19  
V. 16. Cause them to err] the Italian, shall be seducers; in the trial shall be known and found to be such.  
V. 17. No joy] for to spare them in these universal judgements.  
V. 18. Wickedness] that is to say, the sins being common both to great ones and little ones, shall cause them likewise all to perish indifferently as in an universal burning.  
V. 19 No man shall] that is to say, The land shall be full of seditions, discords, and civil wars, see 2 Kings 15. 14, 16, 25, 30.  
V. 20. The flesh of] that is to say, those that are nearest and most allied unto him.  
V. 21. And they] the Italian, though they; the ten tribes shall not agree together, but only in warring against Judah, and in other things they shall continually be divided into several factions amongst themselves.   

CHAP. X.  
Vers. 1. THat write] namely, those that by violence cause unjust sentences to be given in courts of Justice, according to their own private passions.  
V. 2. From judgement] namely, from the means of obtaining their just demands and pretences by the way of justice.  
V. 3. Where will you leave] for to keep it safe and out of danger. Your glory] your power, titles, and wealth.  
V. 4. Bow down] that is to say, they shall be prisoners, great companies of them bound together thrusting and crowding one another.  
V. 5. The staff] that is to say, they are armed with my wrath, and have no other power over my people, but what I through my just judgement do grant them.  
V. 7. He meaneth not] that is to say, the Assyrians end which he proposeth to himself, shall not be to obey me in punishing of my people, nor he shall not acknowledge, that whatsoever he can do or undertake, doth depend upon my will.  
V. 8. Are not my princes] that is to say, am not I King of Kings, Ezech. 26. 7. Dan. 2. 37. who have for mine officers, Barons and Captains, Kings that are my vassals.  
V. 9 Is not] have I not subdued all these nations and provinces, as well one as the other, see of the destruction of Calno and Hamath, Amos 6. 2.  
V. 11. Jerusalem and her] words of an idolater who knows not the true God.  
V. 12. His whole work] namely, of punishing and visiting of his people. The fruit] namely, his proud deeds and blasphemous words, see Isa. 36. and 37.  
V. 14. All the earth] bringing the greatest part of the world under my command. Moved the wing] to withstand me, or so much as to complain.  
V. 15. Boast itself] a scoff at the Assyrians vain boasting, who were but instruments of God's hand from whom they had all their power and motion.  
V. 16. Send] that is to say, he shall destroy all the flower of the nation, 2 King. 19 35. see of this kind of speech, Judg. 3. 29. Psal. 78. 31.  
V. 17. The light] that is to say, God, who is a devouring fire: but doth not work with his Church in that quality, but is to it as a lively light, as it was figured, Exod. 3. 2. but shall cause his enemies to feel the other effect, by being a consuming fire to them, as Exod. 14. 24. His thorns] by which, and by great trees, vers. 18. the Prophet means generally little and great.  
V. 18. His fruitful field] the Italian, his Carmel; the name of a hill which was very famous for fruitfulness and fair trees, which here signifies the Nobles and chief of a people. Both soul] the Italian, from the soul] a kind of speech to signify a general destruction, as who should say, body and soul together. As when] that is to say, He shall not be able to recover himself after this overthrow, nor gather a new Army together, no more than an Army can gather itself together again when the Standards are once overthrown.  
V. 19 Of the trees] namely, of his chiefest and valiantest men▪  
V. 20. Upon him] namely, upon the Assyrians, as Ahaz had done in the days of these Prophecies, who had called them to help him, after which time they did continually molest and vex the people, see 2 Kings 16, 7. 2 Chron. 28. 20.  
V. 21. The remnant] he hath a relation to the signification of his son Shear-iashubs name, Isa. 7. 3.  
V. 22. A remnant] namely, that small number of believers which God shall save out of the general ruins, to make them partakers of his grace. This was fulfilled corporally in those remainders of the people, which with Ezechiah escaped from Sennacheribs inundation: but spiritually it is and shall be verified in the relics of the Jewish Nation which God hath converted, and shall convert to to the true faith by the Gospel, Rom. 9 27. The consumption] namely, the judgements which God had decreed should come upon his people, by which they should almost be brought to nothing, shall also move God's mercy to heap superabundant benefits upon them, which are in this place called righteousness.  
V. 24. He shall smite thee] he shall oppress thee and tyrannize over thee, as once the Egyptians did.  
V. 25. The indignation] namely, my indignation against my people. In their destruction] namely, the Assyrians destruction.  
V. 26. A scourge] namely, a sudden mortality, 2 King. 19 35. As his rod] he shall by his Angel smite the army of the Assyrians, as he did by Moses rod strike the sea, and make it swallow up the Egyptians, Exod. 14. 26, 27. Of Egypt] namely, at the red sea at the coming out of Egypt; or as he did against the Egyptians.  
V. 27. Because of the anointing] namely, by reason of the holy Kingdom which the Lord hath established amongst his people, and will there maintain it: and chiefly by reason of the love, favour, and power of the Messias, who is the only foundation of all the benefits and deliverances of the Church.  
V. 28. He is come] a prophetical description of Sennacheribs drawing near to Jerusalem. Migron] it is likely that it was some place belonging to the Tribe of Benjamin, as Michmash and Geba were, 1 Sam. 14. 2.  
V. 29. The passage] it was a straight and narrow passage between two rocks, 1 Sam. 13. 23. Others translate it, a ford, namely, over some brook which is not made mention of. Ramah] a city of Benjamin, Josh. 18. 25. Gibeah] see 1 Sam. 11. 4.  
V. 30. O daughter] O people, or O city of Gallim, see 1 Sam. 25. 44. Unto Laish] towards the northern confines of the country where Laish stood, Judg. 18. 7. by which way the Assyrians came in; the meaning is, who shall be able to save them in those frontiers. Anathoth] another city of Benjamin, Josh. 21. 18.  
V. 31. Madmenah] a place of Judah, Josh. 15. 31.  
V. 32. Nob] a place of Benjamin, 1 Sam. 21. 1. Neh. 11. 32: Shake his hand] threatening Jerusalem, as he did by Rabshakeh, Isai. 36. 2.  
V. 33. Shall lop] figurative terms, as vers. 18.  
V. 34. Lebanon] that is to say, that mighty army which was like a thick wood, vers. 18. By a mighty one] namely, by an Angel, Isai. 37. 36. see Psal. 78. 25. and 89. 6.   

CHAP. XI.  
Vers. 1. THere shall come forth] out of the stem of David the son of Jesse, who was neither King nor powerful, and was like the stock of a withered tree, or roots hidden in the earth, shall Christ be borne according to the flesh, who shall be the everlasting King of the Church.  
V. 2. The Spirit] he shall in his humanity be filled with the gifts of the holy Ghost, to be as it were an everlasting treasure and cistern full of them, from whence those gifts shall shower down upon the Church, see John 1. 16. and 3. 34. Acts 2. 33.  
V. 3. Quick understanding] the Italian, quick sent; that is to say, all his understanding, knowledge and judgement, shall be governed and ruled by perfect obedience and holiness. Or he shall cause the fear of the Lord to sent, etc. that is to say, God shall anoint him, not with a material sweet smelling oil, but with the spiritual oil of holiness. He shall not] he shall be most just and upright in the execution of his charge; his understanding, judgement, and will, being all one with his everlasting fathers, John 5. 19, 30. and 8. 28, 38. Or when he gives judgement, he shall not look after any outward appearances or. false allegations, from whence proceed corruptions in humane judgements, but shall always look after the inward parts of the heart, which are well known to him being true God, John 2. 25.  
V. 4. The poor] namely, the Church, which in this world is abject, and poor, and humble, and mild in spirit, which are the believers ordinary titles. Shall smite] that is to say, as he is true God and Judge of the world, he shall by his almighty word, and power of his sovereign sentence destroy the world, namely, that part whereof the devil is prince, which may be understood of particular judgements from time to time, but is meant chiefly by the great and last judgement. The wicked] namely, the head of all the wicked, which is the devil, slain by Christ, not in regard of his life and offence, but in regard of his predominate power in seducing men, and in rebelling against God, see Deut. 32. 42. Psal. 68 21. and 110. 6. And by the devil's name are meant all his deputies, to whom he hath granted his power, such as are great monarchs of the world, and such as at the latter end Antichrist shall be, see 2 Thess. 2. 8. Rev. 13. 2, 11.  
V. 5. The girdle] that is to say, he shall be adorned, armed, and strengthened with these virtues, in the exercising of his office, as Princes and Warriors are with a girdle in the same manner, John 12. 18. Isa. 22. 21.  
V. 6. The wolse] figurative and prophetic terms. The meaning whereof is, that the Spirit of regeneration, shall alter the natural fierceness of men, and make them mild and tame, to live in peace with the rest of the believers, under the conduct of Christ and the ministry of other Pastors of the Church, though they be base and abject in the eye of the world.  
V. 8. The sucking child] that is to say, the innocency and simplicity of the faithful shall be secure from the snares and deceits of the wicked: not only by reason of God's safeguard and protection, but also because God shall change and alter their evil natures, and transform them into contrary qualities.  
V. 9 For the earth] God shall pour out his Spirit abundantly upon all the Elect which are in the world, by whose lively light and power their wills and affections shall be changed and amended from their natural vices, see Rom. 12. 2. Eph. 4. 23. The sea. namely, the bottom and concavity of it.  
V. 10. Of the people] all Nations, without any difference, shall come under Christ's Kingdom, who having till then been like a root hidden under ground, shall be raised up in glory, and set up like a banner to gather all Nations unto him. His rest] that is to say, the place of his ordinary abode and residence, namely, his Church; like to the Tabernacle in the wilderness, where God did show evident tokens of his Majesty and glory, Exod. 40 34. Levit 9 23. Shall be] shall be full of the signs and effects of his presence and divine power, in light of heavenly truth, in power of his Spirit, to be a safeguard and defence.  
V. 11. Set his hand again] namely, after the first notable deliverance out of Egypt. The remnant] this may be understood generally of all the Elect, which shall be gathered out of all parts of the world into Christ's Kingdom, or particularly of the Jews, who at last shall be recalled, and restored to the body of the Church, see Rom. 11. 25. 26. From Pathros, see of these names of Nations, Gen. 10. 10, 14, 18, 22.  
V. 12. The dispersed] see John 7. 35. Jam. 1. 1. 1 Pet. 1. 1.  
V. 13. The envy also] that is to say, all the Church shall be united in perfect concord against the enemies of Christ's Kingdom. He hath a relation to Ephraim's almost continual envy to Judah for the Sovereignty, from whence proceeded the separation of the ten Tribes, and the civil wars amongst the people, which caused great calamities.  
V. 14. Them of the East] the Italian, the children of the East; namely, the Eastern people, Arabians, Chaldeans, etc.  
V. 15. The tongue] namely, the gulf of the red Sea, which comes out of the Ocean Sea, and runs almost to the head of Egypt, see Zach. 10. 11. Shake his hand] he alludes to Moses his dividing of the Sea by striking it with his rod, see Exod. 14. 16, 21. Over the river] namely, the river Nilus, which divides itself into seven branches, and runs many several ways into the Sea. Now all this is spoken figuratively, to show that nothing shall hinder the deliverance and gathering together of the Church.   

CHAP. XII.  
Vers. 1. THou shaltsay] namely, thou Israel according to the Spirit, or thou Church of God.  
V. 3. Shall ye draw] namely, by a lively faith, and with spiritual comfort, shall ye be partakers of the salvation which Christ hath purchased, and whereof he is the spring, John 4. 10, 14.  
V. 6. Great] he showeth himself to be such by his glorious deeds and works which he doth.   

CHAP. XIII.  
Vers. 1. THe burden] this word amongst the Prophets, doth often signify a prophecy of threatenings and curses, which are like unto an unsufferable burden to them upon whom they are denounced, see 2 King. 9 25. Jer. 23. 33.  
V. 2. Lift ye up] a representation of the Persians and Medes enterprise against Babylon. As if he should say, Let the Army be gathered together, and let a signal be given for the assault. Unto them] namely, to the Medes. Into the gates] of Babylon, which is the Imperial seat, and royal Residence, the City wherein dwell the great Officers of the Kingdom, who were so many. Princes, Isa. 10. 8.  
V. 3. I have commanded] namely, by a secret inspiration and motion of my providence, and not by any express command, see 2 Sam. 16. 10. Isa. 36. 10. Even them that rejoice] the Italian, that triumph; namely, those brave Soldiers belonging to my glorious Majesty, whom I make victorious and triumphant, through my power which accompanieth them.  
V. 5. Of heaven] a popular and vulgar kind of speech, because that to the eye the hemisphere of Heaven seemeth to rest upon the plain of the earth, and to be bounded by it, see Neh. 1. 9 Mat. 24. 31. The whole land] namely, the Babylonian Empire, which through excess of ambition, termed itself the universal Empire of the whole world, see Dan. 2. 38.  
V. 7. Therefore] because this shall be God's work, no humane power nor strength shall be able to oppose it.  
V. 8. Their faces] they shall look dim, and full of horror through fear, and through the disasters of war, see Lam. 4. 8. and 5. 10. Ezech. 21. 3.  
V. 10. For the Stars] a figurative description of an extreme horror and ruin, all manner of direction, order, counsel, conduct, and relief from God being quite taken away, as if the world had no light at all from above, see Ezech. 32. 7. Joel 2. 31. and 3. 15.  
V. 11. Of the terrible] the Italian, of the violent; or of tyrants.  
V. 12. A man] that is to say, they shall all be slain, and no man shall redeem his life with money.  
V. 13. Therefore] namely, for the sins mentioned, vers. 11. I will shake] a figurative description very freqent in Scripture.  
V. 14. And it shall be, the Italian, and they shall be; that is to say, all his hired Soldiers, and such as come to aid him, shall disband themselves, and shall be dispersed, see Jer. 50. 16. and 51. 9  
V. 15. Unto them] namely, to the Babylonians:  
V. 17. The Medes] under which name are also comprehended the Persians, because that these two Nations were united under Cyrus his Empire, but by reason that the Medes were more ancient and worthy, the State takes its name from them, see Isa. 21. 2. Jer. 51. 11. Dan. 8. 20. Shall not regard] they shall kill all, without taking any ransom, vers. 12.  
V. 20. It shall never] the City of Babylon did stand a great while after it was taken by Cyrus in great splendour and power, but it then lost the Empire and command, whereupon began the decay of the City, and some ages after followed her total ruin. The Arabian] that is to say, the place shall be accursed and desolate by overflowing of waters or some other means, so that even those kind of people that lead a wand'ring kind of life, living upon thefts, or upon grazing of cattle, shall not be able for to live there for want of all manner of commodities.  
V. 21. Satyr's] the Italian, devils; in borrowed shapes, and hideous apparitions: your unclean spirits having their residences here in the world in such solitary and terrible places, see Isa. 34. 14. Mat. 12. 43.   

CHAP. XIV.  
Vers. 1. WIll have mercy] this prophecy was partly fulfilled at such time as the people returned from the captivity of Babylon, but was fully accomplished, by the Churches spiritual deliverance by the Messias. Choose] that is to say, after he hath reproved this people for their sins, he will again take them into favour, and restore them to their right and title of being the Church, namely, to be his elect, which general election may suffer such changes and alterations as are here mentioned, which cannot be in the immutable election of particular persons to eternal life. The strangers] namely, the Gentiles, made partakers of God's grace by the Gospel.  
V. 2. The people] that is to say, the Kings and Nations of the earth, shall labour and work means to establish Christ's Kingdom in the World, and gather up Gods elect into his Church, and they shall submit themselves unto him, and to his word preached unto them in the Church.  
V. 8. The Fir-trees] this according to the letter may be understood thus, that the very woods might rejoice at the destruction of the Babylonian Monarchy, because they should not now be cut down so fast, to be employed upon so many buildings, and to make so many warlike engines. Or it may be taken figuratively for those States, and Dominions which Babylon did subdue, and oppress, Ezek. 31. 16. Hab. 2. 17.  
V. 9 Hell] an ironical and poetical representation of the King of Babylon's coming into hell, and his entertainment there, as Isa 30. 33. Ezek. 32. 18, 21. The dead] the Italian, the Giants; namely, the ghosts of the Giants of the primitive World, Gen. 6. 4. set down in Scripture for examples of the damned, Job 26. 5. or for them which were after the flood, which were after the Founders of Empires, and violent dominations of the World, Gen. 10. 8.  
V. 11. The noise] this hath a relation to the sound of those instruments which were anciently used at funerals, Matth. 9 23. and because Babylon was taken upon a day of feasting, and public mirth; as if he should say, the sounds of thy music shall serve to grace thy funerals.  
V. 12. O Lucifer] the Italian, O Daystar; O thou Babylonian Empire, which wert as bright as the Daystar, called Lucifer. Which didst weaken] that is to say, which didst enfold many Nations in thy ruin, casting them to the ground with thy fall, even like a great Tree when it falls, crusheth down the little ones.  
V. 13. I will ascend] a description of the King of Babylon's bold enterprise against God's people and Temple, whereby he had (as it were) wagedwarre against God himself, and attempted to put him out of his throne, Dan 8. 10, 11. The Stars] that is to say, above the elect, who shine in the Firmament of the Church, as Stars do in the heavenly Firmament. Dan. 8. 10. or the Kings and Princes of the holy Nation. The mount] upon which the Temple is built, where the people do assemble themselves for to serve God, see Psal. 75. 2. In the sides] namely, in Mount Moriah, which was on the North side of Jerusalem, right over against the hill of Zion, which was on the South side, see Psa. 48. 2.  
V. 16. They that] a continuation of the infernal prosopopeia; namely, a representation of the dead, at the coming of the King of Babylon into hell.  
V. 17. That opened not, etc.] the Italian, that did not let his prisoners loose; he seems to mean the transporting of subdued Nations into far Countries, without any hope of return, which was used by Conquerors to the end to make their conquest sure, as 2 Kin. 16. 9 Isa. 36. 17.  
V. 18. All the Kings] that is to say, Kings for the most part when they die, are buried in their royal Cities, with great pomp, and solemn preparation.  
V. 19 But thou art] he means the last King of Babylon, which was as some think Belshazzar: or according to ancient Histories his successor, who had his Kingdom taken away from him, and died a great way from Babylon, see Dan. 5. 31. Abominable branch] as who should say, a bastard plant, unworthy the participation of these honours which are due to other Kings. And peradventure this is spoken, because that Darius the last King of Babylon, Dan. 5. 31. was not of the Royal line. As the raiment] thy person hath not any way been spared in the ruin of thine Empire: even as in wars the raiment and armour of such as were slain, being all bloody and soiled, are cast into the pit together with the dead carcases, over which they did according to the ancient custom, raise great heaps of stones, see Jos. 8. 29. 2 Sam. 18. 17.  
V. 21. For his children] namely, for the people of Babylon, or great ones, and Princes, Nor fill] that they may not re-establish, and strengthen their Kingdom, by building of new Cities, and making new plantations, as their Ancestors did, Gen. 10. 10. 11.  
V. 23. The Bittern] the Italian, the Owl; which bird useth to shelter itself in old and ruinous houses, see Zeph. 2. 14. Others translate it Hedge hogs, others Bitterns, which is a kind of Waterfowl, that maketh a great noise.  
V. 24. Surely as I have] now the Prophet returns to the foretelling of the Assyrians next discomfiture by the Angel, which he had spoken of, Chap. 10.  
V. 26. Upon the whole earth] namely, upon this great Empire, which calls itself universal, as Isa. 13. 5.  
V. 28. This burden] namely, this prophecy of threatenings and calamities, see Isa. 13. 1.  
V. 29. The rod] namely, because King Uzziah is dead, who made cruel war against thee, and conquered thee, see 2 Chr. 26. 6. The Serpent's root] namely, Uzziah who was the lesser enemy. A cockatrice] namely, Hezekiah, who warred more cruelly against the Philistines, and did destroy them, 2 King. 18. 8. A fiery] a figurative term taken from the Serpent in the desert, Numb. 21. 6. to signify a mortal, and unavoidable destruction.  
V. 30. The firstborn] namely, the most wretched and afflicted people of the Jews shall flourish again in a most happy estate under Hezekiah. I will kill] I will take away from thee all means of subsisting, and will cause thee to perish altogether even like a tree whose root dieth for want of nourishment. And he shall] namely Hezekiah:  
V. 31. Art dissolved] namely, in tears, or thou art dismayed, and affrighted. From the North] namely, from Judea, which was partly Northward from the Land of the Philistines. A smoke] a beginning of combustion, of war, which shall consume thee. None shall be] all the Jewish Nation shall be most willing to follow. Ezekiah at the appointed time, in this enterprise.  
V. 32. Of the Nation] the Italian, Of the Nations; which shall send to be informed of the wondrous works of the Lord towards his people, as 〈◊〉 King. 20. 12.   

CHAP. XV.  
Vers. 1. ARE] one of the chief Cities of Moab, Num. 21. 28. Deut. 2. 9 a prophecy of things to come, as if they were come already. Kir] it is the same City Kir-hareseth or Kir-haresh, Isai. 16. 7, 11.  
V. 2. He is gone up] that is to say, the Moabites are gone to the Temple of their Idol Kemosh, to seek for aid. Dibon] namely, the people of that City. The high places] namely, their Temples, Chapels, and other places of Idolatry, and false devotion. Over Nebo] namely, for the desolation of these Cities, which was already come, or was ready to come upon them. On all their heads] according to the custom of those times, and places, which was to shave themselves, in times of great sorrow and mourning, Leu. 19 27. & 21. 5. Deut. 14. Isa. 3. 24. Jer. 48. 37. Ezek. 7. 18.  
V. 3. On the tops of] which were made after the fashion of open terraces. See concerning this manner of public mourning, as it were to require help from Heaven, Isa. 22. 1. Jer. 48. 38.  
V. 4. Heshbon] names of certain Cities of Moab, Jabaz, a City in the confines of Moab. Num. 21. 23.  
V. 5. My heart] that is to say, the desolation of the Moabites shall be so cruel and doleful, that I tremble at it, and am moved to compassion every time I think of it, Isai. 16. 11. & 21. 3. Jer. 48. 36.  
V. 6. The waters] that is to say, these places which are now rich pastures, and well watered, shall grow wild and desert, see Isa 19 5. 7.  
V. 7. The abundance] namely, their Treasures, and provisions, shall be carried away into remote, and secret places, by the Arabian robbers, which shall fetch away this prey.  
V. 9 Of Dimon] this is thought to be the same City as was before named Dibon, and that the Prophet hath so altered the name of it, by reason of the great effusion of blood, which was to be in it for Dimon may signify a bloody place. Lion's] that is it to say, wild beasts, shall live in the Country made void of inhabitants.   

CHAP. XVI.  
Vers. 1. SEnd ye] the Moabites were subdued and made tributaries by David, 〈◊〉 Sam. 8. 2. and paid their tribute in Sheep and Lambs, 2 King: 3. 4. and the Kings of Israel had gotten it away from the Kings of Judah, after the separation of the ten Tribes. Whereupon Isaiah, under the terms of wishing them to return to the King of Judah their ancient Lord, doth exhort them to do homage, and convert themselves to the true God, who was known and served in Judea, and not among the ten Tribes. To the Ruler] which your vassal King paid to the King of Israel, his Lord and Master, 2 King. 3. 4. Sela] a place situate in the utmost confines of Moab, whereof there is no mention elsewhere.  
V. 2. It shall be] if ye persevere in your rebellion, you shall both be subdued, and driven out of your Count y. Arnon] a River upon the frontiers of Moab, Num. 21. 13.  
V. 3, Execute judgement] the Italian, Make a decree] besides this duty towards God, do thou use charity also, and humanity: decreeing by a public Law, that my people may have secure refuge in thy Country, when they fly before the Assyrians, see Obad. 14.  
V. 4. For the] that is to say, the time of my people's visitation shall not last for ever, but I will settle them again in peace and prosperity. And therefore you Moabites, make yourselves worthy of obtaining grace and favour at their hands, and do not any way give them cause of offence.  
V. 5. In mercy] or in piety, that is to say, those virtues of King Hezekiahs' shall establish his Kingdom, and make him mighty, wherefore think in time upon submitting yourselves unto him. The Throne] namely, the Throne of the Kingdom of judah. He shall sit] namely, Hezekiah a most virtuous and happy King, and a figure of Christ, in whom all this is perfecty and spiritually fulfilled, Dan. 7. 14, 17. Mic. 4 7.  
V. 6. The pride] through which he will refuse these my exhortations and good counsels. His lies] namely, his vain counsels and false confidences, his dissimulations, and cunning devices.  
V. 7. For the Foundations] namely, for the ruin, and subversion of this City from the very Foundations.  
V. 8. Languish] that is to say, they lie waste and desert. The Lords] namely, the great Potentates have with their Armies spoiled all the Country. Even unto] the Italian, which reached unto; hereby is showed the great extent of those Vineyards scattered up and down all the convenient places of the Land of Moab, even till beyond the Sea, namely, the lake of Sodom, jer. 48. 32. jazer] a City in the confines of Moab.  
V. 9 For the shouting] they were certain shouts and songs, whereby they encouraged one another, with mirth in the Fields while they were at work.  
V. 12. Is weary] with praying, complaining, and sacrificing to his Idol. On the high place] namely, the Temple of Kemosh. And thereby may also be meant a City of Moab called Bamoth-Baal that is to say, the high places of Baal, Jos. 13. 17. See. Jer. 48. 13.  
V. 13. Since that time] the Italian, in the ancient times] that is to say, which he had set down in his everlasting counsel.  
V. 14. Within three years'] namely, at the end of these years, the ruin of Moab shall begin by the Assyrians, and a long time after that, shall be accomplished by the Chaldeans. Wherefore the same things are also foretold by Jeremiah, ch. 4●. many years after Isaiah. As the years] the Jews do● hold that the longest time for which one may hire a servant, is three years; and the shortest for one year; which they gather from this place and from Deut. 15. 18. and from Isa. 21. 16.   

CHAP. XVII.  
Vers. 1. BEhold Damascus] this hath a relation to the taking and sacking of Damascus, and to the captivity of the people thereof by Tiglathpilezer, 〈◊〉 King. 16. 9 Amos 1. 5. and afterwards it was re-edified and inhabited by a new people.  
V. 2. The Cities] which were in the Tribe of Gal or Reuben, Num 32. 34. Jos. 13. 16, 25. and are here joined with Damascus: because that Tiglathpilezer that took Damascus, did also carry the Gadi●es, and the Reubanites into captivity, 1 Chron. 5. 26. for the ten Tribes were in league with the King of Syria, Isai. 7. 1, 2.  
V. 3. From Ephraim] that is to say, from the ten Tribes, named by the name of this which was the chiefest of them. The Kingdom] because that after this conquest of the Assyrians, and the death of Rezin, Syria became a Province to Assyria, and being come again into a prosperous state, was again taken and pillaged by the Chaldeans, Jer. 49. 23. They shall be] that is to say, the Syrians shall endure the same subversion of state, as the ten Tribes do, Isa. 7. 16, & 8. 4.  
V. 4. The glory of] namely, the power and Kingdom of the ten Tribes, which was first lessened by Tiglathpilezer, and then afterwards quite overthrown by Salmanezer, 2 King. 17. 6. The fatness] that is to say, his estate shall be much impoverished, and many of his commodities shall be taken away from him.  
V. 5. And it shall be] that is to say, they shall be all carried away into a strange Country like Cor● that is reaped and carried away out of the field in time of harvest. In the valley] which was near to Jerusalem, and very much abounding in Corne.  
V. 6. Grapes] that is to say, some small remnant of people shall remain in the Country.  
V. 7. At that day] when these calamities have happened, that small remnant shall be converted to me, and to my true service: which came to pass in part under josias, 2 Chr 34. 33. and was perfectly accomplished under Jesus Christ.  
V. 8. That which] namely, the Idols, the Groves which were consecrated by the Idolaters, Isai. 1. 29. Or the images] see Lev 26. 30.  
V. 9 A forsaken Bough] namely, after all the fruit is shaken of.  
V. 10. Of the Rock] see Deut. 3●. 4. Shalt thou plant] thoushalt t●ke much pains, and use much industry in tilling of ground: but the fruit thereof shall be carried away by thine enemies. Strange slips] rare and excellent ●●ips which were brought a great way either through curiosity, or for the rareness of them.  
V. 11. The day of grief] namely of the last desolation of the Assyrians Country.  
V. 12. Woe to] a new prophecy of the discomfiture of the Assyrians Army by the Angel, 2 King. 19 35. Of many people] or many sorts of divers Nations, whereof the Assyrians Army was composed.  
V. 14. Trouble] a horrible tumult, by reason of such a sudden slaughter.   

CHAP. XVIII.  
Vers. 1. SHadowing] which raiseth and sendeth forth such mighty Armies, that they seem to be thick Clouds of Locusts which shadow the Earth, which is ordinary in Ethiopia, Joel 2. 10. see concerning these innumerable Armies of Ethiopians, 2 Chron. 14. 9 So Armies are called wings, Isa. 8. 8. This prophecy seems to have relation to the conquest, which Nabuchadnezzar made of Ethiopia, together with Egypt. Beyond] or along by he Rivers.  
V. 2. Ambassador's] Ethiopia is divided into the Eastern, which was a part of Arabia, and the Western, and the Red-Sea in the middle, Gen. 2. 13. Numb. 12. 1. and it seems that the seat of the Kingdom, as in the Eastern part, so that they were fain to send messengers into the Western parts for to have levies of men made. By the Sea] namely, the red Sea, or Arabic gulf. Of Bulrushes] according to the ancient custom of those Countries, which in some places lasteth to this day, to make the easier way against the stream, by rocks, flats, and falls of Rivers. Scattered] the Italian hath it, Of a long stature] Heb. a Nation of long extent: which is a thing, namely, their tallness that hath been obse●ed at all times in the Ethiopians. Peeled] without hair, or smooth, having no hair upon their bodies, which is also a property of those Country bodies by reason of the excessive heat. A terrible people] namely, the most savage and rude amongst them, which are those that dwell in the innermost parts of Ethiopia, far from the Sea, looking more black and horrid, and being more barbarous than the others. Trodden] namely, a vile and abject Nation, kept in extreme slavery, a thing proper to the Moors and Ethiopians, both in their own Country, and abroad. The Rivers] this is also one of the properties of Ethiopia, namely, that the Rivers Nilus and Niger, overflowing by reason of the great reins in Winter, do wash away all the fatness of the Land: whereupon Egypt was by the ancients called the gift of Nilus.  
V. 3. All ye] that is to say, I do bring the world tidings, of the Chaldeans general overrunning the Country. Wherefore so soon as ye shall perceive it once to begin, you must expect the continuance of it, until such time as all that be accomplished, which I prophesy unto you:  
V. 4. I will] that is to say, I will give the Chaldeans leave to go on with this their great enterprise, and will no way hinder them, only I will have the eye of my providence open, and fised upon my Church, to comfort, conduct, and defend her amidst all these tempests, as I did at her coming forth of Egypt, and in the wilderness, by the fiery, and cloudy pillar. Isa. 4. 5.  
V. 5. For] that is to say, the effect of my sufferance shall be this, that the King of the Chaldeans shall conquer and destroy the great states of the world before they be grown old and weak with age, even as if one should cut and dress a Vine where it is budded, and ready to bear fruit.  
V. 6. Left] that is to say, they shall be left for a prey, to their Conquerors and new Lords; or to the eves and robbers on the high way, as it often falleth out in new conquered Countries.  
V. 7. In that time] namely, after all these ruins and calamities, the Ethiopians shall be converted to God under the Gospel, and shall embrace the Christian faith, which indeed hath been so, and is so to this day, see Acts 8. 27, 37. Shall the] a figurative description of that people's spiritual subjection to Christ's Kingdom, with terms taken from tributes and presents which are brought to earthly Kings and Princes, as Psa. 68 31. & 72. 10. Isa. 16. 1.   

CHAP. XIX.  
Vers. 1. RIdeth] a prophetical description of God's sudden, and unlooked for judgements, executed by the Chaldeans upon Egypt, as Psa. 18. 9 & 104. 3. The Idols] all the devil's endeavours, who is served in those idols, and thereby seduceth men, making a show of defending those that worship him, shall be quite overthrown, see Exod. 12. 12. and the belief which men had in them shall vanish away, and the images themselves shall be beaten down and destroyed, Jer. 43. 12. or carried away into captivity according to the custom of the heathen, Isa. 46. 1.  
V. 2. Set the] raising wars and civil factions amongst themselves. Kingdom] namely, a province or rectories, for Egypt was divided into rectories.  
V. 3. The Spirit] namely, their strength, valour, and heart shall fail them at their need, familiar spirits, see Leu. 19 31.  
V. 4. Cruel Lord] namely, Nabuchadnezzar King of Babylon, Jer. 46. 26.  
V. 5. The waters] a figurative description of an extreme desolation of Egypt which had all its pleasure, profit, richeses and security coming in by Sea, the chiefest means of their great traffic and by means of the River Nilus, which is the cause of the Country's great fruitfulness.  
V. 6. Turn the Rivers far away] the Italian, the Rivers shall go back] namely, by reason of the falling of the waters. Of defence] Egypt is often times thus called, by reason of the Hebrew names signification. The Country being much strengthened by means of the waters▪ Others construe it as though he meant great banks raised up upon the sides of the Rivers.  
V. 7. By the Brooks] being swoon and growing upon grounds all wet and dirty by reason of the overflowing of the River Nilus. Driven away] they shall be all spoiled, through the rage & desolation of war, which shall be▪ like the overflowing of a River.  
V. 9 In fine Flax] which was one of the singular and choicest rarities of Egypt, see 1 King. 10. 28. Prov. 7. 16.  
V. 11. Zoan] a most ancient City of Egypt, Num. 13. 22. called Tanes by some authors. Say ye] that is to say, you make your boasts to him, and make him in a manner believe that wisdom is proper and hereditary to you from father to son.  
V. 12. Thy wise men] which professed they could foresee things to come, see Gen. 44. 15. Let them tell thee] that is to say, let them tell thee how whilst I Isaiah am speaking, that thou mayst in time provide therefore: Or that then thy mind may be certainly informed, that such things will happen.  
V. 13. Noph] a City which by some Authors is called Memphis. Deceived] by the false judgement of their discourse, giving the King ill grounded counsels. Or by false predictions. Of the Tribes] namely of their communities or rectores.  
V. 14. Hath mingled] hath taken away their understanding, and hath troubled them as if they had drank some amazing or sleeping drink. In his vomit] namely, whilst he is yet overcome with drink. Or, reeling amongst his ordures.  
V. 15. Which the head] that is to say, which either great or small shall do.  
V. 16. Of the shaking] he alludes to Exo. 14. 26.  
V. 17: The Land] the Egyptians shall be dismayed and terrified by the news of the conquest and desolation of Judea, as well by reason of the neighbourhood, as also because Judea stood as a wall before Egypt. And because there was the same cause of war between the Chaldeans and Egypt, as was between Judea and the Chaldeans, Jer. 37. 5. and especially because God having not spared his own people, would much less spare the Egyptians. Against it] namely, Egypt.  
V. 18. In that day] after these and other evils are fallen upon Egypt, I will communnicate my knowledge and grace, to a great part of them, in the time of the Messias. Speak the] namely, they shall serve one God: Figurative terms, taken from that, God having chosen to himself one only people would be called upon in one only language which was by him sanctified, see Nehem. 13. 24. And swear] the word oath being often taken for a summary professing of the true God. Ps 63. 11. Isa. 45. 23. The City] called by some author's Heliopo'is, Jer. 43. 13. where the most solemn idolatry was used. The meaning is, that the greatest Idolaters should be converted, and turn to the true God.  
V. 19 An Altar] a figure taken from the ancient custom of setting up Pillars and Monuments in manner of Altars consecrated to God, for a memorial that they did profess the true religion, see Gen. 28. 18. Exod. 24 4. Jos. 22. 10, 27. At the border] upon the confines of the Land of Israel. He hath a relation to that which was done, Jos. 22. 10. for a testimonial and bond of their communion in Gods true service.  
V. 20. For a sign] for a proof of their voluntary binding themselves to God, and his service. He shall send them] he shall make them partakers of everlasting salvation acquired by Jesus Christ, sovereign King of his Church.  
V. 21. And shall do] according to the stile of the Prophets, he describeth the spiritual service, with words signifying the old ceremonial service.  
V. 22. And heal it] he shall restore and re-establish it, especially in a spiritual way.  
V. 23. A high way] instead of great and bloody wars, which these Nations have had one with another, they shall be reconciled, and reunited in Christ, in the peace of the Spirit.  
V. 24. Shall Israel be] that is to say, it shall have as much right and share as the Gentiles which are called by the Gospel. Which is spoken as well in regard of those Jews which God enlightened at the beginning of the Gospel, as of their full conversion and calling, which shall be at the appointed time, see Rom. 11. 12, 26. Eph. 2. 14.  
V. 25. The work of] not only because of their first creation, but also by reason of their spiritual regeneration in Christ, Psa. 100 3. Eph. 2. 10.   

CHAP. XX.  
Vers. 1. TArtan] there is no mention made any where else of this siege: there is indeed mention made of one Tartan, amongst Sennacheribs Capraines, 2 Kin. 18. 17. which is thought to be the same man, and Sargon Sennachcrib.  
V. 2. The Sackcloth] he seems to mean that thick rough garment which Prophets did use to wear, 2 King. 1. 8. Zech. 13. 4. Math. 3. 4. Others are of opinion, that the Prophet in these doleful times, did publicly wear a mourning kind of habit. Naked] in his shirt or in a short under-garment, without his outward vesture, which covered all his body. See 1 Sam. 19 24. Mi. 1. 8. for to be habited like unto slaves or prisoners.  
V. 3. Three years] for a sign of what should happen to Egypt in the space of three years, for so long were the Chaldeans in conquering of Egypt and Ethiopia.  
V. 4. The King] the Scripture makes no mention of any other destruction of Egypt, but only that when Nabuchadnezzar the King of Chaldea destroyed it, and therefore we must h●re take Assyria for Chaldea, according to the Prophet's frequent custom: For the Chaldeans subdued Assyria, and united it to their Empire. Their Buttocks] an ignominious manner of dealing with such as were taken prisoners in the wars, Isa. 47. 2. see 2 Sam. 10. 4. To the shame] Or the egyptians shame, see Jer 13. 22, 26.  
V. 5. And they shall] namely, private persons, seeing the Country overthrown and conquered.  
V. 6. This Isle] the Italian, this desolate Country; namely, Judea, which was set upon and destroyed before Egypt or Ethiopia, Now the Prophet means to speak of that poor remainder of Jews which fled into Egypt, after the destruction of their own Country, Jer. 43. 7. Whether] namely, to Egypt. We sty] at all times for refuge, and for a defence against the Chaldeans: these two Empires having for a long time stood in an equal balance.   

CHAP. XXI.  
Vers. 1. OF the desert] Babylon is so called, because it is likely that it was to be destroyed, and turned into pools of water, Isa. 14. 23. Jer. 51. 42. It cometh] the Italian, he cometh; namely, Cyrus, who took Babylon, who came out of Persia, a place which is desert in many places, hilly, and rugged, especially towards Chaldea.  
V. 2. The treacherous] that is to say, the Chaldeans Empire, which was founded and governed, by frauds, and oppressions, and hath been used after the same manner by the Persians. Elam] a part of Persia. The sighing] of the Nations which were oppressed by Babylon's tyranny, and chiefly my people. Have I made] God's words.  
V. 3. Therefore] the Prophets words being terrified by what was revealed unto him in a vision concerning the ruin of Babylon.  
V. 4. The night] he seems to have a relation to what was showed in the vision, namely, that Babylon should be taken on the night of a festival day, and of public rejoicing, Jer. 51. 39  
V. 5. Arise] a description of the sudden assault. Anoint] as who should say, make clean your Arms. And the Prophet seems to set forth, the Chaldeans secureness, and negligence in standing to their Arms.  
V. 6. Go set] all this was done in a vision as it were drawing out in a table, the approaching of the enemy's camp and the taking of Babylon.  
V. 8. I sland] the Prophet tells the Lord how he is grieved, because that having kept him so long in a vision, and in the contemplation of the preparation made for Babylon's ruin he had not yet showed him the full execution of it. Whereunto God answers, declaring it to him by way of an irrevocable decree.  
V. 9 Chariot of men] namely, Charets of war, opposite to Charets to carry baggage, see Isa. 22. 6. And he] namely, God.  
V. 10. Of my floor] that is to say, the Kingdom which I purpose to thresh and beat down, like straw on the floor. Have I declared] the Prophets words to the Church.  
V. 11. Dumah] this was the Country which belonged to Ismaels' posterity, Gen. 25. 14. and by this, or with this, seem to be meant and understood the Edomites, a neighbouring Nation. He calleth] a representation of the anguish the Edomites were in, during these dangers, as if they had desired to be certified by the Prophet of some certain news. Watchman] that is to say, O thou Prophet, whose office it is to see and foretell things to come, (as after night is past they use to set watches upon high places, especially in time of war) tell us, if thou hast any good advice or council to give us.  
V. 12. The Watchman] that is to say, I can say nothing to you from God, but that your calamities will surely come to pass; and they shall be accomplished like to an entire day, consisting of day and night. If ye will] all your cares and foresights, cannot prevent your evils, which are unavoidable, see Jer. 49. 7 Ezek. 35. 2 Obad. 5.  
V. 13. Shall ye lodge] all the Country being full of Soldiers, you cannot now securely travail in great companies, according to the Custom of the Country, Goe 37. 25. Job 6. 19 Of Dedanim] people of Arabia, descended from Abraham by Keturah, Goe 25. 3  
V. 14. Brought water] a prophetical description of the flight and affrightment of the Arabians, at the Chaldeans coming.  
V. 16. Within a year] the Arabians being overcome by the Chaldeans, Jer. 49. 28. Long after this prophecy. This must not be understood of the time that was between the prophecy and the fulfilling of it; but of the time that this war lasted against Arabia, as Isa. 20. 3. According to the] see upon Isa. 16. 14.   

CHAP. XXII.  
Vers. 1. OF the valley] he doth obscurely speak of Jerusalem, which was encompassed with hills, Psal. 125. 2. and calls it, the valley of vision, by allusion to the name of jerusalem, for Salem signifieth a place where God sees and provides, see Gen. 22. 14. What aileth thee] a prophetical representation of the siege, and sacking of jerusalem. Gone up] the house tops were made like unto great open terraces, and they went up to them in time of public mourning and calamities, as it were to present themselves openly to God, and to ask and beg relief at his hands, see Isa. 50. 3. jer. 48. 38.  
V. 2. The slain men] he hath a relation to Zedekiah and his men of war, who were taken after they fled out of the City, whereof the chief were slain, jer. 39 4.  
V. 4. Said I] the prophets hearty sorrow for the miseries which were to come upon his Nation. Of the daughter] that is to say, of the City or Communality.  
V. 6. Elam] a people of Persia and Media who served the King of Babylon in this war. Of men] see upon Isai. 21. 9 Kir] an Easterly Nation in Persia or Media, 2 Kin. 16. 9 Uncovered] that is to say, have taken their Arms, for in time of peace they wrapped up their Arms for fear of rufting.  
V. 8. The covering] namely, the Rampire and defence, that is to say, God's protection, see Exod. 32. 25. Num. 14. 9 Mic. 1. 11. Thou didst look] O people you have looked after and trusted in humane means for to defend you. The house] he means the royal Palace, which was called the house of the wood of Lebanon, 1 King. 7. 2. which was also the armoury for the King's guard, 1 Kings 10. 16, 17. 2 Chron. 12. 10.  
V. 9 Ye gathered] you Jews will imitate by reason in your fear, Hezechiah by prevailing against the Assyrians in cutting off the waters from them, and bringing them into the City by pipes under ground, 2 Chron. 32. 4. 30. but not in his faith, having a recourse to God by prayers & humiliation.  
V. 10. Numbered] to know the certain number of the inhabitants, and the people which were for defence, for to give every one their charge, and to distribute the provision of victual.  
V. 11. Between the two] this was a place on the north-side of Jerusalem, where the gathering of waters was, between the wall of the City and another compass of wall within side, which was called Bezera, see 2 King. 25. 4. Jer. 39 4. For the water] a great pond, into which were gathered and kept the waters which came from the upper pool, Isa. 7. 3. which was formerly made by Solomon, Nehem. 12. 14. and therefore is called The old pool, or fishpond, opposite to that which Hezekiah made, 2 Kings 20. 20. and is here called, The lower pool, verse 9 Looked] by faith, conversion, and prayer. Unto the maker] namely, to God who is the author of these judgements and visitations, see Isa, 37. 26. Others, to him that made i●, that is to say, That built and established Jerusalem and his Church. Long ago] he hath a relation to this vision, which was long before it came to pass.  
V. 12. Call] that is to say, hath given you great cause of grief for to bring you to repentance. To baldness] the Italian, to tearing of hair; as Ezr. 9 3. Mich. 1. 16.  
V. 13. Let us eat] a representation of the people's profane and desperate thoughts in their calamities.  
V. 14. And it was] or, and the Lord of hosts hath revealed himself to mine ears; that is to say, to me, speaking as followeth.  
V. 15. Treasurer] it should seem that he was the chief, both for the state and for the treasure. Shebna] it may be the same man, as is mentioned, 2 King. 18. 18. where he is named Secretary. There is not any mention made elsewhere of the evil carriages, nor of the end of this man. Others by conjecture only do believe that he was deposed from his government and made secretary only, and that, that was the beginning of his fall, which was here foretold by Isaiah.  
V. 16. What hast thou] that is to say, thou art unworthy of this high degree, and oughtest to be deposed, and therefore shalt not enjoy these honours till thine hour of death, upon which hope notwithstanding thou'buildest thyself this stately Scpulchre. And whom hast] he seems to have a relation to Sh●bnas base and foreign parentage: his meaning is, thou art as it were a new man, and therefore oughtest not to build thyself a Sepulchre in thy life time, after the manner of great ones, who have burying places common for all their postcrity from father to son. And if thou imaginest to give a beginning of this pomp in thine own person; know, that being condemned by God to an ignominious end, thy burial cannot be hononourable.  
V. 17. Cover thee] the Italian, quite cover thy face; as they used to do to criminal, condemned men, whose faces they covered, as being persons unworthy to see the sun any more, and persons fraught with ignominy, see Est. 7. 8 Job 9 24.  
V. 18. There shalt thou] namely, in that base estate which thou shalt be brought into from all thy forepassed power and glory, during which thou didst pompously ride on horseback, and in thy chariot.  
V 21. With thy girdle] a sign of power and of command, Job 12. 18, 21. Isa. 11. 5. and 45. 1. 5.  
V. 22. And the key] which is a badge of the general superintendency of the Palace, so Eliakim was a figure of Christ, Rev. 3. 7. He shall open] what soever he shall do in the managing of his place shall be hrme and unvariable, there shall be neither let, nor opposition.  
V. 23. Fasten him] that is to say, I will establish him in his state, and he shall be a sure stay to all his kindred, yea, to all the tribe of Judah, which shall be honoured and exalted through his dignity.  
V. 24. Shall hang upon him] all other inferior Offices, which are but as branches of the general superintendency, shall depend upon him, and he shall order them in very good sort. All vessels] he seems to mean all persons in inferior places and offices, as the officers belonging to the cellar, to show that through his virtue and care, the King's house should be well governed, even in the meanest and most abject places.  
V. 25. The nail] namely, Shebnah, who seemed to be so firmly established. And the burden] those that were in his favour and depended upon him, and did wholly rest upon him.   

CHAP. XXIII.  
Vers. 1. Howl] for the loss of your voyages and commerce. Tarshish] namely, of the great Sea It is] namely, Tyre. Is laid waste] that is to say, it shall be destroyed first by Nabuchadnezzar, Ezech. 26. and afterwards utterly by Alexander the great. Now Isaiah joineth together in one these two calamities, as the beginning and the ending of one and the same desolation. Of Chittim] namely, from the Macedonians, see Gen. 10 4. Numb. 24. 24. Dan. 11. 30. It is revealed] that is to say, It is come upon them suddenly.  
V. 2. Be still] the Italian, be silent; through horror and confusion. Of the Isle] namely, of Tyre, which stands in a little Island encompassed round about with the sea.  
V. 3. Her revenue] that is to say, Tyre had all her provision of victuals out of Egypt, where the river Nilus, with its overflowing, did cause great plenty in the Country.  
V. 4. Zidon] a great City near to Tyre, and joined with it as it were one st●●e, see Ezech. 28. 21. The Sea] that is to say, There shall no more Colonies be sent into other Lands and places from Tyre and Zidor, Queens of the Mediterranean Sea, as there hath been heretofore by reason of the number and wealth of that people, to the great increase of their power and glory. The strength] that is to say, Tyre, a very strong City, as well by reason of her strong walls, as by reason of her being encompassed with the Sea.  
V. 5. Sorely pained] fearing to be in the same manner assaulted by the Chaldeans, whereunto the taking of Tyre gave an occasion, and made the way eahe, see Ezek 29. 18.  
V. 6. Posse ye over] that is to say, O ye Tyrians and Zidonians, go your ways wand'ring by Sea into strange Countries, flying from your enemies, or being carried captives into far Countries.  
V. 8. The crowning] the Italian, the crowned; namely, the royal City, which hath the title of a Kingdom, Ezek. 21. 2, 12.  
V. 10. Pass] that is to say, O you Tyrians, that are as children of the Sea, go your ways into captivity. As a river] whose water neve● stay: which seems contrary to the Sea, which doth not ●un into any other place, as their former estate was, namely, firm and constant. Strength] the Italian, girdle; that is to say, thou art no more begirt with walls and rampires, Ezek. 26. 4. Or figuratively, thy strength, power, and dominion is gone.  
V. 11. Over the sea] over the Lands and Provinces upon the Sea coasts. Against the merchant city] the Italian, against the Canaaneans; from when●e the Tyrians and Zidonians had their original, Gen. 10. 15, 19  
V. 12. Virgin] that is to say, ye people of Tyre, that were never subdued, and whose slate h●th remained still untouched under the government of your own natural Lords. Daughter] some do understand th●s particularly of Tyre, which was founded by the Z●donians.  
V. 13. Behod] if any one judge this fall of Tyre to be impossible and incredible, let him consider what hath happened to more ancient and mightier States, as the Chaldeans, who were formerly subdued and swallowed up by the Assyriars, Gen. 10. 11. and shall hereafter be destroyed by the Persians, for an example of that which shall be done to the Tyrians by the Macedonians, see Amos 6. 2. This people] namely, the Tyrians had not yet any form of State or Common wealth. The Assyrian] namely, Ashur the son of Sem, who certainly did not found the Babylonian nor Chaldean Empire, but the Assyrian, of which Nineuch was the head, Gen. 10. 11. but because that in the ensuing times Babylon increased greatly by the conquest of Assyria; the foundation of all Cha●d●a is attributed to Ashur. For them] namely, to bring those people that were dispersed af●er the ruins of the flood into Cities and Communalties, see Job 3. 14 and 15. 28. The towers thereof] or the Forts, that is to say, The Cities fi●ting to inhabit and to be places of defence.  
V. 15. In t●atday] namely, at that time as the Chaldeans thall bring these things to pass. Be forgotten] be desolate and forsaken by God and men. Seventy] namely, from the time that Tyre was taken by Nabuchadnezzar, until the ruin of the Babylonian Empire by the Persians, under whom Tyre did ●ise again into her former state until the days of Alexand●r the great. According to] namely, so long as the Empire of Babylon shall last. Shall Tyre, etc.] the Italian, Tyre shall have in her mouth as the song of an harlot; that is to say, she shall fall to her old traffic, whereby she shall draw strange nations unto her.  
V. 16. Take an harp] he alludes to the great delight the Tyrians took in the a●t of Music, to which they were addicted, Ezech. 26. 13. and 28. 13.  
V. 17. To her ●ire] the Italian, to her gain; the Hebrew word properly signifieth the infamous gain of a whore. Shall commit fornication] the Scripture useth this term only to show the concourse and mixture of strange Nations; upon occasion only of profane commerce, and of gain obtained by cunning and deceit, see Ezek. 16. 17. Revel. 17. 2. and 18. 3. Upon the] namely, with great pride and ostentation.  
V. 18. And her] the Italian, but in the end her; that is to say, God by the Gospel's sha●● call the Tyrians also unto him, Psal. 87 4. Acts 21. 3. and then their trading, which before was defiled with avarice, shall be sanctified by charity towards those which are of the household of faith, see Zech. 14. 20.   

CHAP. XXIIII.  
Verse 1. THe earth] the Italian, the co●ntrey; namely, judea.  
V. 2. The priest] that is to say, as well the politic as the Ecclesiastical order, in which consists the order of the state shall be overthrown: or all shall be dealt with alike, great and little.  
V. 5. Is defiled] with blood, murders, rapes, and other cruelties and outrages of war, and hath not been kept with that respect as is due to a Country consecrated to God.  
V. 6. The curse] namely, the curse of God, or the punishment of their perjury, for violating the oath which they had made to God, see Deut. 29. 20. Are burned] are consumed by the combustion of war: or dried up like a river through an extreme drought.  
V. 11. For wine] the Italian, for want of wine; because all occasions and means of mirth have been taken away. The mirth] since the people's captivity, all manner of mirth and pleasure hath ceased in the country.  
V. 13. When thus] that is to say, that small remnant of people that shall escape the wars, shall be all gathered together and carried away captive to Babylon, or shall voluntarily exile itself into Egypt, and so the land shall remain empty.  
V. 14. They shall sing] at the time of their deliverance. For the majesty] the Italian, for the height; namely, for his glorious power showed for their deliverance. From the sea] namely, from those far Countries whither they were carried.  
V. 16. Have we heard] a description of the confession of their sins which the Jews should make in Babylon, and of God's Justice in visiting them, see Dan. 9 5. Isaid] namely, I Isaiah even at this time do lament their grievous transgressions before the punishment fall upon them, as they themselves shall afterwards confess.  
V. 18. He who slecth] that is to say, He that escapeth from one danger shall fall into a greater, Amos 5. 19 The windows] that is to say, God's Judgements shall come pouring down upon the earth like a deluge, Gen. 7. 11. Psal. 42. 7. and therefore there will be no way to avoid them.  
V. 20. The transgression] it shall be so overburthened with grievous punishments for our sins, that the Lord shall even overthrew it. Not rise] it shall not be able to stay the ruin, nor know how to get out of it, as it did in the former calamities, though at last it shall please God to restore it wi●h his almighty hand.  
V. 21. The boast] namely, the Church likened to the Stars of the firmament for the dignity of her heavenly vocation, Dan. 8. 10. see Isa. 34. 4, 5. Lam. 2. 1. The Kings] namely, of the world, and all their might.  
V. 22. Bee visued] with God's grace by Christ's coming upon the earth, who shall be the Sun of righteousness, and the day spring from above, who with his sovereign divine brightness shall darken all other inferior and worldly lights, as a great light dims a lesser, see Luke 1. 78.  
V. 23. Shall reign] in the person of his Son, manifested to the world and raised up in glory. Before his ancients gloriously] the Italian, there shall be glory before his ancients; that is to say, God in the glorious power of his Spirit shall be present in his Church, signified by the ancients, or heads of the ancient people, see Exodus 24. 9, 10. Revelation 4. 4.   

CHAP. XXV.  
Vers. 2. ACitie] namely, of the enemies of thy Church: A palace] the Italian, Castles; into strong places kept by foreign soldiers.  
V. 3. Therefore] in the time of the Messias thou shalt make these ruins of States and Nations serve for their conversion when they shall see thy Church, though poor and weak, subsist in the world against all oppositions.  
V. 5. The noise] namely, the furious commotions and enterprises of thine enemies. As the heat] even as the greatest heat in the driest desert is abated by some cloud that shadoweth the air, or is resolved into rain.  
V. 6. Make unto all] he shall distribute unto all Nations gathered together in his Church his spiritual gifts and graces, see Psal. 22. 26, 29. Pro. 9 2. Matth. 22. 2. Wines on the lees] the Italian, excellent wines; the Hebrew word properly signifieth Wine that hath not been racked, but is yet upon the lees, see Jer. 48. 11.  
V. 7. The face of the] namely, the vail of blindness and want of knowledge of God and of his mysteries, which naturally is in all men, 2 Cor. 3. 15.  
V. 8. Swallow up] or destroy, that is to say, Christ the true everlasting God shall by his death destroy the prince of death, and death itself, especially in the blessed resurrection, so that it shall never more have any power over his members, 1 Cor. 15. 26, 54. 2 Tim. 1. 1●. Heb. 2. 14. Rev. 20. 14. and 21. 4.  
V. 10. The hand] that is to say, his power shall be for ever present and effectual in his Church. Moab] by the name of this Nation is meant all other Nations that are deadly enemies to the Church, by reason of the extreme fierceness of that Nation, see Isa. 16. 6.  
V. 11. Shall spread forth] he shall execute and work his will at his own pleasure, without any opposition.   

CHAP. XXVI.  
Vers. 1. IN the land] namely, in the true Church under the Gospel. We have] that is to say, the Church wherein we are, is safe against all dangers; for the eternal salvation which God hath given us through Christ, is the cause and ground of our deliverance from all our enemies, and from all evils.  
V. 2. Open ye] let all believers, who are justied and sanctified by God, have free entrance and abode therein, indifferently without any distinction of Nations.  
V. 5. Them that dwell] namely, all the powerful enemies of the Church, 2 Cor. 10. 〈◊〉.  
V. 6. The foot] that is to say, the believers, though poor and weak according to the world, shall tread upon all contrary powers which are overthrown by the power of God, Rom. 16. 20. Rom. 2. 26.  
V. 7. The way] thou guidest and directest him happily in all his affairs, see Psal. 143. 10. Prov. 21. 8.  
V. 8. Have we] namely, we believers have always had our hope and confidence in thee, even then when thou hast wrought against us in the rigour of thy punishments. To the remembrance of thee] namely, to all the signs, gauges, and testimonials which thou hast given us of thy grace, by thy Word, Sacraments, and Works.  
V. 9 In the night] amidst the horridest darkness of affliction; words of every believer, who is taught by the Lords punishments to turn to him, and have a perfect confidence in him, Psal. 119. 67, 71. whereas the wicked take an occasion, through God's patience, to grow worse.  
V. 10. In the land] namely, in the Church where justice and holiness of life ought to reign, and where the right way to God is, Psal. 143. 10.  
V. 11. Thy hand] thou dost wondrous works in the defence of thy children, but the profane and the hypocrites take no notice thereof, nor are not touched therewith no more than with a thing unknown. But they shallsee] they shall feel the effects of thy sovereign Majesty in thy just punishments. Their envy at the people] the Italian, thy jealousy for thy people] that is to say, They shall perish through thy just indignation against all those amongst thy people that are disloyal unto thee, and by the rigour wherewith thou persecutest thine enemies.  
V. 13. Will we make mention] out of thy pure grace and goodness hast thou given us occasion to remember thee for ever in praise and thanksgiving.  
V. 14. They are dead] namely, those Tyrants of thy Church. Therefore hast thou] namely, for the persecuting of thy Church.  
V. 15. Glorified] thou hast maintained thy glory by punishing even thine own people who had violated it, see Levit. 10. 3.  
V. 16. A prayer] the Italian, a secret lamentation; as well for the grievousness of their sins, as for the confusion of their consciences and minds.  
V. 18. We have been] we have used great endeavours, and conceived great hopes, that we should be able to free ourselves from our evils, but it was all in vain. Neither have] that is to say, we have not been able to overcome our enemies.  
V. 19 Thy dead] that is to say, O God, thy Church and thine Elect, which seem to have been destroyed by thee beyond hope of recovery, shall be miraculously reestablished, as it were by a kind of resurrection, see Rom. 11. 15. which is opposite to that he had said of the enemies irrevocable death, vers. 14. My dead body] words of each particular believer, who by faith applieth unto himself Gods general promises, see Job 19 27. As the dew] which caused the herbs of the earth to live and grow green when they were dry and withered. Thy dew] namely, thy grace and power, and especially thy spiritual grace in Christ, Psal. 72. 6.  
V. 20. Come my] God's exhortation to his Elect, to bear all his visitations silently and patiently, which shall be but short, in regard of the eternity of heavenly blessings, which he hath promised.  
V. 21. Come out] he shall take open vengeance from Heaven of his enemies for the death of his elect. Shall disclose] as desiring vengeance in open judgement, that is to say, God shall require account in Heaven of what shall seem hidden on earth under the veil of his patience.   

CHAP. XXVII.  
Vers. 1 SHall punish] shall destroy the devil and his kingdom, and all his instruments. With his] with the spiritual and invincible power of his word, Isa 66. 16. Rev. 1. 16. and 19 15, 21. Leviathan] a general name for all great fishes and sea monsters, Job 41. 1. by which here is meant the devil, as he is elsewhere called Serpent, and the great dragon, Rev●l 12. 9 and 20. 2. The Dragon] the Italian, the Whale whereby may also be meant the great Potentates of the world, which are the Church's enemies; as the. King of Egypt, who was her first persecuter, is called, Psal. 74. 13. Isa. 51. 9 Ezek 29. 3. and 32. 2.  
V. 2. Singye] that is to say, all believers have great cause to celebrate the Church's happiness to the glory of God, whose Vineyard she is, I●a. 5. 1. Ofred wine] of excellent and rich wine.  
V. 4. Fury is n●t] I will then show myself to be quite at peace with my Church. Who would s●t] who shall that be amongst men, that are but a●●●ornes and bushes before me who am a devouring fire, that shall, will, or dare to assault my Church any more, it being under my protection.  
V. 5. Let him tak● held] the Italian, Can any one take hold? who will be so rash, as to imagine that he can overcome me? He may make peace] let every one of mine enemies humble himself, and fly to my grace, which is the only way to overcome me, or else he must necessarily be destroyed, see Job 22. 21.  
V. 7. Hath he] God hath moderated those punishments which he infl●cts up●n his Church, and doth not use extreme rigour with them as he doth with the wicked whom he means ●o ●uine, but doth at the last happily restore them. Others translate it, Hath he smitten them, with the strokes of them that smote him? hath he been slain with the slaughter of them which were slain by him? that is to say, God hath not imitated the unappeasable and unsatiable cruelty of those men that are enemies to his Church, see 2 Sam. 24. 14. Or hath he smitten him as he smites those that persecute him? namely, with a bar of Iron, to send them into utter perdition.  
V. 8. In measure] not coming to a rigorous account with her, nor equalling the punishments, to the greatness of her iniquities, but tempering them so that they may but correct her, being no greater than she may be able to bear, 1 Cor. 10. 13. Debate with it] namely, with thy Church, which is as thy wife, driven by her misdeeds out of the Land of Israel, which is as thy house, Isa. 50. 1.  
V. 9 By this] by these punishments I will satisfy a father's just severity, for the misdeeds of his children. The fruit] namely, of these my corrections and visitations. To take away] that being converted from their idolatries, which is the wellspring of other sins, I may make them feel the pardon of their sins, and the effects of my grace. Altar] dedicated to idols. Groves] employed in idolatrous uses Lev 26 30. Isa. 1. 29.  
V. 10. Yet the] the Italian, therefore the] he gives a reason for what he had said, that the sins of the people should be purged, that is to say, they should be punished to the utmost with a just correction, when they were come to the height of excess.  
V. 11. When the boughs] a continuation of the figure of an utter destruction, as if a tree when it is green should be eaten and said upon by cattle, or be burned when it is dry. Will not have] namely, to spare them, so fair as the discipline of fatherly rigour w●ll extend, which is no way contrary to that which is spoken, vers 7, 8. for there he speaketh of the punishment of damning and accursing, and God, judgements upon his children do never ●e●ch so far.  
V. 12. In t●at dry] namely, at the time of those punishments. Shall beat off] a term taken from Trees, when the fruit is gathered, Isai. 17. 6. & 24: 13. From the channel] namely, from Euphrates unto the little Rivet called Sihor, which were the two uttermost bounds of the Land of Israel in length. Ye shall be] none shall escape.  
V. 13. In that day] after the execution of these my judgements, I will bring my people together again, which were scattered up and down in captivity. Which must chiefly be understood of the spiritual bringing together of the Saints by the Gospel.   

CHAP. XXVIII.  
Vers. 1. TO the Crown] namely, to the Kingdom of the ten Tribes, the chief Tribe whereof was Ephraim, for his number and power more glorious than Judah; and much given to all manner of dissoluteness, Host 5. 5. & 7. 5, 10. & 13. 1. Amos 6. 6. On the head] for the Country of the ten Tribes was more high and hilly than Judah's Country, which was lower towards the Wilderness. Others in the best, and the flower of the Country.  
V. 2. Hath] that is to say, he hath the King of Assyria ready at his command, for to execute his judgements upon the ten Tribes.  
V. 5. In that day] after the ten Tribes have been destroyed. He shall cause Judah to be glorified by his grace and miraculous protection, against his enemies, and by an excellent re-establishment of the state and Church under Hezekiah, Isa 32. 1.  
V. 6. And for a Spirit] that is to say, I will inspire righteousness and justice, in the King and Princes of Judah, and valour in his men of war for to beat back their enemies. A description of a happy state, governed justly at home, and able abroad to resist any endeavour of their enemies.  
V. 7. They also] namely, they of Judah also, have imitated, and shall imitate the foresaid sins of Ephraim, notwithstanding the good order which Hezekiah reestablished. Have erred through Wine] the Italian, have fallen in love with Wine; the Hebrew word signifieth, a violent passion which troubles the understanding, and causeth it to go astray out of the right way of reason, see Pro. 20. 1. Host 4. 11. In vision] in faithfully relating what they have received from God, in prophetic revelation. This hath a relation to Prophets. In judgement] this is spoken of the Priests, who were interpreters of the Law, and decided causes in judgement, see Deut. 17. 9 2 Chro. 19 8. Mal. 2 7.  
V. 9 Whom shall] these desolations do dim and dull their understandings, that they are not able to receive instruction nor correction by the word of God, Isa. 29. 10.  
V. 10. For precept must be] they are become so ●upid that one must propose God's Word unto them, as in the first rudiments to children, in a rough manner, whereas they should have been solid and perfect in it. Heb. 5. 12. & 6. 1.  
V. 11. For with] this people understand not the word of their God, though plain and intelligible, no more than if he did speak in an obscure and confused way, and in an unknown Language.  
V. 12. This is] in the observation of my Law consists your peace and security. 'Cause the weary] do so that your poor Country which hath been so much afflicted, may now be a little eased of the scourges which she is threatened with.  
V, 13. The word] I will punish their wilful rebellion with a greater blindness and astonishment, so that being no way guided by my word nor spirit, they may fall into final ruin.  
V. 15. We have] we are, or at least hold ourselves to be safe from any dangers. Scourge] whereof is spoken, vers. 2. We have made] that is to say, we have provided for our safeties with frauds and deceits.  
V. 16. Therefore] because that your sins being grown to their height, my justice requireth to have you punished; therefore I will first provide for the comfort of mine elect, to confirm their souls by faith in the promised Redeemer, which is the only foundation and prop of the staggering Church, and afterwards I will come to the rigorous execution of my judgement. Isay] the Italian, That have laid; I have not only appointed that my son should be the foundation of the Church, but have also planted faith in him in the hearts of mine elect, that leaning upon him they may stand to any manner of proof or trial. Shall not make haste] the Italian, shall not go astray; Heb. shall not make haste, because that folks which are out of their way, do run up and down at random to find it again without any judgement.  
V. 17. Judgement also] but as for you wicked ones, I will deal with you in my justice, And will make your punishments equal with your faults. The hail] whereof, see vers. 2. The refuge] whereof see vers. 15.  
V. 19 By morning] beginning still again without any rest. Shall be] the cry of the enemies coming shall yield no remedy for it, it shall serve but only to put you in greater terror and confusion.  
V. 20. The bed] figurative and proverbial terms, the meaning is, that all means and devices they can use, will no way defend them.  
V. 21. His strange] namely, wonderful and terrible, or which seems not to agree with the mildness of a father toward his children, but rather with the fury of an enemy against a stranger, see Lam. 3. 33.  
V. 22. Lest your bands] lest God's judgements, which already keep you bound like prisoners, do grow stronger upon you.  
V. 24. The ploughman] even as the ploughman doth not always plow; but after he hath prepared and made ready the Land, he soweth it: so God, after he hath a long time spoken and threatened comes to execution, with a distinction of persons, and punishments befitting his Justice and providence.  
V. 25. Principal Wheat] the Italian, Wheat by a certain measure; according to the bigness of the field which he means to sow. The appointed Barley] the Italian, Barley at certain marks; he means certain marks which husbandmen did use to set up in the fields, for to sort out their seeds according to the diversity of the soils, and for to avoid confusion, and keep an equality in their sowing.  
V. 27. Are not threshed] as after harvest all kind of seed is not threshed out after the same manner; but Corn is threshed out with Cartwheeles, or beasts hooves, according to the custom of those Countries; other smaller seeds are threshed out with ●●ails or rods: So God's visitations are dispensed according to the divers qualities of the persons.  
V. 29. This also] this diversity in the dispersing of God's judgements, proceeds from God's wise providence, who, as he is the author of reason in men, and in the guiding of their actions, so doth he also observe supreme wisdom in his own.   

CHAP. XXIX.  
Vers. 1. TO Ariel] by Ezek. 43. 15, 16. appears that this was a name of the Altar of burnt offerings, or of the upper part of it; it signify, the Lion of God: either because there might be some Lion's shapes upon the Altar: or, because God showed himself terrible in his Temple, and roared by his word against his enemies, Joel 3. 16. Amos 1. 2. Or because that God's peace, whereof the Altar was a sign and instrument, is all the defence of the Church. For Ariel sometimes signifieth, the Champions, and valiant defenders of a Country, 2 Sam. 23. 20. Now here he foretells the ruin of the Temple, as Jer. 7. 14. Ezek. 9 6. The City] as by Ariel is meant the whole Temple, and consequently that part of the City where it stood, namely, Mount Moriah. So by this other part is meant that other hill, namely, the hill of Zion, where the City of David stood. To signify the whole City of Jerusalem; or severally, the State, and the Church, vers. 2. Add ye] that is to say, feed yourselves on with these vain hopes, that years shall run on always in the same manner. An ironical kind of speech against profane men, as Ezek. 12. 22. Amos 6. 3. 2 Pet. 3. 4. Let them kill] continue on your outward service, which is but hypecrisie, upon which notwithstanding you rely against all my threatenings, see Jer. 7. 21.  
V. 2. I will distress] I will cause my Temple to be besieged as well as the City, making no difference between the one which is my holy habitation, and the other which is the common dwelling place of the people.  
V. 3. I will camp] as Captain General of the Chaldeans that shall besiege thee.  
V. 4. And shall speak] thy pride shall be humbled, and thy bravery cast down, thou shalt yeed to thine enemies, and petition to them with a great deal of baseness, see Jer. 46. 22. A familiar spirit] which answered with an obscure sound, and low kind of murmuring, out of such persons as he possessed, see Isa. 8. 19  
V. 5. Of thy strangers] thy men of war which thou shalt hire, or shall be sent thee from abroad, shall all be dispersed, and shall not be able to relieve thee. It shall be] all this relief which shall come from Egypt, and other places, shall not be able to withstand the Chaldeans, and shall yield thee no comfort, but a very short and transitory one, see Jer. 37. 5, 7.  
V. 6. Thou shalt] namely, Jerusalem. With thunder] a figurative description to say, Heaven and Earth shall concur to their ruin.  
V. 7. As a dream] in regard of thee, to whom this siege and ruin shall happen beyond all thought, judgement, and expectation. And also in respect of the Chaldeans themselves who will never be satisfied with tormenting thee; and the more prosperous success they shall have, the more eager they will be against thee.  
V. 9 Stay yourselves] let every one attentively and with admiration consider these calamities of my people, and the causes of them. Drunken] they are asleep, lulled in their vices, troubled and darkened in their understanding, that they cannot give heed to these threatenings, and so be converted and saved, Isa. 28. 7, 8.  
V. 10. Hath poured] that is to say, he hath punished their voluntary blindness with a greater astonishment, depriving them quite of the light of his Spirit, against which they have rebelled: giving them over to the Spirit of darkness. Your Rulers] the Italian, Your heads; for the false Prophets did intrude into the public government, while Jerusalem was besieged, Jer. 26. 8. see Isa. 3. 2. The Se●●s] namely, Prophets, 2 Sam. 9 9  
V. 11. The vision] you shall apprehend nothing by my word which shall be preached to you by my Prophets, whereby you may be lively touched, instructed, and so converted; which shall happen as well through your malicious ignorance, as through my just judgement. Is sealed] see Isa 8. 16. Rev. 5. 1, 5.  
V. 13. And their fear] none of their seeming piety comes from the heart, but is drawn from them by the absolute command of some good King as Hezekiah, Josiah, etc. Or it is nothing but an observation of humane traditions.  
V. 14. Shallbe hid] shall be confounded, and shall not dare to make any more vain ostentations. Or, it shall vanish away, and come to nothing.  
V. 15. To hide] that design their enterprises secretly within themselves, and never inform themselves of the will of God, nor do not communicate their said designs to him in their prayers, desiring therein his aid and blessing. Or, who in their sins and secret malices do think they can hide themselves from God's knowledge.  
V. 16. Your turning] do you think to be masters and absolute rulers, of what you intent and turn up and down in your minds, as the potter is of his clay, which he hath upon his wheel, to do therewith what he will? Shall the work] can you think you can withdraw yourselves from God's knowledge and government, who hath you and all your actions under the conduct of his Soveragine providence, as the potter hath his clay?  
V. 17. And Lebanon shall] it appears by Isa. 32. 15. that this is an Evangelicall promise, the meaning whereof is. Under the Messias his Kingdom, which will shortly be made manifest, all those vices which my people have at this present, shall be corrected, and their calamities restored. For the men which are like wild Trees of the Wood; such as Lebanon brings forth, shall by my grace and Spirit be regenerate, and become fair fruitful Trees, such as grow upon Mount Carmel, and shall be multiplied in number like unto a thick wood.  
V. 18. Shall the deaf] men that are naturally uncapable of the mysteries of faith, shall be enlightened, and instructed in the true knowledge of God's word. Of the Book] he hath a relation to what he had said, v. 11. & 12.  
V. 19 The meek] an ordinary title of believers.  
V. 20. Is consumed] that is to say, there shall be none of them in the true mystical Church, see Isa. 28. 14.  
V. 21. That make] namely, that suborn false Prophets, or induce true Prophets to falsify God's words Isa. 30. 10. For him] namely, for God's true servants, which reprove them for their sins in places of public assemblies where the Prophets used to come, ●er. 17. 19 & 19 2, & Am●s 5. 10.  
V. 22. Jacob] namely, the old Patriarch, who is brought in, rejoicing at the conversion of his posterity, in stead of the shame which he had suffered for their former evil life. Shall not now] namely, after I have purged and reestablished my Church.  
V. 23. The work● of] namely, those that through my g●ac● and Spirit have been regenerated to newness of life, Psal. 100 3. Ephes. 2. 10. Shall sanctify] namely, shall honour▪ and do reverence to it, as being most holy.  
V. 24. That murmured] namely, against God and his Prophet's rebelling against them and contradicting them. A te●me taken from the people's frequent acts in the wilderness.   

CHAP. XXX.  
Vers. 1. THe rebellious children] namely, my people. Council] fl●shly and reproved council, namely, to trust upon Egypt's assistance against the Babylonians, without thinking upon the only means of deliverance, by turning to God and calling upon his Name, see Jer. 37. 7. Ezek. 17. 15.  
V. 2. And have not] by the priest's oracle, or by some Prophet, Num. 27. 21. Josh. 9 14. 1 Kin. 22. 7. Jer. 21. 2. and 42. 2, 20.  
V. 3. Your shame] proving vain and unprofitable to you, Jer. 37. 5▪ 7.  
V. 4. His Princes] namely, of Zedekiah King of Judah. Z●an, Hanes] chief city's of Egypt, called by the Authors, Tanes and D●p●●e.  
V. 6. The burden] a prophecy of threatenings and curses, against this sending of Ambassadors and Presents into Egypt, which lieth South of Judea, to desire aid, Hos●. 14. 3. Of trouble] the Italian, Distress; he alludes to the Hebrew name of Egypt, which signifieth straightness or distress, to put the people in remembrance of their ancient oppression in Egypt, and to admonish them that this aid in this present necessity would serve for nothing, but to incense the King of Babylon so much the more, and provoke him to their utter destruction. From whence] namely, the people of Africa subject or confederate with Egypt, whose Country brought forth those harmful beasts; showing figuratively, that Egypt never brought nothing but hurt and damage to God's people. Serpent] see Numb. 21. 6. Deut. 8. 15.  
V. 7. Have I] namely, I Isaiah in Gods▪ name. Their strength] the Italian, the true Rahab] this is an ordinary name in the holy Language for Egypt, and signifieth height and strength: the meaning is, it were better than any glory or strength, whereof Egypt hath but a name to rest in faith and grace upon God's assistance. To sit still] he seems to have a relation to that which Moses said to the people, Exod. 14. 14.  
V. 8. Write] namely, the foresaid motto or sentence, with some addition of explication, as Isaiah 8. 1. for these Prophecies were not set down at large in th●se books.  
V. 9 The Law] particularly in this point, never to return into Egypt, D●ut. 17. 16.  
V. 10. Which ●●y] that have forbidden my Prophets to relate truly unto them what I declared and commanded them in vision: or have commanded them to prophesy according to their minds and wills.  
V. 11. Get ye out] that is to say, apply yourselves unto us, do not perform your charge with so much strictness and uprightness. 'Cause the] do not speak so much to us in his name.  
V. 12. This word] namely, the word of my Prophets.  
V. 14. Break it] namely, these iniquities and false means whereon you trust, vers. 12. Or all your designs that you have built upon.  
V. 15. And rest] quietly holding yourselves to God's commandments, and resting upon his promises.  
V. 16. We will ●lee] he hath a relation to Hezekiahs' flight, Jer. 39 4. or to the remnant of the people of Jerusalem, their retreat into Egypt, Jer. 43.  
V. 17. As a bea●on] the Italian, as a ship mast; that is to say, in very small number, having no means nor wealth left you; as signs of God's Justice upon the whole body of the Nation, and of his mercy upon the residue, such signs and marks being ordinarily set up in high places,  
V. 18. And therefore] namely, to the end that his threatenings may be fully executed, he shall stay the return of his grace, which he shall afterwards gloriously set forth when he shall be pacified again. Of judgement] in chastizing his children, and afterwards punishing of his enemies for their unreasonable and unmeasurable persecutions.  
V. 19 Shall dwell] that is to say, they shall be delivered out of the captivity of Babylon, to enjoy peace and liberty again in their own country. Under this figure is comprehended the spiritual restauration of the Church by Jesus Christ.  
V. 20. Though the Lord] that is to say, notwithstanding these favours and graces God shall hold you in a straight discipline of afflictions, but you shall be comforted by God's Word and by his Spirit, to be guided in all your ways, whether they be of affliction or of prosperity, which are the right and left hand of this life, see Isa. 59 21.  
V. 22. Desile] that is to say, You shall heartily renounce all manner of idolatry, you shall abhor it, and hold it in abomination; which was verified in the Jewish Church after their return from Babylon. The covering] by this may be understood the leaf silver wherewith their idols were silvered over, being under that of some other base mettle or stuff.  
V. 23. Shall ●e give] a figurative description of God's superabundant blessing, namely, the spiritual blessing.  
V. 25. In the day] namely, after the Lord shall have discomfited his enemies, and beaten down their haughtiness, Isa. 2. 15.  
V. 26. The light] that is to say, under the Gospel, the light of knowledge, faith, and glory shall be very great and infinitely increased, in regard of what it was under the old Testament.  
V. 27. Behold] a new prophecy of the Assyrians overthrow by the Angel. The name] namely God, of whom there is neither image nor representation, did make himself known by his name: or the glorious and renowned God. Come] he appeareth suddenly after his enemies have judged him to be absent and a great way off. The burden] namely, the punishment which he layeth upon them with whom he is angry.  
V. 28. His breath] namely, his wrath armed with divine strength. Causing them] that is to say, it overthrows and confounds all their designs, and turneth them in despite of them for to do contrary to their intentions.  
V. 29. Ye shall have] that is to say, You believing Jews, seeing the miraculous slaughter of the Assyrians, shall have a joyful subject to magnify the lord As in the night] he hath a relation to the night which was before the day of the Passeover, in which the people rejoiced and feasted in remembrance of their deliverance out of Egypt, see Exod. 12. 42. As when one] for upon solemn feast days they did use to come to the Temple a far way with songs and music, Psal. 42. 4.  
V. 32. Every place] the Italian, every passing; he hath a relation to the song of triumph, which was sung by the Israelites in the same place as they passed the Red sea, after Moses had divided it with his rod, Exod. 15. 20: Psal. 66. 6. that is to say, the very place of this miraculous overthrow shall be frequented with public joy and feasting. The grounded] this word seemeth to be added, for to make a distinction between the rod of correction which doth not remain for ever upon the lot of the righteous, Psal. 125. 3. from the rod of iron, which is irrevocable and destroyeth for ever. Of shaking] the Italian, of an heaved up hand; that is to say, with open force, displaying his divine strength, as Isa. 19 16. With it] th● Italian, against them; or with it, namely, the rod.  
V. 33. Tophet] it was a place near Jerusalem, where the Idolaters did use to burn their children to Moloch; whereupon, by a similitude, it is often taken for hell fire, as in this place, see Isa. 14. 9 Ezech. 32. 18. For the King] namely, Sennacherib.   

CHAP. XXXI.  
Vers. 1. Horse's] wherein Egypt abounded, Deuter. 17. 16. 1 King 10. 28. Ezekiel 17. 15.  
V. 2. Is wise] this wisdom of God is opposite to fleshly and politic wisdom to get relief out of Egypt, Isa. 30. 2. or to the report of worldly wisdom, for which Egypt was renowned, Isaiah 19 11, 12. Will bring] the Italian, hath brought; as they do imagine to play the wise men, in seeking to avoid the calamities which God sends them, so God will show himself to be wise in deed in maintaining the decree of his judgements. The house] namely, the Jews. The help] namely, against the Egyptians who come to help● and aid the wicked Jews.  
V. 4. For th●s] the Italian, but thus; a promise of God's perpetual protection of his Church and his Elect, notwithstanding his visitations and punishments. Others translate it, for thus, as if it were a continuation of threatenings, and in the end of the verse, in stead of, for the hill, they translate, against the hill; and make the promise begin in the verse following.  
V. 5. Flying] or hover over. Passing over] as he did with the destroying angel, passing thorough the midst of Egypt, Exod. 12. 12. so shall he suddenly smite the host of the Assyrians, Isai. 37. 36.  
V. 6. Deeply] that is to say, extremely and even from the bottoms of their hearts.  
V. 7. For in] because that when you are assaulted by the Assyrians, you shall effectually find out the vanity and falsehood of your idols; I do even now exhort you to be converted and turn to God. For 〈◊〉 sin] namely, for an object and occasion of the greatest sin, which is idolatry.  
V. 8. Not of] but of an Angel, Isa. 108 34.  
V. 9 Shall pass over] that is to say, Sennacherib shall retire into his own Country, into strong holds. Of the ensign] that is to say, of the war which God shall denounce against the Assyrians. Whose fire] that is to say, his divine power in destroying of his enemies shall show itself out of Jerusalem, the place of his abode, see Isa. 10. 17. as anciently fire did come forth from God's presence, Levit. 10. 2. Num. 16. 35.   

CHAP. XXXII.  
Vers. 1. A King] namely, Hezekiah, under whom the Kingdom flourished in piety and justice, and who is the figure of Christ.  
V. 2. Shall be] that is to say, he shall be a defence, protection, ease, and safeguard to all his people.  
V. 3. The eyes] that is to say, my people to whom I have given the light of my knowledge by my word, shall no more be wilfully deaf and blind, that is to say, inconsiderate, rebellious, and incorrigible, see Isa. 42. 19 Ezek 12. 2.  
V. 4. The tongue] that is to say, those that believe in me, being revived by a new Spirit, shall make a free confession of my name, and shall openly and clearly praise & celebrate it, see Isa 35. 6.  
V. 5. The vile person] the Italian, the fool; or the man of naught, that is to say, vicious and unworthy men shall be no more advanced to public honours, see Psal. 12. 8. Prov. 28. 12, 28. and 29. 2. Liberal] the Italian, prince; Hebrew, liberal: according to the manner of the Hebrews, who call Nobles and Princes liberal men and benefactors, Luke 22. 25. for this virtue doth very well become great men, whose duty and glory it is to communicate and give part to others, they being as it were the springs & storehouses for particular necessities.  
V. 6. To utter] giving unjust sentences in judgemen, deviating from right and reason against the Law of God. To make empty] to take away the goods and substance of poor men.  
V. 7. The instruments] that is to say, Tyrant's officers are ordinarily like to the master, Pro. 22. 12. Lying words] namely, with false allegations and witnesses, or by deceits and cunning practices. Speaketh] defending his right with sincerity and integrity.  
V. 8. The liberal] the Italian, the prince; who is indeed truly so, of a noble and generous heart, Eccles. 10. 17. Shall he stand] the Italian, He ariseth to do things worthy of a prince; that is to say, He useth his power and authority in worthily executing his office, and not in tyrannising.  
V. 9 Ye women] of my people.  
V. 10. Many, etc.] the Italian, one year after another; that is to say, for many years. He seems to have a relation to the seventy years' captivity. Shall fail] your country shall be desolate, void of inhabitants, and untilled, see Levit. 26. 34. Lam. 1. 7.  
V. 11. Strip ye] in token of sorrow, or like unto poor prisoners, as you shall be.  
V. 12. They shall lament] the Italian, you shall beat your; or you shall lament for your teats, for your pleasant fields, etc. that is to say, all the people shall lament for want of food for their little children, wherein he hath a special relation to the siege of Jerusalem, Lam. 2. 11. and 4. 34.  
V. 14. For ever] uncessantly, until the appointed time.  
V. 15. The Spirit] which I shall send from Heaven, as a new Spirit, to cause every thing to live and flourish again, see Psal. 104. 30. Ezek. 37. 9  
V. 16. Judgement] that is to say, Righteousness and Justice shall be reestablished in the Church, which had been like a wilderness by reason of her desolations, but now shall be like a Carmel through the Lords abundant blessings.  
V. 19 Shall hail] that is to say, When God shall have restored peace to his Church, he shall then turn his wrath against the world, which is compared to a tall and thick wood, and shall beat down all the might and power of it, Isai. 10. 34. The city] that is, to stay the great States of the world, which remained in their flower and glory, contrary to the cottages and ruins of the poor Church, see Isa. 26. 5.  
V. 20. Blessed] how happy shall the condition of Christ's servants be under his Kingdom, being they shall no more sow the seed of God's Word upon barren and dry ground, but in the hearts of believers well prepared through God's grace, which shall be like unto the overflowing of the river Nilus, which fatteneth the land of Egypt, to which the Prophet manifestly hath a relation, see Isa. 19 7. and 23. 3. Send forth] to till the ground▪ Of the ox and] which are labouring beasts.   

CHAP. XXXIII.  
Vers. 1. Woo to thee] a prophecy against the Assyrians, Chaldeans, and other enemies of the Church, see Rev. 13. 10. When thou] when God shall fully have executed his judgements by thy means, and thou shalt have heaped up thy measure.  
V. 2. O Lord] the Churches prayer. Their arm] that is to say, the strength and upholder of thy poor children, which the Church as a mother presents to the father. Every morning] that is to say, continually.  
V. 3. The people] a description of the overthrow which God would give his enemies. At the lifting up] because thou hast showed thine high and glorious majesty.  
V. 4. The catterpillar] as those infects in the winter do gather up themselves, and lay their eggs in little holes, whereby they may be easily taken up altogether to be destroyed and burned.  
V. 5. He hath filled] the Italian, he shall fill; that is to say, having destroyed his enemies he shall set his Church in holy order and happy estate, Isa. 32. 16. an Evangelicall prophecy.  
V. 6. The stability] that is to say, this happiness which consists in spiritual strength and abundance, shall be made stable and firm for the Church's safeguard, by means of her faith and piety towards God.  
V. 7. Their valiant ones] the Italian, their Heralds; a description of Sennacheribs invasion, and threatenings of his Ambassadors, 2 Kings 18. 17, 28. Ambassadors] which Hezekiah sent to confirm the Treaty made with Sennacherib, 2 King. 18. 14, 37. and 19 1, 2.  
V. 8. Lie wasle] all the country being taken and overrun with Soldiers, travelling and commerce will be interrupted, see Judg. 5. 6. The covenant] which Sennacherib made with Hezekiah. 2 Kirg. 18. 14. He hath despised] he hath not cared to preserve them for himself, but hath destroyed every thing. No man] namely, to keep his faith to them, nor to make spare of them, as being subjects, out of whom he might have had service and profit.  
V. 9 Lebanon] that is to say, all the most fertile and rich Countries shall be spoiled and laid waste.  
V. 10. Now] at the time prefixed by my providence, after the enemies shall have vented all their fu●y and rage.  
V. 11. Ye shall] that is to say, all your designs and counsels shall be void and overthrown. Your breath] the Italian, your wrath; Heb. your Spirit, that is to say, your rage against me and my people shall be the cause of your perdition, 2 King. 1●. 28.  
V. 14. The sinners] these horrible calamities shall make those that are wicked amongst the people to tremble, finding and ceiling the presence of God's judgements. With the] that is to say, with God when he is moved, Deut. 4. 24. and 9 3. Heb. 1●. 19  
V. 15. And shutteth] that is to say, he takes no delight at all in evil, but turns from it in thought and deed.  
V. 16. Shall dwell] he shall be secure under God's guard and providence, like to a man that dwells in an unpregnable rock, well provided to hold out a siege.  
V. 17. Thine eyes] that is to say, O thou true believer, after the deliverance from this dangerous assault, thou shalt see Hezekiah flourish again in power and glory, 2 Chron. 32. 22, 23. a figure to describe the sight of Christ in his heavenly Kingdom. The land] the Kingdom of that extent, and so enlarged: which also agreeth with Christ, lifted up in his celestial glory. The meaning may also be, thou mayest securely go out of Jerusalem, and travel into far countries without any danger.  
V. 18. Thine heart] yet will I suffer thee to be troubled with terror, upon the consideration of thy defect and want of means to reject so powerful an adversary. Where is] words of men that are out of the way and dismayed. As who should say, there is neither order nor provision for the defence of the city, there are no soldiers to muster, no money to pay them, nor strong hold to lodge them in.  
V. 19 Thou shalt not] that is to say, the Assyrians, which are a people of barbarous language and manners shall not enter into Jerusalem, nor come near unto it. A fierce] Hebr. a strong: some take the Hebrew word for impudent and shameless, as Deut. 28. 50.  
20 Look upon] that is to say, O you believers, consider by the example of this miraculous deliverance, the stability and 〈◊〉 of the Church in her spiritual est●●e. Of our] namely, in which God is served, the summary and greatest solemnity of which service was in the solemn feasts, where all the people did meet. The stakes] to the heads of which the ropes were made fast, which held up the tents.  
V. 21. A place of] She shall be inaccessible and impregnable for any humane strength, like unto a place encompassed with broad and deep waters.  
V. 23. Thy tackle] that is to say, O thou Assyrian, all the preparation thou makest for to assault the Church shall be weak and vain: these are sea-mens' terms. Then is] all, even the weakest, shall run to have share of the Assyrians spoils.  
V. 24. The inhabitants] the weakest shall take heart. Figurative terms, to show that no natural weakness shall be able to hinder believers from having part in Christ's spiritual victories and combats, see Joel 3. 10. Or all manner of lamentations and griefs shall cease when God is appeased towards his people.   

CHAP. XXXIV.  
Vers. 2. ALL nations] that are enemies to the Church▪ Delivered them] by way of a curse, Levit 27. 28.  
V. 4. All the host] hyperbolical terms, to describe the horror of God's particular judgements by a representation of the dissolving of the frame of the world, which shall happen at the last judgement, see Psal. 102. 26. Ezech. 32. 7. Joel 2. 31. and 3: 15. Matth. 24. 29. 2 Pet. 3. 10. Revel 6. 12, 13. Shall be rolled] showing its stars nor its brightness no more, and being as it were a roll rolled up together, as your ancient books were, that one cannot see what is written within side.  
V. 5. In heaven] where God resideth, and from whence he executeth his judgements upon the world, Rom. 1. 18. Upon Idumea] namely, upon all the Churches deadly enemies, such as the Idumeans were to the Jews, see Isa. 63. 1.  
V. 6. Of lambs] by these small beasts are meant the inferior people, as by the Unicorns and Bulls, etc. vers. 7. are meant the Princes and great ones. A sacrifice] that is to say, a great slaughter for to appease his wrath. Bozrah] one of the principal cities of Idumea.  
V. 7. With them] namely, with those lambs and other small beasts, vers. 6.  
V. 9 Thereof] namely, of Bozrah, or of Idumea. Now he describes the destruction of the Church's enemies, by the example of Sodom and Gomorrahs' destruction, see Revel. 19 20. and 20. 10.  
V. 11. The cormorant] the Italian, the pelican; a figurative and poetical description of an extreme desolation, as Isa. 14. 23. Zeph. 2. 14. Stretch out] that is to say he shall demolish, and destroy it quite, see 2 King. 21. 13. Lam. 2. 8.  
V. 12. Shall call, etc. the Italian, The Kingdom shall call the Nobles thereof, and there shall, etc. it shall call upon them, for to have some conduct or defence from them.  
V. 13. An habitation] see Isa. 13. 21.  
V. 14. The Satire] the Italian, A devil] see Isa. 13. 21. For Owls] a kind of night-fowle which hath a hideous kind of cry.  
V. 16. Seek ye on't] a kind of exaggeration of this desolation, as if one should say, all these ominous fowls shall be as it were mustered up there.   

CHAP. XXXV.  
Vers. 1. THe Wilderness] namely, the poor Church, which before was laid waste by her perlecuters, shall be restored into a happy and flourishing state, after her enemies have been thus destroyed.  
V. 3. Strengthen] comfort yourselves, O you faithful, and take courage in faith, and strengthen one another with these great experiences.  
V. 4: Your God] namely, Christ Jesus, true eternal God, who at all times, and from time to time had revealed himself to his people Israel, and by them was acknowledged to be their God.  
V. 5. The eyes] God shall make his Church capable of acknowledging, and feeling his graces with joy and thanksgiving.  
V. 6. Shall waters] God's grace shall be abundantly communicated to his Church, whereof the water which miraculously gushed out of therocke that Moses smote in the desert, was a figure.  
V. 7. In the habitation] in that place which before was desert, and horrid, see Isa. 34. 13.  
V. 8. Shall be there] that is to say in the Church all the faithful shall be directly and securely guided into the Kingdom of Heaven, by the way of sanctification. For those] namely, for the faithful that are regenerate, vers. 5. 6. The way fairing men] that is to say, all men, whereof some are ignorant, as wayfaining men in a strange Country, to whom the way is unknown; other some are mad, that is to say, through the vainness of their understanding, and blindness of their carnal affections, they forsake the right way.  
V. 9 No ●●yon shall] his high way shall be safe from all danger, of the devil (who is the roaring Lion) in the world, etc. terms taken from the people's ancient voyage in the wilderness.  
V. 10. Shall return] that is to say, shall be converted to God, from whom all men have gone astray through sin, and shall join themselves to the Church.   

CHAP. XXXVI.  
Vers. 1. IT came to pass] see this History contained in these two following Chapters, a King. 18. & 19   

CHAP. XXXVIII.  
Vers. 10. OF the residue] of the time that I might yet live according to the course of nature.  
V. 11. I shall not] according to the understanding of the flesh, which being deprived of the corporal light of the world, seeth nothing in death but darkness, see job 10. 21. 22. In the Land] that is to say, in the world, see Psa. 27. 13. & 116. 9  
V. 1●. Mine age] the ordinary time of my course of life hath been shottned by this violent sickness. Like a Weaver] who having made an end of his cloth, cuts it off from the loom. Will cut me off] God taketh away my life, in the middle of my course, in the flower of mine age, as a Weaver would do, that should cut off his Cloth before it were made an end of, whilst it was yet in the web.  
V. 14. Did I cha●ter] I did pour out my complaints and prayers before God, with a low, hoarse, and interrupted voice, through the grievousness of mine evil, and through fear of present death. I am oppressed] I am like a poor debtor, called upon to pay my debt speedily, death being nature's debt, Lord do thou deliver me out of this danger, as a sure●y.  
V. 15. What shall I say] how should I give thee sufficient thanks? I am wholly ravished with this thine incomprehensible goodness. I shall go] I shall in peace of Spirit finish the course of this life, digesting the bitterness of it, and the doleful remembrance of death, with this trial, and pledge of my Gods gracious favour.  
V. 16. Men live] the meaning seems to be this. True it is that many other men live beyond the time for which thou hast prolonged my life: but I have this advantage, that my life being a miraculous work of thine, I shall continue healthful and vigorous to the end. The Italian translation is in this sense.  
V. 17. For peace] the Italian, In time of peace] namely, when I was in full prosperity, and all things went well with me. To my soul] that is to say, my person in regard of the body. Thou hast cast] that is to say, thou hast forgiven all my sins, and hast not set them before the eye of thy severe justice, for to be induced to punish them.   

CHAP. XXXIX.  
Vers. 1. MErodach] who is the same, as is called Berodach in the History of the Kings.   

CHAP. XL.  
Vers. 1. SAith] the Italian, shall say, namely, to the Preachers of his Gospel, in the Messias his time.  
V. 2. Speakeye, etc.] the Italian, Speak to the heart of; an Hebrew phrase, which signifieth as much as comfort and ease the mind of, etc. Gen 34. 3. Her warfare] the Italian, her appointed time; namely, the ●lme set down by the Lord for the Church's punishments; and for the strait discipline to which she hath been tied under the Law, before she came to the fruition of Christ spiritual Kingdom. Is pardoned] that is to say, it hath been sufficiently chastised, according to the just measure of God's fatherly severity, for her correction: for he speaks not h●re of the true and perfect satisfaction for sins, which is only the blood of Christ. Double] that is to say, in a large measure, and abundantly.  
V. 3. Of him] namely, John Baptist, whose ministry, in preparing the hearts of men to entertain Christ Coming into the world, is here described by figures, and terms taken from a custom observed at the coming in of Princes and Kings, see Psal. 68 4. In the Wilderness] hereby is meant the world, void of God's grace, barren in all virtue, having no pleasing abode, nor sure direction of any good way in it, being full of horror, and accursed.  
V. 4. Every valley] he seems to refer and bring the foresaid preparation to these three heads, namely, to have all depth of despair, and baseness of worldly thoughts raised up, all fleshly pride humbled, and all obliquity of fraud, and hypocrisy amended.  
V. 5. The glory] that is to say, Jesus Christ the King of glory shall appear in the flesh, to make known, and effectually to show Gods Sovereign power and glory in the Gospel, see john▪ 1. 14.  
V. 6. The voice] the Italian, There is a voice] namely, Christ shall command, and inspire his servants to set before men's eyes their natural corruption, their death in sin, and their inability to do any good, here described and set down under the similitude of withered and scorched Hay. All flesh] namely, every man, in his own natural being, excluded from the grace and regeneration of the Holy Ghost. All the goodliness] Heb. all his goodness. Or according to others, his grace; that is to say, all that seems in him worth any estimation or ●raise.  
V. 7. Because the] the Italian, When the] namely, when God entereth into judgement with man, all this seeming beauty is presently brought to nothing, like unto grass that is withered by a scorching wind, Psal 39 11. & 103. 15. The people] even God's people of their own nature have no advantage, more than ●ther men, but all proceeds from God's grace▪ R●m 3 9  
V 8. But the word▪ the Gospel only, received with a lively fa●th, regenerates the believer, in a spiritual, incorruptible, and immortal life.  
V. 9 O Zion] namely, O thou Jewish Nation, to whom the preaching of the Gospel shall be committed by Christ, to carry it to all other Nations, perform thou thy duty therein with all manner of freedom, and confidence.  
V. 10. The Lord] the Son of God shall come into the World, to fight with the devil and all his Kingdom, and to gain, and communicate to his Church the fruits of his victory, see Matth. 12. 29.  
V. 12. ●●bo hath] proverbial example's of things altogether impossible to man, as Prov. 30. 4. to show that as these effects, are quite beyond man's power, so likewise in the work of grace, and mystery of the Gospel, man of himself can contribute nothing.  
V 15. Are as a drop] as a thing of no account, or virtue, even as a drop in a Bucket makes it neither the fuller nor the emptier; nor a small dust in a balance adds no weight unto it.  
V. 16. Lebanon] namely, if men would undertake to appease God with a Sacrifice befitting his greatness and Majesty. Figurative terms to show the infinite inequality that is between God and man, in regard of any means to satisfy his justice, which is the subject of the Gospel.  
V. 18. To whom] as all men's knowledge, is uncapable of my secrets, and counsels, and all their power unable to contribute any thing to my work of grace: so is their invention insufficient to represent my essence. He seems thus covertly to show the power of the Gospel, in redarguing and annihilating idolatry.  
V. 19 The workman] Idols have nothing in them but their stuff, wrought according to men's fancies, by their art; for that Godhead which idolaters do attribute unto them, is but a mere fiction, and vain imagination. Chains] he seems to mean the riches, grates, chapels, and rails which are made about idols.  
V. 20. He that] as much as to say, all have not means to make their idols of precious stuff. The common sort of people are content to make them of wood. All this is spoken in contempt and scorn of idolatry.  
V. 21. Have ye not] that is to say, O thou my people which at all times hast been instructed concerning the nature and true service of God, and concerning the vanity and abomination of Idols, how canst thou so easily run astray? From the] namely, that God alone is the Creator of all things, and that worship is due to him only.  
V. 2●. That sitteth] as supreme Lord, and Governor of the world.  
V. 24. Yea, they shall not] the Italian, As if they were not; though Princes seem to be great Trees, grown to a perfect height, and deeply rooted; yet God destroyeth them, as if they had never been.  
V. 26. These things] namely, the heavens, and all that is seen therein. Bringeth out] like a Captain that bringeth forth his Soldiers, which he hath set down in his muster rolls.  
V. 27. Why sayest thou] that is to say, O Church, do not enter into any mistrust of God, as if thy state were unknown to him, or hidden from him, or as if he did not take care of it, or would not right thee, for the injuries, which thine enemies do thee.  
V. 28. Fainteth not] not only in respect of his strength, which never decreaseth, but also in respect of his will, which never altars towards his children.  
V. 31. Mount up] that is to say, God's Spirit, by a power which never faileth, carrieth them, as it were flying up to Heaven, to the mark of the supernal vocation. Others understand it, that their wings grow like unto Eagles wings, they grow young, and renew in spiritual vigour, Psa. 103. 5.   

CHAP. XLI.  
Vers. 1. OIlands] that is to say, you far Countries, which are beyond the Sea, as Europe was to Judea, Gen. 10. 5. God is here brought in, calling upon all the idolatrous Nations, for to debate wi●h them, as it were in open judgement, and to convince them by proving that worship belongeth only to his son. Renew] let them strengthen themselves with proofs and reasons to maintain their idolatry if they can.  
V. 2. Who] who amongst all the Gods hath caused the new day of God's grace to shine in the world, through a perfect satisfaction to his justice, and true holiness created in all believers by his Spirit? Was it not my Son alone? Dan. 9 24. Called] hath it always by him, Psal. 85. 13. & 89. 14. His meaning is, that he always doth communicate and impa●t righteousness, when he presents himself to believers, by his Gospel. Gave the Nations] that is to say who hath gotten to himself an universal and everlasting Kingdom, overthrowing all contrary power and opposition?  
V. 3. He pursued] a description of Christ's victories. Safely] the Italian, In peace] no resistance, being able to stay him, or cause him to turn back. By the way] not returning upon his own footsteps, like unto those that fly, or are driven back, but following his victory to the end. Or by new ways by which he had not gone before.  
V. 4. Calling the] the Italian, he that called; namely, I the everlasting Son of God, who have created all temporal things, and have appointed their being, and their lasting, and set down all chances that shall befall them from time to time. The first] the true and only eternal, without beginning or ending, that was before all things, and shall subsist after all things have an end, Psal. 102 26, 27. and am the author and first cause, and shall be the last end of all things, Rom. 11. 36.  
V. 5. The Isles] a representation of the idolaters confusion, striving through obstinacy to maintain their ancient error against the light of the Gospel. Drew near] as it were to justify their idolatries before the Lord.  
V. 6. Every one] namely, of these idolaters.  
V. 9 From the ends] he speaks of the Christian Church, gathered out of all Nations, and Kingdoms of the world.  
V. 10. With the right hand] namely, with mine omnipotency, which I have employed in righting thee of thine enemies.  
V. 11. That were] or that withstand thee and fight against thee.  
V. 14. Thou worm] namely, thou my Church, abject, weak, and wretched of thyself, see Psalm. 22. 6:  
V. 15. I will make thee] in thy behalf I will weaken and overthrow the greatness and power of the world, 2 Cor. 10. 4, 5.  
V. 17. The poor] namely, my poor Church, thirsting after God's grace, which is no where to be found but in Christ and in his Gospel.  
V. 18. I will open] I will pour out my Spirit, and my grace upon mine elect, who of their own nature have none.  
V. 19 I will plant] that is to say, I will make the world populous, which before was like a barren wilderness, and plant mine elect in it. Shittah tree] see Exo. l. 25. 5. The Box tree] that groweth of itself in wild places. To signify that the Church will lalwaies have worldly wild plants mixed, and growing in it. Yet others do take the Hebrew word to signify an excellent plant.  
V. 20. Done this] namely, hath caused this admirable restauration of his Church.  
V. 21. Produce] he returns again to the summons made to the idolaters, v. 1.  
V. 22. And show us] seeing that the certain foretelling of things to come, which have no assured natural cause, nor sign, belongeth only to God: Let the Idols prove their deity by revealing Gods secret Counsels to the world, concerning Christ's coming, and the salvation of the world through him. God alone had made them manifest by his word. The former] that is to say, do but tell us the beginnings: and we will look out the sequels by discourse, and reason, unless your Idols will relate all from the beginning to the ending. Ironical kinds of speeches.  
V. 23. That we may be dismayed] the Italian, We will look upon it with delight; Or, we will talk of it.  
V. 24. Ye are] you have neither Godhead nor power, all your being is nothing but the idolaters imagination. That chooseth you] namely, for their God, to whom they cleave.  
V. 25. I have raised] words of God the Father, declaring that he alone hath advised and taken counsel from everlasting to send his Son into the world, and hath revealed him in his due time. Wherefore he alone ought to be acknowledged and worshipped for the true God. One] the Italian, him; namely, Christ Jesus the Redeemer. From the North] that is to say, from one end of the world, that so passing through all parts of it, by the preaching of his Gospel, he may subdue them, and bring all Kingdoms and powers, under the obedience of his faith.  
V. 26. Righteous] that is to say, the true God, lawfully taking upon him this title.  
V. 27. The first] as I have foretold these things by my Prophets, so will I at mine appointed time send John the Baptist, to preach the accomplishment of them first to the Jews.  
V. 28. For I] God's Word is a Judge, before whom the party summoned hath not appeared, or when it did appear, had nothing to answer. Amongst them] namely, amongst the Idols, of which he had spoken before. No Counsellor] that could plead for them in this cause, see Isa. 45. 21.  
V. 29. Behold] God definitive sentence against Idols and Idolaters.   

CHAP. XLII.  
Vers. 1. BEhold] God the Father's words concerning the sending of his Son into the world. My servant] namely, my Son, who in his humane shape took the form of a servant upon him, Phil. 2. 7. insomuch as he subjected himself to the Law of God, which was the co●●nant of servants, for to be judged, and recompensed of God according to his works to the extremity of all rigour; and in this manner hath accomplished the work of God, to his glory and the salvation of man, without any respect to himself. I uphold] whom I will strengthen by my Spirit, in the accomplishment of his office, in regard of his humane nature, Psal. ●10. 4. Shall bring forth] he shall exercise his jurisdiction as King, not only amongst the Jews, but also amongst all other Nations of the Earth.  
V. 2. He shall not cry] his Empire shall not be with violence of command, nor in ●oughnesse of threatenings, as worldly Empires are, but in the mildness and strength of the Spirit.  
V. 3. Not break] he shall lovingly bear with the infirmity and ignorance of his poor children, and shall not rigorously punish them, neither shall he wink at their faults, but shall correct them for their amendment. And shall not endure hypocrites, nor profane men, but shall punish them severely.  
V. 4. He shall not] the meaning seems to be this; He shall use his elect in such sort, that they shall never want light nor strength, even as he who is their head, could never be quite extinguished nor beaten down in his humiliation: Yea, was by means of it raised to glory, and to the possession of his Kingdom over all the world.  
V. 6. In righteousness] that is to say, by a just establishment, contrary to worldly Kingdoms, which are all grounded upon violence. Or by an order established by my will, which is the rule of all manner of righteousness. Give thee] that is to say, I will make thee an acceptable and effectual mediator, between me and my Church, upon which I have founded my ●ovenant, Isa. 49. 8. For a light] to invite and bring the Gentiles into the same covenant of grace.  
V. 7. To open] to illuminate their understanding by the power of my Spirit. The prisoners] namely, those men which were slaves to sin, death, the devil, and damnation.  
V. 8. ●●●ill I not give] for to establish my Son's Kingdom, I will beat down all manner of idolatry.  
V. 9 The former things] he seems to mean the whole order of nature, which was established in the creation, and hath been so preserved without varying, Psalm. 119. 89, 90. to which he opposeth that of grace in Christ Jesus. Or the particular prophecies, which were from time to time prophesied to the Church, and accomplished in their due seasons.  
V. 10. Sing] let all the world rejoice and give God thanks for these things, for the benefits thereof shall be scattered abroad indifferently every where.  
V. 11. That Kedar] namely, the people of Arabia that dwell in Tents and Cabins.  
V. 13. The Lord] an allegorical description of Christ's spiritual victories, by the powerful voice of his Gospel.  
V. 14. I have] I have endured, and dissembled the injuries which Satan's kingdom hath for a long while done to me, Acts 17. 30. Rom. 3. 26. but now I will destroy it, by the power of my Gospel, which is the cry of a travelling woman, that is to say, accomplishment of all God's promises.  
V. 15. I will make waste] that is to say, I will destroy all high powers that shall rebel against my kingdom, and send the fire of my curse upon them, Luke 12. 49.  
V. 16. I will bring] I will safely and rightly conduct mine elect, enlightening them by my grace who otherwise by nature are blind. I will I say, conduct them in the way of their spiritual vocation, by means unknown and incomprehensible to the fle●●.  
V. 18. Ye deaf] the Lord directeth his speech to his people, whom he reproveth for their hardness and rebellion, and chiefly for their idolatry▪  
V. 19 Who is blind] namely, through a voluntary ignorance, see Isa. 32. 3. Ezech. 12. 2. My servant] namely, my people. My messenger] namely, the Priests and other Governors of my people, which should have taught my people my will, and have brought them tidings of my grace towards them, M●l. 2. 7. 2 Cor. 5. 20. That is perfect] namely, in all God's gifts and graces, Ezek. 16. 14.  
V. 20. Opening] he makes show of lending the ear of the body, but my word entereth not into his heart.  
V. 21. For his] namely, to show the loyalty of his promises, and his equity and beneficence towards those that do fear and serve him. He will magnify] that is to say, by his innumerable benefits towards his elect, he did gain much honour to his Law and Covenant, because the observers and keepers thereof were so highly recompensed.  
V. 23. Who] an outcry or exclamation to call the people to repentance.   

CHAP. XLIII.  
Vers. 1. BUt now] namely, in the days of the Gospel, I will redeem my Church from sin, and free her from all her evils. That created thee] in respect of thy first creation, but chiefly in regard of the second, namely, the spiritual regeneration, Isa. 29. 23. I have called] I have given thee all that being thou hast, and have chosen thee amongst all the rest, Exod. 33. 17.  
V. 2. When thou passest] a description of extreme calamities, Psal. 66. 12. from which God always delivereth his Church.  
V. 3. I gave] I have delivered thee out of all thy calamities, and have put other Nations which were strangers to me, and thine enemies in thy stead, to be thy ransom, see Prov. 11. 8. and 21. 18.  
V. 7. That is called] even as children are called by their father's name. Yea I have] this redoubling of words signifieth, that all the Church's deliverance from the beginning to the end, is God's work and grace, Phil. 1. 6. Heb. 13. 21.  
V. 8. The blind] within this particular taxation of the children of Israel with wilful blindness, Isa. 42. 19 are contained all other men in their natural state, deprived of all spiritual light and obedience to God, though they abound in carnal understanding.  
V. 9 Be gathered] as in a solemn judgement, either to defend and maintain their idolatries and superstitions, or to see themselves condemned for them, as Isa. 41. 1, 21, 22. Among them] namely, among their false gods. Declare thi●] namely, this admirable restauration of the Church by the Messias. Be justified] be acknowledged for true Gods, Isa. 41. 26. And say] let them confess this truth which is so powerfully preached by the Gospel, namely, that there is but one true eternal God, to whom belongeth all glory and worship.  
V. 10. Ye] namely, all nations shall be convinced by this truth, and shall bear witness of it to all men, jointly with the people of Israel, here called Gods servants, and chosen by prerogative, Isa. 42. 19 That ye may] the end of all that I say to you, is for to bring you to this belief and confession. That I am he] namely, the true eternal God, subsisting of himself, and being still the same, all which acknowledgements are comprehended in the Hebrew word.  
V. 12. I have declared] I have caused my Prophets to foretell the salvation which I will accomplish in my son's person, and will afterwards have it preached to all men by the Gospel. No strange god] namely, that hath done these things with me.  
V. 13. Ye before] I was, before time began to run on, and therefore was eternal. Let it] or call it back.  
V. 14. For your sake] a prophecy of the deliverance from the captivity of Babylon, set forth as though it were come already, according to the Prophet's stile. I have sent] namely, by the Persians and the Medes. Brought down] I have caused the Babylonians being affrighted with the unlooked for surprising of their City, to fly to save themselves upon the river Euphrates.  
V. 16. Which maketh] Exod 14. 21.  
V. 17. Bringing forth] by hardening of Pharaohs heart, causing him to pursue the people with his army, Exod. 14. 4  
V. 18. Remember ye not] that is to say, the deliverance out of Egypt shall be so much inferior to the deliverance out of Babylon, that it shall in some sort not deserve to be remembered, for the glory of the one shall quite darken the other.  
V. 19 Now it shall] that is to say, within a short time, namely, in respect of the many years which are past, since the coming out of Egypt▪ or in respect of God, with whom the furthermost times are as hard by and present. Make a way] that is to say, I will bring back my people by a miraculous means, as I did formerly bring them thorough the desa●●, in which I caused streams of water to run continually along with them, Exod. 17. 6. Numb. 20. 11. Psalm 78. 16. see Isa. 35. 6. and 41. 18.  
V. 20 The beasts] a figurative exaggeration, as if the wild beasts, participating also of this unwonted abundance of waters (as peradventure they really did in the wilderness) had also on their behalf praised the Lord, who was the author of this miraculous benefit.  
V. 21. Have I form] to whom I will give as it were a new being through my deliverance, and a new heart to know and serve me, contrary to that ungrateful and rebellious people which was in Isaiahs' time, of whom he speaks afterwards, see Psal. 102. 18.  
V. 23. Thou hast not] but hast done these things to thine idols. Or I do not regard the external service thou dost to me, it being done without piety or repentance, Amos 5. 25.  
V. 24. Made me] that is to say, thou hast tried my long patience in seeing and suffering thy sins to my great annoyance, Isa. 1. 13.  
V. 25. For mine own] out of mine own free motion and mere good will, to exercise and show my mercy, that all the praise may be given to me, Ezek. 36. 22.  
V. 26. Put me in] haste thou any thing to allege or reply to these mine accusations?  
V. 27. Thy first father] namely, Adam, his meaning is, Thou are corrupt and evil, even in thy first natural beginning, Isa 48. 8. namely, in Adam, in whom all men have sinned, Rom. 5. 12. Teacher's] namely, those men which thou imployest as mediators towards me, as the priests. Therefore neither in thyself, nor in any others for thee, is there any means of restauration to salvation, but in me only. Have] they are guilty of grievous sins, which makes them abominable to God; and consequently, their prayers, sacrifices, and intercessions will be altogether unprofitable.  
V. 28. I have profaned] not regarding the false names they bear of sacred persons. The princes] namely, the Priests and chief of the Ecclesiastical order, and ministers of the Temple.   

CHAP XLIV.  
Vers. 3. WAter] namely, abundance of my grace, for the purging and remitting of sins; and of the gift of my Spirit for sanctification. Upon him that is] that is to say, upon my poor Elect, whose consciences will find and feel the extreme want of it.  
V. 5. One shall say] all manner of persons and Nations shall join with my Church, and shall make open profession of my faith and service, see Psalm 87. 4.  
V. 7. And who] God here reiterates the proof of his eternal Godhead, whereof he had spoken, Chap. 41. 22. and 43. 9 against idols and idolaters. Shall call] this word seemeth to have a relation to Gods first decree and council, by which he gives the first form and being to all things: for God's calling, in Scripture signifies creating and producing by his word: and this declaring, which followeth, is the prediction of things determined, and setting in order is the execution thereof in the appointed time. It] namely, the salvation and redemption of the Church by the Messias. Since I] namely, since or from the beginning of the world, Gen. 3. 15. Unto them] namely, to them that follow and worship them.  
V. 8. F 〈…〉 ye not] that is to say, O ye people, and especially O thou my Church, free yourself from the bond of superstition, which is but a vain and anxious fear of a false deity.  
V. 9 Delectable] he speaketh thus, because that idolatry is a kind of spiritual 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 Gospel, and under the Kingdom of Christ, which shall discover the foulness 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 scoff for idolaters.  
V. 13. The beauty] the Italian, the glory; namely, the noble and excellent form of humane body, which is the masterpiece of God's 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 chooseth out, or marketh some fair young tree, and lets it grow to its full height and strength.  
V. 19 Considereth] the Italian, Se●●eth it to his heart; they do not think upon it, nor exa●●ine it deliberately, nor do not set the absurdity of it before their eyes.  
V. 20. Feedeth] that is to say, He putteth his trust, and sets his religious devotion and affection upon things which are not only frivolous and vain, but also hurtful; as if one should eat ashes, see Psal. 102. 9 Prov. 20. 17. Lam. 3. 16. Ad●ceived] blinded with the love of idols preoccupated by false opinions, led astray by evil customs, but especially possessed by the spirit of error, which works with efficacy in the children of rebellion.— Deliver] free it from the foresaid snares and bonds to give way to true reason, in which consisteth the true liberty of the soul, Isai. 46. 8. Is there not] that is to say, is not that which I honour, setting it always at my right hand? for the idolaters did always turn to the ●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 sign after it is once dispersed by the wind.  
V. 23. Sing] let all the world participate of this joy which is for the deliverance of his Church, especially the spiritual deliverance by the Messias, see Rom. 8. 19, 20.  
V. 24. I am] and therefore ought only to be worshipped.  
V. 25. The tokens] namely, the soothsayers and Astrologers false prognostickes, especially the Chaldeans, who upon certain signs either feigned at their pleasures, or falsely interpreted and applied, did foretell the perpetual lastingness 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. Messenger's] the Italian, angels; who are as it were addressers in God's council concerning the deliverance of his Church, and do 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 return from Babylon.  
V. 27. That saith] that shall deliver my people by a miracle, like unto the ancient passage thorough the Red sea: unless 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 years after this prophecy, 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 deliverer of my people. Lose the ●●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 level all difficult places, and put away all encumbrances or lets.  
V. 3. Which call thee] who have expressly appointed thee therefore: and as it were pointed thee out by name and surname, 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 goodness and prosperity through my benignity, as likewise by my justice I send afflictions and punishments.  
V. 8. Ye heavens] let all the creatures, heaven and earth concur and employ themselves to bring forth, as one should say, this plant of salvation for the Church. Righteousness] 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 woe unto] although it be an execrable thing for man to contest with God concerning his works, or to prescribe him what he should do: even as if a child would undertake to contend with his Parents concerning his begetting; or if the work should appoint the workman what he should do: yet I will give you leave to appoint me, and ask of me what you would have me to do for you, vers. 11. Exorbitant ways to show Gods infinite mercy above any thing a man can think or desire, Ephes. 3. 20. The po●sheard] that is to say, every one with his equal.  
V. 10. To the woman] namely, his mother.  
V. 12. I have] that is to say, the world is firm and lasting, only by virtue of my command; and therefore this my work of grace shall likewise neither be recalled nor overthrown.  
V. 13. Raised him] namely, Cyrus. In righteousness] 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 enriched with the goods of the whole world, and exalted in power above all the King ●omes thereof, which must be spiritually understood of Christ's Kingdom. Of stature] the Italian, of great stature; see upon Isa. 18. 2.  
V. 15. Hidest] though thou dost not for the present in effects show thyself gracious to thy Church, yet thou art her God and Saviour, as in time they they will make it fully appear.  
V. 16. They shall be] namely, the Babylonians and other idolatrous people.  
V. 17. Be saved] he chiefly means the deliverance which Christ obtained for his Church, whereof the deliverance from Babylon was but a figure and gage.  
V. 18. To be inhabited] by men, who reaping benefit from all the other creatures, ought also in the name and behoof of all the rest to obey and acknowledge the Creator.  
V. 19 I have not] the promises which I have made to my people are publicly and openly made; wherefore, when I shall have accomplished them, there will be no cause to doubt of mine eternal deity, see Isaiah 41. 23. and 43. 9, 12. and 48. 16. Seek ye me] look after me only, and not after idols. Righteousness] in constant loyalty, without any fraud or variation.  
V. 20. Draw near] let all men that remain in the world, after God's great judgements, come in the time of the Messias, and hear the voice of the Gospel, which shall condemn and beat down all manner of idolatry, Revel. 14. 7. That set up] the Italian, that carry; in pomp and procession upon your shoulders.  
V. 21. Take counsel] to defend the idols cause if they can, Isa. 41. 28. Declared this] namely, the Church's deliverance by Christ.  
V. 22. Look] by faith, conversion, and service, forsaking idolatry.  
V. 23. In righteousness] namely, by a decree which hath the force of everlasting Law, and is the rule of all manner of justice and righteousness, see Isa. 42. 6. Shall swear] shall acknowledge me for the only true God, whose name alone is and aught to be taken in all lawful oaths, Gen. 31. 53. see Isa. 19 18. and 65. 16.  
V. 24. Shall men come] to yield unto him, and to acknowledge him.  
V. 25. Seed of Israel] namely, of the Israel according to the Spirit and Faith, which is the whole Church of Gods Elect. Be justified] that is to say, they shall obtain remission of their sins, and right unto everlasting life, by virtue of the Son of God's righteousness, which shall be applied to them by faith, to justification of life.   

CHAP. XLVI.  
Vers. 1. BEl, Nebo] names of chief Idols of Babylon Isaiah 21. 9 Jer. 50. 2. and 51. 44. Is bowed down] that is to say, the Babylonians seeing their City taken, have thought to save their gods, taking them down, and speedily loading them upon beasts of carriage.  
V. 2. They sloop] namely, all those idols. They could not] namely, the Babylonians. Others, the idols themselves. Themselves] namely, the idols, which the heathen were wont to carry away captive, together with the conquered nations, 1 Sam. 5. 2. Jer. 43. 12. Dan. 11. 8. Host 10. 6.  
V. 3. Which are] I have not born you, as idolaters do bear their idols, but I have borne you myself, that is to say, have taken you even from your first beginning into my care and protection, see Exo. 19 4. Deut. 1. 31. Psal. 22. 10. and 71. 6, 18. Isa. 63. 9  
V. 4. I have made] and not you me, as the idolaters do their gods. Now this aught to be understood, as well of the natural creation as of the spiritual regeneration, see upon Isai. 29. 23.  
V. 5. That we may] or to make us alike or equal one with the other.  
V. 8. Remember] he directs his speech to the people of Israel, which were run into idolatry, exhorting them to conversion. Show yourselves men] the Italian, be upon good ground; forsaking the vain prejudices of customs, examples, traditions, and opinions, take the word of God and true reason for the grounds of your discourses and resolutions.  
V. 9 Former things] namely, the works and miracles formerly done for the deliverance of my people, by which I have showed myself to be the true everlasting God.  
V. 11. From the East] namely, out of Persia, which is easterly from Babylon. Bird] namely, Cyrus, who shall fall upon Babylon like a Falcon, or some such like ravenous bird. My counsel] whom I have chosen in my counsel. or who shall put my decree in execution. Have purposed it] namely, appointed and determined it within myself.  
V. 12. That are far] who through your misdeeds make yourselves unworthy to be dealt withal by me as innocents', with favour and clemency, and to be defended by me.  
V. 13. My righteousness] namely, my grace and good will, which in Scripture is often called righteousness.   

CHAP. XLVII.  
Vers. 1. COme down] thou shalt be beaten down from thy great and flourishing Empire: and shalt never have any power to rise again, see Jer. 48. 18. Virgin] the Scripture calleth often so those Nations and States which had continued as they were at the first under their natural Princes, and had never been subdued nor conquered by others. There is no] namely, for thee, nor for thy Nation, for after the taking of Babylon by Cyrus, the Chaldean Empire did never rise again, though the City subsisted a long time after.  
V. 2. Take the] thou shalt be brought into subjection, and as a slave shalt grind at the handmils, Exod. 11. 6. Judg. 16. 21. Math. 24. 41. Uncover] like unto bondwomen, which went with their hair loose and barefoot, Isa. 20. 24. Pass over] to go into captivity into a far Country.  
V. 3. Shall be] an ordinary disgrace done to women prisoners, see upon Isa. 20. 4. Jer. 13. 22, 26. Will not meet thee] I will use thee as an enemy in wrath, and as God in my power without any moderation, see 2 Sam. 7. 14. Isa. 13. 6. & 27. 7, 8.  
V. 5. Sat] lay down thy pomp, and pride, and bring thyself into a vile and abject state.  
V. 6. Polluted] I took away from her all that should make her holy and inviolable, namely, my presence, grace, and virtue, and did use her like unto a profane and unclean thing, see Isa. 43. 28. Thou didst show] thou didst mix thine own proper passions of cruelty, and inhumanity, with the execution of my judgements, and didst not take example by me, to use mercy and clemency, see Psal. 69. 26. The ancient] under which name are comprehended all other wretched persons, see Deut. 28. 50.  
V. 9 The loss of] by children he seems to mean the people, and by the husband, the King. For the multitude] that is to say, notwithstanding all thy devilish arts, which thou makest use of to keep thyself up. For sorcery was frequent amongst the Chaldeans, Dan. 2. 2. & 5. 7. and Soothsayers did bear a great sway in the public government, vers. 13.  
V. 10. None seeth] I know no Godhead to whom I should give any account. Thy wisdom] namely, these unlawful arts, which thou hast termed wisdom, in which thou hast trusted.  
V. 11. It riseth] Heb. the morning thereof, by which may also be understood the day in which it should happen.  
V. 12. Stand now] a scoff for the Chaldeans vain confidence.  
V. 14. They shall be] that is to say, both they, and their accursed arts perished and could not save themselves, nor bring any ease or remedy for others, like a fire of Flax which quickly goeth out, and leaves no embers behind it.  
V. 15. Merchant's] namely, strangers, who had any trading of state's business with thee, see Revel. 18. 11.   

CHAP. XLVIII.  
Vers. 1. COme forth] like streams from a spring. Swear] which acknowledge and profess the true God: for every Nation did swear by that God which they worshipped, Deut. 6. 13. Psa. 63. 1●. Isa. 45. 23.  
V. 2. Stay themselves.] they do rest upon that outward profession, see Micah. 3. 11. Rom. 2. 17.  
V. 3. I have] as formerly I did beforehand tell my people what benefits I would do for them, that afterwards, when those things came to pass, their incredulity, and inclination to idolatry might be suppressed and altered, so now I have foretold them their miraculous deliverance from Babylon, that they may acknowledge, serve, and worship me for their only God.  
V. 6. Will not] that is to say, would you be so ungrateful, as not to celebrate the memory of it in all ages, and not give unto God perpetual honour and praise for it? Hidden things] the Italian, New things] concerning the Babylonian deliverance, and the ruin of the Empire.  
V. 7. Created] that is to say, brought to light by my revelations and predictions.  
V. 8. For I] I had reserved this excellent proof of mine eternal deity, for this time, to convince thee more lively for thine apostasy and idolatry, thou being more licentiously addicted to it now, then at any other time. Called] thou hast at all times showed thyself inclined to this vice of Idolatry.  
V. 9 Mine anger] that is to say, I will moderate my wrath, and will not vent it all upon thee, Psa. 78. 38. And for] because I would not be scorned nor abused by mine enemies, Deut. 32. 26, 27. but praised and extolled for mine infinite mercy towards my children.  
V. 10. I have] I have chastised and tried thee by the Babylonians, yet not to the uttermost, as they use to do your most precious metals, which will not perish by fire, for I have had a regard to thy weakness and imperfection, Psal. 118. 18.  
V. 11. Polluted] by the enemy's blasphemies.  
V. 12. My called] namely, to the participation of my grace, and covenant in my Church.  
V. 14. All ye] namely, idolatrous Jews. Among] namely, among the false gods after which ye have gone astray. Loved] namely, he hath favoured Cyrus and his enterprises. His arm] namely, the work and efficacy of his power.  
V. 16. From the] I have at all times given you by my Prophets, public, clear, and undoubted predictions of many things, for your deliverance, and have punctually put them in execution, that you might cleave to me, the only true God, and your benefactor. From the time] I have from everlasting been the author of that counsel by which all these things have had as it were, their first beginning; and afterwards in their appointed time I have brought them forth by my power. Now] that is to say, at this present time I do 〈◊〉 like by these admirable prophecies. Hath sent me] some hold that the Son of God speaks in his own proper person in this sense. The holy Trinity having consulted and decreed to reveal these things to the Church: I the Son of God, whose personal property it is, to be the father's word, wisdom, and Interpreter, do bring this work to pass, by my Prophets who have all spoken by Christ's Spirit, 1 Pet. 1. 11. see Zech. 2. 9, ●1. Others refer it simply to Isaiah, sent by God, and inspired by the holy Ghost.  
V. 18. As a river] abundant, and continual without any interruption. Thy righteousness] that is to say, my blessings upon thy piety and loyalty; or, the right, and well ordered establishment of all thy businesses.  
V. 21. Thirsted not] that is to say, he did not only deliver them, but did also provide for them all things necessary, as he did in the wilderness, at the coming out of Egypt, from whence these terms are taken, see Isa. 43. 19, 20.  
V. 22. There is no] this seems to be added for to exclude wicked men and hypocrites from the generality of the aforesaid promses made to the Church. Or, to oppose Gods implacable judgements upon his enemies, to the Church's deliverances, or to his fatherly chastisements.   

CHAP. XLIX.  
Vers. 1. Isles'] that is to say, Provinces afar off. Which have no communication with the Jews, as the places beyond the Sea, see Isai. 41. 1. whereby are meant the Gentiles. Hath called me] that is to say, God the Father shall make known his everlasting decree concerning the sending of me his Son, and concerning mine Office; whilst I shall yet be in the Virgin's womb, from whence I shall take flesh upon me, see Matth. 1. 20, 21. Luke. 1. 31.  
V. 2. Made my mouth] he shall add to my Word and Doctrine the power of his Spirit to make it of efficacy to destroy any thing that shall oppose it, see Isa. 11. 4. 2 Thes. 2. 8. Heb 4. 12. Rev. 1. 16. & 2. 16. & 19 15, 21. Hid me] that is to say, he is my defender, and Keeper in the infirmities of the flesh which I shall take upon me.  
V. 3. Servant] in regard of my humane nature, and voluntary tying of myself to fulfil the Law, see Isa. 42. 1. Phil. 2. 6, 7. Israel] I will by thy means unfold, and lay open my glorious power for the safeguard and deliverance of my people before any other.  
V. 4. Then I said] the Son of God his words complaining to his Father of the Jews incredulity and obstinate rebellion against his word, which he hath so faithfully preached. My judgement] the Italian, my right] that is to say, God knoweth with what uprightness, and in what perfection I have accomplished his work. And therefore he will crown me with eternal glory though my labour hath been in vain with the most part of the people.  
V. 5. To bring Jacob] namely, that I should reconcile Jacob unto him, by means of his faith and conversion to me. Israel] though the body of the Nation do remain in its natural errors, Isai. 53 6. My strength] that is to say, my glory. Or, his divine virtue shall not therefore be taken away from me; but shall rather show itself so much the greater, in calling of all Nations, whereby my glory shall also increase.  
V. 6. The preserved] namely, this poor Nation, preserved unto Christ's time, and delivered out of so many calamities. Others to restore the desolations of Israel.  
V. 7. To him] namely, to Christ, contemned and hated by the Jews: and who voluntarily submitted himself to humane power, into whose hands they delivered him, see Psa. 22. 7. Isa 53. 3. King's] that is to say, I will cause Kings and Princes to acknowledge thee, and submit themselves to the command which I shall give thee, by the preaching of the Gospel. Because of] because they shall see God maintain thy vocation, and Crown thy perfect obedience with glory, according to the loyalty of his justice.  
V. 8. Have I heard thee] that is to say, I the Father will assist thee with mine eternal and divine power, when as being fully appeased with my Church, I shall spread over all the World the fruition of that salvation which thou hast acquired; that by thy perpetual intercession towards me, my work of grace may be accomplished, without any hindrance. Preserve thee] not so much in respect of thine own person, as in respect of thy Kingdom and Gospel. For covenant] that is to say, a Mediator, and foundation of the covenant of grace. To establish] figurative terms taken from the people's deliverance, and return from Babylon.  
V. 9 They shall] namely, mine elect, being thus freed from sin, and the world, shall by my blessing be borne up in the way of their celestial calling, and shall be preserved from all evil.  
V. 11. I will make] I will cause men to come from all parts of the World to my Church, and will take away all things as may hinder their conversion.  
V. 12. Of Sinim] according to some they are a people towards the South, where the wilderness of Sin was, Gen. 10. 17. Others think they were a Nation on the furthermost Eastern parts, called formerly Sina, now China.  
V. 14. Zion] namely, the ancient Church in her greatest afflictions.  
V. 16. Graven thee] I will ever remember thee and take care of thee, see Cant. 8. 6.  
V. 17. Thy children] thy former desolations shall be restored, and recompensed by the calling of the Gentiles, suddenly converted, and joined to thee in Spirit, by the preaching of the Gospel. And thou shalt be delivered from all thine enemies.  
V. 18. All these] namely, the multitude of the converted Gentiles. Cloth thee] thou shalt by them be made renowned and glorious.  
V. 19 Thy waste] a figurative description of the unspeakable number of new members, which shall be joined to the Church under the Gospel.  
V. 20. The children] namely, the Gentiles converted and regenerate in the Church. The other] namely, the carnal Jews.  
V. 21. Desolate] that is to say, without a husband, which is God Who by the Babylonian captivity had in a manner made a divorce with the Jewish Church.  
V. 22. I will lift up] I will by my power cause Nations and Kingdoms to join themselves to the Church, and contribute their favour and assistance for the upholding and increasing of it.  
V. 23. They shall bow] they shall submit themselves to Christ's faith and Kingdom administered by thee. Or, they shall do homage to Christ present in the midst of thee.  
V. 24. Shall the prey] an exaggeration of the Churches miraculous deliverance out of the hands of most powerful enemies, who had good right to be Lords over it by reason of the victory which God had granted them over his people. And by this figure is also signified the Church's Redemption from the devil's tyranny, who worked with power, Luke 11. 21, 22. as executioner of God's just vengeance.  
V. 26. Feed them] that is to say, they shall consume and destroy one another, Isa. 9 20.   

CHAP. L.  
Vers. 1. WHere is] that is to say, O ye Jews, I have not cast off your Nation with which I had contracted matrimony, neither have I subjected your particular persons unto bondage through mine own rigour and hardness, (as under the Law it was lawful for the husband to put away his wife which was not pleasing to him, though she was innocent, Deut. 24. 1. and the father for poverty might sell his children, though they were obedient, Exod. 21. 7. 2 King. 4. 1. but by reason of your public and private sins. Now this may be referred either to the captivity of Babylon, or to the last rejection of the Jews, after Christ's coming.  
V. 2. No man] namely, for to receive me, John 1. 11. A description of the Jews rebellion against the voice of the Gospel, My hand] do not you know me to be sufficient to deliver you? At my rebuke] I am the same, who formerly delivered you out of Egypt, where I did the miracles here mentioned, drying up the Sea, causing the Fish to die in the rivers, darkening the sky with thick darkness, Exo. 7. 18. & 10. 21. & 14. 21.  
V. 4. The Lord] my word is altogether divine, directed to the comfort and salvation of afflicted souls, Matth. 11. 28. and propounded by me through Gods express command, and therefore for it am I hated and persecuted. Christ's own words. As the learned] namely, of supreme and divine learning, and of celestial doctrine. He wakeneth] he always inspires me with his truth, and mysteries, and with full knowledge and understanding, joh. 5. 20. & 8. 28, 38. Col. 2. 3.  
V. 7. Set my face] I have strengthened and encouraged myself in the execution of mine office, against the hardness of the people, and all other opposition, see Jer. 1. 18. & 15. 20. Ezek. 3. 8, 9  
V. 8. He is] namely, God, the Judge, approver, and defender of my perfect obedience and righteousness, is present to bear me up against all men.  
V. 9 They all] namely, the wicked, mine adversaries.  
V. 10. Of his servant] namely, Christ's servant, Isa. 42. 1. In darkness] of afflictions, dangers, and perplexities, Psal. 23. 4.  
V. 11. Behold] but as for you rebels, who think to escape my judgements with your carnal wit, and your arts and inventions, see what benefit you will reap by it; for all shallbe but in vain. This shall ye] namely, all these inevitable, and irreparable evils.   

CHAP. LI.  
Vers. 1. AFter righteousness] namely, true righteousness by faith in Christ, not false righteousness by the merits of your own works, Rom. 9 31. 32. Look unto] that is to say, you believing Jews, who will be but few in number at the coming of Christ, the whole body of the Nation being rejected: consider that your first parents Abraham and Sarah were alone when I called them, and took them to me, and yet I increased their posterity to an infinite number. And from thence you may gather, that I will do the like by you, by joining the Gentiles to my Church.  
V. 2. Alone] having no children, and being out of hope of having any.  
V. 3. Shall comfort] raising her up (by calling of the Gentiles) out of the ruin she was fallen into by the apostasy of the Jews. Like Eden] namely, the earthly paradise, Gen. 2. 8.  
V. 4. A Law] I will cause my Gospel to be preached through the World, to be as it were a new Law and form in the state and government of my Church, Psa. 110. 2. Isa. 2. 3. Will make] I will firmly and inevocably establish the government of my Word and Spirit in the Church, for a secure guide to bring it to eternal life.  
V. 〈◊〉. My righteousness] that is to say, the effect of my promises, my grace and bounty, but especially the revelation of the Son of God's righteousness, which proceeded from, and was appointed by God; and is only sufficient to appear before his justice seat, in justification of life to all believers, Rom. 3. 21, 25, 26. Mine arms] I will reign over all the World by my Gospel, which is the power and arm of God, Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 18.  
V. 6. Shall vanish] namely, at the end of the world.  
V. 9 O arm] the Churches prayer to God, praying him to display his Sovereign power, for the deliverance of his children, as he formerly did in Egypt. Rahab] that is to say, Egypt, Psal. 87. 4. The Dragon] namely, the King of Egypt, which is a waterish or moorith Country, Psalm. 74. 13, 14. Ezek. 29. 3.  
V. 12. Who art thou] O thou my Church which here to fore hast been so dejected, take now a good heart, setting before thee thine enemies approaching and certain destruction.  
V. 14. The captive] that is to say, the deliverance is near, and even almost come. Or, it is a description of the believers readiness, in answering with the motion of their hearts, to Gods calling and deliverance.  
V. 16. And I have] God words to his Church, as it is Christ's body to whom they properly belong, Isa. 49. 2, 3. the meaning is, I have appointed thee to declare, and teach my word, accompanied with my power and Spirit, to re-establish through thy ministry the state of the world, decayed and overthrown by sin, and to preach to mine elect'my grace and reconciliation.  
V. 17. Which hast drunk] which before the coming of thy Saviour shalt be tried, exercised and chastised by all manner of afflictions, see Job 21. 20. Psal 75. 8. Jer. 25. 15, 10. Of trembling] the Italian, of astonishment] see Psa. 60. 3.  
V. 18. Among all] my Church hath hath had no relief nor ease amidst'all her troubles, from any of hers.  
V. 19 These two things] that is to say, evils at home, namely, desolation and famine, and evils abroad, namely, devastation, and the Sword, see Deut. 32. 25. 2. Cor. 7. 5. By whom] by whose example that hath suffered the like afflictions, Lam. 2. 13. the meaning is. Thine evils are extreme, and without example: and therefore I only can help and comfort thee, with my Divine comfort, Vers. 3. and 12.  
V. 20. In a Net] that is, catched in Nets by Huntsmen, and can no way free himself.  
V. 21. But not] but with the Cup of God's wrath, Vers. 17.  
V. 22. I have taken] that is to say, that as no man could do, I will do, freeing thee of all thy miseries, and laying them upon thine enemies, which oppress thee without mercy.   

CHAP. LII.  
Vers. 1. O Zion] under the figure of the Jewish Nation, delivered from the captivity of Babylon the Church is exhorted to rejoice, and triumph in the Lord, because she is through Christ delivered from all her spiritual enemies. The uncircumcised] thou shalt be no more assaulted nor tyrannised over by any profane Nations which are the figure of the World. And shalt moreover be spiritually sanctified in all thy members, Isa. 35. 8. which shall perfectly be accomplished in the heavenly Jerusalem, Rev. 21. 27.  
V. 2. Shake thyself] accept and make use of the spiritual liberty which I offer thee. And use all means and endeavours which thou art able to use, being thereunto strengthened by my Spirit of freedom, to free thyself perfectly.  
V. 3. Ye have sold yourselves] the Italian, Ye have been sold] that is to say, according to man's reason, you have been made subject to the Babylonians without any cause.  
V. 4. My people] that is to say, though the Egyptians had some right to my people, who were come into their Country, and had received many benefits from them in their extreme need, and therefore were bound and subject to them. Yet when the Egyptians begun to tyrannize over them, they were grievously punished for it. How much more than shall the Childeans be punished, who violently subdued my people, and kept them in most cruel bondage?  
V. 5. What have I] shall I suffer such an intolerable violence? Or, shall I who am always inseparably present in grace with my people, be kept here in Babylon, as in captivity, out of my Temple, in a profane Land?  
V. 6. My name] that is to say; my virtue and glorious power, from whence I have those titles and names which I have revealed unto them. That doth speak] namely, as God, effecting by mine omnipotence what I have spoken  
V. 7. How beautiful] how acceptable and pleasing shall the message of our deliverance out of Babylon be unto us. And how much more welcome shall the Gospel be unto us, which is the embassage of life and peace? Thy God] that is to say, God hath raised up again his glory and service, which was beaten down by the Babylon captivity. And Jesus Christ, the true eternal God, hath taken upon him the spiritual Kingdom, which was bestowed upon him by his Father, Psal. 93. 1. and 96. 10. and 97. 1.  
V. 8. Thy watchmen] sigurative terms taken from watchmen that stood in watchtowers, who as soon as they saw a far off any thing that was desired and expected, did use to call and give notice of it.  
V. 9 Waste places] that is to say, thou earthly Jerusalem, which hast been laid waste by the Babylonians: and especially thou Church which art spoiled by sin and death, rejoice because of the salvation which God sendeth thee by Christ Jesus.  
V. 10. Hath made bare] the Italian, hath drawn out; as it were out of his bosom, Psal. 74. 11. and hath displayed his infinite power, which before seemed to lie idle.  
V. 11. Go ye out] an exhortation to the people to come forth of the earthly Babylon, and not to be alured or enticed by the unclean and profane commodities thereof. And an exhortation to all the Church, redeemed by Christ, to separate itself from the communion and affection of the world, and the corruptions and idolatries thereof, 2 Cor. 6. 17. Gal. 1. 4. Be ye clean] namely, you sacred Officers, to whom it belongeth to carry those vessels and ornaments which belong to the Temple: and thereby are spiritually meant all believers, whereof every one carrieth a vessel sacred to the Lord, namely, himself, 1 Thes. 4. 4. 2 Tim. 2: 21.  
V. 12. Ye shall not] as you did formerly, when you came out of Egypt, Exod. 12. 33, 39 The meaning is, this return from Babylon, shall be with public authority and openly, under God's manifest protection, and shall be like the people's coming thorough the wilderness following of the ark; and therefore every thing may be done in good order, observing of Gods. Ordinances concerning sacred things. And this spiritually hath a relation to the mature deliberation and calm mind with which believers do forsake the world to follow Christ.  
V. 13. My servant] namely, Christ, who is the chief subject of this Chapter, see Isa. 42. 1. and 49. 3.  
V. 14. As many] that is to say, Even as thou my people shalt be brought into such extreme misery that many shall be astonished thereat, and afterwards shall by me be restored into a most happy estate: even so Christ thy head, from great ignominy before the world, Isa. 53. 2. 3. Phil. 2. 7. shall be exalted to sovereign glory. Heb. 2. 9  
V. 15. So shall he] as thou, O my people, hast received abundance of graces after thy misery, even so shall Christ receive the fullness of the Spirit from the Father, which he shall shed over all the world, Acts 2. 33. and by this means shall make himself known. Shall shut] submitting to him in silence and humility. For that which] namely, the mystery of the Gospel, and of the Son of God's Kingdom, which was unknown in former ages, Rom. 15. 21.   

CHAP. LIII.  
Vers. 1. WHo hath] whereas other nations have yielded themselves to the obedience of faith, the Jewish nation shall resuse Christ, foretold by us Prophets, and preached by the Apostles. To whom] how few of the Jews shall open their eyes and hearts to the Gospel, which is the power of God unto salvation to every one that believeth, Rom. 1. 16. Or in whom God shall work by his powerful and superabundant grace, to bow their hardened hearts.  
V. 2. For he shall] that is to say, Christ's beginnings in respect of his humane nature, and of his Kingdom, shall be very small and weak, like unto a young plant growing in dry ground, see Isa. 11. 1: Before him] namely, before God the Father, under whose protection and providence the Kingdom of Christ is grown up: Or before the people, who seeing Christ's weakness in the flesh, did contemn and despise him. Shall see him] he speaks as if he were a carnal Jew, who judged of Christ according to his outward appearance, Joh. 7. 24.  
V. 3. Acquainted] to whom all manner of evils and sufferances have been familiar and ordinary.  
V. 4. He hath born] in the quality of a pledge for his Church, he hath given satisfaction for her sins, bearing all the punishments due for them in torments and extreme griefs both of body and soul, and by feeling the wrath of God, and death, etc. Yet we] namely, the Jewish nation. Stricken] namely, for his own proper sins.  
V. 5. The chastisement] that is to say, God's just judgements for sin have been fully executed against him, in stead of all his Elect for their benefit and absolution, whereby his wrath hath been appeased, and they reconciled with him.  
V. 6. All we] all men through sin were alienated from God, and were gone astray out of the way of everlasting life, and every one followed his own lusts and particular sins. Laid on him] by his Sons one and only righteousness, he hath expiated all those several sins, Rom. 5. 16, 18, 19 The iniquity] not the transgression, nor the fault, but the bond by which we were liable to God's justice and the punishment of it, Christ being our surety. Of us all] namely, of all believers, who in Christ have a true spiritual communion amongst themselves.  
V. 8. Was taken] into celestial glory. From judgement] namely, from the punishment of judicial death which he suffered for men as their pledge. His generation] the Italian, his age; namely, the lastingness and eternity of his Kingdom, into the possession of which he entered after his resurrection.  
V. 9 His grave] according to the custom of malefactors condemned to death, he was to be buried ignominiously: But Joseph a rich and honourable man laid the body in his grave by a secret providence of God, to show that with Christ's death, all the punishments and shame due to sin were ended.  
V. 10. He shall see] he shall gain an infinite number of believers, regenerate according to his own image, through his Spirit and the incorruptible seed of his word, Psal. 110. 3. Hebr. 2. 13. Prolong] he shall reign and live eternally. The pleasure] namely, God's eternal decree concerning the salvation of the Elect, shall be powerfully and fully executed by Christ, who by his word and Spirit shall communicate unto them the fruit of his death to everlasting life and salvation.  
V. 11. He shall see] he shall receive a full reward for his sufferings, when after he hath accomplished the work of redemption, he shall be raised up in glory, and shall gather unto him all his Elect by the preaching of the Gospel. My righteous servant] who hath and possesseth that perfect righteousness as can alone satisfic God's judgement for his Elect. Dan. 9 14. Zech. 9 9 Rom. 5. 18, 19 1 John 2. 1. Justify] that is to say, he shall cause them to be absolved as righteous before God by his righteousness, which through faith shall be imputed to them, Rom. 4. 5, 6. By his knowledge] by the lively light and impression of faith, which embraceth Christ and his righteousness to salvation, and doth mystically unite the believer to him, Gal. 2. 20. He shall bear] to redeem them from condemnation by his suffering: to make intercession for their defects, by presenting himself continually before God, and to mend their defaults by his Spirit.  
V. 12. Will I divide him] that is to say, I the Father will cause my Son, after he hath overcome the devil and death, to gain unto himself a great many men whom the devil held in slavery, and shall upon them establish his Kingdom amongst the other Kingdoms of the world, Ephes, 4. 8. Of many] not generally of the whole world, but of the decreed number of the Elect, John 17. 9 Rom. 5. 15, 19   

CHAP. LIIII.  
Vers. 1. O Barren] namely, O thou Church, which before Christ's coming wert like a barren woman, or like a woman forsaken of her husband, bringing forth no more spiritual children. Rejoice in the Messias his time, because that by the renewing of the covenant of grace, and by the sending of the Spirit thou shall become a most fruitful mother; far more fruitful than ever the ancient Jewish Church was; whilst it continued in God's Covenant.  
V. 2. Enlarge] a representation of the wonderful increase of believers under the Gospel, by the figure of a tent that should grow too little for them that live in it.  
V. 3. And thy seed] that is to say, The believers which thou shalt bring forth to the Lord, shall spiritually become Lords of the world, planting his faith and Kingdom in it, and peopling with a new and sanctified kind of people the whole world, which before was void of the knowledge and grace of God.  
V. 4. Shalt forget] that is to say, the greatness of thy glory under the Gospel, shall blot out and cancel in thee all feeling and remembrance of thy former state, which was infamous for sins and idolatries, and wretched for punishments, by means of which, I was in a manner divorced from thee, Isa. 50. 1.  
V. 5. Thy maker] namely, God, who as by his grace he gave thee thy first being, to make thee his Church, can also restore it to thee again when he pleaseth. Of the whole] and not only of the Jewish Nation.  
V. 6. Hath called thee] hath reunited thee to himself by the Covenant of grace.  
V. 9 This is] namely, this salvation and deliverance from the deluge of former sins. That I would not] namely, that I would not reprove nor suffer my true Church to perish, which consists of mine Elect and believers, with whom God is never angry so far as to curse or overthrow them, but doth only punish and correct them, see Jer. 31. 35, 36.  
V. 11. I will lay] a figurative description of the Churches spiritual excellency, which is like a building comosed of precious stones, which are the faithful, upon an exquisite foundation, which is Christ, 1 Cor. 3. 12. Rev. 21. 18. With fair colours] the Italian, upon fine marble; the Hebrew word is of a doubtful signification.  
V. 14. In righteousness] that is to say, in a well and right ordered manner. Or by God's grace and bounty; for the word Righteousness is oftentimes taken for God's property, which is to do good to those that are his.  
V. 15. They shall] the enemies shall often conspire against thee, but as I will not be the author of it, so will I cause the issue of it to prove to their ruin.  
V. 16. I have] that is to say, Weapons and Soldiers have no power, nor cannot bring any thing to pass, but only so far as I will give them leave by my permission and pleasure.  
V. 17. And their] that is to say, the fruit and reward of their faith, and loyalty in my service. Or this is the inheritance which I will bestow upon them, as my servants and children:   

CHAP. LV.  
Vers. 1. THat thirsteth] that are in want and necessity of God's grace, and have a lively feeling thereof. Come ye] namely, to me Christ, who am the wellspring of grace, signified by the water, and of life, signified by the wine and milk, which are nourishment for the body. That hath] that hath no means to gain this good of yourselves. Buy and] that is to say, take as a gift that which shall be made yours in like manner, as if you had paid the just price of it. Or give (that is to say, forsake and renounce) all other worldly goods for this, Matth. 13. 44. Rev. 3. 18.  
V. 2. Do ye spend] that is to say, Why do you bestow all you have in superstitions, idolatries, works of the Law, and other ways to purchase eternal life, which none can give you but I?  
V. 4. I have given him] words of the Father confirming his Son in his vocation, in whom, descending from David according to the flesh, were to be verified the promises made to David and to all the other Fathers. A witness] namely, to declare and confirm the Father's will and counsel, at which, being his eternal wisdom, he had been present. He toucheth Christ's two Offices, namely, of Prophet and King, after he had accomplished his priesthood upon earth.  
V. 5. A nation] namely, the poor Gentiles, who were strangers to God's Covenant, and void of all true knowledge of him, Ephes. 2. 11, 12. Because of] because that God the Father shall accompany thy Gospel with his divine virtue, by which men's hearts shall be effectually converted. Or because God shall have plainly manifested himself to be thy God and thy Father by thy resurrection and glorious ascension, Rom. 1. 4.  
V. 6. While he] while he offers himself to men by the Gospel, out of which he cannot be found, Psal. 32. 6. John 7. 34. and 8. 21.  
V. 8. My thoughts] I am infinitely merciful and ready to forgive, and not hard and implacable as men are, neither am I inconstant and wavering in my promises as they are.  
V. 11. So shall] so likewise will I never recall the promise of my grace, but will fully perform it. Shall proper] shall happily accomplish it without any obstacle or let.  
V. 12. Ye shall go out] namely, out of your spiritual bondage, from which Christ shall free you.  
V. 13. In slead] God shall fill the world with true believers, noble plants in stead of harmful, bastard, and wild plants, such as man is in the state of his corrupt nature, Mic. 7. 4. And it shall be] this miraculous change shall be as an eternal monument of God's glory, and he shall be everlastingly praised for it in his Church.   

CHAP. LVI.  
Vers. 1. FOr my salvation] since I do proffer my salvation to the world by the Messias, it is fitting that all men should turn to me their Benefactor. And it is also needful for them to do so, for to make themselves capable of receiving it, Mat. 32. and 4. 17. Rom. 13. 11, 12. My righteousness] namely, mine Evangelicall righteousness, which only is the cause of salvation, Rom. 1. 17. and 3. 21, 22.  
V. 2. The Sabbath] namely, all the true and spiritual service of God, especially in the keeping of the first Table, of which the Sabbath was anciently the figure and sum.  
V. 3. Neither let] that is to say, by the Messias, shall be abolished and disannulled all manner of distinction and difference of Nations and persons, and none shall be excluded out of the assembly of believers, as formerly those that are here specified were, Deut. 23. 1, 2, 3.  
V. 5. A name] that is to say, an honour and dignity far more excellent than theirs who are called Fathers amongst my people: namely, they shall have the right and privilege to be called my children, John 1. 12. That shall not] which I will never take away from them, recalling mine election, and of which they shall always have an inward impression by the Spirit of adoption, Rom. 8. 16. Revel. 2. 17.  
V. 7. Will I bring] I will graft them into my Church, and make them partakers of all my good and comfort, and will accept of the service which they shall do me in Spirit and truth.  
V. 8. Yet will I] I will also gather the Gentiles into my Church, as I have done the Jews, to make of two Nations one. John 10. 16. Ephes. 2: 14, 15. To him] namely, into the congregation of the Church, which is the true Israel according to the Spirit.  
V. 9 Come] another prophetic speech, by which Isaiah declares, that the chief cause of the despersion and destruction of the Lords flock by their enemies, was the disloyalty and negligence of the Shepherds, as well Bcclesiasticall as politic, who are called watchmen according to the ordinary stile of Scripture.  
V. 11. They all look] every one hath given himself to following of his own disordered lusts.  
V. 12. And to morrow] that is to say, Let us not take care for anything; if to day we take our delighs, we may also continue to morrow at our own leisure, words of a profane secureness and dissolu●enelle, see Prov. 23. 35. Isa. 22. 13.   

CHAP. LVII.  
Vers. 1. THe righteous] it is likely that in the time of these Prophecies God did take out of the world divers persons, noted for piety and virtue, which was a presage of great approaching evils, from which God would exempt those his faithful servants, see 2 Kings 22. 20.  
V. 2. In their beds] as the death of the faithful is called a sleep, so is their grave like unto a bed; in which they expect the great day of the blessed resurrection.  
V. 3. Ye sons] that is to say, a generation given to all manner of impiety, even to sorcery and devilish arts, Isa. 2. 6. And of] meaning both corporal and spiritual fornication by idolatry.  
V. 4. Against whom] are not your profane scoffs against me?  
V. 5. Inflaming] namely, by spiritull lust of the soul. With idols] the Italian, among the oaks; which were dedicated to idolatry, Isa. 1. 29.  
V. 6. Thy portion] that is to say, Thou hast chosen stones to make thine idols with, or for to build Altars and Chapels, rather than me who am thy God, see Psal. 16. 4.  
V. 7. Hast thonset] phrases taken from the ordinary custom of common whores, that is to say, Thou hast made thy Chapels, Churches, and Altars near to the high places, according to the custom of idolaters, for to join thyself to idols through idolatry.  
V. 8. Hast thou set up] thou hast contemned and refused my Law which I had commanded thee to write upon thy doors and posts for a remembrance, Deut. 6. 9 and 11. 20. With them] namely, with idolatrous people, tying thyself to their idolatry, see 2 King. 16. 10. Thou lovedst] in every place, and upon every occasion that hath presented itself, hast thou used thine idolatry, a term taken from unchaste women.  
V. 9 To the King] namely, of those profane Nations with which thou didst join in idolatry. Debase thyself] by a servile and base submission to their wills.  
V. 10. Saidst thou not] thou hast no● fainted for all the difficulties which thou hast found in the obtaining of these profane leagues, neither haste thou been weary until thou hast finished it. The life] the means to strengthen thyself in this practice, that thoo thou mightest not be forced to leave it.  
V. 11. And of whom] thou hast pretended that the cause of thine entering into these wicked Covenants, hath been for●ear of those mighty Kings that were thine enemies: and so for fear of men, thou hast not been afraid of me, who was alone able to deliver thee. Hast lied] in that thou hast thus disloyally broken my Covenant. Have not] have I not used a great deal of patience towards thee, suspending my judgements?  
V. 12. Thy righteousness] an ironiciall term, signifying that which is quite the contrary, unless he means the false shows of external piety, Isa. ●8. 2.  
V. 13. Let thy] namely, those profane Nations which thou hast called in great troops to aid thee. But he that] namely, mine Elect, though they were carried into captivity with the rest, they shall at the length be brought back, and reestablished in the place of my habitation and service. A figure of the most assured bringing of believers into the Kingdom of Heaven, out of the captivity of the world.  
V. 14. And shall say] all things that may hinder this return shall be taken away, Isal. 62. 10. Mic. 2. 13.  
V. 15. The high] namely, the great and sovereign God. I dwell] as in my glory I dwell in Heaven, so am I present in grace with mine humble, timorous, and afflicted believers, to comfort and free them from all their afflictions, see Isa. 66. 2.  
V. 17. I hid me] that is to say, I have for a time kept back from them the effects of my grace, Isa. 45. 15.  
V. 19 I create] that is to say, I will effect that indeed which I promise by my word, see 1 Kings 8. 15. Rome 4. 21. That is far off] that is to say, By the Messias I will impart my peace and grace, as well to the Gentiles, who are strangers and far from me, as to the Jews who are my neighburs by knowledge and Covenant, Psal. 148. 14.   

CHAP. LVIII.  
Vers. 2. THey seek me] they make a show and profession of calling upon me, and of seeking to obtain my favour by sacrifices and ceremonies, but all this is without any internal piety. They ask of me] namely, by my priests, who did both publicly and privately explain to such as asked them what was Gods right according to the Law in all things, Deut. 17. 8. 11. Mal. 2. 7.  
V. 3. You find pleasure] that is to say, God hath commanded that the yearly fast, of which the Prophet speaketh in this place, should be performed with an inward kind of affliction and mortification of the soul, and abstinence from all carnal pleasures, Levit. 16. 29. but chose, ye do find a vicious kind of delight in it, namely, in exacting your debts, ver. 3. he seems to have relation to that the yearly fast was appointed to be the first month of the politic year; in which month also for the most part was the time of freeing one from debt and bondage.  
V. 4. For strife] employing the solemn day therein; which was appointed for you to employ yourselves in repenting of your sins, and you chose do increase them. And to smite] he seems to have a relation to the master's cruelty towards their servants, who had sold themselves, until the year of remission, Exod. 21. 2. Levit. 25. 39, 50. From whence there did often arise contentions and strises.  
V. 5. To spread] according to the manner of penitent and afflicted persons, East. 4. 3. Job 2. 8. Jer. 6. 26. Di●. 9 3.  
V. 6. To ●oose] that calling to God for mercy; in this ceremony of fasting, you do likewise use mercy towards your neighbours, concealing all unjust bonds, and releasing the rigour of just debts and bondages.  
V. 7. That thou hide not] that thou do not draw back from helping thy brother, who is a man of the same kind as thou art, see Neh. 5. 5.  
V. 8. Then shall] thy prosperity shall revive; by the return of God's grace, even as the Sun's return causeth the day to break. Thine health] H●b. thy physic, that is to say, thou shal● get new vigour. Like Plants when the spring is come. Thy righteousness] namely, the reward of thy good and righteous life.  
V. 9 The yoke] namely, the inhuman slavery of thy brethren. The putting forth] a sign of an absolute and rigorous command, and of threatening.  
V. 10. If thou draw out] the Italian, Open thy soul; as a treasure, and store, of hearty liberality. Thy light] that is to say, in the midst of the greatest calamities I will cause thee to feel my grace in joy and comfort, and will change thy wretched state into a most perfectly happy one.  
V. 12. And they that] that is to say, thy posterity shall re-edify my Temple and the City of Jerusalem, after they have lain waste all the time of your Captivity. To dwell in] to cause the Country to be inhabited a new.  
V. 13. If thou turn away] that is to say, if thou truly keep holy the Sabbath, by abstaining from such works as in their own nature are evil; and fettest all thy delight in mine honour and service Or speaking thine own words] without replying or contending, in a voluntary, ready, and absolute obedience.  
V. 14. Shalt thou] then will I ●ill thine heart with joy in my grace, and will bring thee back gloriously into thy Country overcoming all difficulties and lets, and there thou shalt enjoy my blessings.   

CHAP. LIX.  
Vers. 4. NOne calleth] there is none that doth lively oppose himself to the violences and deceits, that reign amongst these people, and doth maintain God's right which is violated, and man's right which is oppressed. They conceive] they do inwardly plot, and outwardly execute all manner of mischief.  
V. 5. They hatch] they hatch all manner of wicked and pernicious thoughts, which they endeavour to effect, to bring to pass, to the uttermost of their power. And weave] they wove fine deceits which notwithstanding shall be to no effect nor purpose, see Job 8. 14. He that eateth] they shall be deadly, if they can bring them to perfection, and catch some body in them.  
V. 7. Are in their paths] wheresoever they go●, (that is to say, with whatsoever they meddle) they overthrew and spoil every thing, a phrase taken from torrents that overflow, or from tempests.  
V. 8. They know not] as they are not inclined to peace, so they never enjoy the sweet fruits thereof. Whosoever goeth] that is to say, whosoever imitateth them: Or whosoever frequents them, finds no sweetness nor humanity in them but all manner of fierceness and violence.  
V. 9 Judgement] that is to say; God hath not defended our right against our enemies, nor revenged us of them. Justice] that is to say, he hath not done us any good or favour, as to his people or children, Vers. 14.  
V. 10. We grope] being troubled, and amazed, we have not been able to take any good counsel or advice. D●●●late places] in à most sad and mournful condition, see Psa. 44. 19  
V. 11. We roar] we make grievous complaints and lamentation, with much impatience and despite.  
V. 12. And our sins] that is to say, we are convinced in our consciences, that we suffer these evils for a punishment for our sins. Are with us] our consciences lay them continually before us. Or our consciences are yet burdened with them. God hath not yet forgiven us, nor blotted them out.  
V. 13. Oppression] against our neighbour and revolt against God.  
V. 14. Judgement] as Vers. 9 For truth] that is to say, all loyalty and equity, is vanished from amongst the people, and hath been banished out of the Land.  
V. 16. And he saw] because that through the people's impenitency, their enemies have oppressed them, and in their oppression God's glory hath been wronged, and neither they nor no man for them have made any intercession to appease the Lord with prayers, and sincere confession: God himself hath determined to show his Grace and Power, to defend his Church's cause, as his own. And this must chiefly be understood of the everlasting salvation obtained by Christ. And wondered] a phrase taken from men, as Isa. 63 5. Mark. 6. 6.  
V. 17. He put on] the weapons which God hath used in this great work, have been the affection he hath to do his children good, which is his righteousness, and his revenge and jealousy against his enemies.  
V. 18. The Islands] namely, strange Countries and enemies.  
V. 19 The enemies] namely, the devil, and all that take his part, will pour out a deluge of evils upon the Church, see Psa. 124. 4. Revel. 12. 15. The Spirit] namely, his strength and Divine power. Or, he meaneth that God will oppose spiritual means. Forces, and weapons, against these assaults of the World and the Devil, see 2 Cor. 10. 3, 4. Ephes. 6. 13. 2 Thess. 2. 8. List up] others, he shall put them to flight.  
V. 20. To them] to all true believers, which are the Israel of God according to the Spirit, and faith: who by their conversion shall make themselves capable of Christ's salvation, and especially to the converted Jews, Rom. 11. 26.  
V. 21. As for me] that is to say, O my Church, composed of true and penitent believers, I will rejoin myself in thee in Christ, by the new covenant of grace, and by virtue of it, I will irrevocably and for ever give thee my Spirit, and Word: which are the Churches true goods, Prov. 1. 23. Isa. 30. 20, 21. Rom. 11. 29.   

CHAP. LX.  
Vers. 1. SHine] the Italian, be enlightened] that is to say, O thou Church, change thy countenance and condition, and in stead of thy former miseries and sorrows, show thyself onflamed with joy, by reason of the glorious deliverance which thy Redeemer hath purchased for thee.  
V. 2. The darkness] terms taken from the darkness which was in Egypt, Exod 10. 21, 23. To signify that the whole World remaining buried in sin, ignorance, and a curse, the Church should alone enjoy the knowledge, grace, and blessing of God.  
V. 3. Shall come] that is to say, shall be set in the way, and directed to God, and to eternal life, by the Gospel, of which the Church beareth the light, Phillip 2. 15. Of thy rising] of the Christian Churches birth, by the preaching of the Gospel.  
V. 4. All they] a figurative description of the calling of the Gentiles, who shall in great multitudes come into the communion of the Church. At thy side] like unto sucking children. The meaning is, the great ones of the World shall assist and favour the conversion of the Gentiles, see Isa 49. 23.  
V. 5. And flow] the Italian, and be enlightened] that is to say glorified and made resplendent, or enlightened with knowledge, and spiritual judgement; to acknowledge with admiration, the effect of God's grace and promises, in this wonder. Be enlarged] with joy. The abundance] the Italian, the fullness; this is that which S. Paul calleth the fullness of the Gentiles, Rom. 11. 25.  
V. 6. The multitude] the people of Arabia, and the bordering Countries, shall come to thee in great bands to worship God, and to consecrate themselves and all their goods, to do him service in his Church. Gold and Incense] that which was done by the wise men, Matth. 2. 11. was a small essay of this prophecy.  
V. 7. Kedar] Ismaelites that lived upon cattle, Gen. 25. 13. They shall come] the Italian, they shall be offered] figurative terms taken from the old manner of service, to signify the spiritual service under the Gospel, according to the stile of the Prophets. The House] namely, my Church, where I do manifest myself in my glorious effects, and where I am likewise acknowledged and honoured.  
V. 8. Who are these] the Churches admiration.  
V. 9 Surely] God answer declaring the cause of this wonderful concourse, which will be the conversion to the faith. Of Tarshish] of the great Sea. First] the first coming shall 〈◊〉 by Sea, as a more ready and easy way. Figurative terms. Unio the name] namely in the Church, where God doth manifest himself, as it were, by his own proper Name.  
V. 10. The Sons] namely, the Gentiles and their Princes being converted to the faith shall employ themselves for the establishment, and advancement of the Church, Zec. 6. 15.  
V. 11. Thy Gates] I will not for one time only gather all Nations indifferently into my Church, but this shall last until such time as all mine elect be gathered together.  
V. 12. For the Nation] they shall all come to thee because that cut of the Church there is no salvation. That will not] namely, that will no● submit themselves to Christ's Kingdom, established in thee, and administered by th●e, by means of his Word.  
V. 13. The glory] the fair Cedars of Lebanon, and other Trees of value, shall be made use of in the building and beautifying of my Temple; that is to say, whatsoever is good in the World, either in understanding, virtue, or doctrine, shall be sanctified and employed for the building up of the Church, see Isa. 41. 19 Of my feet] namely of mine ordinary residence in grace. He hath a relation to that the Ark was called the Lords footstool, 1 Chro. 28. 2. Psal. 132. 7.  
V. 15. Thou hast been] that is to say, thou Church whils● thou wert restrained within the compass of the Jewish Nation only, which suffered so many evils and reproaches from the World:  
V. 16. Thou shalt] the Princes and Nations which are converted to Christ, shall maintain thee with their substance and wealth.  
V. 17. I will bring] my graces under the Gospel shall be far more excellent and precious than they were under the Law. Also make] whereas heretofore thou wert tyrannised over by those that were thy Governors, I will now have thy government be in peace and justice.  
V. 18. Thou shalt call] thou shalt be every way defended by my protection. And thy gates] the meaning seems to be, that God will continually come to thee with new benefits, and thou shalt go forth to meet him with thanksgiving, Psa. 89. 16.  
V. 19 Shall be no more] thy true light shall be God's grace in this world, and his glory in Heaven, both which are firm, and without variation.  
V. 21. Thy people] all the true members of the Church shall be justified through faith in Christ, and sanctified by his Spirit, Isa. 35. 8. & 52. 1. The Land] the world in the estate renewed by Christ and the good things thereof, as well in this life, as in the life everlasting.  
V. 22. A little one] that is as much as to say, the Church shall increase wonderfully.   

CHAP. LXI.  
Vers. 1. IS upon me] Christ's words. Anointed me] in my humane nature God the Father hath endowed me with the gifts of his Spirit above measure, John 3. 34. and in my whole person hath consecrated me to be King, Prophet, and Priest of his Church, for the ancient holy unction was applied to these three offices. Good tidings] namely, the Gospel of grace, which hath a reference to his Office of Prophet. Unto the meek] the ordinary title of true believers, for this quality is required in true faith, and is a true token of the Spirit of regeneration. To bind up] to heal those souls that are afflicted by the feeling of their sins, and contrite through repentance, which belongeth to the Office of Priest. Liberty] from the bondage of the devil, sin, and death. John 8. 36. Which belongeth to the Kingdom, and Kingly Office of Christ.  
V. 2. The acceptable year] namely, the new and happy age of God's grace, answerable to the ancient year of Jubilee, where in all bondages, and mortgages of Lands were freed, see Isa. 49. 8. and Tit. 3. 4. Of vengeance] upon the Church's enemies. This seems to be added, to show that the spiritual jubilee hath a great advantage of benefit, over the ancient ceremonial jubilee; for in the old jubilee, a man had no way to complain, or have right of a master that had abused his servant during the time of his bondage. But here Christ punisheth the devil and all his ministers.  
V. 3. For ashes] which they were wont to cast upon their heads in time of mourning, Job 2. 12. Lam. 2. 10. The Oil] according to the fashion of the times, wherein they used to anoint their faces with Oil in the time of rejoicing. The garment] namely festival garments, which were worn only in those days that they offered Sacrifices of praise, and solemn thanksgiving, Psal 30. 11. & 132. 16. Eccl. 9 8. Be called] they shall be like unto fair great Trees, well rooted by faith in Christ, firm, and abounding in fruits of good works.  
V. 5. And strangers] namely, those that shall join themselves to the Church, only by an outward profession, and shall not be incorporate into it in Spirit, and truth, like unto the Gibeonites, Jos. 9 21. and they shall also do service in God's Church, in secular businesses.  
V. 6. Ye shall be] all true believers shall attend upon the spiritual service. Offering up through Jesus Christ, their own bodies and persons, their goods, praises, and thanksgivings, etc. Ro. 12. 5. Heb. 13. 15. 1 Pet 2. 5.  
V. 7. Double] that is to say, extreme, as Isa. 40. 2. Jer. 17. 18. Or, full of misery within themselves, and subject to contempt from others. Their portion] namely, the believers. The double] that is to say, the fullness of goods and glory, Zech. 9 12.  
V. 8. For I] that is to say, I will do all believers this good, because I will have them by reason that they shall be truly converted to me, renouncing all manner of hypocrisy, for which they were heretofore abominable unto me. Robbery for] that is to say, all outward profession and exercise of religion, which is not joined with inward righteousness and justice, Matth. 23. 25.  
V. 9 Shall be known] by its virtue and good works, and also by God's singular blessings upon them.  
V. 10. I will] the Churches words, acknowledging God's benefits. Hath clothed me] he hath compassed me round about with glory, by the deliverance which he hath sent me, and by the effects of his righteousness and grace, see Psa. 132. 9, 16. Decketh himself, etc. the Italian, decked with a Crown] the Hebrew word signifieth a Priestly garment for peradventure a bridegrooms head ornaments, had some resemblance to the Priests ornaments.  
V. 11. 'Cause righteousness] namely, the effects of his grace and bounty, followed by the Church's acknowledgements, and thanksgivings.   

CHAP. LXII.  
Vers. 1. FOr Zions' sake] the Prophets words in the name of all the other Prophets, ver. 6, 7. by which he protesteth, that because of his zeal for the good and safety of the Church he will continue in declaring of God's promises concerning the Messias, and in praying him to fulfil them. The righteousness] that is to say, the defence of the Churches right against her enemies, and the communication of Gods in benefits to her.  
V. 2. Thou shalt be called] thou shalt be set into a new estate, which the Lord himself shall create.  
V. 3. Thou shalt also be] that is to say, he shall keep thee as a most precious thing, or thou shalt be the subject of his glory.  
V. 4. Forsaken] namely, by God's grace and presence, like unto a woman that her husband had put away, see Isa. 54. 6, 7. Beulah] the Italian, married; that is to say, returned into favour, and communion with her husband, which is God.  
V. 5. Thy Sons] that is to say, thou shalt have Princes and Magistrates of thine own N●tion, and not strangers, Jer. 30. 21. under the supreme command of God and his Christ.  
V. 6. I have set] God's Word, that is to say, I have given thee Prophets, who are like watchmen upon the walls, to admonish thee by their preaching, and to preserve thee by their prayers to God, Isa. 21. 11. Ezek. 13. 17. & 38. 7. Ye that] Isaiah his words. That make mention] the Italian, that remember the Lord] that do keep the knowledge and service of God amongst his people, and the remembrance of his grace and promises by your preaching.  
V. 7. And give him] never let your fervency, and perseverance in praying grow slack.  
V. 8. By his right hand] that is to say, as true as he is almighty. Give thy Corn] thou shalt be no more exposed for a prey. Figurative terms, to show the Church's security, and spiritual tranquillity under the Messias his Kingdom. A promise, contrary to the threatening, Deu●. 28. 31. Jer. 5. 17.  
V. 9 In the Courts] that is to say, in my Church, and as it were in my presence, with thanksgiving. He hath a relation to those sacred feasts, which were kept in the Court of the Temple, to give thanks unto the Lord in holy mirth, see Deut. 12. 12. & 14. 26. & 16. 11, 14. & 26. 11.  
V. 10. Go thorough] that is to say, O you believers, which are already gathered into the Church, go and meet the Gentiles●, whom God purposeth to bring into it. And make their conversion ●he easier by your doctrine, example, and charity, take away all stumbling blocks, and le's out of the way. Gather out] or pave the ways with stones.  
V. 11. The Lord] God hath appointed this to be publicly declared by us Prophets, that all men may receive him when he appears. His work] that is to say, his redemption and salvation. Or; the recompense which he will give to his.  
V. 12. They shall call them] namely, those that shall join themselves to the Church, vers. 10. And thou] namely, O thou Church in general. Sought out] namely, by God thy husband, after he had cast thee off, Isa. 54. 6, 7. Now this term showeth that the beginning of conversion cometh from God.   

CHAP. LXIII.  
Vers. 1. WHo is this] the Prophets words, or the Churches, brought in here wondering at Christ's glorious triumph, over all his enemies, figured by the Idumeans, the Jews perpetual adversaries. Bozrah] a chief City of Edom. Died] namely, with blood. I] Christ's answer. That speak] who have faithfully promised everlasting salvation to my Church, and will powerfully perform my promise.  
V. 3. I have] namely, I have without the help or assistance of any man, executed Gods just vengeance upon his enemies, often set down under the name of Vintage, Lam. 1. 15. Revel. 14. 19, 20. & 19 15.  
V. 4. The year] namely, the time of the Gospel, figured out by the year of Jubilee, in which every one re-obtained his liberty; and his patrimony.  
V. 5. I looked] he showeth, how that the whole glory of this victory belonged to Christ alone, see John 16. 32. My fury] all my weapons, and aid were nothing but my justice provoked, and zeal for my Father's glory.  
V. 6. Make them drunk] as who should say, drowned in their own blood, see Rev. 16. 6.  
V. 7. I will mention] Isaiah or the Church's words, giving God thanks for his infinite goodness.  
V. 8. He said] namely, God said formerly, when he brought his people out of Egypt. Surely they] he brings God in, as a father conceiving good hopes of his children.  
V. 9 In all] he had a lively feeling of all those evils which were done to his people, see Zach. 2. 8. Acts 9 4. The Angel] namely, the Son of God, in whom the father hath at all times revealed himself, as being ●he lively Image of God who is invinsible, see Exod. 23. 20, 21. and 33. 14. Col. 1. 15.  
V. 11. Remembered▪ namely, in many deliverances of his afflict people. Moses] namely, his cov●nant, in which Moses had been the Mediator. Or Moses his vehement intercession, that he had used upon the like occasion, Exod. 32. 11. Saying] the Italian, but now; namely, in Isaiah his time, in the people's great distress, near the time of the Babylonian captivity. Where is] that is to say, God seemeth to have given over the conduct of his people, the outward conduct by his Word, and the inward conduct by his Spirit. With the shepherd] the Italian, with the shepherds; namely, by the ministry of Moses and Aaron, Exod. 34. 10. Psal. 77. 20.  
V. 12. With his] that is to say, he accompanied Moses his ministry with his glorious and divine power.  
V. 15. The sounding] the Italian, the commotion; the fervency of that fatherly affection which thou formerly showest.  
V. 16. Though Abrabam] though we are so much degenerate, that if Abraham were alive again, he would hardly acknowledge us to be his children.  
V. 17. Made us to err] that is to say, thou hast by thy just judgement taken away the conduct of thy Spirit from us, and hast forsaken and left us to our own blind lusts; and for a height of punishment hast given us over to the spirit of error, see Job 12, 16. Thyservants sake] namely, the ancient Fathers, with whom God made his Covenant, and who did also faithfully keep it: for whose sake he prayeth God to be merciful to their posterity.  
V. 18. Have possessed it] namely, the country which thou hadst promised us we should enjoy for ever:  
V. 19 Not called] not accepted for thine own, nor called by thy Name, as children are by their father's name.   

CHAP. LXIIII  
Vers. 1. OH that] the Churches prayer to God, that he would be pleased to show his divine power for her deliverance, as he did formerly when he brought her out of Egypt, and gave her his Law, Psal. 68 8.  
V. 3. When thou didst] namely, in the old days, in the deliverance out of Egypt, in the bringing of thy people through the wilderness, and in the bringing of them into the land of Canaan.  
V. 5. Thou meetest] thou wert most bountiful of thy favours towards this people that did endeavour to serve thee, and do good works with a willing heart. Remember] Isaiah his words, the meaning is, when thou hast executed thy judgements upon thy people by the Babylonians, they will turn unto thee in their captivity, and will call upon thee with a sincere confession of their sins, Levit. 26. 39 Dan. 9 4.  
V. 6. He are all] we acknowledge that our persons, and our actions, even the most praise worthy of them, namely, those wherewith we did thy service, were all contaminated with hypocrisy, profaneness, or some other vices, wherefore thou hast rejected us as abominable. Taken us away] namely, out of thy sight, out of the blessed country into captivity.  
V. 7. For thou hast] because that for our sins thou hast withdrawn thy grace and Spirit from us, we have had no motion to call upon thee, nor have had no lively attraction of faith. Because of] making our sins to be the punishment of them, and us sinners the executioners: in so much as thou hast forsaken us to our sins, to heap up the measure of them, and to draw thy punishments upon us, and also to give an occasion for men's vengeance to come upon us, see Job 8. 4.  
V. 8. But now] a representation of what the faithful will say in the time of their conversion, and after God's punishments.  
V. 11. Our holy] namely, thy Temple, which was our only honour above all other Nations, as having with us God's holy seat upon earth, by whose presence also we were sanctified.  
V. 12. Refrain thyself] namely, from being moved to mercy towards us, and to just wrath against our enemies.   

CHAP. LXV.  
Vers. 1. IAm sought] that is to say, I am called upon by the Gentiles, which are converted by my grace, whereas before they were altogether strangers unto me, Ephes. 2. 12. Others expound it, I have caused myself to be found, or I have proffered myself.  
V. 2. I have] that is to say, the Jews have hardened themselves against the Gospel preached by the Prophets and Apostles, and by Christ himself.  
V. 3. In gardens] according to the custom and manner of idolaters. Now these impieties which reigned in Isaiahs' time, are here set down for an example of the people's revolt in Christ's time; for otherwise, at Christ's coming, and afterwards, they were very free from any outward idolatry. Upon altars of brick] the Italian, upon bricks; he seems to mean the house tops, which were made like terraces paved with bricks, upon which the idolaters did use to burn incense to the host of Heaven, Jer. 19 13. setting up little altars of brick for that purpose, 2 Kings 23. 12. Zeph. 1. 5.  
V. 4. Which remain] which use necromancy, and raising up of the spirits of dead men, and other devilish arts, Deut. 18. 11. Isa. 8. 19 In the monuments] the Italian, in remote places; that is to say, in solitary and habited places, where the Devil useth to appear to his ministers. Swine's flesh] which was forbidden by the Law as unclean, Leu. 11. 7. Deut. 14. 8.  
V. 5. Which say] which use profane Ceremonies and Devotions that are taught by the Devil, to purify themselves above the common sort of people, Isa. 66. 17. Smoak] that is to say, the cause and object of mine anger, signified by the smoke, and by the fire of the nostrils.  
V. 6. It is written] that is to say, I do remember it, Deuter. 32. 34. Mal. 3. 16. Into their bosom] that is to say, abundantly and fully, see Psal. 79. 12.  
V. 7. Your iniquities] that is to say, since you will imitate your idolatrous fathers, and heap up their measure, I will make as it were a bundle of your sins and theirs, to send a general and final punishment upon the whole body of the people for them, see Mat. 23. 32.  
V. 8. As the new wine] that is to say, I will nevertheless moderate my judgements towards you for mine Elects sake, who will bear good fruits of justice and holiness, as if one had resolved to pull up a barren vineyard quite, yet should nevertheless refrain in part, by reason of some good fruitful vine-plants that were in it, see Jer. 8. 13.  
V. 9 I will] a description of the return from Babylon, and the re-inhabing of the land, under the figure of which is understood the last conversion of the Jews to Christ, Rom. 11. 25. 26.  
V. 10. Sharon] names of Countries that were exceeding fruitful, Isa. 35. 2. Host 2. 15. the meaning is, I will feed my Church abundantly with my graces, Psal. 23. 1.  
V. 11. Prepare] according to the custom of idolaters, who set tables furnished with food before idols, or in honour of them, made great feasts with the flesh of their sacrifices. Others will have this to have a special relation to a certain custom which was in Egypt, where on the last day of the year the Idolaters did use to set tables furnished in that manner with meat before their idols▪ to thank them for the plenty of the year that was past, and to pray unto them for the fruitfulness of the next year. For that troup] the Italian, for the planet Gad; many think it means the planet called Jupiter, held to be happy and fortunate. Number] the Italian, Meni; this they hold to signify Mercury, which is held to be favourable to Merchants, and men that keep accounts, with which opinions the signification of the Hebrew words do seem to concur.  
V. 12. Number you] to the end that none of you may escape, he makes an allusion to Meni, the planet of numbers.  
V. 15. Ye shall leave] that is to say, after your death your memory shall be accursed, and of your name shall be made a formulary of curse and execration, which is to this day seen in the name of Jew. And call] instead of Jews, according to the flesh, he shall call his Elect the children of God in Christ, or Christians.  
V. 16. That he] all true content and peace of Spirit and Conscience shall be grounded upon God, and the truth of the promises of his grace: Or men shall direct their prayers only to the true God. The former troubles] I shall pour out my graces by the Messias to the remission of sins, and delivering of men from all evils.  
V. 17. I create] in Christ I will re-establish the world in a new state: not in respect of the material substance of it, but in regard of the qualities, order, and government of the intellectual world, which is the Church, as well in this life as in the eternal life, whereunto shall be added the change of the form of the universe at Christ's last coming, Psal. 102. 26. Rom. 8. 21. 2 Pet. 3. 10.  
V. 18. I create] through Christ I will cause my Church to enjoy perfect and eternal happiness.  
V. 20. There shall] figurative sayings, whereof the meaning is, That true believers, members of the Church, shall grow on in their spiritual life, until they come to the age of perfect man, Ephes. 4. 13. in which state, without decaying or varying, they shall continue for ever. Shall die] a continuation of the same sense; namely, of the eternity of spiritual life, described by the figure of long life amongst men, as if so be that humane age were so long that he that died at a hundred years of age, should be accounted as a child, or had provoked God's curse by some grievous sin, see Zech 8. 4.  
V. 22. They shall not] a spiritual promise opposite to the temporal curse of the Law, Levit. 26. 16. Deut. 28. 30. Of a tree] namely, of such trees as live long, as oaks and the like, this reason hath a relation to vers. 20. Shall long enjoy] the Italian, Shall ca●se to grow aged; that is to say, they shall persevere unto the end of their vocation, to bear the true fruits of the spirit, Psal 92. 14. for which they shall receive the reward of everlasting life.  
V. 23. They shall not labour] this reason hath a relation to vers. 21. Trouble] namely, of children who by chance of war might be slain or taken prisoners, Deut. 28. 41. Host 9 12. or for whom the fathers may stand in continual fear in the time of public calamities. With them] the Italian addeth, and they shall have their offspring with them; which is opposite to the carrying away of children from their parents' in the time of war.  
V. 25. Dust] that is to say, He shall be held to his first condemnation, which was to lick the dust, Gen. 3. 14. without touching either plants or beasts; a figure of the Devil, whose power is limited within the world and the children thereof, Ephes. 2. 2. and cannot exercise it to the ruin of God's children, who are citizens of Heaven, Luke 10. 17, 18. 1 John 5. 18.   

CHAP LXVI.  
Vers. 1. WHere is the house] as much as to say, Think you then, O carnal Jews, to keep me shut up in your Temple, so that I shall not be able to part from thence for your sins?  
V. 2. Mine hand] I am the creator, and consequently owner and possessor of all my creatures, and therefore make no account of hypocrites offerings, but do respect the true repentance and humble faith and devotion of true believers.  
V. 3. He that killeth] that is to say, All your ceremonies and sacrifices are abominable to me, and as distasteful as offences, by reason of your hypocrisy and internal impiety, see Prov. 15. 8. and 21. 27. Isa. 1. 11. Have chosen] seeing they have purposely given themselves to follow their own senses and vicious inclinations, forsaking my Law.  
V. 4. I also] I will use them according to their deeds, see Levit. 26. 28.  
V. 5. Hear] this speech is directed to the remainder of good believing Jews under the Gospel, who were persecuted by their own brethren for their faith in Christ, 1 Thess. 2. 14. Said] in a profane kind of scorn, as if they did require of Christ some glorious sign of his deity, or making a mock at those things which he foretold concerning his last coming in glory, see Isa. 5. 19 2 Pet. 3. 3, 4.  
V. 6. A voice of] a prophetical description of the last destruction of Jerusalem and the Temple by the Romans.  
V. 7. She brought forth] namely, the spiritual Jerusalem, which is the Christian Church; hath by her preaching, in very small time, converted an innumerable company of Gentiles to God, in the place of the unbelieving Jews. Of a man-child] namely, good and bold Christians, strong in faith; figurative terms, unless he means Christ himself, who is form by faith in every believers heart, Galat. 4. 19  
V. 9 Shall I bring] that is to say, this wonder ought to cease, if ye consider mine infinite power, whereof there appears small beams in the order of nature.  
V. 11. That ye may suck] that ye may be ●ursed and brought up in faith, knowledge, and other Christian virtues in the militant Church, until you attain to the glory of the triumphant Church in Heaven.  
V. 12. Peace] that is to say, all manner of happiness. Ye shall be born upon] like little tender babes by your mother the Church, and by all those that shall be employed in her and your service.  
V. 14. And your bones] you shall be revived and strengthened, where as before you were dead, and like dry bones, see Ezek. 27. 1, 4, 11.  
V. 15. The Lord will come] this may be understood of God's particular judgements; but it is fully and principally meant of the last and general judgement. To render] that is to say, to pronounce the sentence, and execute the condemnation upon the ungodly, Rom. 2. 8.  
V. 17. They that] under these idolatrous abominations, wherewith the people defiled themselves in the days of Isaiah are comprehended, all the unbelieving Jews sins and their apostasy, as Isaiah 65. 3, 4. Behind one tree] the Italian, after Ahad; that is to say, following the idolatry of Ahad, which was a Syrian idol, that represented the sun. Others expound it, behind Ahad, that is to say, behind his Temple. In the midst] as who should say, that do wash openly in all men's sight, for your pagan superstitions were often times contrary to natural honesty. Swine's flesh] that is to say, unclean things strictly forbidden in the Law, Levit. 11. 7, 29. Duty 14. 8.  
V. 18. For I know] seeing my people have defiled themselves to the uttermost. I will shortly reprove them, and call the Gentiles in their place, to whom I will reveal my grace and glorious salvation acquired by the Messias, see 2 Cor. 4. 6.  
V. 19 And I will set] that is to say, I will save those whom I have chosen amongst the Jews, of which he had spoken, vers. 5. which shall be marked with my mark, Ephes. 1. 13. 2 Tim. 2. 19 Rev. 7. 3. and amongst them will I choose mine Apostles as mine Ambassadors, who shall carry my banners, that is to say, the undoubted proofs of my Spirit, Hebr. 2. 4. to go and preach my Gospel to the Gentiles. Tarshish] namely, the great sea; Pull is a nation towards the south; Lud or Lydia towards the east, Gen. 10. 22. Tubal towards the north, Gen. 10. 2. and Javan, that is to say, Greece, towards the west, and by these is meant the whole world. Seen my glory] namely, my glorious deliverance, the revelation of my sovereign mercy, the manifestation of my Kingdom in my Son's person, and the destruction of all false gods.  
V. 20. They shall bring] that is to say, they shall gather all the believers, spiritual brothers to the true Israelites into the universal Church, which is the heavenly Jerusalem, the Lord lending all means and helps which shall be needful for this conversion, which means are here set down in figurative terms. For an offering] see Rom. 15. 16. Phil. 2. 17.  
V. 21. Take of them] I will even amongst the Gentiles choose Ministers of my Gospel, and Pastors of my Church.  
V. 22. Remain] that is to say, the true believers, begotten by the incorruptible seed of God's Word in the Church shall for ever remain in my favour, even as the glory and state of happiness which I have prepared for them is also eternal.  
V. 23. That from one] the Italian, that from new moon to new, etc. that is to say, all Nations shall continually serve me in my Church in spirit and truth: terms taken from the solemn and public service which was yielded to God on festival days.  
V. 24. And look upon] they shall be spectators of my judgements upon the wicked, and especially of the final and universal judgement. Their worm] he calls the inward gnawing of the Conscience so, accompanied with eternal torments.    

❧ THE BOOK OF THE Prophet JEREMIAH.  
ARGUMENT.  
AS the Lord never failed in raising up of great instruments of comfort and deliverance to his Church in her extremest necessities and calamities: So did he also in her greatest and horriblest depravations, send her excellent Ministers to bear up the imminent ruin, and to interpose themselves between the wrath of God and men, inclining the ones rebellion to repentance, and to appease God's wrath by prayers and intere●ssions; and in default of one or the other, to justify at least Gods judgements, and condemn the rebellious and hardened world: This did he especially do by the means of Jeremiah to the Jewish Nation. For the whole state and government, both Politic and Ecclesiastical, being corrupted and perverted, God's Service neglected, polluted, and almost annihilated by public idolatries, and the common course of life defiled by all manner of reigning sins, and finally all form and appearance of a Church being almost canceled and extinguished, and God being almost ready to dart out his last sentence, he would first raise up Jeremiah of the priestly stock, and besides divinely called to the office of Prophet, and endowed with all the most eminent qualities belonging unto it, for to oppose himself to that torrent of evils by lively reprehensions, denunciations, and protestations, and to try whether he could call them to repentance, before the fullness of God's judgements did overflow. But all these remedies of grace, and means of reconciliation proving unprofitable, being overcome by the people's untamed malice, he was at the last employed to denounce the decree of their last ruin, which did hang over their heads by the Chaldeans: who by the desolation of Jerusalem and the Temple, should subvert the Kingdom, and the whole body and form of a common wealth, and should carry away the people into a long captivity. Reserving nevertheless, after the manner of all Prophets, for the remnant of the Elect and true believers, excellent promises of grace, and assurances of preservation, and of returning from Babylon at seventy year's end, and of their temporal re-establishment; and especially of their eternal salvation by Christ the only foundation, and lively root of hope and restauration to all the fathers: of whose Coming, Covenant, Benefit, Kingdom, and Priesthood, he prophesieth in divers places in a most divine and high strain. And to show that God's Justice was not asleep concerning other Nations, which had been occasions of corruption or stumbling blocks to the people, or had been assisting to the destruction of them. God gives him a Commission to prophesy against them also, and to tell them that they should be involved in the same inundation of the Chaldeans. And especially, he causeth him to thunder out his most fierce and thundering threatenings upon the head of Babylon. In the exercise of this his Office, there may be discerned in him, not only a most entire fidelity towards God, but also a most entire charity and compassion towards his Nation, carrying in his own person, and digesting in his own holy bosom, all the anguishs, and feelings of lively sorrows, whereof the people made themselves uncapable through their own hardness. And likewise to God's glory, and for the example and instruction of all his faithful servants, he himself discovers his own infirmities, the combats of impatience which he hath felt, in so toilsome, and contentious an exercise of many years, describing also the corrections and comforts of God's Spirit, by virtue of which he was able to stand to the trial, and finish his course. To this Prophetic part of this book, Jeremiah doth in divers places join the other which is the historical; relating how unworthily his ministry had been entertained both by great and small, how he had been contradicted by Priests and Prophets: his person despised, slandered, assaulted by violence, and secret conspiracies; threatened, beaten, persecuted, and imprisoned in extreme misery: yet still held up by God, and borne up by some remainder of holy souls. And at last, how the event verified his prophecies, when the Chaldeans after divers inroads having over-runne the Country, changed the Kings, subdued the State, and carried away part of the people into captivity, did at last execute the final sentence, by the taking, sacking, and burning of Jerusalem, destroying the Temple, killing the Royal Progeny, and all the men of command, and transporting the King, and the remainder of the people into grievous captivity to Babylon; all this falling out before the Prophets own eyes, he being preserved by singular miracle. He doth moreover set down, how for all these accidents, the heart of that perverse Nation was no way humbled. For there being a small remainder left in the Country under the government of Gedaliah who was appointed by the King of Babylon, some wicked men conspired against the said Gedaliah, and slew him. Whereupon the people, notwithstanding that Jeremiah did strictly forbid them, did retire themselves into Egypt, forcing the Prophet to go along with them: And their persevering in their frantic idolatry, and rebellion: they heard from him new threatenings of their last perdition: wherewith they were so enraged, that they cruelly murdered him, as antiquity believed, and left to us by tradition.  

CHAP. 1.  
Vers. 1. ANathoth] one of the Cities assigned to the Priests, Josh. 21. 18. 1 Chro. 6. 60.  
V. 3. In the fifth] of the present year.  
V. 5. I knew thee] that is to say, I did by a degree of my Sovereign pleasure choose and appoint thee to take upon thee the sacred Office of Prophet, see Exod. ●3. 12, 17.  
V. 7. Thou shalt go] do thou obey me without any contradiction, for I will give thee strength, and all needful means to fulfil my commands. To all that I shall] the Italian, Whithersoever I shall; or to do all those things, which I shall send thee to do.  
V. 9 Put forth] namely, in a vision, for a token of inspiration and confirmation, see Isa. 6. 6, 7.  
V. 10. Over the Nation] to declare my word publicly, with a prophetical authority, to the ruin, and perdition of the wicked and rebellious, and for the salvation of the faithful and penitent, which shall be accomplished and fulfilled from point to point, as if thou thyself didst put it in execution.  
V. 11. What seest thou] namely, in prophetic vision. Of an Almond tree] the name of this Tree in the Hebrew tongue is taken from a word which signifieth watching, or being attentive upon some business. For the Almond tree blossoms sooner in the spring then any other Tree, and upon this signification is this vision founded, see Amos 8. 1. 2.  
V. 13. A seething pot] a figure of Jerusalem, and Judea, as Ezek. 11. 3, 7. & 24 3. in which God would seethe, destroy and consume the Jews, by the fire of the Chaldeans which were Northward from Judea.  
V. 15. They shall set] that is to say, they shall encamp themselves with their royal tents, which shall be like so many thrones, in which I will sit and condemn my people, to such punishment as the Chaldeans shall execute upon them, see Jerem. 52, 4, 5.  
V. 17. Gird up] prepare thyself to do thine Osice freely.  
V 18. A defenced City] invincible to withstand all their contradictions and persecutions.   

CHAP. II.  
Vers. 2. OF thy youth] this age of the people, aught to be understood of their first beginnings until their deliverance out of Egypt, the espousals were when God gave them his Law, see Ezek 16. 8, 22. & 23. 3, 8, 19  
V. 3. The first fruits] as by the Law all first fruits are consecrated to me, so among all the Nations of the world Israel was consecrated to me, for to be my Church, Jam. 1. 18. Rev. 14. 4. see Psa. 114, 2. Shall offend] see the contrary, Jer. 50 7.  
V. 5. After vanity] namely, after idols, that have no Godhead, nor virtue, but only in the vain opinion of the idolater.  
V. 6. Of pits] namely, a horrible and doleful place, like unto Churchyards carrying a perpetual resemblance of death, by reason of the present dangers, and for want of all things necessary for man's life, see Deut. 8. 15. & 32. 10. Or where passengers are oftentimes buried quick by the Sands, which are moved by the Winds. Others translate it desolate.  
V. 7. A pentifull Country] the Italian, the Country of Carmel; that is to say, a most plentiful and pleasant Country, such as Mount Carmel was, Isa. 32. 15. & 35. 2. Mine heritage] namely, the place which I had chosen for my Churches proper habitation, and given to my people for an inheritance, by me their father, for a pledge of their heavenly inheritance.  
V. 8. That handle] namely, the Priests, and Levites, which were the ordinary Ministers and Doctors of the Law, see Mal. 26, 7. The pastors] the conductors of my people, both politic, and Ecclesiastical. After things] namely, after idols, and superstitions.  
V. 10. Of Chittim] it is held to be properly Macedonia, Num. 24. 24. but under this name are comprehended all parts beyond the Sea, in Europe. Kedar] namely, Arabia, which was towards the East and South, opposite to those Islands, which were more Westward and Northerly.  
V. 11. Their glory] namely, their God, in whose grace and covenant consisted all their glory and excellency, Psal. 106. 20. For that] namely, for idols which have no essence nor power.  
V. 12. Desolate] melting, and as it were dissolving for the grievousness of this act.  
V. 14. Is Israel] how comes it that my people which are my children and free, are by me subjected to their enemies as slaves? It is because they have gone astray, and have forsaken me?  
V. 15. The young Lions] namely, the Assyrians and Babylonians, see Psa. 74. 4. Lam. 2. 7.  
V. 16. Noph] Cities of Egypt. His meaning is, O thou Judea thy league with Egypt against the Chaldeans will be the cause of thy ruin. For the rebellion of the Kings of Judah against the Chaldeans, was in the behalf of Egypt, and grounded upon hope of assistance from them. And the reason of the Chaldeans coming against jerusalem was chiefly for to win that passage into Egypt, which then stood in contention with Babylon.  
V. 17. He led thee] when he did govern thee securely and prosperously by his providence, and led thee by the high road way of his obedience, to which are opposite the byways, and windings, and turnings of vain carnal wisdom, whereof he speaks afterward.  
V. 18. What hast thou] wherefore dost thou meddle or take part, sometimes with the one, and sometimes with the other of these Nations which are enemies amongst themselves, and with which thou hast no communion at all, and from whom thou needest not to fear any thing, if thou wouldst keep thyself joined to me? To drink] to draw the Egyptian forces to thine assistance, see Isa 8. 6, Sihor] here is meant the river of Nilus, but elsewhere Jos. 13. 3. 1 Chron. 13. 5. It is a little river between Palestina and Egypt. Of the river] namely, Euphrates.  
V. 20. Thou wanderest] thy carnal security appeareth in this, that thou art unbridled in thine idolatry, for he that feareth punishment will take heed of offending.  
V. 21. Aright] namely, a loyal seed, and the seed of true believers.  
V. 22. For though] that is to say, thy sins cannot be excused, nor dissembled. Is marked] namely, is still kept in mind, and not forgiven: like a process already informed upon, and ready to be sentenced.  
V. 23. In the valley] that is to say, generally in all the valleys which were chosen out by Idolaters, Isa. 57 5, 6. or particularly in the valley of Hinnon, where they did homage unto Molech, 2 King. 23. 10. Dromedary] a kind of swift Camel. Traversing] that is to say, thou hast no order nor rule, nor stay in thine actions and designs.  
V. 24. Wild ass] by this word he representeth the untamed fierceness of this people, that will not submit themselves to the Laws of God, even as this beast cannot be made tame, nor brought to do man any service, Job 39 8. Snuffeth up] he hath a relation to the nature of this beast, which panteth with hunger, thirst, and weariness, rather than it will come into places that are inhabited, see Jer. 14. 6. Who can turn her] they run with so much fierceness upon all occasions, and objects of idolatry, that one knoweth not how to stay them, nor turn them. They that seek her] even as beasts when they grow proud, and in heat of lust, do run after the males, so doth this people of its own proper motion run to idolatry, not being sought to, see Ezek. 16. 34. & 23. 40.  
V. 25. Withhold] keep thyself from this unquiet and disturbing passion, which can produce nothing but damage and hurt. Stranger's] namely, strange men, and gods, their idolatries, superstitions and customs.  
V. 27. Saying] that do attribute their being, subsistence and means to their idols and not to me.  
V. 30. Your Prophets] namely, God's true and faithful Ministers, which you have persecuted and killed.  
V. 31. Have I been] hath my people served me, and reaped no fruit thereby, as if they had tilled a barren piece of Land? have I not blessed them abundantly, and rewarded them whilst they were faithful to me? We are] now that our Kingdom and state is come, as one should say, to man's full age and growth. We will be the masters of our own wills, and live as we please and not suffer the ancient discipline which we were subject to in former ages.  
V. 33. Why trimmest thou] why dost thou employ so much art and skill to obtain the favour of strange Nations, to the prejudice of thy spiritual chastity, and puronesse of my service?  
V. 34. In thy skirts] besides thine Idolatry, thou art polluted with the blood of my prophets and others who have reproved or withstood thee.  
V. 36. To change] flying now to Egypt for assistance as Ahaz did heretofore to the King of Assyria, 2 Kin. 16. 17, 18. and both having been not only unprofitable, but also hurtful to you.  
V. 37. From him] namely, from this King of Egypt, to whom thou now fliest for relief, against the Chaldeans. Thine hands] that is to say, discomforted, it being the gesture of women in great sorrow, 2 Sam. 13. 19   

CHAP. III.  
Vers. 1. THey say] the Law of divorce forbiddeth the man who hath put away his wife, to take her again if she be married to another husband, Deut. 24 4. and if there be adultery committed, she must die. Yet I have used no such rigour towards thee, O my people, for I have not destroyed thee for thine idolatries, which are spiritual adultery of the soul, and am yet ready to receive thee into my covenant again, though I have once put thee away, and thou hast joined thyself unto other gods.  
V. 2. Hast thou sat] a description of such as give themselves over to idolatry, under the figure of common strumpets which sat by the high way sides, waiting for passengers. As the Arabian] that is to say, a thief, and high way robber.  
V. 4. The guide] the title of a wise and loyal husband, Prov. 2. 17. under whose conduct a young woman passeth over that dangerous age, in honour and safety.  
V. 5. Will he reserve] the Prophets words exhorting the people to an holy repentance, not in words, but in deeds to reconcile themselves too God.  
V. 6. Israel] namely, the Kingdom of the ten Tribes severed from Judah.  
V. 8. Put her away] like to a divorced woman, which I had put away from my covenant, and taken away from her the title of being my Church, by the Assyrians, 2 Kin. 17. 6.  
V. 10. And yet] and to all her other sins, to make up the measure, she hath added the sin of impenitency and hypocrisy.  
V. 11. More then] namely, less guilty, and faulty.  
V. 12. Towards the North] namely, towards that quarter of the world whether the ten Tribes were carried into captivity.  
V. 13. Scattered thy ways] the Italian, Prostituted thyself] that is to say, hast abandoned thyself to unlawful conjunctions, which the Hebrews call ways, see Ezek. 16. 15, 36. Others, thou hast run out, and hast gone wandering without any shame, or stay, as Jer. 2. 23.  
V. 14. I am married] that is to say, I have made a firm covenant with you by virtue of which continually, until the end of the World, I will call some converts from amongst you, to the participation of my grace in my Church: which hath been principally verified under the Messias. Others, because I have rejected you yet, etc. as Jer. 31. 32.  
V. 16. When ye be] when the spiritual Israel, which is the Church, shall be increased by the calling of the Gentiles, and finally by reason of the conversion of the people of Israel the material Ark which is called God's Throne, shall be no more in use, but God shall by his Word and Spirit dwell and reign gloriously in his Church. A prophecy of the abolishing of ancient ceremonies under the Gospel.  
V. 17. To the name] that is to say, to God, who shall plainly, and as it were by his proper name manifest himself to his Church, Isa. 60. 9 Imagination] the Italian, hardness; or thought, Num. 15. 39 Isa. 57 17.  
V. 18. The house] that is to say, I will in Christ reunite all mine elect, without any distinction of Nations, disannulling all former enmities, Ephes. 2. 14, 15, 16. This may also be more particularly understood of the last reduction of the Nation into one, which was before divided into Israel and Judah, as Isa. 11. 13. Ezek. 37. 16, 22. Hof. 1. 11. The L●nd] a figure of the Church in this World, and of the Kingdom of Heaven after this life.  
V. 19 But I said] my will indeed is firm for to re establish you; but true conversion is the only means and necessary condition of it.  
V. 21. A voice] a representation of the Israelites conversion, as Zech. 12. 10. Upon high places.] peradventure he hath a relation to the custom, which was to go up to the tops of the houses, upon occasion of some great public mourning, Isa. 15. 3. & 22. 1. Jer. 7. 29.  
V. 22. I will heal] I will free you from the punishments due therefore. I will pardon the offence, and amend the defect in your souls.  
V. 23. From the hills] namely, from idols, whose service was performed upon hills or high places. Or, from any other worldly high power. A protestation of the converted Israelites that they will trust only upon God's grace.  
V. 24. For shame] the Italian, for that shame full thing; Baat and other idols are so called, by way of abomination, see upon Jud. 6. 32. Jer. 11. 13. Host 9 10. The meaning is, idolatry hath been the cause of our former calamities:   

CHAP. IU.  
Vers. 1. Return] constantly, and sincerely. Then shalt thou not] the Italian, and wilt no more go wandering] that is to say, through in constancy to follow, sometimes one Idol, and sometimes another, for want of a firm resolution to stand to the performance of thy duty towards me.  
V. 2. Thou shalt swear] that is to say, thou shalt acknowledge and call upon the only true eternal God, an oath being a proof of the Godhead which one worshippeth, Psa. 63. 11. Isa. 19 18. & 65. 16. The Nations] thou shalt reobtain the ancient right and title, to be called the stock or body of the Church, into which all Nations shall think themselves happy and honoured, to be incorporate, according to the promise, Gen. 12. 3. & 22. 18.  
V. 3. Break up] that is to say, by a true contrition and repentance, prepare your hearts to receive the seed of my word.  
V. 4. Circumcise yourselves] put off your wickedness and natural corruption, which was the spiritual truth of the Sacrament of the corporal circumcision, Deut. 10. 16 & 30. 6. Col. 2 11  
V. 5. Declare] a representation of the general uproar upon the eomming of the Chaldeans.  
V. 6. Set up] namely, to give the signal.  
V. 7. The Lion] namely, Nabuchadnezzar.  
V. 9 The Prophets] namely, the false Prophets which fed the people with vain predictions of peace, Jer. 26. 7, 8. & 28. 1. Ezek▪ 13. 2. 10.  
V. 10. Said I] jeremiah's words. Surely thou hast] that is to say, is it possible that thou shouldest suffer this people to be deceived by false Prophets, that have in thy name promised them peace: and that thou shouldest grant their error to take so much effect? see Jer. 6, 14. Ezech. 14 9  
V. 11. A dry wind] he seems by this dry wind, to mean, the Northerly wind, from which coast the Chaldeans came, which kind of wind is most violent and durable, Job 37. 22. Prov 25. 23. Not to sand] the Corn in the floor, for to that purpose are required moderate winds, whereas 〈…〉 is boisterous and doth dissipate and disperse. The meaning is, this scourge will be to d 〈…〉tion, and not to correction.  
V. 13. He shall come up] namely, the King of Babylon, who is signified by this wind.  
V. 15. For 〈…〉 etc.] the Italian, f●r there is a voice that 〈…〉, that 〈…〉 y is greater t●●n in Dan, and pro 〈…〉eth that it is more gri●v●●● t●●n i● mount Ephraim, that is to say, it is as well known as if it were proclaimed, that the sins of Jeru●●lem, especially for Idolatry, are far greater than the sins of Dan, or Bithel in the confines of Ephraim, where Jeroboam had set up the Calves, 1 Kin. 12. 29.  
V. 16. Make ye mention] a description as it were of a general Commission from God, to raise a great Army against Jerusalem.  
V. 17. Keeper's] which go about the fields, to keep out Thiefs and cattle.  
V. 19 My 〈…〉 ls] the Prophets words, lamenting the desolation of his people.  
V. 20. My Tents] that is to say, all my dwellings, a description, as it were, of the ruin and overthrow of a Campe.  
V. 22. For my] these are Gods words.  
V. 23. I beheld] that is to say, I Jeremiah have seen in a vision the representation of this horrible desolation which was to come. They had no] an hyperbolical term, as if he should say, every thing above and beneath was, as it were, enfolded in mournful darkness, see Isa. 5. 30. & 50. 3.  
V. 29. The whole City] the Italian, all the Cities; that is to say, the inhabitants of them. They shall go] that is to say, they are fled into the woods, and holes of mountains.  
V. 30. And when thou art] the Italian, and thou spoiled; that is to say, O thou Nation of the Jews, or thou Jerusalem, though in these thine extreme calamities thou endeavourest by cunning allurements, and vile submission to obtain the favour of thine ancient friends, with whom thou hast held, to the wronging of the purity of my service, yet all that shall nothing avail thee: for the one shall forsake thee, namely the Egyptians; and the other will see thee perish, namely, the Chaldeans, and neither shall care for thee any more than for an old ill favoured strumpet, Ezek. 16. 36. and 23. 22.   

CHAP. V.  
Vers. 1. A Man] an hyperbolical term, to show that good men were brought to a very small number. Or that they hid themselves for fear of the persecutions of the wicked multitude, Psal. 12. 1.  
V. 2. Though they say] that is to say, all their outward profession of serving me, understood by the act of swearing, is false and feigned, Jer. 4. 2.  
V. 4. Therefore I said] that is to say, I Jeremiah thought that this rebellion was but only amongst the base common sort of people who were ignorant of Gods Law.  
V. 5. Broken the] they have cast off all manner of respect, subjection, and obedience to the Law of God.  
V. 6. A lion] that is to say, They have been and shall be destroyed by mighty and furious enemies. A wolse] see H●b. 1. 8. Zeph. 3. 3. Some think he means the ordinary sorts of wolves which run in the evening, and are most hungry at that time. Others will have it to be another kind of beast more subtle and ravenous than a wolf, called by Authors, Hyena. Others translate it, The wolf of the deserts.  
V. 7. Adultery] namely, corporal adultery, and spiritual also, by idolatry.  
V. 10. Go ye up] as much as to say, O Babylonians, destroy ye Jerusalem and the walls thereof. Herbattlements] the Hebrew word signifieth, the young succours that grow out about a plant, and by similitude here may be understood the counterscarps, bastions, towers, and other things belonging to a city wall, which is the chief stem or stock of a strong hold.  
V. 12. It is not he] the Italian, he is not; that is to say, all that is spoken of his providence, justice, etc. is not so: and have also doubted of his being, for Atheism groweth in a man by degrees.  
V. 13. The Prophets] words of profane scoffers and contemners of God's servants, 2 Chron. 36. 16. that is to say, all their threatenings shall come to nothing, for there is no divinity that speaks by them. Thus shall it] that is to say, we will use them like false prophets as they are.  
V. 14. I will make] that is to say, thy ministry shall be employed in threatenings and curses, and not in declaring grace and peace unto them; and thy prophecies shall be verified by a most infallible and severe execution.  
V. 15. A mighty nation] that is to say, a fierce and rough nation.  
V. 21. And see not] that is to say, they make no use of their sight, or they do extinguish and smother up the light which they received from me.  
V. 22. Willye not] will you be more unbridled and untamed in breaking my commands, than the furious element of the Sea i●, which keepeth itself within the bounds which I have set it?  
V. 24. That giveth] from whom proceed all good things which we enjoy, and that holdeth the order of nature in his hands, which he may suffer to go on, or interrupt it, according as men shall show themselves worthy or unworthy of receiving the aforesaid good things.  
V. 27. As a cage] namely, the bird-catchers cage. Of deceit] namely, of ill gotten riches.  
V. 28. They overpasse the deeds of the wicked] the Italian, they have passed over some evil chances; that is to say, through my favour they have escaped great dangers and misfortunes.  
V. 31. By their means] that is to say, strengthening themselves by the league which they have made with these false prophets in their tyranny and ambition; and whereas true Prophets were to reprove and amend the defects of the Priests, these false prophets have confirmed them in their abuses and usurpations.   

CHAP. VI  
Vers. 1. TO flee] O you inhabitants of Jerusalem, whereof one part was in Benjamin, Josh. 18. 28. flee away from the Chaldeans that come to take the City, and give warning of their coming. Tekoah, Beth-haccerem] they were Cities or Castles set in high places, in the confines of Judah and Benjamin.  
V. 3. The shepherds] that is to say, Princes and Captains shall come against her with their armies, Jer. 12. 10. and they shall lay her waste and desolate.  
V. 4. Prepare ye] a representation of the Chaldeans encouraging one another to assault the City. Woe unto us] unhappy we, that through our own baseness do lose our time.  
V. 7. Grief] namely, oppression of the poor.  
V. 9 Turn back] words of God to the Prophet, to whom he showed in a vision the destruction of Jerusalem, under the figure of gathering or gleaning of grapes. The meaning is, let them set their hand often to this work of ruining my people, till such time as they be utterly consumed. And according to this the Chaldeans did come several times, and invaded the lands, Jer. 52. 28, 29, 30.  
V. 10. Their ear] their hearts and all their senses are carnal, corrupted, and void of any regeneration, whereof circumcision was the Sacrament, and therefore they can neither obey nor understand my word, see Rom. 8. 7. 1 Cor. 2. 14.  
V. 11. I am full] namely, I Jeremiah am a● it were full of prophetic spirit, of curses and threats against this people, which in compassion I could willingly keep in, but that of necessity I must obey God's will, and be the messenger of his wrath.  
V. 14. Have healed] they have dallied with the great and deep wounds of my people's sins, and have not cauterised them according to necessary severity: whereby their souls being lulled asleep with vain hopes of God's patience, are become incurable.  
V. 16. Stand ye] consider with deliberation, and take time to know and finde out, whether ye be truly in the right way of salvation or no: inform yourselves by my word, which is the only high way that the faithful have continually traveled in.  
V. 17. Watchmen] namely, Prophets, to declare unto you things to come, Isa. 21. 11. Ezech. 3. 17. Hab. 2. 1.  
V. 18. Ye nations] all you nations, as if you were all gathered together to one place, come and be witnesses of my people's sins, and spectators of my judgements.  
V. 19 The fruit] namely, a just recompense for their deeds, and for their conspiring against my will, Prov. 1. 31.  
V. 21. Stumbling blocks] that is to say, occasions, preparations, and means to ruin them.  
V. 27. I have set thee] Gods words to the Prophet. The meaning is, I have appointed thee to be a Prophet, and to oppose thyself freely against my people's rebellions; thou shalt feel their malice, but I will grant thee strength for to resist them, Jer. 1. 19  
V. 28. With slanders] slandering, or accusing thee, and mine other servants, Jer. 18. 18. and 20. 10. Brass] that is to say, in stead they should have been pure and refined gold and silver, but they are not only mixed, but altogether changed into other base and false metals.  
V. 29. The bellows] terms taken from such as melt and refine metals, who use lead for to separate them; to signify that all the art and labour which was employed for to amend this people was lost, Ezek. 24. 6, 12, 13.  
V. 30. Reprobate] or refused, or false silver that i● of no worth.   

CHAP. VII.  
Vers. 4. THe temple] that is to say, God dwelleth in this Temple, and hath no other habitation in the world, wherefore he will never depart from hence, and this Temple shall be a secure pledge of his grace to us, Mic. 3. 11.  
V. 9 Whom ye] namely, new strange god●, whose godheads and powers you never tried, as you have done me.  
V. 10. And say] namely, that you have avoided my judgements, as your false prophets do persuade you, and so return to your accustomed wickednesses more than ever you did before.  
V. 12. At the first] even since Joshuah's time, who placed the tabernacle of the Covenant in Shiloh, Josh. 18. 1. which was the first place of i●s settled abode.  
V. 15. The whole] namely, the whole ten tribes, which were often called by the name of the chief and predominant tribe, which was Ephraim: which ten tribes had been already led into captivity by the Assyrians.  
V. 18. The children] that is to say, all of all ages and sexes do run to idolatry. To the Queen] that is to say, to the Sun; called in Hebrew by a name which is of the feminine gender. Others translate it, to the frame of Heaven, that is to say, to all the celestial bodies, Jer. 8. 2. and 44. 17.  
V. 19 Do they provoke] that is to say, to whom doth the evil and damage of this outrageous wickedness redound, to me, or to them?  
V. 21. Put your] multiply your sacrifices as long as you will; I do not accept of them, being offered with hypocrisy and impiety, as you offer them. And eat] that is to say, think not to be sanctified by that part which you take according to the Law of my sacrifices of thanksgiving: for seeing they are not acceptable to me, those portions which you eat are but only ordinary and profane food, see Host 8. 13.  
V. 22. Ispake not] I did not appoint holy ceremonies to be the whole substance of my service, as you hypocrites believe; but only to be sacred signs of faith in my promises, and obedience to my commandments, without which they are nothing.  
V. 24. Imagination] the Italian, stubbornness; or imagination. And went] like to resty beasts.  
V. 28. Truth is perished] there is nothing now but falsehood and hypocrisy in all their words and professions of piety.  
V. 29. Cut off] in token of great mourning, Job 1. 20. Isa. 15. 2. On high places] see upon Jer, 3. 21. Of his wrath] namely, the generation, which is as it were the object and provocation of his wrath.  
V. 31. The high places] namely, the Altars, Chapels, etc. set up to idols in that valley near to Jerusalem, 2 King. 23. 10.  
V. 32. Of slaughter] by reason of the great slaughter which the Chaldeans made there, who shall also bury dead bodies in heaps there, that all opinion of holiness may be blotted out.   

CHAP. VIII.  
Vers. 〈◊〉. TO his course] to an unbridled licence of doing all manner of evil.  
V. 7. In the heaven] that is to say, in the air. The judgement] that is to say, their punishments which hovered over their heads, of which he gave them express warnings and evident tokens.  
V. 8. We are wise] and yet do not regard these things which are so plain and needful. Of the scribes] namely, of the Doctors and interpreters of the L●w; according to whose opinions, public judgements were ordered, and they oftentimes perverted through their prevarication, Psal. 94. 20. Isa. 10. 1.  
V. 9 The wise men] that is to say, those great Doctors, puffed up with the conceit of their own wisdom, shall not thereby escape my judgements.  
V. 13. There shall be no] that is to say, I will send them scarcity and famine, and that little which they gather, shall be taken away by their enemies.  
V. 14. Why do ye] a representation of the Jews general terror upon the Chaldeans coming, determining to forsake the field, and retire into strong holds without any further resistance, hoping that way to avoid this inundation, but all in vain, for all shall be taken and laid waste, vers. 16.  
V. 16. The snorting of his] namely, of the Chaldeans Army. From Dan] which was the border of the country northward, from whence the Chaldeans came. They are come] according to the manner of Prophets, things to come are set down as if they had already been.  
V. 17. Serpent's] that is to say, mortal enemies, against which there is no defence nor help.  
V. 18. When I] the Italian, O my comfort; the Prophet's words, being wounded with sorrow by reason of these calamities; as if he should say, Where shall I have any comfort? Or, O God, I turn to thee, who art mine only comfort in this mine affliction.  
V. 19 Behold] that is to say, I do now set before mine eyes the complaints and outcries of the people that shall be led away into the first Babylonian captivity, when they shall feel the continuation and fullness of those miseries at the last siege of the City under Zedekiah. Is not the Lord] that is to say, How is it possible that this extreme ruin should fall upon Jerusalem, seeing that the Lord is there present in his Temple, and that there is a King of the seed of David, to whom was promised a perpetual Kingdom? Why have they] the Lords answer, by an admiration on the other side.  
V. 20. The harvest] namely, the season wherein we hoped for some case and deliverance.  
V. 22. Is there no] is it possible that in the Church, which is as it were a storehose of all spiritual remedies, there should be no means to cure the people's sins, and deliver them from these desolations? as in Gilead grew a ba●some good to make plasters and salves for all sores and wounds, Gen. 37. 25.   

CHAP. IX.  
Vers. 2. ADulterers] both bodily and spiritually.  
V. 3. They are not valiant] they do not care for strengthening and defending themselves against all dangers and chances by righteousness and loyalty, but only by frauds and deceits. From evil] as who should say, doing one kind of wickedness at one time, and another at another, sometimes using violence, and sometimes deceit.  
V. 4. With slanders] slandering, accusing, and backbiting.  
V. 6. Thine habitation] that is to say, O Jeremiah. thou dwellest amongst a people that is full of hypocrisy towards me, and frauds and deceits; and trusting in their own cunning, are careless of turning to me.  
V. 7. Melt them] namely, lay grievous afflictions upon them, by which the vanity of humane deceit and malices and discovered, and the Church purged of them, Jer. 6. 29. How shall I do] there is no way to help the Church in these extreme evils, but by applying of extreme remedies thereunto.  
V. 10. Will I take up] jeremiah's words. The fowl] a figurative description of an universal desolation.  
V. 15. I will feed them] that is to say, I will send them most bitter and deadly afflictions.  
V. 17. Call] the ancient custom at burials was to hire certain persons, especially women, to go along with the corpse, and sing certain mournful songs with feigned cries and lamentations, 2 Chron. 35. 25. Job 3. 8. Amos 5. 16. Now God, without approving of this vanity or affectation, would say plainly, that he would give great cause of weeping and lamenting.  
V. 23. The wise] that is to say, Let all man's pride and confidence be cast down at these my threatenings; and on the other side; let every man trust in my goodness and mercy, which I delight to use towards mine Elect. O● let him make a buckler and a defence of a good Conscience grounded upon the true knowledge of me, which may produce in him the imitation of these my virtues, to which are joined the promises of my grace.  
V. 25. Circumcised] namely, all the hypocrites and false Jews, who bear circumcision in their bodies, which is a mark of my Covenant, but have not the truth of it● keeping still and nourishing in themselves their natural wickedness▪ signified by the foreskin of the uncircumcised, Rom. 2. 25, 28.  
V. 26. Egypt] he nameth these nations, because that they also were circumcised. But circumcision was no way profitable to them, they having no part in God's grace nor Covenant. To show that the Jews, which went astray, had no more privilege than these nations had.   

CHAP. X.  
Vers. 2. DIsmayed] that is to say, Do not worship the stars through a vain superstition, which is but a false and irregular religious fear, vers. 5. Others refer this to Astrologers prognostics, concerning accidents which are merely casual, and absolutely depending upon God's will, and can no way be caused nor signified by the celestial bodies, as men have falsely given rules for it: to which God doth sometimes give way, and suffereth them to fall out right, only to punish their curiosity.  
V. 3. The customs] namely, their customs and ordinances concerning Religion, as may be observed more evidently in the adoration of idols, which have no other essence but their corruptible matter, nor no other form but that which ma● at his pleasure giveth them.  
V. 5. Upright] these idols are framed high and strait.  
V. 8. The stock] the idol doth imprint in man false opinions concerning God, and concerning his essence and service, and vain passions and hopes, through which a man becomes senseless and stup●d, like to his idol.  
V. 9 Uphaz] the name of a place, whereof there is no certainty.  
V. 11. Thus] this verse is written in the Chaldaic tongue, which seemeth to have been done to put the Jews in mind, and as it were in their mouths, that they should shortly be carried away captives to Babylon. A kind of formulary in detestation of idolatry, whereof they should see frequent examples in Babylon.  
V. 13. Rain] see upon Psal. 135. 7.  
V. 14. Every man] that is to say, Idolatry hath taken such deep root in the minds of men, by reason of their admiring the art of carving. Is confounded] the Italian, is become infamous; that is to say, execrable, using his art by the means of idolatry, which is a spiritual fornication and infamy, Jer. 3. 24. Others translate it, ashamed, finding himself at the l●st deluded of the hope which he had fixed upon his idol, as Isa. 42. 17. and 44. 11. and 45. 16.  
V. 15. In the time] for when God shall punish the idolatrous Nations▪ their idols shall also perish. He hath a relation to victorious Pagans, who ●id break or carry into captivity the idols of those Nations which they had conquered, Isa. 46. 1.  
V. 16. The portion] namely, the true everlasting God, who hath given himself to his people particularly, having forsaken all other nations, see Deut. 29. 26. Psal. 16. 5. and 119. 57  
V. 17. Inhabitant] a prophecy of the ruin of the Country, and captivity of the people. The meaning is, Let the people that are in Jerusalem save themselves and their goods if they can, though the place be strong both by nature and art, for there cometh an enemy whom no power will be able to withstand, Jer. 6. 1. Ezek. 12. 3.  
V. 19 But I said] that is to say, I did not think the ruin would have been so extreme, I presumed that I might have escaped with some small loss.  
V. 20. My tabernacle] the Italian, my tents; that is to say, I was heretofore the fruitful pasture of the Lords flocks, with their tents, stalls, and sheep-coats, which were the particular congregations of the Elect; now every thing lieth waste through the negligence and fault of the shepherds, that is to say, The Governors as well Politic as Ecclesiastical.  
V. 23 I know] the Prophets words in the Church's name: the meaning is, I know that this enterprise of the Chaldeans, as well as all other humane enterprises, lieth in thy hands, and the issue thereof is as thou pleasest: thou canst moderate it, limit it, and direct it according to thy wisdom and pleasure. Wherefore, Lord, do not give them the reins, to let them execute their wicked wills to the uttermost, and give them at last their just punishment to their utter ruin.   

CHAP. XI.  
Vers. 2. Hear ye] it seems that Jeremiah had charge from the Lord to relate these words from the third verse to other Prophets, and to the Priests, and they afterwards to declare them to all those Cities wherein they dwelled.  
V. 3. Of this covenant] namely, of that ancient covenant made with the Fathers, and it is likely that Jeremiah held the book in his hand, or some part thereof, as namely, the seven and twentieth Chapter of Deuteron mie.  
V. 5. So be it] Jeremiah answereth in the name of all the people, binding himself to obedience, according to the commandment, Deut. 27. 15, 26.  
V. 8. The words] namely, the threatenings and curses comprehended in the Law.  
V. 9 A conspiracy] that is to say, a general consent to rebel against me, as it were by conspiracy, see Ezek. 22. 25 Host 6. 9  
V. 13. Altars to] namely, to idols, for so are they called often times by way of detestation, jer. 3. 24.  
V. 14. For I will not] the meaning of this reason is, do not thou cast away thy labour in praying for them: for if they should pray for themselves, which by reason of their impiety they do not, I should reject their prayers, and not hear them.  
V. 15. My beloved] some take it to be joremiah, or generally God's faithful servants which preached in the Temple, jer. 7. 2. or prayed for the people, but all in vain, by reason of their extreme stubbornness. But it is must likely that God speaks of his well beloved son▪ Isa. 5. 1. who was present in person, and did manifest himself in his word and power in the Temple, see Exod. 23. 20▪ & 33. 14. Ezek. 1. 26. & 10. 2. Mal. 3. 1. The holy flesh] that is to say, O my people, I will cause my son to depart out of his Temple, which being burnt and destroyed, thou shalt offer no more sacrifices, especially of thanksgiving, of the flesh of which Sacrifices, thou dost make great 〈◊〉 in my Temple, and at the same time committest the greatest wickednesses.  
V. 16. Called] that is to say, he ●●d made thee like to an Olive tree. Great tumult] that is to say, a noise, and tumult of war, made by the Chaldeans.  
V. 18. Hath given me] hath revealed unto me, the secret treacheries of the Priests of A●at●oth, my Countrymen, Jer. 1. 1. which they have plotted against me. Then] namely, in a certain prophetical vision.  
V. 19 Let us destroy] the Italian, let us poison his food; this is the sense that the Chaldean interpreter gives the Hebrew words. Others translate it, let us spoil the tree, and the fruit thereof, that is to say, let us destroy the Prophet, and his Prophecies together.  
V. 20. The reins] that is to say, the most secret thoughts and affections. A frequent phrase, taken peradventure from the beasts of the sacrifices, which were diligently searched, both within and without, whether they were without any fault and acceptable, that they might offer the Kidneys, and the fat to the Lord, which always belonged to him. Let me see] a prophetical imprecation guided by God's Spirit.   

CHAP. XII.  
Vers. 1. WHen I] the Prophets complaint to God, seeing his enemies present prosperity: whereas he for all his fidelity, was continually persecuted and afflicted. The meaning is, I know that all that which thou dost appoint to be by thy providence is most just, yet will I a little allege some reasons for my cause, because I would be cleared and instructed by thee. Art thou] that is to say, there is nothing but hypocrisy in all the honour and service which they make a show of doing to thee.  
V. 4. How long] that is to say, wilt thou O Lord for ever suffer these wicked ones; who are the cause that the whole Country is ruined through thy wrath. Not see] he doth not know nor doth not appoint what things should be f●ll ●s, every thing doth fall out accidentally and by chance.  
V. 5. If thou] God answer to the Prophet, to set him right again, and encourage him. The meaning is, if thou growest faint for particular and private, men's offences, what wilt thou do, when thou must go and contest with Princes, which Jeremiah did do afterwards: and if thou hast not the free courage of a Prophet, but in time of peace and tranquillity, how wilt thou be able to bear the general r●ge and overflowing of the wicked; like to the yearly overflowing of Jordan, Jos. 3. 15. 1 Chr. 12. 15. Jer. 49▪ 19 & 50 44.  
V. 6. Thy brethren] namely, the Priests, the inhabitants of A●●●hoth, ●s Jeremiah himself was Jer 1. 1. & 11. 18. The meaning is, thou oughtest to strengthen thyself in me alone, for thou seest that thy prophesying doth exasperate thi●e own Kinsmen, and Countrymen, against thee.  
V. 7. Beloved] that is to say, my Nation, which I once loved so well.  
V. 8. Mine heritage] namely, my people, which I had taken for mine own, hath no longer been a flock of sheep, but a company of wild beasts, enraged against me.  
V. 9 A Bird] he seems to mean a red Bird, speckled with black, which is very wild, and solitary, delighting in darkness, and when it comes to the light, other Birds flock about it, and p●●king of it, do pull off its feathers. The meaning is, seeing that my people imitate the nature of this bird, in loving darkness, in strangeness and brutishness of customs, in savage minds, etc. I will cause their enemies to flock about them on everyside, and use them in like manner.  
V. 10. Pastors'] namely, Princes, and heads of armies, Jer. 6. 3.  
V. 11. To heart] that useth true spiritual wisdom, and doth maturely think upon preventing of my judgements by a true repentance.  
V. 12. High places] namely, upon hills and valleys fit for pasture, which ordinarily are most secure from invasions, being in solitary places, and har● to come a●.  
V. 13. They have] the people of the Land have been afflicted with scarcity and famine. Ashamed] quite fallen from the hope which they had conceived.  
V. 14. Neighbour's] such as the Syrians, Moabites, Ammonites, Idumeans, etc. who came all to the spoiling of Judea, 2 King. 24. 2. Psal. 137. 7. and afterwards were likewise subdued, destroyed, and carried away into captivity by the Chaldeans. The house] namely, the poor Jews, which they shall keep prisoners, and in bondage amongst them.  
V. 15. I will] a prophecy of the vocation of the Gentiles at the Messiah his coming.  
V. 16. The ways] namely, God's true Religion and service, and the holy conversation taught and kept in my Church. To swear by my] under which act is comprehended every other act of religious profession towards God, Pslam. 63. 11. Isa. 45. 23. Jerem. 4. 2. Built] that is to say, incorporated into my Church, which is the spiritual building of God's habitation.   

CHAP. XIII.  
Vers. 1. Go] publicly, and in the sight of all men. Put it not] to the end that thou thyself be not any way the cause of the girdles putrifying. Whereby is signified that God who is represented by the Prophet was not the cause of the people's ruin, but the people themselves.  
V. 11. A name] even as the girdle is an ornament to the body. The meaning is, To the end that I might be glorified through their obedience, and also by reason of the wonders which I should do in their behalf.  
V. 12. Every bottle] that is to say, this people think to have a great vintage, to make themselves merry and drunk, tell them that I will send them another kind of drunkenness, namely, my wrath; which shall astonish them, and make them rage like drunken persons, see Isa. 51. 17, 21. & 63. 6. Jer. 25. 27. & 51. 7.  
V. 14. Dash them] that is to say, I will suffer the Land to be filled with factions and divisions, and let them thrust at and overthrow one another.  
V. 16. Give glory] namely, by confession and repentance, see Jos. 7. 19 Darkness] namely the foresaid calamities, ●●umble] terms taken from such as go by night over high and craggy places.  
V. 17. My soul] that is to say, I Jeremiah shall be able to do no more, but retire into some solitary place, and there lament for your inevitable ruin, Lam. 1. 26.  
V. 18. The King] namely, Jehoiakim the son of Josias, as it is likely. The Queen] namely, the King's wife or mother, 2 Kin 23. 3●. For your] or that which you wear on your heads.  
V. 19 Of the South] namely, of judah, which in respect of the other Tribes lay Southward. Shut up] because they are besieged, or because they are desolate, and no man dwelleth in them.  
V. 20. That come] namely, the Chaldeans which were Northward from judea. Where is] or, O jehoiakim, where is that people thou didst glory so much in? see Prov 14. 28.  
V. 21. Wilt thou say] the property of the Hebrew word showeth that this was spoken to a woman, which might be the Queen, or the whole Comunalty of the Jews. When he] namely, God, or the King of the foresaid Northern Nations. Thou] namely, thou O mother of Jehoiakim, by the counsel which it is likeliest thou gavest thy son, to make himself a vassal to Nabuchadnezzar, hast gotten the Chaldeans the right of Sovereignty over the Kingdom of Judah, 2 King, 24. 2. O● thou Nation hast subjected thyself to the Babylonians, by infamous submissions, or unlawful covenants.  
V. 22. Thy skirts] that is to say, thou hast been carried into a shameful and disgraceful bondage and slavery, see Isa. 20. 4. & 47. 2. Made bare] with the irons and stocks.  
V. 23. The Ethiopian] you are altogether incorrigible, no admonition nor exhortation will prevail with you, or do any good, and therefore I will destroy you without any remission.  
V. 25. The portion] a term taken for the parting or dividing of fields and possessions. In falsehood] namely, in idols, false doings, and vain hopes.  
V. 27. Thy neighings] a term taken from Horses when they are in hea●e of lust. Whoredom] namely▪ spiritual whoredom, through idolatry When] what time wilt thou take for thy conversion?   

CHAP. XIV.  
Vers. 1. THe dearth] the Italian, the drought; it seems that it was some extraordinary dry time that happened in those days, whereupon ensued famine and dearth.  
V. 2. Gates] that is to say, their Cities and inhabitants, which held their assemblies in market places, and Courts, which were ordinarily by the City gates  
V. 3. Covered] a custom in those days in time of mourning and shame, see 2 Sam 15. 30.  
V. 6. Snuffed] namely, to quench their thirst, or panting, and fetching their breath short, see jer. 2. 24.  
V. 7. Do thou it] show the effects of thy grace and power; for thou art wonderfully good and merciful. Or to make all men know thee to be such by the effects.  
V. 8. Why] seeing thou hast established and settled by habitation amongst thy people, why shouldest thou give over caring for them, as if thou didst not dwell at home, but in some strange place, and as a passenger?  
V. 9 Thy name] that is to say, we bear thy name, as thy children, and thy people, and we have been consecrated to thee by calling upon thy holy name, when thou receivest us at our coming into thy Church.  
V. 10. Thus have they] that is to say, I do reward them according to their errors, strayings, and unbridled licentiousness.  
V. 13. Ah Lord] Lord take pity upon this poor people, for they continue in their errors, by reason of their false Prophets.  
V. 16. Their wickedness] that is to say, the punishment which they have deserved for their wickedness.  
V. 17. The Virgin] namely, the commonalty of my people, which heretofore remained in her ancient state and liberty, as in her own father's house, and was never subdued by any stranger, nor never led into captivity.  
V. 18. Go] begging their bread, or flying from these miseries.  
V. 21. The throne] the Ark of the covenant is often so called, and by the name of that is meant the whole Temple.  
V. 22. Are there] that is to say, we fly to thee in this extreme necessity and drought, for thou alone canst help us, by granting us some rain. The vanities] namely, the idols.   

CHAP. XV.  
Vers. 1. MOses and Samuel] by whose prayers and intercessions God was formerly appeased with his people, Exod. 32. 14. 1 Sam. 7. 9 Psal. 99 6. Cast them out] tell them that I have cast them off, and that I will hear them no more, nor no others for them.  
V. 3. Four] namely, kinds of living creatures that shall destroy them. The Sword] that is to say, their enemies, that shall execute the full rigour, and rage of war upon them.  
V. 6. I am weary] that is to say, I have so often put off my judgements, and revoked my threatenings, that unless I should wrong my justice, I can do so no more, a humane kind of speech, Gen. 〈◊〉. 6.  
V. 7. F●● them] a term taken from Corn lying upon the floor. The meaning is, though I have already scattered a great part of the people, by the means of the ten Tribes captivity, which were upon the confines of the Country, see Leu. 26. 33.  
V. 8. I have brought] I have brought against Judea the mother of so many valiant warriors, the Chaldeans, who by open force, like a thief that ravisheth a thing at noon day, are come to assault her.  
V. 9 She that] namely, that most fruitful Nation of the Jews, as by way of proverb they were wont to say, a woman, the mother of seven children, Ruth 4. 15. 1 Sam. 2. 5. to signify the great fruitfulness of a woman. Su●●e] that is to say, her calamities are come upon her suddenly, whilst she yet was in hope of some worldly aid and means.  
V. 10. Woe is me] the Prophets complaint, seeing that his prophecies, did produce nothing but contradiction, and rebellion against his word, and deadly hatred against his person. I have] that is to say, I have neither had strife nor contention with them, but all is by reason of mine office.  
V. 11. The Lord] I have not set forth any thing of mine own will, nor spoke any thing but in God's Name, and by his express command. Thy remnant.] a kind of an oath. As much as to say, I will surely destroy the body of this Nation, and will save but a small remnant of them, Isa. 10. 22.  
V. 12. Shall, etc.] the Italian, Is it possible to break Iron, the Iron and Brass of the North; that is to say, is it in the power of me Jeremiah to break God's decrees, or to keep back, or take power away from his words? Or, O thou Jewish Nation, I will send the Northern Chaldeans which are a warlike and invincible Nation against thee. The Northern] a part of the world most abounding with such kinds of hard metals which are good to make weapons of.  
V. 13. Without] having no regard at all neither to loss, nor gain, but only, to the justice of my revenge, Psal. 44. 12.  
V. 14. To pass] the Italian, I will make thine enemies to pass through a Land, etc. I will give them means, and show them ways unknown, and incredible, whereby they may accomplish their designs.  
V. 15. Thou knowest] that I have done nothing without nor beyond thy command. Take me not] whilst thou dost use so much patience towards these my wicked adversaries, do not thou suffer them to kill me.  
V. 16. Thy words] the Italian, so soon as thy words: I have received the words which thou directest to me, with promptitude and good will, disposing myself to obey thee with great zeal and freedom of mind. Thy name] that is to say, I am thy Prophet, and profess myself to be thy servant, dedicated and consecrated to thee alone.  
V. 17. I sat not] I have kept myself from all profane companies and recreations, to lament the calamities which hang over the head of this people, Jer. 13. 17. Indignation] namely, with prophecies, threatenings and curses, Jer. 6. 11. Or with grief, and despite, to see the untamed malice of this people, which causeth their evils to be irrevocable.  
V. 18. Unto me] Have I in vain hoped in thee? shall I find myself deceived in my greatest need, Like to one that in the greatest heat of Summer runs to some dried up Spring, Job 6. 15.  
V. 19 If thou returns] that is to say, if thou renounce all diffidency, impatience and murmuring, and turnest to me with true faith and obedience. I will strengthen thee, and will give thee grace to attend upon my service freely, and without any fear. If thou] that is to say, if thou dost loyally and constantly, without fear or flattery declare, what the true good is which I approve of, and the evil which I reprove: if thou maintainest that which is good, and dost bear up and comfort good men; and chose, condemnest that which is evil, and keepest down evil men, thou than showest by the effects that thou art my true Propliet. Let them] take heed lost thou go astray after them, or imitate their wicked fashions, but be thou rather a constant example of virtue to them, 1 Tim. 4▪ 12.   

CHAP. XVI.  
Vers. 5. OF mourning] the Italian, Funeral banquet; see concerning these banquets, Deut. 26. 14. Now by this forbidding, God would set before his people's eyes the horror of the approaching desolation, wherein by reason of the multitude of the dead, and the terror of the living, there would be no time, nor means to observe the ceremonies appointed for burials. And besides either the cruelty of men, or fear of the enemies, will cause men to forgo and leave undone these honest offices, see job 27. 15. Psal. 78. 64. Ezek. 24. ●7, 22. Amos 6. 10.  
V. 〈◊〉. Nor ●ut] according to the custom taken from the heathen, though it were a bad and reproved custom, Leu. 19 27, 28. Deut. 14. 1.  
V. 7. Neither shall men] the Italian, There shall be no bread shared for the mourning to comfort, etc. it was the fashion anciently amongst the Jews, that when any one died in a house, the neighbours, friends, and kinsfolks came thither, and brought bread, wine, and meat with them to make ready, which those of the house could not make ready by reason of their fresh grief: and there they invite their friends to eat, comfort themselves, and overcome their grief.  
V. 13. I will not] that is to say, I will punish you to the extremity of rigour, without any remission. Or I will not cause your enemy's hearts to relent, and use mercy towards you, see the contrary to this threatening, Psal. 106. 46.  
V. 14. Behold] notwithstanding these grievous threatenings, and extreme desolutions, I will bring my people back from Babylon, and this deliverance, shall be esteemed ●ore miraculous than that of Egypt, and the lustre of this shall dim 〈…〉 e the lustre of the other. Others construe it as if the extremity of the evils should move God to compassion, see Isa. ●0. 22. Host 〈◊〉. 14.  
V. 16. Send] that is to say, I will make the Chaldeans come hither like so many Fishermen, and they shall gather up in their nets both people and goods, Amos 4▪ 2. Hab. 1. 14, 15. and like Huntsmen they shall lay open all hiding places.  
V. 18. And first] before I make them partakers of of my grace, v. 14. Double] that is to say, to the full. Carcases] idols are called so for detestation, Leu. 26. 30. Others would have this understood of idolatrous sacrifices, opposite to true and legal sacrifices, which are termed to be of sweet odour.  
V. 19 The Gentiles] that is to say, in the Messias his time the Gentiles shall renounce all manner of idolatry, to be converted to thee the only true God▪ and that action of theirs which is yet to come, doth even now condemn thy people, which is so outrageous in this vice of idolatry. Inherited] they have had for their hereditary God, idols that have no essence nor virtue.  
V. 20. Gods unto] namely, Idols, to think or believe that there is any manner of Godhead in them, when indeed there is none.  
V. 21. I will this] namely, by my terrible judgements, by which I will make them try my power.   

CHAP. XVII.  
Vers. 1. IS written] they carry it deeply engraven in their hearts, and cannot put out the stamp. Or, their consciences are such witnesses to it, that it can no way be disannulled nor gainsaid. The horns.] God had appointed that the horns of the Altar should be sprinkled with the blood of the Sacrifices, Levit 4, 7. 8▪ 16. 18. for to remain there as a token of propitiation. Now the idolaters using the same ceremony upon the altars of their idols; the Prophet saith, that contrary to the other blood, this blood was a permanent sign of abomination.  
V. 2. Remember] they love their idols as dear as their dearest things.  
V. 3. O my mountain] the Italian, O thou mountaineer] that is to say, O thou Jewish Nation that trustest in the strength and situation of thy hilly Country, as if it were inaccessible, Jer. 21. 13. I will deliver thee into the hands of thine enemies, as well as if thou stoodst in the plain field. High places] namely all mountains, hills, and cliffs are filled with idols, temples, chapels and altars.  
V. 4. For ever] namely, for a long time, continually, until the determined end.  
V. 5. Cursed] this is added, because of them that trusted to men's help, against the Prophet's threatenings. Flesh] namely, mortal man, so called by contempt in respect of God who is an everlasting Spirit, Isa. 31. 3. H●● 〈…〉 e] namely, his prop and strength.  
V. 6. Heath] a bastard kind of plant, which is good for nothing, but only 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 God's Word in his Church, he shall bear 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, carnal wisdom and cunning, contrary to faith, simplicity, and sincerity. Wicked] the Italian, incurable; as diseases, impost●umes, and hidden ulcers are: he means that men's hypocrisy and falsehood makes it impossible for any one, save only 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, fly away to the right dam so soon as they hear her voice. 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] man's third false confidence, namely, in riches.  
V. 12. Throne] that is to say, the glorious seat of God's presence amongst men, which is also inaccessible and impregnable to men. The place] man's fourth false confidence, namely, in the material Temple, Jer. 7. 4.  
V. 13. They that] namely, tur●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 eternal life, which is proper for the Elect, whose names are written in Heaven, Luke 10. 20. see Psal. 17. 14.  
V. 14. Heal me] jeremiah's 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 do only glorify myself. Or who is the only subject of my praises.  
V. 15. They say] namely, the profane which are amongst the people, making a scoff of my predictions and threatenings.  
V. 16. I have not] the meaning seems to be thus, Mine adversaries do accuse me, that by my prayers to thee I do purchase their ruin; thou knowest that therein I never went beyond the zeal of a true Pastor and a faithful Prophet. Others, I have not hastened, nor intruded myself after thee, more than 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 boldness.  
V. 17. Be not] that is to say, Do not suffer me to be in continual danger and terror, by reason of doing thy service.  
V. 18. Double] namely, a most heavy, doubled, and entire destruction.  
V. 19 The gate] he seems to mean that gate which was called the water-gate, Neh. 3. 26. near unto which was a great market place called the Eastern-place, at the end of which was the King's 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 near 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 oft-times divided into these parts as are here specified.   

CHAP. XVIII.  
Vers. 2. THere] that is to say, I will there send thee a new prophetical revelation by vision; or by internal revelation only.  
V. 7. What instant] that is to say, Unlooky for, when men shall least think upon it.  
V. 13. Virgin] 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 Father's house, were therefore bound to keep their honesty and virginal chastity towards me in the pureness of my service.  
V. 14. Of Lebanon] the Italian, the snowy Lebanon for a stone of the field; that is to say, There is no more equality between Idols and me, who am the rock 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. Water's] 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 God's true service, which is the great road▪ which hath formerly been laid out and traveled in. Mal. 2. 8.  
V. 16. Hissing] that is to say, a subject of detestation and scorn, Isai. 37. 22.  
V. 17. Eas●wind] which was the most tempestuous wind 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 college of Prophets, do all contradict him, they being the oracles of truth, who have the understanding of the Law and the Spirit of good counsel, Deut. 17. 9 and 18. 15. Smite him] let us lay false accusations against him, and overcome him with slanders, see Je●. 6. 28. and 20. 10.  
V. 20. To speak] that is to say, to pray for them.  
V. 21. Deliver up] prophetic imprecations inspired by God's Spirit, and not proceeding f●om any carnal passion, as Psalm. 69. 22. and 109. 6. 7. Host 9 14.   

CHAP. XIX.  
Vers. 2. EAst-g 〈…〉] the Italian, the po 〈…〉 ers' gate; some translate it, The gate of the sun.  
V. 〈◊〉. Estranged] Hebr. made strange; that is to say, they have done so that I do 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 coming out of this Potters or East▪ gate.  
V. 7. The council] that is I say, All their counsels and determinations, and generally all the public government. He hath a regard to that the royal Palace was near to this gate, where the common council did use to assemble and come together.  
V. 12. Make] that is to say, seeing they have shed the blood of these poor children in Topheth, I will also cause their blood to be shed all over the City. Or, I will make this City as abominable and horrid as Topheth, which by reason of these execrable idolatries represented Hell, see Isa. 30. 33.   

CHAP. XX.  
Vers. 1. Governor] the Italian, overseer; under the high Priest there were one or two more that were Governors of the priestly order, and such an one was this, see Numb. 3. 32. 2 Chron. 35. 8.  
V. 2. High gate.] it was a gate which was not one of the Temple gates, but was in that part of the C●ty that belonged to the tribe of Judah, drawing towards the other part which belonged to the tribe of Benjamin, and was near the Temple, and was called high by reason of its situation▪ and to make a difference between it and the other gate of Benjamin, Jer. 37. 12. and 38. 7. which was in the lower part of the City, and looked towards the land 〈◊〉 B●njamin.  
V. 3. Magor-Missabib] that is to say, Fear round about; a term used in a general terror, Jer. 6. 25. and 46. 5. The meaning is, seeing thou dost endeavour by thy false prophecies, vers. 6. to encourage the people against Gods threatenings, God shall cause thee to be encompassed with terror on all sides, and thou shalt be a cause of terror to all thy followers, by reason of the horrible diasters that shall befall thee.  
V. 7. O Lord] the Prophets complaint to God, who had by great promises induced him, and by an absolute command almost forced him to accept of this charge of Prophet, by which he got nothing but derision and injuries at men's hands.  
V. 8. I spoke] that is to say, Every time as I preach thy word to this wicked people, I am furiously ass 〈…〉 lted by them, as by so many thiefs and murderers.  
V. 9 I said] I had almost taken a carnal resolution, to renounce altogether my vocation of Prophet, but that I felt such opposition of the holy Ghost within myself, that I could not follow mine own inclination.  
V. 10. R●port] he seems to set forth the Commission which was given by his enemies to their spies; namely; that they should particularly relate unto them whatsoever they should hear Jeremiah speak, that they might thereby frame an accusation against him before the King, the Priests, and others. Halting] to see if I did speak any thing unadvisedly, whereupon they might entrap me●. Be enticed] the Italian, he will be deceived; namely, being enticed by our cunnings, he may let go some word, whereby we may cause him to perish.  
V. 14. Cursed] the Prophet being overcome at last by humane weakness, namely, impatience, breaks out into these irregular speeches, whereof see upon Job 3. 3.  
V. 16. Let him hear] that is to say, Let him live in continual terrors and troubles.   

CHAP. XXI.  
Vers. 4. TUrn back] the meaning seems to be thus, I will make your warlike engines, which you have set upon the City walls for your defence, to be to no use, neither shall they avail you any thing, being broken or dismounted by the enemies without. Or they shall cast up such fences against them, that they shall be to no effect, whereupon you will be constrained to draw them into the City again.  
V. 9 His life] the Italian, their soul; that is to say, their persons at least shall escape, though they lose their goods. Or, they shall think themselves as happy in saving their lives, as if they carried away a great deal of booty.  
V. 12. In the morning] that is to say, carefully, or, every morning, that is to say, every day, or at the hours of your judicial assemblies, which were in the morning, Psal. 101. 8.  
V. 13. Inhabitant] that is to say, O thou Jewish Nation, which dwellest in the valleys encompassed with high hills; and O Jerusalem, which art as it were the strength of all the plain that lieth round about thee, whereupon thou art confident against my threatenings, J●r. 17. 3. I myself, against whom no strength nor defence will prevail, will come against thee to execute my judgements.  
V. 14. The fruit] that is to say, with a punishment befitting your sins: the sin being as the seed, and the punishment as the harvest, Prov. 1. 31. In the forest] namely, in the parts and Cities of this Country, which are most inhabited, rich and strong, see Isa. 10. 18. and 32. 19 Jer. 22. 7.   

CHAP. XXII.  
Vers. 6. THou art] the Italian, thou hast been as Gilead; that is to say, I have hitherto maintained thee in a high, powerful, and happy state, as these fruitful mountains, which are full of noble plants, but I will lay th●e waste, like a wood that is digged up by the roots.  
V. 10. For the dead▪] namely, for King Josiah, for whom there was great lamentation made, 2 Chr. 35. 24, 25. For him] namely, for Jehoahaz, Josiahs' eldest son, who was carried away prisoner into Egypt, and there died, 2 Kings 23. 34.  
V. 11. Shallum] it seems to be the same Jehoa●az which was spoken of before, who might have two names, and peradventure a third name, namely, johanan, 1 Chron. 3. 15. for it is not credible, that it should be that Shallum spoken of in the Chronicles, which was josiahs' fourth son.  
V. 13. Unto him] he means jehoiakim, the second son of josiah, whose tyranny and pride in buildings is blamed.  
V. 15. Reign] dost thou believe that thou shalt enjoy the Kingdom peaceably, notwithstanding thy tyrannies and wickedness that thou buildest thyself such a stately Palace garnished with cedars and with most curious pictures. Eat and drink] did not josiah enjoy peace and prosperity through his righteousness and piety towards God.  
V. 18. Lament] jehoiakim shall not be lamented by his kindred's tears for him, nor by his wi●e, nor by his subjects.  
V. 19 As an ass] that is to say, his dead body and his bones shall lie above ground without burial, like the body and bones of an ass, which some say, befell him by the way as he was carried away to Babylon; and others say, it was in Babylon itself, he dying in prison, and being afterwards thrown out upon a dunghill, see 2 Chron. 36. 6. jer. 36. 30. Ezech. 19 9  
V. 20. Go up] let thy refuge be sometimes to the Chaldeans, calling them (as it were) from mount Lebanon, to aid thee against the Egyptians. And sometimes let it be to the Egyptians, calling them from the hill of Bashan against the Chaldeans; one of these hills being over against one of these Kingdoms, and the other against the other Kingdom, but it shall be all in vain, see jer. 2▪ 18, 36. Ezech. 16. 26, 28. and 23. 12, 14. Lover's] namely, these profane people thine associates, to whom thou bearest a blind affection, contrary to God's Covenant, they have been discom 〈…〉 d and could not relieve thee.  
V. 21. From thy.] even from thy first beginning.  
V. 22. The wind] that is to say, thy Kings and Prints, together with all their power, counsels and enterprises, shall be dispersed and brought to nothing. Lover's] namely, the Egyptians thy confederates, or the false Prophets and Priests to whom the people were joined in love and affection against God and his Prophets.  
V. 23. Inhabitant] thou livest in greatness, height, and security, as if thou stoodst upon the top of Lebanon, see upon vers. 6. How gracious] he mocketh the Jews, who in their prosperity were like to a pleasant and dainty woman, but they should quickly lose that flower, being brought into extreme distress, like a woman that traveleth.  
V. 24. C●niah] it is the same as Ichoiakim, 2 Kin. 24. 6. and jeconiah, 1 Chron. 3. 16. The signet] that is to say, though he had been heretofore near and dear unto me, as a signet is very carefully carried and kept, see Cant. 8. 6. Hag. 2. 23. Pluck thee] I would forsake thee and put thee away, see 2 Kings 24. 14, 15.  
V. 28. This man] whence comes it that he is so despised, like some old idol that falls in pieces? or like some foul broken vessel that is of no value? jer. 48. 38. Host 8. 8. is it not for his sins?   

CHAP. XXIII.  
Vers. 1. Pastor's] that is to say, Governors, as well Politic as Ecclesiastical, namely, Kings, Magistrates, and Priests.  
V. 3. Gather] this in part and by figure may be referred to the return from the captivity of Babylon; but the perfect spiritual accomplishment is in the gathering together of all the Elect into the Christian Church by Christ the supreme Pastor, who hath to that purpose employed the Apostles, Evangelists, Prophets, etc. Eph. 4. 11. see Io●. 10. 16.  
V. 5. Unto David] namely, according to the flesh, and in his stead. Branch] a title which is often given to Christ in the Prophets, as well in regard of David, whose right branch he was, as also in regard of the Church, of whose life and subsistence he is the root.  
V. 6. judah] that is to say, the true Israel according to the Spirit, which comprehends all the Elect and believers. Name] namely, Christ, who shall be acknowledged to be the true everlasting God, who in the humane nature which he hath taken upon him, shall fulfil all manner of righteousness for his Church; and by virtue of his own righteousness, shall obtain of God justification and absolution of sins for all believers.  
V. 7. Therefore] that is to say, This glorious and admirable everlasting salvation, figured by the deliverance out of Babylon, will dim the lustre, and almost blot out the memory of all ancient temporal deliverances.  
V. 9 Mine heart] that is to say, I jeremiah am grieved to the very heart to see this poor people made even incorrigible, and their evils past cure by the seducement of false Prophets. A drunken] that is to say, troubled, partly with wrath, to see God's Word so contemned and gainsaid; and partly with fear, by reason of God's threatenings.  
V. 10. Of swearing] namely, false oaths, or perjuries, etc. Or God's curse for their execrable sins. Their course] they run to evil, and study to their uttermost power for to do it, jer. 2. 24, 25. and 8. 6.  
V. 12. Their way] that is to say, all their actions, and whatsoever they undertake, wanting the light and guide of good advice, shall be occasions to make them fall into utter ruin, which there shall be no way to deliver them from, Psal. 35. 6.  
V. 14. The hands] flattering them in their sins, and deceiving them with their prophecies, and making themselves examples, and heads of rebellion against my true Prophets.  
V. 18. For] these may be God's word in this sense, they are false prophets, for none of them have had any prophetic revelation from me, vers. 22. Others will have them to be the false Prophet's words, for to encourage the affrighted people against jeremiahs threatenings; as if he, and such as he was, could not certainly know nor declare things to come, and therefore that they ought to feed themselves with good hopes.  
V. 20. In the] that is to say, when it is come to pass you shall conceive the truth, firmness, and weight of my threatenings, which are now despised by you as vain terrors, because the execution of them is put off for a while.  
V. 23. A●●] think ye that the far distance of places can hinder my knowledge or my strength?  
V. 25. Dreamt] that is to say, I have a prophetic revelation in a dream.  
V. 26. Is it in the heart of the] that is to say, I do appeal to their own consciences, if they do not know that they do falsely allege God's revelations. Or have they concluded in their hearts to make a continual trade of false prophesying?  
V. 27. Forget] that is to say, to lose all knowledge and right understanding of my truth, and all respect due to me.  
V. 28. The chaff] why should men's lies and inventions, which are things of no value, be mixed with the true food of the soul, which is my Word?  
V. 29. Is not] that is to say, the true mark and trial of my word is, that through the power of my Spirit which accompanieth it, it purifieth the Consciences of believers, and doth lively animate them, and inflame them with holy zeal and love: and doth also on the other side tame and terrify obdurate Consciences: whereby it is an easy matter to discern true Prophets which produce these good and divine effects, from false ones which do nothing at all, but are barren and unprofitable.  
V. 30. Steal] that do fraudulently take upon them to preach my Word which doth not belong unto them, but to the true Prophets whom I have called, and from whom they take away all authority and credit. Or which borrowing some terms and parcels of true Prophecies, do cover and paint out their false ones therewith.  
V. 31. That take their tongues and say] that do undertake of their own heads to speak in my name. Others, that do frame their tongues, and do artificially counterfeit the Prophets.  
V. 33. People] a sharp reprehension of the people's profane malignity, who in scoff or despite did reprove the Prophets, telling them that they had nothing in their mouths but the Lords burdens, namely, his threatenings and curses, Isa. 13. 1. as if they should say, Have you yet any more mournful prophecies for us, after so many as you have already related to us? Will you never speak any thing else to us? Say unto them] a word of indignation and refusal.  
V. 35. Thus shall] that is to say, inquire of God's Word with reverence and pureness of heart.  
V. 36. Word] the profane scorning and slighting of my Prophets shall be the cause of their being accursed, and of their ruin, which shall as surely befall them, as if it had been foretold them by some Prophet.  
V. 38 Sith ye say] namely, if you will still persist in your iniquities, contrary to all mine admonitions.   

CHAP. XXIV.  
Vers. 1. JEconiah] called also Jehoiakim, and Conia. Jer. 22. 24. Carpenter's] see upon 2 King. 24. 14, 16.  
V. 5. So will I] that is to say, I will take care of, and show my favour and good will towards the Jews which were first led into captivity, to preserve them, that the Nation may one day be reestablished and planted by their posterity, but I will send more severe judgements upon those that stayed behind, as guilty of greater rebellion, because they were not converted by the examples of others punishments.  
V. 7. A heart] that is to say, a mind, and will regenerate and sanctified by my Spirit.   

CHAP. XXV.  
Vers. 3 RIsing] the Italian, every morning] at the time of prayer and morning offering at which time was the greatest concourse of people in the Temple.  
V. 9 My servant] namely, him that executes my judgements, and my will, of which he had notice, though he had no intent to conform himself thereunto, Jer. 40. 2. see Isa. 44. 28. & 45. 1.  
V. 10. Millstones] namely, of handmils, which only were in use in those days, and in a great City full of people, they did make a great noise, Rev. 18. 22. Of the Candles] which were lighted in great number at feasts, and other nightly assemblies. Or generally in every private house, which by the great light do manifest and make show of the greatness of a City: as chose, silence and darkness are tokens of the desolation of it.  
V. 15. Take] he represents a prophetic vision, wherein Gods particular judgements upon all these several Nations, were signified unto him, by the figure of a cup carried about to them all according to the custom of solemn feasts. Fury] that is to say, of God's judgements, see Psal. 75. 8. Isa. 51. 17.  
V. 18. Jerusalem] for in general judgements upon the world, God useth to begin at his own home, v. 29. 1 Pet. 4. 17. This day] namely, at that time, as the Prophet compiled, and published the whole volume of his prophecies which was after the delolation by the Chaldeans.  
V. 20. People] the Italian, the mixed people] it was a certain people of Arabia, gathered together out of divers Nations, which did lie scattered in the deserts, and had no settled abode nor habitations in houses or Cities, Jer. 50. 37. Ezek. 30. 5. Of Uz] a Country near to Idumea, or part of it, Job 1. 1. The remnant] for Ashdod itself had been already taken and destroyed by Tartan, Isa. 20. 〈◊〉.  
V. 22. And all] he speaks thus because that these great Cities had many Colonies and plantations upon the Sea coast, to which they sent Governors and deputies, and also had hereditary Kings there, which were their vassals.  
V. 2●. Dedan] people of Arabia, and neighbours thereunto.  
V. 25. Zimri] people likewise of Arabia, descended from Zimram, Gen. 25. 2.  
V. 26. One with] As who should say, bringing this cup from one to the other until the round be finished. Sheshach, see Jer. 51. 41. Questionless by this word is meant Babylon: whether Sheshach were the concealed and sacred name of it, according to the Pagans custom, to have certain secret names for great Cities, which they used in their Sacrifices, and secret ceremonies, thinking if these names were once revealed, the ruin of the City and State must needs follow. Or, whether it be the same name as Babel by a certain change of letters, as the Jews would have it. Or whether it were the name of the Babylonian goddess, on whose holiday the City was taken, as oftentimes the Cities were named by the names of their Gods, Jer. 48. 46. Zech. 9 1.  
V. 27. Be drunken] that is to say, be dismayed and troubled in your counsels and actions, and be brought to base submissions, and dishonest wants, Isa. 51. 21. & 63. 6.  
V. 29. The City] namely, Jerusalem which is consecrated unto me, and called by my name.  
V. 30. His habitation] namely, against Jerusalem, and against his Temple. That tread] see Isa. 16. 9 Jer. 48. 33.  
V. 34. Shepherd's] namely, conductors of my people, Jer. 2●. 22. & 23. 1. Wallow] a sign of extreme grief, Jer. 6. 26. Pleasant] namely, when they are whole, for when they are broken they are of no value.  
V. 38. The Lion] for whilst a Lion is in his covert, neither man nor beast dares to come near it, and chose, when he is gone from it every one goeth in, and spoileth it without fear. So God who had defended his Temple by his terrible presence, Joel 3. 16. Amos 1. 2. shall forsake it, to have it destroyed by reason of his departure, see upon Ezek. 10. 7. Of his] that is, of Gods.   

CHAP. XXVI.  
Vers. 6. ACurse] that is to say, I will cause it to be accursed of all men, and used for an example and formulary of cursing.  
V. 7. Prophet's] they were men which were learned and understood the holy Writ, and had been bred up in the Schools and Colleges of the chief Prophets, 1 Sam. 10. 5. 〈◊〉 King. 6. 1. to whom God did often send prophetic and divine revelations, and in Jeremiahs' time were present at Ecclesiastical judgements and Assemblies, 2 King. 23. 2. as in Christ's time the Scribes and Doctors of the Law used to be, who were somewhat like these Prophets.  
V. 10. Newgate] peradventure he means that which was built again by Joram, 2 Kin. 15. 35.  
V. 15. Bring] that is to say, you make yourselves guilty of this fact before God, and burden yourselves therewith.  
V. 20. There was] this is a narration put in by Jeremiah, and not a continuation of the former discourse.   

CHAP. XXVII.  
Vers. 1. IN the beginning] the Prophet had this vision in the days of jehoiakim, but he did not reveal it until the days of Zedekiah many years after it, jer. 27. 3. 12.  
V. 2. Bonds] this was done really, and in the sight of all men; and that yoke which jeremiah did put about his own neck, was the sign of the conquest of the Kingdom of judah, and of the people's bondage, jer. 28. 10.  
V. 3. To the King] it is likely that these Kings were in some league with Zedekiah, when he rebelled against Nabuchadnezzar, 2 Chro. 36. 13.  
V. 7. All] this must be understood of the most famous Nations which were known to the Jews: for although those great Empires did usurp the titles of universal, yet none of them ever had the command over the tenth part of the world. His Son] namely, Evilmerodach, 2 Kin. 25. 27. jer. 52. 31. His sons] namely, Belshasher, Dan. 5. 1.  
V. 16. The vessels] namely, those which were carried away in the time of jehoiakim, and jechoniah, 2 Chro. 36. 7, 10.  
V. 22. Visit them] I will by my providence appoint a great part of them to be brought back again, and be new consecrated to my service, Ezr. 1. 7. and 7. 19   

CHAP. XXVIII.  
Vers. 1. THe same] namely, in the which Jeremiah spoke to Zedekiah, and to the Priests, jer. 27. 12. In the beginning] some take this at large, as who should say, in his first years, for afterwards it is said that this happened in the fourth year. Others hold that this was in the first year of Zedekiahs' reign, and in the first of the week of years, Exod. 23. 10. Leu. 25. 3. as also they will have in other places these sabbathical years, meant, 2 Kin. 19 29. Dan. 1. 1. The Prophet] namely, one of the College of the appointed Prophets, jer. 26. 7. or professing to have prophetic revolations, though he had none.  
V. 〈◊〉. I have broken] that is to say, I have determined, shortly to deliver my people out of the Chaldeans bondage, figured by the yoke which jeremiah did wear about his neck.  
V. 8. The Prophets] that is to say, it is an ordinary thing for true Prophets to denounce God's judgements upon grievous sinners, as this people is: and one ought not to suspect so much deceit in sinister predictions which cause offence; as in favourable ones, which do gain favour and applause; yet the event will show the truth. Thus spoke jeremiah, being not yet certain of Hananiahs' falsehood, as he was afterwards, v. 16. & 17.  
V. 16. Rebellion] because that by thy false promises thou hast caused the people to be hardened in their sins; and hast contrary to Gods will, and to the the oath which Zedekiah had sworn, 2 Chro. 36. 13. fostered his rebellion against Nabuchadnezzar.   

CHAP. XXIX.  
Vers. 5. BUild you] by these means he signifieth that the captivity would be long, v. 28. and exhorteth them to mitigate the troublesomeness of it, by all honest means.  
V. 8. Which you cause to be dreamt] namely, inducing your false Prophets, by bribes, or flattery to speak as you would have them: and to frame their predictions according to your minds.  
V. 10. Accomplished] and not before, as the false Prophets said.  
V. 11. End] of evils which are past, and hope for the time to come.  
V. 15. Because] because you believe false Prophets that are amongst you, v. 21, 24. which feed you with vain hopes. Hear ye Gods decree concerning the remainder of the Jews which is yet in Jerusalem so far are you, which are out already, from coming home.  
V. 22. Roasted] that is to say, burnt with a soft fire.  
V. 23. I know] though they commit their wickednesses in secret, and do dissemble them before men.  
V. 24. Speak] that is to say, denounce this prophecy against him here, and then send it to him in writing.  
V. 25. Zephaniah] this was the second Priest, next to the high Priest, 2 King. 25. 18. and therefore had great power in Ecclesiastical businesses, see jerem. 20. 1.  
V. 26. jehoiada] if by this Jehoiada be meant the high Priest in the time of joash, 2 King. 11. 2 Chro. 23. the meaning is. seeing it hath pleased God to establish thee in the Priestly Office, do thou imitate jehoiada his example; who upon an extraordinary occasion did use Sovereign power, in re-ordering of the State and Church: and do thou the like against Jeremiah who seeketh to subvert both. Others think that this jehoiada was Zephaniahs' predecessor. That is mad] thus did profane men scoff the Lords Prophets, because of their ecstasies, and extaordinary motions, see 2 Kin. 9 11.  
V. 32. Shall not have] that is to say, I will cause all his generation to perish, before the time of the promised deliverance come.   

CHAP. XXX.  
Vers. 3. FOr lo] I will have thy prophecies as well of threatenings as promises be preserved for posterity: the one for the comfort of the residue of my people; and the other for their instruction in after times, when I have reestablished them, to keep them from falling again into the same miseries through sin.  
V. 5. We have] a representation of the people's general terror upon the Chaldeans coming.  
V. 8. His] namely, the King of Babylon's. Yoke] he hath a relation to the sign spoken of by Jeremiah Jer. 27. 2.  
V. 9 David] namely, the Messias, descended from David according to the flesh, and shall hold his place in being King over his people, see Ezek. 34. 23. & 37. 24. from hence it appears that the perfect accomplishment of this promise is referred to Christ, and belongs to the spiritual Israel.  
V. 12. Incurable] that is to say, inevitable, by God's irrevocable decree.  
V. 13. To plead] the Italian, to take in hand; that is to say, that seeks to stay my judgement, by conversion, prayers, and other spiritual means, to ease thee of those evils thou art threatened withal.  
V. 14. Thy lovers] namely, the Egyptians, and other Nations, with which thou hast joined thyself in league, to the wrong of God's pure service, Jer. 22. 20. Ezek. 16. 37. & 23. 22. Cruellone] that is to say, without any compassion, by a desire of a just revenge, and through a jealousy, even to utter destruction. Which must be understood of the impenitent people, and not of the elect which were amongst them.  
V. 17. They called thee] thine enemy's thought that I had for ever cast thee out of my favour, and driven thee out of the Land of promise, never to have either care or remembrance of thee.  
V. 18. Heap] that is to say, raised up upon its own floor. The manner] that is to say, according to the ancient model and form. A figurative Prophecy of the spiritual re-establishment of the Church by Christ.  
V. 21. And their] that is to say, my people shall no more be governed nor tyrannised over by strangers; It shall have governor's of its own Nation, who shall therefore be more pitiful, and loving, Deut. 17. 15. Isa. 62. 5. This being refeired to Christ signifieth that he shall really be of the jewish Nation according to the flesh, and that being like his Church save only in sin, he shall take compassion enough of their miseries and infirmities, Heb. 2. 17. & 4. 15. Will cause him] that is to say, I myself will convert my people by virtue of my spirit, seeing that of themselves they cannot, nor will not do it, and that without me it is impossible for man to do it, jer. 13. 23. & 31. 18. Lam. 5. 21. joh. 15. 5.   

CHAP. XXXI.  
Vers. 1. THe same time] namely, of the Messias promised in the precedent chapter.  
V. 2. Left of] that is to say, the deliverance out of Egypt, and the bringing of the people through the Wilderness, aught to be an example and pledge to you, of the new deliverance out of Babylon, which I promise you, and of everlasting salvation in Christ. The Sword] from the Egyptians persecution with armed hand, and from their cruel oppression. Went] that is to say, in the signs and effects of my presence, the Ark going before them. Rest] that is to say, a place to settle, and encamp themselves in commodiously, Num. 10. 33. Deut. 1. 33. and afterwards a firm and peaceable habitation in the Land of Canaan, Psal. 95. 11.  
V. 3. Of old] the Churches reply, as if it should say, it was so indeed in those days, but the times are now altered, God doth not now show himself such towards me. Yea] the Lords answer, namely, that he is always the same towards his Church, Psa. 44. 4. & 74. 12.  
V. 4. Thou shalt] that is to say, thou shalt flourish in all manner of joy. Prophecies which began to come to pass at the return from Babylon, and were spiritually accomplished in Christ.  
V. 5. Yet] thou shalt restore the ruins of a desolate Country, tilling it, and planting it with good plants.  
V. 6. A day] that is to say, the time will come, that the difference of Nations being once taken away by Christ, the ten Tribes meant by Ephraim, which were fallen away from God's covenant, shall be called into it again by the Gospel, signified by the Watchman's cries, and the Watchtowers set upon the high places of the Country, see Isa. 62. 6.  
V. 7. Sing] that is to say, let every one rejoice at the salvation which God will send his Church by the Messias; whose figure and beginning shall be the Babylonian deliverance, and let them purchase it, by vows and prayers.  
V. 8. The North Country] namely, Caldea, which is Northerly from Judea. The blind and] no infirmity shall let them from coming together. I will afford them all strength to come bodily to jerusalem, and spiritually into my Church under the Messias, see Isa. 35. 5, 6. & 42. 16.  
V. 9 Supplications] under this word are comprehended all acts of piety, thanksgivings, prayers, vows, etc. River's] namely, the abundance of my graces scattered in my Church, Psa. 23. 2, 3. Isa. 35. 7, 8. Ephraim] that is to say, Israel according to the Spirit, and converted to Christ's faith, to whom in the Christian Church shall be reserved the title of birthright above other Nations, Exod. 4. 22. The name Ephraim is used here, because that the ten Tribes did march under Ephraim's ensigns, and were governed by Ephraim.  
V. 10. Hear] let all the world hear, and bear witness of the promises which I make to my people.  
V. 1●. They shall come] that is to say, mine elect gathered out of my Church, shall be for ever comforted, and most abundantly enjoy all my favours.  
V. 14. Sa●iate] the Italian, make drunken; terms taken from the good and fat parts of the Sacrifices which were allotted for the Priests, such as in Spirit are the faithful under the Gospel.  
V. 15. A voice] Richel was the mother of Joseph and B●ni●●in. By Joseph and Ephraim his son are meant the ten Trilies. And under Benjamin is also comprehended Judab, with whom Benjamin remained joined, 2 Chro 11. 12. and therefore the Prophet seems to represent in this place, by the common mother's tears, the desolation of the whole Country and Nation. Now because Rachel was buried by Bethlehem, Gen. 35. 19 The Holy Ghost hath also here aimed at the slaughter of the children of Bethlehem by Herod, Matth. 2. 18. and this hidden sense was brought forth, and set down by the Evangelist.  
V. 16. Rewarded] in stead of the sorrows which thou hast had, God will give thee comfort, and bring thy children back again into his Church.  
V. 17. Thine end] after the time of thine afflictions shall be accomplished.  
V. 18. I have surely heard] the Prophet represents the future conversion of the Jews, after the calamities which they have suffered.  
V. 19 I repented] that is to say, God working in me by his Spirit of conversion, I will also cooperate with his grace, feeling a lively sorrow for my sins, and striving for newness of life. I smote] a sign of sorrow and repentance, as Ezek. 21. 17. Of my youth] that is to say, of my sins and excesses committed, as it were, by error and heat of youth, in the flower of mine age, and in the time of my greatest vigour.  
V. 20 Is Ephraim] God's answer. Since I] for all my judgements and threatenings, yet I did never cast him quite off. My bowels] my fatherly affection is awakened, and inflamed towards him.  
V. 21. S●● thee up] to mark the way well. The meaning is, I will surely bring thee home out of thy captivity and exile, into thine own Country, and there I will re-establish thee.  
V. 22. Go about] running as mad after idols and idolaters, see Jer. 2. 18, 23, 36. Or seeking after men's assistance, and making false leagues with them. Created] namely, hath by his just judgement abandoned his people, to the infamous purchasing of these foreign and profane leagues and friendships, which is the same thing, as if a woman, did not stay for to be requested, but should solicit the man, see Jer. 2. 24. Ezek i●. ●3, 34. Host 8. 9 And this is more likely to be the meaning, than the common construction which referreth this to the blessed Virgin, big with Christ by the only power of the Holy Ghost. Compass] that is to say, doth hang about him, to da●ly with him to obtain his love, doth solicit him, seek after him or embrace him.  
V. 24. They that go] namely▪ shepherds that have no firm abode, but sold their sheep here and there, looking after their pastures.  
V. 26. I awaked] that is to say, I Jeremiah, considering the Churches most happy state, which was revealed to me in a prophetic dream found myself recreated and comforted as by a very sweet sleep.  
V. 27. Will sow] that is to say, I will again populate, and cause to be inhabited their waste and desolate Country, and spiritually will raise up many believers in my Church.  
V. 28 Like as I] my providence shall labour for their restorement, as well as it hath been employed in punishing of them.  
V. 29. The fathers] an ordinary proverb, Ezek. 18. 2. to blame, as it were, God's judgements by an oblique and indirect way, as if they did punish the innocent children, for the father's offences. The meaning is, the old sins of the Nation shall lie buried from thenceforth, and if any one sinneth, he shall be punished. And finally under the Gospel, God shall show more favour than under the Law, where oftentimes one man's fault did draw the punishment upon all, and the sins of the fathers were required at the children's hands.  
V. 31. A new] not in substance, for that hath always been the same; but in the dispensing of it, which shall be done more clearly, freely, effectually, and spiritually under the Gospel: like to a son that is out of tutelage, being of full age, in comparison of a pupil, who is under age, and hath not knowledge, nor full possession, nor free administration of those things which by right belong to him; nor hath not such familiar access nor communication with the father, see Gal. 4 1, 3, 4.  
V. 32. Although I was] the Italian, whereupon I regarded them not, saith, etc. for so the Greek translation hath translated it, with which agreeth that of the Apostle, Hebr. 8. 9 Others translate it, though I had married them, J●●. 3. 14.  
V. 33. I will put my Law] that is to say, I will sanctify them by my Spirit, and will give them a heart and will, agreeable to my Law, from whence shall ensue their voluntary obedience, see Psal. 40. 8. Rom. 6. 17.  
V. 34. Teach no more] that is to say, all the true members of Christ's Church shall be lively illuminated by God's Spirit, so that all humane instruction and persuasion, after that divine and internal, shall be of small virtue; as without it, it hath no force at all, but is altogether unprofitable. Or, he speaks of the infusion of the supernatural light, and of the motion of the heart, which are the true beginnings of faith created by the Spirit, and not framed by any humane precepts or authority. For I will.] that is to say, I will give them my Spirit, for I shall have received them into favour. As by the sin of man God's gifts had been taken away from him, see Rom. 11. 27.  
V. 36. If th●se ordinances] that is to say, as I have established the order of nature, and chiefly for the heavens, so that it is unvariable until the end of the world, Psal. 72. 5. 17. and ●9. 2, 36. and 119. 89. So I have also decreed that my Church shall never totally fail, Psal. 102. 28. and also that the Israelitish nation shall never be utterly abolished, Ps. 83. 4. until I do re-establish it at i●s last conversion.  
V. 38. The city] under the figure of Jerusalem's restauration after the captivity, must be understood the Churches eternal re-establishment by Christ, see Zach. 14. 10. The tower] see concerning these places, 2 King. 14. 13. 2 Chron. 26. 9 Nehem. 3. 1. Zech. 14. 10. the space here mentioned was the North side of Jerusalem.  
V. 39 Gareb, Goath] these places are not mentioned elsewhere. It is thought that Gareb was a little hill on the northwest side of the City, the word signifying North in the Chaldaic tongue, and Goath is thought to be the same as Golgotha, by which is meant the western side of Jerusalem.  
V. 40. Valley] this was, as it is thought, a certain bottom near to mount Calvarie, which served for a place to cast out ordures in, and also the bodies of executed malefactors. Of the ashes] this seems to be some place near to the said valley, where they did use to carry the ashes of the brazen altar, Levit. 4. 12. and 6. 11. these places also were on the west side. The fields] hereby is meant the south side, where there were without the City divers closes called fields, as the fullers field, Isa. 7. 3. the potter's field, Matth. 27. 7. The horsegate] of which see 2 King. 11. 16. Neh. 3. 28. now this gate and brook were on the east side of the City, whose whole compass is here described by the four winds. Holy] that is to say, unviolable, protected by the Lord, even as his own dwelling, which by a figure must be understood of the spiritual safeguard of the Church.   

CHAP. XXXII.  
Vers. 5. IUisa him] namely, until I take him out of the world by a natural death, Jer. 34. 4, 5.  
V. 7. Thine uncle] the Hebrew word doth also signify cousin, and in this signification it should be referred to Hanameel, and not to Shallum. Buy] it was decreed by the Law, that the next of kin might redeem the Land which was sold, Levit. 25. 25. and therefore to avoid suits and contentions, and for the speedier course in such sales, the custom was to make an offer thereof unto the nearest of kin, to the end that if he refused it, it might freely be passed over to another, Ruth. 3. 12, 13. And so doth Hanameel here. Field] seeing that Jeremiah was of the priestly stock, Jer. 1. 1. he could not enjoy any field that was for tillage, Numb. 18. 20, 24. So that by the word Field, aught to be understood some part of those suburbs which were appointed to the Priests for Gardens, Orchards, Pastures, etc. see Numb. 35. 2. And it is likely that the Law, Levit. 25. 34. by which such lands could not be alienated, was by process of time altered.  
V. 8. I knew] that is to say, I was persuaded by the precedent vision, that what Hanameel did, was by divine motion, whereupon I resolved to consent unto it.  
V. 10. Subscribed] for in those days there were no public notaries nor scriveners for that purpose.  
V. 11. Sealed] by this it appeareth that they did make two copies of these contracts or Instruments; the one open, which contained only the sale, for a remembrance and confirmation of the act; the other closed and sealed, which did moreover contain all the clauses of conditions, assurances, and private agreements ratified by the Law, as it was expounded by the Doctors, that one might have recourse thereunto in case of suit, and for the preventing of any others that might lay any claim, or have any pretence thereunto.  
V. 12. To Baruch] who was Nehemiahs' household servant, and being at liberty, might do his master's businesses, who was a prisoner.  
V. 14. An earthen vessel] which questionless was to be hidden in some secret place, to serve after the return from Babylon, not only to prove the purchase, but especially to make good Gods promise concerning the people's re-establishment.  
V. 15. Shall be] that is to say, this bargain which was made in a time of the extreme desolation of this country, and of the people's approaching captivity, is a token that I am assured that the people shall be reestablished in their ancient possession, and that the commerces of buying and selling, and all other acts of civil society shall be used here again.  
V. 18. The bosom] that is to say, in full measure, Psal. 79. 12.  
V. 19 The fruit] that is to say, as he hath deserved.  
V. 24. The mounts] which were not only like to your trenches in these days, but like Galleries and Terraces of earth to fill up the ditches, and to be raised up as high as the walls, to fight as it were upon even ground with the besieged.  
V. 39 I will give them] that is to say, I will regenerate them by my Spirit, which operating in the whole body of my Church, shall make them all jointly to serve and obey me. A prophecy directed to the spiritual Israel.  
V. 41. Assuredly] Heb. in truth, which may also be thus understood, faithfully performing, and constantly maintaining what I had begun.   

CHAP. XXXIII.  
Vers. 2. THereof] namely, of the deliverance and re-establishment promised in the prcedent Chapter, which in this Chapter is further confirmed.  
V. 3. Mighty] the Italian, reserved things; as it were in secure secrecy to myself.  
V. 4. By the] namely, which are made to withstand the enemies, or to make empty places for courts of guard, see Isa. 22. 10.  
V. 5. Of men] which were slain when the City was assaulted by the enemies.  
V. 6. Reveal] that is to say, causing this to happen unlooked for, and beyond all hope.  
V. 9 A name] that is to say, It shall be a glory to me, and a common comfort and joy to men. Shall fear] so that they shall not dare to attempt any more against it, seeing by proofs that God was present in it by the miraculous communication of his graces.  
V. 13. The ●locks] he hath a relation to the custom of shepherds, namely, to count their sheep one by one at their coming out of the sheepcoat or pen, and at their coming in again with a wand in their hand, see Levit. 27. 32. Ezech. 20. 37. and thereby is showed the peaceable estate of a country: yet he thereby chiefly meaneth Christ's spiritual conduct, who knoweth all his sheep, and calleth them by their names, John 10. 3, 11, 12.  
V. 16. Be called] not that the Christian Church is called so literally, but the meaning is, that all true believers, whereof the Church is composed, shall be justified before Christ, by Christ's only righteousness, who is the true everlasting God, see Isa. 62. 4. Ezech. 48. 35.  
V. 17. Shall never want] that is to say, Christ the true Son of David, according to the flesh, shall live and reign eternally.  
V. 18. The Priests] that is to say, Christ, who was figured by the ancient Priests, shall continue for ever exercising his spiritual priesthood by his perpetual intercession with God. And the inferior parts belonging to the said office, namely, praises, beneficence, etc. shall be performed continually under him by his Elect, made priests by him: and especially by his sacred Ministers by the preaching of his Word, and all true Evangelicall service.  
V. 22. The seed] namely, all true believers made spiritual Kings and Priests by Christ, 1 Pet. 2. 5, 9 Revel. 1. 6. and 5. 10.  
V. 24. Two families] namely, the principal branches of the people of Israel, to wit, the ten tribes and Judah. Despised] they make no account of the small remainder of people, as if it were incredible that they should ever spring up again to be a Nation, in form of state and commonwealth.   

CHAP. XXXIIII.  
Vers. 5. IN p●●●e] that is to say, by a natural death, and not a violent one. Burn odours] see 2 Chron. 16. 14. and 21. 19  
V. 8. Had made] that is to say, when he had solemnly bound the people by oath, every one to observe God's Law in this point. Proclaim] by the fourteenth verse it appears, that that year was the sabbathical year, in which bondmen were to be set at liberty, Exod. 21. 2. Deut. 15. 12. Now this Law being but badly observed, was renewed in this distress of the siege in manner of a public repentance.  
V. 11. Afterward] thinking they were out of danger, because that the Chaldeans had retired themselves from the siege, vers. 21. to go as it is likely to fight with the relief that was coming out of Egypt, Jer. 37. 7, 11.  
V. 13. I made] that is to say, I gave them this command with the rest, joined with promises and threatenings.  
V. 16. Polluted] namely, violated the sacred honour which was due unto me by your perjury, and slighting of the promise which you made in this Temple.  
V. 17. I proclaim] that is to say, I do give you over to these scourges. I do renounce all title of property in you, and leave you to your own protection.  
V. 18. Passed] see concerning this Ceremony, Gen. 15. 9, 10, 17. the meaning whereof it seems was, to show the correspondency of wills, to which the contracters did bind themselves, and the punishment of a violent death, to which they submitted themselves, in case they broke their promises, vers. 20.  
V. 19 Eunuch's] or officers of the court.  
V. 21. Gone up] for a small time, see upon v. 11.   

CHAP. XXXV.  
Vers. 2. REchabites] it was one of the families of the Kenites, which descended from Jethro, Moses his father in law, which inhabited amongst those of the tribe of Judah, see Jud. 1. 16 and 4. 11. 1 Chr. 2. ●5. The chambers] of one of the great Porticoes, which went about the courts of the Temple.  
V. 4. Of the sons] certainly, it seems to be some family of Priests, or other sacred Officers, whose turn it was to wait upon the service that week, according to the custom, see 2 King. 11. 5. Man of God] namely, a Prophet, or peradventure the same man, as is spoken of, 2 Chron. 16. 7. Prince's] namely, the two chief Priests under the high Priest: or the chief of those who were in service that week. Keeper] that is to say, one of the porters, 1 Chron. 26. 1. and because the porters of the Temple had also the keeping of the holy vessels, some have translated it, The keeper of the holy vessels and ornaments.  
V. 5. And said] only for to try them.  
V. 6. Jonadab] some think it was the same as was mentioned, 2 King. 10. 15. and so the word Father was to be taken for one that was born before him. Others think it was their father indeed, and that that order was but newly made. Drink no wine] this was not enjoined to establish any new arbitrary service, or any rule of greater perfection of life, but only in imitation of the Nazarites, Numb. 6. 3. for to certain his posterity in a discipline of life, free from delights and enticements of the flesh, and more conformable to the pastoral life of the M dianites, who were their ancestors, and more befitting them who professed to study and meditare upon holy things, 1 Cor. 2. 55. Now their obedience to this humane command did aggravate the Jews rebellion against the Law of God.  
V. 7. Stranger's] for being Midianites, they were incorporated into the body of God's people, and grafted upon that stock, Judg. 1. 16.  
V. 11. When] this is added, to show that it was not of free will, but compelled through necessity that they were come into Jerusalem.  
V. 19 To stand] those that were of Hamaths' posterity, from whom the Rechabites came, had continually much applied themselves to the study of holy Writ, 1 Chr. 2. 55. and did teach it publicly in the Temple, see Jer. 36. 10. and therefore many of them were there very frequently. And the continuation of this gift is here promised to the Rechabites, together with God's blessing.   

CHAP. XXXVI.  
Vers. 2. A Roll] according to the old fashion of making books of long lists of skins rolled about a stick, see Isa. 8. 1.  
V. 5. Shut up] in the house and may not go forth. The cause is not set down, and peradventure it was by reason of some legal pollution, for the cleansing of which, there were certain days prefixed, Numb. 19 11.  
V. 6. Fasting day] it was some extraordinary fast which was to be proclaimed afterwards, v. 9  
V. 7. Will present] the Italian, their prayer will fall before the Lord; that is to say, It will be presented by them with humility, and shall be lovingly accepted at God's hands.  
V. 9 The ninth] namely, of the year current, and not the year of Jehoiakims reign, whose fifth year began but then, as it appears by vers. 1. and 22. and this month was the November moon.  
V. 10. In the chamber] this Gemariah might be a Priest, or of some other order of the sacred officers, wherefore ministering in his turn, he had his lodging appointed in the Temple, see Jer. 35. 4. unless that he was a scribe, that is to say, a Doctor of the Law, Ezra. 7. 6. who had his ordinary abode in the Temple, there to exercise his office. The higher court] there were three courts in the Temple, that of the Gentiles, or the common court, the people's court, which was divided into several great places, and the Priest's court. Here it should seem he means the people's court, in which Baruch did read out at the said chamber window.  
V. 12. Prince's] that is to say, the chief officers; the Princes of the blood royal, the governor's of the places, etc.  
V. 17. How didst thou] that is to say, hast thou gathered them from time to time, as he hath preached them to the people, and as thy memory hath served thee? or hast thou received them from his own mouth all at once? or did he dictate them to thee word by word? or did he make a continued discourse unto thee, which thou hast set down in writing as thou hast pleased? By this question it seems that they had a desire to be certified, whether they were all the Prophet's words, and consequently Gods.  
V. 19 Hide thee] for fear of the King's fury, who could not endure the Prophets, Jer. 26▪ 21. & 36. 26.  
V. 20. Into the court] of the royal palace.  
V. 22. Winter house] according to the custom of great ones, who have several rooms, according to the diversity of the seasons, Judg. 3. 20. Amos 3. 15. The ninth] see upon vers. 9  
V. 23. Leaves] for those rolls were divided into several spaces, written from the top to the bottom.  
V. 26. The scribe] namely, Jeremiahs' ordinary scribe or clerk; or the Doctor of the Law. Hid them] that is to say, after they had hid themselves, God would not suffer them to be found.  
V. 29. Thou shalt say] write these words in this new roll, and direct them to Jeh●iakim.  
V. 30. Shall have none] for that three month's time as Jehoachin his son reigned, 〈◊〉 King. 24. 8. is esteemed as nothing.   

CHAP. XXXVII.  
Vers. 5. COme forth out] namely, to relieve Jerusalem.  
V. 12. The people] which came out of Jerusalem, thinking that the siege had been raised.  
V. 20. Be accepted] the Italian, fall; that is to say, accept of my humble request.   

CHAP. XXXVIII.  
Vers. 1. UNto all] namely, all those which came to him in the court of the prison, from whence his speeches were carried abroad into the whole City.  
V. 2. His life] the Italian, his soul; see upon Jer. 21. 9  
V. 5. Can do any thing against you] or with you; namely, by commanding you, no nor to induce or persuade you to any thing.  
V. 7. The gate] it is likely to be the same, as Jer. 20. 2. and that the King sat then upon his judgement seat, for they then did use to sit in judgement in the gates.  
V. 9 Is like to die] as much as to say, it is needless to hasten his death, which he cannot avoid, although he remained in the court of the prison at large.  
V. 14. The third entry] the Italian, the chief entry; he seems to mean the southern entrance, which was the ordinary way that the King came into the temple out of his own palace, see a Kin. 16. 18.  
V. 19 They mock me] by some shameful outrages, which were more insufferable from his own subjects, then from his enemies.  
V. 21. Hath showed me] namely, in a prophetic vision.  
V. 22. Are jest] namely, after Zedekiahs' flight, jer. 39 4. Thy friends] thus shall the said women reprove the King for believing those that flattered him, rather than jeremiah. Thy feet] that is to say, thou hast plunged thyself into an inavoidable ruin by following of their advices. Or according to the letter it may be understood, that Zedekiah in his slight did run into some pond, where he was taken.  
V. 27. Told them] concealing part of the foresaid speeches, which he was not bound to reveal unto them, yet relating a part of the truth unto them, jer. 37. 20.   

CHAP. XXXIX.  
Vers. 2. THe city was broken up] the Italian, the Chaldeans came into the city: namely, they came into it by force through the Fish gate, Zeph. 1. 10.  
V. 3. The middle gate] this was a gate in an inward compass of wall, which enclosed one part of the City, called Bezeta, and this same is also called the second gate, Zeph. 1. 10. to make a difference between it and the first gate which was on the same side, and was called the Fish gate, see upon Zech. 14. 10. Rabsari.] it seems to be some name concerning his office, that is to say, The chief of the eunuchs: as Rabmag might be the chief of the Magicians, see upon 2 King. 18. 17.  
V. 4. The two] namely, the outward wall which did encompass the whole City, and the inward wall which encompassed only that part which was called Bezera, see upon Isa. 22. 11. Plain] which lay southward towards Egypt, whither it was likely that Zedekiah meant to fly.  
V. 5. Hamath] part of the Antiochian Syria.  
V. 14. Gedaliah] who was made governor of that small remnant of people by Nabuchadnezzar, 2 King. 25. 22. jer. 40. 5. Home] namely, to Anathoth, a city of Benjamin, of which city he was, jer. 1. 2   

CHAP. XL.  
Vers. 1. THe word] this title doth not so truly belong to this Chapter, as to the 42. and 43. to which these two serve for a Preface. Being bound] this might happen by some oversight against the King and his Captains express commands, jer. 39 12, 13. before that jeremiah was known to be the man.  
V. 5. Gedaliah] to whose care jeremiah was committed, jer. 39 14. and to whom Nebuzaradan would have him again recommended.  
V. 10. To serve the] the Italian, to present myself before the; to oppose myself against all their violent attempts by virtue of my commission, to give them thanks for this our government, and to be a mediator towards them for our common safety. Wine] he makes mention only of wine and fruits of the trees, that is to say, O●le, for harvest was past, jer. 39 2. Taken] everyone as he pleased, they being abandoned and left void.   

CHAP. XLI.  
Vers. 1. OF the seed] and therefore pretending to have the command of the people from Gedaltah.  
V. 4. Knew it] it was not known out of Mizpah in the country.  
V. 5. Shave] in token of mourning and sorrow for Jerusalem's, the Temples, and the people's desolation, though these Pagan fashions, of shaving their beards, and cutting themselves, were forbidden by the Law, Leu. 19 27, 28. Deut. 14. 1. Offerings] for it is likely that amidst the ruins of the Temple there remained some sign of an Altar, and amongst the people there remained some Priest.  
V. 6. Weeping] feigning the like sorrow, to take away all manner of mistrust, or suspicion.  
V. 7. Slew them] the cause of this cruelty is not set down, it may be it was because that Gedaliahs' death should not be so soon 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 only these fourscore but also the rest which he had slain before, v. 3.  
V. 10. Daughter's] which were for pity left behind, in Gedaliahs' charge, Jer. 43. 6. or which were hidden when the City was taken, and afterward were mingled again amongst the people.  
V. 17. Chimham] that is to say, the place where Chimham did well, who questionless is the son of Barzillai, mentioned, 2 Sam. 19 37. to whom it is likely that David gave some Lands, which he called by his own name.   

CHAP. XLII.  
Vers. 6. Evil] that is to say, let it be never so hard or dangerous.  
V. 10. I repent me] that is to say, I will turn the vengeances of my justice into benefits of mercy, a term taken from men, Gen. 6 6.  
V. 19 O ye remnant] it should seem that the Prophet knew already by some sign what they had resolved to do 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 slain in the wars.  
V. 12. carry them, namely, the statues, images, and idols, which the pagans were wont to carry away, with the rest of the spoils of conquered Cities and Countries, see 1 Sam. 5. 2. Isa. 46. 2. Array himself] 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 Sun] he seems to have a relation to the City called Heliopolis, or City of the Sun, 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 return. 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 governor's; 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 show 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 Jews which are in Egypt, so that they shall profane 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 own particular, amidst this general desolation. Thy life] the Italian, thy soul; 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 days of Josias, 2 Kin. 23. 29. 2 Chro. 35. 20.  
V. 3. Orders] a prophetical description of the preparation, battle 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 battle was fought, and that they shall not scape with swiftness, 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 glorify, and exalt himself so, as if he would overflow and sink everything? he hath relation to the great waters of Egypt.  
V. 9 Ethiopians, and the Libian] the Italian, Cush and Put; names of certain 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. Go up] that is to say▪ O you Egyptians seek all the means you can possibly to withstand the ruin of your Country which hitherto was never subdued, and for to fortify, and strengthen yourselves, all is but in vain, see Jer. 8. 22. & 51. 8. Ezek. 30. 21. Virgin] see upon Isa. 47. 1.  
V. 12. The mighty] that is to say, thy soldiers, being discomfited, are fallen in heaps, one on the top of the other. A description of a mighty slaughter.  
V. 14. Publish] a prophetical representation of the Chaldeans arrival in Egypt. The meaning is, let advice be given by a general outcry of the Chaldeans coming, that every one may prepare himself for defence. The Sword] the King of Babylon hath already overcome by force of arms all the neighbouring Countries, and hath by that means made his way plain for the conquest of Egypt.  
V. 16. Arise] words of the Egyptian soldiers, put to flight. From the] namely, of Nabuchadnezzar whom none is able to withstand.  
V. 17. The time appointed] that is to say, the opportunity, and advantageous time for war.  
V. 18. Shall he come] that is to say, Nabuchadnezzar shall come to subdue all his enemies, as these two high hills do command, namely, Tabor, the little hills which are round about it, and Carmel the adjoining Sea.  
V. 19 Furnish] that is to say, prepare thyself to go into captivity. Noph] a City of Egypt, called by the Grecians Memphis.  
V. 20. A fair] namely, a prosperous Kingdom, which hath not yet worn the yoke 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 soldiers.  
V. 22. The voice] that is to say, the Egyptians shall be humbled, and shall not brag too loud and stoutly any more, but they shall yield with base submission, and shall stand still and dumb, speaking softly like to the hissing of a serpent, see Isa. 29. 4. They shall] namely, the Chaldeans.  
V. 23. They shall cut down] a kind of speech very frequent in the Prophets, to describe a general destruction of a great state, like unto a great forest.  
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 years, Ezek 29. 11.  
V. 27. O my servant] if I do out of mine infinite mercy promise to restore Egypt, after it is destroyed; how much more ought my Church assure herself that she shall be reestablished, after I have punished her?   

CHAP. XLVII.  
Vers. 1. BEfore that] the Scripture makes no mention of this History, nor of the time of it; but it is likely that this happened when Neco came out of Egypt, to fight with the King of Assyria, 2 King. 23. 29. And this seems to be noted, to give the greater credit to the ensuing prophecy, as being spoken before there was any beginning or sign of the Ph●listines destruction.  
V. 2. Water's] namely, a whole deluge of Chaldean armies, which are a people that live Northward from the Philistines.  
V. 3. The fathers] the faintness, and the decay of strength and heart hath been such, that every one hath lost the care and remembrance of those that were nearest to him.  
V. 4 Tyrus] the Tyrians, and the Philistines were both of one stock, Gen 10. 14. wherefore in time of need they did help one another. The Country] namely, the Country beyond the Sea, or which lay by the Sea side. Some do imagine it was Cappadocia, from whence the Philistines came. Caftor] by Gen. 10. 14. Deut. 2. 23 Amos. 9 7. it appe●res that these two Nations, the Caftorites, and the Philistines were of the same stock, and were joined together, wherefore they are often named one for the other.  
V. 5. Baldness] the Italian, shaving; that is to say, occasion of great grief and mourning. At which times the Pagans did use to whip themselves, shave their hair, and cut their flesh, Leu. 19 27, 28. Jer. 16. 6.  
V. 6. O thou] the Prophets lamentation out of his compassion towards strange Nations, as Isa. 15. 5. & 21. 3. Jer. 48. 36. which he app●aseth again by his submission to Gods will.  
V. 7. The Sea shore] namely, the Philistines Country, which lay along the coast of the Mediterranean Sea.   

CHAP. XLVIII.  
Vers. 1. NEbo] this name, and those names which follow are the names of Cities of Moab. Misgab] the Italian, the rock; it may be the place called Sela; which some do believe was Bamoth, Num. 21. 20. unless here he means tho whole Land of Moab, which was strong and mountainous.  
V. 2. Praise] the Moabites shall not boast any more of the magnificence, greatness and strength of this City, which was the principal City of Moab. In the Hebrew tongue there is an allusion between Heshbon and devising, and between Mad men, and causing to perish. They have] namely, the Chaldeans.  
V. 6. Like] that is to say, lie hidden and unknown, in solitary places, like heath in the wilderness, which was of no worth, see Jer. 17. 6.  
V. 7. In thy] namely, in thy valour, and strength, or in thy wealth and riches, or in thy works, namely, thy strong places. Chemosh] the Moabites idol, Num. 21. 29. Shall go] according to the custom of heathen Nations, who were wont to carry the gods of conquered Nations, in triumph away with them, Isa. 4●. 1. Jer. 49. 3.  
V. 9 Give wings] a prophetical and figurative description of the flight and dissipation of the Moabites.  
V. 10. Cursed] a prophetical exhortation to execute God's judgements upon Moab with all manner of rigour.  
V. 11. Hath been] that is to say, ever since it was a Nation, they were never turned out of their Country, wherefore like Wine that hath not been drawn off from the Lees, it hath kept its strength, dignity, and laws, etc. see Zeph. 1. 12.  
V. 13. Of Chemosh] because that idol could not save them, see Isa. 15. 2. & 16. 12. The house] that is to say, the ten Tribes of Israel have found no relief in their idols, which they had in Bethel, and in Dan, 1 Kin. 12. 29.  
V. 17. The strong staff] the Italian, the Sceptre of strength; that is to say, this strong, powerful, and magnificent Nation.  
V. 18. Thou daughter] namely, ye people and communality of Dibon, 〈◊〉 City of Moab, forsake your ancient splendour and Nobleness, and conform yourselves to a low, and wretched condition and state.  
V. 19 Stand] a description of the Moabites affrightment at the news of their discomfiture by the Chaldeans.  
V. 20. Arnon] a river of Moab.  
V. 24 Bozrah] this is not the Idumean Bozra, but it is the same as Bezer, Jos. 21. 36. which stood in the Land of Moab.  
V. 26. Make ye him] let him be overcome with judgements, and with God's wrath, which is likened to a cup of drink, Isa. 51. 17. & 63. 6. Jer. 25. 27. Wallow] in sign of fear, and astonishment.  
V. ●7. Israel] that is to say, God will punish thee, because thou hast derided his people, and scoffed at the● afflictions, shouting after them, as one would do after a thief that is taken stealing, see Job 30. 5. Skippedst] with joy or with passion to follow him.  
V. 28. Leave] retire and save yourselves in retired and inaccessible places, see Psal. 35. 6.  
V. 30. ●●is wrath] his bold threats and brags against my people, and against me, which I will beat down, and will not suffer them to last always, nor be put in execution. Lies] namely, their vain brags, or crafts, and deceits, see Isa 16. 6.  
V. 34. The cry] the terror and tumult hath passed from one end of the Country to the other. Of three] which at that age begins to low after the Bull. Waters] see Isa. 15. 6.  
V. 37. Bald] the Italian, shaved; ordinary signs of extreme sorrow.  
V. 38. Upon all] see Isa. 15. 3. & 22. 1. Like a] see Jer. 22. 28.  
V. 40. He shall] namely, N●buchadnezzar.  
V. 45. They that] all the Moabites which lived in the Country, the discomfited men of war, all weary men, and such as fainted, in heart and strength, did fly before the Chaldeans, and came into Heshbon a strong City, thinking there to be secure, but they shall all be there consumed. A fire] these are like Moses words, Nu. 21. 28. Sihon] Heshbon is often called so, Num. 21. 26. The Crown] namely, the King, and all the chief. Tumultuous ones] namely, the Moabites, a tumultuous and turbulent people by reason of its multitude, see Isa. 16. 14. whose noise shall be turned into a tumult, and disorder of men that are running away.  
V. 47. Bring again] this may be referred to some re-establishment which the Moabites had after these desolations, but especially, to the spiritual deliverance under the Messias, whereof this Nation was to participate with the rest, s●e Isa. 49. 6, 26.   

CHAP. XLIX.  
Vers. 1. ISrael] what reason have the Ammonites to seize upon that Land which I had given to my people, as if there were lawful heirs wanting? Their King] the Italian, Malcom; the Ammonites idol, 1 King. 11. 5. Now this invasion of the Ammonites, is attributed to their idol, in their opinion, they holding this victory as from him, and having brought in his service in the conquered Country: Gad] namely▪ the Land which belonged to this Tribe beyond Jordan. And it is likely that this happened, when by the Syrians, 2 Kin 10. 33. and afterwards by the Assyrians, 2 Kin. 15. 29. this Land was desolated, and the people carried into captivity. Or when Nabuchadnezzar came the first time with the Ammonites bands, 2 Kin. 24. 2. Amos 1. 13.  
V. 2. Rabbath] the chief City of the Ammonites, 2 Sam. 12. 26. Be heir] there is no accomplishment of this according to the Letter, mentioned any where but only, 1 Mac. 5. 6.  
V. 3. Heshbon] a City of the Gadites, Jos. 13. 8, 10. & 21. 38, 39 seized upon by the Ammonites and Moabites, as it appears by Jer. 48. 2. whose ruin was next after the taking and sacking of Ai. a City near unto it, which cannot be the same, as is spoken of Jos. 7. 2. And run] as flying and wand'ring persons, save yourselves, and hide you in the fields, and behind the hedges.  
V. 4. In the valleys] namely, in thy Country, full of fruitful valleys, encompassed with high hills. Flowing valley] a figurative term, as who should say, the wars like unto a deluge have carried away the fat of the soil, and hath melted the mountains and hills.  
V. 7. In Teman] namely, in Edom, whereof one part had its name from Teman, Esau his grandchild, Gen. 36. 11. and is possessed by his posterity, and was a Nation famous for its wisdom, Obad. 8. He means as it were in sco●●e, H●ve those great wise men wanted understanding at their need? hath not th' 〈…〉 wisdom been found weak, and vain against God, and his judgements?  
V. 8 Dedan] certain people of Arabia, neighbours to the Idumeans, see G●n. 25. 3.  
V. 9 If grape-gatherers] by this comparison, the Prophet doth exaggerate the desolation o● Ed●m, which should be quite desolate, and spoiled, leaving no remainder at all in it.  
V. 10. Bore] I have caused his enemies to leave nothing at all there, but to empty him quite. His seed] namely, those Nations which were joined to him by descent or by ancient alliance.  
V. 11. Leave] the meaning is, fathers, and husbands shall be destroyed in Edom. Little children and women shall have no relief nor help from men, nor shall not have any to fly unto but only God.  
V. 12. They whose] namely, the Jews, my people, and my children, whom one would have thought should have been free from these desolations, have notwithstanding endured them: and shall not you Idumeans who are mine enemies, be overcome and ruined by the like desolations:  
V. 13. Bozra] chief City of Edom.  
V. 14. I have heard] namely, in a prophetic vision.  
V. 15. Make thee] I have appointed thee to be brought into the most unhappy state, of any other Nation.  
V. 16. Thou that] he hath a relation to the rough and mountainous situation of Edom.  
V. 18. Dwell] the effect of this prophecy began by the Chaldeans, and then from time to time it hath been fully accomplished, the name and memory of Edom being at the last quite extinguished.  
V. 19 He shall] namely, Nabuchadnezzar. Swelling] whereof see Jes. 3. 15. Jer. 12. 5, The strong] namely, Idumea, a Country very strongly situated. And who is] as if one should say, I will seek out all the valiant soldiers, for to muster them up against Edom. Will appoint] the Italian, who will challenge me; or who can set upon me? or, who can withstand me? Shepherd] that is to say King, or Potentate, according to the Prophet's stile.  
V. 20. The least] that is to say, I will cause the very weakest of the Chaldeans Army, to be more than sufficient to beat down the greatness and strength of the Idumeans, and destroy all their Country.  
V. 22. He shall] namely Nabuchadnezzar.  
V. 23. Hamath] a City of Syria, of which Damascus was the head, see Isa. 7. 8. & 37. 13. Tidings] namely, of the Chaldeans coming.  
V. 25. How is] these are the words of the King, or people of Syria.  
V. 27. Benhadad] a common name to all the Kings Syria, and especially of one of them, which was very of famous, 1 Kin. 20. 1.  
V. 28. Kedar] Nations and Countries of Arabia. Smite] namely, after, and according to these prophecies. Thus saith] namely, to the Chaldeans. Of the East] all the Arabians are so called, Judge 6. 3. Job 1. 3. in respect of Palestine.  
V. 29 Shall they] namely, the Chaldeans, shall spoil the Arabians, which live a pastoral life in tents. Curtains] whereof they made their tents.  
V. 31. Arise] a comfort from God, encouraging the Chaldeans to set upon the Arabians, a Nation which lived in Tents, without any Cities or strong holds, thinking themselves secure in the solitudes of their Deserts.  
V. 33. A dwelling] see Isa. 13. 22. & 34. 13. Mal. 1. 3.  
V. 34. Elam] a people between Persia and Media. And it is not certain, at what time this prophecy was fulfilled.  
V. 35. The Bow] he speaketh this because the Bow was these Nations ordinary weapon.  
V. 36. The four] that is to say, the enemies shall come upon them on all sides.  
V. 38. I will set] that is to say, I will solemnly execute my judgements upon these people, as if I sat in my judgement seat, in a public Court in the midst of them.   

CHAP. L.  
Vers. 2. ANd set up] that being the way to give notice by such signs in unlooked for chances. ●el, Merodach] the names of Chaldean idols, see Isa. 46. 1. Broken in pieces] or spoiled, or discomfited.  
V. 3. A Nation] namely, the Medes and Persians, which lay Northward from Chaldea, by whom the Babylonian Empire was destroyed, and afterwards from time to time followed the entire ruin of the City, according to this prophecy. Bothman] a representation of an extreme desolation.  
V. 4. Shall come] shall return into Judea, being freed out of captivity. Weeping] for joy, and repentance for their sin: & for grief to behold yet the tracks of God's judgements, and their miserable estate, in respect of their estate which was in former times, see Ezr. 3. 12:  
V. 6. Their shepherds] namely, their Governors, as well Politic, as Ecclesiastical, have caused them to wander out of the way of my obedience, and from the refuge and safeguard which they had in my grace and protection: of which being deprived, they were made a prey.  
V. 7. We offend not] that is to say, God will have it so, Jer. 40. 2. wherefore we may freely do it unto them, as to wicked men, as Zech. 11. 5. see the contrary, Jer. 2 3. The habitation] namely, whose protection was like a sacred habitation, and secure sheep-coat, in which their forefathers had lived very securely, Psalm. 90. 1. and 91. 1.  
V. 8. Goat's] the Italian, He goats] which go freely and readily before the flock.  
V. 12 Mother] that is to say, your Country, or Babylon the seat of your Empire.  
V. 15. Given] that is to say, she yields, and fainteth.  
V. 16. Oppressing] namely Cyrus, General of the Medes and Persians Army, who shall oppress and cast down all his enemies. Turn] he speaks of hired soldiers, or of strangers who lived in Babylon, for commerce or some other businesses.  
V. 17. The King] that is to say, divers Kings of Assyria, Pull, Tiglath-Pileser, Shalmanezer, Sennacherib, which laid waste the whole Country, leaving nothing, but (as it were) the bones of a carcase that is eaten up.  
V. 20. Be sought for] that is to say, I will be reconciled to my people for any offences that are already done, freeing them from all penalties that they were already run into.  
V. 21. Go up] the Prophet directs his speeches to Cyrus' King of Persia, and chief of the enterprise against Babylon. Land of Merathaim, Pekod] the names of Babylonian Provinces, Ezek. 23. 23. Commanded thee] that is to say, which secretly inspired thee with, and directed thee in by my providence, according to these Prophecies, see 2 Kings 18. 25. 2 Chron. 36. 23.  
V. 23. The hammer] namely, the Babylonian Empire, which the Lord had before made use of to beat down and break the others.  
V. 24. Laid a snare] that is to say, taken thee suddenly and overthrown thee: a hunting term.  
V. 26. Open] that is to say, Force her cities and strong holds, to the end that ●●e may be destroyed without any resistance.  
V. 27. Bullocks] that is to say, all her valiant soldiers and captains, and all her mighty and rich vassals and subjects.  
V. 28. The voice] the Italian, there is a voice; a prophetical representation of the Jews return, declaring Gods wonderful judgements upon Babylon, jer. 51. 10  
V. 37. The mingled people] he seems to mean the soldiers which were levied in Arabia, and the countries thereabouts, see jer. 25. 20, 24.  
V. 38. Upon her] he seems to have a relation to that Euphrates, the chief strength of Babylon, was turned another way, and the channel dried up by Cyrus, whereupon he suddenly assaulted the City on two sides. Idols] the Hebrew word signifieth properly Giants, the Chaldean idols being for the most part remembrances of ancient Kings and Worthies, which were of a vast and unreasonable stature, see Dan. 3. 1.  
V. 41. A people] namely, the Medes and Persians.  
V. 44. He shall] namely, Cyrus. See the exposition of these words following, Jer. 49. 19 Habitation] namely, against Babylon, a City which was very strong both by art and nature.   

CHAP. LI.  
Vers. 1. THat rise up] the Italian, that dwell in the heart of mine enemies; namely, in the City, which is the seat and centre of the great earthly Empire, which is against my Kingdom and Church. A destroying wind] see jer. 4. 11, 12.  
V. 2. Fan her] that is to say, shall bring her power and domination to nothing, shall disperse her inhabitants, and dissipate her riches, a phrase taken from the corn on the threshing floor.  
V. 5. Israel] that is to say, Though the Church have grievously offended her God, yet hath he not so forsaken her, but that he will take vengeance upon her enemies.  
V. 6. In her iniquity] namely, in the punishments of her grievous sins.  
V. 7. A golden cup] that is to say, a powerful and famous means, by which God hath executed his judgements (likened to a potion, jer. 25. 15.) upon the Nations of the world, whereby they have been astonished with terror, or grown outrageous through impatience and madness, by reason of an evil which could not be avoided.  
V. 8. Take balm] use all the most effectual means either by war or policy, all shall be in vain, see Jer. 8. 22. and 46. 11.  
V. 9 We would] he brings in Babylon's friends, soldiers, and confederates, who despairing of doing her any good, take counsel to forsake her quite.  
V. 10. The Lord] he directs his speeches to the Church, whereof the meaning is, God hath showed by his judgements upon Babylon, how unjust a thing it is to oppress his Church, which by right ought not continually to be a slave to the world.  
V. 11. Make bright] O Babylonians, prepare yourselves to resist the Persians assault.  
V. 13. O thou] O Babylon, which art environed with great rivers, and branches or streams of water. The measure] the Italian, the fullness; namely, the end of all thine unsatiable usurpations, and unlawful purchases.  
V. 14. Surely I will] that is to say, I swear I will cause to fall upon thee, and come into the midst of thee, the numberless army of the Persians, who with their noise and military outcries, shall hearten themselves on to assault and destroy thee.  
V. 16. He maketh lightnings with rain] that is to say, he maketh them as forerunners of the ensuing rain. Others, he dissolves the lightnings into rain.  
V. 20. Thou art] God here speaks to the Babylonian Empire, see Isa. 10. 5, 15.  
V. 24. I will] I will not enter into judgement with thee for the violences which thou hast used against other profane Nations, in whose destructions I have employed thee, but only for tormenting of my people. In your sight] namely, your sight, O my people.  
V. 25. O destroying mountain] that is to say, O thou great, high, and well founded Empire, which abusest thy power to other men's destruction. A burnt mountain] I will bring thee into great heaps of ashes and rubbish, as burned and destroyed Cities are.  
V. 26. They shall not] there shall no part of thee remain whole, whereon they may found, or wherewith they may build another state.  
V. 27. Of Ararat] namely, of Armenia. Minni] these are unknown Nations, but it is likely that they were Northern people, Scythians, or the like. The nations] the Italian, a captain; namely, Cyrus. As the] namely, in innumerable troops.  
V. 3●. One post] some refer this to though bigness of Babylon, which seemed rather a Province then a city: whereby one of the ends of it did not know that it was taken until a good while after. Others do hold, that it was not taken un ler Belshazar, but under another King, who was not at that time in Babylon, but in a strong hold with some of his great ones and Barons, and that news of the taking of it was brought thither to him in such manner as is here described. At one end] namely, on that side as Euphrates went in and out at, which was turned another way and dried up by Cyrus.  
V. 32. The reeds] namely, the marshes which Euphrates made by overflowing the country. Burnt] that is to say, dried up, as if fire had gone thorough them, or peradventure they were really burnt after they had been dried up, to make the way the easier to pass.  
V. 35. My flesh] that is to say, the sin of having so torn and devoured me, rests upon her to cry unto God for vengeance.  
V. 36. Her sea] according to the letter, this may be understood of the great and broad river Euphrates dried up by Cyrus, jer. 50. 38. And figuratively of Babylon's great power and plenty that was in her.  
V. 39 In their heat] I will blind them in such sort by my judgements, that following their superstitious and dissolute manner of life, they shall heat themselves with wine in their feasts, notwithstanding the imminent danger of the siege, that they may be surprised and slain at the same time. For according to the Scripture, Isa. 21. 5. Hab. 2. 5. and to Histories, Babylon was taken in a night of public solemn feasting and great dissoluteness.  
V. 42. The sea] a great deluge of enemies is fallen upon her.  
V. 44. Bel] the chief idol of the Babylonians, Isa. 46. 1. Jer. 50. 2. that is to say, I will punish them for their idolatries. In Babylon] or upon Babylon. Bring forth] he doth attribute Babel's extortions to Bel, for the Chaldeans made him the author of all their conquests and victories, see jer. 49. 1. Others think that the Prophet had a relation to the great offerings which from all parts were offered to Bel, and especially of the spoils of conquered Nations.  
V. 46. The rumour] namely, of Cyrus his coming, who did not lay the siege to Babylon in the first year of his expedition, but in the second.  
V. 49. As Babylon] I will in the same manner cause to perish by the sword, not only the inhabitants of the city, but the subjects also of this great Empire, which termed itself to be universal over all the world.  
V. 50. Ye that] words directed to God's people which went into captivity, after there had been great slaughter made of them by the Chaldeans, exhorting them to return to Jerusalem.  
V. 51. We are] the Jews lamentation.  
V. 52. Wherefore] God's answer to them.  
V. 55. The great] namely, the great multitude of people which made such a noise. Her waves] see vers. 42. namely, the waves of those destroyers, vers. 53.  
V. 59 A quiet prince] the Italian, great chamberlain; Heb. a prince of rest. Some do hold that he was Governor of a place or City called Menucha. Others do expound these words, as if amongst great ones he had been the man that did settle and procure the rest and quietness of the Country, by opposing himself to the rebellion against Nabuchadnezzar.  
V. 64. The words] that is to say, The Prophecies, Sermons, Histories, which he himself set down in writing, whereby he intimates, that the Chapter following was added by some body else.   

CHAP. LII.  
Vers. 7. BRroken up] see upon Jer. 39 2.  
V. 18. Wherewith] that is to say, which were used about sacrifices, and other parts of divine service.  
V. 24. Of the door] or of the vessels, see jer. 35. 4.  
V. 28. In the seventh] namely, when Iehoiak●n was carried away into captivity, now 2 Kings 24. 12: it is said that this happened the eighth year of King Nabuchadnezzar, but we must imagine that it was in the end of the seventh year and the beginning of the eighth. Three thousand] 2 King. 24. 14. there are set down ten thousand, which, as it seems, may be thus reconciled, that jeremiahs' three thousand were of jerusalem, and the other seven thousand were soldiers out of divers parts of judah.  
V. 29. Eighteenth] towards the end of the eighteenth year, and in the beginning of the nineteenth, vers. 12.  
V. 3●. In the] namely, after Gedaliahs' death, and the troubles which happened therefore, of which there is no mention made elsewhere.  
V. 31. Five and twentieth] 2 King. 25. 27. it is the seven and twentieth. Peradventure he was set at liberty the five and twentieth, and was exalted to honours two days after. Evilmerodah] Nabuchadnezzar his son.  
V. 33. Before him] in his court, or in his kingly Hall.    

The Book of the Lamentations of JEREMIAH.  
The ARGUMENT.  
JEremiah after he had by his holy Ministry performed all the offices of fidelity towards God, and charity towards his Nation, to prevent their approaching ruin, did not cease even after it had happened, but still continued in his formerzeal and affection, and began to burden his innocent soul with the feeling of these calamities, and to make his sacred tongue and pen instruments of the public grief. Being chosen for this use by the holy Ghost, to show, That in the most sacred vessels of his grace he doth imprint the most lively and sharpest feelings of the evils of his Church, and of God's judgements: and likewise giveth them the clearest sights for to discern the true causes of them, and to make the right and true use of them. And according to this he composed this small compilement of Lamentations, to serve for a form to the Church at all times in the like cases: Not to teach any to abandon themselves to an immoderate sadness, nor much less to vain and affected complaints, which break the natural bond of patience and silence in believers, nor to drive th●m to despairing, murmuring, and blaspheming of God; precipices into which ●x●●ssi●e Lamentations do oftentimes plunge carnal men: but to prevent that ordinary vice which exteam griefs do produce, namely, an insensible stupefaction, and an obdurate heart, and to cooperate with the humiliation of man's spirit, to make him capable of the comfort of God's Spirit promised to broken hearts and desolate souls, and to dispose him to a true conversion and invocation of God, to which these Lamentations do serve both for m●tter and encouragement. So then the Prophet doth in a Poetic stile, and figurative terms, full of the very bowels of compassion (lament in the communion and name of the Church) the misery wherein it was brought thorough the desolation of the whole land, and the destruction of the Kingdom, Jerusalem and the Temple, and the consumption of the people brought almost to nothing, and the dispersion of the rest into captivity; and therein he proceeds two ways: First, by admiring and grieving at the greatness of these incredible and unheard of calamities. And in the second place, by a lively representation of the people's excessive sins, which had induced the Lord to this extreme act of Justice; which upon this occasion he doth in all humility adore, and doth submit unto it in silence and patience: acknowledging nevertheless, that it was tempered with some remnant of mercy, seeing that God had l●ft a residue of his people for a small branch or bud of restauration: And therefore he declareth, that he was to make this use of all these punishments, namely, to turn to the throne of grace, by a sincere conversion and fervent invocation in faith; which the Prophet himself doth do in the Church's name, and interchangeably by a Prophetic Spirit doth promise her the sure effect of it in her reestablishment, and in the ruin of her enemies.  

CHAP. I.  
Vers. II. IN the night] that is to say, in the darkness of affliction, or at that time as other men take their rests, she is most troubled: See job. 7. 3. [Her lovers] namely, amongst all those Nations which for their own advantages, and for to wrong God's service, had in former times desired her league and friendship: See jer. 4. 30. and 30. 14.  
V. 3. Is gone into] he seems to mean the dispersion and voluntary flight of the jews, by reason of the oppressions which they had suffered before the last desolation [in the straits] upon occasion of times and businesses, and in such places as it could not escape, a term taken from hunters, or from robbers upon the high way.  
V. 7. Mock at her sabbaths] namely, that being utterly depopulated, the country remained desert and abandoned, Levit. 26. 34. 43. whereupon she hath been derided, as if she had kept a long Sabbath.  
V. 8. Removed] Heb. in a shaking; namely of the head, [have seen] for God hath shown to the world her infamous wickednesses: A term taken from the ignominious punishments which were inflicted upon common and public strumpets.  
V. 9 Her filthiness] that is to say, She hath made show of her infamies: A term taken from prostituted whores, or from menstruous women, see Isa. 3. 9 Her last end] namely, the judgement which I should in the end give upon it.  
V 10. Upon all] namely upon the holy vessels and treasures and upon the instruments of thy service, and pledges of thy presence.  
V. 14 The yoke] that is to say, The Lord hath fastened unto me the punishment of my sins, and I cannot free myself from it.  
V. 15. An assembly] the Italian addeth, at an appointed time; that is to say, he hath appointed the time and place when and where mine enemies should assault me. He hath trodden] he hath broken and bruised it with extreme calamities, see Isa. 63. 3. Rev. 14. 20  
V. 16. The comforter] namely, God by his holy Spirit.  
V. 17. Spreadeth forth] the Italian, Distributeth bread to herself with her own hands; description of the want of comfort, because that amongst the jews, the kinsfolks and neighbours did use to bring food to them that mourned for the death of their friends, inviting them to take food and to comfort themselves, see Deut. 26. 14. jer. 16. 7. Ezek. 24. 17. Host 9 4. As a menstruous] shunned and severed from all men, as menstruous women were under the law.  
V. 19 Lover's] see vers. 2.  
V. 20. Death] by pestilence and famine.  
V. 21. The day] namely, the time of thy vengeance, which thou hast caused thy Prophets to foretell openly.  
V. 22. Come] remember it, and let it come before thee, that thou mayest give it condign punishment.   

CHAP. II.  
Vers. 1. COvered] that is to say, hath overcome her with extreme confusions and calamities, depriving her of the light of good counsel and direction, and taking all the lustre of happiness and hope from her. His footstool] the Ark of the Covenant is so called, 1 Chron. 28. 2. Psal. 99 5. and 132. 7. Others do take it more generally for the whole Temple, or the Sanctuary.  
V. 2. Polluted] He hath dealt with it as with an unclean thing; hath taken away all the lustre of it: or hath deprived it of his grace and protection, which before made it inviolable and holy.  
V. 3. The horn] that is to say, the power and glory.  
V. 6. Destroyed] the Italian, violently taken away, he hath rooted out his Temple, which was thought should have stood firm for ever: others dissipated.  
V. 7. They have] namely, the enemies.  
V. 8. They languished] that is to say, they lie upon the ground and cannot be raised again.  
V 9 The law] is no more taught nor preached publicly, nor observed in the ordinary service.  
V. 10. The elder] namely, the Magistrates and Governors [keep silence] through extreme anguish and confusion.  
V 11. My liver] I am in a sound and trance, as if I had poured out all mine entrails.  
V. 13. What thing] that is to say. What reasons or arguments shall I use to thee to comfort thee. I cannot produce any examples of the like calamities, which seemeth to ease one's grief  
V. 14 They have not] they have not reproved thee for thy sins, to bring thee to repentance, for to keep thee from going into captivity. False burdens the Italians, burdens of vanity, namely, false prophecies of threatening, against thine enemies, Isaiah 13. 1. in confidence whereof thou hast strayed further from thy duty.  
V 15. Clap their] in derision, and by way of insulting over them: see job 27. 23.  
V. 17 His word] namely, the threatenings of his Law, Leu. 26. 14. Deut. 28. 15. and the predictions of the Prophets from time to time.  
V. 18. Their heart] namely, the poor jews hearts. O wall] a representation of an extreme and universal grief; as who should say, O City, wherein there is now nothing bat walls and houses, being left void of inhabitants.  
V. 19 The beginning] namely, in thy first sleep, which is the deepest and sweetest sleep.  
V. 22. As in a] that is to say, Thou hast gathered together all thy fearful scourges at one time, even as people come together in days of great solemnity.   

CHAP. III.  
Vers. 1. I I am] the prophet speaks in the person and name of all the people.  
V. 3. Is he turned] that is to say, He striketh me at times, and with redoubled blows: see job 19 12.  
V. 5. He hath] he did as it were besiege me round with evils: see job 19 12.  
V. 9 Paths crooked] that is to say, He hath dis-ordered us, and turned all our businesses, counsels, and State upside down, making all things to fall out the contrary way  
V. 11. He hath] he hath taken away from me all means of escaping from his rage and fury.  
V. 14. To all] or to all my nation. And so it would be the Prophet's particular complaint.  
V. 16. He hath] that is to say, He hath tormented me with such harsh afflictions, that I could not digest them with any patience.  
V. 19 The wormwood] namely, my most bitter afflictions.  
V. 27. Bear] to use himself to patience and obedience in time, under the discipline of afflictions, and of Gods Law.  
V. 29. He putteth] he shall humble himself before God, he shall keep his mouth from murmuring, and confess his sin and unworthiness, job 42 6. to try by all such means as are appointed by God for to appease his wrath.  
V. 30 He giveth] that is to say. He shall dispose himself willingly to suffer such evils with pa●ience as he shall know to be sent him from the Lord, though they come upon him by the means of wicked men, see Isa 50 6.  
V. 33. Willingly] that is to say, He takes no delight in it, nor doth do it upon pleasure, without being forced thereunto by their wickedness, see Isa. 28. 21.  
V. 34 To crush] the Italian, while others stamp; that is to say, ●re not man's oppressions, either in time of peace under pretence of right, or in time of war, all done by God's permission and direction for the punishment of sins.  
V 37. Who is he] that is to say. No enterprise, nor counsel of man, can take any effect without God's will, therefore we ought to ta●e as from his hands even those evils which men do unto us.  
V. 51. Mine ●y●] that is to say, I do even consume and wear out myself with weeping. the daughters] namely, the Cities and Commonalties of my distressed people.  
V. 53 C●st] as they did upon the carcases of those which died for some misdeed, josh. 7. 26. and 8. 29. 2 Sam. 18. 17  
V. 54. Water's] namely, a deluge of afflictions.  
V. 57 Drewest near] thou hast always been ready to relieve me when I have called upon thee: O continue in doing so now at this present.  
V. 59 Wrong] in respect of mine enemies and their intentions, and not in respect of thy justice in punishing of me.  
V. 60. Vengeance] namely, their hostility and violence.  
V. 65. Sorrow] the Italian, encumbrance; namely, sorrow, perplexity, and confusion.   

CHAP. IU.  
Vers. 1. BEcome dim] how hath it happened that God's people, who were like unto fine gold and precious stones, whereof the spiritual Temple is built, have lost their lustre and dignity, being scattered about like the stones of the ruin of a building?  
V. 3. Sea-monster's] the Italian, great sea-fish; it is a kind of a whale: This is spoken only to exaggerate the extremity of the famine, which was such during the time of the siege at jerusalem, that father and mothers did forget their affection towards their children, being distressed through their own wants  
V. 5. Embrace] an Hebrew phrase, to show their gesture, who lying in their beds, do wrap themselves up in the clothes and coverlids, see job 24. 8. As much as to say, The children of curiousest breeding, and of the best families have lain upon dunghills, where common ordures have been thrown out, seeking there for some mean kind of food.  
V. 7 Nazarites] who according to the Law, Numb. 6. 2. we●e bound to a more strict kind of pureness. Others translate it, The most honourable men, and which were of most note.  
V. 13. For the sins] this is not said to excuse the people, but to aggravate the general corruption which had reached even to these principal members in whom most holiness was required, and whose evil example bred more scandal and contagion, and through whose default the Church came to be without any help, see jer. 23. 15. Mat 5. 13.  
V. 14. As blind men] the Italian, Blind men have wandered; an amplification of the great slaughters which were made in jerusalem, either in the time of the Chaldeans siege, or under Manasseh, and other wicked Kings, 2 Kings 21. 16. whereby poor blind men could not avoid the defiling of themselves with the blood that was shed, Num. 19 11.  
V. 15. When they] the Italian, and though they; though they speedily withdrew themselves from such unclean places as were showed them, yet they could not choose but defile themselves by touching of some dead carcase, whereof every thing was full. They said] the very profane people, hearing and seeing the wickedness of the jews, have judged that it was impossible that God should suffer them any longer  
V. 16. They respected not] this also is likely rather spoken of the jews then of the Chaldeans.  
V. 17. Our eyes] we have in vain wearied ourselves, expecting relief out of Egypt, 2 Kings 24. 7. jer. 37 7, 8  
V. 20. The breath] namely, Zedekiah the last King 〈◊〉 〈…〉 vids race, in whose life time we hoped to be restored, reestablished, and gathered together from our dispersions and captivities. In their nets] or pits: A term taken from hunters, Ezek. 12. 13.  
V. 21. Rejoice] an ironical reproof for the Idumeans, the jews deadly enemies, who did insult upon them in their ruin, Psal. 137. 7. Thyself naked] the Italian, uncover thyself; that is to say, Thou shalt be void of shame and understanding, even like a drunken body, see Gone 9 21. The meaning is, God's judgements shall bring thee into such misery, that thou shalt be exposed to public scorn, even as thou hast derided the jews.  
V. 22. Punishment] that is to say, God hath punished thee until the appointed and prefixed time, henceforward he will take pity upon thee, and turn his wrath upon thine enemies.   

CHAP. V.  
Vers. 3. Fatherless] having lost our King. Our mothers] namely, our cities and commonalties.  
V. 4. We have] a description of an extreme famine during the siege.  
V. 5. Necks] being laden with an extreme yoke of slavery.  
V. 6. Given our] we have humbly desired aid of these nations which were confederate with us, who had great cause to be enemies to the Chaldeans.  
V. 7. We have born] God hath reserved those judgements which were due for our forefather's sins, whereof we have filled up the measure, for to cast them upon us after he had so long suspended them.  
V. 9 The sword] by reason of the soldiers which lay every way, especially towards the wilderness, which was the way by which we looked to have relief out of Egypt, and to have provision come to us, verse 6.  
V. 13. To grind] the Italian, to carry the grists; like poor asses, or other beasts that carry loads. Some have it, to grind; which was a service that slaves were employed in, judg. 16. 21. Isa. 47. 2. The wood] which they caused them to carry.  
V. 14. The gate] which was the place appointed to sit in Council, and for public meetings  
V. 16. The crown] namely, our glory and ornament.  
V. 19 Remainest] thou art everlasting and invariable in essence, and in truth, will, and promises. Seeing then it hath pleased thee to choose us to be thy people, do not alter thy good will towards us, but employ thine everlasting power for to grant us the life and being of thy grace, see Psal. 102. 27, 28, Heb. 1. 12.    

The Book of the Prophet EZEKIEL.  
The ARGUMENT.  
THe Lord, who at all times in the midst of his most severe judgements hath reserved some remnant of grace and favour for the residue of his elect and true believers, did the like in his people's captivity in Babylon, raising up excellent Prophets to them, who gathered together and kept united the relics of that great shipwreck, by the word of God, preached in lively demonstration of the Spirit, for the conversion and amendment of souls, by a representation of the present evils, and the true causes thereof; and also for their comfort by the assurance of the restauration promised in the appointed time: Amongst which was Ezekiel of the priestly race, who being carried into captivity with King Jehoiakim, was called to be a Prophet in Babylon, at the same time as Jeremiah prophesied in Jerusalem: Wherefore there is a great deal of conformity in the substance of these their Prophecies, save only that Ezekiel proceeds more by admirable descriptions of visions; and Jeremiah by a continued kind of speech. The subject of this Prophecy, almost in every place is, To show that the Son of God is Head and King of his Church, residing in grace and power in his Temple, after he had a long time endured the ingratitude, rebellions, idolatries, and general corruptions of his people, nourished by their false teachers and prophets, and kindled by the evil government of their governor's, as well Ecclesiastical as Politic, having at last determined to forsake his Temple and his abode amongst his people, showing the Prophet this departure in visions at several times, to the more open shame and reproach of the jews impenitency, for which the Lord would at the length utterly forsake them, and give them up into the Chaldeans hands, to exterminate and disperse them, burn and throw down the Temple, race their City, kill their Kings and Princes, and finally, extinguish and annihilate in Jerusalem all signs of any Commonwealth or Church; whereof he would notwithstanding preserve the seed in Babylon amongst those poor captives, to make it revive, and flourish again at the appointed time. And the Prophet doth set down and exaggerate at large in divers Chapters the causes of this decree; namely, the violation of all his commandments, both of the first and second Table of God's Law in a suparlative degree. And he also taxeth those which were already in captivity in Babylon with the same sins, with most severe threatenings. Then he turneth himself to many strange nations, which were the Jews neighbours, and had been either a cause of misleading them, or had through malice been assisting to their desolation and overthrow, or had rejoiced at it, especially to Tyre, Egypt, and Edom, whom he telleth that they should be enfolded in the same Caldean deluge, who raised an Empire out of the ruin of many States and Kingdoms: And so goeth on to the foretelling of the ruin of Gog and Magog, the last and cruelest persecutors and enemies of the Church; to which he turneth himself again towards the end of his Book with comfort and consolation, by the promises of eternal redemption through the Messias, and the establishment of his Kingdom in this world, which is magnificently described by the vision of the admirable restauration of Solomon's ancient Temple, described very particularly in its first form and state, to which the Church, renewed by Christ, should be every way correspondent in spiritual excellency and glory, into which he should come again to make his eternal residence there: setting it again in a perfect order of spiritual piety, pure service of God, holiness and righteousness: after which should follow a complete and eclestiall happiness.  

CHAP. I.  
Vers. 1. THe thirtieth] that is to say, From the beginning of Nabopolassar his reign, who was father to Nabuchadnezzar the great, according to the Babylonian account, where Ezekiel was, which account was also observed for a long time after. Captives] namely, under King Ichoiakim, 2 Kings 24. 12. Chebar] a river of Mesopotamia, near to which it should seem were appointed the habitations for the jews which were led into captivity, Psal. 137. 1. The heavens] a kind of speech very much used in the description of visions, Mat 3. 16. Acts 7. 56 and 10. 11. Rev. 19 11. to show a sudden breaking forth of light from above, created by God miraculously, as if it came out of Heaven itself: in and through the midst of which were shown the representations of divine things.  
V. 3. The hand] that is to say, God did work in him after a miraculous manner, did ravish him in Spirit, did enlighten and strengthen his mind, and the other faculties of his soul, and did reveal to him in vision such divine secrets as did far surpass any humane capacity, 1 King. 18. 46. 2 King 3. 15.  
V. 4. A whirlwind] a figure of the coming of the Son of God, eternal King of the Church, in judgement against the jews; using the Chaldeans, which lay northerly from judea, for his instruments. Amber] the Italian, sine brass; the Hebrew word is of a very uncertain signification: according to some, it is a kind of mettle composed of gold and silver; according to others, a kind of very fine brass, as Rev. 1. 15.  
V. 5. Out of the mids] the meaning of this vision seems to be, That the Son of God, who had estastlished the Ark of the covenant with all the things belonging to it, for a sign of his residence amongst his people, and for a figure of heaven, where he dwelleth and reigneth in glory amongst his angels, doth here reveal his heavenly Majesty in forms and shapes answerable to the earthly figures of the Temple, appearing in judgement against his people, purposing to depart from them and destroy them, as it is declared, Ezek. 10. 17, 19 and 11. 22. until the time appointed for the restauration of the Church, at which time he would return in the same form, Ezek. 43. 3. See the like visions, Dan 7. 9 Rev. 4. 6, 7. Thereof, namely, of the fire. Creatures] living and moving bodies, which represented the Angels about Christ his throne, as likewise upon the Ark, and upon the walls on the outside and inside of the Sanctuary, there were pictures of Cherubims, as these beasts are also called, Ezek. 10. 15.  
V. 6. Four] See vers. 10. and Ezek. 10. 14.  
V. 7. Their scot.] according to the Hebrew phrase, by the foot is meant the leg and thigh, here described to best●ait, without any bending in the ham or houg● like unto the fore legs of beasts. S●l●] to signify, as it should seem, the indefatigable motion of Angels in the service of God and of his Church  
V. 8. The hands] to show the virtue and diversity of their operation. The four si●●s] namely, on the four sides of the waggon, on each side of which there was a Cherubin.  
V. 9 Their wings] namely, with which they did flee, vers. 11. did spread themselves and move alike, to signify the equal uniformity of the Angels motions in God's service. Returned not] namely, at their own will and pleasure, but according to the directions of him th●t sat upon the throne, vers. 14. A figure of the constancy, perseverance, simplicity, and uprightness of the Angels in all their service.  
V. 10. Faces] which by some have been taken for resemblances of a man in the general shape of the body, of an ox in the h●o's, of a lion in the hair, and of an eagle in the wings. But most commonly they are taken for resemblances of the head: those of the man and of the lion being opposite, seem to represent the angel's, done sometimes in mildenesse and sometimes in rigour: those of the eagle and the ox, the various object of their working, sometimes in earthly, and sometimes in heavenly things.  
V. 11. Upwards] namely, above the shoulders where the four faces did begin to divide themselves, and where the four wings of the Cherubims were also divided, whereof two they used to she with, and with the other two they covered the lower parts of their bodies: The first two signify the swiftness, equevalitie, and subli●enesse of their service; the secon● their unspotted purity, as Isa. 6. 2.  
V. 12. The Spirit] namely, the will and pleasure of him that ●ate upon the Throne, who did drive ●nd put forwards the beasts and the wheels to the same kind of motion, vers. 20.  
V. 14, Returned] not in a tumultuary way, by chance, and according to their own minds, but according as their he●d did guide them.  
V 15. One wheel] the Ark, which was the figure of God's throne of glory, is called a chariot, 1 Chr 28. ●8. to show that God is not shut up in heaven, nor is not idle, but moves and works continually by hi● Spirit and power. So also he set wheels to the celestial throne, Dan. 7. 9 The meaning in this place is, that the Prophet did see a wheel by every one of the beasts, so that there being four beasts, there were also four wheels; and so there was the whole frame of a cart or waggon, see Ezek. 10. 9 V●●n the earth] namely, upon the floor which appeared in this vision. Faces] that is to say, Sides; so that two Cherubims flew before the two first wheels, the other two by the chariot side, before the two last wheels.  
V. 16. ●s a wheel] not in manner of a sphere, two circles cutting one another by direct angles, which would be absurd in a chariot, but one wheel being doubled upon the other, to signify, as it should seem, either the several spherical compasses of the Heavens upon which Gods Majesty is carried. Or the two orders of God's manner of working, namely, the order of nature, and the order of grace. Or his two orders of government, namely, the temporal and spiritual order joined together in his Church.  
V. 17. They returned not] they did not move cut of the direct tract wherein the beasts did lead them, but even as the beasts were led by their chief, so did they also guide the wheels, see vers. 20. A figure of the consonant harmony which is in all the works of God's providence towards his Church.  
V. 18. ●●ll of] in stead of great nails wherewith Chariot wheels are garnished, here were eyes, for to represent either the stars of Heaven, or more particularly the providence of God in all parts of this government; or the gifts of the Spirit in the instruments which are thereunto employed, see Zach. 3. 9 Reu. 4 6.  
V. 20. The Spirit] see verse 12. For the Spirit] that is to say. The same divine inspiration which did drive the beasts did also give a motion to the wheels, to signify that God is present and effectual in all the instruments of his providence, and ●●at 〈◊〉 ●●st doth do all in all in his Church, 1 Corinth 12. 16, Ephes. 1. 11 Colos 3. 11.  
V. 22. The s●●m●m●nt] see Gen. 1. 6 by this is meant Christ's celestial glory, who is King of the Church.  
V. 23. Strait] namely, when they did fly, for when they sto●d still they did 〈◊〉 down their wings.  
V. 24. As the voice] namely, like th●nder.  
V. 26. A ma●] which represented the Son of God, Head of the Church and King of the universe, who at the appointed time was to take upon him humane flesh, see Isa. 6. 1. joh. 12 41. and was the same who was personally present upon the Ark of the covenant.  
V. 28. I sell] astonished and affrighted at the sight of God's Majesty, always terrible to sinful men during this mortal life, see Dan. 8. 17. Revel. 1. 17.   

CHAP. II.  
Vers. 2. THe Spirit] the holy Ghost did work powerfully in me for to strengthen and embolden me in mine affrightment, and to restore me to the free and entire use of my senses, to hear and apprehend those things which were spoken to me  
V. 4. Impudent] the Italian hard of forehead; that is to say, Such as are not ashamed of any thing, jer. 6. 15 and 8. 12.  
V. 9 A roll] namely, a book or a volume wrapped and rolled up upon a stick, according to the ancient fashion Isa. 8. 1. Now this book did set forth the subject of these ensuing prophecies, ●ull of threatenings and curses.   

CHAP. III.  
Vers. 1. HE said] namely, he that had spoken to him in the precedent chapter which was very likely to be he that sat upon the throne. Eat] all this was done in vision, to represent the deep impression of the word of God in the heart of his Ministers, who must apprehend it by Faith, and digest it by Meditation; ●or to utter it, not as a mere narration, but as a quick and lively doctrine. That thou 〈…〉st] namely, that I give thee whatsoever it be, swe●● o● bitter, hard or soft, pleasing or displeasing: to signify, that one ought to follow their vocation fre●●y, without contradiction or doubt.  
V. 3. It was] the office of a Prophet at the first seemed pleasing to me by reason of the excellency of revelations, the communication with God, the profit that might from thence come to the Church, and the honour which God did therein do me by the seal of his grace, but the bitterness followed aftwards, vers. 14.  
V. 5. For thou] that is to say, I will not employ thee in preaching to strange and barbarous nations, as ●onas and others; but thou shalt preach only to thine own Nation, which should be a pleasure and a comfort to thee, and should strengthen thee in zeal and virtue.  
V. 9 Though they ●e] or, Because they be.  
V. 12 The Spirit] namely, God's Spirit, by which the Prophet was taken up, and corporally transported from the place where he had seen the vision, to the chief residence of his country men, which were captives in Babylon, a thing which did often befall the Prophets 1 Kings 18. 12. 2 Kings 2. 16. Acts 8. 39 F 〈…〉 his] namely out of Heaven, where the Angels and blessed Spirits do uncessantly glorify the Name of God.  
V. 14. In bitterness] after I had well thought upon the subject of my Prophecies, and of my Commission, finding them full of miseries for my Nation, and of danger and troubles for myself, [the hand] that is to say, the power of God's Spirit made me to overcome all these fleshly apprehensions, Isa. 8 11. jer. 19  
V. 15 Telabib] the name of some chief place or plantation of the jews in captivity [astonished] by these doleful prophecies, and mine unlooked for vocation.  
V. 18. I say] When I shall have given thee commission to say so to him from me [die] by some notable punishment or casualty, which is asigne and forerunner of eternal punishment. Will I require] I will in part hold thee to be guilty of his death, and shall make thee bea● the punishment of it.  
V. 20. A stumbling block] namely, some casualty, danger, or occasion of death into which he shall run himself. His righteousa●sse] seeing it is not accompanied with perseverance, shall be of no esteem with me to free him from my judgements, neither shall the evil which came after be satisfied nor counter-poised by the good which was done before.  
V. 25. Bind thee] in vision thou shalt think that thou art bound with cords, for a sign of Gods straight forbidding thee. Others think that God foretelleth him, that he shall be shutup by those of his own household, as if he were beside himself, as Prophets often seemed to be.  
V. 26. Dumb] a token of a prophetical ecstasy, Ezek 24 27 Luke 1 22  
V. 27. But when] thou shalt remain thus dumb until I come to thee again by prophetic revelation. It should seem that this continued but till the next vision, see Ezek. 14 7.   

CHAP. IU.  
Vers. 1. TAke thee] it is likely that all this was inspired too, and done by the Prophet whilst he was in ecstasy.  
V 2. And lay] draw a design of a very straight siege. Battering rams] namely, to batter the walls, according to the ancient manner.  
V. 3. An iron ●an] the Italian, an iron plate; to show that all endeavours and resistance that they of jerusalem could make against the besieging Chaldeans, should be t● no purpose, and that it should be impossible for any relief to come and deliver them. L●y sie●e] thou shalt in rapture of spirit act the part of a chief Commander of an Army, which doth straight besiege a place. A sign] namely, of the siege and taking of jerusalem, which the jews that were already in captivity in Babylon with Ezekiel, would not be persuaded that could come to pass.  
V. 4. Lie thou] this also happened and was done in his ecstasy as it is likely that the Prophet doing these things, did speak such words withal as did declare these days, and other circumstances. Now this Vision was a figure of God's long patience in suffering the sins of his people, though they were great and intolerable: as it would be very troublesome for a man to lie long upon one side without turning himself, especially if he had any great weight lying upon him. Upon it] namely, upon the convaty side, the other bearing the weight. Thou shalt bear] this was also spoken by the Prophet in ecstasy, doing as a man that did take up some burden.  
V. 5. The years] that is to say, Thou shalt tell them, that I will have thee lie thus for such a number of days, a day signifying a year of my patience af●er the revolt of the ten tribes, accompanied with public idolatry, 1 King. 12. 27, 28. and after judohs going a stray, 1 King. 14 22. unt●ll the last captivity by Nebuzarad●n, jer. 52. 30. which time doth just contain the three hundred and ninety years, during which the Lord endured the sins of the whole nation, namely, of the ten tribes and judah.  
V. 6. Of the house] of the tribe of judah, whose sins having been as it were confused and mixed with the sins of the other ten tribes for the former number of years, are now reckoned severally, from the time that the covenant was renewed by josiah, 2 King. 22 3. and 23 2, 7. until the last captivity, which was forty years, during which time judah did run out into idolatries, and other manner of sins.  
V. 7. Set] the Italian, six; do the actions of a Commander that were very busy about some siege. Prophesy] by these signs, with words and expressions joined thereunto.  
V. 8. I will lay] this also was in vision, Ezek. 3 26. for a line, that as God had born with the people three hundred and ninety years: so jerusalem should bear her punishment in the last siege three hundred and ninety days, vers. 9 now though the siege lasted eighteen months, jer. 52. 4, 5, 6. yet there was an intermission by the means of the Egyptians coming, Jer. 37. 5. which intermission might last for the space of some five months, which are left out in this account.  
V. 9 Unto thee] a figure of the extreme dearth in jerusalem during the siege, signified by the course bread made of divers sorts of grain, then by the small weight, and lastly, by the times appointed to eat.  
V. 10. Twenty] which was about ten ounces.  
V. 11. Water] whereof there was also great scarcity during the siege, the springs without the city being possessed by the enemies, and jerusalem having no river, see Lam. 5. 4  
V. 12. The dung] this sign doth also show the great scarcity of wood to bake their bread with, Lam. 5. 4. a●d it signifieth besides, that the Lord holding his people for profane and unclean, would make them in their exile and captivity, unable to observe that ceremonial purity in their meats which God had commanded, see Host 9 3.  
V 15. Cow's dung] used by some Nations for to dress their meat, and was not altogether so abomi ●ble as man's dung: And this was a sign of the mi tigation of this threatening towards the elect.  
V. 16. Break] an Hebrew phrase, Levit. 26. 26. Isa. 3. 1. that is to say, I will send an extreme penury of bread, and of all things needful for the sustenance of man's life.   

CHAP. V.  
Vers. 1. TAke thee] this seems to have been commanded, during the former ecstasy, for to be really put in execution, to signify a total destruction of the Nation, here understood and meant by the hair of the head and beard: whereof one part was consumed in the siege by famine and pestilence, as it were by fire; another was killed by the Chaldeans; a third was scattered over the world, and persecuted by God's vengeance; and a small remnant escaped, whereof a part also perished by divers calamites, see jer. 15. 2. Ezek. 5. 12.  
V. 2. Of the city] which was designed upon the brick, Ezek. 4. 1. The days] see Ezek. 4 8, 9 After them] against that part of my people, signified by this part of the hair, vers. 12.  
V. 4 Shall a fire] after the representation of this part cast unto the fire, shall follow the true and real effect in the extermination of all the Nation, see upon Zach. 5. 3.  
V. 5. This is] that is to say, This figure represents jerusalem and showeth how I will use her, I have set it] amongst many nations I had sanctified and made choice of it for mine abode, and enriched it with singular graces.  
V. 7. Multiplied] namely, in misdeeds and wickednesses, or in my gifts and graces, which you have requited with nothing but ingratitude. To the judgements] the Italian to the customs; namely, by cleaving to your God, as every one of them hath done to their god, jer. 2. 10, 11. or by following the mere natural light of reason, as the best amongst other Nations have done, Rom. 2. 14.  
V. 11 Diminish] the Italian, shave; that is to say, I will lay thee waste, and destroy thee totally: He alludes to the shaved hair which were spoken of before.  
V. 13. To rest] not by any clemency, pardon, or reconciliation but by the full execution and discharge of my vengeance.   

CHAP. VI  
Vers. 3. YE mountains] that is to say, Ye people of judah, which dwell in a hilly country and valleys, wherein you practise your idolatries Isa. 57 5.  
V. 4. Images] See Levit. 3. 30.  
V. 6. Your works] namely, your Idols, Altars, Chapels, and all other superstitious inventions of man.  
V. 9 I am] that is to say, My patience hath been overcome. Or I have been grieved and afflicted, even as a husband would be at the evil carriage of his adulterous wife. See Ps. 78. 40. Isa. 7. 13. and 63 10. loath themselves, with a lively and holy sorrow, and repentance, v. 12 besieged, or reserved.   

CHAP. VII.  
Ver. 3. ALL thine] that is to say, the punishment due for them.  
V. 4. Shall be] that is to say, they having never been wiped out, nor canceled by my pardon, nor by your repentance, I will make you endure open punishment for them.  
V. 7. Sounding again] the Italian, an Echo; namely, a vain sound, to no effect.  
V. 10. The rod] A proverbial kind of speech, to signify, that the people's sins were passed from violence against man, which is the first budding out into habitual and general impiety: and had proceeded to bring forth blossoms, and flowers of pride and bold rebellion against God, which is, as it were, the filling up of the measure heap full, which draweth God's judgements upon us.  
V. 11. None of them] they must all perish, I will suffer them no longer.  
V. 13. For the seller] by reason of the desolation of the land, all manner of right and title to the property of lands shall be lost, by the buyers and sellers and none shall come again to the possession of his land in the year of Jubilee, though he live to it, Leu. 25: 13, 23. any] none shall be able by art or cunning, to avoid my sentences of death.  
V. 14. They have] though they make great preparations. their hearts shall fail them at their need, and they shall not be able to do any thing for to defend themselves.  
Diblah] which place is not found mentioned, except it be that Diblathaim, jer. 48. 22. which was a place in Moab near the great desert.  
V. 17. All hands] All manner of strength to defend themselves, and to subsist, shall fail.  
V. 18. Baldness] according to the custom of plucking off, or shaving off one's hair, in token of great grief, though God had forbidden it, Deut. 14. 1. See Isa. 3. 24. and 15. 2, 3. jer. 48. 37. Ezek. 27. 31. Mic. 1. 16. Amos 8. 10.  
V. 19 Shall cast] taking care for nothing, but to save their own persons. Or they shall leave their wealth to their enemies, thinking to ransom their lives therewith, but it shall all be but in vain. See Isa. 13. 12, 17.  
V. 20. He] namely the people of Judah. Set it] that is to say, that gold and silver, and those jewels and ornaments shall be cast away from them, and forsaken by them, as things of no value.  
V. 21. Pollute it] with the blood of slain persons.  
V. 22. My secret place] namely, my sanctuary, into which it was not lawful for any one to come but only the Highpriest, and where God by the signs of his presence did dwell in darkness, that place being filled with a mist, 1 King. 8. 10, 12. and receiving no light from without. To show that God in his Essence is invisible and incomprehensible, and in his glory and Majesty inaccessible. Into ●t] namely, Jerusalem, Defile it] that is to say, shall sack and destroy it, as a profane and polluted place, without any respect to it, as to a City consecrated to God.  
V. 23. Make a chain] the Italian, an enclosure] that is to say, represent unto my people by signs and figures the siege of Jerusalem; as Ezek. 4. 1. Others make a chain for a sign of the people's captivity. See jer. 27. 2. Bloody crimes] namely of unjust sentences, by which the innocent were condemned to death. Or judgements upon capital offence.  
V. 26. Seek] in the midst of these great troubles, they shall require some counsel, direction or comfort from the Prophets▪: But not only prophesy, which is an extraordinary gift, shall fail them, but also the ordinary preaching of God's word, and all good advice and provision of humane wisdom.  
V. 27. The hands] The people shall be so dismayed, that they will be able to do nothing in their own defence.   

CHAP. VIII.  
Ver. 1. THe sixth] namely of jehoiakims captivity, Ezek. 1. 2.  
V. 3. Puts forth] All this was done in a mental vision, and not really, nor corporally. Inner-gate] namely, of Solomon's temple, and this seems to be the gate that led into the inner court, or Priest's court: and right over against that another gate, by which they went into the outward court, or the people's court. Of jealousy] it is very uncertain what idol this was, but it is plain that it was a very abominable one, to which the people bore great devotion, as Baal was, it is called the idol of jealousy, because it was the principal object of the people's spiritual adultery. See jer. 7. 30. and 23. 11. and 32. 34:  
V. 5. Of the Altar] namely, of burnt offerings, which being in the middle of the inner court, the three doors of this court were by direct line opposite to the said Altar in equal distance. And therefore it is not known why the Northern gate should be so called peculiarly, unless this name was given it: when Achaz removed the Altar out of its place, and did set it near to this gate, 2 Kin. ●6. 14.  
V. 7. The Court] namely, the Priest's court, a hole] to signify, as it seemeth, the Jews carelessness, in preserving and repairing God's temple. In the wall] He seems to mean the wall that was on the one side of this Portico, where the doorkeepers chambers were, Ezek 40. 10.  
V. 8. A door] It should seem that this chambers ordinary door was shut, and that this door was on some other part of the chamber, by which the idolaters came secretly into this chapel of idols.  
V. 10: Creeping things] A kind of idolatry taken from the Egyptians.  
V. 11. Ancients] Chief men or Magistrates: some held that they were all Priests, out of which they took Judges. jaazzaniah] this name is not mentioned any where else, and it is likely that it was some Priest, or chief Ruler.  
V. 12 Seethe us not] He takes no more care of us, he hath forsaken both us and the land: wherefore we fly to the gods of other nations, which do relieve them; and since he hath renounced us, we will also renounce him. See 2 Chron. 28. 23. jer. 44. 17.  
V. 14. The door] namely, the door of this Northern Portico, which was against the Priest's court. Thammuz] This hath been thought by the Ancients to be the Egyptians Os●ris, which according to some Authors, was the same as Adonis, lamented every year at certain times by the women with very unseemly ceremonies.  
V. 16. Inner Court] Into which it was lawful for none but Priests to go, whereby may be gathered, that these were such idolaters as worshipped the Sun, which is confirmed by Ezck. 9 6. Porch] Which was in the frontispiece of the basilicke of the temple, 1 King 63. Their backs] for a sign that they had utterly renounced God and his service.  
V. 17. Is it] Was it not evil enough to have violated the first Table, and my service, but they must also transgress against the second Table, doing all manner of wickedness towards men? But the branch] The Italian, Thrust a bough against, etc.] A term taken from Travellers, who sometimes passing through thick woods or hedge-rowes, have oftentimes boughs that hit them in the face; The meaning is, seeking to despite me, all the harm redoundeth to themselves, jer. 7. 19 Others, they bring the stink to their owne●oses; that is to say, they offend themselves by committiag such abominations.   

CHAP. IX.  
Ver. 1. EVery man] In this vision, being a figure of what was done on earth. God speaks to his Angles, executioners of his judgements, by which are meant the Chaldeans, instruments of the Jews destruction.  
V. 2. Six men] namely, Angels in men's shapes, who with him that had the inkhorn were seven, a number much used in such commissions, Rev. 1. 4. and 5. 6. and 8. 2. Some have thought that by these six Angels were meant the six chief Commanders under the King of Babylon, who did invade and take Jerusalem, jer. 39 3. The higher gate] Every gate belonging to the courts of the temple had a portal belonging to it, which was a great building that had two overtures, with a gallery or entry between; one of these doors was towards the outward court, the other towards the inner court. Now the plain on the outside being lower, the gate was likewise lower, and that of the inner court was higher, and they went up to it by steps, Ezek. 40. 18. See upon 2 Kings 15. 32. Toward the North] To signify Chaldea, which lay Northward from Judaea, from which place came the desolation which is here described, jer. 1. 13. One man] namely, a created Angel, Ezek. 10. 2. who amongst the rest was a Minister of grace, and therefore he is not here set forth armed, but in a Priestly habit. Brazen Altar] namely, the Altar of burnt offerings, Exod. 27. 2. Now these Angels do here present themselves, as it were to receive their commission from God coming out of his temple.  
V. 3. The glory] namely, the son of God appearing upon the chariot, which was the Throne of glory, Ezek. 1. 3. and 3. 23. Seen by the Ptophet in the court, as visiting his house, and the Jews iniquities in it, Ezek. 8. 4. Now he comes out to the gate of the temple for to pronounce the sentence. Was gone up] The Italian, raised itself. It is not likely that the Son of God did go off from the chariot; but the meaning is, that he raised himself above the Cherubims, which were about the chariot, and by that motion gave the Cherubims, and all that frame warning, for to move. See Ezech. 1. 11. 20, and 10. 4. And he] the Italian, and the Lord; namely, the Son of God, who sat upon the Throne, Ezeh. 1. 26.  
V. 4. Set a mark] All this happened in vision, for a figure of the distinction which God makes in his general judgements, between his elect, believers, and the wicked.  
V. 6. At my] namely, at the Priests and other sacred Officers, who had defiled themselves with idolatry, Ezech. 8. 11, 16.  
V. 7. Defile] make a slaughter there, and bear no respect to the holy place; For according to the Law, a place was defiled by a dead carcase, or by blood spilt therein.  
V. 9 Perverseness] the Italian, Of going astray] namely, from God's pure service, and from all manner of righteousness. Others, revolt.]   

CHAP. X.  
Ver. 2. WIth coals of fire] wherewith the pavement seemed to be strewed, that way as the chariot went. A sign of God's Majesty; namely, in wrath and judgement; who is a devouring fire, which devoureth the wicked ones, and such as are his enemies, Psal. 18. 8, 13.  
V. 3. The Cherubims] with all the rest of the frame of the waggon. The right side] As forsaking the custody of the entrance of the temple, Went in] namely, under the Cherubims, for to take some of the fire-coales. The cloud] that cloudy darkness, in which was hidden this apparition of God's glory, an ordinary token of the presence of it, Exod. 40. 34. Numb 9 15. and 16. 42. 1 King. 8. 11. Ezek. 1. 4. Inner Court] namely, the Priest's court; at the entrance of which God coming out of his temple, did make as it were his first resting place, to show, that he did yet give his people time for to repent.  
V. 4. The glory] namely, the Son of God in this glorious apparition. See Ezech. 9 3. Threshold] namely, of the Priest's court, at the coming out of which he rested the second time as he went away. And the house] namely, that part of the sacred buildings where the chariot stayed. The Court] namely, the Priest's court.  
V. 5. The utter Court] namely, the people's court, which way the Lord was going as he departed out of his temple. As the voice] namely, as thunder, Psal. 29. 3. 4, 5.  
V. 11. The head] according to some, he means the Cherubin which stood by each wheel. But it is better to be understood of him that sat upon the Throne, who guided the whole chariot, by an universal and equal inspiration, Ezech. 1. 12, 20, 21.  
V. 12. Their whole] The meaning is, this vision was in all parts alike to that of Ezek. 1. Wheels] namely, the outward circle of them, Ezek. 1. 18.  
V. 13. Cried] What was commanded them is not here set down. But all this seems to signify nothing else, but that the wheels did absolutely obey the Son of God, as well as the Cherubims who had life in them, and that they received all their motion from him.  
V. 14. Of a Cherub] Seeing that Ezek. 1. 10. Amongst the four faces there is a bullocks face, in stead of which here is set down a Cherubs face. We must believe that Cherub signifies properly the figure of a bullock, under which hierogliphically was represented an Angel: As indeed in the Syriack tongue, the word Cherub is taken from a word which sigmfieth drawing the plough, which is the bullocks proper labour.  
V. 18. Over the] that is to say, upon the chariot which was drawn by the Cherubims.  
V. 19 Stood] The third resting place, at his departure out of his Temple. Of the East-gate] namely, at the people's court, which was the first coming in of his Temple.  
V. 20. I knew] It seems the Prophet did not know certainly till now, that these were Angels, represented in the like figures as those which were in the Temple.   

CHAP. XI.  
Ver. 1. LIft me up] In vision I thought I was carried up in the air from the Priestscourt to the East-gate of the court of the people. Five and twenty] These are not the same as those which were spoken of, Ezek. 8. 16. but these seem to be the Senate of jerusalem, which was composed of four and twenty, with their Precedent, who was the Governor or Perfect of the City. See upon Rev. 4. 4. which Senate did often use to come together at the gate of the Temple. As jer. 26. 10.  
V. 2. Then said he] namely, the Lord who sat upon the Throne as chief of this vision.  
V. 3. It is not] There is no likelihood that these Prophet's predictions concerning the taking and desolation of Jerusalem, should happen so soon. Wherefore, without taking any more care about it, let us take our eases. The storm is fallen, and hath spent its rage upon the Jews, which are already gone into captivity with jehoiakim. See Isa. 29. 1. Ezech. 12. 22. Amos 6. 3. This City] Questionless these people did make a scosse at jeremiahs' prophecy, jer. 1. 13. By which jerusalem was likened to a pot, and the Chaldeans to a fire, thereby profanely gathering, that if that be the pot, we shall be the flesh, and shall remain in it, and shall not be driven out, as these Prophets contradicting one another, do threaten us.  
V. 4. Prophecy] namely in vision, using such gestures, and doing as if thou wert in jerusalem, speaking to this people.  
V. 6. Ye have multiplied] This may as well be referred to the murders and violences committed by the inhabitants of the City, as to the occasion which they had given, through their perfidiousness towards the King of Babylon, and their obstinacy in not yielding to him according to God's command, to cause a very great number of people to die by famine and pestilence.  
V. 7. They are] They indeed shall remain there, but your chief and heads shall be carried out to be slain, jer. 39 6. and 52. 10.  
V. 10. In the border] namely, in Riblah, in the land of Hamath, the Northern border of Israel, jer. 39 6.  
V. 11. Shall not be] that is to say, you shall not remain in it.  
V. 13. And when] The Prophet saw this sudden death in vision, as an executioner of the foresaid threaten: whereupon he feared that God would presently destroy every thing.  
V. 15. Thy brethren] namely, the Jews which remained under Zedekiah in jerusalem, do scorn thee and thine, and those of judah, who have already been carried away into captivity, as if God had reproved them, and they alone were his people, and heirs of all the pledges of his grace.  
V. 16. Yet will I be] that is to say, they shall have from me really, and in spiritual virtue, that which was figured by the material sanctuary in jerusalem; namely, the presence of my grace and favour, my protection, comfort, and conduct of my spirit, etc.  
V. 17. I will] Under the corporal return from the captivity, is also understood the spiritual gathering together of the Church under the Mesfias.  
V. 19 Of fl●sh. namely, a will pliable to my word and spirit; sensible of my motions, and acts of mildness or severity, and penetrable to my grace.  
V. 21. Whose heart] Who cannot turn by any good reason, or sound Judgement, from their foolish inclination to idolatry.  
V. 22. The Cherubims] This was a sign of God's total departure out of jerusalem.  
V. 23. From the midst] namely, from the East-gate of the Temple, where he had rested the third time, Ezek. 10 19 And stood] This is God's last stop at his departure, by which is signified, that God would yet make one trial more, to see if the people would call him back, by invocation, and lively repentance. Or that God being gone out of the City, stood there to be present at, and see the ruin of it. See the promise of his returning upon the self same hill, Zach. 14. 4. The mountain] which is the Mount of Olives.  
V. 24. By the spirit] Not corporally, nor in a dream and natural imagination, but in a divine and supernatural rapture, caused by the Holy-Ghost.   

CHAP. XII.  
Ver. 2. WHich have] which is taught, and illuminated in the knowledge of my will, but makes no use of this gift, but doth out of mere malice withstand it, and endeavours and strives as much as it can to put it out: wherefore its sin is so much the more aggravated, john 9 41. Eph. 4. 18.  
V. 3. Prepare] This is a sign, whose interpretation is set down, v. 10, 11. Thy sluffe] as thy hat, thy cloak, thy shoes, and thy staff, etc. They be] and therefore are not touched with thy plain preaching to them only, therefore add this express sign thereunto.  
V. 4. Bring forth] Take all these things which thou hast prepared out of thy chests, to have them all ready at thy need.  
V. 5. Through the wall] Of the court of the house.  
V. 10. This burden] A Prophetic sign of threatening and calamity, Isa. 13. 1. The Prince] namely, Zedekiah, among them] namely, among the inhabitants of jerusalem.  
V. 12. The Prince] namely, Zedekiah with his Courtiers shall fly in the night time, by some secret gate, which ordinarily was walled up, and then opened, in the habit of a poor Traveller, his face covered, not to be known, or by reason of sorrow and grief. See 2 King. 25 4. jer. 39 4.  
V. 13. Shall he not] His eyes being put out in Riblah, 2 King. 25. 7.  
V. 16. Declare] that is to say, confessing their idolatries and sins, give testimony for God's judgements against them.  
V. 18. Eat] that is to say, in the taking of thy food, seem to be an affrighted and perplexed person.  
V. 19 The people] namely, the common sort of the people of Judah, which are in captivity. They shall eat] namely, during the distress of the siege, by the means of which, and after which, all the country shall be wasted according to my decree. The land] belonging to Jerusalem.  
V. 22. In the land] the Italian, concerning the land, namely, concerning the state of your country, which you are out of. The days] namely, of God's judgements foretold by the Prophets, which shall be either, prolonged, or disannulled and brought to nothing.  
V. 23. The effect] the Italian, the word of every] namely, the things foretold and signified by the visions.  
V. 24. Shall be] I will confound and disannul all false prophecies, made according to every one's fancy, and for to gain favour, by the accomplishment of my true prophecies.   

CHAP. XIII.  
Ver. 3. THat follow] that do meddle with prophesying of their own proper motion, being driven thereunto by their own carnal affection, and declare nothing but their own imaginations and inventions.  
V. 4. Like the Foxes] which have spoilt the Lords vineyard as Foxes do, when the enclosures of mud-wals (as are made in those countries) are broken down, Cant. 2. 15.  
V. 5. Ye have not] Manners of speech taken from sieges, in which the duties of Captains are to repair and fortify the place, and then stand to defend it if there be any breach made. The true strength of the Church is faith, obedience, piety, etc. The defence is invocation, intercession, repentance, and zeal to repress the wicked, etc. See Psal. 106. 23, 30. Ezek. 22. 30. The false Prophets are here reproved for failing in both these duties: Of the Lord] Of his judgements.  
V. 6. The word] namely, their false predictions.  
V. 9 They shall not] I will root them out of the world, so that they shall not only be debarred from having any voice in public Assemblies, as the Prophets in those days had, jer. 26. 7. but they shall not so much as be members of the people which were all numbered and set down, Exod. 30. 12. nor they shall not be sustered to dwell in the Holy Land, which was not denied even to strangers.  
V. 10. Built up] Proverbial speech's: The meaning whereof is, the people do heap up a great mass of sin, and build vain hopes of happiness. The false prophets with their lies and predictions plaster and daub over these sins, and give their false hopes some colour; but the building being of itself ill built, this plastering of it over cannot keep it from ruining, as strong plaster will for a time keep up an old ruinous wall.  
V. 11. Overflowing shower] Hereby are meant Gods extreme judgements.  
V. 12. Shall it not be said] You will bear the just reproofs for your flattering predictions.  
V. 14. In the midst] You shall be enfolded in the ruins of it.  
V. 15. The wall is] I will presently destroy both the wall and the dawbers.  
V 18. The women] They were certain false prophetesses, that did use these signs and ceremonies after the manner of the Prophets: And it should seem that the pillows were a sign of peace and ease for the one: and the veils of mourning and calamity for the other, according to the custom of covering their faces in the like cases, 2 Sam. 15. 30. and 19 4. Est. 6. 12. and 7. 8. Job 9 24. And to this seems to have a relation that which is spoken, v. 19 and 22. Allarme-holes] indifferently to whom they please, without regarding either Gods will, or the worth, or unworthiness of men. Every stature] the Italian, Of persons of all statures] namely, of all conditions and qualities, great and small, young and old: to hunt] to ensnare them in error, and consequently in perdition, at your pleasures.  
V. 19 Pol'ute me] making me the author and maintainer of your lies and deceits, without any respect to my most holy name. For handfuls] that is to say, for any sleight reward, Mic. 3. 5. To slay] denouncing death and unhappy chances to good men, and raising persecution against them amongst the people. And chose, promising life and prosperity to wicked men, and defending them against the justice of men.  
V. 20. Behold] I will quickly cause you and your false ceremonies to perish.  
V. 23. Ye shall see] I will root you out, that you may no more seduce my people with your deceits.   

CHAP. XIV.  
Ver. 1. OF the Elders] namely, of the heads of the people which were in Babylon.  
V. 3. Set up. that is to say, they are Idolaters in thought and affection, though peradventure they are not so in any outward action, as if their heart were the temple of their idols, and put] they do seek out objects, and baits fitting to nourish and kindle that wicked inclination to idolatry, and seek occasion to fulfil it. See Zeph. 1. 3. Or they themselves, by their sins, will be the causers of their own ruin, Ezech. 18. 30. Should I] being such, is it not a mere hypocrisy and scoff in them to come to me to ask for help and counsel in their disasters, seeing their hearts are separate from me, and being the only causers of the evils which they suffer? Others translate it, shall I answer them when they seek to me?  
V. 4. According to] His Idols shall not shut up, nor close my mouth, but they shall rather cause me open it to denounce the sentence of punishment against them.  
V. 5. That I may] that is to say, mine answers shall be like to many snares to consciences convinced by my word; and thereby will I keep him, as it were shut up, in expectation and fear of mine unavoidable judgements.  
V. 7. Separateth] Like unto a harlot that forsaketh her husband. See Host 4. 14. and 9 10. Myself] not according to his desire that asketh the question, nor according to the Prophet's mind, but according to my most holy truth and Justice.  
V. 8. A sign] namely, for a spectacle of my judgements, of whom every body shall speak.  
V. 9 If the Prophet] that is to say, if this Prophet, to whom these idolaters do come, he any way possessed with the spirit of error, and answereth them flatteringly to please them; yet their condition shall be never the better: For I in my judgement shall have given way to it, to the end that being seduced, they may perish past recovery. See 1 King. 22. 20. Job 12. 16. Jer. 4. 10. 2 Thes. 2. 11. Hath spoken] namely, some false Prophet shall have uttered any thing without commission. I will stretch] though he doth but what I by my secret providence have suffered him to do; yet will I punish him, because he sinneth against my Law, which is the rule of humane actions.  
V. 13. The Land] the meaning is, when I have resolved to punish a land with some kind of scourge I will not forbear to do it, for any manner of intercession: how much less than can I be appeased now that I have decreed a general punishment of all manner of evils to fall upon Jerusalem for its extreme sins? Jer. 7. 16. and 11. 14. and 14. 11.  
V, 14. Noah] These three persons are set down for patterns of singular piety, escaped out of extreme desolations. Daniel carried into captivity before Ezekiel under Jehoiachim, Dan. 1. 1. who already had given manifest proofs of his holiness and virtue. See Ezek. 28. 3.  
V. 19 In blood] that is to say, with great slaughter.  
V. 21. For thus] that is to say, I do allege all these examples of particular scourges to conclude, that I shall much less be entreated, when I shall resolve to join them all together, for a deluge of evils, which are brought up to their height.  
V. 22. Come forth] Within a very short time they shall be brought hither to Babylon in captivity like you. Shall be comforted] when ye shall know their grievous sins, you will have cause to acknowledge God's justice, and strengthen yourselves against the scandal of this destruction, and give glory to God.   

CHAP. XV.  
Ver. 2. WHat is] The meaning is, as your Vine trees pulled up, or the vine branches cut off, are good for nothing but the fire, john 15. 5, 6. especially when they have been in the fire, which hath dried up all the moisture of them, whereby they cannot be set again, nor grow. Even so my people, which once was my vine being cut off and cast away by me, is of no value, nor good for any thing; especially, being more hardened and seared through my judgements. More then] A vine that is planted, and liveth, is of more value and excellency than other trees; but being pulled up, the wood thereof is worse to burn then any other wood.   

CHAP. XVI.  
Ver. 2. 'Cause jerusalem] namely, the remnant of the Jews, which are in jerusalem, which represent the whole body of the Nation and State.  
V. 3. Thy nativity] Though you be of Abraham's race, yet you are so degenerate, that you deserve rather to be called Amorites, and Hittites, which were two accursed and execrable Nations. See Isa. 1. 10. Host 12. 7. john 8. 33, 37, 40. Rom. 2. 28. and 9 7, 8.  
V. 4. For thy nativity] An Allegory continued in all this Chapter, wherein the people's estate is represented by a wretched maid, married, exalted and enriched through mere grace. Now the people's birth seems to be referred to the time, as being come to some form and perfection of a body of a Nation in Egypt, they began to be persecuted there. See Exod. 1. 7, 8. Thy navel] terms taken from that which useth to be done to little children newly borne, to show that the people had no humane help nor assistance, but were utterly forsaken in their misery: Salted] the Italian, rubbed with salt] salt being used about these little creatures, to bathe and rub them, to dry up, cleanse and strengthen the body of the child.  
V. 6. I passed] Hereby seems to be shown, that God did not deliver his people presently, but let them lie a long time in misery in Egypt, amidst sundry bloody persecutions; preserving them still alive, and not suffering them to be destroyed, which is signified by these reiterated words, live in thy blood.  
V. 7. Thy breasts] He continues the same figure of a maid, that is now come to age to have a husband, to signify the time appointed by God, to set his people at liberty, and honour them with the title of being his Church, and to make his covenant with them in Horeb, as Cant. 8. 8. See Host 2. 15. Naked] without any honour or defence, being yet in misery and captivity in Egypt.  
V. 8. Spread] An ancient ceremony, wherein the husband in sign of the right of property which he obtained in his wife, and for a pledge of his interchangeable duty of protection and love, did when he married her, cover her with the skirt of his garment, Deut. 22. 30. Ruth 3. 9 which was a figure of the righteousness, innocency, and merit of Christ, which hideth all the blemishes of his Church from God's sight, and by this means gets the title of being her head, Lord, and husband, which hath at all times been the foundation and sum of the covenant of grace. I swore] I made a solemn covenant with thee, that I would take thee to be my people. See concerning the time of the people's marriage, jer. 2. 2.  
V. 9 Washed] Corporally I took away from thee all signs and tokens of misery, and of thy former oppression, and enriched thee with my gifts and benefits. And spiritually I purged thee from thy sins, which are the uncleanness of the soul in which man is borne, and endowed thee with the graces of my spirit; signified by the anointing which was commonly done after they had washed, Ruth 3. 3. Luke 7. 44.  
V. 10. Badgers skin] which were some way neatly dressed for to make handsome shoes. Covered thee] with a curious veil, which maidens bore over thy head.  
V. 12. Thy forehead] the Italian, thy nose] See touching this kind of ornament, Gen. 24. 47. Isa. 3. 21.  
V. 13. Didst prosper] So high that thou becamest a great and glorious kingdom.  
V. 15. Thou didst] Thou art become presumptuous and bold, by reason of the gifts which thou hast received from me; and wouldst be no longer subject to me, nor contain thyself within the chastity of my service and obedience, but didst choose to live a loose life, Playedst the harlot] Thou hast joined thyself by unlawful covenants, and by imitation of idolatry, to profane people, which thou hast drawn to thee, by the greatness of thy state, and the pre-eminence which thou hadst above other Nations. Poured out] Thou hast indifferently, and impudently prostituted thyself. See jer. 3. 13. Ezek. 16. 36. His it was] He might satisfy his lust as he would, for thou gavest him free liberty to do it.  
V. 16. High place] namely, the Altars, Chapels and Temples of thine Idols, garnished with ornaments, and rich tapestries, which I had bestowed upon thee for thine own use.  
V. 17. Of men] namely, idols, which were as adulterers to the idolatrous souls, though there were many female idols also.  
V. 19 Sweet savour] burning those offerings as it were, to appease the idols; as God had appointed they should do to him. Thus it was] All these things were notoriously known and verified, and they are not to be denied nor excused.  
V. 20. Whom thou hast] Who at their birth were mine, by virtue of my covenant, whereby the whole body of the Nation were as a wife to me, and the particular persons as children, wherefore thou shouldest have consecrated them to me.  
V. 21. For them] namely, for the images of the foresaid idols.  
V. 22. In all] Thine unbridled idolatry hath been accompanied with an infamous ingratitude, and presumptuous confidence, that you could no more fall into your former miseries.  
V. 24. Thou hast] Like to an unchaste woman, who after she hath used dishonesty privately with some particular men, doth afterwards prostitute herself publicly in a brothel house: whereby is meant idolatry that is commonly practised and allowed by public authority. See Isa. 3. 9  
V. 26. Committed fornication] He hath a relation to the frequent treaties, and covenants between the Egyptians and them, together with the acceptation and imitation of their idolatries. See Ezek. 8. 10, 14 and 23. 19 Great of flesh] A figurative term taken from the shameless desires of lascivious unchaste women, Ezek. 23 20. to signify that the power and wealth of Egypt did entice the people to desire to adhere, and be linked unto them.  
V. 27. Diminished] I have diminished thine estate, and have taken away the abundance of my blessings from thee. The daughters] namely, to the Cities and people. See 2 Chron. 28. 18. Ashamed] They detest and abhor thine unconstant and wavering idolatry: they holding themselves constant to their ancient idolatry, which was at first established. See jer. 2. 10, 11, 33.  
V. 30. Weak] Weakened and melted in spiritual lust, which worketh the same offect in the souls, as bodily lust doth in the bodies, extinguishing all manner of virtue in them, and effeminating them to a base and sensual esteem of God and his service, and weakening the true worship of him in spirit and truth. Imperious] that is to say, licentious, unbridled, and incorrigible, that taketh liberty to do what she pleaseth.  
V. 31. Thou scomest] the Italian, For thou despisest] as much as to say, thou hast not been sought after, nor solicited, nor rewarded, nor paid; but thou thyself hast solicited and paid thine adulterers, which in a woman is the extreme of impudence. See 2 King. 16 7, 8. 2 Chron. 28. 21 Isa. 36. Host 8. 9  
V. 34. In that] No body hath desired nor solicited thee: so is the sin of the people aggravated, who without any body's inducement, of their own proper motion were run into idolatry. See jer. 31. 32.  
V. 36. Thy filthiness] Heb. thy poison, that is to say, the infamous fluxes of whores. The meaning is, thou hast sinned without shame, and I will punish thee with infamy and disgrace, even by them with whom thou hast sinned.  
V. 37. Loved] most constantly, and to the end, like to the Egyptians, hated] namely, the Babylonians against whom the Jews took part with the Egyptians, Ezek. 23. 22, 28.  
V. 38. That shed] that do murder the children which they bring forth. v. 36. give thee] the Italian, punish thee] or I will make thee all blood.  
V. 39 Eminent place] the Italian, thy brothel] namely, the City of jerusalem itself, or the whole state where idolatry had been publicly practised and without control, v. 24. 31.  
V. 40. Store thee] He hath a relation to the punishment appointed for adulteresses by the Law, Deut. 22. 24.  
V. 41. Women] namely, of many kind of people, and Nations, whereof the Chaldean army shall be composed.  
V. 42. To rest] that is to say, I will pour out and execute it fully.  
V. 44. As is the mother] It was a common proverb: by the name of mother, he means the Hittites, whom the Jews had succeeded, not only in the possession of their country, but also in customs, and works, v. 3. Now these Nations were taxed with serving of Devils, and sacrificing their children to them, Deut. 18. 9, 10.  
V. 45. Her husband] namely, God the Creator of all, and Lawgiver to all, whose knowledge and service those Nations utterly forsook to worship Devils.  
V. 46. Thine elder sister] that is to say, thou Jewish Nation, and Samaria; that is to say, the ten Tribes, and Sodom, are like one another in sinning, even as if you were one and the selfsame mother's daughters, Deut. 32. 32. Isa. 1. 10. Jer. 3. 8. Thy left hand] that is to say, to the Northward: For the Hebrews call the forepart the East, the hinder part the West, the left side the North, and the right side the South.  
V. 47. Nor done] Thou hast not been contented with imitating, and equalling them, but hast gone beyond them.  
V. 49. Pride] She had gotten none but temporal excellencies from me, not the spiritual ones of my word and covenant as thou hadst: And besides, her greatest sin was but against the second Table, rather than against the first, as thine is in violating my service.  
V. 50. As I saw good] or after I had seen, namely, their abominations, Gen. 18. 21.  
V. 51. Half] because thou receivedst more favours at my hands, and hast been longer suffered, exhorted and corrected, and hast seen my judgements upon the other; therefore thine ingratitude, rebellion and obstinacy, cannot be equalled, justified] made their sins to seem but little ones, and excusable, by the access of thine, and them innocent, in comparison of thee, Jer. 3. 11. Mat. 12. 41, 42.  
V. 52. Justified] the Italian, judged] condemned them without any pity, as wicked, and not deserving any mercy.  
V. 53. Shall bring] the Italian, if I bring] that is to say, as I will never re-establish those Cities and Nations into their former estate, so shall the Jewish Nation never be restored after the ruin which shall come upon them by the Chaldeans, in respect of the glory of the Temple, and the state of the Kingdom; but as concerning spiritual good, the people had always a remainder of grace, and hope of restorement to salvation, v. 60. which the other Nations had not, Isa. 1. 9 captivity] This word is taken for all kinds of extreme misery, Job 42. 10. the captivity] namely, free them from thy servitude, and other continued and successive calamities. See 2 Chr. 33. 11. and 36. 6, 10. Jer. 52. 28, 29, 30.  
V. 54. A comfort] A common kind of speech; as if those other Nations had any way been eased, by seeing the Jews as much, or more punished than they were, Lam. 46.  
V. 56. Was not mentioned] Though thou were like Sodom in sins, yet through pride thou didst disdain, and through hypocrisy thou hadst in abomination the very name of it, and didst think thyself out of danger of being used in the same kind.  
V. 57 Was discovered] by my judgements which I began to execute upon thee by means of these Nations.  
V. 59 The Oath] by which thou hadst bound thyself to me, as a people to their King, and a wife to her husband. See Deut. 27. 15.  
V. 60. An everlasting Covenant] namely, the spiritual covenant, made with the true Israel in spirit.  
V. 61. Thou shalt] Thou shalt be touched with true compunction and repentance. When thou] namely, when I shall convert the Gentiles, and make them members of the Church, whose body was represented by the old Jewish Nation, which was also first employed in the preaching of the Gospel. Thy Elder] more or less ancient, powerful, or noble than thyself. But not] not by virtue of the old external and carnal covenant, in which the natural Jews only had part, or such as joined themselves to their Religion and Ceremonies, Jer. 31. 32. But by virtue of the new, spiritual and eternal one, grounded upon the Messias, and upon his righteousness, redemption, and spirit, which is made with the whole Israel according to faith, Gal. 4. 25, 26.  
V. 63. That thou mayest] these things are here written and set down, to the end, that after thy re-establishment, especially in the time of the Gospel, thou mayst give God all the glory for thy deliverance, by a sincere acknowledgement and confession of thy sins, approving of, and in silence adoring the judgements which had formerly been inflicted upon thee, Rom. 3. 19   

CHAP. XVII.  
Vers. 2. A Parable] or a figurative Speech representing one thing by another, with a convenient correspondency.  
V. 3. Eagle] namely, Nabuchadnezzar, jer. 48. 40. and 49. 22. Divers colours] hereby is meant Nebuchadnezars Empire over many nations, of divers customs and languages; or his army composed of several sorts of people, unto Lebanon] to judea, which is oftentimes likened to a wood of excellent trees, The highest] namely, jeboiachim led into captivity, 2 Kings 24. 12.  
V. 4. Cropped off] Hereby is signified the captivity of the chief of the Kingdom, led away with jehoiachim, of merchants] the Italian of traffic] he means some Province or City of Babylon, assigned to the jews, which was commodious for traffic; to keep them from all thoughts of war and State policy.  
V. 5. Of the Seed] namely, Zedekiab, who was of the blood Royal, A fruitful] namely, in the Kingdom of judea, not yet made desolate, where Zedekiah might have maintained himself, and grown up prosperously.  
V. 6. It grew] namely, Zedekiah prophesied whilst he was faithful to the Chaldeans, Of love] signifying thereby, that he was but a vallall, not Sovereign nor absolute, Branches turned] being a dependent and subject to Nabuchadnezzar, The roots] that is to say, he stayed in his own country, and was not transported into any other place, and the State remained in its ancient form, and state, only the King's power was diminished, Brought forth] that is to say, Zedekiah begat and brought up children, Jer. 52. 10.  
V. 7. Another] namely, the King of Egypt, who was also a mighty King, with whom Zedekiah joined himself against Nabuchadnezzar, 2 Kings 24. 20. Water it] should uphold him, and relieve him with his forces against the Chaldeans: See jer. 37. 7. The Furrows] he alludes to the channels and pipes wherewith the Egyptians conveyed the waters of Nilus to their land, See Deut. 11. 10.  
V. 8. It was] It was very likely that Zedekiah having made this league with Egypt might very well have maintained and bettered himself.  
V. 9 Shall he not] the Italian, shall not that Eagle] namely, Nabuchadnezzar.  
V. 10. The East wind] By this tempestuous and scorching wind Jon. 4. 8. is meant God's judgement executed by the means of the Chaldeans, Ezek. 19 12. in the furrows] that is to say, notwithstanding Egypt's assistance and relief.  
V. 12. The King] namely, Jehoiachim, v. 2. 3.  
V. 13. Of the] namely, Zedekiah, v. 5. and hath taken] that is to say, he hath carried them away with him, to weaken the Kingdom so much the more, and for to have hostages by him.  
V. 17. Made for him] He shall do Zedekiah no good, who was straight besieged by Nabuchadnezzar, Jer. 37. 57  
V. 18. His hand] namely, his faith and promise.  
V. 19 Mine oath] namely, the punishment for breaking the oath he had made in my name.  
V. 22. Take off] This begun to be put in execution, in Zerubbabel, who was of the blood Royal, and brought the people out of Babylon, but the perfect accomplishment is in Christ, the everlasting King and son of David, Isa. 11. 1. a tender] hereby are meant Christ's weak beginnings in his humane nature, who was descended from the ancient stock of the Kings of Juda.  
V. 23. The mountain] namely, in my Church, which spiritually is higher than any worldly height, Isa. 2. 2. 3. Ezek. 20. 40. Mic. 4. 1. under it] all nations shall come under the Messias to shelter themselves from all evils.  
V. 24. The trees] namely, the great ones, and Princes of the world.   

CAAP. XVIII.  
Vers. 2. HAve eaten] have sinned, and the children have suffered for it: as the sins of Mannas●●h are remembered upon Judah, and the sins of Jeroboam upon the ten tribes, See Lam. 5. 7.  
V. 3. Any more] Since you make my patience an argument whereupon to tax my judgements; I will hereafter bring them presently upon him that sinneth, and lay open your iniquities, like unto the iniquities of your forefathers, for which I have heretofore punished you.  
V. 4. All souls] I am equally God, and Judge of all; not accepting of persons. And if I do delay my general punishments, it is out of my superabundant goodness. And if the children do bear the iniquities of the fathers, it is according to justice, either by reason of their imitating them, or in so much as I punish them in their body and goods, which they have from their fathers. But the judgements upon the soul, which proceed absolutely from me and is mine, have no other cause nor foundation, but every ones own works.  
V. 6. Hath not eaten] namely, of the idols sacrifices, whose service was done upon hills and mountains, Ezek. 22. 9 See Deut. 32. 38. Ps. 106. 28. 1 Cor. 10. 20, 21. List up his] that is to say, shall have detested them with all his heart. Defiled] by adultery.  
V. 10. Any one] the Italian, any thing like to one] Heb. the brother of any of these things.  
V. 11. Any of those] namely, all the good deeds set down before, v. 7, 8, 9  
V. 13. His blood] He shall suffer the capital punishment for his own sin, and he shall be the causer of his own death, Leu. 20. 9 Acts 18. 6.  
V. 17. Hath taken off his hand] the Italian, hath withdrawn] that is to say, keeps himself from wronging or oppressing him] though he might have cause to do it.  
V. 19 Why] He showeth, that those profane men contending with the Prophets did seek to catch them, and make them confess, either that God's judgements were not just, in punishing the children for the father's sins: Or that the Prophet's limitations and expositions were contrary to God's Law, Exod. 20. 5. Deut. 59 When] the meaning of my Law is, that I will punish the sins of the fathers upon the children, in case that they follow their father's examples: which I do often suffer to fall out so, through my secret judgement; And if through my special grace I do sanctify them, so that they do not follow their father's steps, they shall also be exempted from the punishment.  
V. 20. The son] namely, the innocent son, who is by my spirit purged from his father's wickednesses: Yet this is no general rule, in respect of the body, and bodily goods, in which God in all seasons hath visited the children for the father's sins; but must be understood of the everlasting punishment of the soul, or especially and particularly of the corporal punishments of those times. The righteousness] that is to say, every one shall receive either a reward for his good works, or punishment for his evil works.  
V. 22. Shall live] He shall be delivered from the common evils of this world, and shall attain to everlasting life, to which the true way and direction is the pure and constant conversion of a sinner.  
V. 23. And live] Or had I not rather that he should be converted from his evil ways and live?  
V. 25. Ye say] the Italian, will ye say] will you yet dare to tax, either mine actions with injustice, or my words, and my law with contradiction? Are not your] All the injustice is in you who follow your father's ways, and not in me. My Law agreeth well with this doctrine, but your understanding is perverted.  
V. 26. When 〈◊〉] This is the rule of my sovereign Justice, that the death of every one shall be the punishment of his own proper sin; as the order of my mercy is, to give a sinner hope that he shall be restored by repentance. Both the one and the other aught to be well enough known unto you; but that in this contestation you fight against your own consciences.  
V. 30. Every one] and not for the sins of their fathers, as you impute it to me. Your ruin] the Italian, a stumbling block to you] to cause your ruin.  
V. 31. Make you] give way to the spirit of grace, to whom it properly belongeth to regenerate a man, who cannot do it of himself, jer. 13. 23. Ezek. 11. 19 and 36. 26.   

CHAP. XIX.  
Ver. 1. FOr the Princes] namely, for Jehoahaz, Jehoiachim and Zedekiah, last Kings of Judah, in whom consisted the remainder of the people of Israel.  
V. 2. What is thy mother? a Lioness, that she layeth?] namely, every one of those Kings. Or thou Nation of the Jews, Jerusalem, wherein you have been borne and bred, hath for a long time been a city of blood and violence, and hath brought forth Kings of the same nature.  
V. 3. One of her] namely, Jehoahaz, who was carried away a prisoner into Egypt, 2 King. 23. 33. Jer. 23. 11.  
V. 4. Their pit] or net, a term taken from the hunting of Lions.  
V. 5. When she saw] namely Jerusalem, when she saw that there was no hope that Jehoahaz should be restored, took another] namely, Jehoiakim appointed to be King by the King of Egypt, 2 King. 23. 34.  
V. 6. Went] A description of Jehoiakims treaties with other Kings, and chiefly with the King of Egypt, which was also the cause of his ruin.  
V. 7. Their Cities] namely, the Cities of his people, by his extorsions and violences, 2 King. 24 4. Jer. 22. 17. By the noise] by his cruel and tyrannical commands.  
V. 9 Into holds] in some strong tower, or rock, where he died, and his body was afterwards thrown out upon a dunghill. See 2 Chron. 36. 6. Jer. 22. 18.  
V. 10. Thy mother] After thy tyranny was ceased, which was signified by the Lion's roaring. Jerusalem seemed to flourish again, especially under Zedekiah, who had many sons sitting to succeed him in his kingdom, and to prop him up, which is signified by the following terms.  
V. 12. She was] This last desolation was performed by the Chaldeans, who are likened to an Easterly wind, Ezek. 17. 10. The rods] namely all the young men, and the Royal issue. See 2 King. 2. 5, 7.  
V. 13. She is] The whole body of the Nation shall within a short time be carried away into Babylon, to live there in extreme misery.  
V. 14. Out of a rod] namely, out of Zedekiah, who through his perfidlousnesse and rebellion against Nabuchadnezzar, shall be the cause of the last desolation, 2 Chron. 36. 13. And shall be] not only at the present time, but in after ages likewise.   

CHAP. XX.  
Ver. 1. THe seventh year] namely, of the captivity of Jehoiachim. See Ezek. 12. V. 3. To inquire of me] in that true manner as I have appointed you to desire my your by the way of faith and repentance. Or do you come to tempt me, having none other aim, but to get something out of my Prophet, as may be pleasing to you? I will not, etc.] the Italian, I am not sought after by you, or I will not answer you: or you shall not find me.  
V. 4. judge them] Thou shalt reprove them for, and convince them of their sins. Of their fathers] intimated, and increased by their children, who would not amend by the examples, nor the punishments of their forefathers, v. 30.  
V. 5. In the day] When as my people being in Egypt, I declared by effects, that I had chosen them to be mine, according to my promises made to their forefathers. Lifted up] did show my sovereign power for their deliverance, and to the destruction of their enemies. See Exod. 14. 8. Unto them] that is to say, did swear to them.  
V. 6. Espted] the Italian, discovered to them] that is to say, appointed it for them by my decree, as the most excellent above all other countries. And for the conquest of which, I had prepared all things in my secret counsel, and into which I had marched before mine Ark, to give them a secure entrance into it. See Num. 10. 32. The glory] or the flower. A title of the land of Israel, not so much for its natural qualities, as for the singular blessing of God; and by reason that it was chosen to be the seat of his Church, and the figure of the kingdom of heaven.  
V. 7. Said I unto them] These things are specified in Exodus, but are revealed by the spirit to the Prophet, and do agree with what is written, Jos. 5. 9 The abominations] that is to say, the idols: to the spiritual desiring of which man's heart is induced by the eyes delighted with the matter, or the form of them: And generally, by all the outward senses, seeing they could not apprehend any deity in them by the spirit. See Numb. 15. 39  
V. 9 For my names] that is to say, for mine own sake, and my glories sake, that it might not be derided, as if my promises were false, or my power too-weake, or insufficient to perform them. See Exod. 32. 12. Numb. 14. 16. Deut. 9 28.  
V. 11. Shall live] Shall be preserved from all dangers, and shall at the last obtain everlasting life, the way to which, and the beginning and pledge of which is new obedience, though it be no way a cause of it.  
V. 15. Given them] that is to say, hath promised and resolved to give them, so they did not make themselves utterly unworthy of it.  
V. 20 A sign] that is to say, a sacrament of an interchangeable agreement, namely, that I shall sanctify you by my spirit, causing you to cease from your evil works: And you likewise shall be conformable to the working of my grace.  
V. 23. Yet I listed up] Though I did forbear them for that time; yet I swore to them, that if they continued in their sins, after I had performed my promises unto them, by bringing them into the promised land, I would drive, and scatter them out of it.  
V. 24. They had not] namely, after I had put them in possession of the land of Canaan.  
V. 25. Gave them] By my just judgement I did give them over to the evil spirit, that they might be subject to his evil inducements, to their death and ruin. See Psal. 81. 12. Ezek. 20. 39  
V. 26. Polluted them] I suffered them to prostitute themselves to all manner of abominable idolatry: To pass] either to sacrifice them, or to purify and consecrate them, which in this place is most probable. Openeth] All the first borne amongst their children.  
V. 27. Therefore] Seeing that I give thee commission to lay all their father's sins open before them, v. 4. add this to all the rest.  
V. 28. The provocation] namely, the object and provocation of my wrath.  
V. 29. Said unto them] I did often admonish them by my Prophets, and reproved them for their idolatry. What is] Doe not you know sufficiently, by the very name of high place, which at all times hath been infamous, as a place of idolatry, and unlawful worship, that all which is done there is abominable? As the very name of a brothel is sufficient to make any honest woman to fly the conversation and neighbourhood of it.  
V. 30. Wherefore] Seeing the reproving of the father's sins ought to serve for a correction to the children which follow them, tell them that I reject all their false shows of piety, which they make in seeking after my word, v. 3.  
V. 32. As the heathen] namely, idolatrous and heathen people, who do prosper for all that, Jer. 44. 17.  
V. 33. Rule over you] that is to say, I will exercise my power over you in punishment, as over rebellious and disloyal subjects: seeing you have not accepted of my government in obedience; and I will not suffer in you that are bound to me by duty and obedience, the excesses which I wink at in other Nations, which are strangers to my covenant. See Host 9, 1. Amos 3. 2.  
V. 34. Bring you] I will not let you live at ease in the idolaters country, where you had sheltered yourselves. See Jer. 40. 11. and 43. 7.  
V. 35. I will bring you] I will drive you into the most solitary and savage places of the world, for a fullness of misery, v. 38. will I plead] execute my revenge with all manner of rigour.  
V. 37. 'Cause you] Even as a shepherd maketh his sheep to pass one by one, when they come out of the sheep-coat, and marketh them distinctly with his rod, to distinguish them from the other, Leu. 27. 32. So I will sever those that are rebellious from amongst you, to punish them, and showing favour to the others, Ezek. 34. 17. Mat. 25. 32, 33. will bring you] will constrain you to acknowledge me for your God and King, by those punishments, the threaten whereof I have joined to my covenant: by which, I will chain you up like wild beasts, and tame your stubbornness.  
V. 38. Bring them forth] as v. 35.  
V. 39 Go ye] I do cast you off quite, and give you over to all manner of wickedness; that my name, which you make profession of worshipping, may be no more profaned by your hypocrisy, nor be exposed to the scorn of mine enemies, with your gifts] offered indeed to the true God, but defiled by the idolatry which is joined to it. See Isa. 1. 13. and 61. 8. or really presented to idols.  
V. 40. For in mine] I do cast all you apostates off, and will only hold the true Israel, which truly believeth, and is truly converted for to be my people, and will gather them into my Church, to be by them served in spirit and truth, whereof the ancient service was but only a Figure. An Evangelicall prophesy, whereof the return from Babylon was but only an essay, except them] an ordinary term for lawful sacrifices which were daily performed, require] shunning them no more, as I had done the offerings of idolaters and hypocrites, Isa. 1. 13, 41. sanctified] I will cause myself to be reverenced, praised, and blessed for your sakes, and the sacred and inviolable truth of my promises shall be acknowledged and taught by all men.  
V. 46. Towards the South] namely, toward Judea, which lay Southward from Chaldea, where the Prophet was, drop] that is to say, speak and preach like a Prophet, a term which seems to be taken from Deut. 32. 2. See Amos 7. 16. The forest of the South] that is to say, Jerusalem, and the people which are therein, great cities and multitudes of people being oftentimes likened to Forests, Isa. 9 18. and 10. 18. and 32. 19 Jer. 21. 14. and 46. 23.  
V. 47. Kindle a fire] namely, the Chaldean war. Every green tree] all manner of people indifferently, both good and bad, v. 8. many righteous men being also entangled in these temporal judgements. See Luke 23. 31. Others say that by these green trees; and justmen, are meant those which are not so guilty as others, or little children which are free from actual sin. Faces] those that are not consumed therewith, shall be brought into extreme miseries. See Lam. 4. 8. and 5. 10. From the South] from one end of the country to the other.  
V. 48. They say of me] these profane people do scoff at my prophecies, which thou dost dictate to me in allegorical and enigmatical terms, as if they were dreams and imaginations.   

CHAP. XXI.  
Ver. 2. SEt thy face] seeing it is so, prophesy the same things in plain and proper terms, the holy places] namely, against the Temple, and the buildings adjoining to it, which were not to be spared in this general desolation. See Jer. 7. 14. Ezek. 9 6.  
V. 3. The righteous.] See Ezek. 20. 47.  
V. 5. It shall not] until it have performed all its execution.  
V. 6. With the breaking] doing like 〈◊〉 woman that traveleth, bowing and wring herself. See Isa. 16. 11. and 21. 3. Jer. 4 19  
V. 7. For the tidings] namely, the Babylonians tumult, whom I see approaching to Jerusalem, It cometh] namely, the ruin of it, which I had foretold.  
V. 9 A sword] my judgement is ready to be put in execution.  
V. 10. Glitter] that is to say, that it may terrify and affright with the brightness of it. Should we] can one do any thing but lament as I do, it contemneth, etc.] the Italian, O thou I ri●e of my son which contemnest all other wood] O thou Nation hardened against all fatherly punishments, as an evil child is against a rod, thou shalt now be punished by the sword. In the Hebrew Text there is an allusion between rod, or staff, and Tribe; the meaning whereof is, whiles thine affections are moderate, as from rod to rod, thou dost contemn them; but this shall be as from rod or sword, which thou shalt not be able to endure nor withstand.  
V. 11. Of the slayer] namely, of the King of Babylon, who is the executioner of God's judgements.  
V. 12. Smite therefore] use all the actions of a grieved and moaning person. See Jer. 31 19  
V. 13. A trial] I am almost forced to come to the extremity of punishment, for all punishments, as trials to bring them to repentance would be vain, Isa. 1. 5.  
V. 14. Smite thine hands] in token of extreme sorrow, Ezech. 6. 11. The third time] for Nabuchadnezzar came three times against Jerusalem, 2 Chron. 36. 6, 10, 17. The sword] by which there shall be a great slaughter in Jerusalem, not only of mean people, but also of Princes and great ones; and the King himself being overcome by the sword shall die in captivity.  
V. 15. I have set] I have caused their cities to be furiously besieged and set upon.  
V. 16. Go thou] the Italian addeth, O sword go, etc.] an expression of the permission which God gave the Chaldeans to root out at their pleasure.  
V. 17. I will also] as I have commanded thee Ezekiel to smite thine hands for sorrow, v. 19 so will I chose smite mine in sign of joy, that I have vented my wrath, and satisfied my justice. See Deut. 28. 63. Isa. 1. 24. Ezek. 5. 13. and 16. 42.  
V. 19 Appoint thee] the Italian, make thee] draw out, in Prophetic action, upon a board, or upon the ground, two ways coming both from one plain place, to represent Nebuchàdnezzars deliberation, when he had gathered together his army, whether he should go against Jerusalem, or against the land of the Ammonites, which were the two ways to set upon Egypt, which was the Chaldeans chiefest intent. Choose thou a ●lace] the Italian, level a place] to make a mustering place to muster the army in. The head] namely, at the crossing of a road way, such as those high ways were which led to great cities.  
V. 20. Rabbah] The chief City of the Ammonites, 2 Sam. 11. 1. Jer 49 2.  
V. 21. To vie divination] according to the custom of the Heathens, in deliberations of any importance, made his arrows, &c] the Italian, he hath scattered his arrows] This was a kind of casting lots with a bundle of loose arrows cast up into the air: And according as most of the arrow-heads fell one way, which was either marked out according to fancy, or according to the natural situation of the places (as it was in this pass) they did resolve upon most important affairs, as by divine augury. Looked in] This was also another kind of divination, by the shape, colour, posture, etc. of the entrails of sacrificed beasts, and especially of the liver.  
V. 22. To open the mouth] to take it by assault, with shouts and cries used in such actions; and with a general slaughter.  
V. 23. A false divination] The Jews who had oftentimes before broken, and renewed their covenants with the Chaldeans without falling into final ruin, shall think that the business will pass so for this time also; and that Nebuchadnezars enterprise will come to nothing, but he] namely, Nabuchadnezzar will at this time pay them for their former treacheries.  
V. 24. To be remembered] that is to say, through your wickedness and impiety which you openly make profession of, you give cause first to me, whose name hath been used in your oaths, and next to the King of Babylon, to punish you at once for your perjuries and reiterated rebellions.  
V. 25. Wicked] namely, Zedekiah, whose day] namely, of thy just punishment.  
V. 26. This shall not] The Kingdom of Judah shall no more be that triumphant Kingdom which it was at other times. that is low] namely, Jehoiakim, now a prisoner, and afterwards set at liberty, and exalted, 2 King. 24. 12. and 25. 27, 28. that is high] namely, Zedekiah.  
V. 27. Until he] the Kingdom shall never be restored to its former lustre, until the Messias comes, to whom by right it belongeth, as David's succession according to the flesh; and established by God to be King over his Church, who shall alter it into a spiritual and everlasting kingdom. See Gen 49. 10.  
V. 28. Thus saith] by this prophesy is declared, that though the Ammonites were at that time spared, yet at the last they should be destroyed by the Chaldeans. Their reproach] namely, the wrongs and outrages offered to my people, and their insulting over them, Ezek. 25. 3, 6.  
V. 29. Whilst they] whilst thy diviners and Soothsayers do foretell thee all manner of happiness and secureness; persuading thee that thou shalt trample upon the Jews necks, who are slain for their sins, and that no harm shall come to thee.  
V. 30. In the place] O you Ammonites, I will not scatter you into strange lands, as I have done my people, but will destroy you in your own land.  
V. 31. Will blow] I will light and kindle it.  
V. 32. Thy blood] all thy country shall be overflown with blood.   

CHAP. XXII.  
Vers. 5. Much vexed] the Italian, Great in ruin] thou shalt be famous for the greatest desolation that ever fell upon any City.  
V. 13. I have] A sign either of great joy, or of extreme sorrow and anger: as in this place, See Ezek. 21. 14. 17.  
V. 14. Can thine heart] Wil't thou have courage and strength enough to withstand my judgements?  
V. 15. Will consume] I will cause thee to perish, that thou mayst no more provoke me by thine enormities.  
V. 16. And thou shalt take] etc. the Italian, and thou shalt be defiled] That is to say, filled with blood, desolated, not regarded as a holy City, but like a wicked place, which God hath cast of●.  
V. 18. Is to me] It is quite degenerate, like to good silver turned to dross, Brass] they have some appearance of goodness and holiness, but in effect they are wicked, like to a mass of base silver, mixed with all manner of base metals, In the midst] namely, in Jerusalem, where I will melt and consume them by the fire of my judgement as in a furnace, See Ezek. 24. 10.  
V. 24. Say unto her] namely, to the Jewish nation, or to Jerusalem, that is not cleansed] the fire of my judgements hath not cleansed thee from thy filthiness, and there is nothing sound nor good in thee, therefore I will lay a most extreme burden upon thee, and use no clemency at all towards thee, see Jer. 4. 11. and 29. Ezek. 24. 6.  
V. 25. There is a conspiracy] All this may have a relation to the persecutions which the false Prophets by plots and conspiracies raised against good men, see Jer. 20. 20 & 26. 8. 20 & 29. 25, 26, Lam 4 13.  
V. 26. Hid their eyes] They have winked at the violation of the Sabbath, or they themselves have framed pretences whereby they might safely violate it, Profaned] contemned and dishonoured without any reverence to any sacred Majesty.   

CHAP. XXIII.  
Vers. 2. THere were] that is to say, my people have been divided into two Kingdoms, of the ten tribes, and of Judah, both come of one Nation, namely, Israel, see Jer. 3. 7. 8. 10. Ezek. 16. 44. 45.  
V. 3. Committed whoredoms] spiritually by Idolatry, There were] a figurative description of the people's first going astray after Idols.  
V. 4. Aholah] the Italian Ohola] these are feigned names, fitted to the state of these two Kingdoms in respect of Religion: for Aholah, or Ohola signifieth her Tabernacle, because that the ten tribes having forsaken the Temple of God, had established a worship of God according to their own minds, 1 Kings 12. 16. 28. 31. Aholibah or Ohdiba] signifieth my Tabernacle is in her, for the pure worship of God remained amongst the Jews in the Temple, 2 Chron. 13. 10. 11. Samari●] the head of the ten tribes, Isa. 7. 9 as Jerusalem was of Judah.  
V. 5. When she was mine] the Italian, receiving others in my place] Heb. under me which may be understood thus, being my wife, subject to me, Loved] an ordinary title for profane Nations; with which Gods people joined in idolatry and impurity, neighbours] after the Assyrians had conquered Syria, which bordered upon the ten tribes.  
V. 6. Clothed] a magnificent gentle, rich, and powerful Nation.  
V. 8. From Egypt] He seems to have a relation to the golden Ca●ves set up by Jeroboam in imitation of the Calf Apis, dedicated to the Egyptians chiefest Idol, Serapis; see upon Exod. 32. 4. this may also be understood of the unlawful covenants made with Egypt, 2 Kings 17. 4.  
V. 10. Discovered] that is to say, They have shamefully punished her; a term taken from the disgraces which are done to poor women which are taken in the wars, Isa. 20. 4. and 47. 3. or from the shameful punishment of Strumpets, slew her] namely, the body of the Nations, famous] that is to say, A noted and memorable example of God's judgements.  
V. 14. When she saw] a description of an unbridled lust, like a woman that should fall in love with strangers that are absent only by seeing their picture, and should send to seek after them into a far country.  
V. 17. Her mind] that is to say, The Jews have broken the league which they had made with the Chaldeans, to join with the Egyptians, their enemies and emulators, 2 Kings 24. 1. 20.  
V. 18. She discovered] Shee hath publicly prostituted herself.  
V. 19 She multiplied] She hath also had shameful doings with the Egyptians, putting her whole confidence and trust in their relief and friendship, contrary to the faith they owed to God.  
V. 20. Whose flesh] these are terms taken from the shameful lusts of unchaste women, and do show the strength and riches of Egypt, which moved the Jews to make a league with them.  
V. 21. Of thy growth] The meaning is, the Egyptians took occasion to persuade thee to idolatry when thou wert in thy spiritual childhood, by reason thou hadst but small knowledge and experience of my pure worship, which thou canst not now pretend, being fully instructed in it: As a young Maid, if ●hee were seduced, might partly be excused for her simplicity, which a married woman that is of full age cannot plead.  
V. 23. P●●ed] Names of some people of Asia, which were subjects to Nabuchadnezzar, of which his army was also composed, Jerem, 50. 21.  
V. 24. To their judgements] they shall indeed be my judgements, but I will leave the execution of them to their discretions; 〈…〉 he doth oppose men's judgements which are without mercy, to the judgements of God, which are always tempered with some clemency, see 2 Sam. 24. 14. Zec. 1. 15.  
V. 25. Take away] the Italian cut off] manners of speaking, taken from the ignominious punishments used in some countries towards adulterous women, or from the cruelties of enemies enraged against their prisoners, before they kill them.  
V. 27. From the land] I will hinder thee from going any more into Egypt to commit fornication 〈…〉 or, I will cause thy fornication, which thou hast brought out of the land of Egypt to cease.  
V. 29. Shall be discovered] even as a male factors misdeeds are discovered when he is once sentenced to death.  
V. 31. Of thy sister] namely, of the ten tribes, will I give] that is to say, I will inflict the same punishment upon thee, a term taken from the ancient manner of feasting, where every one had his portion of meat and drink given them, see Psal. 75. 8. Jer. 25. 15.  
V. 34. Break] Thou shalt grow mad therewith, like to a drunken man, who, after he is overcome with wine, will break the cups and the po●s, and will tear his flesh with his nails, and with his teeth, Jer. 25. 16.  
V. 38. They have] They have openly derided and mocked me, making a show, as if they would do me some service in my Temple, at appointed times, see Ezek. 20. 39 Or they have even committed these abominations in my Temple, and upon Holidays, see 2 Kings 21. 4. Jerem. 11. 15. Ezek. 8. 3 6.  
V. 40. Ye have sent] A figurative description of the profane entertainment given to the Chaldeans, Egyptians, and others, sent for by the Jews, to treat about unlawful covenants: taken from a Whore's preparation, when she entertaineth her expected Ruffian, Wash thyself] he directs his speech to either of them two, namely, Ahola, or Aholibah.  
V. 41. Upon a] According to the manner of many ancient Nations, and also of the Jews, namely, at their most solemn feasts, to sit, or lie upon beds, Est. 16. & 78. & 6. 4. Joh. 13. 25. mine incense] namely, which thou hast received of me, together with other blessings, and with which they did rub and anoint themselves at banquets and public feasts. He would say that she had employed God's gifts in gaining the favour and friendship of profane nations.  
V. 42. With her] The Italian, in her] that is to say, Jerusalem and Samaria upon these occasions have been full of strangers, walking, and taking their pleasures, like fornicators in a brothel-house, with the men] the Italian besides the men] besides those great and noble nations, as the Chaldeans; the Jews have also desired the friendship and relief of the Arabians, the Ethiopians, and other base nations, who thinking themselves much honoured by such a request, have carried them preseu●s, which the nobler nations have not done, but have received presents of the Jews, Ezek. 16. 33. 34.  
V. 43. Unto her] the Italian of her] of or to either of those nations which were grown old in their idolatry, now] words of disdain; as much as to say, now they will satisfy their unbridled lust, having all these fornicators at their command.  
V. 45. Righteous men] namely, the Assyrians, and Chaldeans have executions of God's justice, who shall have a just cause, according to men's opinions, to revenge themselves of the Jews and Israelites perjuries and rebellions.  
V. 48. All women] namely, Nations and Cities, especially those where God hath planted his Church.  
V. 49. Your lewdness] namely, the just punishment for it.   

CHAP. XXIV.  
Vers. 1. THe ninth] of the captivity of Jehoiakim, Ezek. 1. 2.  
V. 3. Set on a Pot] See such a similitude, Jer. 1. 13. Ezek. 11. 3. The Pot is Jerusalem, the flesh and the fat pieces, are the chief, richest, and the noblest that are in her; the fire are God's judgements, by which he would have humbled and mollified his people's hearts, to bring them to repentance, but that having taken no effect, by reason of their obstinate rebellion, he would convert those judgements into a total consumption.  
V. 5. Burn also] the Italian, Lay the bones in the bottom] it seems that the bones that were put into the bottom of the pot, v. 4. 10. and not as others have understood it, without the pot to kindle the fire. And by the bones are meant the great ones and governor's which bear up the body of the State.  
V. 6. Wherefore thus] To make the accomplishment answerable to the figure, to the p 〈…〉] namely, to Jerusalem, that hath not been cleansed by my punishments, see Jer. 4. 11. and 6. 29. Ezek. 22. 24. bring it out] Let all the people without any difference be driven out of it, and carried away, let none be pardoned: for in wars often times they cast lots, to slay some, and save some.  
V. 7. Her blood] Shee is full of misdeeds, especially of murders and oppressions, She set it] she committed them boldly, and did not care if they were known to all men, contrary to that which God had commanded; namely, that the very blood of beasts should be covered over with dust, Leu. 17. 13. Deut. 12. 16. 24.  
V. 8. Set her blood] I will punish her openly, and the signs and monuments thereof shall remain for ever.  
V. 9 I will make thee] that is to say, What I have commanded thee to do for a sign, do thou also in effect, making ready the Chaldeans great fire, Jer. 1. 13.  
V. 10. Spice it well] the Italian, Bring her to be like a composition of sweet smells] causing the whole Nation to be destroyed, leaving not so much as any form or strength of state.  
V. 11. Set it empty] To signify that Jerusalem, after the inhabitants were gone out of it, should be burned by the Chaldeans, as it were to cleanse it perfectly from all its ordures. The brass] As who should say, her rust.  
V. 12. She hath] in stead of the only means of deliverance which was repentance and conversion, she hath with a great deal of care sought out other worldly and unprofitable means.  
V. 13. In thy filthiness] that is to say, Wicked obstinacy hath been the only cause that thou hast not been cleansed: for I have sought to do it with all carefulness, by admonitions, exhortations and punishments.  
V. 14. The judge] namely, the Chaldeans, see Ezek. 23. 45.  
V. 16. The desire] namely, thy dear wife.  
V. 18. A 〈◊〉] namely, by a sudden death, proceeding from some supernatural and divine cause.  
V. 17. Bind the tire] Show no sign at all of mourning, such as those were of going bareheaded, Leu. 10. 6. & 21. 10. and barefooted, 2 Sam. 15. 30. Isa 47. 2. of covering one's face, Leu. 13. 45. Mic. 3. 7. and eating of food, brought in and given by neighbours and friends, Jer 16. 5. 7.  
V. 21. I will profane] I will suffer it to be spoilt by profane nations at their pleasure, as a place that was not holy, the excellency] namely, the Temple, the Ark, and other signs of my presence, wherein consisteth the glory and the strength of your subsistence and defence: the desire] namely, your wives, soul pitieth] Heb. what your soul spareth, namely, that which you are most jealous and tender of, ye have lef●] in Judea: ●or the Prophet spoke to these which had been carried away prisoners with Jehoiaki●.  
V. 22. Ye shall do] You shall be forced to digest all these sorrows, not daring so much as seem to be grieved thereat, for fear of angering your enemies; or because that in such a great desolation every one 〈…〉 ll think upon himself, without taking any care for others: Or, because that there will an express curse of God be perceived in it: Or, because there will be more cause of weeping for those that are alive, and languish in sorrow, then for the dead, see Job 27. 15. Psa. 7. 8. 64. Jer. 16. 5. Amos 6. 10.  
V. 23. Pine away] Ye shall be busied in weeping for your own sins and miseries.  
V. 24. A sign] The Prophet, as he was speaking these things, became dumb in an instant; but when these things were fulfilled, he recovered his speech, to assure the Jews that all proceeded from God, v. 27. see Ezech. 3. 26. 27 and 33. 22. Others do take this word of becoming dumb, v. 27. for holding his peace, as if he said, Thou thou hast spoken enough to this people for to warn them, let them alone, until that by the coming to pass of these things, thou mayest convince and waken them again.  
V. 25. In the day] When I shall have fulfilled these Prophecies by the taking and ruin of Jerusalem I will cause tidings thereof to be brought unto thee, and then shalt thou put the people in mind of these things, for their instruction and correction, desire] the Italian, 〈◊〉 i 〈…〉 t of their souls] that which they desire and hope for, namely, to see and enjoy their children again.   

CHAP. XXV.  
Vers. 3. THou saidst] because thou hast injuriously scoffed Zeph. 2. 8.  
V. 4. The men of] namely, the Arabians, who after the Chaldeans had spoilt the Ammonites country, and had slain and carried away the inhabitants into captivity, did come and possess the land. Palaces] the Italian castles] namely, their holds fitted for war, and for defence of the country; for the people dwelled for the most part in Tents, often changing their abodes, according to the commodiousness of their pastures.  
V. 5. Rabbah] the chief City of Ammon, for 〈…〉 else] wherein the Arabians do abound, for to carry their households, their stuff and merchandise: Or, Caravans of Camels and Travellers.  
V. 6. Hast clapped] Hear it is a sign of joy, derision, and insulting.  
V. 8. Seir [This was the Idumeans country, Gen. 36. 8. bordering upon the Moabites, whereby these nations did oftentimes join against the jews, the house] though she boast of having a love to the true God, yet he hath not protected her, no more than the gods of other nations have protected them; words of contempt and blasphemy against God himself, as 2 Kings 18. 33.  
V. 9 I will open] I will cause the Chaldeans to break through that part of the country, where the strong and frontier cities are, which are here under named; for a difference between that and the other part of the land which lay open, and was not fortified. From the Cities] Others translate it towards the cities of Are, see Numb. 21. 28. Jos. 12. 2.  
V. 12. Vengeance] Of the title of birthright, which Jacob did get away from Esau, the father of the Edomites: Or of David's conquering of Edom, 1 Chro. 18. 13. See Ezech. 35. 5. Amos 1. 11.  
V. 14. I will lay] We read nothing of this execution done by the Jews upon the Edomites, but only, 1 Mac. 5. 3. and 2 Mac. 10. 16. 17. Some do understand this spiritually of the Church's victory over her deadly enemies, as the Edomites were to the Jews, as Isa. 11. 14. Jer. 49. 2. They shall know] namely, my people, or Edom.  
V. 15. Have taken] See 2 Chro. 28. 18. Amos 16.  
V. 16. Cherethims] A name of a part of the Philistims country, 1 Sam. 30. 14. 16. Zeph. 2. 5. The Sea-coast] Upon which was the Philistims land.   

CHAP. XXVI.  
Vers. 1. THe eleventh] Of Jehoiachins captivity, Ezech. 1. 2. Of the month] some say it was the first month. Ezech. 40. 1. others the fifth, that is to say, the first after the taking of Jerusalem, which was the cause of the Tyrians insulting, which is here mentioned: See Jerem. 52. 6.  
V. 2. Thegates] namely, Jerusalem where there came all manner of people, both for Religion sake and for traffic. A manner of speech taken from that near the chief gates of the City. There were commonly great places for markets, meetings, and law pleas. It is turned] that is to say, It being the second city in Palestine for commodiousness and repute, shall abtaine all these privileges which Jerusalem hath, for traffic, concourse of people, and for wealth.  
V. 3. Many Nations] Or great Nations, namely, the Chaldeans army, composed of divers mighty Nations, v. 7.  
V. 4. Scrape her dust] that is to say] I will destroy it utterly. This did not befall Tyrus the first time that the Chaldeans took it, Isa. 23. 15. but the ruin of it began then; and then from time to time it came to that degree, as the Prophet speaks of, as may be seen at this time.  
V. 5. For the spreading] As who should say, a waste and desolate place. In the midst] because that Tyrus was an Island encompassed with the Sea.  
V. 6. Her daughters] the Italian, Her cities] namely, such cities and colonies as depended upon Tyrus.  
V. 7. King of Kings] namely, Him that is possessor of this mighty Monarchy, which calls itself Universal. Upon the North] namely, from Chaldea, which was partly Northward from Tyre and Palestine.  
V. 8. And lift up] namely, At the assault.  
V. 11. The strong] the Italian, The statues] The trophies, or statues of famous men, which were set up to beautify the city: Others take it for idols.  
V. 13. Thy songs] The Tyrians having at all times been much given to music, Isa. 23. 16. Ezech. 28. 13.  
V. 14. Thou shalt be built] namely, After her last ruin, whereof the spoil made by the Chaldeans was but the beginning.  
V. 16. Cloth themselves] They shall be struck with amazement, as well by the example of such as unlooked for ruin: as for fear of the danger which hangeth over their own heads.  
V. 17. Her inhabitants] Those that were borne and brought up there. See Isa. 23. 8. On.▪ all] strangers also.  
V. 18. At thy departure] Because thou wilt be an exile and a captive.  
V. 19 When I shall bring] When I shall have rooted thee out by a most cruel war.  
V. 20. Bring thee down] When I shall cause thee to perish as so many nations and cities have done before thee, especially in the general deluge, to which he seems to have a relation, having before likened the invasion of Tyrus to an overflowing. Shall set] the Italian, Shall restore] I shall gloriously re-establish my people, and cause them to live and flourish again, for to be the honour of the world: See Ezech. 20. 6.  
V. 21. I will make thee a terror] Thou shalt be brought into such an extreme desolation, full of horror in thyself, and a subject of terror to others. Others translate it, I will bring thee to nothing, and to perdition.   

CHAP. XXVII.  
Vers. 3. THe entry] in a very commodious place for to resort unto by Sea from divers places, and to carry merchandises from thence into the continent, or firm land.  
V. 4. Thy borders] Thou wer● encompassed round with the Sea.  
V. 5. Shenir] A hill in the confines of Palestine, Deut 3. 9  
V. 6. Thy benches] Wherewith they covered the walls and floors of chambers, and the decks of ships, C●ittim] of Greece, and of the Archipelago, Gen. 10. 4.  
V. 7. Elisha] it is thought that hereby are meant the Eolians, a people of Greece, Gen. 10. 4. some do take it for Itali●. Covered th●e] the Italian, Thy canopy] namely, of the poop of thy ships.  
V. 8. Aruad] It is thought to be the Island called Arado near to Sidon, Gen. 10. 18.  
V. 9 The ancients] namely, the chief of this Nation, famous for Architecture and Building, see 1 Kings 5. 18. Psal. 83. The wise men] The masters and most cunning workmen.  
V. 10. Lud] See Gen. 10. 13. Phur] See Gen. 10. 6. They hanged] according to the custom of garrison soldiers. They set] Their soldier's being there continually, did much increase thy splendour and Majesty.  
V. 11. The men] The Italian, The children] Those of Arvad, which lived by the Sea-coast, v. 8. and thine own soldiers kept a continual watch about the city. The Gammadims] it was thought to be a people of Syria, of a city called Gamalah.  
V. 12. Tarshish] namely, The people that lived along the coast of the Mediterranean sea, and especially, the city of Tharsus, a Tyrian colony; others will have it to be Carthage.  
V. 13. Of Javan] Of Greece, Tubal Meshech] See Gen. 10. 2. The persons] the Italian, The souls] that is to say, Traded for slaves.  
V. 14. Togarmah] See Gen. 10. 3. Horsemen] Men which were expert in managing and breaking of horses.  
V. 15. Dedan] Peope of Arabia, Gen. 10. 7. They brought thee] for to have the benefit of being free of thy Fairs and Markets.  
V. 17. Wheat] the Italian Corn] By 1 King. 5. 9 Acts 11. 20. it appears that Tyrus was furnished with corn out of the land of Israel. Minni●h] A country abounding in corn: Fannag] the Italian Fannag] Some will have it to be the name of a country, and the name of Phenicia to be taken from thence; and others translate it resin. ●alme] or Turpentine, wherein Gilead abounded, Gen. 37. 25. Jer. 8. 22 and 46. 11.  
V. 18. Helbon] A place of Syria, which is thought to be that which at this time is called Aleppo.  
V. 19 Dan] He means those which after the captivity of the ten tribes, came and inhabited the ancient country belonging to Dan, namely, La●sh, a City near to Tyre, Judges 18. 28. 29. Going to and fro] for the Greeks have always been great travellers.  
V. 20. Clothes] It is very likely that they were some fair shagged carpets, wherewith they covered their horses and chariots, to sit upon them.  
V. 21. Kedar] namely, of Arabia, Petrea, Lambs] That country abounding with cattle, Isa. 60. 7.  
V. 22. Sheba] Names of Arabia Felix.  
V. 23. Haran] Places of Mesopotamia. Chilmad] it is thought to be Media, or some part thereof.  
V. 24. Blue clothes] namely, Silks and Wools died in this noble colour, inclining to a Violet.  
V. 26. Did sing of thee] the Italian, Were thy caravans as those places which are haunted with wild beasts upon the land are traveled through with great companies of travellers, and loaded cattle, so do the ships flock towards thee in great numbers together. Glorious] enriched in goods.  
V. 26. Thy vowers] Thou hast been like unto a well furnished ship, brought into the main Sea of greatness, riches and power, by the governor's, and there left to suffer shipwreck. The East-wind] Most tempestuons and dangerous in those countries, Psal. 48. 7.  
V. 27. Thy Calkers] Heb. those which mend thy breaches, which some take for the breaches of walls and buildings. Shall sall] Shall be all ensolded in thy ruin. A continuation of the same similitude of a broken ship.  
V. 28. The suburbs] the Italian, The beats] the Hebrew word seems to signify a cockboat, which they throw out of the ship. The meaning is, that the colonies and cities subject to Tyre, should be surprised with terror at the fall and ruin of their chief city: and all other lesser states should be likewise so terrified.  
V. 30. Cast up dust] Which is a sign of great sorrow and mourning.  
V. 33. Wentsorth] Thou wert the Magazine and staple of victual and merchandise, which thou didst transport by Sea, and distribute them to divers nations.  
V. 34. By the Seas] that is to say, By the overflowing of war, Ezek. 26. 19  
V. 36. Hiss at thee] the Italian Whistle] in token of wonder. A terror] a subject of terror to all men by reason of thy terrible fall: or, thou hast been brought to nothing.   

CHAP. XXVIII.  
Vers. 2. I Am] Thou art grown vain, and hast exalted thyself, through thy glory, wisdom and happiness, as if thou wert no more a mortal man, but a petty God. I sit] I reign in a strong place, full of glory, goods, and delights, which are the two properties belonging to heaven, which is God's habitation, though thou set thy heart] the Italian, thou didst wake thine heart like God's heart] thou didst think thyself to be endowed with divine and more than humane understanding and wisdom: the Tyrians wisdom being very famous, Ezech 9 2.  
V. 3. Thou art wiser] in thine own conceit and opinion. Daniel] who for the incomparable gifts of Gods holy spirit, as well in prophesy, as in counsel and wisdom, Dan. 1. 17. was by a common proverb, set as a pattern of wisdom in Babylon, where Ezekiel then prophesied. See Ezek. 14. 14.  
V. 4. Riches] or power.  
V. 7. Against the] By strength they will overcome all thy counsels, and arts of prevention and defence. Or they will kill thee, not respecting thy wisdom, which maketh thee so majestic and venerable.  
V. 8. The deaths of them] namely, of all kinds of violent death, in the general slaughter of thy people. See Isa. 14. 19  
V. 10. Of the uncircumcised] of profane and accursed people, like to the ancient Canaanites, which were accursed. See Ezek. 32. 21.  
V. 12. Thou hast sealed up the sum] the Italian, thou wert at the height] Heb. thou sealedst the sum, or thou didst make up the account, a term taken from them which tell money, and make up what is wanting of the whole sum.  
V. 13. In Eden] like to a tree planted in an earthly Paradise, Gen. 2. 8. Ezek. 31. 8, 9 the workmanship] He hath a relation to the art of music, which was always held in great esteem amongst the Tyrians, Isa. 23. 16. Ezek. 26. 13. was prepared in the] Even at the first founding of thy state, music began to flourish in thee.  
V. 14. Anointed] endowed by God with several Prerogatives, Cherub] amongst the great ones of the world, which are Gods Ministers upon earth: thou wert exalted in glory, even as the Cherubims, are amongst Gods other Angels in heaven, that covereth, the Italian, the protector] being a secure defence to thy people, covering them with thy wings which are attributed to this King, because he is called Cherub, whose shape and form is set down in the Scripture with wings. The Holy] having likened him to a Cherub: he compares his seat, being full of magnificence, to mount Sina, where God appeared with millions of his Angels, having a fiery pavement under his feet, Exod. 24. 10.  
V. 15. In thy ways] the Italian, in thine employment.] Heb in thy ways, which may be also understood of the state and condition, or of the enterprises. From the day] He seems to allude to the fall of wicked Angels, till iniquity] whilst thou hast continued in justice and integrity. I have borne thee up. But since thou and thy City have given yourselves to violences, deceits, and other manner of wickednesses, thy ruin hath been ready at hand.  
V. 16. Cast thee] that is to say, I will subvert thy glorious state.  
V. 17. Thou hast corrupted] thy glory and greatness have caused thee to lose thine understanding and wise carriage, for which thy predecessors were admired, and thine own splendour hath dazzled thee.  
V. 18. Thou hast] thou hast made thy chief City, which ought to have been a holy Seat of justice and virtue, a den of thiefs, and of all manner of wickedness. From the mids] He seems to intimate that the occasion of the ruin of Tyre did succeed from its self, by some means or accident, which the History doth not specify.  
V. 22. Shall be] in the manifestation of my justice, and power exercised over thee. Sanctified] I shall have given sufficient subject, for to be feared and worshipped, yea, and blessed and praised.  
V. 25. When I shall] This prophesy hath in part, and according to the letter, a relation to the return from the captivity of Babylon; but perfectly and in spirit to the spiritual re-establishment of the Church by the Messias.   

CHAP. XXIX.  
Ver. 1. THe tenth] namely, of the captivity of Jehoiakin, Ezek. 1. 2.  
V. 2. Pharaoh] likely this was Pharaoh Hophrah, Jer. 44 30.  
V. 3. Dragon] the Hebrew word signifieth, any great creature that liveth in the sea. Here is meant the Crocodile, the figure of Pharaoh, the river] I possess a most fruitful kingdom, and so strongly situated, by reason of the river Nilus, that it cannot be taken away from me by any humane strength. I have made it] I do not depend upon any one; as I have gotten and increased my kingdom of myself, so am I sufficient to maintain it against all men.  
V. 4. Hooks] I will draw thee out of thy country which is so strong, together with all thy subjects which will follow thee to go and meet Nabuchadnezzar, to the end that you being all slain by him, your bodies may lie for food for the fowls of the air, and the wild beasts of the field, Psal. 74. 14.  
V. 5. Gathered] to be buried.  
V. 6. They have been] they have solicited my people to rebel against the Chaldeans, promising them assistance, and have violated their faith; and so have not only been unprofitable, but also very hurtful to them.  
V. 7. Madest all their loins] thou hast left them to defend themselves with their own strength, and alone to bear the burden of the war which they had undertaken for your advantage.  
V. 9 And I have] he speaks in the person of this King: or in general, of all the Kings of Egypt his predecessors, who with great charges and labour had brought Nilus with channels over all the land of Egypt.  
V. 10. From the tower] from one of the ends of Egypt to the other. Of Seventh] it hath been commonly thought by reason of the likeness of the name, that it was the city of Siene, standing upon the confines of Egypt and Aethyopia, where there might be some tower, to mark the defect of shadows in the very day of the Summer Solstice, as there was a Well also to that purpose. But because here are set down two bounds from the North to the South, and that Siene was the Southern bound: we must with more likelihood take it to be the branch of Nilus called Sebenniticus: upon which there was in former times Pharus, called by the Greeks the tower of Persons, which was the Southern bound or confine.  
V. 14. A base] namely, subject and tributary to the Persians, who shall people it again. See Ezek. 17. 6, 14.  
V. 16. Which bringeth] that by reason of these unlawful practices; through which my people trusting upon Egypt, have forsaken their belief they had in me, and have broken their faith to the Chaldeans, I may not again call them to account for all the sins which they have committed, imitating the Egyptian idolatries, Ezek. 8. 10, 14. and 23. 19, 20, 21.  
V. 17. Seven and twentieth] It is not likely that this year must be counted after the taking of Jehoiachin, as the rest of the years are in this book. See Ezek. 29. 1. and 30. 20. but after the Jubilee. Unless this prophesy be inserted out of the order of times, and was directed to the Prophet after the taking of Tyre, the enterprise of Egypt being already begun.  
V. 18. Caused his army] namely, to execute my judgements upon Tyre, and therefore I will requite him. And if that ancient Histories be true, that siege lasted thirteen years. Every head] that is to say, they have suffered long and hard labours, and toils, and have worn out themselves about it.  
V. 20. For me] to execute my judgements, though they did not know my will, nor had no intent for to obey it.  
V. 21. In that day] when I shall beat down the Egyptians, then will I begin to raise up again my people in Babylon, by the exaltation of Jechoniah, Jer. 52 31. which questionless caused a great deal of ease and liberty to the Jewish prisoners. To bud] See Psal. 132. 17. will give thee] I will make it so, that thou Ezekiel, and all the rest of the believers may freely, and with open mouths, praise the Lord in your Assemblies.   

CHAP. XXX.  
Ver. 2. Howl] namely, you Egyptians and other Nations which are subject to, and confederate with them. Woe worth the day] the Italian, what day is this?] namely, the day of the ruin of Egypt, whereof he speaks hereafter.  
V. 3. A cloudy day] namely, of horrible and strange calamities; as rainy days are very rare in Egypt. Of the heathen] the Italian, of the Nations] in which the profane Nations, Egyptians, Aethyopians and others shall be visited and punished.  
V. 4. In Aethyopia] a neighbouring and confederate Nation with Egypt.  
V. 5. Aethyopia] the Italian, Cush] people of Africa. See Gen. 10. 6, 13. mixed people] See Jer. 25. 20, 24. Cub] the name of some part of Africa not mentioned elsewhere. Of the land that is in league] the Italian, of the land that is in covenant] it might be some land which was confederate with Egypt, or some country of divers Nations, which governed themselves in commonalties, which were confederate one with another. Unless the word of league or covenant be taken for the proper name of a city in Arabia, called Berites; for the common or mixed people also which were spoken of before, were of Arabia.  
V. 6. They also] namely, those armies and Nations which shall take their parts, or relieve them.  
V 9 From me] the Italian, from my presence] namely, from Egypt, where I will show myself present by the execution of my judgements: For God is said to be present there where he operates. In ships] upon the Red Sea, Isa. 18. 2. As in the day] as formerly all neighbouring Nations were astoshed at the report of the Egyptians discomfiture in the Red Sea, Exod. 15. 14. It cometh] namely, the foresaid calamity.  
V. 12. I will make] that country which is most fruitful, by reason of the abundance of waters which are in it, shall become barren and desolate, as if it were scorched up with the Sun. Or I will make the waters thereof to be no safeguard for it. See Jer. 50. 28.  
V. 13. Noph] called by the Ancients, Memphis.  
V. 14. Pathros] The name of a country in Egypt. Zoan] Which is Tanis, one of the chief cities of Egypt. No] Which is Alexandria.  
V. 15. Sin] Which is Pelusium, a strong frontier city of Egypt.  
V. 17. Aven] Or on which is the city Heliopolis. Phibeseth] Called by Author's Bubathus. These cities] namely, The multitude of people that is in them.  
V. 18. In Tehaphnehes] This is the city of Daphne, which was, as it were, the gate of Egypt, at which the Chaldeans came in. Shall be darkened] that is to say, an extreme calamity, desolation and confusion shall overtake them. The cloud] as who should say, a sudden storm of evils, v. 3.  
V. 20. The eleventh] From Jehoiachins captivity, Ezek. 1. 2.  
V. 21. I have broken] This hath a relation to the first overthrow of the Egyptians under Neco, Jerem. 46. 2. by which they lost a great part of that which they possessed out of Egypt, which is the broken arm, and there remained nothing to them but Egypt alone, which was the whole or sound arm; and after this loss, they could never recover nor defend themselves against the Chaldeans.  
V. 24. My sword] namely, The execution of my judgement.   

CHAP. XXXI.  
Vers. 1. THe eleventh] namely, Of the captivity of Jehoiachin, Ezek. 1. 2.  
V. 2. Whom art thou like] Equal thyself, if thou wilt, through thy pride, to the greatest Empires of the world: as to the Assyrian, which was the first and mightiest of all, and thou mayest see how I have overthrown it; the like shall happen to thee, see Isay. 23. 13.  
V. 3. A Cedar] See Ezek. 17 3. 22. 23. Dan. 4. 10.  
V. 4. The waters] He was grown great through abundance of all prosperties. Her rivers] The great sea of his happiness did seem to run round, as it doth at the coming in of great rivers, at the foot of this tree; and he out of his grace and plenty, seemed to send forth some small streams out of it to other Kingdoms.  
V. 6. The souls] The greatest part of mankind lived under dominion and protection.  
V. 8. The Cedars] No other great Kingdom, likened to the trees of earthly Paradise, Ezek. 28. 13. could equal him in height and greatness.  
V. 10. Thou hast] namely, thou Assyrian Empire.  
V. 11. Of the mighty] namely, Of Nabuchadnezzar, who subdued Assyria, and overthrew the Empire of it.  
V. 12. Stranger's] namely, The Chaldeans.  
V. 13. The souls] namely, The nations which were subject to the Assyrians, after the overthrow of their Empire, did prey upon them, with contempt.  
V. 14. That none] I have set forth this spectacle of my judgements upon Ashur, for to reach all Princes that are grown great through my blessings, not to raise themselves against me through pride; for they are all mortal by nature, and I can bring down their estates as I have raised them.  
V. 15. I caused] By this fall of Assyria, I raised a general horror, and terror in them all; seeing him on a sudden deprived of my help and blessing, by the means of which he had prospered so well.  
V. 16. Comforted] Having so great a Kingdom for their companion in misery, their evil seemed lesser, and more tolerable unto them: a figurative and poetical representation, as Isa. 14. 8. 9, 10. Ezek. 32. 31. Hab. 2. 17.  
V. 17. His arm] that is to say, All his power and dominion.  
V. 18. To whom] He applies the foresaid things by comparison to Pharaoh, as if he should say, Compare thyself to whom thou wilt, thou canst not avoid ruin. This is Pharaoh] as much as to say, All this Allegorical speech hath a relation to Pharaoh.   

CHAP. XXXII.  
Vers. 1. THe twelfth] Of the captivity of Jehoiachin, Ezek. 1. 2.  
V. 2. A young Lion] in cruelty and violence, see Ezek. 19 2. A Whale] See Ezech. 29. 3. Thou camest forth] by reason of the convenient situation of the country thou didst undertake divers erterprises, annoying and invading of other nations. A similitude taken from Crocodiles, which come up into the land by divers arms of Nilus.  
V. 6. Of thee] Of thy blood, and of thy dead carcases.  
V. 7. I will cover] I will fill the world with horror and terror at thy ruin, see Isa. 13. 10.  
V. 8. Will I make dark] I will deprive thee of all advice, wisdom and direction, and will bring all thy state into confusion, and extreme miseries.  
V. 9 Vex thee] Seeing so mighty a Kingdom perish, and the King of Babylon grown so great.  
V. 13. The great] From off the Land of Egypt which is abundautly watered, and therefore very fruitful.  
V. 14. Their waters deep] the Italian, Their waters to settle] a figurative description of a mighty desolation of a waterish country, wherein there is neither man nor beast for to trouble the waters.  
V. 16. The daughters] namely, The cities and commonalties.  
V. 17. The twelfth] See v. 1. The month] namely, The twelfth month.  
V. 18. Wail] the Italian, Tune a mournful song] that is to say, Make some kind of funeral exequys for Egypt, by lamentations or mournful songs, according to the custom, and for the funeral of other nations likewise.  
V. 19 Whom dost thou pass] O Egypt, What privilege haste or deservest thou, more than all the other profane Nations and Kingdoms? Thou must even perish, as all the rest have, and must do.  
V. 20. Shall fall] God will make a general destruction of such people by war, to do which he hath already given the Chaldeans a commission. Draw her] namely, Egypt, Even as one would draw a dead carcase.  
V. 21. The mighty] A Poetical and Ironical representation of the entertainment which other Princes and warlike nations, and especially those which were Egypt's confederates, and were already dead, would give Pharaoh at his coming down into hell, see Isa. 14. 9 To him] namely, To the King of Egypt.  
V. 22. His graves] namely, The graves of his men which were slain in the wars.  
V. 23. Caused terror] Who had also been violent and tyrannical in this world, like Egypt.  
V. 24. Elam] namely, The King and people of Persia, or of some part of it, Gen. 10. 82.  
V. 27. They shall not lie] These Kings did not die gloriously, having overcome their enemies, nor are not buried triumphantly with their arms, as it is the manner to honour warriors burials: But these are dead basely, being overcome and discomfited by their enemies. Their iniquities] They who have not suffered punishment for their faults and tyrannies in this life, but it hath been reserved for them to be inflicted upon them after their death; by reason that no man durst undertake to punish them whilst they lived.  
V. 28. Thou shalt] namely, Thou, O King of Egypt.  
V. 30. With thei●] notwithstanding, or together with that great power, with which they kept men subject to their tyranny. Ashamed] Because that it could not save them, but is at the last come to nothing.  
V. 31. Shall be comforted] As meeting with many companions in misery.  
V. 32. My terror] I have stayed their fury through my terrible judgements.   

CHAP. XXXIII.  
Vers. 2. THe sword] that is to say, War with all the sudden invasions, inroads and dangers belonging to it.  
V. 4. His blood] His death must not be imputed to any other but himself.  
V. 6. He is taken away] This death shall not have happened by chance, but I shall by my secret providence have executed my judgement upon him; yet shall I hold the watchman guilty, as having failed in his duty, either through negligence or disloyalty.  
V. 10. Our transgressions] The meaning is, It is true that your Prophets have admonished us heretofore, and we having neglected your admonitions, do bear our punishment, and are ruined past all relief: what good doth it do then to speak to us any more of these preservatives against the evil, into which we are already fallen? The Lord answereth, Your ruin is not so extreme, but that you may rise again by true repentance; which comes always in time, either before or after the punishments, so it come during life.  
V. 13. That he sh●ll] namely, If he perseveres to the end; a condition necessarily annexed to all the promises of the Law.  
V. 15. Of life] The observation of which Statutes, the promises of life annexed to it, Leu. 18. 5.  
V. 21. Is smitten] Taken by force and sacked.  
V. 22. Had opened] He had again appointed me to speak to the people, after I had a while held my tongue by his command; or after I had lost the use of my tongue; and revealed unto me, and inspired me with what I should say, according to the prediction, Ezek. 24. 26. 27.  
V. 24. Abraham] If out of Abraham alone could come so numerous an issue, as could conquer and people all this country, how much more may we hope that are left in great number, that we may be restored to our former estate which is beaten down by the Chaldeans, and once again repossess and be masters of the country?  
V. 26. You stand upon] Every one righteth himself, defends and revenges himself by violence, and good order is quite beaten down.  
V. 27. In the Caves] In hidden and strong places, into which people did use to fly in time of war, see Judg. 62. 1 Sam. 13. 6.  
V. 30. Are talking] In profane contempt, or through hypocrisy or curiosity.  
V. 31. As the people] Very frequent, and with a show of devotion, as it were to an Ecclesiastical assembly.  
V. 33. When this] namely, of my threatenings, in the ruin of Jerusalem, and of the whole nation.   

CHAP. XXXIV.  
Vers. 2. THe Shepherd's] namely, The Governors, as well Ecclesiastical as politic.  
V. 5. Seatt●red] spiritually, by running into errors, superstitions, idolatries, vices and disorders: or corporally, by their dissipation out of their country, by the ill leading of their guides. N● shepherd] namely, a true and faithful shepherd.  
V. 10. Cause them] I will take away their dignities and offices away from them who do abuse them, bearing the names, and reaping the profits, not performing the charge, but converting them to their own proper use.  
V. 12. That he is] when after they have been scattered by some sudden storm, the shepherd tells and musters up his sheep, to see whether any be wanting, and seeketh them out, and gathereth them together. In the cloudy] which is full of calamities, and public desolations, Joel 2. 2.  
V. 13. To their own] corporally, and according to the letter into the land of Israel, by delivering them out of captivity, and spiritually into the Church, which is the true sheepfold of all the elect, John 10. 16.  
V. 15. I will] this doth not infer any abolishment of either Ecclesiastical or Politic government in the Christian Church; but doth infer a more effectual and renewed presence of God in it, by his spirit, providence, grace and virtue: Or the mystical and inward operation of Christ true God, upon all the members of his body, in vivifying, conducting, comforting and defending them.  
V. 16. The fat] these who in my Church shall abuse my benefits in pride and rebellion against me; and in contempt and oppression of their brethren. See Isa. 5. 17. and 10. 16. Amos. 4. 1. With judgement] namely, with upright and just government.  
V. 17. Between cattle] that is to say, between those that are good in my Church, and those that are evil, violent as rams, or filthy as goats.  
V. 18. Seemeth it] O you powerful and rich Jews, is it not sufficient for you to enjoy my blessings in abundance, unless you trouble the poor in the possession of their small portion?  
V. 23. David] namely, Jesus Christ, the son of God, according to the flesh: And for this reason oftentimes called David, Jer. 30. 9 Ezek. 37. 24. Host 3. 5. and the servant of God, by reason of his humane nature, and office of Mediator, Isa. 42. 1. and 49. 6. and 53. 11. Phil. 2. 7.  
V. 15. Of peace] of grace, reconciliation and blessing, Jer. 31. 31. the evil beasts] figurative terms, to show the Church's safeguard against all her spiritual enemies.  
V. 26. And I will] I will bless them, and their habitation, and their pasture abundantly.  
V. 27. When I have broken] when I have freed and redeemed them by the blood of my son from the spiritual captivity of the devil and sin.  
V. 29. A plant] Jesus Christ glorious in his divine Majesty, and force: who shall make his Church famous through his gifts and graces, being her true tree of life. See Isa. 11. 1. Jer. 23. 5.  
V. 31. Are men] all the aforesaid things are to be understood spiritually, with a relation to the soul of the elect, and the salvation of it, so that the correspondency which is between the sheep, a bruit beast, and the shepherd, which is man, is found in spirit between man and his God.   

CHAP. XXXV.  
Ver. 〈◊〉. MOunt] towards the land of Idumaea or Edom.  
V. 5. Hatred] against Israel. See Ezek. 25. 15. Amos 1. 11. Of the children] the Italian, overthrown the children] that is to say, hast assisted the Caldaeans in making a horrible slaughter of my people, Psal. 137. 7. Ezek. 25. 12. that their] the Italian, at the fullness of their iniquity] at which time the measure of my people's sins being full, I also caused my judgements to fall violently upon them, Ezek. 21. 30. 31.  
V. 6. And blood] namely, the sword and violent death.  
V. 10. Two Nations] thou hast persuaded thyself that thou shouldest possess the land of Judah, and of the ten Tribes. Whereas the Lord] the Italian, though the sword] though the Lord have taken it for his own proper habitation, placing his people there, and his Temple with the signs of his presence.  
V. 11. Make myself] I will make myself known to my Church by new trials of my justice and power against her enemies, and of my love and mercy towards her.  
V. 14. So shall] the Italian, when the whole earth rejoiceth] namely, when I shall give all the world cause to rejoice at my people's deliverance, and their re-establishment in their country, then will I increase thy desolation. This was partly verified in the Idumaeans, but hath been accomplished in the enemies of the Church, whose curse and condemnation increased, when salvation appeared to the elect and believers through Christ.   

CHAP. XXXVI.  
Ver. 2. HAd said] hath triumphed, and scoffed at your desolation. The high places] the Italian, the everlasting hills, an epithet ordinarily given to high hills, Gen. 49. 26. Deut 33. 15. Hab. 3. 6. by reason of their immovable firmness, but by this figure is chiefly meant the Church, founded upon God's promises.  
V. 3. And ye are taken up] ye have been derided by profane Nations.  
V. 7. I have lifted] that is to say, I have heaven.  
V. 8. Shoot forth] you shall be endowed with new fruitfulness which my people shall enjoy, being shortly to come out of captivity. A figurative description of the happiness which shall be in the world under the Messias, in the behalf of the Church.  
V. 12. Thou shalt no more] he attributes the desolation which happened to his people by hunger, pestilence, and war, to the country, by a similtude of evil women that do kill their burden in their womb.  
V. 13. Devourest up] as who should say, an accursed country, condemned to all manner of misery, the inhabitants of which cannot live, the Canaanites having first been rooted out of it, and since that the Israelites.  
V. 14. Thou shal●] thou shalt no more be subject to those frequent calamities which have made thee infamous.  
V. 17. As the uncleanness] which is extremely abominable.  
V. 20. They prophan●d] Through their misery and slavery occasioned by their own sins they have given their enemy's occasion of blaspheming me: as if I their God could not have saved them, or as if I were not faithful in my promises.  
V. 21. I had pity] For to free my Name from these imputations, I have resolved to forgive my people, and to re-establish them.  
V. 23. Sanctify] I will cause my divine perfections to be known by the effects, contrary to those slanders, that my holy name may be respected and honoured by all men, as it ought to be.  
V. 24. I will take you] By the return from Babylon, is figured and comprehended the salvation o● the Church by the Messias, together with the abundance of all spiritual graces.  
V. 25. I will sprinkle] I will largely communicate my grace ●nto you, and grant you pardon for all your sins, parchased with the price of my Son's blood, which was shed for the sins of the world, Ephes. 5. 26. Heb 9 14. 1 John. 1. 7.  
V. 26. The stony heart] namely, The hard heart, which hath been inflexible to my spirit, insensible of my Word and Judgements, and impene●●ble to my grace. Of flesh] pliable, and capable of being vivified and governed by my spirit, as amongst natural bodies, there is none fitting nor apt to receive and contain the vital spirit, but only the fleshly body.  
V. 29. Save you] By my free Justification I will free you from that punishment which your filthiness deserves, and by the sanctification of my spirit, I will free you from the corruption and slavery of sin. I will call] By mine Almighty Word, I will cause all manner of good things to be brought forth unto you.  
V. 32. For your sakes] Not for any desert or worth that is in you.  
V. 37. Be enquired] that is to say, The abundance of goods shall be such, that they shall desire nothing but for to have a number of men sufficient to enjoy those goods.  
V. 38. As the holy flock] Which was brought into Jerusalem at the three solemn feasts for sacrifices in innumerable quantity.   

CHAP. XXXVII.  
Vers. 1. IN the spirit] namely, In ecstasy, and rapture of mind. Bones] Dead men's bones.  
V. 3. Can these bones] By any way or natural power, that thou knowest.  
V. 4. Prophecy] Be thou the instrument of mine Almighty Word; by which in vision these bones shall seem to thee, to have life put into them; for a sign that by my power, my people shall be reestablished in their former estate.  
V. 7. A●●oyse] A sign of God's glorious presence, showing his power in a miraculous and supernatural work To his bone] Joining themselves again to their natural joints.  
V. 9 To the wind] the Italian, To the spirit] According to some, to the soul of man, and according to some, to the holy Ghost, itself whose personal property is to vivify and cause all things to live, Psal. 104. 30. From the four] For to signify the restauration of the people from all those places where they had been scattered. Breathe upon] Send the soul and spirit of life into every one of these dead bodies by the operation of thy divine power. He seems to intend to represent the manner of the creating and infusing the soul into Adam, described, Gen. 2. 7.  
V. 11. Our bones] We are destroyed beyond hope of restauration: We are in Babylon like dried bones in sepulchers, Psal. ●41. 7.  
V. 16. One stick] Some little piece of board, or a ruler, or a cleft stick. And write] Set down upon it that part of the people which is signified by it. For the children of Israel] Whereof many, namely, the two whole tribes of Levi & Benjamin, and many other particular men of the other tribes did join with Judah, when the ten tribes revolted, 2 Chron. 11. 12. 13. 16. Unto Joseph] namely, to the ten tribes whose head was the tribe of Ephraim, which came from Joseph.  
V. 19 I will take] that is to say, I will gather together, and unite all mine elect of what nation soever they be, into one spiritual body, annihilating by Christ's cross, the divisions and enmities of the nations; as of Judah, and of the ten tribes, oftentimes used by the Prophets for a sign of the division which was between the Jews and the Gentiles, Isa. 11. 13. Ephes. 2. 14, 15, 16. The stick of joseph] of the ten tribes, represented by this tree of Joseph, by reason that the tribe of Ephraim had ruled over them.  
V. 22. One King] namely, The Messias.  
V. 23. Their dwelling places] Wheresoever they shall be in exile or captivity; as in Babylon, in Egypt, and other places of the world, where either willingly, or by compulsion, they have been partakers of Pagan Idolatries, Jer. 44. 8. Ezek. 14. 3. and 20. 30, 39  
V. 24. David] namely, Jesus Christ, the son of David, according to the flesh.  
V. 25. In the land] A figure of the Church.  
V. 26. will set my] I will be present in my Grace, Word and Spirit in their assemblies, and in their hearts, of which spiritual presence the Tabernacle and Sanctuary, heretofore were signs and pledges, Leu. 26. 11, 12. 1 Cor. 3. 16. 2 Cor. 6. 16. Ephes. 2. 21. 22.  
V. 28. Do sanctify] That do take it, and consecreate it to myself, and by my presence do make it holy and inviolable, against all manner of injuries and offences.   

CHAP. XXXVIII.  
Vers. 2. GOg] Names of Scythian people this day, called Tartars, Gen. 10. 2. this Prophecy may be referred partly to the desolations that befell the Jews which returned from Babylon, by the King of Asia, and Syria, Dan. 8. 23. and 11. 31. And because that the Scythians had anciently overrun and possessed Asia minor, and Syria (whereof in Asia there was a city called Magog, and another in Syria, called Scitopolis) the Provinces have taken their names from this cruel and barbarous conquering Nation, to signify the inhumanenesse of those Syrian Kings, Alexander's successors, towards the Jews. But it is likely that besides this, the spirit of God did purpose to signify a great oppression, which the Church is like to suffer, and especially the Jews which shall be converted to Christ towards the latter end of the world, by the said Scythians or Tartars, as John seems to point out, Rev. 20. 8. Zach. 14. 2. The chief Prince] namely, A Province which commandeth those Provinces. See Gen. 10. 2.  
V. 4. I will turn thee back] namely, After thou hast assaulted my people. With all sorts] Or furnished and armed with complete Arms.  
V. 5. Ethiopia] Nations of Africa, joined in this enterprise.  
V. 6. Gomer] Peope of Asia, towards the North, Gen. 10. 2, 3.  
V. 7. Be thou] An Ironical kind of speech, as much as to say, Defend them if thou canst, from my power, and from the battle which I shall fight with them.  
V. 8. Visited] Like an instrument or weapon which was laid up, and afterwards used to punish my people. In the latter] A little before the coming of Christ in the flesh, in whom begins a new age; if this be meant by the Kings of Syria: But if this have a relation to the other great inundation of the Scythians, it means the times which shall be towards the latter end of the world. Always waste] that is to say, For a long time; likewise never to be restored to it former state.  
V. 11. Villages] Where the inhabitants, either because of their continual peace, or by reason of their forepast miseries, have not cared, or have not had the means to wall and fortify their cities, and therefore dwell in open villages.  
V. 12. Turn thy hand] Renewing the ancient desolations of this poor country, restored from its ruins. In the midst] the Italian, In the Navel] namely, In the heart of the land, where they shall think themselves more secure than if they dwelled upon the borders. See Judge 9 37.  
V. 13. Sheba] These people of Arabia, and they that dwell upon the Sea-coast, shall come to thee to have part of the prey, and to buy the spoils of thee. The young Lions] The pirates and robbers upon the Sea, who are like to wild Sea-beasts.  
V. 16. Sanctified] When I shall have showed myself glorious, venerable and terrible in sacred Majesty, by my judgements upon thee.  
V. 17. Art thou] Seeing I have foretold thy coming, and thine endeavours; I must be acknowledged to be the director and moderator of them by my sacred Providence; which shall suffer these evils, but shall limit them, and cause the issue of them to be to my glory, and the comfort of my people. In old time] We find no such prophecies before the time of Ezechiel; and therefore the words old time, must be understood in comparison, not of the age in which the Prophet lived, but of the time wherein these prophecies were fulfilled. The Prophets] namely, Ezekiel, in these two Chapters, Zech. chap. 14. and Saint John, Rev. 20. 7. Against them] namely against my people.  
V. 18. Shall come up] A humane kind of speech taken from men, whole nostrils puff out when they are heated with anger.  
V. 19 Shaking] All creatures shall be astonished and terrified at the presence of my glorious Majesty, when I punish mine enemies  
V. 21. Asword] This was partly accomplished in the civil wars of the Kings of Syria, whereupon followed the ruin of their Empire.  
V. 22. Will rain] I will cause a miraculous destruction and discomfiture to come upon them, terms taken from the deluge, the fire of Sodom, and Joshuahs' hail, Josh. 10. 11.   

CHAP. XXXIX.  
Vers. 6. A Fire] namely, An extreme ruin and desolation.  
V. 7. Pollute] By the blasphemies and insultings of mine enemies.  
V. 8. It is come] that is to say, It will questionless come to pass.  
V. 9 They that dwell] Hyperbolical terms to signify an exceeding great discomfiture.  
V. 11. The valley] This valley is not made mention of any where else: It is likely to some passage which was much frequented by strangers that came into Judea, the intent is to show the greatness of the slaughter, by the greatness of the burying place which was appointed, which should be stopped up with the carcases and bones of dead men, that travellers should not be able to go that way. The Sea] He seems to mean the dead Sea, or the lake of Sodom. To stop] namely, their noses by reason of the stink which shall proceed from thence.  
V. 12. May cleanse] For according to the law, a dead carcase not buried, did defile the land, Deut. 21. 23.  
V. 13. This shall be] namely, This great heap of carcases and bones shall be as a glorious trophy and monument for them.  
V. 14, They shall sever out] Because, that men as did such things were unclean, according to the law, Numb. 19 11. With the passengers] Causing travellers that come along the way to help them: for otherwise a Jew had defiled himself by doing of it.  
V. 15. A sign●] To show the buriers a far off, that there are bones of a dead carcase, that they might bury them, and perfectly cleanse the country.  
V. 16. The name] There shall a perpetual memory remain of this great discomfiture; as if the next city standing at the end of this valley, should bear the name of Hamonah, that is to say, multitude.  
V. 18. Rams] that is to say, That are not base persons, like the carcases of unclean beasts; but 〈…〉 d persons, like unto choice flesh.  
V. 21. I will set] That is to say, I will cause it plainly to appear.  
V. 23. All] The whole state and body of the Nation, or indifferently, of all estates and qualities.  
V. 29. I have poured] Whereby having abundantly sanctified it, I will for ever take pleasure in it; whereas chose, sin is that which causeth the Lord to turn away from his Church.   

CAAP. XL.  
Vers. 1. IN the beginning] In the first month. The City] namely, Jerusalem. Smitten] Taken, sacked, and destroyed. Thither] To Jerusalem.  
V. 2. Very high mountain] This was mount Moriah, upon which the Temple was built. Now though it was but an indifferent high hill, yet because it was the figure of the height of the spiritual Temple of the Church; it is represented in vision, like unto an exceeding high hill, see Isa. 2. 3. Mic. 4. 1. Rev. 21. 10. As the frame] namely, the Temple of God, which for greatness, number of buildings, strong walls and towers, showed more like a city then a Temple. The South] Moriah did stand on the North side of Jerusalem, Psal. 48. 2. but in respect of Babylon, which lay Northward from Judea, from whence the Prophet is here transported in vision to Jerusalem, the Temple appears Southward to him.  
V. 3. A man] The Son of God himself in humane shape, who is the sovereign Architect of his Church, Zech 6. 12. Heb. 3. 3, 4. 6. Rev. 21. 15. Brass] Bright and sparkling, see Ezek. 1. 4. Rev. 1. 15. In the gate] It is likely that he means the North gate of the Temple, seeing the Prophet was come from the North.  
V. 5. A wall] This was the outward wall which went round about the whole building. Now the Lord showeth the Prophet the frame of Salomons-Temple, which had been destroyed by the Chaldeans, that the memory of that incomparable magnficence might be preserved in the Church, for a figure and assurance of her spiritual Temple in this world, but especially of it in the celestial glory, See Eph 3. 18. Rev. 21. 2. 10. The breadth] namely, The thickness of the wall, whose form is not here specified whether it were with pillars or no.  
V. 6. Then came he] Passing through the Gentiles Court, which was within side of that wall, and did wind from the North towards the East. The gate] Which was the East gate, by which they went into the court of the people of Israel, separated from the Gentiles court by a great building, framed of arches below, and two stories of chambers above. Now, by the word gate, he means the body of a building which had two gates, at the two ends, with a gallery of fifty cubits in length, v. 15. at the end of which gallery were three little chambers on the one side, and three on the other side, parted with pilasters and arches. The stairs] which were in number seven, as may be gathered by v. 22. and 26. And this showeth that they went up from the court of the Gentiles to the court of the people, and likewise from thence to the Priests court by eight steps, v 31. 34. ●7. and from the Priests court to the porch of the Temple by eight more, v. 49. So that whole mass of building did rise everyway. The threshold] which was answerable to the breadth and thickness of the wall. Of the gate] namely, the first gate, which looked towards the Gentiles court.  
V. 7. Little chamber] they were the Chambers belonging to the doorkeepers of the Temple, within side of the portal, which were at the end of the said gallery. Five Cubits] this space was taken up by the posts which bore up the vaults, under which the chambers were. And besides those five cubits of massy pillars there were the out jetting in the bases, and the cornices, which with the pillars made seven Cubits and a palm. The threshold] in the gate there were two void spaces, and the gallery from the one to the other, in the porch of the first space coming from without, there were steps which were within side of that space of v. 9 In the other space towards the inward Court, there was a threshold a little raised from the ground, which was a reed in breadth, equal with the post threshold, v. 6. The porch] by the porch he means all the whole gate, with the pillars and the vault above, near or under which vault was the threshold which the Angel measured.  
V. 8. The Porch] namely the breadth of the pillars from East to West.  
V. 9 Measured he] from the South to the North. The Porch] from one of the fronts opposite to the other. Now the fronts were the half columns set to the whole columns without the gate, and those whole columns being of two Cubits of diameter; these half columns were of one Cubit on the one side, and another Cubit on the other side: and these two Cubits joined to the eight Cubits of this verse, make up the ten Cubits of verse 11. The Porch] that Gallery or open Entry, which led to the gate of this Court, was not out of the building, but within it.  
V. 10. The Posts] the Italian, The Fronts] by which are also meant the whole columns, before which were these fronts or half columns.  
V. 11. Ten] see upon v. 9 The length] that is to say, the height. Now because there is no proportion in thirteen Cubits of height, upon eight Cubits of breadth, these thirteen Cubits must be taken either from the Pedestal upward, or from the ground to the arch of the gate.  
V. 12. The space] the Italian, the enclosure,] he seems to mean the walls which enclosed the chambers before and behind; for on the two sides the pillars of the vaults served for walls. One Cubit] namely, in thickness. Were six Cubits] that is to say, it was as long as it was broad. Now v. 7. it is said, that it was a reed long, and a reed broad: but in this description which is made but grossly, the palm, which the reed was more than six Cubits, may be left out and neglected.  
V. 13. The Gate] namely, all that building a cross, which contained the two rows of Chambers with the entry between them. From the roof] drawing a direct line from the cornice of the hindermost wall of the Chambers: which cornice going round about made as it were an out-jetting of the roof:  
V. 14. Posts] the Italian, Pilasters] namely, measuring the whole height of the building which went about the Court, divided into three stories, whereof the lowermost was vaulted, the other two seeled, and distinguished or divided on the outside with rows of pilasters, which jetted out of the wall. So he found therein threescore Cubits, the lower story being of thirty Cubits, the middle one of twenty, and the uppermost of ten. Even unto] that is to say, the height was the same every where. The Gate] by the word gate here is meant, as well the gate itself, as also all those buildings of the Court, to which they went thorough that gate.  
V. 15. The face] the whole body of the gate in length from the one face where they went in, to the other at which they went out into the Court.  
V. 16. The little Chambers] in the lower part of their walls. Their posts] the Italian, In their arches] namely, in the upper part of the wall, which filled the space of the arches from pillar to pillar. Within the] within side of the entry of the doo●e. Upon each po●●] the Italian, Upon the fronts] namely, upon the capitels of those half columns which were set upon the whole columns, and these palms were instead of the enrichments of leaves and bears claws which have been used since.  
V. 17. Outward Court] the peoples Court opposite to the inward Court, into which none went but the Priests. Now this Court was encompassed round with a portico, made with pilasters and arches below; over which there were two rows of chambers, thirty in each row, of which see 1 Chron. 28. 11. 12, 13. A pavement] which was the floor of this portico wrought with Mosaic work. Thirty] eight towards the South, and eight towards the North, and seven on the East side, and seven on the West: the reason of the difference is, because that on the East and West side were the ●ates, whose columns were much thicker than the pilasters of the other arches, and did take up the space between the two columns. Now the thickness of the pilasters was also the same in the other stories where the chambers were over the gate, even to the top. As well for the Symmetry as for the soundness of the building to bear up those great square Towers which were over those gates.  
V. 18. By the side] in breadth was fifty Cubits, as much as the length of the gates was, v. 15.  
V. 19 The breadth] the Italian, A space] which was the floor of the people's Court. From the forefront] the whole building was square, and was divided into divers Courts, encompassed with porticoes; of which Courts there were seven for the people, which by the gates heretofore described, went all into the Priest's Court, which is called the inner Court, as the rest are called outward Courts; now they went up from one Court to the other by steps, so that the lower gate was that, by which they went into the people's Court. The outward front of the inner Court was the front of the portico which enclosed the Priest's Court, which front was towards the people's Court; whereupon, in respect of the inner Court it was outward, as who should say, the back part of this portico. Eastward] namely, from East to West, and from South to North, the meaning is, that it was one hundred Cubits square.  
V. 20. Measured] after he had measured the gate, the court, and the portico, on the East side, he turned to the North side in all measures proportionable to the East side.  
V. 21. Th● first gate] namely, the East gate, which was first measured.  
V. 22. The arches] being gone up those steps they went directly into the entry which had arches on both sides, and in the middle spaces of them were the doorkeepers Chambers.  
V. 23. Over against] the gates of the Priest's court and the people's court, were directly one against the other on that side, as well as on all the other sides. From gate] from that gate which went into the people's court, to that as went out of it, to go into the Priest's Court, there was the plain of this people's court, which was one hundred Cubits square.  
V. 26. The arches thereof,] see upon v. 22. One on this side] these fronts or half columns had palms, upon their capitels in stead of leaves, and there was a branch of palm on each side, which cast out its sprigs or tops to make the volutes on both sides.  
V. 30. Long] that is to say, high. Broad] that is to say, thick.  
V. 31. The arches thereof] the portico which was distinguished with arches, was enclosed with an enclosure towards the Priest's Court, and was open towards the people's court. The use of this enclosure was to exclude the people out of that place which was forbidden them, that no man might go in there but at the gates: the height of this enclosure is not specified; but it should seem that it was such that it did hinder the passage, but not the sight of what was done there, especially upon the Altar: And chose, the Court of the people had a wall, which went betwixt them and the Gentiles Court, that they could not see any thing that was done in the Temple. See Ezek. 42. 20.  
V. 37. The posts thereof] the Italian, the fronts thereof] under which words are comprehended the pilasters and arches, that is to say, the whole portico which was composed of them, as v. 31.  
V. 38. By the posts] the Italian, Between the pilasters] within the Priest's Court, near unto, and by the side of the Southern and Northern gate: between the pilasters were the ten basons or lavers which Solomon made, five on the one side, and five on the other side, for to wash the holocausts, in 1 Kings 7. 39 2 Chro. 4. 6.  
V. 39 In the porch] the Italian, near the porch] it is likely that these tables stood without in the open court. Of the gate] namely, the South gate.  
V. 41. On this side] namely, on the South gate side. On that side] on the North gate side.  
V. 42. The four tables] which stood at each one of these doors.  
V. 43. Hooks] which it should seem were driven into that stone enclosure which enclosed the Priest's Court, v. 31. upon which they hanged the beasts for the offerings whilst they were slaying them, and their flesh when they were cut to pieces. Was the flesh] that part which was to be offered to God was presently laid upon these tables, the other portions belonging to the Priests, or to the offerers, remained hanging upon the hooks, until they were shared out.  
V. 44. And without] being come forth of the porch which led into the Priest's court. In the inner court] on the East side of the portico, which butted one way towards the North, and another way towards the South, and these chambers it seems were upon the second and third floor. At the side] at that side of the porch, where the East side met with the North side.  
V. 45. This chamber] the Angel shows the Prophet another chamber on the side of the same porch, where the East side met with the South side, being opposite to the former.  
V. 46. And the chambers] whereof was spoken, verse 44.  
V. 47. The court] namely, the Priest's court. The Altar] of burnt offerings described, Ezek 43. Before the house] namely, the body or basilick of the Church consisting of the portico, the holy and most holy place.  
V. 48. To the porch] which stood in the forefront of the Temple, 1 Kings 6. 3. Of the porch] namely, of the gates thereof. Five cubit's] in the broadest place within side of the gate. Of the gate] namely, of the posts thereof in the outward front.  
V. 49. The length] correspondent to the breadth of the Temple, before which this porch was. By the steps] the Italian, Besides the space of the steps whereby they went up to it] that is to say, not comprehending within this breadth the space which the steps took up, they being on the outside of the portico. Pillars] made by Solomon, 1 Kings 7. 21. 2 Chro. 3. 15.   

CHAP. XLI.  
Verse 1. TO the Temple] namely, the forepart of the body or basilick of the Temple, correspondent to the ancient Tabernacle, Exod. 26. 33. The breadth] from East to West, according to the thickness of the wall. The Tabernacle] it seems we must take this for the upper threshold or upper part of the door which was square.  
V. 2. The breadth] namely, the breadth of the door way. The sides] the Italian, The shoulders] namely, those two parts of wall which were of each side of the door, from the door to the sides of the house.  
V. 3. He inward] the Italian addeth, into the inner part] namely, into the most holy place or Oracle, Exod. 26. 33. 1 King. 6. 19 which was in the very bottom or end of the Temple, towards the West, two cubits] namely, in breadth, according to the thickness of the wall, which divided the holy place from the most holy: The door] namely, the breadth of the door way, or entry of the door. The breadth of the] the Italian, and besides the breadth of the door were seven cubits] that is to say, upon each side of the door, to the sides of the house were seven cubits, which makes fourteen on both the sides, which joined to the ●ix of the door way, make the twenty cubits of the breadth of the Temple.  
V. 4. Before the Temple] namely, the holy place.  
V. 5. The wall] which wall, according to the manner of high buildings, was garnished with counterforts, or spurs to strengthen it. Six cubits] namely, in thickness.  
V. 6. Thirty in order] each counterfort did jet outwards, sixteen foot and a half: wherefore the two which were one against the other, did jet out two and thirty foot. They enured] between each counterfort, there were certain chambers, and the beams of these chamber-floores were laid upon certain inlets made upon the sides of the counterforts, and then all these spaces, together with the counterforts were enclosed, with a wall on the outside, which wall was garnished with pilasters, answerable to the counterforts, so that the length of the counterfort, served for a wall to the chambers, which chambers were to lay up the vessels of the holy treasures, 1 Chron. 28. 12. Nehem. 13. 4, 5.  
V. 7. An enlarging] namely, a void space left within those counterforts, for a staircase made snaile-fashion, whereby they went up to these three stories of chambers, which were between the two counterforts, in each of which there was a door to go from one chamber to the other, v. 11. To the side-chambers] namely, in two of the counterforts, which were at the head of the Temple towards the gate, whereof one was on the Southside, and the other on the North-side.  
V. 8. The foundations] namely, those inlets or mensolas upon which the beams of the chamber-floores were laid, were six and six cubits one from the other, drawing upwards, great cubits] that is to say, not common or natural cubits, but as one should say, Geometrical cubits. See 2 Chron. 3. 3.  
V. 9 The thickness] namely, the thickness of the walls, which enclosed all these chambers, and the counterforts. And that which] namely, the space likewise which was between the counterforts, which was left for the chambers, was of five cubits, from the outside of the Temple to the wall of the chambers, v. 11.  
V. 10. Between these chambers] namely, between these chambers which were joined to the body of the Temple, and the chambers which were right over against them, over the porticoes round about the courts, there was a void space.  
V. 11. The doors of] the counterforts of each side, namely, of the North and South side (under which is also comprehended the East side) had doors made in them to go from the staircase into the chambers, and from one chamber to the other, and the breadth] namely, from the wall of the Temple, to the wall which enclosed the counter-forts.  
V. 12. The building] namely, this whole circuit of chambers and counterforts. In the end towards] the Italian, on both sides towards] namely, from the North and South side, which by a direct line looked full Westward, was seventy] whereof sixty were the length of the body of the Temple, five the length of the chambers and counterforts, and five the thickness of the wall which enclosed them on the outside. Broad] he calls the length so, compared with the height, which was of ninety cubits. The length] that is to say, the height.  
V. 13. The house] that is to say, comprehending all the parts and additions thereunto together, as the Portico, and the chambers, the dimensions whereof from East to West, being all put together, made up just one hundred cubits.  
V. 14. Of the separate] It was a space correspondent in breadth to the other which was spoken of, v. 10. an hundred cubits] namely, in length from North to South.  
V. 15. Of the building] namely, of those porticoes made with pilasters and arches, wherewith the inward court was encompassed. Over against] namely, the place of twenty cubits, v. 10. which was in the middle, which was behind it] namely, towards the West, on the one side, and the] namely, towards the North and South, an hundred cubits, equal with the place, v. 14. The inner Temple] namely, which was in the middle of that court which was encompassed with pilasters and arches.  
V. 16. The door-posts] he seems to mean the upper parts of the windows. On their three stories] For on the East side there was portal, but only a plain enclosure of stone, which did separate the Priests court from the Temple floor, over against the] He seems to mean the chambers which were between the counterforts, seeled with] namely, their ceilings were made of Cedar wood, and not vaulted with stone. From the ground] it seems to be the flat roof of these chambers which were about the Temple. To the windows] namely, of the body of the Church, covered] namely, there was a kind of an out-jetting in the Temple-wall just over the windows.  
V. 17. Above the door] the meaning is; this order was observed over the gate of the Temple, which was of the same height, as the three stories of chambers round about were. Now by these words of the Text, is meant the East side. Even unto] namely, the whole Southern and Northern length. The inner] he seems to mean that this symmetry of the windows, was observed within side, as well as without side of the Temple.  
V. 18. It was made] namely, upon the walls within side of the Temple. With Cherubims] the walls of the Temple were covered over with Cedar boards, 1 King. 6. 18. and over them was wooden carved work guilded, 1 King. 6. 20.  
V. 20. Above the door] which was the place for the windows, v. 17.  
V. 21. The Posts] that is to say, the form and structure of the gate was made square, and not vaulted. The face of the] namely, the door of the sanctuary, had the same form, order, and ornaments, as the Temple gate had, only there was some difference in the dimensions, 1 King. 6. 31, 33.  
V. 22. The Altar] namely, of perfumes, which was within the Temple. Of wood] as Exod. 30. 1. 1 King. 6. 20. covered over with plates of gold, 1 King. 7. 48. The corners] these were the square wooden posts, on which the boards were fastened, wherewith the Altar was made. The length] Heb. superficies: it seems to be the upper part or covering of this Altar, Exod. 30. 3. and 37. 26. in the midst of which there was a little grate, or some such other vessel to hold the fire over which the perfumes were made. Others understand it to be the upper part, and the bottom.  
V. 25. Thick planks] namely, the heads of the beams of the portico, which was before the Temple, did jet out in the void space of the freeze, above the architrave, wrought in trigliphes, or modiglions, and mensolas, according to the ancient manner of architecture. In following ages the same form hath been observed, but all hath been made of stone.  
V 26. On the sides of] namely, in the capitels of the pilasters, and of the fronts of this portal. Thick planks] namely, the heads of those beams which did jet out in the freeze, were wrought with the same palm work as the capitels were, which work was in stead of the foliadges which in after times were used for that purpose.   

CHAP. XLII.  
Ver. 1. THe utter court] From the inner court, where the Basilicke or body of the Temple was, he brought me to the portico, which encompassed the outward court on the North side. The chamber] the Italian, the chambers] into that long file or row of pilasters and arches, over which there was a continued building of chambers in two rows, and on the East side of this file there was a square tower which served for a stair to go up to these chambers, which stairs were immediately opposite to the body or basilicke of the Temple. The building] namely, 〈◊〉 addition of chambers between one counterfort and the other. See Ezek. 41. 12.  
V. 2. Before the] he represents the four sides or fronts of the tower: whereof the first looked from East to West, towards the length of the portico of a hundred cubits, equal to the length of the court, Ezek. 40. 19, 47. The other was towards the breadth of the said Portico, which was of fifty cubits, Ezek. 40. 21. The North door] namely, on the side of this door, to which all the other doors were equal in all dimensions.  
V. 3. Over against] this is the third side of the East tower, standing towards the void space of twenty cubits, called here the inner court, whereof is spoken, Ezek. 41. 10. The Pavemont] this is the fourth side of the tower, where it should also seem the door was at the end of the pavement, upon the plain of the ground of the porticoes. See Ezek. 40. 17. In three] this tower stood on a side where three of these porticoes did meet; the East, the West, and the North.  
V. 4. Before the] when you were gone up the stairs of that tower, you came to the chambers, borne up by the porticoes underneath, and those chambers ere divided into two orders or rows, one towards the inner court, and the other towards the outward court, with an entry between, into which came these chamber doors. Inward] the meaning is, upon the walls of these chambers, which were one against the other, of each side of the entry, there were pilasters like to them in the portico underneath, jetting out one cubite without the wall, so that from wall to wall there were twelve cubits, and from plaster to plaster ten cubits. Their doors] namely, of those which stood to the Temple ward for the doors of the opposite file stood towards the South.  
V. 5. Were shorter] the ceiling of the uppermost chambers was not so high as the ceiling of the lowermost, and these were also lower than the vaults below. For the galleries, the Italian. For the pilasters] that is to say, the pilasters and half columns which were set to the outside of these chamber walls, were of a lesser proportion, and not so massy as those beneath; wherefore, according to reason they ought not to be so high.  
V. 6. For they were in three] counting the portico which was made with pilasters and arches for one. But had not] namely, the two upper rows or stories were not made up with vaults, borne up with massy pilasters, as the lowermost row which stood upon the plain of the court, but with a continued wall divided with little pilasters, or half columns, which from story to store were lessened according to the rules of architecture, and they being lessened in that kind, reason would have the height also to be abated.  
V. 7. The wall] the Italian, the closure] namely, the wall at which ended the Northern file or row of these chambers; for there was no wall a cross of these rows, but only at the Temple gate. That was without] at the head of those rows of chambers, to make a difference between them and the inward walls. The Chambers] of that entry, and that whole body of building, fifty cubits] counting the void place of the entry, and the walls, and the pilasters, which was the breadth of the porticoes also.  
V. 8. The length] that is to say, the extent in breadth, and not in length of this body of building, v. 2. from one of the chambers opposite to the other. That were] so it seems were distinguished the chambers of the porticoes, with which the courts were encompassed, from these chambers, which joined to the body of the Temple, Ezek. 41. 9 And lot] the Angel and the Prophet coming down from the Northern tower, to go to the Southern tower, which was opposite to it, by the way found this place of a hundred cubits in length, and twenty in breadth, which was before the Temple, Ezek. 41. 14.  
V. 19 Under] being come to the Southern portico they found the tower with stairs, every way like to the opposite Northern tower, the coming in of which below was towards the East. These chambers] namely, this Southern body of building, where there were chambers like to the former chambers. As one goeth] by these words he seems to signify, that there were in other places also other towers and stairs to go up into these chambers. From the] namely, along the portico which encompassed this court.  
V. 10. In the thickness of the wall] the Italian, in the breadth of the precinct of the court] namely, in that space of fifty cubits of breadth, v. 2. where the porticoes were that encompassed the inward court. Toward the East] along the Southern side, drawing towards the East by a direct line over against the Temple, and the chambers joining to it, there was such an other building of chambers as on the foresaid Northern side. The building] See Ezek. 41. 12.  
V. 11. The way] the Italian, an entry, or gallery] See v. 4.  
V. 12. Toward the South] the same aught to be understood of the Northern ones. Before the wall] the Italian, the closure of the parapett] the Hebrew word is of a very doubtful and obscure signification: it may signify strait, and it seems this closure was made like to some leaning place where one stood upright.  
V. 13. That approach] that come near to the sanctuary where God dwelled in the signs of his grace and virtue, whiles the people stood further off.  
V. 14. Enter therein] the Italian, enter into the holy place] into the Priests court where the Altar was, and much more in the inner court where the Temple was. Not go out] clothed in their sacred garments, in which they have done their service. But there] in the aforesaid chambers.  
V. 15. The inner house] namely, the Temple porticoes, and all the buildings that were enclosed within the outward compass of the wall, measured hereafter and described, Ezek. 40. 5.  
V. 16. The East side] the meaning is not, that there were five hundred reeds of every side; but that on which side soever they did begin, they found the same measure in the whole circuit: which seems to show, that the building being of like proportion on all sides, every side being of one hundred and five and twenty reeds: of which side soever a man stood, it appeared that the whole circuit was five hundred.  
V. 20. He measured it] the Italian, he measured the house] namely, the inner square, in which the porticoes, courts and Temple were, within which compass the Israelites only might come, which were purified according to the Law, and without that, to the other enclosure and compass of five hundred reeds: the Gentiles and all were admitted; and therefore it is called the Gentiles court, Rev. 11. 2. A wall] which encompassed the said whole square. See upon Ezek. 40. 31. Between the] namely, that part of the Temple which was appointed for God's people, from the other which was common to strangers and heathens.   

CHAP. XLIII.  
Ver. 1. THe ga●e] namely, the chief gate, which by a direct line looked towards the Temple and sanctuary. See Ezek. 44. 2, 3.  
V. 3. When I came] namely, in a vision, Ezek. 8. 3. To destroy] when I assisted in spirit to the destruction of it, and for to denounce it, and give notice of it to the people, Ezek. 9 and 10.  
V. 6. The man] as soon as ever I had heard the voice, presently the man which did utter it, appeared close by me, which was the Son of God, as it plainly appeareth by the words following.  
V. 7. The place] this is the figure of the spiritual Temple of my Church, with which I will remain perpetually, being served by her in spirit and truth. Whoredom] their idolatry. The carcases] Idols are so called by way of detestation, Leu. 26. 30. Jer. 16. 18. Of their Kings] for the public idolatry was established, and authorised by their Kings. See 1 King. 12. 28. 2 King. 16. 10. and 21. 4.  
V. 8. Their threshold] that is to say, they set their idols, and perform their service in my Temple, in places and Chapels near to the places which are consecrated to my service. See 2 King. 16. 14. and 21. 7. Jer. 11 15. Ezek. 8. 3. and 23. 39 and 44. 7.  
V. 9 Now let them] namely, all the true elect, and especially the Jew's, which shall be converted under the Gospel, shall serve God in all purity.  
V. 10. That they may be] That they may be truly converted to be my spiritual Temple.  
V. 12. Most holy] Dedicated in a most especial manner, to God and to his service, to make it different from those places which were employed to men's uses, for otherwise this place had also its distinction between the sacred and profane place, Ezek. 42. 20.  
V. 13. Of the Altar] Of burnt offerings, which was in the Priest's court, of which the Prophet in vision did see the form and dimensions. The bottom] by this word is meant a little channel half round, which encompassed the foot of the Altar round every where, and into that they spilt the blood of the sacrifices, which was carried away and cleansed by certain pipes under ground, by which, water did run out into the said channel by certain spouts. A cubite] In height. The border] It was a kind of little border, made about the said channel. A span] In height, according to others in breadth, or both. This shall be] namely, This space, which is encompassed with this channel.  
V. 14. The lower settle] It was a cornice or hem, which jetted out beyond the body of the Altar, like a basis about it. Two] namely, in height. One cubit] Outward. From the lesser] Not for the breadth of the jetting out of the settles, which shall be the same in both, namely, of a cubit; but for the height, the lowermost settle being but two cubit's high, and the uppermost settle four.  
V. 15. The Altar] the Italian, The Har●el] This word signifieth the Will of God, and by it is meant the upper part of the Altar, after the second out-jetting settle. The cause of this name is dubious, peradventure, it was to show, that was the only place for sacrifices to be lawfully offered in, and not upon hills, and other places of Idolatry. Four] namely, in height. From the Altar] the Italian, From the Ariel] it seems to be the same as Hareel before. See concerning this name upon, Isa. 29 1. Horn's] See upon, Exod. 27. 2.  
V. 17. The settle] the Italian, The outjetting] namely, the body of the Altar, with its uppermost out-jetting of a cubit round about, v. 15. Now you must suppose, that from the first lower out-jetting, the body of the Altar, lessened by a cubit on every side; so that if in the second out-jetting it was fourteen cubits, in the first it was sixteen; and so with the body of the Altar, the border, and a little addition at the foot of it, are found the twenty cubits of length and breadth, 2 Chron. 4. 1. The border] Or crown or cornice, which encompassed the upper part of the Altar, meant by that name of second settle, or out-jetting. Half a] In breadth, The bottom] see v 13. His stairs] See upon Exod. 20. 26. Towards the East] To the end, that the Priest which did the service, might have his face turned towards the West, where the Sanctuary was, see the contrary done by Idolaters, Ezek. 8. 16.  
V. 18. The ordinances] namely, The model, with all its measures and figures.  
V. 19 Thou shalt give] As representing, in the restauration of God's service, the person of Moses, who was the institutor of it; as Leu. 8. 13. 14. Now all this aught to be understood spiritually; being figuratively spoken. That he of] See 1 King. 2. 35. Ezek. 44. 15.  
V. 20. Purge it] See Exod. 29. 36. Leu. 8. 14. 15.  
V. 21. In the apponted] During the voyage in the wilderness, the carcases of these sacrifices, after the blood o● them was spilt, and the fat offered, were burnt without the camp, Exod. 29. 14. Leu. 4. 12. After the Temple was built, it seems, that is was done in some place within the great enclosure of it: which place, notwithstanding is not specified any where. Without the] namely, in some corner of the Gentiles court. See Ezek. 42. 20.   

CHAP. XLIV.  
Vers. 1. HE brought me] After he had brought me through this gate into the inward court, Ezek. 43. 5. He made me go back through the Eastern porch, whose outward gate went into the court of the people. Of the outward Sanctuary] namely, by which they went out of the Priests court into the people's court; Others, by the holy place do understand the whole circuit of the court of God's people, seprated from that of the Gentiles, Ezek. 42. 20. and so this gate should be the first without all the Temple.  
V. 2. The Lord] namely, The Angel which spoke to me, which was the everlasting Son of God. This gate] To signify, that only the Son of God hath directly presented himself before God his father, by virtue of his own merit, and righteousness, whereas men come; but as it were by collateral and side doors: which were all towards the Altar, by virtue of the mediator, and through the benefit of his death, which is imputed to them by grace.  
V. 3. For the Prince] namely, The chief Priest or the King, whereby we must mean Christ, who hath both the offices. To eat] If this be referred to the high Priest, it must be understood of the meals made of the sacred flesh, Exod. 29. 32. Leu. 8. 31. and 24. 9 if to the King; it must be understood, of the sacred feasts upon solemn festival days, Deut. 16. 11, 14. A figure of the fruition of glory which the Son of God hath in heaven through his sufferances. See Isa. 53. 11.  
V. 5. The Ordinances] namely, The model with all its dimensions & forms as I appoint thee.  
V. 6. Let it suffice you] Ye have sinned enough: continue no longer therein, Ezek. 45, 9 1 Pet. 4. 3  
V. 7. To be in my] To practise their Idolatries there. See 2 Kings 2. 3. 3. 7. 2 Chron. 34. 5. My Bread] My sacrifices, and especially the blood and the fat thereof; the use of which, was forbidden to men. See Leu. 3. 11. 16. 17. and 21. 8. And they have] the Italian, While they have] that is to say, At the same time, and in the same place you have done my outward service: and have likewise so practised your Idolatries by those strange Ministers, Ezek. 20. 39 and 43. 8.  
V. 8. Yourselves] Transgressing God's Commandment concerning the vocation and calling of Aaron's posterity only to be the sacred Ministers; who it is likely would not always yield to the wills of their Idolatrous Kings and people. Whereupon they were degraded, and others put in their places, See 2 Chron. 31. 2.  
V. 10. That are] See 2 Chron. ●9. 4. 5.  
V. 11. They shall] This is by figure taken from the example of Josias, 2 King. 23. 9 The meaning is, from Priests they shall be degraded to be plain Levites, serving the Priests and the people, in the meanest offices belonging to Levites, of which; see 1 Chron. 23. 28, 29. Whereby is meant the sanctification and re-establishment of all the Ministry of the Church. Ministers unto them] see 2 Chron. 35. 5, 13.  
V. 12. Caused the house] They have been the occasion of it, and an inducement thereunto, by means of their Idolatry. Lift up] that is to say, I have sworn.  
V. 13. Holy things] See Leu. 2. 3. and 21. 22.  
V. 14. Keeper's] Which was one of the meanest Offices.  
V. 15. The sons of] See 1 Chron. 29. 22. Ezek. 43. 19  
V. 16. My table] namely, The Altar, Ezek. 41. 22. Mal. 1. 7. 12.  
V. 17. Whilst they minister] Especially in the act of sacrificing, in which the blood would sparkle upon their clothes; for which cause they were forced to wash and whiten them often. For the other Priestly garments, which were died of divers colours, were no question woollen. And within] namely, Within the Temple.  
V. 18. With any thing that] the Italian hath it, In the sweeting places] namely, Under the arm pits, and under the flanks or sides; but about the middle of the body. This belongeth to the ceremonial purity, a figure of the spiritual.  
V. 19 Shall not sanctifis.] All that touched any holy thing was consecrated, Exod. 29. 37. and 30. 29. Whereupon, if any of the people had touched these garments, he had been as it were gotten to God, and could not have returned to an ordinary course of life. And not being of the tribe of Levi; he could not have been employed in God's service: whereupon would have grown a grievous confusion. See Ezek. 46. 20.  
V. 22. That hath had] which might fall out in two cases: namely, when the Priesthood did not pass from fa 〈…〉 o to son, but did fall into a collateral line. And when one brother, a High Priest being dead without children; his brother succeeded him, with a right to marry his widow, for to raise posterity to him. Deut. 27. 5.  
V. 28. I am their] that is to say, instead of inheritance, I have appointed mine offerings to them, and other rites, which I draw from my people, for a reward of the service which they do me. Num. 18. 20.   

CHAP. XLV.  
Verse 1. When ye shall] by this new division of the country, quite different from the ancient division which was made in joshuas time; is figured the reformation of the spiritual state of the Church under the Messias. Ye shall offer] that is to say, dedicate and consecrate. And within this compass is comprehended the whole ground of the City, within which the Temple stood.  
V. 2. For the Sanctuary] that is to say, for the Temple and all the fabrics 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 employed in the building of the Temple. For they housos] with the additions belonging to them; as Gardens, Orchards, and other commodities. As Num ●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 floor: and the forepart and the hinder part of the porticoes, whereby these twenty chambers in effect came to be four 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 possession] his proper inheritance wherewith he shall maintain himself without burdened of my people with exactions. So is the righteousness of Christ's kingdom represented, Psal. 72. 2, 4, 14. Isay 11. 3. 4. & 42. 1. 2, 3.  
V. 10. Ephah] a measure of dry things, and bathe of wet things.  
V. 12. Twenty shekels] that is to say, of sixty shekels in the whole. But the distribution seemeth to import; that there were coins of every one of those several 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 fruitful pastures. So he seems to intimate that according to the proportion of the lesser goodness 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 festival days, verse 17.  
V. 16. The Prince] who shall levy it by his sovereign authority, and shall distribute it to the use of the Sacrifices.  
V. 17. To give] out of his own proper goods.  
V. 20. Every one that] namely, to purify the Temple, if by chance it were polluted unawares, or by some frantic person.  
V. 25. The feast] namely, of the Tabernacles, Levit. 23. 34. Num. 29. 12. Deut. 16. 13.   

CHAP. XLVI.  
Verse 3. AT the door] 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 a● the Prince shall be willing to give] for, it belonged to him to furnish offerings for the feast days.  
V. 13. Every morning] by this continual morning Sacrifice; must also be understood the evening Sacrifice. Exod. 29. 38.  
V. 17. Of liberty] namely, the year of Jubilee, See Leu. 25. 10.  
V. 19 Through the entry] by the door which by the Northern Porch (at which the Prophet was come in) did lead to the porticoes where the Priests chambers were, Ezek. 42. 1. 13. A place] an enclosed 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 floor.  
V. 20. Trespass 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 enclosed within those great porticoes: and therefore is not the same a● is mentioned in the following verse. To sanctify] See upon Ezek. 44. 19  
V. 21. The utter court] there were about the Temple seven floors encompassed with porticoes: and they were called utter Courts, or the people's court, to make a difference between them and the inner court, which was the Priest's court. Here it should seem is meant the Northwest floor. There was a court] namely, another little floor encompassed with walls and vaults; so that all the room 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 manual 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 aught to eat their shares in the Temple. See Leu. 7. 15. Deut. 12. ●8.   

CHAP. XLVII.  
Verse 1. Waters'] there were many conduits under ground in Solomon's 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 run out of the Temple again. To the resemblance of which, here are also represented spiritual waters: namely, the abundance of grace, and of the gifts of the holy Ghost, which have been poured out upon the world by Christ's death, joel 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 ankles] this signifies the progress & increases of God's grace in the world, and in every particular believer, out of small beginnings. See Mat. 13 31, 32.  
V. 7. Trees] whereby is shown the spiritual fruitfulness of holy works, which Gods grace bringeth forth in believers, who are as it were the trees thereof, job 8. 16. Psal. 1. 3. jer. 17. 8.  
V. 8. Into the Desert] the Italian, the plain] in which was the lake of Sodom, therefore called the se● of the plain. Deut 3. 17. & 4. 49. josh. 3. 16. Healeth] pure, cle●re; sweet, and having all other qualities of good waters; instead of the bituminous and sulphurous matter whereof that lake is full: whereby humane nature depraved by sin, is regenerated and cleansed by God's grace in the Gospel.  
V. 9 W●ich moveth] the Italian, creepeth] as fishes and other water creatures of which none can live, in that Sodom, or dead sea. The rivers, the Italian, those two torrents] it should seem th●se waters divided themselves into two branches: whereof, the one did run Eastward, and the other Westward, as Zach. 14. 8. but there is no mention made only of that which did run into the Sea of Sodom Eastward, by reason of the notable effect it wrought in this bituminous sea.  
V. 10. The fishers,] a figurative description of God's infinite vivifying grace in Christ. Engedi] this name and that which followeth are names of places near to the said sea of Sodom. The great sea] namely, the Mediterranean sea.  
V. 11. The miry places] hereby is meant, that the Gospel; though it be largely spread over the world; yet it shall leave their natural malice uncorrected and unamended in the reprobates: for this grace is not universal nor common to all.  
V. 12. Because their waters] these admirable effects shall be produced: because the Gospel shall be accompanied with a celestial power of God's Spirit. Shall be meat] this may signify the double use of believers good works: the one to the glory of God, and advancement of their own salvation; the other, to the edification and correction of their neighbours.  
V. 13. joseph] whose posterity was divided into two Tribes; Ephraim and Manasseh. See Genesis 48. 5. 1 Chro 5. 1.  
V. 15. The great sea] namely, the Mediterranean sea, in regard of the little seas or lakes of Palestine. Now, these bounds or borders do signify, that Christ's kingdom shall have its perfect being within itself, and shall be severed from the world.  
V. 17. The border of Hamath] namely, the uttermost part of the Northern line, which from Hamath shall turn Eastward.  
V. 18. From the border] namely, Hamath, where, as it were in an angle shall meet the North and the East side. The East sea] namely, the sea of Sodom. joel 2. 20. Zach. 14. 8.  
V. 19 The River,] namely, Sihor, called the river of Egypt. Num. 34. 5. Josh. 15. 47, 1 Chron. 13. 5.  
V. 20. From the border] from the end of the foresaid Northern line; unto that place where the land of Hamath butts upon the Mediterranean sea towards the North.  
V. 22. The strangers] a figure of the calling and ingrasting of the Gentiles into the Church.   

CH●P. XLVIII.  
Verse 1. HAzar- 〈…〉 an] the meaning seems to be, there shall be a line drawing from the Mediterranean sea, along by the way of Hethlon to Hamath, and from thence to Hazar-enan: which on the one side borders upon the land of Hamath; and on the other side upon the country of Damascus. For Dan] these divisions are quite differing from the ancient divisions which joshua made: and by these; seems to be shown the equal r●ght which Gods children shall have in his Church, and in his spiritual goods.  
V. 9 The ●blation] the Italian, The part] This consecrated part which was five and twenty thousand cubits in length: and as many in breadth; was divided into three parts: ten thousand of those cubits in breadth, was for the Priests; and there, was the Temple: other ten thousand cubits were for the Levites, v. 13. The other five thousand were for the city of Jerusalem: and there being a great deal of space yet left Eastward and Westward; besides these five and twenty thousand cubits, that was for the public officers, and for the Prince, v. 18. 21.  
V. 12. Most holy] Belonging only to the Priests, who were to enjoy it in the presence of God; in the exercise of their Function in the Temple, as they did the most holy parts of the offerings, Leu. 2. 3.  
V. 14. The first fruits] This part was consecrated to God; as the first fruits of the earth were.  
V. 16. The measures] This representation is altogether figurative and mystical: representing the perfect constitution and ordering of the body and state of the Church, as Rev. 21. 16.  
V. 18. That serve] All those which do the public service in the meanest kinds of secular callings.  
V. 28. To the river] Called Sihor, or the river of Egypt, the Southern confine of Palestine.  
V. 35. The name] God's presence in his Word, grace, spirit and virtue, shall give the Church its true being: wherefore, for to give the Church its true name, we must say, That it is the assembly in which God is present in the aforesaid manner. See Isa. 26. 4. Jer. 33. 16.    

The Book of the Prophet DANIEL.  
ARGUMENT.  
THough Daniel did never exercise the public Calling nor Function of a Prophet, in the quality of an Ecclesiastical person, to preach to the people, and expound in sacred assemblies, the revelations which were sent him by God; yet his book hath always been inserted amongst the number of the other Prophet●, as containing most special and admirable predictions of the state of the world and Church, from his time, until Christ's coming in the flesh: gathered by himself, and published in this Book. Wherein we may observe two general parts; the one Historical, and the other Prophetical. In the first, he sets down, what notable things happened concerning his own person, and his course of life: to make himself to be acknowledged a Prophet authorised by God; relating how that in his youth he was carried away captiv● to Babylon; and was with others of the same Nation, age and condition, chosen to be instructed, and consequently employed in honourable employments in that Empire. But that God having taken them into his particular care and charge, did 〈◊〉 those humane instructions, by an infusion of divine gifts and graces. First, in a spirit of sanctification, zeal, and singular piety, ●ried by cruel torments inflicted upon daniel's three companions in their youth; and upon Daniel himself in his old age▪ and besides, in sovereign's understanding and wisdom; wherein Daniel was remarkable, and spoken of, as i● were, by a common Proverb▪ whereupon they were promoted to eminent dignities, to the great ●ase and sustenance of the Church in her captivity and sufferings in Babylon. And at the last in the spirit of Prophesy in Daniel: which manifested itself first, in 〈…〉ing Nabuchadnezzar in mind of his 〈◊〉 which he had forgotten, and interpretting of them: and afterwards in the miraculous prediction of the ●vills which did hang over the head of Belshazzar his grandchild. But it did fully shi●● 〈◊〉 in the incomparable visions set down i● the second part of this Book, concerning the four gr●●● Monarchies of the world ●ntill the ●●m●ing of Christ: and especially touching Selucides King of Syria, and other successors of Alexander, under whom the jewish Church should suffer most grievous and mournful accidents, and especially under Antiochus Epiphanes the most cruel, subtle, and pestilent persecutor that ever the Church ●ad: his principal ●ime and end being to root out God's worship in it, together with all impression and motion of piety in men's hearts. Under the figure of whom are also foretold the persecutions of Rome, whilst it was heathen▪ and also of Antichrist, the last deadly enemy of the Christian Church: as Antiochus had been of the jewish Church, against whose outrages the Prophet comforteth and strengtheneth the Church by the promise of God's help and deliverance in his appointed time; lifting their hearts notwithstanding, up for a soveraign● comfort to God's promise of everlasting salvation by Christ, who being established by the father, to be the everlasting King of the world; should from time to time cause 〈◊〉 to fall upon th●se Empires; and should at the last lay the foundation of his own● spiritual and everlasting Empire, upon the redemption purchased by his death, (the prefixed time whereof is more clearly shown to him, then to any other Prophet) through which all 〈◊〉 ceremonies being accomplished in their signification, the use of them should also be abolished to 〈◊〉 to the service of God in spirit and truth● foretelling also that Christ's Kingdom should be exercised, in justly punishing the jewish Nation for their incredulity and rebellion. So it should chose produce salvation, glorious resurrection and everlasting happiness for all true believers.  

CHAP. 1.  
Vers. 1. THe third] Counting from the time as he lived, as a vassal to the King of Babylon, a Kings 24. 1. having before reigned seven years as a vassal to Egypt; 2 Kings 23. 34. Now these three years must be understood complete, because it hath been said that it happened the fourth year of his reign, Jer. 25. 1. and 46. 2.  
V. 2. Of Shinar] namely, of Chaldea, or Mesopotamia, where Babylon was, Gen. 11. 2.  
V. 4. To 〈◊〉] To be Pages of honour, according to the prophecy, Isa. 39 7. and to be from time to time advanced to the offices of the court. They might teach] as Acts 7. 22.  
V. 7. The Prince of] By the King's command, Dan. 5. 12. To show his absolute power over them, as over slaves: and to honour his Chaldean Idols, whereof the chief were Bel, or Belt, Sac, Rac, and Nego; and also to extinguish in them the memory of their parentage, country and Religion: together with the knowledge of the true God; whose names they bore: El and Ja. Now in Beltshazzar; it should seem that Belt is the female name of the Goddess; answerable to the masculine Bel: but others do judge otherwise of it.  
V. 8. Da●i●l] Followed herein, as it appeare● by his three companions, De●ile himself]▪ Either because there might be amongst that food ●ome flesh, which was by the law unclean: or that had been consecrated to Idol●; or because he fe●red he should ●ndamage and corrupt his pl●tie and purity through the pleasures of the court, and not participating sufficiently of the common afflictions of the Church.  
V. 9 Had brought] See Gen. 39 21. Psal. 100L. 46. Prov. 16. 7.  
V. 10. ●orse li●ing] Less cheerful, and comely.  
V. 11. Melzar] It seems to be 〈◊〉 name of office, as who should say, Overseer and Governor of the Pages.  
V. 17. Understanding] For the property of a Prophet is not only to receive divine revelations in dream or in vision; but also to understand them, and know how to interpret them, Numb. 12. 6. 〈◊〉 Chron. 26. 5. Dan. 10. 1.  
V. 21. Continued] that is to say, He was in dignity and honour whilst the Empire of Babylon lasted, and afterwards also: see Dan. 6. 28. and 10. 1.   

CHAP. II.  
Vers. 1. THe second] Nabuchadnezzar carried away Jehoiachim in the third year of his reign, Dan 1. 1. and afterwards those young Jews were brought up for the space of three years, Dan. 1. 5. and therefore this second year cannot be taken from the time that he came to the crown. But it is likely, that after he had subdued the King of Egypt, his greatest emulator, and had by that means established his Monarchy, he did then begin a new computation of the years of his reign.  
V. 2. Chaldeans] that is to say, Soothsayers, that Nation, being more given to those arts and studies then any othor.  
V. 4. Live so] A wish of affection, and natural and civil honour; which was used amongst God's people also, 1 King. 1 31. Neh. 2. 3. Dan. 3. 9 and 5. 10. and 6. 6, 21.  
V. 9 But one] My sentence shall stand, and be put in execution. See Ester 4. 11. For ye have] I know, because you cannot put me in mind of my dream; you did prepare yourselves to tell me a jie: fitting it to the present times, and which might be wrested to all kind of events: you can tell future things, which never had no being; ye might far more easily know things that are past.  
V. 11. Whos] Who have no ordinary conversation nor communication with men: whose souls harbour in their bodies, and are fastened to their senses; which maketh that divine light which they have to be so little, and altogether depending upon God's good will and pleasure.  
V. 13. Went forth] When the King had pronounced it, and caused it to be proclaimed. The wisemen] namely▪ Those that were present there; or they were all to be slain.  
V. 14. Captain of the Kingsguard] As Gen. 37. 36.  
V. 16. Time] Not to study, or meditate by discourse of reason, or by the help of books; or by rules of art, or to deliberate: but to call upon the Lord with servency and perseverance.  
V. 21. Changeth] This seems to have a singular relation to the revolution of States and Empires, and to the changes of the affairs of the world, which was the subject of the King's dream. Giveth wisdom] This hath a relation to the gift which Daniel had received.  
V. 23. And might] that is to say, Valour and Magnanimity in mine Actions, and wisdom and advice in the understanding of businesses.  
V. 28. In the l●●ter] In the time to come, until the Messias. See Ezek. 38. 8.  
V. 30. But for their] the glory of this revelation belongeth wholly to God: who would fulfil thy desire, which was to know things that were to come: And therefore I, who am his Minister, ougin not to ●●curre thy displeasure for th●se things which I shall tell thee seeing thou hast desired to know them, and God hath commanded me to reveal them to thee.  
V. 38. Thou art] he means not only the person of Nabuchadnezzar, but his Empire; called head, because it was the first of those four Monarchies: and of gold; by reason of the glory and magnificence of it, in all manner of greatness. See Isa. 13. 19 and 14. 11. Dan. 7 4.  
V. 39 Another] namely, the Persians and Medes, figured by the breast and arms of silver, v. 32. by reason of the conjunction of these two Nations into one Empire: which was also rich, and sumptuous, but not equal to the Babylonian Empire, Dan. 7. 5. and 8. 3. and 11, 12. Third] that of Alexander the Great, represented by the belly and thighs of brass, v. 32. because all that Empire did nothing but devour by force of Arms: which in those days, were made of tempered brass, Dan. 7. 6. and 8. 5. and 11. 3. Over all] namely, upon a very great part of it: so that he shall obtain one of the greatest Empires of the world; which by popular custom were called universal. See Ezra. 1. 2. Dan. 8. 5. Luke 2. 1.  
V. 40. The fourth] signified by the two legs and feet of iron, mingled with clay. By many it is understood for the Roman Empire, and also the Antichristian Empire, to which indeed that which is here spoken, and Dan. 7. 7. may be referred by anology; and it may be the Holy-Ghost had a relation to it, as in the Revelation. But in the first and proper sense, he seems to mean the successors of Alexander the Great: who reigned in Syria, and in Egypt, who did oppress the Church more cruelly than any of the rest; for they went so far, as to force the consciences of men. See Dan. 7. 7, 8. and 8, 9, 10, 24. and 11. 4, 5, 31. and this kingdom is termed to be of iron, which is but a base mettle, but very hard: divided into two, and of a very variable condition: sometimes mighty and powerful; and sometimes also very weak: qualities which agree very well with these two kingdoms, by reason of their beginnings, acts and occurrences. All these things] namely, the foresaid metals. Bruise] namely, wheresoever it shall exercise its tyranny, as it did upon God's people. See Dan. 7. 7, 25. and 8. 11. and 11. 31, 36, 41, 44.  
V. 41. Divided] unto Seleucides, who held Syria, and Lagides, who reigned in Egypt, called Kings of the North, and of the South, Dan. 11. 5, 6.  
V. 42. Partly] he hath a relation to the variable estate of these two kingdoms, oftentimes, high, and powerful, and sometimes also beaten down: first by one another, afterwards by the Maccabies, and finally by the Romans.  
V. 43. Shall mingle themselves] contracting frequent marriages amongst themselves, Dan. 11. 6, 17. 1 Mac. 10. 51. and 11. 9 by which notwithstanding they shall never be able to knit a loyal and constant union betwixt them.  
V. 44. In the days] namely, towards the latter end of these kingdoms of Egypt and Syria. A Kingdom] the spiritual and heavenly kingdom of the Messias, manifested in the flesh, Dan. 7. 13, 14, 27. It shall] because that the Son of God, supreme King of the world, hath at all times been He, that hath destroyed all the powers and Empires that have been contrary to his, Psal. 2. 9 Isa. 60. 2. Zech. 11. 8. 2 Cor. 10. 5, 6. And having made an end of subverting those four Monarchies, with the ruin of those two last kingdoms of Syria, and of Egypt; hath established his own kingdom in the world, though it be amongst great enemies.  
V. 45. The stone] by these terms may be understood the eternal origine of the Son of God: the Scripture calling the hills everlasting hills: But by them is especially meant, the firm establishment of his kingdom, by the only power of God, without humane strength or art: which shall also out of exceeding small beginnings increase to an infinite, v. 35. Mat. 13. 31. Sure] the Italian, is faithful] not feigned, nor made as one pleased; as the King had told his Soothsayers, v. 9  
V. 46. Worshipped] he was about to do it, but by the following verse it appears that Daniel forbade him, and turned him towards God.  
V. 49. Over the] namely, over the treasure, revenues, and rites, etc. Sat] the Italian, stood] did not stir from the King, being as it were chief steward of the Palace, and chief officer of the Empire.   

CHAP. III.  
Ver. 1. AN Image] Heathen histories have many examples of such Colossuses dedicated to idols. Of gold] ●t is very likely that it was but guilded, and hollow. The breadth] that is to say, over-crosse the body, as it is very likely. Now there being no proportion between these six cubits in breadth, and sixty in height; we must suppose, that under the threescore, is comprehended some great pedestal, upon which the statue was set. Dura] a City of Mesopotamia, which Authors make mention of.  
V. 24. His Counsellors] or Officers.  
V. 25. The Son] the Italian, a son] like to an Angel, in divine beauty, glory, and brightness. See v. 28.  
V. 29. After this sort] or, as this God doth.   

CHAP. FOUR  
Ver. 13. Auatcher's] that is to say, an Angel, so called: as well by reason of his nature, which being spiritual, is always in action, and never rests: as also of his office, which is to be always ready to receive God's commands, and to watch for the 〈…〉 guard of the the Church and of the elect.  
V. 15. With a band] the Italian, Bind it] namely, him that is meant by this stump.  
V. 17. The watchers] namely, of God, v. 24. encompassed with his holy Angels, who in Scripture are set down as ad●essors in God's counsels, 1 King. 22. 19 Job 1. 6. Psal. 89. 7. The demand] the Italian, the deliberation] the Caldean, the demand, A term taken from the propositions that are made in a counsel, upon which they use to ask the advice of the counsellors. Others expound it, it hath been desired by the word of the holy ones, that is to say: the Angels of heaven have desired and requested from God this execution which was for his glory.  
V. 19 Was astonished] by reason of the mournful interpretation, and because he was to expound it to the King. Be to them] would God that the meaning of this dream were directed rather to thine enemies then to thyself. A kind of protestation, to show that in this interpretation he was not pre-occupated by any hatred or passion against the King.  
V. 22. It is thou] namely, that great Empire which thou possessest.  
V. 25. Shall drive thee] being overcome with rage and fury, which is a disease called Licanthropie: for which thou shalt be bound with chains; losing all manner of humane understanding, and shalt become brutish, fierce and wild, like a beast, and shalt live in the fields for the space of seven years.  
V. 26. After that] after thou hast been tamed by this horrible accident; thou shalt recover thine understanding: having lost all thine ambition, which now thou hast, and humbled thyself before God, who giveth thee leave to reign. The heavens] that is to say, God who dwelleth and reigneth in glory in heaven; as Mat. 21. 25. Luke. 15. 21.  
V. 27. Break off] the Italian, redeem thy] namely, concerning temporal punishments: For as concerning everlasting punishment, man cannot give any price sufficient for his redemption, but must fly to the only blood of Christ. The meaning is, prevent God's judgement with repentance, changing thy tyranny into acts of contrary virtues. If it may be] the Italian, Lo, it shall be] Others, it shall prolong thy peace and prosperity.  
V. 30. That I have built] which I have adorned and beautified with many wonderful buildings: increased, and encompassed it with new walls: so that it may seem a new City.  
V. 32. All the] no humane power can withstand his most free actions, he doth not regard it. Others, with whom, and in comparison of whom, all, etc. In the army] in the celestial bodies, and the Angelical creatures.  
V. 33. Mine honour] the Italian, my majesty] namely, the royal presence, and other heroic qualities fitting to bear up the dignity of the Empire.   

CHAP. V.  
Ver. 1. BElshazzar] This was Nebuchad nezzars daughter's son, as may be gathered by Histories; and in him failed Nebuchadnezars line, according to the prophecy, Jer. 27. 7. Drank] This word signifies a solemn drinking in a public feast; which was seldom used amongst the Chaldeans.  
V. 2. He ●●sted] being already heated with wine, and being disposed to drink largely. His father] that is to say, his grandfather.  
V 4. Praised] attributing unto them the victories which they had obtained over God's people, and over God himself, feasting in honour of them, offering, and pouring unto them, of their meat and drink, according to the custom of Pagans.  
V. 5, The part of] that likeness of a hand taken off from the arm.  
V. 6. The joints] the Italian, the girdles] A proverbial kind of speech, Isa. 5. 27. taken from affrighted soldiers, that are running away: who unbuckle their armours off their backs. The meaning is, that his strength and courage failed him.  
V. 7. Shall be clothed] A badge of honour for great Officers and Lords. See upon. Gen. 41. 42. The third] the first after me, and the Cue 〈…〉 my mother.  
V. 8. They could] It is likely that these Letters were written, without any distinction or separation of words: whereupon they could not compose nor frame the words, to make any sense of them.  
V. 10. The Queen] the Kings Mother, or according to some▪ his grandmother. Of the words] having heard lies, words full of terror and fear. Or his command to call the wise men.  
V. 12. Doubts] the Italian, riddles] C●ld, Knots perplexed and obscure speeches and sentences.  
V. 20. Hardened] against daniel's exhortations, Dan. 4 27.  
V. 23. Whose are all] who by his sovereign power governeth all whatsoever man undertakes, and whatsoever happeneth to him, and upon whose will, all things absolutely depend.  
V. 25. Mene] these words signify, he hath done right, he hath weighed, and it falleth in pieces.  
V. 26. God] God hath a long time forborn thee, he is at last come to take an account of thine administration, and having, as one should say, cast up thine accounts; he now requireth satisfaction: a term taken from creditors.  
V. 27. Weighed] A term taken from light comes. The meaning is, God hath examined thee, and hath found thee unworthy of the degree which thou holdest.  
V. 28. It divided] the Italian is, put in pieces] as who should say; put to the mint, like broken or false coin. There is an allusion between the word Peres and Persia. To the Medes] namely, to Darius the Mede, and afterwards to Cyrus the Persian, Dan. 6. 28.  
V. 30. Slain], as some say it was, when Babylon was taken by Cyrus, whilst the Babylonians were feasting and banqueting. See Isa. ●1. 5. Jer. 51. 39 Hab. 2. 5. Others by some relics of ancient Histories do imagine that he was slain by a conspiracy of his Barons, whereof one was this Darius, and that happened some few years before the said surprise.  
V. 31. Darius'] the Histories make no mention of this Darius; and it hath been thought that it was Chiassar King of Media, Cyrus his Uncle and father in law. Who having accompanied Cyrus in his Babylonian enterprise, after the taking, was by him made King of it; For an honour to his age and degree. Others will have this Darius, son of Ashuerus, Dan. 9 1. to be one of the conspirators against Belshazzar, and one of the Barons of Babylon, though a Mede by Nation: called Darius whilst he was a private man, and Nabonnidus, or Labinitus when he was a King: and that it was he under whom Babylon was taken by Cyrus, who took away his kingdom from him. T 〈…〉ke] the Italian, received] by the Babylonians election, if we follow the second opinion as hath been spoken of. Or by Cyrus his yielding it to him; if we follow the first. See Dan. 9 1. About threescore] or who was already threescore and two years of age.   

CHAP. VI  
Ver. 2. NO damage] in his rights and revenues. Others, that he might not be troubled.  
V. 4. An occasion] some subject whereupon they might accuse him.  
V. 7. To establish] namely, for to present it unto thee, and have it confirmed by thee, whereby it may receive the force of Law.  
V. 8. Of the Medes] they who will not have Darius to be Chiassar King of Media, answer here; that those Barons, to flatter. Darius, that was a Mede borne; desired him to make a Law, according to the manner of his own country; though he was not King thereof, but of Caldea. Others, that all this happened in the City of Susan in Persia, subject to the Chaldeans, where Daniel was Governor, Dan. 8. 2. and that in that City and country the laws of Persia were observed.  
V. 10. His windows] to oppose openly an impious and unlawful way, to overcome the malice of his enemies, who watched his constancy, and sought to overthrow it with fear; and to give all believers an example of zeal to God's glory: he was moved by the Holy-Ghost, not to change nor slack any thing in his ordinary devotions: which, these respects laid aside, were not absolutely necessary. Towards] as towards the place consecrated to the manifestation of God's presence in grace and power: which Law standing yet in force, and being very shortly to be reestablished in effect; he looked that way, as towards heaven. See 1 King. 8. 48. Three times] the morning, noon, and evening, which were the three hours of the Jews daily prayers. See Psal. 55. 17.  
V. 17. The purpose] namely, in the execution of the decree.   

CHAP. VII.  
Ver. 1. OF his head] which were inwardly represented to his imagination, and not to the outward senses. See Dan. 4. 5. V. 2. The ●oure] by the Sea is meant the world, and by the winds, the changes thereof, by which one Empire is raised, and another is brought low, like to the waves of the Sea.  
V. 3. Beasts] that is to say, Empires, figured in this manner; because, for the most part, they are gotten, kept, and governed with violence and tyranny. See Psal. 76. 4 Cant. 4 8.  
V. 4. The first] this Lion represents the Chaldeans Empire, Dan. 2. 37. by reason of the might, and ravenousness of it. See Isa. 5. 29. Jer. 4. 7. Wings] to show the Chaldeans great celerity in their conquests, Isa. 5. 26. Jer. 4. 13. and 48. 40. Ezek. 17. 3. Hab. 1. 8. Plucked] all means of conquering or raising itself any more, were taken away from it, and the ease, and rest which it had a long time enjoyed, lying upon the ground like a beast, was taken away; and being subdued, was brought to a reasonable, civil, and modest life: such as the state of Babylon was, long after it had been taken by Cyrus.  
V. 5. Another] which is the Persian Empire, Dan. 2. 39 and 8. 3. Like to a Bare] for the Persians were a mountain Nation, more uncivil than the Chaldeans; though they were great warriors, and much inclined to set upon Empires and States. On one sid▪] he seems hereby to mean the beginning of the Persian Empire, from the one side of the world, namely, from the East, from whence they came to conquer the other three parts, Dan. 8. 4. They said] God's secret providence did drive them on to those erterprises, and made them easy for them: See Isa. 21. 2.  
V 6. Another] namely; Alexander the Great his Empire, Who was very speedy in all his conquests; which is figured by the Leopard, which is a very active beast, Hab. 1. 8. and by his wings, Dan. 2 39 and 8 5. and 11. 3. Four heads] which were the four Satrapies, into which Alexander the Great his Empire was divided after his death, Dan. 88 and 11. 4. 1 Mac. 1 9, 10.  
V. 7. A fourth] by Dan. 8. 9 we may find; that the first meaning of this Prophesy, hath a relation to the kingdom of Syria and Egypt; possessed by Seleucides and Lagides: which notwithstanding, doth not hinder us from believing; but that God's Spirit did look yet further; namely, to the Roman Empire, by the resemblance of ●t to the other, in the persecuting of the Church; the subversion and interdiction of God's service, and the violence done to consciences: Whereupon, the Revelation doth fit many of these passages of Daniel to Antichrist. See Dan. 2. 40. Dreadful] especially, to God's people: who were never more cruelly used, then by Seleucides, Dan. 8. 11, 12. and 11. 31, 36. Divers] seeing his tyranny over God's people, tended to force men to idolatry, and to annihilate God's service, which none of the precedent Empires had attempted. Ten horns] these are the ten Seleucides, Kings of Asia, and of Syria, to Antiochus, comprehending him amongst the rest, v. 24. For although he had successors; yet the people of God; (in regard of whom these things are spoken) begun after Antiochus, to reassume their liberty under the Asmoneans, until Christ.  
V. 8. Another] this is Antiochus called Epiphanes, who is one of the number of the ten Kings; yet he is called another; because his tyranny over the people was especial, v. 24. Little] as Dan. 8 9 because that this Antiochus was the strongest of his brethren, and the kingdom did not by right belong him; and besides, he was of a base and despicable carriage, Dan. 11. 21. Three of] that is to say, three Kings; namely, Ptolomeus Philopater, King of Egypt, who had taken Syria: Antiochus the Great, father of Epiphanes, and Seleucus his brother, who were all three deprived either of their lives, or of their kingdoms, by Antiochus, v. 24. Wear eyes] to show his natural sagacity and cunning, Dan. 8. 23, 25. and 11. 23, 32. Presumptuous] he shall be exceeding haughty in words, 1 Mac. 1. 25. and cruel in bloody decrees, and a great blasphemer of God himself, v. 25. Dan. 8. 23, 25. and 11. 36. 1 Mac. 1. 46, 47. See the comparison of this with Pagan Rome, Rev. 1●. 5.  
V. 9 ●ill the Thrones] until God did enter into judgement against Epiphanes, for the deliverance and revenge of his people: A figurative description; as Psal. 7. 6, 7 and 9 4, 7. The ancient] A figurative representation of God the everlasting Father, and his glorious Majesty. Wheels] God's Throne is here described with wheels; 1 Chron. 28. 18. Ezek. 1. 15. and 10. 9 to show that God's providence moveth every where, to govern all things, and to provide for all things.  
V. 10. Fiery stream] hereby is signified, the inevitable, and consuming force of God's judgements: See Psal. 50 3. and 97. 3. Isa. 30. 33. Thousand] of holy Angels. The books] terms taken from judgements amongst men, in which the inquiries, proofs, confessions, and other writings, are produced to frame the judgement by, and the Laws also are considered. See Rev. 20. 12.  
V. 11. And given] A description of the death and everlasting damnation of Antiochus, 1 Mac. 6. 8, 13.  
V. 12. Their dominion] not at the same time: but the meaning is; that every great Empire, enemy and persecutor of the Church, was destroyed before Christ's coming upon earth, from time to time: though the nations still continued and subsisted, in some weak and low form of state. See Dan. 2. 25. until all the relics were swallowed up by the Romans.  
V. 13. One] the Son of God is here represented in the flesh, who after his resurrection, is set at the right hand of the Father, and from him hath obtained all power in heaven and in earth. See Ezek. 1. 26. Acts 2. 34, 36. Ephes. 1. 20. Phil. 2. 9 Heb. 1. 3, 4. Rev. 1. 13. & 14. 14.  
V. 15. Was grieved] the Italian, I fainted] through the greatness and brightness of the sight of God's majesty, according to the manner of Prophets after their ecstasies which did dazzle their senses, tyre their spirits, and overthrow their natural faculties. See Dan. 7. 28. and 8. 27. and 10. 8. 16.  
V. 16. That stood by] namely, one of the Angels that appeared in this vision.  
V. 17. King's] that is to say kingdoms, Dan. 2. 38, 39  
V. 18. The Sa 〈…〉] that is to say, the Church of God in Christ her head first; and afterwards the whole body which shall be perfectly united with him: shall receive from God the spiritual and everlasting kingdom. See Dan. 7. 22. Isay 60. 12. Rev. 1 6. & 5. 10. whereof the Machabies principality was but a shadow, and was between the reign of Antiochus and the coming of Christ.  
V. 20. Whose look] thus, is Antiochus his great power and enterprises set down, which he reform more than all the rest of the S●leucides, Dan. 8. 10. and 11. ●7.  
V. 22. To the Saints] namely, to God's people, v. 25. Dan. 8. 24. and 11. 30.  
V. 23. The whole earth] this understood of the Seleucides; signifieth a great extent of land, but being anagogically referred to Rome, it represents the affected and titular universality of their Empire.  
V. 25. Change time's] to annihilate God's service, his feasts, Sabbaths, and other solemn and sacred days, and all the other Ordinances of the Law. Dan. 8. 11. & 11. 31. 1 Mac. 1. 47, 48. Until a time] these persecutions of Antiochus with which he persecuted Gods people, shall last one year, two years, and half a year. That is to say, three years and a half, beginning as it should seem from that time which is set down, 1 Mac. 1. 30. See Rome, 13. 5.  
V. 28. My countenance] I became pale and wan, as well by reason of the violent raptures of the Spirit, as through horror of thinking upon those things which were foretold against God's people.   

CHAP. VIII.  
Verse 1. AT the first] in the first year of Belshazzar, Dan. 7. 1.  
V. 2. I was] some hold that he was there in vision, as Ezek. 8. 3. & 40. 2. Others corporally, which seems to be confirmed by Dan. 10. 4. and that the Province of Shushan was then under the Babylonians Empire, whereof notwithstanding, the stories make no mention. Palace] the place of royal residence where the Kings of Persia afterwards kept their Court, and dwelled one part of the year. Of Elam] namely of Persia. Of Ulai] called by historians Eulean.  
V. 3. A [Ram] a figure of the Persian and Median Empire, signified by the two horns, Dan. 2. 39 & 7. 5. But one] namely, the Persian, which though it was founded upon the Median; grew a great deal greater than it, by the means of Cyrus the Persian his victories, Who took away Media from his Grandfather, and afterwards took Babylon, and many countries moe.  
V. 4. Westward] See Dan. 7. 5. What ●e] and none could hinder his erterprises nor actions.  
V. 5. An ●e Goat] a figure of the Grecians kingdom under Alexander. v. 21. See Dan. 2. 39 & 7. 6. From the west] namely, from Greece and Macedon west from Asia, where the Prophet was, and where the Persians reigned. The whole] so those great Monarchies through ambition called themselves universal; though they possessed but a small part of the world, Dan. 2. 39 Yet it was that which was most esteemed, and best known. Touched not] whereby is signified Alexander's extreme celerity in his conquests, as if he had flien; and not walked. See Dan. 7. 6. A notable born] the Italian, A crooked born] this is Alexander's person in his kingdom, which is signified by the Goat.  
V. 6. And he came] a description of Alexander's acts against Persia, by which he overthrew the Empire, and made himself Lord of Asia.  
V. 8. The great] that is to say, Alexander died suddenly in the flower of his age, and the middle of all his victories. Four] these are the four Satrapies or kingdoms of the Grecians, which were seized upon, by Alexander's Captains, out of the shipwreck of his Empire. Babylon towards the East, Asia towards the North, Macedonia towards the West, and Egypt towards the South, which in process of time came to two: the Seluecides towards the North; and the Lagides towards the South. Dan. 11. 5, 6.  
V. 9 Out of one] namely; out of the Seleucides, who reigned in Asia, and Babylon. A little born] namely; Antiochus Epiphanes. Toward the South] in Egypt, which Antiochus seized upon, Daniel 11. 25. 40, 43. The East] in Persia, which was also conquered by Antiochus. The pleasant land] the land of Israel, so called in Scripture, by reason of its great prerogatives: both spiritual and temporal. See Jer. 1. 3. 19 Ezek. 20. 6. 15. Dan. 11. 16. 41, 45. Zach 7. 14. See of these erterprises of Antiochus upon Judea. Dan. 11. 30. and the following verses.  
V. 10. Even to the] even to war against God's Church, which is as heaven; where God dwelleth in grace: and where the faithful do hold the place of Angels, Isay 14 13. Dan. 8. 24. & 11. 32.  
V. 11. Even to the Prince] daring to push at God himself, by blaspheming him, and violating his service and glory. See Dan. 7. 25. & 11. 22, 36. The daily sacrifice] namely; the morning and evening sacrifice. Exod 29. 38. Num. 28. 3. whereby is meant, all God's service. See 1 Mac. 1. 47.  
V. 12. And an host was given] the faithful shall be in great danger of apostating from the true religion; and Antiochus shall give them many occasions to do it, and shall seek to induce them to it: and the Lord shall put them to this trial, Dan. 11. 32, 35. Cast down] all use, preaching, and profession of God's truth, and doctrine of salvation shall be forbidden and suppressed by Antiochus; Who, did seek to destroy even the very books of the law, 1 Mac. 1. 59  
V. 13. One Saint] an Angel, The vision] that is to say; the things signified by it. The transgression] the idolatry of the Olympian Jupiter, which Antiochus had set up in the Temple, instead of God's pure service, 2 Mac. 6. 1. which caused the extreme desolation of the Temple: in some, spiritual; by apostasy: in othersome, bodily; by persecutions and torments, Dan. 11. 31. & 12. 11.  
V. 14. He said unto me] for that Angel, had asked that question in daniel's name: and for to instruct him concerning it. Unto two] this time contains six years, three months, and eighteen days: and, that ending at the purification of the Altar, 1 Mac. 4. 25. it is likely that we must take the beginning of it, from that time which is set down, 1 Mac. 1. 12. & 2 Mac. 4. 23. Of evening and morning] the Italian addeth days] that is to say; the day and night of four and twenty hours. Gen. 2. 5. Cleansed] the Italian, Justified] that is to say, freed by God's just judgement, from Antiochus his tyranny: Who had made it a receptacle of Idols; to be again according to its first institution, the holy Temple of the true God. Others, it shall be purified from its uncleannesses.  
V. 15. The appearance] namely, the Angel Gabriel in humane shape. v. 16. Dan. 9 21.  
V. 16. Between] the Italian, in the mids of] between the two banks of that river, or in some Island encompassed by it. Gabriel] the name of an Angel, which signifieth, strong man of God. See Dan. 9 21. Luke 1. 26.  
V. 17. The vision] the things foretold in it, shall happen about the time of the Messias his coming, who shall fulfil the prophecies and the old age. For to bring in a new one, by renewing the state of the Church. See Ezek. 38 8. Daniel 9 24.  
V. 18. A deep sleep] that is to say, in my prophetical ecstasy, I lost all manner of action and motion, like a man that were overcome with sleep.  
V. 19 What shall be] what shall befall the Jews in these last afflictions, which God shall send them for a punishment for their sins: after which; shall be revealed the great and eternal reconciliation in Christ, Dan. 9 24 & 11. 36. The end] there shall be a certain prefixed time, for the lasting of these calamities. Dan. 11. 35.  
V. 21. The first King] namely, Alexander.  
V. 22. The nation] namely, of the Greek or Macedonian nation, though not of Alexander's posterity.  
V. 23. Of their Kingdom] Over God's people, who, after Antiochus, did shake off the yoke of the Seleucides: Dan. 7. 22. who notwithstanding a long time after that; reigned over the remainder of their Kingdom. The transgressors] Which are amongst God's people. Are come to the ●ull] Of open impiety, and formal apostasy: Dan. 11. 30. 1 Mal. 1. 12. A King] namely, Antiochus Epiphanes: Dan. 7. 20. and 11. 21. Dark sentences] See Dan. 7. 8.  
V. 24. Not by his own power] But by his cunning devices, and the perfidiousness and treacheries of other men, Dan. 11. 23. The mighty] Great Kings and Princes; and especially them of Epypt, Dan. 11. 25. The holy people] namely, The Church of God.  
V. 25. His policy] His cunning and deceits. By peace] See 1 Mac. 1. 30. 31, 32. The Prince] namely, against God himself; who is King of kings, v. 11. Broken down] shall perish, stricken by God, and not by men, 1 Mac. 6 8.  
V. 26. The vision] Concerning that determined number of days, v. 14. Shut thou up] As Isa. 8. 16. Dan 12. 4. Keep it to thyself, and reserve it in writing for posterity, without much publishing of it at the present; for it is not so much for the use of this age, as for the use of ensuing ages.   

CHAP. IX.  
Vers. 3. Unto the Lord] that is to say, Towards heaven; or, towards Jerusalem: a City chosen by him to be the place of his presence: as Dan. 6. 10.  
V. 9 To the Lord] Thou hast a large subject to exercise thine infinite mercy upon us which is as it were, the Queen of thy perfections: to which we also have recourse; and not to thy Justice, in this our height of iniquity. Or, having sinned so excessively, as we confess we have; to Thee it belongs to use mercy and forgiveness; for thou alone hast power to do it, v. 18.  
V. 13. Understand] Endeavouring to to repent truly; according to thy Word, by means of which, we may be made partakers of the fruit of thy holy promises.  
V. 14. Watched upon the evil] His providence hath been attentive, to bring it in the prefixed time, and instant: see Jer. 1. 12. and 31. 28. and 44. 27. 2 Pet. 2. 3.  
V. 16▪ Thy righteousness] namely, Thy goodness and loyalty in thy promises, and fatherly equity towards thy poor children, cruelly tormented by their enemies upon unjust causes: See Psal. 31.  
V. 17. To shine] Show thy Grace and Favour in effects; which like a 〈…〉 lfying and chea●ing sun, may disperse all these mists of extreme desolations, Numb. 6. 25. Psal. 8. 3. 7. 19 For the Lords sake] For thine own sake: or, as some will have it; for the promised Messias and Mediators sake.  
V. 19 Thy Name] They are, and profess themselves to be thine; and do bear the bages and marks of it.  
V. 21. Touched me] In token of encouragement to hear these mysteries, and of infusion of new divine virtue, to understand and remember them; and of comfort in these promises.  
V. 23. The commandment] the Italian, The Word] God hath revealed to us Angels; and to me especially; the secrets of his Council, concerning the restauration of Jerusalem: and how long it shall last afterward until the Messias, and hath sent me to declare it unto thee. See Dan. 10. 12. Beloved] Singularly beloved of God, and favoured with his graces, Dan. 10. 11, 19  
V. 24. seventy week's] Thou hast prayed to God concerning the seventy years of the people's captivity which the Lord hath appointed. And I will tell thee moreover, That after the accomplishment of those years, there be seventy times seven years (which are the week of years) that is to lay; four hundred and ninty years appointed for the lasting of the people, and of the city of Jerusalem: in which time the Messias shall come, shall fulfil the Prophecies, shall satisfy for the sins of the world by his death, and shall establish the true righteousness of the Gospel, which shall remain for ever; through Which, all believers shall be absolved and justified, and shall by his spirit be regenerate to a new and godly life; and he shall be consecrated and made an everlasting King, at the right hand of God his Father; having obtained the fullness of Gods-spirit, as head of his Church. And after all this; the City and the Nation shall be destroyed by the Romans. The most holy] Heb▪ The Holiness of Holinsse: that is to say. He that is Holiness itself: and in Whom consists all the Church's holiness; who is in Spirit and truth, that which the Ark, the Propitiatory, the Altar; and the Sanctuary, which were called most holy things; and were consecrated by unction, Exod. 30. 36. were but in shadow and figurative.  
V. 25. From the going forth] He showeth, when the beginning of these seventy weeks shall be: namely; After that, by Darius his decree: Ezr. 4. 24. and 6. 1. 15. The Temple was re-edified, and consequently the City also; after Darius had given way for that which the enemies would have hindered: namely; the restauration of the City: Ezra 4. 12, 13, 24. Unto the Messiah] Until the Son of God; made manifest in the flesh, and consecrated everlasting King of the Church, v. 2●. do by a sacred conduct make Himself, as it were, Captain of the Romans, v. 26. Matth. 22. 7. and utterly destroy Jerusalem. Seven weeks] Of years, which are nine and forty years from Darius his decree; until such time as the walls of Jerusalem were finished by Nehemiah. Threescore and two] Which are four hundred four and thirty years: namely; from the restauration of Jerusalem, until the time of the last ruin of it by the Romans. Built again] that is to say; Jerusalem shall subsist, being continually built, and beautified with new buildings within side; and fortified on the outside: notwithstanding the grievous oppressions which it shall suffer under the Empires of Persia, Greece and Rome.  
V. 26. And after] Joined to the seven precedent weeks; which make in all, threescore and nine weeks, that is to say; In the last of the seventy. Be cut off] By the Jews; and in their opinion, quite destroyed, without any residue or hope of restauration. Isa. 53. 8. But not for] the Italian, And shall have nothing left] Being brought to nothing by death; having no life, strength nor dignity in show left him. See Psa. 22. 6. Isa. 53. 2, 3. Phil. 2. 3. Others there, being nothing in him; namely, no cause nor fault, Isa. 53. 9 Or, there being nothing therein for him; that is to say, All being done for the good and redemption of mankind. The people of] namely, The Romans. Shall be with] It shall be sudden, irreparable and violent; like to a destruction, caused by a deluge of waters. Desolations are] After the war with the Romans is once begun, it shall never cease, until Jerusalem be quite destroyed, according to God's decree.  
V. 27. And he] namely, Christ, being come; and coming in the world, shall in one of those weeks by the Gospel, renew the Covenant (with the Jews which shall believe) which he had made with their forefathers; and shall ratify it by new sacraments. Of the week] Of that week which remains after the foresaid sixty nine, to make up the number of seventy: for, indeed the revolts and troubles of the Jews lasted three years and a half; or four years after the threescore and nine weeks. Shall cause] Through the desolation of the Temple by the Romans, the Jewish service and sacrifices shall cease. And for the] the Italian, The destroyer shall come upon the abominable wings] that is to say, The Roman army, led by Titus, shall come with great speed: as if it were carried flying upon Eagles wings; which were the ensigns of the Roman legions: called abominable; because the Romans did worship them, as Godheads of armies and did place them in the Temple of God for to profane it, Mat. 24. 15. Mar. 13. 14. Luke 21. 20. U●ti●] See Isa. 10. 23. The consummation] the Italian, The inundation] Whereof see v. 26.   

CAAP. X.  
Vers. 1. THe third] After he had seized upon the Babylonian Empire, and had established the second Monarchy. The time appointed] the Italian, The army was great] namely, Of the Angels which appeared in this vision. Others, The time appointed was long] that is to say, Though the things foretell are not to be fulfilled of a long time; yet is the Prophecy true.  
V. 2. Was mourning] For the enemies of our Nation, hindered the re-establishment of Jerusalem, and of the Temple, which Cyrus had given way to, Ezra 4. 5.  
V. 3. I eat no] I abstained from all meals wherein one might rejoice: either at the quality of the food, or at the company that was at them, or that I took any delight in: I fasted with bread and water. Anoint] For in times of rejoicing people did anoint their faces with sweet smelling oils, when they went to the Table; and chose, in time of mourning they did abstain from it: See Eccles. 9 8. Mat. 6. 17.  
V. 4. Of the first] Of this presens' year. Hiddekel] Which is Tigris, Gen. 2 14.  
V. 5. A certain man] The likeness of a man representing the Son of God, that was to take humane flesh upon him. See Ezek. 1. 26. and 40. 3. Dan. 12. 6, 7. Rev. 1. 13. Uphaz] See Jerem. 10. 9  
V. 6. The Beril] the Italian hath it, Chrysolite] as Ezech. 1. 16. and 10. 9 Po 〈…〉 shed brass] See Ezek. 1. 4. Rev. 1. 15.  
V. 7. Alone] As Acts 9 7.  
V. 8. There remained] See Dan. 7. 15. 28. & 8. 27.  
V. 12. From the first] See v. 2. That thou] Bianca fasts and devotions didst dispose thyself to receive some prophetical revelation from God, concerning the State of the Church; to which the re-establishment of the Temple, and of God's service, is yet forbidden; and the peaceable restauration of Jerusalem: though the seventy years which were prefixed be past. For thy Words▪] namely, To fulfil thy requests and prayers.  
V. 13. The Prince] namely, Cambyses, the son of Cyrus, who governed the Kingdom, whilst Cyrus was employed in sorraigne wars Now, Cambyses was an enemy to the Jews, and hundred the restauration of Jerusalem; and this Angel remained in Persia, for to repress him the space of three weeks, which was the time of daniel's fasting, v. 2. Whereby the execution of his Commission against Daniel was stayed. Others, take this to be some evil Angel, Prince of the world, particularly assisting to these evil counsels which were against the Church. Michael] Saint Judas calls him Archangel, Judas 9 that is to say, An Angel of eminent degree, which commanded the rest, Dan. 10. 21. He is termed head of the Church. And Dan. 12. 1. defender of the same; and Rev. 12. 7. head of the Angels, Whereupon many think that it was the Son of God himself, as indeed Michael signifieth, Who is like unto God? And so the meaning would be; that the Son of God had joined his divine power to the work of this Angel, for the defence of his Church. One of the] If Michael be the Son of God; by these chief Princes may be understood, the three persons of the most holy Trinity. If a created Angel, the Archangels: See 1. Thes. 4. 16. So Angels are called Principalities and Powers, Rom. 8. 38. Ephes. 3. 10. Colos. 1. 16. The Kings] namely, Cambyses already declared King, and his Councillors, and Lords.  
V. 14. In the latter] namely, In the declining, and almost at the end of their temporal state: a little before the coming of the Messias; under whom began another age, and a spiritual state of the Church: See Ezek 38 8. Hab. 2. 3.  
V. 15. I set] Through reverence and fear.  
V. 16. My sorrows] The Italian, My joints] See Dan. 7. 15. Others expound it, great sorrows assailed me.  
V. 17. The servant] I thy servant, in the state which I am in. Of this] So glorious and Majestical.  
V. 20. Knowest thou] Hast thou not understood what I told thee, v. 14. that I was come unto thee, to tell what should hereafter happen to my Church? Will I return] I will again oppose all the Kings of Persias plots against my people: until such time as going from thence, I go and call Alexander to destroy the Persian Empire.  
V. 21. That which is] namely, Gods determined counsel: which is, as it were; All written in His mind and providence, figurative terms: see Psal. 139. 16. and 149. 9 Mal. 3. 16. There is none] No humane strength upholds the Church but Christ alone, who is her Head; by the ministry of his Angels, v. 13. Jos. 5. 14, 15.   

CHAP. XI.  
Vers. 1. ALso I] These are also words of the Angel, who was mentioned in the former Chapter; his meaning is: I have been assisting to the destruction of Nebuchadnezars progeny by Darius, and so have begun to beat down the Chaldeans Empire; now I will declare unto thee the continuation of God's victories over such enemies: Others take this Darius to be Chiasseres, King of Media, made for his honour, King of Babylon by Cyrus: see upon Dan. 5. 31. and then the meaning would be; I have upheld these beginnings of Cyrus' reign, whilst he hath been favourable to my Church: Ez. 1. 1, 2. Then I resisted Cambyses, the son of Cyrus: Dan. 10. 13. Now I will tell thee what shall follow.  
V. 2. Three Kings] which are according to some: Cyrus, Cambyses, and Darius the son of Hystaspes: Others leave out Cyrus, as having resigned the Kingdom to his son Cambyses: and Count Cambyses, Smerdes and Darius. The fourth] namely, Xerxes, surnamed the Terror of Greece: not that he was the last King of Persia; but because through his so famous enterprise against Greece: he gave the first occasion of war between the Persians and the greeks: which at last caused the total ruin of the Persians by Alexander the great. Stir up all] A hyperbolical term, meaning; an innumerable company of all manner of people.  
V. 3. A mighty King] namely, Alexander, Dan. 7. 6. and 8. 5.  
V. 4. And when] the Italian, And as soon] namely, Some twelve years after that he shall be come to the crown: see Dan. 8. 8. Toward the four] Into four principal Satrapies and Provinces, Dan. 7. 6. and 8. 8. To his Posterity] Which perished all after the death of Alexander. Nor according] namely, In greatness or strength, Dan. 8. 22. Plucked up] By the total extermination of Alexander's race. Besides] Besides those four Satrapies; there shall be other petty Governors and Kings, of some small parcels of the ruin of Alexander's Empire: Others translate it to others, besides those; namely, them of Alexander's line.  
V. 5. The King of] At the last these four Satrapies shall be reduced to two principal Kingdoms; namely, of Egypt: seized upon by Ptolemy the son of Lagus, called the King of the South: and the Kingdom of Babylon and Asia, possessed by Seleucus Nicanor, called King of the North, who were both Alexander's captains. And he shall] namely, The King, and Kingdom of Asia. Above him] namely, Above that of Egypt: Or, against him, because he took away all Syria and Judea; and divers other countries from him.  
V. 6. Shall join] the King of Asia, Antiochus Soterus, the son of Seleucus, and the King of Egypt, Ptolomeus Seleucus, shall join together in amity: and their sons, Ptolomeus Philadelphus, and Antiochus Teus by marriages: according to the prophesy, Dan. 3. 43. Daughter] namely, Bernice, the daughter of Ptolomeus Philadelphus, married to Antiochus Teus; who for the love of her, did put away Laodice his lawful wife; and sister to the said Bernice● To make] to keep the peace, and end all differences; by reason of which, they were ready to go to wars. She shall not] this marriage shall not hinder them from coming shortly to open war. Neither shall he] Antiochus Teus shall soon after that be poisoned, and the forces of his kingdom shall be overthrown by divers sinister accidents, which shall be set down hereafter. But she] namely, Bernice and her son; and all those that took her part, and her followers; shall be constrained to yield to the mercy of Seleucus Callinicus, the son of Teus and Laodice: Who shall put them all to death, by the instigation of his mother. He that begat her] the Italian, her son] Others, her father; namely, the King of Egypt, who died presently after.  
V. 7. Out of a branch] namely, Ptolomeus Evergetes, brother to Bernice; shall succeed Ptolomeus Philadelphus his father, in the kingdom of Egypt; and to revenge his sister's death, shall with very good success set upon Seleucus. Shall prevail] or shall strengthen himself.  
V. 8. Their Gods] according to the custom of heathen conquerors. See 1 Sam. 5. 1. Isa 46. 2. Then the King] the Italian, without fear of the King] or the King of the North being not able to hinder him: or being secured from him: or being more powerful than he.  
V. 9 Shall come] shall cause himself to be crowned King of Syria, which he shall hold for many years.  
V. 10. His sons] namely, Seleucus Cherau nus, and Antiochus the Great, sons of Callinicus, King of Asia, 〈…〉 red up] the Italian shall commence war] against Ptolomeus Evergetes, King of Egypt, to get the kingdom of Syria again. And one] namely, Antiochus the Great, with a sudden force, like unto an overflowing stream, shall regain a great part of his kingdom. Return] the year following he shall return with great power; and having discomfited the army of Ptolomeus Philopater, the son of Evergetes, shall come unto a principal fort of his, called Raphia, upon the frontiers of Egypt, and shall take it. Others, understand this of another fort, called Rabathamam.  
V. 11. And the King] namely, Ptolomeus Philopater. The multitude] that great army shall be discomfited by Philopater.  
V. 12. His heart shall be lifted up] being puffed up by this victory, shall contemn his enemy, and give himself up to dissolute pleasures; and shall not follow Antiochus to his total ruin.  
V. 13. The King] namely, Antiochus, after the death of Philopater, shall again assault Ptolomeus Epihanes, the son of Philopater, being yet young, against whom many of his subjects shall rebel, and many Princes combine.  
V. 14. The robbers] he seems to mean some seditious, and peradventure apostated Jews, who joined themselves to the King of Egypt his faction, and to his false Religion. To establish] the Italian, to fulfil] taking this for a pretence of their faction, which Isaiah chap. 19 19, 21. had spoken of, namely, Egypt's spiritual union with the Church. They shall fall] being persecuted by Antiochus, as rebels to him.  
V. 15. The arms] that is to say, the strength.  
V. 16. But he] namely, Antiochus the Great, the glorious land] namely, Judea. See Dan. 8. 9  
V. 17. He shall also] namely, Antiochus the Great, shall set upon Egypt again with prosperous success; but for fear of the Romans, who shall interpose themselves in the behalf of Ptolomeus Epiphanes: he shall make peace with him; giving him Cleopatra his daughter to wife, having before suborned her to kill her husband: which nevertheless, he would not perform, but went with her husband against her father. See Dan. 2. 43.  
V. 18. Shall he turn] Antiochus shall war against the Islands and Provinces beyond the Seas; which were subject, or confederate with the Romans. A Prince] the Italian, a Captain] namely, Scipio, a Roman Consul, with his brother▪ cause the] he shall not only force Antiochus to retreat out of all those places, which he had taken from the Romans, or their friends, to the disgrace of the Commonwealth of Rome; but shall also overcome him in a pitched battle, and shall spoil him of part of his dominions; and force him to accept of a disgraceful peace.  
V. 9 He shall turn] he shall go into Syria; keeping himself in strong holds; and shall not dare to wage war any more. Stumble] being killed in a tumult, as he would have spoiled the Temple of Belus, in the Elimeans country.  
V. 20. A raiser of] Seleucus Philopater, the son of Antiochus the Great; whose Reign shall be tyrannical, and full of exactions; which he shall endeavour to have even out of God's Temple, 2 Mac. 3. 4. Shall be] he shall be poisoned; not killed in war, nor by any open violence.  
V. 21. A vile] Antiochus, surnamed Epiphanes; that is to say, illustrious: opposite to that which the Spirit calls him, by reason of his execrable deeds and qualities. See Dan. 7. 8. and 8. 9 To whom] who shall neither be created nor crowned King, nor shall not obtain the kingdom by force of arms: but shall advance himself as tutor to Demetrius; his nephew, the son of Seleucus; and shall win men's hearts with presents, courtesies, and secret practices; and so shall install himself in the kingdom. Peaceably] namely, by deceits, Dan. 8. 23, 24.  
V. 22. The arms] the power of Egypt shall be suddenly assaulted, and overthrown by him: which Egypt, is a country that is yearly overflown by the river Nilus: whence proceeds the great fruitfulness and strength of it. The Prince] namely, God Himself, Dan. 8. 11, 25 who is the Prince of his people, and joined to them by his holy covenant. And so in this verse are summarily comprehended, Antiochus his two greatest erterprises; namely, upon Egypt, and Judea: both which are afterwards more particularly specified.  
V. 23. With him] namely, with Ptolomeus Philometer, King of Egypt. Shall come up] he shall come into Egypt, bringing but small power with him, for fear of affrighting the Egyptians; and yet he shall gain into his hands the chief forts.  
V. 24. Peaceably] namely, into Egypt; which at that time shall enjoy both peace and plenty Shall do that] gaining the greatest part of Egypt, which his forefathers could never do. He shall scatter] See concerning Antiochus his infinite bountifulness to his soldiers, 1 Mac. 3. 30. Strong holds] of Egypt. For a time] until such time as Philometer being come to age, drove out his garrisons.  
V. 25. For they shall] his great ones, his Officers and Counsellors, being corrupted by Antiochus, shall betray him, whereby he shall lose the battle.  
V. 26. Destroy him] by their treachery they shall cause him to be overthrown. His Army] namely, Antiochus his army:  
V. 27. Heart's shall be] after Philometer shall be discomfited; he shall make peace with Antiochus, and shall receive him with great feasts, and shows of courtesy; but all that shall be but feigned; both of them still retaining their ancient hatreds. The end] of this false peace, at that time as God shall appoint. See v. 29, and 40.  
V. 28. Shall be] namely, Antiochus. His heart] he shall undertake to overthrow the true worship of God, and to destroy his people, v. 22. Dan. 7 25. and 8. 24. 1 Mac. 1. 46, 47.  
V. 29. At the time] of which time see v. 27.  
V. 30. Shall come] namely, the Romans, called by the King of Egypt to aid him; who shall come by sea, out of the harbours of Grecia, called Chittim, Numb. 24. 24. or out of Italy and Cilicia; enjoining Antiochus by an express embassage, to let Egypt live in peace; which he shall do inforcibly, and then shall vent his rage upon the Jews. Shall even return] at the end of two years, 1 Mac. 1. 30. 2 Mac. 5. 24. Shall have intelligence] the Italian shall lend the ●are] to wicked persuasions, and the advices of certain apostated Jews, to oppress and injure even their own brethren, such as Jason was, 2 Mac. 1. 7. and 4. 7. and Menealus 2 Mac. 4. 23  
V. 31. Arms] many of the mightiest among the people shall follow him, 1 Mac. 1. 45. Of strength] namely, of Jerusalem, a place exceeding strong by scituatian. Or of the Temple, which was the great King's rock. See Zech. 9 12. and 11. 2. Shall take away] they shall bring all God's service to nothing, Dan. 8. 11. The abomination] according to some it is the idol of the Olympic Jupiter; 2 Mac. 6. 2. according to others, an idolatrous Altar erected above God's Altar, 1 Mac. 1. 54, 59 for which things, the people refusing to consent to idolatry; were destroyed, and the Temple and God's service made desolate.  
V. 32. By flatteries] by gifts, promises, and allurements, he shall draw the Jews to his side, to prostitute themselves to idolatry; for to draw others to it by their example. The people] namely, the true believers; amongst whom, Gods true people shall be preserved; shall show themselves constant, and perseverant in his pure service. Do exploits] shall overcome all their temptations.  
V. 33. That understand] those whom God shall enlighten by his Word and Spirit; shall instruct, and strengthen their brethren by their doctrine and example. Others understand this, of a certain religious society, which was newly set up in those days, called the Asideans: that is to say; pious, and holy, very understanding and zealous in the Law of God. See 1 Mac. 2. 42. and 7. 13. 2 Mac. 14. 6.  
V. 34. They shall be] namely, by Mattathias, and other Asmoneans, or Maccabees, 1 Mac. 2. 1. and 2 Mac. 8. 1. Many] of God's people; who being run into idolatry; when they shall see some enlargement, by the means of the Maccabees, shall unite themselves to their brethren; yet without any inward faith or piety.  
V. 35. Shall fall] many of them shall suffer martyrdom; that the trial of their faith, and the purification of their hearts and works, may be in this world, by the fire of afflictions, to their everlasting salvation. See Dan. 12. 10. To the time] which is appointed by God's counsel, to have an end of these persecutions  
V. 36. Above every] because he shall forbid the use and exercise of any Religion; but only of that which he shall establish, 1 Mac. 1. 43. and 3. 29. Marvellous things. See Dan. 7. 25. and 8. 10. 25. 1 Mac. 1. 46, etc. Till the] until the time as God hath set down for his judgements and visitations of his people.  
V. 37. Shall be regard] he shall disannul his own ancient Religion, 1 Mac. 1. 43. Nor the desire] Antiochus shall be so rigorous in his superstition; that he shall not suffer any of his women, (whereof he shall have many, and amongst the rest a Jewesse) to use their own religion as other Kings have done, 1 Kings 11 4. & 16. 31. Others refer this to the cruelly of this King's heart, who would never be moved by any natural affection. Unless the sin against nature be here meant.  
V. 38. The God of] namely; the Olympian Jove, to whom Antiochus had consecrated the Temple of God, 2 Mac. 6. 2. and so he placed him, as it were, in Gods own rock, v. 31. Whom his fathers] for the said Olympian Jove was an Athenian Idol; and not a Syrian one: which was Antiochus his native country. With gold] namely, with gifts, and offerings of such things, according to the manner of Idolaters.  
V. 39 Thus shall] the Italian, he shall come] that is to say; he shall seize upon Jerusalem, and especially; upon the strong City and fort of David: which he having well fortified and furnished with men; shall put down Gods true service, and establish his own abominable idolatry in the Temple, 1 Mac. 1. 35, 38. As if that Idol were his protector against God. And increase] he shall raise these Jews to honour, who shall take pleasure in his wicked counsels and erterprises, as Jason, 2 Mac. 4. 7, 8. and Menelaus▪ 2 Mac. 4. 23, 24, 50. Whom for money he made High Priests and Governors of the people.  
V. 40. The end] when God shall have set a period to Antiochus his reign and persecutions, v. 35. The King] Philometer, King of Egypt, shall come against Antiochus: who with great strength and celerity shall set upon him, overcome him, and drive him out of his dominions, and shall victoriously overrun Egypt, and other neighbouring countries.  
V. 41. The glorious land] namely, Judea. See Dan. 8. 9 & 11. 6. Overthrown] by the incursions and spoiling of the country. Shall escape] because they shall hold of Antiochus his side.  
V. 43. The Lybians] a people of Africa, subjects to Philometer, who after that he was overcome; submitted himself to Antiochus his service.  
V. 44. But tidings] of the Persians and Parthians rebellion, which were nations towards the North-east of Syria; and of their invasion made upon Antiochus his dominions. Shall trouble him] in his enterprise against the Jews, who shall have shaken off their yoke, and shall be set at liberty under Judas Maccabeus, 1 Mac. 3. 27. Go forth] he shall send his Captains with a mighty army, to destroy all the Jewish nation, 1 Mac. 7. 31, 35.  
V. 45. Shall plant] Antiochus his army shall entrench itself, having the royal tent set up for a sign of full power given to his Captains in Emmaus, between the Sodom and Mediterranean sea, near to Jerusalem, 1 Mac. 3. 40. & 4. 3. and there it shall be overthrown. In the glorious] See Psal 48. 1. Dan. 8. 9 To his end] whereof see 1 Mac. 6 8.   

CHAP. XII.  
Verse 1. AT that time] after the destruction of all the foresaid Monarchies. See Dan. 2. 24. Michael] the Son of God shall appear in the flesh; and shall by God his father be established everlasting King of the Church. See Dan. 10. 13. Josh. 5. 14. 15 Which standeth] who is their protector against all their enemies, Psal. 54. 4. A time] this seems to have a relation to the extreme calamities, which the Jews suffered under the Romans, after Christ's ascent into heaven, Mat. 24. 21. Thy people] God shall deliver his elect out of the general reprobation, and extermination of the Jewish nation. See Mat. 24. 22. Rom. 9 27, 29. In the book] of eternal life, Psal. 69. 28. Luke 10. 20. Phil. 4. 3. Rev. 3. 5. & 13. 8.  
2. Many of them] the Angel goeth on to the accomplishment of Christ's kingdom, and the eternal salvation of the Church, at the last Resurrection, joined with the final destruction of her enemies. That sleep●] a Scripture term: to show the immortality of the soul after the death of the body; with the certainty of the resurrection. To sham●] See Isay 66. 24. Rom. 9 21.  
V. 3. T●y that be wise] namely; the true believers; who in this life are enlightened by the holy Ghost in faith, shall enjoy the light of glory in the kingdom of heaven. He alludes to the understanding men, of which he had spoken in the times of Antiochus, Dan. 11. 33, 35. That turn many] namely, the faithful ministers of the Gospel. See 1 Tim. 4. 16. jam. 5. 19, 20. As the stars] See 1 Cor 15. 41.  
V. 4. Shut up] the use and clear understanding of these prophecies is not for this present time, v. 9 but for the times of the fulfilling of it, which is appointed by God. Shall 〈…〉 unne to and fro] to seek out these prophecies, to be instructed, comforted, and strengthened. Knowledge] that is to say; God by his Spirit and by the events shall give full knowledge of these things: which are as yet, but obscurely foretold. See Isay 29. 18. Jer. 23, 20.  
V. 5. Two] namely, Angels, besides that which had hitherto spoken to the Prophet. Of the river] whereof see Dan. 10. 4.  
V. 6. Unto the man] of which see Dan. 10. 5. Upon the] See Dan. 8. 16. Wonders] of these admirable predictions, and strange accedents which shall befall the Church.  
V. 7. That it shall be] that this desolation of the Church by Antiochus, should be accomplished in three years and a balfe, Dan. 7. 25. When he shall] when Antiochus had brought the people into extremity, God should miraculously relieve them.  
V. 8. I understood not] namely, the secret of those times distinguished in that manner.  
V. 9 Go thy way] content thyself, and forbear enquiring any further concerning these things, the knowledge whereof is reserved for its proper time: and belong neither to thee, nor to the age thou livest in.  
V. 10. Purified] by the aforesaid persecutions. The wicked] See Dan. 11. 32. 1 Mac. 1. 12. 45. 55. None of the] the profane and apostates shall give no heed to these prophecies, nor shall reap any benefit, document, or comfort thereby. But the wise] of which see Dan. 11. 33, 35.  
V. 11. There shall be] before God's service be reestablished in his Temple, and it be purged from idolatry, 1 Mac. 4. 37. A thousand] which are the three years and a half mentioned v. 7. with thirteen days over: comprehended in the foresaid round number, or added to show some particular time, of some accident not mentioned in Scripture.  
V. 12. To the thousand] in this Number there are five and forty days more than in the former Number. And it is likely that they were from the re-establishment of God's service, until Antiochus his plague, 1 Mac. 6. 8, 9 of which he died, after he had languished many days, 1 Mac. 6. 16. whereby the people were freed from his tyranny.  
V. 13. Go thou] dispose thyself to end thy days quietly; during which thou shalt be exempt from these calamities, v. 9 and shalt keep those great honours which thou enjoyest. Daniel 6. 28.    

The Book of the Prophet HOSEA.  
ARGUMENT.  
AFter the ten Tribes of Isaell were separated from the kingdom of judah, and from the communion of the Church, and from the pure service of God: the Lord did for all, that preserve some form of Church amongst them, by the preaching of his word, ministered by his Prophets: to keep his Elect in the procession of God's covenant, and the enjoyment of his grace; and to preserve Them from those evils which then reigned, and to gather together and save the relics of them. And also to reprove and condemn the wicked, call them to repentance, and affright them with the denunciation of God's judgements, and finally to supply the defect of the ordinary ministry of Priests and Levites, which was quite annihilated amongst them: and to preserve Gods right amidst a Nation, which through his patience did yet bear his name and badge. Amongst these Prophets was Hosea raised up in the last declining of the kingdom. The summary of whose prophecies is contained in this book, and is referred to two chief heads: namely; to the Law and the Gospel. In the first; he discovers, reproves, and sharply condemns the general corruption which reigned in the ten Tribes: Especially; in regard of the idolatry of the Calves, and Baali, the wellspring of all other vices which are either in a public government, or in a private life: without sparing sometimes judah itself; though in a more moderate degree of reproof, by reason of his persevering in God's covenant and service. Then he denounces unto them, Their approaching, reprobation, and final destruction, notwithstanding all their confidence in worldly assistance and means, whereof he confuteth the vanity. In the second, he promises God's grace to the remainder of true and repentant Believers: and to the body of the people; their latter conversion and re-establishment under the Gospel, and to all the true spiritual Israel, taken indifferently out of all nations, their gathering together, peace, safety, regeneration; and eternal conjunction with God by jesus Christ his Church's King and Bridegroom. Now these two heads are diversely handled. In the three first Chapters briefly and abscurely, under two figures or visions. In the rest of the book, in clearer and plainer terms and larger discourses.  

CHAP. I.  
Verse 1. IEroboam] as Amos 1. 1. there were indeed other Kings of the ten Tribes until the time of Ezekiah. But it may be, that Hosea prophesied under Jeroboam amongst the ten Tribes: and that after his reign he came into Judah. Or that the other Kings are left out, because that under them the state was turned upside down, by revolts and continual troubles.  
V. 2. By Hosea] or in Hosea: to signify the inward prophetical revelation, Num. 12. 6. 2 Sam. 23. 2. Go take unto thee] it is likely, that all this was commanded, and seemed to the Prophet to be performed in vision: that it being related to the people, they might perceive in the lookingglass of this Allegory, their duty towards God, and their rebellion and disloyalty; and the punishment which God would inflict upon them for it. See Hosea 3. 1. A wife of whoredoms] not that she was a whore already; but that being first a married wife, she afterwards went a stray. The application of the figure to the subject, requireth that it should be so understood: whereby it appears that all this was done in vision. Children of whoredoms] which are really borne of an unlawful copulation, though they bear thy name. For the land] I will have thee in this manner represent unto the people, their idolatries and spiritual strayings, and reprove them for it. See Psal. 73. 27. Ezek. 23. 35.  
V. 3. Gomer] some hold it to be the name of some famous strumpet which lived in those days. Others; that it is a feigned name: to signify the qualities of God's people, as well in grace (for it may signify perfection) as in judgement; for it may be taken for the end or final extermination. Diblaim] the reason of this name, which seems also to be figurative; is very obscure. Some have held it to be the name of some wilderness, Ezek. 6. 14. to show the Churches wretched beginning in its own nature. As Cant. 3. 6. Ezek. 16. 7.  
V. 4. Izreel] it seems that by those three Children, was figured the ruin of the kingdom of the ten Tribes, which was effected at three several times. The first was, when the progeny of Jehu was extinguished, 2 Kings 15. 12. The other two was when the King of Assyria did invade them, 2 Kings 15. 29. & 17. 3, 6. The blood] namely, the executions done by Jehu in Izreel, 2 Kings 9 24, 31. & 10. 11, 17. which were commanded by God for the re-establishment of his service; which Jehu not performing, they are imputed unto him for so many murders. See 1 Kings 16. 7. Will cause to cease] for by the rooting out of the line of the line of Jehu, the kingdom of Israel received such a wound, that it could never rise again.  
V. 5. Break] I will beat down the power of Israel. I will take away from them all means of defending themselves, and of subsisting against their enemies, by the loss of some battle, or by some other accident not mentioned in Scripture. In the valley] of which, See Josh. 17. 16. Judg. 6. 33.  
V. 6. Lo-ruhamath] that is to say; one of whom no mercy is had, Rom. 9 25. But I will] because I have pardoned them enough already.  
V. 7. Of Judah] in which the covenant remained, and the service and Church of God. By the Lord] by myself miraculously, or by virtue of the everlasting Son of God perpetual Head, and Saviour of his Church.  
V. 9 Lo ammi] that is to say, one that is not my people, Rom. 9 25. Your] namely, your God according to the interchangeable condition of the covenant.  
V. 10 The number] this may be understood of the increase of this people in all their dispersions, until the time of their conversion. In the place] the Italian, Instead] that is to say; by the Gospel which they shall at last receive, they will obtain a more firm covenant and conjunction with God; being made, not only his people and subjects; but his children by adoption of grace, and regeneration of Spirit, and holy spiritual liberty.  
V. 11. The children] that is to say, at the last all Israel shall acknowledge, and accept of Christ for their head, and shall be altogether reunited to his Church, Rom. 11. 12, 15, 25. 2 Cor. 3. 16. See Isay 11. 13. Jer. 3. 18. Ezek. 37. 16, 22. Come up] they shall separate themselves from the world, to join themselves to the Church, and so go on the way to the Kingdom of heaven. The day] That time shall be admirable, by reason of the gathering together of the Israelites; which before seemed rather to be an Izreel (that is to say, a people dispersed by God) than an Israel.   

CHAP. II.  
Vers. 1. SAy ye unto] Thou Hosea; and all other believers, which are amongst these people, do not hold them to be altogether rejected, to forsake them, to their own lusts: but call them to repentance, setting before them, what is the duty of God's people, signified by Ammi: that is to say; My people, towards whom, God hath not yet shut up the entrails of his mercy; which is signified by Ruhamah.  
V. 2. Plead with] Reprove the body of your Nation openly. She is not] She doth not keep her faith which she hath promised me: and I have already good cause to put her away, which I forbear to do; through my great patience. Let her therefore put away] Let her dispose herself to true chastity, and spiritual purity; using no more lascivious baits and practices, to draw profane Nations on, to trade with her in Idolatry: see Jer. 2. 33. and 4. 30.  
V. 3. Lost I strip her] Lest I take away from her all my bodily and spiritual graces, and bring her to extreme misery: see Ezek. 16. 39 and 23. 26, 29. She was borne] See Ezek. 16. 4. With thirst] that is to say; With the scorching heat of my wrath, not tempered with any grace or comfort: Jer. 2. 15. Ezek. 22 24. Amos 8. 11, 13.  
V. 4 Upon her children] Namely; Upon the particular members of this people. Of whoredoms] that is to say; Bastards: having no part in the regeneration of the heavenly Father, to holiness of life; but being altogether corrupted like their mother: see John 8 44.  
V. 5. My lovers] Idols and Idolatrous people, by whose gift and benefit; and not the true Gods; I have plenty of all good things, v. 8. 12. See Jer. 44. 17.  
V. 6. I will hedge] I will enclose her up with difficulties, and extreme distresses; that she shall not be able to run out at her own pleasure: see Job 3. 23. and 19 8. Lam. 3. 7, 9  
V. 7. She shall follow] She shall seek for favour and aid at their hands, but all in vain; they shall all forsake her, and shall change their ancient love into mortal hatred: Jer. 2. 36. Ezek. 16. 27. To my first] namely, to God.  
V. 8. Which they] In making of Idols: or, in serving and honouring them: see Ezek. 7. 20. and 16. 16. Host 8. 4.  
V. 9 In the time] namely, At the time which I have appointed: or, in Harvest-time and Vintage-time. I will take away her increase of corn and wine, and give it for a prey unto her enemies.  
V. 11. Her feast days] Which were days of public rejoicing, Numb. 10. 10. and were observed even amongst the ten tribes in imitation of those of Judea, 1 King. 12. 32.  
V. 13. Decked herself] A term taken from lascivious women, which deck themselves to allure men: whereby are meant the Israelites profane pomps in their Idolatries.  
V. 14. Therefore] Because she hath quite forgotten me, and will never be converted of herself; I will prevent her by my mercy, recalling her mildly by my Gospel. Which is referred to the last conversion of Israel. And bring her] I will bring her unto me, bringing her home from her banishment through many miseries; as I brought my people out of Egypt into the land of Canaan through the wilderness.  
V. 15. From thence] namely; From the head of the wilderness. The meaning is; that as my people coming out of the wilderness, came into a most fruitful country: so mine elect coming out of an extreme spiritual misery, shall enjoy mine abundant blessings. Others translate it, from that time forward. The valley of] Whereof mention is made, Jos. 7. 26. Isa. 65. 10. It was a most fruitful place; at the entrance of the country, so soon as they were come over Jordan, and by it are meant the first favours, which God bestowed on his, when they enter into his Church; which are to them certain pledges of the increase, and accomplishment of them. Of her youth] See Jer. 2. 2. Ezek. 16. 60.  
V. 16. Baal] the Italian, My Baal] Baal indeed, signifieth husband also. But because this name had been profaned by being applied to Idols: the Lord his meaning is, That all contagion and mixture of Idolatry should be cut off from his service.  
V. 18 A Covenant] A figurative description of the Churches spiritual peace under the Gospel.  
V. 19 Betrothe thee] I will re-establish my covenant of grace with thee, not only to observe that faith which is required in all covenents; but also to forgive thee thy sins, and not regard thine unworthiness.  
V. 20. In faithfulness] the Italian, In truth] With an invariable faith and constancy to maintain and keep my Covenant of grace with mine elect, notwithstanding all their defects; Zech. 8. 8. Rom. 3. 3, 7.  
V. 21. I will hear] the Italian, I will answer] I will cause my blessing to glide along, according to the order which I set in the creatures; which I will re-establish for the salvation of my Church.  
V. 22. Jesreel] namely, My people, which Host 1. 4. had been called Jesreel by way of threatening, and of curse; but here it is changed into a sense of grace and promise; for Jesreel may also signify Him whom God soweth, or shall sow.  
V. 23. Sow her] I will people the world with the spiritual progeny of mine elect and believers, Jer. 31. 27. Zek. 10. 9 Upon her tha▪] the Italian Upon Lo-ruhamab] that is to say; My people: meant by these names, Host 1. 8, 10.   

CHAP. III.  
Vers. 1. Go get] For a sign that God had oftentimes renewed his Covenant with his people, forgiving them their sins which were passed: as especially under Jehu his raigue, 2 Kings 9 10. Love] This must also be understood the same way, and in the same sense: as Host 1. 2. Flagons of ●●ne] He intimates their dissolute manner of living; which is the ordinary companion of Idolatry: see Exod. 32. 6 1. Cor. 10. 7. even as corporal fornication draws gluttony and drunkenness along with it.  
V. 2. I bought] the Italian, I got me] He hath a relation to the ancient custom, by which husbands did give dowries for their wives, Gen. 29. 18. 27. and 34. 12. 1 Sam. 18. 25. For fifteen] This so small price seems to signify, that although God did in some manner hold on his Covenant with the ten tribes; yet he communicated but some small parcels of his graces unto them; bestowing the whole plenty upon Judah  
V. 3. And I said] namely, after she had gone astray. Thou shalt abide] that is to say; I will separate thee from me for some time; keeping thee, as it were shut up, to hinder thine unsta●dnesse: until such time as I take thee to me again; as I intent to do, not putting thee away from me for ever.  
V. 4. For the] By this figure, I will have thee to set forth the state of thy people, which for their Idolatries, shall be separated from the grace and communion of their God; without any Kingdom or form of common wealth: and without any exercise of true Religion, or yet of Idolatry, until the time of their conversion to God's grace by the Gospel. Ephod] The name of a Priestly garment, Exod. 28. 4. under which is comprehended all the service of the Church.  
V. 5. David] namely; The Messias, the Son of David according to the flesh: see Jer. 30. 9 Ezek. 34. 3, 24. This is opposite and contrary to the separation of the ten tribes from the Kingdom of Judah.   

CHAP. IU.  
Vers. 1. THey break out] Others, they commit thefts. And blood] every thing is full of murders.  
V. 3. Shall the land] A description of an extreme and universal desolation: as Jer. 4. 25. and 12. 4.  
V. 4. Yet let no man] Notwithstanding these great and public sins in which the false Prophets do flatter and soothe up the people. Let not the true Prophets profane my Word, by speaking it to these obstinate and hardened rebels, I will contend with them by effects, and punishments, and no more by words and reproofs: So this agreeth well with what was spoken, v. 1. Th t●st i've] That undertake to withstand Gods right, whilst the high Priest declares unto them, Deut. 17. 12 and is the last degree of boldness: see Rome 2. 8. and 10. 21.  
V. 5. Shalt thou fall] He directs his speech to each particular person among the people. In the day] These words in the day, and in the night; do seem to intimate a continuance of ruin. Others translate it, to day: that is to say; within a short time. The Prophet] namely; all the false Prophets. Thy mother] All the whole body of the Kingdom and Nation.  
V. 6. For lack] For of themselves have no lively light of my Word; and they will fully put out that which I present unto them, and do refuse all manner of instruction; Isa 5. 13. Thou hast] This seems to be specially directed to the Priests and other Ecclesiastical persons, whose chiefe duty is to teach and instruct. See Deut. 33. 10. Mal. 2. 7.  
V. 7. Increased] namely; In dignity and authority: for this is also referred to the Porters.  
V. 8. They eat] They fatten themselves with the sacrifices which my people offer for their sins, and are greedy after Them; and take no care of their conversion.  
V. 9 There shall be] They shall be also taken in the general desolation, without any difference or respect borne to their office.  
V. 12. Ask council] In steed of seeking after God's Oracle to have counsel given them in difficult cases. Their stocks] namely; Their Idols made of wood. Their staff] Some thinks he hath a relation to an ancient manner of divining by staves and rods: Others do hold; that here are meant the Soothsayers and Magicians rods: as, Exod 7. 12. The spirit] namely, The inclination and affection to Idolatry, kindled in the heart of man by the evil spirit: see Isa. 44. 30.  
V. 13. Your daughters] I will punish your Idolatry by abandoning your daughters, and your spouses, to an infamous and unbridled lust, which shall not be repressed by the Laws or Magistrates punishments, nor amended by mine: see Amos 7. 17.  
V. 14. Are separated] From me; cutting themselves off from my covenant and communion by joining themselves to Harlots, which were excommunicate from amongst God's people, Prov. 2. 16. and 6. 24. See of this separation, Prov. 18. 1. Ezek. 14. 7. Host 9 10. Judas 19  
V. 15. Unto Gilgal] In this place, whereof see Jos. 5. 9 and 12. 12. Amos 4. 4. Beth-aven] It is the same as Bethel; but because Bethel signifieth House of God, Gen. 28. 17. And that this place had been profaned by the Idolatry of the Calves: 1 King. 12. 29. The Prophets do often call it Beth-aven: that is to say; The house of an Idol, or the house of vanity: Host 5. 8. and 10. 5. being that near unto Bethel, there was another high place, called Beth-aven, Jos. 7. 2. The Lord] According to the manner of Idolaters, who pretended they did swear by the true God, when they swore by those Calves: Amos 8. 14. For the ten tribes did profess 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 been so rebellious, and have loved liberty so well; I will grant it them: but to their ruin, like to the liberty of a Lamb in the wilderness, where it would be exposed to a thousand dangers and miseries. Unless he threaten them with the desolation of the country, and with the small number which should remain in it.  
V. 17. Ephraim] The ten tribes called by the name of the chief tribe. Let him alone] Separate thyself from him, O Judah! Or every believer.  
V. 18. Their drink] A proverbial speech to show the people's corruption in the whole service of God: Psal. 14. 1. Isa. 1. 22. Their Rulers] The Rulers of this people do basely cove● presents, which disgraceth all the government.  
V. 19 The wind] The people shall be scattered, as it were by a strong pu●●●, of wind or storm. 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, Ye that are the King's Officers; Ministers, and Counsellors. judgement] namely, The charge of doing right and justice belongeth to you, and ye have been the chief 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 do upon the hills of Mizpah and Tabor.  
V. 2. The revolters] terms 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 supreme Lord, will look 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 testify] their impudent boldness 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 people's corruptness showeth itself in this; that public orders serve for nothing, but to make them sitting for idolatry, and not to turn and amend them. A month] 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 arrival; as it were, by a signal given from those high places of Benjamin; which bordered upon the kingdom 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' country.  
V. 9 That which] namely, the denunciation of this irrevocable threatening.  
V. 10. Were like] they do violate all the laws; which are, as it were, The public bounds of every ones right: and in their judgements, do overthrow particular men's titles, concerning the lawful possession of their goods. Like water] like a cloud, or a deluge of waters.  
V. 11. In judgement] by the abuse of public 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 ca●se them by little and little, to consume themselves with disorders, and inward evils, until they be quite overthrown.  
V. 13. His sickness] namely, the evils that consume them. Then went] hath required his assistance, 2 King. 15. 19 To King Jare●] the Italian, to a King] namely, to Tiglat Vil●zor, King of Assyria, 2 King. 16. 7.  
V. 14. And go away] A term taken from wild beasts; which, when they have taken any prey, do run away presently: so that the prey cannot be rescued from them.  
V. 15. Return to] I will take away the-presence of my grace from them, as if I did shut myself up in heaven.   

CHAP. VI  
Ver. 1. COme] It seems to be a discourse of the people repenting, being the sequel of the precedent Chapter.  
V. 2. After two days] in a very short time he will restore us, as it were, from death to life. Others hold it to be a secret prophesy of Christ's Resurrection, the third day after his death. In his] under his protection and favour, participating of his grace, and in his fear and obedience.  
V. 3. His going forth] the manifestation of his grace in his son, 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 goodness] all the shows you make of converting yourselves to Me, and serving and fearing of Me; have no firmness nor continuance. He hath a relation to the frequent reformations of God's 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 piece of knotty and crooked timber. I have slaire them] I have judged, and condemned them to death. See 1 King. 19 17. Jer. 1. 10. 〈◊〉 Cor. 10. 5, 6. Thy judgements] my threaten, 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 hour which was appointed for the Prophets preaching.  
V. 6. For I] I have condemned you for all your sacrifices, and external 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 God's first Covenant with mankind; whence followed the general 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 murder unawares; and he seems to infer, that it was a refuge for such also as had committed wilful murders. See Host 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 seem, that Jeroboam had placed some false Priests there, which he had made himself. See Host 5. 2. which Priests committed many outrages and murders upon them which frequented the Temple of Jerusalem, contrary to his command; or generally, upon all travellers. For they] I do liken these Priest's violences to theft; for they are cruel and insufferable.  
V. 11. Judah] that is to say; O ye ten Tribes! though now you have no plants of true believers left amongst you; yet you shall be filled with them again: When by means of the Gospel, which shall come forth of Jerusalem, Psal. 110. 2. Isa. 2. 3. God shall deliver his elect of all Nations out of their spiritual captivity; and at the last, the whole body of his people Israel also, Jer. 31. 5.   

CHAP. VII.  
Ver. 1. WHen I] when I have sought to correct the sins of my people by my word: their secret wickedness, and inward hardness hath manifested itself; as it often happeneth in bodily infirmities. Come in] into the houses to steal.  
V. 2. Have beset them] like unto ropes and snares; that they may no longer escape my judgements, Prov. 5. 22. or the punishments of their misdeeds have bound them. They are] they commit their misdeeds boldly and openly. Or, I keep them in mind, and they are always before me.  
V. 3. They make] all their wickednesses are made occasions of mirth and pastime; even by the Judges and Magistrates themselves, A sign of an extreme corruption.  
V. 4. As an Oven] A similitude taken from common Ovens; to represent unto us an unbridled kind of concupiscence: to fulfil the Which, all means are used.  
V. 5. In the day] namely, the day of his Birth, or of his Coronation; his Courtiers have persuaded him to drunkenness: Whereupon, having laid aside all manner of Majesty; he hath done acts, besitting a jester, or juggler.  
V. 6. For they have] the Italian, when they have] when they have plotted some treachery; they hatch it within themselves secretly, until such time as the passion of desire, or of revenge, being come to the height, breaks out in effects. See Mic. 2. 1.  
V. 7. They are all] this Rage, discovers itself chiefly in their seditions, frequent conspiracies, and murders of their Kings, 1 King. 15. 27. and 16. 9, 10, 21. and 2 King. 9 14. and 15. 10, 14, 25, 30. There is none] they are so possessed with an affection to evil; that they cannot think upon me, to call upon me in these public disorders: nor to be rightly converted to me.  
V. 8. Hath mixed himself] by treaties, leagues, and commerces; which have brought them into the participation of idolatry and vices. As a cake] as who should say; he is neither raw, nor baked: which may be referred, either to the mixture and indifferency of Religions: or to that; being as it were, all fired by God's judgements; he was not one whit humbled or amended by it: but was still raw in impenitency and obstinacy.  
V. 9 Grey hairs] he is decayed, by means of old age.  
V. 10. For all this] for all these foresaid punishments.  
V. 11. They call to] to aid, and relieve them; and would not come to me. See 2 King. 15. 19 and 17. 4. Host 5. 13.  
V. 12. I will spread] I will curse their endeavours, and make the issue thereof be to their ruin and confusion. As their] as it hath been foretell and declared by my Prophets, 2 King. 17. 13.  
V. 13. They have spoken] when I have delivered them, they have made false protestations to me of future faithfulness and service. Or they have spoken lies against me; attributing their deliverance to men, or to idols; and all their afflictions to me.  
V. 14. They have not cried] by true and sincere prayers of faith; but have only howled when they have felt their evils. Or through grumbling and impatience. See Job 35. 9 They assemble] to make public supplications.  
V. 15. Strengthened] I have compared my punishments; and have given them strength to bear them, and not to be overthrown by them. Or after I have scourged them; I have reestablished them. Mischief] by their rebellion and Apostasy.  
V. 16. T●ey return] they have no steadfastness nor uprightness towards Me; but are like an ill stringed or ill fashioned bow: or a bow which turneth in the Archers hand, Psal 78. 57 For the rage] through their blasphemies against me; and their proud boasts and insolency: which were hateful, even to the Egyptians, who were their friends.   

CHAP. VIII.  
Ver. 1. SEt the] as it were, to give warning of the enemies coming, Host 5. 8. He shall come] namely, the King of Assyria. The house] namely, against the children of Israel, amongst whom God had his habitation; as in his Temple or Palace.  
V. 2. Shall ●●y] out of season, for being heard: And out of the mere feeling of evil, without faith, piety, or conversion; as Job 27. 9 Prov. 1. 27. Isa. 1. 15. Mic. 3. 4. We] Thou hast revealed thyself unto us by thy law and word. And we make profession of being thy people. See Mat. 7. 21, 22. Luke 13. 26, 27.  
V. 3. Hath cast off] they have strayed from all piety and righteousness. Or they are the cause, that all my grace and blessing is gone away from them.  
V. 4. They have] the people of their own proper motion, without enquiring after my will, or staying for my command, or permission; have chosen and made Kings of their own heads; separating themselves from the lawful rule of David's posterity, 1 King. 11. 31. though this happened according to God's secret providence, Host 13. 11.  
V. 5. O Samaria] namely; O you ten Tribes! whose chief City is Samaria: your idolatry with your calves hath been the chief cause of your being scattered out of your own Country. Or, your Calf hath been carried away into a far country; namely, into Assyria: As the idols of Nations, which were overcome; were carried away captive in triumph by the conquerors. See Host 10. 6.  
V. 6. Was it] the Italian, that Calse came] the worship of Calves; in which the children of Israel profess they worship the true God; is false and reproved by God: being but a humane invention, as all other idolatries are. Broken in pieces] the Italian, shall be reduced into sparkles] the stuff being laid again upon the anvil by the Workman.  
V. 7. They have] A proverbial kind of speech: that is to say; they have studied vain things, and shall reap nothing thereby; but damage and ruin. If so be it] if their counsel should bring forth any seeming commodity or profit, the enemies shall take it away from them.  
V. 8. It swallowed up] spoilt by the Assyrians, and laid waste. May be, hath a relation to what is written, 2 King. 15. 19, 20. They be] the Nations, whose favour they seek after, do disdain them, and neglect them, as an old broken vessel, ●it for none but unclean uses, Jer. 22. 28. and 48. 38.  
V. 9 A wild ass] A savage people, inhuman, and intractable, that care for no body. See Job 39 8, 9 Jer. 2. 24.  
V. 10. Gather them] bring them up in arms against the people of Israel, for to destroy them. See Ezek. 16. 37. A little] the last evils which they shall endure, shall be so extreme, that the burden of the Tribute, which they paid to the King of Assyria; wherewith they have found themselves so much oppressed, 2 King. 17. 3, 4. shall be esteemed but a very light thing. Of the King] of the greatest Monarch of the World, 2 King. 18. 19 Dan. 2. 37.  
V. 11. Because Ephraim] because my people would commit idolatry without any end or measure: I have given them over to do so; because they might heap up their measure.  
V. 12. The great things] namely, the admirable and precious Revelation and Doctrine. But they were] they have contemned them: as if they had been things which no way concerned them.  
V. 13. They sacrifice] in their sacrifices of Thanksgiving (whereof a certain portion was assigned to them that offered them, to make their sacred Feasts therewith) they never had any regard to any devotion towards me; but regarded only their own bellies: so that, it is no longer a sacrifice; but profane flesh. See Jer. 7. 21. They shall returns] hoping to be relieved there; they shall be made slaves again, as they had been formerly, Jer. 44. 12. Host 9 3. according to the threatening, Deut. 28. 68  
V. 14. His Maker] that created them, as concerning nature; and hath afterwards made them his people, through his Covenant of grace, Psal. 100 3. Isa. 29. 23. Eph. 2. 10. Temple's] to Idols: or to the true God; but against God's commandment: who approved but of one, where he had placed the signs of his presence. Upon his Cities] putting their trust in them; for their deliverance and safety, Isa. 22. 8, 9   

CHAP. IX.  
Ver. 1. Rejoice not] presuming, that thine Idolatry shall scape unpunished: or that God will cause it to prosper; as it happeneth to other profane people. See Ezek. 20. 32. Amos 3. 2. For thou] that, which in other Nations is but mere ignorance, in thee is mere Apostasy and rebellion. Thou hast loved] thou hast prostituted thyself to a loose idolatry; like to acommon whore, that goeth a whoring up and down the threshing floors. Or he doth mean some particular kind of idolatry; which was used in the time of harvest and threshing: as if they would have acknowledged their increase to come by their Idols goodness, Host 2. 5.  
V. 3. Unclean things] being not able, by reason of their misery and slavery, to observe the distinction of meats, which was appointed by the Law: Or, being also oftentimes constrained to eat things consecrated to Idols.  
V. 4. Offer wine] all their sacrifices and offerings being profaned by their impi 〈…〉; are rejected by God: and they themselves, in stead of being sanctified by them, are polluted thereby; as they should be by funeral and mourning feasts: whereof, see upon Deut. 26. 14. For their] they offer sacrifices to me, only to make their feasts thereof, Host 8. 13. Zech. 7. 6. Let them therefore keep them, as a common kind of flesh, and not offer them to me through hypocrisy, as if they were holy.  
V. 5. What will ye do] when I shall have destroyed you, and driven you out (as he shall say hereafter) shall take away from you the means of feasting, as you do at this present, abusing my feasts; the rejoicing at which, should be altogether holy.  
V. 6. They are gone] he represents their flight and exile, as a thing that had happened already. Destruction] by their enemies. Shall possess] the Inhabitants being driven out, or dead; all manner of wild beasts shall grow up there.  
V. 7. The Prophet] namely, the false Prophets, who fain themselves to be inspired by God; and flatter the people, feeding them with vain hopes▪ The great hatred] namely, of God against you.  
V. 8. The Watchman] namely; the faithful Prophets, who are the Church's Watchmen, Isa. 21. 11. and 62. 6. Ezek. 3. 17. are dead, and gathered up into their heavenly rest. The false Prophets, which are now living, are so far from keeping it from ruin; that they drive it, and cast it down headlong into it. And hatred] the Italian, and cause of hatred] the chief occasion of God's wrath; and of the reprobation of God's people; who are, as it were, his family. In the house] as Host 8. 1.  
V. 9 Deeply] totally, to the bottom: as Isa. 31. 6.  
V. 10. I found] I took great delight in my people, in their first beginnings: even as if a traveller should find grapes in a deseit place: or some rare fruit that were ripe before the season. See Isa. 28. 4. Mic, 7. 1. but they were quickly stained with idolatry; in which you do yet persevere at this time. At her first time] when the Figtree first begins to bud. They went to] to commit sornication by idolatry, Numb. 25. 3. Separated] from God to go after idols, Host 4. 14. That shame] idols are so called by way of abomination, Jer. 3 24. and 11. 13. and especially Baal-peor, whose shape and worship was most obscene. According as] like unto the idol.  
V. 11. Their glory] which consisted chiefly in their great number; wherewith God hath blessed them, and raised them to be the chief of the ten Tribes. See Gen. 48. 19 From the birth] by the sudden death of their children, so soon as they shall be borne: or so soon as they shall be form in the womb: or so soon as they shall be conceived: or before, by the barrenness of the mothers.  
V. 12: Bereave them] By a violent death: Job 27. 14.  
V. 13. As I saw] the Italian, Whilst I looked upon him] that is to say; Whilst I favoured and blessed him: Tyrus] A very fair and magnificent City: Ezek. 26. and 27. 28. Bring forth] Yielding to the enemy, who shall put them to death: or, bringing them forth to battle.  
V. 14 Give them] I desire this for a favour at thy hands, namely, That thou cause them not to be brought forth into the world; or, that thou suffer them not to be brought up; rather then to cause them to perish thus wretchedly after they are grown to ripe years.  
V. 15. All their] namely, A great part of their Idolatries and other offences. I will drive] I will no longer take them for my children.  
V. 16. Is smitten] As by fire or thunder from God; whereby all power of recovering themselves shall be taken from them: and if they do multiply in children; I will curse them, and root them out.   

CHAP. X.  
Vers. 1. AN empty Vine] After they have been desolated and preyed upon by their enemies, or deprived of my favour, and laid waste like a wilderness: I have in part restored them, and have made them to prosper; but the more I have blessed them; the more they are become Idolatrous.  
V. 2. Is divided] Having taken away the spirit of peace and concord from them, he hath given them over to seditions, factions, and frequent murders of Princes, which will cause the utter ruin of the Kingdom: see 2 Kings 1●. 10, 14, 25, 30.  
V. 3. For now] Within a very short time. What then should] Though we had one; yet he could not free us or defend us.  
V. 4. Swearing] To God, and promising him conversion and service: Or, to their King, ●inding themselves to be faithful to him: Or, to the King of Assyria; being subject to him: 2 King 17. 3, 4. Thus judgement] God punishments shall multiply like Cicuta; or other poisonous herbs, which grow in abundance in the fields.  
V. 5 Because of] Seeing their Idols taken and carried away by the enemies. The 〈…〉] th● I●alian, The 〈…〉 ves] He calleth those 〈…〉 so in contempt. Of Beth●av●n] See Host 4 15. 〈…〉 of] the Italian, Of the Calf] A people that deserves no more to be called God's people; but ●he Calf their Idols people. See Numb 21. 29. F●r the glory] Because it shall be no more worshipped nor reverenced as a God.  
V. 6. It shall be] namely, That Calf; according to the custom of carrying away the Idols of those Nations which were conquered by war: see Isa. 46. 2. To King Iar●b] the Italian, To the King protector] namely, The King of Assyria, whom the Iraelites have chosen for their Protector and defender, Host 5. 13. Ephraim] Or shame shall overtake Ephraim. Of his] namely, Of that which he hath undertaken of his own mind, beyond, and against the will of God, Psal. 106. 43. Host 11. 6.  
V. 7. The some] the Italian, A bubble] Which is suddenly framed upon the water when it raines, or when the water boyles; and passeth away also in an instant.  
V. 8. Of Aven] Which is the same as Beth-aven. The sin] The object and instruments of Idolatry, Deut. 9 21. Cover us] Words of such persons as desire death, for fear of evils that are greater than death; and of such as are in despair.  
V. 9 From the days] that is to say; The horrible sins of Gibeah: Judg. 19 22. which were then so severely punished, do still continue, and increase in thee. They stood] Though their fathers were no better than they of Gibeah, against whom they warred, because of their infamous wickednesses; yet the Lord delivered them out of those bloody battles.  
V. 10. Chastise them] Now, that they have heaped up their measure: I will satisfy my wrath with their just punishment. Two furrows] This hath a relation to the two invasions of the King of Assyria: 2 Kings 15. 29. and 17. 3. And because the Assyrians had been as the lovers of the children of Israel, Host 8. 9, 10. the Prophet useth a word which signifieth an appointment of some unchaste meeting.  
V. 11. And Ephraim] As a lusty Heifer which is used to thresh corn upon the floor, loves that trade, partly; because she is free from the yoke, and doth not take much pains: partly, because she hath good food: even so my people would enjoy my blessings, but would not be subject to the yoke of mine obedience and discipline. But I passed] I will tame her, and bring her into subjection.  
V. 12. Sow to yourselves] Endeavour yourselves to do good works, and the Lord shall be propitious to you; prepare your hearts, which are like a waste ground, by true repentance: to receive God's grace, which is like a sh●w●e of rain. In righteousness] namely; In his grace and blessing, according to the truth of his promises. Others do understand this to be spoken by Christ, who brought the true righteousness into the world: Dan 9 24. To receive which, the preparation of the heart is necessarily required.  
V. 13. Have ploughed] By Art and Endeavour, you have st●rred up and practised your native malice, to cause it to produce many evil acts. Wickedness] namely, The just punishment thereof. Have eaten] You have in effect, tried what vanity there was in your hopes, grounded upon your wickednesses, and upon humane strength.  
V. 14. S●alman] This history is mentioned no where else: some hold this to be the same as Shalmaneser: 2 Kin. 17. 3. and Betharbel to be the name of some city, taken and destroyed by him, 1 Mac. 9 2. There is mention made of Arbela, which may be the same as this. The mother] A proverbial kind of speech, to describe a total destruction: See Gen. 32. 11.  
V. 15. So shall] Your Idolatry which you run headlong into; the chief place whereof is Bethel; shall be the cause of your destruction in the same kind. In a morning] As soon as the day prefixed for God's judgements to light upon him, shall appear.   

CHAP. XI.  
Vers. 1. WHen Israel] In its first beginnings, namely; When it first began to be a Nation in Egypt: Jerem. 2. 2. Ezek. 16. 22.  
V. 2. Called them] namely, My Prophets exhorted them to repentance; and to my true service, which was the chief end, for which they were called out of Egypt, Exod. 4. 23.  
V. 3. I taught] I have been as a nurse to him: Deut. 32. 10, 11. Healed them] that is to say; Delivered them from all evil: Exod. 15. 26. and 23. 25.  
V. 4. I drew them] A phrase taken from cattle bred up to carry or draw; which by a good Master, are used gently, and brought to their labour without any violence. The yoke] By which must be understood, the musroll; for otherwise a yoke doth not use to be laid upon the jaws.  
V. 5. Return] The body of this nation shall not go for safety into Egypt, which a friends country; but they shall go into captivity to Assyria, an enemy's country; and herein will I enforce them to obey my command: Deut. 17. 16.  
V. 6. His branches] All his forces and defences; as well those which consist in strong towns, as those which consist in the valour of men. Counsel's] Their actions and erterprises which they have undertaken by their own advice: Psal. 106. 43. Host 10. 6.  
V. 7. Are bent] They desire and expect that I should turn in favour to them, and relieve them: whereas they should turn to me by repentance; which they will not do.  
V. 8. Give thee up] Though thou deservest to be irrevocably destroyed; as those wicked cities were: Gen. 19 24. Deut. 29. 23. yet my mercy will not suffer it; and therefore I promise thee re-establishment, by means of the Messias. Are kindled together] the Italian, Are moved] or, Are heated: see Gen. 43. 30. Lam. 1. 20.  
V. 9 I will not] With extremity of rigour, and without remission. I will not return] to save the remnant of mine elect amongst the people; I will not consume them wholly by a redoubling of evils, I am God] And therefore most true, and invariable in all my promises: Numb. 23. 19 The holy one] I will be in the midst of thee, in grace and spirit; as thy true Godhead, object of all thy Devotion, Religion and worship; and the wellspring and author of all thy holiness; and I will not be there any more as thine enemy.  
V. 10. After the Lord] Who shall manifest himself to them in grace and salvation in Christ. Roar] He shall cause the powerful voice of his Gospel to sound all the world over; by which the consciences being moved, shall come to him: Hag. 2. 6, 7. Heb. 12. 26. The children.] The true elect; children of grace shall join themselves in spirit to the communion of the Church, from all the ends of the world, where they have been scattered.  
V. 12. Compasseth me] In all their actions they are disloyal unto me. Judah] In the tribe of Judah, which hath not forsaken Gods pure service; there doth yet remain the lawful government of David's posterity: Is faithful] He persevereth in my covenant, holding himself to the faith and Religion of his holy ancient forefathers: or, to that which is taught them; by God's holy servants, the Prophets and Priests.   

CHAP. XII.  
Vers. 1. FEedeth] He builds upon vain means, and feeds himself with frivolous and ruinous hopes (the Eastern wind being very tempestuous in those countries) continuing in his sins; and thinking to escape God● judgements by strange and unlawful covenants. Oil] the Italian, sweet smelling oils] Whereof there was great plenty in Judea: 2 Kings 20. 13.  
V. 2. The Lord] That which I have spoken in praise of Judah, is not to free him from all defects; for he hath also his grievous faults; but because God's true service is yet remaining there: God will yet reprove and redargue him with words; but as for the ten tribes, he will judge them with deeds; seeing they are almost become incapable of all correction.  
V. 3. In the womb] These histories seem to be alleged here, to reprove Israel for their ingratitude, after so many great benefits of God towards their forefathers: which he reduces to two heads, figured here in these two histories: One is jacob's election before Esau his brother: the Other his deliverance from all those evils wherewith God had tried and exercised him. By his strength] Which was given him by God's grace. A figure of the spiritual strength of the faith and spirit. With God] With the Son of God, who appeared to Jacob in humane shape; who also by reason of his office of Mediator; is afterwards called Angel.  
V. 4. He wept] This weeping may be referred to that which is said: Gen. 35. 8. And it seems, it was a weeping upon some solemn time of supplication. With us] namely; With Jacob our father, confirming Gods promises to him and all his Posterity: Gen. 35. 11.  
V. 5. The Lord is] He hath take this name of Eternal with his people: Exod. 3. 14, 15. for a pledge of the truth of his promises; and therefore he will without fail perform them, if we do turn to him.  
V. 7. He is] namely; Ephraim is degenerate, and hath taken upon him the customs and manners of a Canaanite, being wholly addicted to dishonest gain; to deceits and avarice: see Ezek. 16. 3. Is a Merchant] the Italian, A Canaanite] A Nation whose ordinary exercise was merchandizing, with all the vices which were annexed unto it: and therefore that Name is taken for a Merchant, and very often also for a deceiver.  
V. 8. My labours] I have not stained my trading with any great misdeed; only I have used certain subtleties and crafts therein, as were not subject to the Law: words of a profane and cauterised conscience.  
V. 9 I that am] Although thou be'st so corrupt; yet will I observe mine ancient covenant which I made, even in the land of Egypt, towards my true Israel in spirit. An Evangelicall promise. Will yet make thee] I will deliver my Church from the spiritual Egypt; and will make her pass through the wilderness of the world, in particular Churches, aspiring towards the heavenly Canaan: even as my people dwelled in Tents in the Wilderness; the remembrance whereof is celebrated in the feast of the Tabernacles: Leu. 23. 43. See Zech. 14. 16.  
V. 10. Spoken] the Italian, I will speak] I will largely manifest myself by my Word: ●ee Joel 2. 28. Similitudes] grave sentences and doctrines, illustrated with similitudes, according to the Holy Ghosts stile.  
V. 11. Vanity] They are altogether drowned in Idolatry. They sacrifice] To Idols: or, peradventure, also to the true God; but, beyond his command; wherefore it is all Idolatry. As heaps] that is to say; They are innumerable, and at the end of every field: see Host 8. 11. and 10. 1.  
V. 12. Fled] The meaning seems to be: Remember the first voyage, which was jacob's, in extreme misery and servitude; and the second, which was your coming out of Egypt in a glorious deliverance by the hands of Moses: that you may be afraid; left I cause you to make a third, into wretched captivity.  
V. 13. Preserved] Even like unto a flock of sheep: Psal. 77. 20. Isa. 63. 11.  
V. 14. His blood] He will not pardon him his sin, nor cleanse him from it; but will keep it still in remembrance, to punish him for it at his appointed time: See Ezek. 24. 7, 8.   

CHAP. XIII.  
Verse 〈◊〉 WHen] time was that the tribe of Ephraim having the rule of the ten Tribes, was terrible through its power: but now, that it hath strayed, and is run into Idolatry, its strength and glory is come to nothing, like unto a dead carcase.  
V. 2. They say] the Kings of the Tribe of Ephraim, do command the people to follow the idolatry which they have established, 1 Kings 12. 28. Kiss the] whosoever will do God's service, let him come and worship the Calves which Jeroboam hath set up; Kissing being an act and token of worship and religious honour. See 1 Kings 19 18. Psal. 2. 12.  
V. 3. They shall be] they shall not be steadfast, but shall quickly be dispersed and brought to nothing.  
V. 5. Know thee] that is to say, I took care of thee and provided all things necessary for thee.  
V. 6. According to their] through too much fatness and plenty, they are become fierce and untamed, Deut. 8. 12. & 32 15.  
V. 7. A Leopard] which useth to lie in wait to set upon a man: See Jer. 5. 6.  
V. 8. As a Bear] See 2. Sam. 17. 8. Prov. 17. 12. that is to say; I am become their implacable enemy. The cause] that is to say; I wound them mortally. And th●re] namely; upon the high way, whereby are meant, the instants, and times appointed for God's judgements: See the like use of this word: Psal. 53 5. Eccles. 3. 17.  
V. 9 Thou hast] Many have wrought together to overthrow thee; but I alone can save thee, and not thy Kings in whom thou hast trusted.  
V. 10. Of whom thou] Some refer this to the first ask of a King: 1 Sam. 8. 5. Others, to the tumultuary election of Jeroboam: 1 Kings 12 16. 20.  
V. 11. I gave thee] I have suffered thee to thy hurt and damage, to have a King according to thine own will, though I did not approve of it: Host 8. 4. and I have aggravated my judgements the more upon thee; by reason of the frequent violent deaths of thy Kings, which do bring the Kingdom into extreme ruin.  
V. 12. Is bound up] nothing shall escape me, I will make them bear the punishment for all. See Deut. 32. 34. Job 14. 17.  
V. 13. An unwise Son] If this people were not foolish, they would imitate little Infants: which coming into the World, do help themselves, and strive to free themselves out of the straits and dangers of the birth: so should they likewise have endeavoured to free themselves out of their mortal dangers and travails, by true repentance.  
V. 14. I will] if they would but repent indeed. Repentance] my goodness towards them should never alter.  
V. 15. Be fruitful] namely; Ephraim. He hath a relation to the signification of the name of Ephraim; and to the blessing which Jacob gave him, Gen. 41. 52. and 48. 19 His brethren] namely, the other Tribes. East wind] an impetuous and inavoidable desolation by the Assyrians; who assaulted the Land of Israel towards the Wilderness. See Ezek. 19 12. His Spring] figurative terms: whereof the meaning is; that every one of God's blessings, which are the well-springs of all good things, shall be taken away from them; and consequently, all manner of happiness shall fail them. He shall] namely, the Enemy signified by the east-wind.   

CHAP. XIV.  
Ver. 2. TAke with you] I desire neither sacrifices, nor offerings from you; but do you present before me a sincere Confession of your sins; fervent Prayers to obtain forgiveness; and sincere Actions of grace. Take away] pardon through thy Grace, and alter by thy Spirit. Receive] accept out of thy fatherly favour the true witnesses and effects of our conversion. Others grant, etc. Of our lips] in stead of sacrifices of beasts, we will yield unto thee the true and spiritual ones of praise and thanksgiving. See Ps. 50. 14, 23. and 69 30, 31. and 116. 13, 14.  
V. 3. Ash●r] we will not put our confidence any longer in any humane means or power; but in thee only. See Host 5. 13. and 12 1. Upon horses] to seek relief from Egypt, Isa. 30. 16. To the work] namely, to the Idols. The fatherless] namely, every person that wanteth a guide, relief, and sustenance as we do.  
V. 5. I will be] I will water them with my graces and heavenly blessings.  
V. 6. Lebanon] A hill full of sweet smelling plants, Cant. 4. 11.  
V. 7. Return] namely, from their exiles; where they were scattered, and shall come together into the Church in Alessius his time; and there they shall be safe under God's protection. Revive] they shall increase and have children. The sent thereof] the Italian, the remembrance of him] namely, God, Host 12. 6. He means, that the knowledge of Him, and His Doctrine, shall be always most pleasing to his people; like unto excellent wine, Cant. 1. 2, 3. Or God shall love the memory of his people very dearly.  
V. 8. Ephraim shall, etc.] the Italian, O Ephraim! what have I any more to do with] thou shalt join me no more with Idols, as thou hast done heretofore; I will alone be served in Spirit and truth, 2 Cor. 6. 16. I am like] the Italian, I will be to thee like, etc.] they shall find all the good they desire in me. As when a Tree bringeth forth good fruit, and a pleasant shade, Cant. 2. 3. Thy fruit] this may be understood of the Elects good works, brought forth in Them, by the only power of God's grace and Spirit. John 15. 2, 4.  
V. 9 The ways] the whole guide of his providence, his works, and judgements; and also his Word, and Doctrine, are most holy things, and good for men: But they become an occasion of ruin, and perdition to the wicked; which do abuse them through their incredulity and wickedness, Prov. 10. 29. Luke 2. 34. 2 Cor. 2. 16. 1 Pet. 2. 7.    

The Book of the Prophet JOEL.  
ARGUMENT.  
THe holy History doth not specify; neither the time, nor the occasion of Joels' Prophecy: The subject of which, is to denounce the people, 〈◊〉 general dearth and famine; caused by an extreme drought; and by a general spoil, made by anextraordinary mixture of 〈…〉 sects: Whereupon, he calleth all persons of all age and conditions; to mourn and humble themselves before God, by Fast, Prayers, and repentance: Whereby, he doth in God's Name prophesy unto them; that they shall obtain ease and deliverance from that terrible scourge; promising them, that their afflictions and losses, which they had endured for many years before; should be restored them by a mighty plenty: But especially; according to the manner of Prophets, he promises the Church abundance of the gifts of the Holy-Ghost, under the Messias; whereof the temporal goods, were but only a token and pledge. And withal, the deliverance from all those evils which should happen in the World: as well before Christ's coming to judgement; as also at the very coming; by the final condemnation of all God's enemies: which he most lively describes by a Prophetic Spirit. And lastly; perfect redemption, sanctification, and eternal happiness in the Kingdom of Heaven.  

CHAP. I.  
Ver. 2. YE old men] who by reason of your old age, have seen and heard many things.  
V. 4. The Locust] A description of a most great spoil made by these small vermin; which joined with an extreme drought, had caused a most cruel dearth.  
V. 6. A Nation] A term unproperly attributed to those infects, Prov. 30. 25, 26.  
V. 7. Cast it away] having thus made them unprofitable, men care not now for dressing them; or to look for any fruit from them.  
V. 8. Lament] O thou Jerusalem, or Judea! A virgin] espoused, and not yet had home: or presently after her espousals.  
V. 9 The meat offering] the extreme dearth hinders them from furnishing the sacred offerings with Bread, Wine, and Oil, etc. See Exod. 29. 40. Leu. 2. 1. Mourn] partly, because God's service is interrupted; partly also, because they want their ordinary food, which they got from the offerings and sacrifices.  
V. 11. Husbandmen] Or the Husbandmen are confounded, and the Vine-dressers howl.  
V. 12. Joy is] he hath a relation to the feasts, and merriments which were in harvest time, and in time of vintage, Isa. 16. 10 Jer. 48. 33.  
V. 14. Sanctify] appoint a time for this holy exercise; and prepare yourselves unto it by ●ll acts of piety and devotion. The Elders] namely, the Magistrates, and chief of the people.  
V. 17. Is rotten] because it could not bud up; by reason of the extreme drought, v. 19, 20.  
V. 18. Of Sheep] which otherwise feed in the most dry and barren places.  
V. 19 The fire] the drought hath burnt up the Country, as if fire had gone through it. The Pastures] or the herds.  
V. 20. Cry] by reason of extreme drought: A term taken from Deer, and other beasts.   

CHAP. II.  
Ver. 1. BLow] As it were, to give notice of the coming of these infects; that every one may prepare themselves to prevent the scourge by repentance; and prayer to God, to bear it constantly and patiently; and to overcome it by faith in his grace.  
V. 2. Of darkness] that is to say; of most grievous calamity. And may be, he hath a relation to the coming of these little beasts in great swarms; whereby the air might be darkened, v. 10. Spread upon the] which shall in an instant cover the whole Country: even as the Morning spreadeth abroad upon a sudden, over the tops of hills, though they be a great way off.  
V. 3. A fire] these infects going along, do devour the Country, which is rich, and full of goods, Joel 1. 19 and after they are gone by, every thing is found gnawn and consumed.  
V. 6. Blackness] through horror and hunger. See Nah 2. 10.  
V. 7. Shall not break] they shall not stop nor stay their pace.  
V. 8. When they ●all] A term taken from the meeting of Armies: to signify, that there will be neither defence, nor resistance, that can stay this tempest.  
V. 9 They shall run] A kind of speech taken from a City won by assault.  
V. 10. The Earth] hyperbolical terms; frequent in the Prophets, to represent a horrible desolation. The Sun] this may be also understood in the same manner; as Isa. 13. 10. Ezek. 32. 7. Joel 3. 15. unless it be interpreted; as upon v. 2.  
V. 11. Shall utter] like a Captain encouraging his soldiers: or, giving the signal of the battle.  
V. 13. Repente●h him] out of his infinite mercy he changeth; not his counsel, or his will; being as sorry for having done evil, as men do when they repent; but the effects of his rigour into the effects of mercy.  
V. 14. A blessing] namely, The fruits of the earth, growing and preserved by God's singular blessing: See Isa. 65. 8. Behind him] namely, After all these little beasts are gone by.  
V. 15. The trumpet] namely; the holy trumpet to call the general assembly of the people.  
V. 16. Sanctify] Give order by proclamation, that all men, being duly purified, according to the Law, may come to the Temple, to call upon the Lord, with mourning and fasting: See Exod. 19 10. 22.  
V. 17. Between the Porch] Whereof see 1 King. 6. 3. This was the void space: Ezek. 8. 16. where the sacred Ministers prayed after the sacrifices were offered. Rule over them] Thy people being constrained through want, to put themselves into the bondage of strangers: or, having no means to defend themselves, if the enemies should set upon them. Others translate it, that the Nations may not mock them.  
V. 18. Then will] He sets forth the effects of the precedent prayers. Be jealous] He will feel and be moved at the afflictions of his dear people, and for his own glory; which by that means was trodden down by profane Nations.  
V. 20. The Northern army] namely; That great swarm of vermin which came out of the North. Into a land] That multitude shall be carried away out of your land; and like a great army, the body of it shall be driven into the Wilderness; the vanguard into the lake of Sodom towards the East: and the rearward into the Mediterranean sea, towards the West.  
V. 22. Their strength] Their fruits and increase, according to the virtue which God hath given them: Gen. 4. 12.  
V. 23. Moderately] the Italian, Justly] namely; At the time of your greatest need, and in that just measure as is required, for to help the barrenness which was before. Others in righteousness; that is to say: bountifully, and lovingly. In the fi●st] Which was the March moon: for than began that time of the year which was called the latter season, by reason of the fruits which grow ripe, and are gathered therein; at which time rain was most necessary: next to September moon, which was the other part of the year, called the first season by reason of tilling and sowing of the ground.  
V. 26. Shall never] Because they shall never pray to me in vain at any such time of need.  
V. 28. afterwards] In the Messias hi● days, I will pour down the gifts of my holy spirit in abundance; as I have heretofore poured out temporal blessings upon you. Upon all flesh] All manner of people, without: any distinction of Nations. Your son●es] By the inward virtue of my Spirit I will enlighten the understanding of mine Elect, who, of their own nature are but children in knowledge: or, youngmen without experience; or aged men, weak of understanding, and will give them a lively and supernatural light of the mysteries of the Gospel; accompanied at certain times, and in certain persons with Prophetic revelations: Act. 2. 17.  
V. 29. Upon the servants] namely; Persons of all conditions, be they never so mean; shall be sanctified by me: may be by these terms is meant the calling of the Gentiles, amongst whom slaves were bought: Leu. 25. 44. Unless he means the other principal effect of the spirit of grace; which is, to free men from the bondage of sin and the Devil.  
V. 30. And I will show] He seems to point at the great troubles of the world under the Gospel; or the signs which immediately before Christ's coming to judgement.  
V. 32. In mount Zion] namely, In the true Church of Christ. Deliverance] From those evils which shall trouble the world: Or, some remnant which shall escape, Hath said] In many places by his Prophets. In the remnant] Which are not run into the general apostasy and corruption of the world: Luke 18. 8. Shall call] Whom he shall move, and effectually put forward to the participation of his grace in Christ.   

CAAP. III.  
Vers. 1. IN those day's] This in part, and figuratively may be understood of God's vengeance upon the enemies of his people after the deliverance from Babylon: but spiritually it must be referred to Christ's judgements upon the enemies of his Church, by him delivered, and especially, at the last and universal deliverance; namely, At his last coming.  
V. 2. All Nations] namely; The wicked Nations, which are enemies to me. The valley] This valley is not mentioned any where else: some believe, that it is That which is called the valley of Blessing: 2 Cron. 20. 26. where Jehosaphat blessed the Lord, when he had discomfited his enemies. Others do firmly hold; that between the mount of Olives, and the city of Jerusalem towards the East; there was a low valley of that name: and so the Prophet showeth that the enemies shall be judged, as it were, in the sight of the Church: Isa. 66. ●4.  
V. 4. What have ye] It lieth not in your powers to give me satisfaction, for the spoils and wrongs which you have done my people; therefore you must bear the punishment thereof in your persons, according to the Laws for theft; Exod. 22. 3.  
V. 8. For the Lord] The sentence is past; and it is not now to be avoided.  
V. 9 Proclaim] An ironical challenge to all Christ's enemies: for to do the uttermost of their power against him and his Church; that they may all be overcome, and overthrown: See Isa. 8. 9, 10. Rev. 16. 14.  
V. 11. Thy mighty men] namely; The holy Angels, who are thine armies, to discomfit thine enemies: See Rev. 12. 7.  
V. 13. Put ye in] O ye Angels! It is time to execute my judgements; for the malice of the world is grown to its height.  
V. 15. The Sun] Signs which shall go before the last judgement: Mat. 24. 29. Luke 21. 25.  
V. 16. Shall roar] Summoning, as it were, with a terrible cry; all the world to appear before him: see Jer. 25. 30. Amos 1. 2. Out of Zion] namely, out of the seat of his glory; the representation of which; was formerly in the Sanctuary: See Heb. 12. 22. But the Lord] See Luke 21. 28.  
V. 17. Be holy] My Church shall be cleansed from all pollution and mixture of hypocrites and profane people: Isa. 35. 8. Rev. 21. 27.  
V. 18. The mountains] A figurative description of the good and happiness of eternal life: Psal. 36. 8. The valley] A place in the land of Moab: Numb. 25. 1. Jos. 2. 1. Mic. 6. 5. which was very desert and dry, by reason that it stood so near the lake of Sodom: See the expression of this, upon Ezek. 4. 7. 1. 8.  
V. 19 Egypt] namely; All the Church's enemies.  
V. 20. Judah] namely; The true Believers, and Elect gathered up into heaven.  
V. 21. Cleanse] I will perfectly sanctify my Church from all her imperfections and spots of sin, which yet remained in her in this world.    

The Book of the Prophet AMOS.  
ARGUMENT.  
AMOS his Prophecies have a great deal of conformity with Hosea his Prophecies: as well for the time, as for the persons to whom they were directed: which were the ten Tribes of Israel, and for the subject. The sum whereof u; That the Prophet, after he had denounced God's judgements against the profane Nations, which were neighbours to Israel; especially, for persecuting of his people: turneth at last to the people, threatening them with a final desolation, and approaching dispersion: of which he declareth the causes to be Idolatry, violence, injustice, dissoluténesse, and universal corruption; as well of judah, as chiefly of Israel: And confirmeth his Prophecies by many very express visions; yet comforting the Church, by the two ordinary ways used by the Prophets: namely; by the promise of reserving a remainder in Grace and Election: and by that of salvation and everlasting restauration by Christ.  

CHAP. I.  
Vers. 1. Herdsmen] namely; One of those that make a trade of bringing up of cattle, and living by the profits or fruits of them; or by trafiquing therein. Teko●] a City of Judah: 2 Sam. 14. 2. 2 Cro. 11. 6. Jer. 6. 1. Concerning Israel] namely; Concerning the ten Tribes. The earthquake] Whereof is no mention made any where, but Zech. 14. 5.  
V. 2. Will roar] According to the predictions and threatenings pronounced in the mindest of his Church by his Prophets; he shall vent his wrath upon his enemies. The habitations] the Italian, The Pastures] All strength, wealth and worldly greatness (set forth by these fat and fruitful places,) shall through God's wrath be brought to nothing.  
V. 3. For three] I will not punish Syria, whose chief City is Damascus: so much for many other sins; which they have committed; as I will for their cruelty used towards my people. Threshing instruments] See of this kind of torment and panishment, 2 Sam. 12. 31. All this may be referred to Hazaels' cruelty, 2 King. 8. 12. and 10. 32. and 13. 3.  
V. 4. Hazael, ●enhadad] names of Kings of Syria.  
V. 5. The ●arre] all strength, opposition, and defence, The plain of Ave●] The house of Eden] places of Syria. Him that] the King, and all the Royal race. Kir] A place of Media▪ called by other Authors, Cirtha.  
V. 6. G●za] by this communality, or principality of the Philistines, are meant all the rest. The whole] without any distinction of quality, sex, or age, etc. Or in perpetual and irrevocable slavery. See 2 Chron. 21. 16, 17. Joel 3. 6.  
V. 9 The brotherly] which was between David and Solomon, and Hiram King of Tyrus, who called one another brothers, by a brotherly love, and covenant. See a Sam. 5. 11. 〈◊〉▪ King. 〈◊〉. 1. and 9 13.  
V. 11. His brother] namely; the Israelites, which were descended from jacob, brother to Esau, the father of the Edomites, Gen. 27▪ 40. Deut. 23. 7. C●st off all pity] the Italian, violated his ●●●passions] that is to say; all the duties, affections, and respects of blood and nature, by which he was bound. His anger] he hath vented upon the people of Israel, without end or ceasing, upon all occasions; all the implacable ha●●ed, which he had once conceived against Jacob, Gen. 27. 41. See Psal. 137▪ 7.  
V. 12. T●●an] A principal City of Edom; as also Bozrah: a frontier between the Edomites, and the Moabites.  
V. 13. Enlarge] by war, and by unjust invasion.  
V. 14. Rabbah] metropolis of the Ammonites, Deut. 3. 11. 2 Sam. 12. 26. A tempest] with a sudden, and impetuous ruin. God's wrath falling from above upon Ammon; together with the enemy's endeavours.  
V. 15. Their King] the Italian, Malcom] the Ammonites Idol, Jer. 49. 1, 3. He hath a relation to the custom of conquerors; which was to carry away the Gods of conquered Nations, 1 Sam. 5. 2. Isa. 46. 2. Jer. 43. 1●. and 48. 7. Host 10▪ 6. Others translate it their King.   

CHAP. II.  
Ver. 1. HE burnt] Some refer this to that which hath been spoken, 2 King. 3. 27. As if in that place, the son of the King of Edom had been burnt for a holocaust, by the King of Moab. Others take it for some terrible cruelty used, upon the King of Edom, either alive or dead, for which in particular, the Lord was angry with Moab.  
V. 2. Kerio●●] a City of Moab. Shall dye] shall be destroyed by the fury of war.  
V. 3. The Judge] the Italian, the Governor] namely; he that bore the title of King, though he was no lawful King, being he rebelled against I●rael, 2 King. 1. 1. Thereof] namely; of the Moabitish Nation.  
V. 4. Their lies] namely; their Idols, false worships, and superstitions.  
V. 6. Of Israel, namely; of the ten Tribes. The righteous: that is to say; his right in judgement. For a pair of shoes] for a matter of nothing; for a very small price; as Amos 〈◊〉. 〈◊〉.  
V. 7. That par●] who inflamed with covetousness, spy out all occasions to entrap the lowly and weak, and to do them hurt. A term taken from serpents; as Gen. 49. 17. Turn aside] by their windings, like to the Serpents; do overthrow good men's Kights; who are styled in the Scripture, men humble, and meek. Or they hinder them in their businesses. My ●oly Name] which they are honoured, by being called my people.  
V. 8. They say themselves down] they do use those things, which they have violently taken away from the poor and innocent in their fea●●s; which they colebrate in honour of their Idols, and in their festivals; and by that means do accumulate the sin of Idolatry, upon the sin of violence. Of the condemned] the Italian, of amerce●●nts] bought with such money as they have unjustly amerced and condemned the innocent in.  
V. 9 His fruit] A proverbial kind of speech; to signify an utter desolation; as Job 18. 16. Isa. 5. 24. Mal. 4. 1.  
V. 11. For Nazarites] being persons sanctified after an especial manner to purity of life, and consecrated to works of piety.  
V. 12. Gave the] you have transgressed the Law in this part of my service, Numb. 6. 3.  
V. 16. Naked] being stripped by his enemies▪ or▪ having basely thrown away his Arms.   

CHAP. III.  
Ver. 2. HAve I known] choose, and accepted to be my people: wherefore, your ingratitude and disloyalty, is so much the more to be condemned, Deut. 7. 6. and 10. 15. And those sins of ignorance which I pass over in others; are in You inexcusable, and proceeding from pure malice. See Ezek. 20. 32.  
V. 3. Can too] even as two Travellers, whose end of their journey is not the same, cannot long travel the same way: so it is impossible, that God should continue his grace towards you, seeing his service is not the only aim of all your actions.  
V. 4. A Lion] think ye that God will not at last bring all his threaten to pass, though he hath had patience for a long time? See Amos 1. 2.  
V. 5. Can a Bird] the evils which have already befallen you, are not by chance, nor casually; but they are sent and directed by God's express providence and judgement, which never is without its effect.  
V. 6. A Trumpet] when the watches give a signal, or sound an alarm, the people presently are terrified. And what ought you to do at God's threaten, pronounced by his Prophets for your conversion towards him, from whom all these calamities proceed▪  
V. 7. The Lord God will] I do liken the Prophets to the Watchmen which discover afar off the coming of the enemies; for so God ordinarily reveals unto his Prophets the greatest judgements which he will cause to fall upon his people, to bring them to repentance.  
V. 8. The Lion] the fear of God's Majesty doth enforce us to relate his threaten faithfully unto you, though you hate and disdain us for it.  
V 9 Publish] since my people hath neither heart, nor ears to hearken to my Prophets; let the Gentiles be called to be witnesses, and to judge of the justice of my judgements. Tumults] or oppressions.  
V. 12. So shall] in the sacking of a City; a small number, and that of the poorest sort of people shall escape. ●n the corner] he hath a relation to the hiding corners that are sought for, when a City is taken.  
V. 13. Hear] he directs his words to the Prophets, and to all true Believers.  
V. 14. I will also] I will destroy all places and instruments of Idolatry, to show the falsehood of it: and to make known, that it is the chief cause of the people's ruin. The ●ornis] which we made upon the Idols Altars, to the likeness of them which were upon the Altar of the true God, Exod. 27. 2.  
V. 15. The Winter-house] he hath a relation to the customs of great men; who are wont to have several rooms, for Winter, and for Summer, Judg. 3. 20. Jer. 36. 22. the meaning is 〈◊〉 all manner of stateliness, greatness, and commodiousness, shall be taken away. Of Ivory] covered over with ●vory, 1▪ King. 2. 39   

CHAP. IU.  
Ver. 1. YE Kine] O you Inhabitants of Samaria! rich and mighty (as ordinarily, the Inhabitants of the chief Cities of Kingdoms are) See Psal. 22. 12. Isa. 28. 1. Ezek. 39 18. Say to] which do persuade your Kings and Princes to all manner of excess and dissoluteness; and are teachers and advisers of the disorders of the Court; as Host 7 5.  
V 2. With ●ooks] like fishes; as Jer. 16. 16. Hab. 1. 14, 15. and you shall be no more like fat Kine, that abide in their pastures.  
V. 3. Go out] being led into captivity, after the taking and dis●anteling of your Cities. See Ezek. 12. 5, 12. Before her] any way, there being neither gates, nor walls whole.  
V. 4. Gome] Ironical terms: that is to say; I do abandon you to continue in your Idolatries, that you may heap up the measure of your sins. See Mat. 23. 32. Bethel, Gilgal] the chief Seats of the ten Tribes public Idolatry, 1 King. 12. 29. Host 4. 15. and 12. 12. Amos 5. 5. Three years] the Italian, three days] in imitation of the three solemn feasts, appointed to be every year by the Law, Exod. 23. ●4. at which certain kind of tithes were spent in the sacred feasts, Deut. 14. 22.  
V. 5. Proclaim] making it known by public authority; that whosoever will offer any offerings, besides those which God hath commanded, shall come and offer them in such places, and at such times.  
V. 6. cleanness] that is to say; famine and dearth.  
V. 10. After the manner] the Italian, in the way] when you went into Egypt, to seek aid from thence, Host 7. 11, 12.  
V. 12. Thus will I] namely; as thy sins deserve: or as I have foretold thee, v▪ 2, 3▪ Because] since I denounce war against thee, as against my Rebels and enemies, prepare thyself to do the best thou canst to bear me off, and keep Me back if thou canst: or to prevent, and pacific Me by true repentance. See Ezek. 13. 5. and 22. 30.  
V. 13. Declareth] that knows and judges the most secret thoughts of man; evertakes the wise in their cunning; accuses the consciences, and summoneth them to appear before him▪ Or according to others; that reveals his secret judgements to men, to call▪ them to repentance. Walk▪ th'] that is; exalted above all humane power. See Mic. 1. 3.   

CHAP. V.  
Ver. 2. THe Virgi●] So are called in Scripture those States which subsist & flourish in their first liberty & splendour, Is●. 23. 12.  
V. 4. Seek ye me] where must be understood: which they have refused to do  
V. 5. Bethel] namely; the Idols, which were in these Cities, Amos 4. 〈◊〉. To Bee●sheba] by Amos 8. 14. it appears that this City also was the seat of some solemn Idolatry, though it were belonging to the tribe of Judah, Josh. 15. 28. Gilgal] namely; the inhabitants thereof. In the Hebrew there is an allusion between the word Gilgal, and Captivity. T● nought] Bethel signifies the house of God: but by reason of the idolatry which was used therein; it is called Beth-aven: that is to say; the house of an Idol, Host 4. 15. and 10. 8. And because Aven signifieth an Idol, or nought and vanity: Therefore her last ruin is also set forth by this name.  
V. 6. Of joseph] namely; of the ten tribes, whereof the chief was that of Ephraim, which issued from joseph. Bethel] that none of your Idols which you serve in Bethel be able to help you.  
V. 7. Who turn] they corrupt justice, and whereas of itself it is a most profitable and pleasing thing: you make it most bitter to those that are oppressed, and abominable to God.  
V. 8. Turneth the] thîs may properly be understood of the great and prodigious changes in the air: or, figuratively of the alterations of States, and changes of the world. Poureth them] this is more likely to mean the deluges and inundations of the sea; then the ●apors of it resolved into rain.  
V. 10. They hated him] namely; the Judges, and Magistrates (who kept their Courts ●eere to the gates of Cities) cánnot endure the censures of God's servants. See Isay 29. 21.  
V. 11. Burthen●] that little which he hath to relieve himself.  
V. 13. The prudent] that is to say; the true Believers, which judge truly of the calamities, and of their causes; shall in silence, and with patience worship God's justice, without any murmuring or scandal.  
V. 14. As ye] as you make your boasts that he is, you being his people. Or as you desire, and continually pray that he may be.  
V. 16. Therefore] because you reject all mine exhortations and admonitions. Shall call] as to a public and general mourning. Such as are] those teachers of funeral mournings, whereof see Jer. 9 17.  
17. And in all] in stead of the joyful songs in time of vintage, there shall nothing be heard but weeping and howling, because of the spoil of the country. I will pass,] as it were to do a general execution of justice. Exod. 11 4. & 12. 12.  
V. 18. That desire] by a profane boldness, as provoking him to bring that once to pass; which he hath so long threatened. Or by an impudent boasting of your own innocency, as if God coming to judgement should find you guiltless; or at the least less guilty than the Prophets report you to be. See Isay 5. 19 Jer. 17. 15.  
V. 19 As if a man] these judgements of God shall be altogether unavoidable, and he that shall escape one evil: shall fall into a worse, Job 20. 14 Isay 24. 18. Jer. 48. 44.  
V. 20. Not light] of any comfort, ease, direction, or good council.  
V. 20. Will not smell] I will not accept of your sacrifices which you shall offer me at those times. See Leu. 26 31.  
V. 23. Of thy songs] he means the sacred songs which were part of God's service, which he reproves as defiled with impiety and hypocrisy.  
V. 24. Run down] do righteousness and justice, in a firm and invariable way.  
V. 25. Have ye offered] your forefathers, even in the wilderness were Idolaters, neglecting a great part of the worship which I had appointed them. See Deut. 32. 17. and you imitate them, and heap up their measure.  
V. 26. Yea have borne] your forefathers making show of serving me, carrying my tabernacle and all things belonging to it in the wilderness, had notwithstanding, their hearts bend upon their Idols, and secretly carried some Chapel or Image of Molech, the Idol of the Moabites. Others take the names of Tabernacle and Image Siccuth and Chim; for the names of Idols or Planets, Venus and Saturn. The Star] it is thought for certain that Mol●ch represents Saturn, and the other Ba●lims the other Planets. Ye made] you had made the images of them, and had attributed divinity unto them, and had consecrated and set them up for the object of your worship.  
V. 27. Therefore] because that after so many sins of your forefathers, punished by me from time to time, you have persevered in them, yea have gone beyond them: I will execute the final judgement upon you, in a total desolation, and dispersion into strange countries; to the grievousness of which; the captivity of the people in Syria, caused by Haza●l who reigned in Damascus, shall no way be equal nor comparable, 2 Kings 13. 3.   

CHAP. VI  
Verse 1. OF the Nations] namely; of Zion or Jerusalem, of Judah, and Samaria and of the ten tribes. Came] cometh thither upon all businesses and occasions, as to the Prince's Court, or Court of justice.  
V. 2. Pass ye] do but consider these Cities, which formerly were ●ightier and in greater prosperity than any of yours; and yet ate decayed and ruined, to take example thereby, not to grow proud in carnal security. Ca●●●h] a most ancient City in the Babylonian country, Gen. 10. 10. Taken (as Hamath also a famous City of Syria) and peradventure destroyed also by the Assyrians. Isay 10. 9 See Isay 23. 13. Gath] the Scripture makes mention of no other desolation of Gath, but only by Vzziah, 2 Chron. 26. 6.  
V. 3. Pu● far away] you Chieftains! put away far from you all thought, and fear of God's judgements. Ezek. 12. 22. Amos 9 10. and in the mean time draw near to public tyranny; as if sins and their punishments, could go the one without the other.  
V. 5. That chant] namely, at your feasts. Like David] who was a great inventor and master of music, and musical instruments. 1 Chron. 23. 5. which he employed in praising of God: whereas these did use them for a provocation of carnal pleasure.  
V. 6. In bowls] that is to say; beyond measure. The affliction] by reason of their public calamities.  
V. 7. Shall they go] they shall be the first, and most noted in the punishment; as they have been in degrees of honour and in sins.  
V. 9 I● there] suppose that some number do escape the enemy's hand, they shall fall by the pestilence; & if there be not men enough for to bu●y them, their bodies shall be burnt: which was not used amongst the people but only in cases of extreme necessity. See 1 Sam. 31. 12.  
V. 10. Amans Vn●l●] the nearest of kin, who 〈◊〉 the duty of consanguinity or to cleanse the house which is fallen to him by inheritance, shall take care of these dead bodies. To bring out] to cause the house to be more easily and privately freed from this legal uncleanness, Num. 19 14. To him] he seems to mean him that hath been employed in burning of these dead bodies. Hold thy tongue] tell no body what hath happened unto us, for fear lest we be sequestered as unclean by the law. We m●y no●●] this extreme desolation doth dispense with us touching the laws of God concerning these pollutions and the purifying of them. Which were not observed even by the most scrupulous consciences in the greatest extremities. See Lam. 4. 14, 15.  
V. 11. For be hold] all these things shall happen▪ by reason of the utter extermination of great and small, which God hath appointed.  
V. 12. The horses] shall we Prophet's continually cast away our labours upon you▪ who are so desperately corrupted, and turn all the good which is presented unto you and bestowed upon you, into evils: as if a man ploughed or digged a hard rock?  
V. 13. Rejoice] you triumph and glory in your strength, as if you could therewith overcome your enemies.  
V. 14. But behold] he gives a reason why he hath called all their hopes and means, things of naught. From the entering] these were the two uttermost bounds of the land of Canaan in length. The River] called elsewhere the river of Egypt, Num. 34 5. Josh. 15. 47.   

CHAP. VII.  
Verse 1. HE form] whither according to the letter, he were shown in this vision some great spoil done by their infects, Amos 4. 9 Or that the Assyrians coming, were figuratively represented, as Na. 3. 15. In the beginning] after harvest, as Amos 4▪ 9 There is no mention made elsewhere of fields spoiled by these vermins. The Kings] it is thought that the Kings did take the first crop of ●ay to keep their war horses, and for other services: leaving the latter hay for other cattles.  
V. 2. By whom shall] the Italian] What is jacob] how shall thy people ever recover themselves, if thou dost overthrow them with this plague, after so many former ones, that have already made them so weak.  
V. 3. Repent] See upon Gen. 6. 6.  
V. 4. By fire] this may be understood, either of that extreme drought which hath been spoken of▪ Amos 4. 78. Or figuratively of the extermination by the fire of war, which had already consumed the country, 2 Kings 15▪ 29. If devoured] it seemed to do so, by reason that the springs and streams which rise from under ground where the deep is, Gen. 7. 11. Deut. 33. 13. were dried up. A▪ part] the Italian addeth, Of the land] for one part of the land was watered with rain, Amos 4. 7.  
V. 7. Stood] a figure of God's justice, who is the supreme Master and Architect, who examines all the actions of men: which are like a wall that is to be built up by Masons: and if the work be right, God approves of it and preserves it, if not; he reproves it, and overthrows it.  
V. 8. I will set] I will now actually exequte my justice which I have hitherto suspended, passing over the misdeeds of my people.  
V. 9 The high places] All places by them dedicated to Idolatries, under pretence of imitating Isaac and their other forefathers, who formerly sacrificed and served God in those places.  
V. 10. The 〈◊〉] that is to say; He will raise some great tumult and sedition; or the people will rise against him of their own private authority, if thou dost not provide therefore by thy royal power.  
V. 11. Jer●●●a●] This is falsely alleged by Amaziah, to incense the King against Amos, who had only spoken of Jere●oams posterity, and not of Jeroboam himself, v. 9  
V. 12. The seer] that is to say, Prophet: See 〈◊〉 Sam. 9 9 Eat] Whereas staying here thou wilt starve, if worse doth no● befall thee; being hated of all men: For Prophets lived for the most part, of alms and bounty.  
V. 13. Chapel] the Italian, Sanctuary] A place consecrated by the King to the worship of the Calves: 1 Kings 12. 29. to which he ●eares a singular devotion; and where he often makes his residence; whereof it is not safe nor fitting for thee to prophesy against him here.  
V. 14. Si●●m●re fruit] the Italian, Sicomores] A kind of wild ●igs.  
V. 17. Shall be an Harl●t] Being by me abandoned to luxury, Host 4. 13. or being forced thereunto by the enemies. A polluted] namely, In Assyria, a land of Infidel's, far from the land of Canaan; which was the pledge of the Saints communion in life and in death.   

CHAP. VIII.  
Verse▪ 1. S●●●er fruit] In the Hebrew there is a kind of 〈◊〉 between the word Summer, and the word End: which is the only ground of this design: and for to keep some ma●●●e thereof, the word End is joined to the next verse: See Jer. 1. 11.  
V. 3. The songs] namely; The sweet music of great ones: See Amos 6. 5. In every place] The dead bodies shall not be buried honourably, and without funeral pomp; but shall be thrown into p●●●, and common graves, without any mourning: Psal. 78. 64.  
V. 5. The new 〈◊〉] Which were festival days; upon which▪ it was not lawful to buy nor sell: Ne●●. 13. 15, 16. Make the] Giving small measure in selling; and using great weights to weigh the money which we receive for payment.  
V. 6. Buy] Ensnaring the poor into fraudulent debts to make them your bondmen; abusing the permission of: Leu. 25. 39 which aimed only at a remedy for casual poverties.  
V. 7. By the excellency] the Italian ●y the glory] namely; By himself, who is the glorious God of his people: Psal. 106. 20.  
V. 8. The la●d] Aretina not these wickednesses sufficient to cause the land to be destroyed, and laid waste; as Egyptis overflown by the river Nilus▪  
V. 9 'Cause the Sun] I will ●ncumber the land with horrible and mournful calamities, when it shall be least thought of; and when man shall think himself happy and peaceable: See ●ob 5. 15. Isa. 13. 10. and 59 9, 10. Jer. ●5. 9  
V. 11. The words] For to receive some comfort, counsel, or advice thereby.  
V. 13. For thirst] namely, By the effects of my burning wrath, without any refreshment of comfort: Host 2. 3.  
V. 14. By the sin] namely, By the calves of and other Idols, which are the objects and instruments of their sin. Thy God▪] For they made profession of worshipping the true God in those figures: See Exod. 32. 4, 5▪ 〈◊〉▪ Kings 10▪ 16. ●9. Hol. 4. 15. O. Dan] Where one of the calves was set up: 1 Kings 12. 29. The 〈◊〉] Heb. the way; namely, the religion of worship: as Act. 9 2. and 18. 25. ●eer-Sh●ba] See upon Amos 5. 5.   

CAAP. IX.  
Vers. 1. I Saw] In a prophetic vision. Upon th● Alt●r] Of the Temple of Jerusalem; to show that there was no more pardon; seeing that the place of propitiation was by God converted, as it were, into a seat of rigorous and implacable justice. He 〈◊〉] To some Angel that was executioner of his judgements: See Ezek. 9 4. 5. The Li●tel] the Italian, The Fr●ti●●-piec●] namely; of the door of the Temple, Heb. The knobs; for they were w●nt to set great knobs or balls in frontise-pieces or lintels of the doors: And in this manner is presented the decree of the people's desolation; amongst whom God had chosen his abode. And of the destruction of the material Temple; and of the annihilation of the outward service. Cut them] Let this act be a sign to them all, of what I intent to do to their persons.  
V. 6. His troop] The Italian, Of●●● 〈◊〉] that is to say; The universe, which is like the fabric of a building: of which the earth being the lower part, and only immovable, hath some resemblance of a foundation.  
V. 7. Are ye not] Being degenerate, and having gone astray, as you have done, I do hold you as Ethiopians; a base and accursed nation, as being issued from Cham: and your deliverance out of Egypt shall be no more a pledge to you, of my favour, than the deliverances which I have granted to th●se other profane nations. Cap●tor] There is no other mention made of this; but only what is written: Deut▪ 2. 23. K●r] If he means the Assyrians captivity, mentioned 〈◊〉 2 Kings 16. 9▪ Amos 1. 5. which happened about Amos his time; the deliverance which was to come; is here set down: as if it were come already.  
V. 8. Theeyes] God judgeth and punisheth all Kingdoms and Nations equally, which are addicted to grievous sinners; and there is only this difference: that he will never utterly destroy his people without leaving some remnant of them: Jer 30. 11. and 31. 36, 37. Obad. 17.  
V. 9 Like as] Governing their dispersion by my providence in such sort, that none of mine Elect shall perish in eternal perdition: nor the remainder of my Believers be extinguished nor overthrown.  
V. 11. Will I raise up] After I have thus punished my Church, I will restore the Kingdom of David by the Messias, changing it into a spiritual and everlasting Kingdom.  
V. 12. That they] That the true Israel, according to the spirit, joined with Christ their Head; may participate of the universal Kingdom, which he hath gotten over his enemies; such as the Idumeans were to the Israelites. Others do bring it in thus: That they may profess the remnant of Edom, and all Nations that are called by my Name: that is to say; Mine Elect, and those who shall be converted to me by the Gospel: Isa. 19 25. and 44. 5.  
V. 13. The Ploughman] Figurative promises of Gods spiritual graces and blessings to his Church: See Leu. 26. 5. Shall drop] Into precious liquors, of honey, milk, oil, and must.    

The Prophecy of OBADIAH.  
ARGUMENT.  
OBadiah denounceth to the Idumeans, (capital and implaeable enemies of God's people,) their final and inevitable destruction; by reason of the evils which they had done to the Church of God: to which, he chose promiseth eternal Salvation, and perfect restauration in Christ, and likewise the total destruction of all her enemies.  

CHAP. I.  
Verse 1. A Rumour] namely; God having stirred up the Chaldeans, and other Nations, to the destruction of the Idumeans; which as it appeareth by the other Prophets, happened after the ruin and captivity of the Jews. And Obadiah prophesied before either of them.  
V. 3. In the clefts] he hath a relation to the strong and mountainous situation of Idumea.  
V. 7. Have brought thee] the Italian, Have accompanied thee] have joined their forces to thine, to go and withstand the enemy's invasions: but just at the instant that thou hadst need of them, they have forsaken thee. And prevailed] he seems to mean the Egyptians, who by powerful persuasions, and by reason of interest of state; had brought the Idumeans to declare themselves enemies to the Chaldeans. They that eat thy bread, &c] the Italian, They have laid thy bread for a snare for thee] a term taken from hunters, who with baits draw the boasts into their traps. The meaning is; the victual which thou hast had out of Egypt, hath been as it were a bait to thee, to ensnare thee in the league against the Chaldeans, which hath been the cause of thy ruin: which with all thy famous wisdom thou couldst not perceive.  
V. 9 Teman] the name of a City and Country in Idumea.  
V. 10. Thy brother] namely; the Israelites and Jews, which were descended from Jacob, brother of Esau, the father of the Idumeans.  
V. 11. That thou stoodst] not only like an idle spectator, yielding no assistance, nor pitying the Jews calamities: but feeding also thine eyes therewith, as with a pleasing object. His forces] the men of war taken with Zedekiah in his flight, Jer. 39 4, 5. Or plainly; the whole multitude carried away captive into Babylon. Upon jerusalem] to part both the spoil and persons.  
V. 12. That he become] or in the day of his strange chance. See Job 31. 3. Spoken proudly] by scoffing them.  
V. 16. For as ye] as You, my people have drunk of the cup of my judgements; so your enemies shall drink up the very dregs, and shall be utterly destroyed thereby. See Jer. 25. 29. & 49. 12.  
V. 17 Their possessions] which they were dispossessed of by their enemies. A figure of the right to the eternal inheritance which the Devil and Sin had gotten away from the Church, to which it was restored by Christ. Others, their possessions: namely; the possessions of those Nations which were their enemies.  
V. 18. Shall be a fire] the Church by the power of Chri 〈…〉, and of his Spirit, shall consume all her enemies: (represented under the person of the Idumeans) as easily as fire consumeth flax. Shall kindle] as fire doth kindle, when it takes hold of some combustible matter.  
V. 19 Possess] the Jews shall be put into full possession of their Country; with great addition and enlargement of their ancient bounds; as of Idumea, on the South side, and the Philistines Land on the side of the plain. See of these countries of Judea, Jer. 17. 26. and 32. 44. and 33. 13. the meaning is the same; as v. 17.  
V. 20. Of this Host] See upon v. 11. Zarep hath] it is thought to be a City or Country of Caldea.  
V. 21. And Saviour's] this may according to the Letter, and in part; be understood of the Maccabecs, who subdued the Idumeans, 1 Mac. 5. 3. but spiritually and fully, it is referred to the Apostles, and other of Christ's Ministers; who were to preach the Gospel, for the salvation of the Elect, and condemnation of the wicked. See 1 Tim. 4. 16. The Kingdom] Christ, true God, shall by his Father be established everlasting King of his Church, and of all the World.    

The Book of the Prophet JONAH.  
ARGUMENT.  
THough the Subject of this Book be Historical; yet it hath been put in the number of the other Prophets: As well by reason of Jonahs' person, who was a Prophet in Israel; as by reason of the principal action of this History, which is a prediction of things that shall happen; and a preaching of repentance: By whic●, God setting forth a beam of His Grace upon the City of Nimveh, Head of that great Empire of the Assyrians, sent His Prophet thither: Who at the first withstood this Calling; and was therefore persecuted and punished by the Lord. And being afterwards miraculously delivered, he went to Ni●iveh, and there fulfilled what was commanded him: denouncing to them their approaching ruins. But this threatening having produced the effect of a public humiliation and repentance: God did suspend the execution thereof for that time. And Jonah discovering as much infirmity of humane Jense, in being troubled at the effect of God's mercy; as he had showed, in being unwilling to be the instrument and proclaimer of his justice; is by Him reprehended and instructed.  

CHAP. I.  
Verse 3. To flee] See the cause upon Jon. 4. 1. Unto Tarshish] the most common opinion is; that he means the City of Tharsus in Cilicia. Others translate it, to flee by Sea. From the presence] namely; from the Land of Israel: whore God made his abode in grace and virtue, and where he appeared to his Prophets. Or it is a phrase taken from slaves, who by stealth run away from their Master's service: to show that he did run away, because he would not fulfil God's Commandment. Joppa] A Sea Port of Palestine, so called, Acts 9 36.  
V 7. Let us cast] knowing that this tempest was neither natural, nor ordinary; They conjecture by God's secret inspiration, that there is some body in the Ship, that is guilty of some grievous sin: Wherefore, they desire to discover the truth by lots, according to the Heathens custom; but God overseeth them, Prov. 16. 33.  
V. 9 I fear] my Religion is, to serve and worship him only.  
V. 10. Why hast thou] alas what a great fault: hast thou committed.  
V. 11. Said unto them] by God's inward revelation, more than discourse of reason.  
V. 14 Innocent blood] For our parts: for he never offended us; and if he hath offended thee, we are not to take notice, non judge of it: in that, as we now do, follow that which thou declarest unto us by thy Works, and by thy Word which he himself hath pronounced. Hast done] We do acknowledge in all this express signs of thy power, justice, and supreme providence to which, because we will not displease thee, we submit our senses to perform this execution.   

CHAP. II.  
Verse 2. ANd said] This prayer, which contains the Prophets concei 〈…〉 and motions whilst he was in the Fish, was set down in writing by him after his deliverance; with the addition of thanksgiving.  
V. 4. Yet I will] Words of faith, grounded upon an express revelation.  
V. 5. Unto the soul] Bringing me into danger of present death: See Psal. 69. 1.  
V. 6. Bars] A term taken from prisons. The meaning is; I am in the sea, as it were, in a strong prison; shut up and 〈…〉rred from the earth on ●ll sides. For ever] Unless thou dost miraculously relieve me.  
V. 7. Temple] namely. In heaven, Gods dwelling in glory: the representation whereof was in the Temple of Jerusalem.  
V. 8. They that] namely, Idolaters and Infidels are sometimes moved, when they are in want, with some feeling of devotion towards God: But because the lively root of Faith, & of the Spirit is wanting in them; that motion is not constant in them▪ But I will fulfil my duties of piety with perseverance and loyalty.   

CHAP. III.  
Vers. 3. EXceeding great] Heb. A great City of God; for the Hebrews do extol the greatness of things, by adding the name of God to their ordinary names. Three days] In circuit.  
V. 4. A day's journey] Not going on continually, but by pawses, and at times; going on from place to place, as his charge required.  
V. 5. God] his word preached by Jorah.  
V. 6. For word] The Fast which the people had voluntarily undertaken to keep, was authorised, and enjoined by the King's command; who would also be partaker thereof.  
V. 7. Taste any thing] For a certain limited time, which likely was a whole day.  
V. 8. And beast] According to the custom of those days, the beasts they used to ride upon, and to employ for carriage, were wont to be covered and trapped; but in time of mourning, they took those ornaments off, and covered them with haircloth and ragged clothing. That is in] Whereof he is guilty, as if his hands were soiled therewith.  
V. 9 Will turn] Towards us in grace & mercy.  
V. 10. Repent] that is to say; He revoked his sentence, which was but conditional in 〈…〉 mind and decree, 〈…〉 gave Jonah notice thereof: See Gen. 6. 〈◊〉.   

CHAP. IU.  
Vers. 1. IT displeased] Not so much for fear of being thought a false Prophet; as for the zeal of God's glory, which he thought was wronged by his change: and for affection he bore to God's people; who had then no greater enemy to fear, than the Empire of Assyria, as by effect it appeared not long after.  
V. 4. D●st thou well] O, thou hast great cause to be angry; an ironical reproof.  
V. 6. Prepared] Did miraculously cause this plant to spring and grow up to a great height. Per adventure this happened when the booth began to dry up, and shadow Jonah no more. A Gored] A plant which is very common in those hot countries, and groweth up to a great height, and spreadeth out in great breadth, called commonly Palma Christi. His grief] namely; From the heat which increased the grief of his mind: or to give him by the mean● of this plant some wholesome document and remedy for his passion.  
V. 7. It smote] namely; Did gnaw the root of it.  
V. 8. A vehement] Hebr. A deaf wind, that is to say; A still hot wind, which re-doubled the heat of the sun: others, a wind that made one deaf, it was so tempestuous.  
V. 9 I do well] Words of a passionate spirit, blinded with anger; rather then by any express rebellion.  
V. 10. chaste had pity] that is to say; Thou wouldst have spared, and dear preserved.  
V. 11. That cannot] Little children that are not yet come to age of understanding.    

The Book of the Prophet MICAH.  
ARGUMENT.  
MIcah having prophesied at the same time as Isaiah did; is also very like him in the subject, and in the terms and stile of Prophecies. Wherein he discovers, and sharply reproves the Idolatry, and other sins of judah and Israel; and denounceth unto them therefore God's extreme judgements, and their approaching dispersion by the Assyrians and Chaldeans. Then turning himself to the residue of true Believers, he promiseth them on the one side temporal deliverance from the captivity of Babylon: and on the other side the everlasting salvation of the whole Church, gathered out of all Nations, through Christ; whose birth in the flesh, and place thereof he describes very particularly: joining thereunto excellent Prophecies concerning his Kingdom, the calling of the Gentiles, and eternal glory and happiness of the Church, and the destruction of all her enemies.  

CHAP. I.  
Verse 1. THe Morasthite] namely; Of some City called Moresheth, whereof the Scripture maketh no mention; nor cannot be the same: as v. 14. Samaria and] And the chief Cities of the two Kingdoms: namely; of the ten Trib●s, and of Judah, and their Princes and Heads.  
V. 2. Ye people] A figurative manner of calling all creatures, as it were, to a solemn appearance at the judgement wherein God will judge his people: See Deut. 32. 1. Psalm. 50. 1, 4. Isa 1. 2. Amos 3. 9 Be witness] that is to say; He will convince you of your sins, O ye of Judah and Israel! From hu ho'y] Coming forth, as one should say, out of Heaven; or out of the Temple of Jerusalem where he is present in his signs of grace and power.  
V. 3. And tread] He shall show himself exalted above all worldly greatness: or he shall tread under foot all powers as shall offer to resist him: Amos 4. 13.  
V. 5. What is] Where is the spring of all these Idolatries, and other sins of these two Kingdoms? Is it not in these two chief cities? and in the Kings and Princes; and in their courts, which are kept within those cities.  
V. 7. The hires thereof] that is to say; All her riches and goods which she thought to have gotten by her unlawful treaties and leagues with profane Nations; and, as it were, for a reward given her for consenting to Idolatry: See Host 2. 5, 12. and 9 1. Shall return] A proverbial kind of speech: as much as to say; Those goods shall go away as they came: that which hath been gotten in the brothel shall be lost in the brothel: Or the Assyrians, who shall make a prey of them, shall also take them as a reward, and a gift of their Idols.  
V. 8. I will wail] The Prophets words having a feeling of the public calamities. Stripped and] namely; In my shirt, or without my outward garment, which was a fashion used in times of extreme sorrow.  
V. 9 Her wound] namely; Samaia's, v. 6. Whereby is meant the whole Kingdom of the ten Tribes. It is come] The Assyrians, after they have conquered and laid waste the ten Tribes, shall also lay Judah waste, even to Jerusalem: 2 King. 18. 13. Isa. 8. 8. The gate] namely; To Jerusalem, the King's residence; and where Judah's sovereign court of Justice was held, which the Scripture calleth often times, Gate.  
V. 10. Declare ye it not] The meaning is; the people's calamities shall be so horrible, that it were to be wished that their deadly enemies (such as those of Gath and other Philistims were) m●ght never hear no news of it; for fear, lest they should make triumphs for it, and should aggravate the measure of them by their insultings: 2 Sam. 1. 10. Neither weep ye] Forbear making any show of your miseries, for fear of giving your enemy's occasion of laughter. Roll thyself] namely; Thou Nation of Israel, in sign of extreme sorrow: Jer. 6 26. These names of Aphra and Saphir, etc. are nor sound any where else; and yet seem to signify some noted places: therefore it is likely that they were framed by the Prophet, to make some allusion to the sense of his prophecy: As in stead of Ephraim; that is to say, fruitfulness; he saith house of Aphrah: that is to say, of ashes: To show that this Tribe, which was so mighty; should he ruined, and brought to ashes. In stead of Samaria: that is to say, a place of coals: he saith Saphir; that is to say, fair, to signify the glory to which that City was raised; and from which it should fall. In stead of Zion, he saith Zianan 〈◊〉 that is to say; a place of coming forth; of great concourse of persons going and coming. Out of which place, when the Assyrians should overrun the country, one should not be able to come out. In stead of Bethel; that is to say, the House of God: he saith, Beth-ezel; that is to say, a house of Separation; because God should forsake it, as an unclean place. In stead of Ramoth, which signifieth altitudes or heights: he saith Maroth; that is to say; bitternesses: by reason of the great and bitter mourning and lamentation, which should be made in it.  
V. 11. Pass ye away] into captivity, laden with reproaches. O thou Inhabitant] or people of that City. Standing] the Italian, his defence] the Heb. his presenting: For the Hebrews, when they would say, defend one; did say, present himself for one. See Exod. 32. 25. Numb. 14. 9 Isa. 22. 8.  
V. 13. Bind the chariot] to run away if thou canst, from before the Assyrians; who come to besege thee, 2 King. 18. 14. To the swift beast] that is to say; horses, or mules, which could run very swiftly. She is] hence it appears, that Lachish was first infected with the ten Tribes Idolatry, and that from thence it passed even to Jerusalem.  
V. 14. Give Presents] buy the friendship and assistance of this City of the Philistines; and of other Cities of that Nation against the Assyrians: yet all shall be in vain. Achzib] it appears by 〈◊〉. 19 29. Judge 1. 31. that this City, was one of those, out of which the Canaanites could not be driven: And it seems that upon this invasion of the Assyrians, the Israelites had made a league with those Nations; by whom they were deluded, either through weakness, or treachery. And Micah amongst those Cities hath made choice of Achzib, by reason of the signification of the name, which is a Lie▪  
V. 15. Will I bring] I will cause the Assyrians to come; who shall make themselves Lords of thee, and thy goods▪ Mar●sha●] A City of Judah, Jos. 15. 44. And this also seems to have been chosen out; by reason of the nearness; which is between the word heir, and Mareshah. Adullam] A City of Judah, Jos. 15. ●5. The glory] namely; to Jerusalem, the City of God's glorious residence in his Temple; and of the King's residence in his Royal Palace.  
V. 16. Make thee bald] that is to say; O thou Jewish Nation▪ make most bitter lamentation. See Job 1. 20. Isa. 3. 24. and 15. 2. & 22. 12. Jer. 7. 29. The Eagle] when she changes her feathers.   

CHAP. II.  
Ver. 4. SHall one] that is to say; whilst you shall weep, your enemies and ill-willers shall 〈…〉 de your miseries. How hath] this calamity is past restauration: the people will never be able to recover their country, nor settle themselves again in their former estate.  
V. 5. Therefore] by reason of the sins set down, v. 1, 2. you shall be put out of all right and share in the Church and people of God: whereof, the driving out of the Holy Land shall be a sign.  
V. 6. Prophesy ye not] the Italian, drop not] that is to say; prophesy not. See concerning this manner of speaking, which is very frequent amongst the Prophets, Ezek. 21. 2. Amos 7. 16. Now these are words of profane men, who would hinder the free exercise of the Prophet's Office: as Isa. 30. 10. Jer. 11. 21. Amos 7. 13, 16. Say they to them that prophecy] the Italian hath it, yet▪ they shall] Gods reply▪ that is to say; they shall preach in d●●ight of you: and if it be not for you ye Rebels, which wrong them; yet it shall be for the salvation of mine Elect; as Isa. 8. 16.  
V. 7. O thou] Is not this an execrable boldness in you, to oppose yourselves against my Prophets? The Spirit] namely; the power and authority of my Spirit; which from time to time hath see my Prophets on to preach my Word: Is it now lessened or weakened, that it should yield to your desires? See Jer. 6. 11. and 20. 7, 9 Mic. 3. 8. Are these] the cause of all these evils and threaten, which are denounced against you by my Prophets is in you, and not in me; and therefore you wrongfully complain of my Prophets, as if they were the Authors of all the evil that befalleth you, Isa. 28. 21. Lam. 3. 33. Do not] if you will be good men, and believe, you shall hear nothing from my Prophets, but only promises and assurances of Graces and Blessings. If you be sinners; but corrigible, and capable of repentance, you shall have by them healthful means of conversion.  
V. 8. Even of late] whereas your forefathers showed their valours in just wars; You use nothing now, but thefts and murders.  
V. 9 The Women] namely; the poor widows, out of those houses where they had lived all their time in esse, with their Husbands and children. Taken away] you bring them into such a state of misery and slavery, that the splendour and honour of being my children, and members of my people, appears in them no more.  
V. 10. Arise] you have thought to settle yourselves in your country in fair and magnificent houses in rest; but I will shortly drive you out into captivity. It shall] the pollution of the Country by public and reigning sins, shall be a cause that you shall not live in rest nor security; but that you shall be driven out and dispersed: as Leu. 18. 25, 28. and 20. 22. Jer. 9 19 and 10. 18. Ezek. 36. 12.  
V. 11. If a man] namely; false Prophets, who say they have divine inspirations, and dally with the people●▪ promising them good, and plenty, are those whom they accept of, and hearken unto. See Isa. 30. 10.  
V. 12. I will surely] an Evangelicall promise of gathering together the universal Church, under the Kingdom of Christ, Jerermah 31. 10. contrary to the precedent dispersion. Bozra] a place in the Land of Moab, abounding in cattle and pastures.  
V. 13. The breaker up] I will take away all hindrances, which may hinder the spiritual deliverance of the Church: beating down, and laying plain all manner of oppositions, Isa. 57 14. and 62. 10. Their King] namely; Jesus Christ, Host 1. 11.   

CHAP. III.  
Ver. 1. I said] This is the beginning of a new discourse of the Prophet. Know] shall you not be instructed and understanding in the Law of God, and know how to do justice according to it? See Jer. 5. 4, 5.  
V. 4. Then] namely; in the time of God's judgements, set down in the former Chapters. Or plainly, the time will come that they will cry unto the Lord.  
V. 5. Cry peace] who under a false show of goodness and mildness, are ravening wolves, both in soul and body, Mat. 7 15.  
V. 6. Therefore night] by my horrible judgements, and your extreme miseries; I shall so trouble and confound your senses; that having no true Prophesy from me: you shall not dare to feign any false ones, according to your own minds; and shall be reproved also for your former ones. See Isa. 8. 20▪ 22.  
V. 7. The Seers] namely; the Prophets, though they be false ones, 1 Sam. 9 9 Shall all cover] in token of mourning and confusion, Leu. 13. 45. Ezek. 24. 7, 22.  
V. 8. But truly I] I Micah being guided by the Spirit of God, do not falsify His word, through disloyalty or fear; but do proceed in mine Office, in righteousness, and freedom.  
V. 10. Build up] they that do fill Jerusalem with stately Palaces, built by rapines and extorsions. See Jer. 22. 13.  
V. 11. Will they lean] though they commit such cruel sins; yet they presume that God is for them, and that he will defend them from all evil; as if he were tied to them, and could not go away from them. See Isa. 48. 2. Jer. 7. 4. Rom. 2. 17.   

CHAP. IU.  
Ver. 1. IN the last] See the exposition of these three first verses, upon Isa. 2. 1.  
V. 3. Afar off] even as far as to the end of the World, Psal. 2. 8.  
V. 4. They shall s 〈…〉] A figurative description of the Churches spiritual peace and security under Christ's Kingdom, Jer. 30. 10. Zech. 3. 10. For the mouth] this shall certainly come to pass, seeing God hath solemnly promised it.  
V. 5. For all people] it is an usual, and almost natural thing for man to hold the same Religion as their forefathers did: but under the Messias, it shall be an especial gift of God's grace, in all true Believers; that being enlightened in the true faith, and knowledge of the true God; they shall never depart from it. See. Jer. 2. 11. We will] we will live and persevere in the faith, invocation, and service of God; which shall be revealed unto us, as it were, in his own name. See Zech. 10. 12.  
V. 6. In that day] namely; in the Messias his time, I will gather into the sheepfold of my Church, my poor dispersed, afflicted, and weak Believers.  
V. 7. And I will make] my promises, word, and grace shall be preserved in the relics of those poor dispersed Israelites; who shall be, as it were, the seed of my Church, and the hope of re-establishment: which I will accomplish in its due time, with great increase.  
V. 8. O Tower] It is the same place as is spoken of, Gen. 35. 21. which was near to Jerusalem; and was afterwards called the Sheep-gate, Neh. 3. 1. & By it, is understood the whole City; figure of the Church, into which Gods Sheep are gathered up in safety. Strong hold] the Italian, Rock] it seems to be the place called Ophel: that is to say; strong hold, which was under the Temple, near to the aforesaid Sheep-gate, 2 Chron. 27. 3. Neh. 3. 26. to signify the inviolable security of the faithful, gathered together into the Church. Even the] namely; the kingdom of David, which seemed to be quite overthrown; shall be raised up again in thee, by the spiritual and everlasting kingdom of Christ.  
V. 9 Why dost thou] O Church! be comforted; thy King and kingdom is not quite perished, though it seem to be so, by the Babylonian captivity: for Christ thy true everlasting King, shall appear in his time, and shall re-establish his kingdom in thee.  
V. 10. Be in pain and] indeed for the present thou hast reason to be perplexed▪ but take comfort in my promises. In the fields] wandering and dispersed out of thy country.  
V. 11. Defiled] polluted with blood and slaughter. Sacked without any respect to her Holiness: and all her ornaments taken away from her.  
V. 12. His council] namely; to cleanse and chastise his Church by their means; and afterwards, to bruise and thresh them out, like corn in a floor. See Isay 10. 7. & 21. 10. Jer. 51. 33.  
V. 13. Arise] consume and destroy, thine enemies. He attributes that to the Church which Christ her head doth for her, and sometimes also by her means. See Isay 41. 15, 16. Thine horn] hereby it should seem are meant the hooves of beasts, wherewith they used in former times to thresh corn. Deut. 25. 4. Consecrate,] he alludeth to the interdicts, whereby certain Nations were accursed, and all the people absolutely condemned to be rooted out, and their goods absolutely to be consecrated to God, Jos. 6. 17. 19   

CHAP. V.  
Verse 1. GAther thyself] O Jerusalem! which hast hitherto been filled with rapines, like unto those which are committed by robbers upon the high-wuy; gather all thy forces together to resist the Chaldeans if thou canst. The judge] the City being taken▪ the King and all the great Ones shall be shamefully used by the enemies.  
V. 2. Little] though at this time thou be'st the least, and weakest City amongst the Tribes of Judah; yet shalt thou be exalted by Christ's coming in the flesh. And Saint Matthew hath the same words to the same sense, with a Negation. Thou art not the least, etc. after the said Prophecy was fulfilled. Thousands] the Tribes of Israel being divided into thousands, whereof every one had a Head, or Prince, Judges 6. 15. 1. 6. Chro. ●2. 20. Zech. 9 7. Whereupon Saint Matthew, in stead of thousands, faith Head, or Conductor. 〈◊〉 of thee] he comforteth the Church, which was deprived of her earthly King, by the promise of Christ's coming, the heavenly and everlasting King. Come forth] he was from everlasting come forth of the Father, by generation, and by an eternal decree was by him appointed to be a mediator.  
V. 3. Therefore] namely, to fulfil these prophecies. Will he] God shall suffer his people to be subject to foreign Princes and Lords, their enemies, until Christ be borne of a Virgin, according to the promises, Gen. 3. 15. Isay 7. 14. The remnant] namely; the Gentiles, converted by faith to Christ, and thereby made brothers to the true Israel in Spirit, shall be united with them in one body of a Church, under Christ their head:  
V. 4. And be] namely; Christ shall do the office of a good shepherd, standing still on foot, and watching for the safeguard of his; employing for their safety the divine power of his Father: whereby the Church shall rest secure, having the King of the Universe for her Protector. Now] namely; at the prefixed and appointed time, or within a short space.  
V. 5. And this man] namely Christ, shall be the foundation, the author and maintainer of the true spiritual rest of the Church: and if it be assaulted by the enemies, it shall from him have sufficient means for to withstand them. As if they had raised seven Armies under the command of seven Captains, against the Assyrians, who were the Jews ancient enemies. Seven shepherds] having likened the Church to a flock of sheep, he calleth the defendors of it; and all the ministers of her preservation, shepherds, as servants to the great shepherd; who in respect of Christ▪ are also sheep, and members of the Church.  
V. 6. Shall waste] they shall utterly ruin, Satan and the world's kingdom, with the sword of God's word, and by temporal slaughters: like unto those slaughters which the enemies had made of them. Rev. 18. 6. or using against them their own weapons which they had taken away from them, Psal. 37. 15. Of Nimrod] See Genesis 10. 10, 11.  
V. 7. As a dew] by reason of its multitude grown up as it were in an instant, and miraculously fallen from heaven; they shall be like dew or rain, Psal. 110. 3. That tarrieth not] which doth not grow in Gardens nor tilled lands, watered by men's hands; but in Deserts, Mountains, and wild places, that have no other water but what falls upon them from heaven, job 38. 26, 27. Psal. 104. 13.  
V. 8. As a Lion] the faithful shall be endowed, with an invincible force of the Spirit of God, to overcome and overthrow the devil, the world and all their enemies, 2 Cor. 10. 4. 5, 6▪ 〈◊〉 joh. 5. 4, 5.  
V. 10. Cut off] I will take away all worldly strength from my Church. And cause her to renounce all damnable and unlawful means to maintain herself, as sorceries and recourse to Idols, and idolatrous people, which means, the people had formerly made use of; to the end she may put all her trust and confidence in Me; and that she may obtain the victory over all her enemies, only by the power of my Spirit. See Hosea 1. 7. Zech. 4. 6.  
V. 11. The Cities] namely; the walled and strong Cities, to bring them to live in Villages and open places. See Ezek. 38. 11.  
V. 14. Groves] dedicated to Idolatry, Deut. 16. 21.  
V. 15. Have not heard] have not believed and obeyed the Gospel. 2 Cor. 10. 6.   

CHAP. VI  
Verse 1. ARise] O Micahl debate thou God's cause against this rebellious and ingrateful people, as it were in judgement; calling all the creatures to be judges: seeing their consciences are more insensible than these creatures. See Deut. 32. 1. Isay 1. 2. Micha 1. 2.  
V. 4. For I] thou canst not allege that there is any fault in me, who have accumulated blessings upon thee. Miriam] who had also the gift of prophecy.  
V. 5 Consulted] namely; to make Balaam curse thee; who instead of that fruitless endeavour persuaded Balack to induce thee to idolatry and fornication, Rev. 12. 14. From Shittim] after thou goest astray after Baal-Peor, Num. 25. 1. Yet I did endure thee, and brought thee into the land of Canaan; where I renewed my Covenant with thee in Gilgal, by the Circumcision. See Josh. 3. 1. & 5. 2. The righteousness] his sovereign loyalty in keeping his covenant and promises. Or his infinite mercies.  
V. 6. Wherewith] the Prophet brings in the people, desiring to know the true means to appeal God, and be reconciled unto him.  
V. 9 The Lord's voice] the Lord seeing what his people had deserved by their sins; doth admonish them by his Prophets, that they should take heed of his judgements, which did hang over them: and by his predictions doth warn them and instruct them, not to hold them to be casual chances, but things proceeding from his Providence and justice, that they might prevent them by Repentance. Thy name] thou thyself, as thou hast manifested thyself to thy Church by thy proper Name, dost judge rightly of the sins of thy people, and of the punishments which they deserved therefore▪  
V. 10. Theasurers of] gotten possessed, and used unjustly and wickedly. Scant measure] the Italian, Scant Eph 〈…〉] to sell by, Amos 8. 5.  
V. 12. Thereof] namely; of Jerusalem.  
V. 13. Will 〈◊〉] God words.  
V. 14. Thy casting down] that is to say; those shall perish like a building that sinketh, and ruineth by its own weight, having an evil foundation, or being built with evil stuff. Shalt take hold] of some part of thy goods, to save them out of the ruin.  
V. 16. For the] namely; those sins which have been spoken of before. Statutes] namely; the Idolatry brought in by those wicked Kings, 1 Kings 16. 25. 32. A hissing] a matter of scorn and derision. The reproach] the ignominious punishment for having profaned the name and title of being my people, and my Church by your sins, Ezek. 36. 20, 23. Rom. 2. 24.   

CHAP. VII.  
Verse 1. Woe is me] the Prophets lamentation, because godly men were decayed in the country: as if a thirsty and wearied traveller could not find any fruit or Grapes in the Fields or Vine-yards. See Psal. 12. 1. The first ripe] rare fruits, and therefore most to be desired, Isay 28. 4. Host 9 10. The meaning is; that he fought for a good man amongst the people, as for a very rare thing.  
V. 3. Asketh] for presents. Wrap it up] they make a league together, they join and strengthen their evil counsels and frauds; even as by the twisting together of divers threads and strings they do make a strong rope.  
V. 4. As a brier] hurtful and catching, as Psal. 58▪ 9 Ezek. 2 6. The day] the time of thy punishment, foretold by the Prophets, who are called the watchmen, Ezek. 3. 17. & 33 7. Host 9▪ 8. Perplexity] and extreme anguish, instead of the windings and practices of your deceits. See Nah. 1. 10.  
V. 5. Trust ye not] there is no more faith nor loyalty, no not even amongst the nearest friends. A guide] so are they called in Scripture, who by reason of their degree, duty, or authority, are as it were the heads and directors of others: as the husband is of the wife; the Schoolmaster of his scholars, and the Councillor of the Prince, Psal. 5●. 14. Keep the] discover not thy secret to thine own wife, for fear left she betray thee.  
V. 7. Therefore I] the Italian, but I] namely; I Micah, with all true believers; seeing all manner of hope of being relieved by men, to be passed▪ will turn to God by faith, expectation & prayer  
V. 8. Rejoice not] words of the Church, encouraged by God's grace: against all the taunts of the whole multitude of her adversaries.  
V. 9 I will bear] with humility and patience. He plead] against mine enemies: who taking no care for to execute God's judgements for my sins, have wreaked all their cruelty upon me. Will bring me] as it were out of the low pit of misery, in which I am. His righteousness] his deliverance, the effect of his loyalty and love towards me: and of his severe justice, against his and mine enemies.  
V. 11. In the day] An evangelical promise: the meaning is; when in the Messias his time I shall re-establish my Church, which hath been as an excluded and abandoned Possession: Amos 9 11. I will set her in perfect liberty, freeing her from the commands of all others; but mine own.  
V. 12. They shall come] All Nations shall join themselves to the Christian Church: See Isa. 19 23. The fortified cities] A Country which is most strong by nature, being bounded by the sea, and by wildernesses; and entrenched with great channels of water. The Prophet names it so by an allusion to the Hebrew name, of Egypt: See Dan. 11. 15, 24. The river] namely; Euphrates.  
V. 13. The land] namely; Judea, before the coming of Christ in the flesh. Because of] Or, together with, etc. For the ●ruits] For the just recompense and punishment of their sins.  
V. 14. Feed thy] The Prophets words to our Saviour Jesus Christ; that he would be pleased to feed, and guide his Church: which is destitute of all humane help, and is exposed to many dangers, like sheep upon the mountains and in woods. Carmel Basham] Places yielding fat pastures.  
V. 15. Will I show] Christ his answer.  
V. 16. They shall lay] They shall hold their peaces for fear. Shall be deaf] With the sudden bursting forth of God's wonderful and terrible works.  
V. 17. Th●y shall ●ick] They shall be cast down with all their pride, at God's feet, who shall reign in his Church: Psal. 72. 9 Isa. 49. 23. Because of thee] O God or, of thee, O Church! when thou shalt be restored to thy glory and splendour by Christ, who shall dwell and operate in thee.    

The Book of the Prophet NAHUM.  
ARGUMENT.  
AFter the Lord had suspended his judgements touching Nineveh, which seemed to be moved to repentance by Jonahs' preaching: and that City, together with the whole Assyrian Empire (whereof it was the head) were returned to their former sins: increasing them through the oppression and persecution of the Church: Nahum was raised up to denounce to both of them, the last and irrevocable decree of their ruin by the Chaldeans and Medes. The sum of which is; That the everlasting, glorious and Almighty God; being jealous of the wrong done to his Majesty, and the oppression of his people by the Assyrians, and to execute his judgements upon them for many other sins and violences, would within a short time cause that so ancient, mighty, and flourishing Monarchy to perish. The execution of which decree and sentence is set down; and lively represented by Nahum by all its circumstances, to assure God's people so much the more thereof; and to comfort them for the evils which they had suffered by them.  

CHAP. I.  
Vers. 1. THe burden] that is to say; A Prophecy of threatenings and evils: Isa. 13. 1. Jer. 23. 33. Nineveh] The head of the Assyrian Empire, which was conquered by Nabuchadnezzar the Great, King of Chaldea, who also destroyed Nineveh: Isa. 10. 5, 12. Ezek. 31. 3. Zeph. 2. 13. Elkoshite] Of a city or castle called Elkosh: which ancient histories have affirm to have been within the Tribe of Simeon, but the Scripture makes no mention thereof.  
V. 2. Is jealous] Who cannot endure such injuries done in his glory, and to his children; as the Assyrians have done to them.  
V. 3. The clouds] He meaneth the clouds of the air, even as a great cloud of dust would be raised by a great multitude of horsemen riding apace.  
V. 4. Bashan] The strength and beauty of creatures is destroyed, when they seel His wrath. The flower] namely; The fair and excellent Cedars, and other trees of Lebanon Or, Lebanon which was so prosperous and flourishing.  
V. 7. He knoweth them] that is to say▪ He approveth of, favoureth, and taketh an especial care of them.  
V. 8. With an overrunning flood] Which shall break down all defences and banks; and shall not be kept back, nor turned any other way: as Isa. 28. 19 Thereof] namely, of Nineveh.  
V. 9 What do ye imagine] What counsel or advice can you take to withstand the judgement which hangeth over you?  
V. 10. Folden together] Troubled, and perplexed in their counsels, and means of their defence; and also made drunk with wine and pleasures, and with pride of their greatness and power.  
V. 11. One come] He seems to point at Senacharib, who had plotted the total ruin of Jerusalem under Hezekiah.  
V. 12. Though they be] The height which this Empire shall have attained to; shall be like unto the ripeness of corn, or of the grass of the fields; which seemeth to call upon the Sickle and scythe to cut and mow it down. Though I have] God turneth his speech to the Church.  
V. 14. Concerning thee] Thou King, or Empire of Assyria! Between] namely; That after thou art thus cast down: as v. 12. thou shalt no more come to thy former state: contrary to those fields, which after the co●ne is cut down, are sown again: or, he intimates the total extinguishment of the royal race of Assyria. Will I ●ut off] This is added according to the custom of Prophets; who in the description of the ruins of States, do add thereunto the overthrow of the Idols. Make thy] namely; That house of thy Gods, he seemeth to have a relation to Senachar●bs being murdered in his own Idols temple: 2 King 19 37. after he had been shamefully forced 〈◊〉 go out of Judea.  
V. 15. Behold] A description of the Church's joy at the news of the Assyrians ruin; by the means of which; she might in peace, security and m 〈…〉 h attend upon God service, and give him thanks. Perform] Or pay and yield them up.   

CHAP. II.  
Vers. 1. HE that dasheth] namely; The King of the Chaldeans. Keep the] Use what care thou canst for to defend thyself; for all shall be in vain: See Jerem. 51. 11, 12.  
V. 2. Turned away] the Italian, Restored] that is to say; Nineveh shall be destroyed: for God will restore his Church, which the Assyrians have brought into a shameful misery and slavery, to such glorious liberty and happiness, as belongeth to the name and quality of God's people.  
V 3. The shield] A description of the Chaldeans preparation to assault Nineveh. Of his] namely; The destroyers: v. 1. Made red] A colour which was much used by the Babylonians; especially in wars: See Ezek. 23. 14. Flaming torches] namely; with glistering armour: Some take this in its proper meaning, for Wildfires, which shall be thrown. Preparation] To give the onset. The Fir tree] He doth by hyperbole call so the great lances, spears, and other piked arms.  
V. 5. He shall] The King of Babylon shall encourage his captains to the battle; calling them every one by his own proper name, according to the custom of Generals. Stumble] There shall be such a throng, and they shall go on so fiercely; that they shall hardly be able to keep their ranks. The defence] the Italian, The covering] It was some machine, or movable defence, made after the ancient fashion; under which the assailants drew near to the wall, either to dig through it with mattocks and pickaxes: or, for to fight with them that stood in defence above, upon certain wooden towers.  
V. 6. The ga●es of the rivers] He seems to mean some violent means used by the Chaldeans, to turn the river Tigris into the besieged city, whereby many great buildings were overthrown.  
V. 7. Huzzab] the Italian, The Ladies] Heb. The Seraglio: that is to say; The King's wife, and concubines, which shall be shut up in the said Seraglio. Some have taken the Hebrew word for the Queen of Ninevehs proper name. The voice] namely; Weeping and lamentation.  
V. 8. Like a pool] It hath always been a place of ease and rest for her inhabitants: who, after the taking of it, shall run away; some here, some there, and shall no more come, nor be gathered together: like fish out of a pond that is emptied and drawn out.  
V. 9 Of the store] A magazine and store-house of all manner of goods. Glory] namely; The mestimable riches.  
V. 10. The knees smite] With terror: as Isa. 13. 7, 8. The faces] See Joel 2. 6.  
V. 11. Where is] What is become of Nineveh, the seat of such a powerful, terrible, and violent Empire?  
V. 13. Her chariots] Her forces, and warlike power. Thy prey] The treasures and wealth that thou hast gathered up together, by thine oppressions and violences. The voice] He seems to have an especial relation to Rabzakeh his blaspheming ambassage: 2 King. 18. 19   

CHAP. III.  
Vers. 1. CIty] namely; Nineveh.  
V. 2. The noise] A representation of the conquering Chaldeans coming into Nineveh.  
V. 4. Whoredom] that is to say; Cunning devices and plots to draw in people; and become Lords over them, as it were, by interest of state. This word being often used in this sense amongst the Prophets: Isa. 23. 15, 17. Rev. 17. 2. and 18. 3. Of witchcrafts] This term may also be referred to the same sense: it being the custom of Harlots to use sorceries and witchcrafts. It may also be understood in its proper sense. Selleth] Under the colour of protection, favour, commerce, and the like, he seizeth upon Kingdoms and States, and doth subject nations unto him.  
V. 5. Discover thy skirts] I will expose thee to shame and slavery; a term taken from the injuries done by soldiers to poor women which were taken prisoners in the wars: Isa. 47 2, 3. Jer. 13. 22. Ezek. 16. 37.  
V. 6. Filth] All manner of filth; as they used to throw upon people that were publicly disgraced.  
V. 7. Shall flee] They shall so detest and abhor thee.  
V. 8. No] A famous city of Egypt, called in following ages. Alexandria, which it is likely had been greatly ruined before the Prophet's time: of which 〈…〉 in there is no mention made in Scripture. The rivers] In Egypt, where there were divers branches of Nilus, cut out in channels; for otherwise Alexandria was not situated by the river itself.  
V. 9 Ethiopia] the Italian. Cush] and Put] Peope of Africa.  
V. 10. Were dashed] A cruelty used in cities which were taken by force of arms: see Psal. 137. 9 Isa. 13. 16. Host 13. 16. They cast] As it were, to divide the spoil.  
V. 11. Thou] namely; Nineveh. Drunken] With the cup of God's wrath: Jer. 25. 15. 27. Shalt be hid] for fear and shame.  
V. 12. Shall be like] shall be easily taken by the enemies.  
V. 13. Thy bars] thine enclosures and defences.  
V. 14. Draw thee] make all needful preparations and provissions for to hold out the siege, repairing the breaches of thy wall with bricks, An ironical kind of speech, as Nah. 2. 1.  
V. 15. There shall] namely; in those thy strong holds, so well repaired and fortified. Like the Kanke●-worme] that is to say; even as these infects, do gnaw and spoil the plants, or as they themselves are destroyed in any place by fire.  
V. 16. Thou hast] an infinite number of people were gathered together in thee; to live by thy traffic and commodities: but like to these little infects; so soon as there is nothing left to gnaw; they presently vanish away; so thou wert presently forsaken, when there was no more to be gained by thee.  
V. 17. They crowned] namely; thy Barons and great Lords, wearing Diadems and Wreaths in token of dignity. Or vassal and confederate Kings.  
V. 18. Thy shepherds] thy heads, governor's, and officers are dead and astonished, and out of heart, Exod. 15. 16. Psal. 76. 5. Shall dwell] as Jer. 51 30.  
V. 19 Shall clap] for joy to see thy tyranny overthrown.    

The Book of the Prophet HABAKKUCK.  
ARGUMENT.  
IT is very uncertain at what time Habakkuk prophesied. It seems it was towards the latter end of God's patience with his people, a little before the last desolation by the Chaldeans. Now this prophecy is conceived, partly, in a manner of a prediction; and also in form of a meditation. For the Prophet having shown his extreme grief, in beholding Gods long patience with his people that were run into all manner of wickedness; to whom he therefore denounceth their last ruin by the Chaldeans. He afterwards falls a wondering why God should so exalt and cause to flourish the Babylonians, who were a violent, proud, dissolute and wicked Nation, even in the highest degree, to whom he had committed the execution of his judgements. But the Lord by a vision, bringeth him and every believer to the exercise of faith and patience, the only help in all their calamities: staying for the effect of his justice upon those wicked nations in a curse and utter destruction. And the Prophet resting upon God's good will and pleasure; doth in a song celebrate the ancient deliverances: and by faith conceives the like from these present evils: whereupon rejoicing in Spirit he gives praises and thanks.  

CHAP. I.  
Verse 1. THe burden] namely; the prophecy, denouncing threatenings and curses, by God's express command, Isay 13. 1. Did see] that is to say; received from God in a prophetic vision.  
V. 2. How long] the Prophets lamentation, for the great sins of the people, which God seemed to pass over or tolerate. Violence] either general against good men, or particular, against the Prophet.  
V. 3. Strife] chiefly against those Prophets which reproved them. See Jer. 15. 10. Host 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 publicly used. judgement] all the course of public justice is broken off Compass about] for the wicked do besiege good men, by reason of their multitude, credit, and power: justice suffereth violence, and is not exercised with liberty and righteousness.  
V. 7. Their judgement] they receive 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 wind doth.  
V. 10. Heap dust] the Italian, Make terraces] peradventure he means to show the easiness of the conquest. As if the Chaldeans should do 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 greatness 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 only sacred Deity which I adore; him whom I only acknowledge to be holy, amongst all other Gods, which are but impure Idols, that pollute the soul. We shall not] thy Church cannot perish, seeing it is joined 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 extreme 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 than 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 greatness 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. Empty] wilt thou O Lord suffer them after so many faults and impieties, to enjoy their oppressions, and endlessly 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 mind; I did desire of God some Prophetic Revelation: whereby I might be taught how to answer to that which profane and weak persons might oppose against God's providence, which doth so far favour these wicked Chaldeans Will say] or will speak unto me: namely; by internal Revelation. See Host 1. 2.  
V. 2. Make it plain] See Isa. 8. 1. and 30. 8.  
V. 3. Is yet] I have not yet taken away the gift of proph●●ye from my people: by which, I will cause them to know, not only such accidents as do trouble them; but also what shall happen until Christ's coming; which is called, the time of the end of the Law. See Dan. 10. 14.  
V. 4. His soul which] the remedy against these calamities of the Church, is not to seek out places to secure themselves from God's hands: As the Jews did, when they went into Egypt, and other places, and there perished: Now much less, to separate themselves from the communion of the Church, by Apostasy: these are only damnable errors of the carnal sense; which God reproveth: But good souls, having no other help, shall by a lively faith in God, be maintained in the true spiritual 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. I● lifted▪ up▪] the Italian, withdraweth] the Hebrew word is so expounded by Saint Paul, Heb. 10. 38. and indeed signifieth; save himself, and hide himself in a strong place.  
V. 5. By wine] If I blame my people, that think to save themselves by their cunning; how much more shall I condemn the Babylonians, who drowned in pleasures, and made drunk with prosperity, do boldly contemn my threaten? He seems to have a relation to Belshazzars drinking feasts, Dan, 5. or to the taking of Babylon in a night of great dissoluteness, Isa 21. 5. Jer. 51. 39 Who enlargeth] hath been in●●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 thick] namely; with earthly riches; the desire of which, is the exchange of the soul's loss: or a burden which overcommeth him, and smothereth him alive.  
V. 7. That shall] namely; the Persians and Medes, Isa. 21▪ 2. Jer. 50 and 51. Bi●e thee] A phrase ●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 witness; that thou hast built thy house with violence, and rapine. The beam] the Italian, the brick▪] wherewith they ordinarily built their houses in Babylon, with timber amongst it, Gen. 11. 3. Others; the mortar, which comes almost to the same sense.  
V. 13. It is not] who can make any question, but that the ruin of Babylon, to the foundation, and increase of which, so many Nations, for so many ages, had contributed their labour; is a singular work of God's vengeance?  
V. 14. The glory] by the just and powerful 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▪ practices, by which the Babylonians drew in other Princes, and Nations, for to spoil them, and bring them into ignominious slavery.  
V. 16. Drink thou] of the cup of God's wrath, Jer. 25. 26, 27. Be uncovered] be a shameful spectacle. Spewing] A term taken from drunkards feasts; which do spoil the most adorned, and beautiful places. The meaning is, God's 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 ruin. See Isa. 14. 8. Ezek. 31. 16. The spoil] as oftentimes Wolves, and other ravening beasts, are surprised in the greatest heat of their slaughter; which blindeth them▪ so the like shall happen to thee.  
V. 18. What profiteth] A scoff, at the Chaldeans vain confidence in their Idols. A teacher] Idols are so called, Jer. 10. 8, 14. Zech▪ 10. 2. because, that according to the opinion of Idolaters, they are remembrances, and visible documents of an invisible Deity: And in the mean time, they cause man's mind to go astray, from the true and saving knowledge of God, revealed in his Word; imprinting false opinions of God in him; bringing him down to sensible things, in stead of raising him up to spiritual ones.  
V. 19 Awake] to help me. Teach] that is to say; counsel and direct thee.  
V. 20. Is in his] liveth and reigneth in Heaven in glory, and is present in grace in Spirit & in his Temple: and it is ●itting that all the world should submit to him, in all humility.   

CHAP. III.  
Ver. 1. SIgionoth] A term of music. The meaning whereof is unknown. See Psal. 7. upon the title:  
V. 2. Thy speech] namely; the precedent prophesy, concerning the ●●ine of Babylon: Wherefore, in all humble reverence, I submit myself to Thy will: Only I pray thee, that thou wouldst continue thy work of grace in thy Church, during The seventy years of captivity, of which thou hast declared ●nto us the prefixed time.  
V. 3. God] he describes the glorious bringing in of God's people into the Land of Canaan under Joshua: inferring thereby; that as God had miraculously brought his people into that Country: so he might bring them in again notwithstanding all lets and hindrances. From Teman] of Idumea; within whose territories lay a great part of that Wilderness, through which the people passed, Judg. 5. 4. Par●●] a place in the Wilderness, Numb. 10. 12. Selah] See Psal. 3. 4. Of his praise] of his noble acts; worthy to be praised in all ages, and at all times. Others; of his Brightness.  
V. 4. The hiding] the brightness thereof was so great, that it d●●●l●d the sight, so that one could not see into it.  
V. 5. Before him] these scourges went before him, and behind him; as his Officers, and executi●ne●● of his vengeances.  
V. 6. He stood] as it were, in the frontier▪ to m●●● out the Country for his people. The Nations] namely; the Canaanites. See Exod. 15. 15. Jos. 2. 9 and 5. 1. Everlasting] which have never changed, neither place nor form, since their Creation, See upon Gen, 4●. 26. Deut. 33. 15. 〈◊〉] all worldly heights, which seemed immutable, melted before him. His ways] to him only belongeth to move everlastingly, in the actual exercise of his power to do whatsoever he pleaseth.  
V. 7. I saw] that is to say; all the neighbouring Nations (as the Arabians that lived in Tents) were terrified at the people's passage through the Wilderness. See Exod. 15. 15. Numb. 22. 3, 4. Others, think he hath a relation to the discomfiture of Cushan-Pisaraim by Othniel, Judg. 3. 10. & of the Midianite● by Gideon, Judg. 6. 1.  
V. 8. Was the Lord] God did not cry out upon the Red Sea, nor upon Jordan; because he was angry with those creatures, to destroy them, or to alter their natural course; but only for the safeguard of his people, Psal. 114. 5. Thou didst ride] every time that thou hast showed thyself, as it were, in ba●●ell array; it hath always been for the deliverance of thy people.  
V. 9 Thy ●●w] A figurative term, taken from that in those Countries, the Archers did use to carry their bones in certain cases. Cleave] A poetical hyperbole. Thou didst cleave the earth, and causedst waters and streams to come forth every where.  
V. 10. The overflowing] thou pouredst down from Heaven a strong and fierce rain, Psal. 77 17. Uttered his voice] A poetical representation, as if the Sea had required mercy and pardon of God, feeling itself strucken by his hand.  
V. 11. The Sun] this may be referred to that which was done by Joshuah, Jos. 10. 12, 13. or it is a continuation of the precedent representation. Th●●e wodowes,] namely; of thy lightnings.  
V. 13. Thine Anointed] namely; Moses and Aaron, or Joshua; persons consecrated by God, to be instruments of his people's deliverances and victories. See Psal. 77. 20. Isa. 63. 11. Wounde●●●] thou destroyedst Pharaoh, King of that wicked Country Egypt, with all his Army: even as a house which were overthrown to the very ground.  
V. 14. With his staves] causing his enterprise, and the preparation which he made to follow thy people to be the occasion of his own ruin. Of his villages,] namely; of all the Land of Egypt, inhabited, as the most part of Africa is, in Castles, and Villages. See Isa. 1●. 2. Secretly] being far from any relief or assistance. A term taken from highway robbers, Psal. 10 8.  
V. 15. with thine horses] whereby are meant the winds or the clouds, Psal. 104. 3. or the Host of Angels, who are Gods Horsemen, Psal. 68 17.  
V. 16. I heard] the denunciation of thine horrible judgements upon thy people, (so different from these thine ancient deliverances,) hath quite dismayed me: Rottenness] my spirit is gnawn, and consumed therewith.  
V. 17. The Figtree] that is to say; the Country shall be brought into extreme desolation.  
V 18. Yet I will] notwithstanding the natural feeling of all these great evils; I and all other true Believers will be comforted by the most certain promises of deliverance, Hab. 2. 4.  
V. 19 ●e will make] he will at last do his people that favour, as to let them escape, and save themselves in the Church under God's protection: as the Hind hunted & followed by the huntsmen, retireth to her covert. To the] See Psal. 4. in the title.    

The Book of the Prophet ZEPHANIAH.  
ARGUMENT.  
THis Prophet lived and prophesied but few years before the captivity of Babylon, together with many others; who by their preachings have kept off the imminent ruin: exhorting, That wicked people to repentance and conversion to prevent God's judgements. And such is also the only subject of this Prophesy: in which Zephaniah denounceth the approaching desolation by the Chaldeans; for a punishment of their idolatries, tyrannies, oppressions, and incorrigible wickednesses; which reigned in all the people, high and low; from which he earnestly exhorteth them to turn. Then he turneth towards the true Believers, and the Elect, whom he comforteth with the promises of deliverance from these evils; and of everlasting salvation by Christ; who should gather together His Church, from amongst all the Nations in the World; and should sanctify it, bless it, and glorify it for ever; and should ruin all her enemies.  

CHAP. I.  
Ver. 2. I Will] A threatening of the Country's desolation by the Chaldeans.  
V. 3. The fowls] A kind of amplification very frequent amongst the Prophets. See Jer. 4. 25. and 12. 4. Host 4. 3. Stumbling blocks] the Idols, and all the objects and instruments of Idolatry; by which men were induced to sin, even to their own ruin, See Deut. 7. ●5. Ezek. 14. 3, 7▪  
V. 4. The remnant] that which remained since Josias Reformation, 2 King. 23. 3, 4, 5. Chemarins'] they were a certain kind of ministering Officers, belonging to Idols, See 2 King. 23. 5. Host 10. 5. The Priests] namely; of Idols. Or levitical Priests; but corrupted by Idolatry, 2 King 23. 8; 9 or by a wicked life, Zeph. 3, 4.  
V. 5. That worship and] by an outward profession, gainsaid by their life and conversation, Isa. 48. 1. Others, translate it; which worshipping the Lord, and swearing by him, swear also by Ma●cham; that is to say; which mix the service of the true God with the service of Idols. See Host 4. 15. Swear by] the Italian, swear to] peradventure 〈◊〉 ●●th a relation to the renewing of the Co●e●●●● by Josia, 2 King 23 3. Others, swear by the Lord, which comprehendeth the whole profession of true Religion, Psal. 63. 11. Isa. 19 18. and 45. 23. Malcham] an Idol of the Ammonites, served in Tophet, near to Jerusalem, 2 King. 23. 10, Jer. 49. 3. Amos 1. 15.  
V. 7. Hold thy peace] let every one in humility and reverence adore God's judgements, without any murmuring or contradiction. A sacrifice] A great slaughter, as it were, to prepare a banquet; which he intends to make for the Chaldeans, who are▪ as it were, his guests: or for the fowls of the air, and for ravening beasts, as Isa. 34. 6. Jer. 46. 10. Ezek. 39 17. Rev. 19 17.  
V. 8. As are clothed] he seems to mean the great Courtiers; who clothed themselves in a Caldean or Egyptian habit, according to the party they followed: or by a profane affectation.  
V. 9 That leap] this was indeed a very frequent Superstition amongst the heathen upon many occasions; as 1 Sam. 5▪ 5. but because that agreeth not with this place, it seems to be a proverbial kind of speech, to signify, great men's Officers; who by an absolute power went into other men's houses; and to whom no doors were sh●t.  
V. 10. The noise] A great tumult at the taking of Jerusalem by the Chaldeans; who came in at these two gates, Je●. 3●. 3. See concerning this Fish-gate, 2 Chron. 33 14. Neh. 3. 3. which is also called the first gate, Zech. 14 10. to make a difference between it, and this second gate. T●e hills] as the hills of Gareb, and Goath, Jer. 31. 39 on the West side of Jerusalem; where it should seem, the Chaldeans did also endeavour to force the City.  
V. 11. Of M●●tesh] It is thought that he means a low village within the City between two hills; which was so called: Which by the greeks for the same cause was called Tiropeon; as who should say: shape of a cheese; and that there were the shopkeepers for all manner of mercery wares. That bear silver] the Italian, The money-bearers] Hereby is signified the rich trading, which was in that place to which money was carried in great burdens.  
V. 12. I will search] I will cause the Chaldeans to seek out the most hidden things that are in Jerusalem. That are settled] A phrase taken from such liquors as grew thick when they are poured out of one vessel into another: Jer. 48. 11. to signify either the gathering together of riches in Jerusalem; which for many years before had not been taken nor pillaged: Or, the stupidity and carnal security of the Inhabitants: to which seem to be referred the following words of those profane men, who denied God's providence, or took no care of it: See Psal. 119. 10.  
V. 14. The voice of] The Chaldeans shall come so suddenly, that the first news that shall be heard of it, shall be the terrible cries of the tumult of the captains and soldiers being already at the gate.  
V. 16. The higher towers] the Italian, The high corners] Which are the places in Cities most fortified with towers and bastions, etc. Others translate it towers.  
V. 17. They shall walk] They shall be amazed and unprovided of counsel and advice.   

CHAP. II.  
Vers. 1. GAther yourselves] All your assemblies, whereby you shall endeavour to defend yourselves, shall be but like great bundles of stalks and flax to be consumed altogether by the fire of God's wrath: Zeph 1. 18.  
V. 2. Before] This verse must be joined with the next. The meaning is; before God's decree against his people be put in execution: you Believers shall fly to his Grace by Prayer and conversion.  
V. 3. All ●ee meek] A title which is ordinarily given to good men. Be hid] Saved and defended.  
V. 4. Gaz●●] The Philistims, and all other enemies of the Church shall be utterly destroyed, without hope of being restored▪ But I will preserve some seed and remainder of my people, to re-establish them in the oppointed time: wherefore let every one of you endeavour to be of that blessed number▪ Ashd●d]. The Inhabitants thereof shall be lead into captivity. A● the noon] The City being forced, and taken by assault.  
V. 5. The Sea-coast] Where the Philistines land was: 1 Sam. 30. 14, 16. Ezech. 25. 16. O C●naan] Of which the Philistines were a part: ●os. 13. 3.  
V. 7. Shall be for] This may be understood in part; and corporally, of the possession which the Jews took of the Philistines land at their return from Babylon: But it is perfectly meant by the spiritual dominion of the Church, joined with Christ her Head, over all her spiritual enemies: See Isa. 11, 14.  
V. 11. For he] The chief end of all those terrible judgements, shall be to root out those people's Idolatries; and cause the true God alone to be worshipped (which hath been accomplished under Christ Jesus.) The Isles] The far countries, especially, beyond the Sea.  
V. 13. He will stretch] Because the destruction of Nineveh and the Assyrian Empire happened, as it is thought; in the time of Jehoiakim, after Zephaniah's Prophecies.  
V. 14. In the upper] See upon Amos 9 1. Uncover the] Her roof, and all her timber works being burnt down, there shall remain nothing but the walls of ruined houses.  
V. 15. Shall hiss] In horror and disdain.   

CAAP. III.  
Vers. 1. THat is filthy] the Italian, Rebellious] Or, infected City; which is nothing but uncleanness: namely; to Jerusalem: Or, to her which provoketh to wrath.  
V. 2. The voice] namely; Gods voice, calling her to repentance by his servants.  
V. 3. They gnaw not] the Italian; Which have not broken a bone in the morning] that is to say; Which are even ●aging with hunger.  
V. 4. Are light] the Italian, Are bold] In ●eigning Prophecies of their own inventions; uttering them, and boldly maintaining them.  
V. 5. The just Lord] that is to say; God, who hath chosen▪ Jerusalem for the place of his residence, and manifestation in the world, cannot in justice suffer these sins to escape unpunished. Every morning] that is to say; every day even in the morning (which seemeth to have been the ordinary time appointed for the Prophets preaching) he doth denounce unto them his judgements to come: and represents unto them those which he hath already executed upon other Nations, to call his people to repentance: See 2 Chron. 36. 15 and 11. 7. and 2●. 3.  
V. 6. ●heir towers] Heb. Corners: See Zeph. 1. 16▪ The Hebrew word may also be taken for Princes and Lords.  
V. 7. Howsoever] Though I brought them into great miseries by reason of their sins: yet will I save Jerusalem from final ruin, if so be she will be converted. But they rose] They have studied nothing but evil doing: or, as fast as I called them to repentance every morning, they returned to their evil doings.  
V. 8. Wait ye] O ye remainder of true Believers! comfort yourselves still, with the hope of my vengeance upon your enemies: and of the deliverance which I shall send you in the Messias his time: for than will I gather all the nations together to serve me; as heretofore I have gathered them together to punish them.  
V. 9 For them] He gives a reason of the former reason: for under the Messias the face of the earth shall be changed by the conversion of the Gentiles, and by their sanctification of hearts and tongues: See Isa. 19 18. With one consent] Heb. With one shoulder; A phrase taken from oxen which are yoked together: See Zech. 7. 11.  
V. 10. From beyond] Even by the furthermost countries, which have least knowledge of Me, and of my Grace; will I be served and worshipped: See Isa. 18. 7. Acts 8. 27. My dispersed] Mine Elect dispersed through out the world.  
V. 11. Shalt thou not] O my Church! I will take away that ignominy from thee wherewith I had heretofore punished thee for thy sins; and especially for the pride which thou wert grown to, by reason of the great prerogatives which I had bestowed upon thee, of my presence and abode with thee.  
V. 12. I will also leave] Out of the carnal and reproved Isra●l; and out of lost mankind will I deliver mine Elect and Believers, which are poor and wretched in the world's esteem: See Isa. 14. 32. Zech. 11. 11. and 13. 9  
V. 13. The remnant] The true Believers chosen out of all the world, being regenerated by the Holy Ghost, shall live in purity, sincerity, and innocence; like Christ's true people, fed by the Word of truth; and kept safe under his protection, and not by any devices or cunnings.  
V. 15. Judgements] namely; Punishments and visitations. The King] namely; Jesus Christ the true everlasting God shall always be with ●hee: in the power and grace of his Spirit.  
V. 16. Let not] Be not discouraged; strengthen thyself in faith, and in perseverance in all the duties of thy calling: not fearing any ha 〈…〉 as may happen to thee.  
V. 17. Rejoice] His delight shall be in thee, in loving thee and doing thee good: Jer. 32. 41. Ezek. 20. 40.  
V. 18. That are] namely; The poor Jews led into captivity; and afflicted chiefly by the cessation of God's service: whereby, whereas God at first was honoured, by offerings and sacrifices, he was dishonoured and blasphemed by his enemies. A figure of the Elects being gathered together in the Church; and of which there is no true service of God.  
V. 20. Bring you again] Into your country, which is the figure of the Church.    

The Book of the Prophet HAGGAI.  
ARGUMENT.  
AFter the Babylonian Captivity: God yet for a time raised other Prophets amongst his people; and amongst the rest Haggai and Zechariah: for to exhort them to re-edify the Temple, and re-establish Gods pure service, which was interrupted through their negligence in restoring and re-edifying of the Temple; and was divers ways pollutèd by their vices and evil customs: for which things the Prophet grievously reproveth them; calling them to repentance through the consideration of God's former judgements; and strengthening them with the promises of his Grace, when they freely and couragously performed both those duties. Then he falleth to comforting of the Elect, who were grieved to see this second Temple far less stately than the first; assuring them: that for this second was reserved the incomparable glory of Christ's coming in the flesh; who was appointed by the Father to be the universal King of the World; who should overthrow all Powers contrary to His; and should perfectly glorify his Church, which was figured by that material building.  

CHAP. I.  
Vers. 1. Darius'] called by Historians the bastard: E●dr. 4. 24. The Son] that is to say; The Nephew: 1 Chro. 3. 17. Governor] Made Governour of the Jews by the Kings of Persia, after the return out of captivity: See Ez. 1 8. and 2. 63.  
V. 2. The time] Feigned excuses of the Jews, who were negligent in the re-edifying of the Temple: As if by those lets which had been a hindrance to them, God had shown that he would have the work put off till another time: whereas the true reason of their intermission was; the contempt of God's service, and their carnal affection to their own eases.  
V. 4. Seiled houses] Re-edifyed with seiling and timberwork, put to the ancient walls.  
V. 5. Your ways] Your carelessness whereby you have provoked my judgements.  
V. 6. He that] You have not reaped any pro●tor benefit of all your labours: See Zech. 8. 10.  
V. 8. Will be glorified] I will show my glorious power in blessing and defending you; and will give You cause to honour and serve me, and mine enemies to fear me.  
V. 9 Ye looked] You hoped for a great harv 〈…〉, by reason of the great likelihood there was of it, but your hopes were in vain. Ye run] Every one is most careful of building up his own house, and looking to his own particular businesses.  
V. 12. Obeyed thee] And went freely about the re-edifying of the Temple: Ez. 5. 2.   

CHAP. II.  
Verse. 1. THe seventh month] Of the second year of Darius his reign: Hag. 1. 1. V. 3. Who is left] See Ez. 3. 12. The meaning is; If any of you have lived ever since the destruction of the first Temple till now; which was impossible, it being one hundred and seventy years since.  
V. 5. My spirit] Of grace, light, virtue, and holiness: see Isa 63. 11.  
V. 6. I will shake] as formerly, when I gave my law, I appeared in terrible majesty; so in the Messias his time, I will unfold the Almighty power of my Spirit, by the preaching of the Gospel: from whence shall follow great commotions to the ruin of the Devil's kingdom, and the confirming of Christ's, by the calling and gathering together all mine Elect. See Joel 3 16. Heb. 12. 26, 27.  
V. 7. The desire] the Italian, The choice] Heb. The desire] namely; those that are dear and precious to me, which are my true Elect. This house] this re-edified Temple shall be honoured with Christ's bodily presence. And the spiritual Temple which is the Church; shall be honoured by my presence in spirit, the abundance of my graces, the light of my word, and power of my Spirit.  
V. 8. The silver] if I pleased, it were a 〈…〉 matter for me, to beautify this Temple with precious ornaments, equal with the first: but I do prepare an endless glory, far greater than tha●, for it.  
V. 9 Peace] namely; the preaching and enjoying of spiritual peace, founded upon the reconciliation of men with God through Christ, who is ou● Peace, and did show Himself in this house.  
V. 11. The Priests] to whom it belonged to answer in doubtful cases, and concerning questions of the law. Deut. 10. 10, 11. & 33. 10.  
V. 12. Is one] the meaning is; as according to the law, every thing as toucheth a holy thing (as the flesh of sacrifices) ought to be clean: And yet though it be so, it cannot put any holiness into a thing, which by God's command is but for ordinary uses: but may by its uncleanness defile a thing which by the same law is pure and holy. So the holiness of my service dependeth not upon you, but upon my free institution. But you may make it unclean, by your profaneness, hypocrisy and evil conscience. Bread] ordinary bread.  
V. 14. So is this] even in the same manner, because this people is of an unclean conscie 〈…〉, all that they do for mine eternal worship; is also unclean. There] namely; upon the altar, which was already re-edified, Ezra. 3. 2.  
V. 15. Before] namely; before there were any hand set to the work of re-building the Temple, which was interrupted for many years, after the return from Babylon. See Ez. 3 8. & 5. 2.  
V. 17. Since those] seeing you have taken no care of my Temple, and have profaned my service, all your hopes of abundance and prosperity have failed you.  
V. 18. The four and] at which time the Prophet prophesied these things. V. 10.  
V. 20 Of the m●n●th] namely; the aforesaid ninth month.  
V. 22. The throne] all power and height contrary to Christ's kingdom, which I have established for ever, over all the world. Of his] hereby is signified the conflict of the kingdoms of the world, stirred up one against another by God's providence and judgement. See Mat. 24. 7.  
V. 23. Will I take thee] I will appoint Christ who shall come forth of thee according to the flesh, Luke 3. 27. and whose figure thou art. Zech. 4. 10. to be my sacred King, whom I will inviolably keep by me, and love: which is the signification of this proverbial term of making, and keeping as a signet, Cant. 8. 6. Jer. 22. 24.    

The Book of the Prophet ZECHARIAH.  
ARGUMENT.  
ZEchariah was joined to Haggai, to encourage the jews which were come back from the captivity of Babylon, to follow and accomplish the re-edifying of the Temple, and the re-establishment of God's service. Wherein the holy Ghost who had guided Haggai in a plain and summary way of preaching, would here alter his stile in Zachariah having sent many visions unto him of high and mysterious meaning, like so many portraitures of the most large and divers Doctrines and Prophecies which he was to utter: the end of which was, once more seriously to represent to the jews, towards the end of the Prophet's ministry: how marvellously the Son of God, Head of the Church, had heretofore guided them in grace, safety, deliverance, and correction towards them; and in punishment and destruction to their enemies. Which by means of a true conversion and constant piety, they might yet hope for hereafter, as well in temporal things until the Messias, 〈…〉 in spiritual ones after his coming: which coming of his he doth very particularly set down together, with his death and passion; his Kingdom and Priesthood; the sending of his Spirit, the power of the Gospel, and the calling of the Gentiles: the restauration, justification, and everlasting glorification of his Church. Of which favours he giveth most certain promises to the true Israelites in Spirit. As chose to the carnal and unthankful jews, and enemies of Christ; he denounceth the threatenings of the desolation of their Nation and City by the Romans, and their exclusion from God's covenant, until the time set down for their last conversion: which should be accompanied with the expiation of all manner of Idolatry, superstition, false doctrine, and Doctors: and finally of Antichrist himself, who is plainly described.  

CHAP. I.  
Verse 3. I Will turn] I will again make you feel the effects of my grace and favour.  
V. 5. Your fathers] the effects of those prophecies, have been reserved for you, and not for your fathers who died a great while since: and though those ancient Prophets be dead, according to the course of ●●ture: yet the power of their word is still living, and is yet this day directed to you, and tieth you to obedience.  
V. 6. My words] the accomplishment of their prophecies after their death, hath shown sufficiently that their words died not with them: and your fathers in their calamities acknowledged as much, and began to turn to God: and it is fitting for you to follow them therein, and accomplish it.  
V. 7. Se●at] which is January Moon.  
V. 8. A man] the Son of God appearing in humane shape: who as chief, sendeth his Angels, and they give him an account, V. 11. Riding] like a warrior, and head of the celestial armies. See Rev. 19 11. 14. A red Horse] to signify Gods fierce anger against the enemies of his people, the execution of which he came to tell the people of. The myrtle trees] which represent the Church, composed of weak and low plants, but precious and holy ones, as the Myrtle tree is. That were] by this property of the Myrtle tree, which delighteth in valleys, sea-shores, and river sides, is signified the lowly and abject condition of the Church in this world; and particularly the subjection it was in, at that time under the Persian Empire. Horse's] with horsemen upon them, which were created Angels, Ministers, and Warriors under that head. See Psal. 68 17. Now by these colours it seems may be understood the Angels several services, the red ones for punishment, the white ones for grace, and the spectled ones for a punishment of visitation.  
V. 9 The Angel] it seems to be the same, as was amongst the myrtle trees: namely; the Son of God, who appeared in this vision in both these qualities of the head of the Church on horseback, and of her Prophet in the shape of an Angel.  
V. 10. To walk] as his posts and messengers, to take notice of the state of the world, and to make relation to him of it.  
V. 11. All the earth] all other nations are in peace and prosperity, only thy people cannot recover themselves of their late calamities. Is at rest] or is inhabited.  
V. 12. The Angel] namely; the Son of God, who is intercessor to the Father for the safety of the Church. These] of the captivity, as Zech. 7. 5. the ruins of which lasted still, though the people were set at liberty long before.  
V. 15. I was but a little] I was willing to punish my people by their means, but with a moderation be fitting the end which was to correct them; and according to my mercy towards them: But the instruments which I have made use of therein, have added their rage, and the excesses of their cruelty thereunto, not containing themselves within the limits of my revealed will, though they could not go beyond my secret permission. See Isay 47. 6.  
V. 16. A line] that is to say; her buildings shall be re-edified and made up again.  
V. 17. Choose] shall confirm and renew the right and privilege which he had granted her, of being the place of his residence. See Isay 14. 1. Zech. 2. 12.  
V. 18. Four horns] a figure of the Church's enemies which had set upon her from the four corners of the world, or of the four Monarchies by which she had been and should be oppressed, until Christ's coming. Dan. 2. 17. & 7. 3. Now by these horns must be meant iron horns, such as warriors did wear upon their helmets; and therefore Carpenters are brought in to break them, and not Butchers.  
V. 20. Carpenter's] a figure of the instrument which ruined those Empires that persecuted the Church.  
V. 21. So that] so that they have easily brought it to pass, seeing none had power to resist them.   

CHAP. II.  
Verse 1. I Lift up] in a vision. A man] the Son of God in humane shape, as appears by V. 9 & 11. This vision sets forth the great amplification of the Church under the Messias. See Isay 54. 2, 3. & 60. 4. 11.  
V. 3. The Angel] he that had the line in his hand. Another Angel] namely; a created Angel.  
V, 4. And said unto] he that was the Son of God, commanded the other who was but a creature, to expound the meaning of the vision of the line to the Prophet. Shall be inhabited] the number of those which shall come thither shall be so great, that it will be impossible to encompass the City with walls. Figurative terms, to signify the infinite number of believers, which shall be called into the Church by the preaching of the Gospel.  
V. 5. A wall of fire] that is to say; an impregnable wall and defence. The glory] my presence in Spirit, grace and power shall make it glorious, as the residence of a King is a glory to the royal City. Or as formerly in the desert, the glory of God showed itself in the signs of the pillar, and of the cloud.  
V. 6. Ho, he] he exhorteth all the Jews (whereof many, for case, and carnal enticements, stayed in Babylon,) to return to Jerusalem. And by this figure all the elect to leave the world and the corruption thereof, to come into Christ's Church. For I have] Babylon cannot be your country, nor a blessed nor holy abode for you, seeing I sent you thither to exile and punish you; wherefore when I set you at liberty, make use of my benefit.  
V. 7. Deliver thy self] come forth speedily, that thou mayst not be enfolded in her total ruin. See Jer. 51. 6. 45. Acts 2. 40.  
V. 8. After the glory] a term taken from that which was ordained in the desert, namely; that all the people should move and follow the cloudy pillar, in which God appeared in majesty when it stirred, Exod. 40. 36. Num. 9 17. The meaning is; let all true believers follow thorough the deserts of this world, the guide of my word and spirit, residing, and divinely shining in my Church, by which they may be conducted to the firm seat of glory, which is the heavenly Jerusalem. Hath he sent] words of the Son of God, speaking of his Father.  
V. 9 To their servants] namely; to nations that had been subject to them; A figure of the Church's victory over the world, which before had oppressed her, and kept her in bondage.  
V. 11. In that day] namely; in the time of the Church's re-establishment by the Messias, figured by the Babylonian deliverance.  
V. 12. Shall inherit] he shall hold his elect which are the true spiritual Judah, for his proper and peculiar people, and as such, he shall love, govern, and preserve them. See Exod. 34. 9 In the holy] namely; in the Church.  
V. 13. He is raised] he hath wrought powerfully from heaven, and hath manifested his power, for the deliverance of his people.   

CHAP. III.  
Verse 1. SHowed me] in a vision. The end whereof is to show, that in the restauration of the Temple, & of God's service, it was first of all necessary to have those persons, which were to be employed therein, reconciled to God, and cleansed from the pollution which they had gotten in Babylon. And that likewise the Church, represented here by Jehoshua, a chief Officer of it, should be readmitted into God's favour: to the end, that the service which she should yield unto him, might be accepted: which is figured by a form of judgement, wherein Jehoshua is by the Lord absolved, and afterwards sanctified. Standing] like unto a man accused before a Judge. Before the Angel] namely; before the Son of God, who is both Judge and Advocate, and defender of those that believe in him in this judgement, 1 Joh. 2. 1. Satan] the adversary; the malicious accuser of the Faithful to 〈◊〉▪ against whom he complains, pretending to be zealous of having justice done, though he be only moved through an envious and malignant rage. Rev. 12. 10. See Psa. 109. 6.  
V. 2. The Lord] namely; the Son of God, who was before called Angel. Rebuke thee.] may mine● everlasting Father rebuke and confound thee; in this malicious instance which thou makest against my Church. See Judas 9 the same words spoken upon another occasion. That hath chosen] hereby is intimated and shown the chief foundation and ground of the Church's absolution, here represented by Jehoshua; which is, that God from all eternity, hath out of his own mere grace chosen his elect to salvation. Rom. 8. 33. Is 〈◊〉 this] namely; this small company which Jehoshua represents▪ a reservation of my grace, which I have reserved out of my people, whom I have caused to pass thorough the fire of my judgements? Amos 4. 11. See Rom. 11. 5. And therefore towards them my decree of grace shall stand firm and invariable.  
V. 3. Filthy garments] an ordinary sign of sin, as a white and clean garmentis a sign of Christ's righteousness put on by faith, and of the regeneration of the Spirit to the newness of life, See Ezek. 16. 8. 10. Rev. 3. 4, 18. & 7. 14.  
V. 4. Unto those] namely; to the created Angels his Ministers; to show, that Christ who only hath power to forgive sins, doth therein employ the holy Ministry for an instrument. See 2 Cor. 5. 18. I have caused] this hath a relation to two spiritual effects. The one is; that by Christ's satisfaction sin is taken away from before the eyes of God, and is not imputed to condemnation: though the corruption be not altogether blotted out in man during this life. See Psal. 32. 1, 2. The other is; that Christ's merit and righteousness is applied to the believer to life; and that by his Spirit he puts on the new man in righteousness and holiness, Gal. 3. 27. Col. 3. 10.  
V. 5. Mitre] a Priestly ornament for the head, Exod 28. 4. to show, that God besides his grace, which was common to all the members of his Church, did also adorn him with the gifts of his Spirit, befitting his priestly charge. Stood by] as it were to have this his sentence put in execution. Whereby is signified Christ's assistance to the work of the ministry in power and Spirit. As to that also seems to be referred his speaking alone in this place, to show that he alone doth all this work, and doth all things in all men; and that he can alone pronounce the sentence, and comfort the soul by his Spirit.  
V. 7. Judge] I will keep thee in the Priestly degree; of which the two chief parts were: the government in Ecclesiastical businesses; and concerning the worship of God, according as it is set down in the Law: Deut. 17. 12. 2 Chro. 19 11. And the chief and continual Ministry of holy things. I will give thee] After all this I will gather thee up into my heavenly glory, with mine Angels; the likeness of which, thou beholdest here in this vision.  
V. 8. Thy fellows] namely; The inferior Priests. For they are] the Italian, For you are] I have appointed you to be in your own persons and actions▪ a sign and representation of my Church's re-establishment by the Messias: of which I will give you a particular instruction. For behold] He gives a reason, why he had termed them signs and figures: namely; Because that in Christ was the accomplishment. I will bring] I will shortly send my son into the world; who shall take upon him the form of a servant, to accomplish the work of redemption: Phil. 2. 7. The branch] A frequent name of the Messias: See upon Isa. 4. 2.  
V. 9 For behold] The end of the sending of my Son shall be to lay the foundation of my Church upon him, who was the fundamental and corner stone: Psa. 118. 22. Isa. 28. 16. figured by some especial stone which was solemnly put into the fabric of Temple, and in the presence of the Priests when it begun to be built up ugaine: See Zech. 4. 7. 10. Upon one] the Italian Upon that one] As that material stone hath been set in the sight of Joshua, and of other Priests: So shall the eyes of my providence: 2 Chro: 16. 9 which is infinite, and universal here signified by the number of seven: Zech. 4. 10. and 5. 6. and 9 1. be always fixed upon Christ, to maintain, favour, and cause him to prosper in his Kingdom: See Isa. 24. 6. and 49. 8. and 51. 16. I will engrave] Words of God the Father; who hath appointed his Son to be Mediator; and hath confirmed upon his humane nature all the gifts of his Spirit, for to perform it: See Dan. 2. 34. 44. Heb. 9 11. I will remove] As in Joshua: namely; made fitting to undertake the Priesthood again. I have sanctified all my Church: so by one only oblation of my Son, who was eternally consecrated high Priest: I will purge all the sins of my Church: See Heb. 9 12. and 10. 12, 24. In one day] This is opposite to your figurative sacrifices which were: namely; times reiterated: see Heb. 7. 27. and 9 26, 28. and 10. 10.  
V. 10. Shall ye call] A figure of the spiritual peace and rest of the Church, redeemed and reconciled to God by Christ: Mich. 4. 4.   

CHAP. IU.  
Vers. 1. CAme again] It is likely that there was some space of time between those visions; during which time, the Prophet in his ecstasy was, as it were, asleep: that is to say; without any light of Prophetic revelation; without any action or motion of the spirit to him.  
V. 2. A candlestick] It seems he would show the mystical meaning of Moses his candlestick: Exod. 25. 31. to the description of the making whereof, here are some parts added belonging to the mystery. The Candlestick is the Church; the bowl above it, is Christ, who hath received of the Father the fullness of the Spirit; signified by the oil to pour it upon his Church: Joh. 1. 16 and 3. 34. Acts 2. 33. And as the oil is pressed out of the Olive; which is, as it were, the lively spring of it: so all these gifts and graces proceed from that Christ, hath been anointed and consecrated for an everlasting King and Priest; the seven lamps are the several operations of the Spirit in the faithful; all in fervency of life and motion, and in light of faith and understanding, whose chief use is to carry the lamp of God's Word in the world; and to cause his glory to shine therein: Mat 5. 15 16. Phil. 2. 15. The seven pipes are the several means of the communication of the spiritual and mystical power of Christ to his members: Ephes. 4. 16. Seven pipes] Which you must imagine to be in the bottom of the bowl, to distribute the oil to each lamp.  
V. 3. By it] the Italian, Over it] that is to say; On the side of it; but in such manner, that the branches might hang above the bowl.  
V. 5. Knowest thou not] This is spoken to inflame the Prophet's desire to know the truth of it, and to show him that this was the meaning of Moses his ancient candlestick; of which he might by some means have learned the signification.  
V. 6. This is] This vision is especially directed to Zerubbabel to strengthen him in his charge of politic head of the people, as the other was for Joshua the Ecclesiastical head. Not by night] I have caused thee to see in this figure; that the subsistence of my Church, is not in the same kind as that of worldly Empires; in force of arms and might; but in a lively internal action of my Spirit: wherefore be not dismayed in thy mind, O Zerubbabel! if worldly strength do fail thee, my spirit and power shall supply all; as well for the re-establishment of the material temple, as for the spiritual conduct and preservation of the Church: see Host 1. 7.  
V. 7. Who art thou?] The Empires which oppress the Church; though they be great, yet shall they be beaten down by the stone: Dan. 2. 34. which is Christ, figured by Zerubbabel: See Zech. 14. 10. Shall bring forth] It shall be shown to the world at the appointed time, and exalted above all worldly greatness: Dan. 2. 35. The head stone] Or corner stone; or front-stone: see Psal. 118. 22. With] The Angels, the faithful; and all creatures rejoicing at Christ's Kingdom established in the world, shall desire God the Father to heap all manner of blessing and happiness upon it: See Psal. 118. 26. or they shall acknowledge and preach that the Father hath laid up in him all the treasures of his grace and gifts of his Spirit.  
V. 9 That the Lord] Seeing the Lord, v. 8. is he that saith; That the Lord hath sent him: we must of necessity conclude that there are here two persons; the one, the Son who is sent; and the other, the Father that sendeth him, both one only God, and everlasting Lord: as Isa. 48. 16. and Zech. 2. 8.  
V. 10. For who] A reproof of many Jews profane contempt, in those weak beginnings of the Church's restauration. For they shall] Notwithstanding all their disdain and diffidency; they shall one day have occasion to rejoice, seeing the work perfected. Those seven] Of which, Zech. 3. 9 and 5. 6. the meaning is; my providence shall as sovereign architect, oversee this work, whose director Zerubbabel is, to bless it, direct it, and accomplish it.  
V. 12. And I] It seems, that in this vision, when the mystery of the institution of the Church by the Messias was shown to the Prophet, He saw two great olive trees, v. 3. But when God called him back to that which belonged to the re-edifying of the material temple, by Zerubbabel, the resemblance of these two trees was suddenly changed into the resemblance of two small branches, to signify. Zerubbabel and Jerusalem, figures of Christ in his Kingdom and Priesthood; wherefore likewise it is no more said, that they give oil into the great bowl, but only to the lamps two little spouts; to show the difference that there is between Christ the Author, Possessor and Distributor of the fullness of the goods of the spirit in inward efficacy; and his Ministers, as well in the Ecclesiastical as Politic order (which are the two spouts) who have but a small measure of gifts; nor no property nor power to administer (by virtue of these two foresaid orders) any thing but the external means of the influence of Christ's mystical, universal, and effectual conduct of his Church. The golden] namely; The pure yellow oil, which did shine like Gold.  
V. 14. These] He doth not answer concerning the question of the Olive trees; but only concerning the Olive branches: for by understanding of these, it is an easy 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 God's Ministers and figures of Christ.   

CHAP. V.  
Verse. 1. AFlying roll] Of paper or other stuff to write upon, after the ancient manner: This roll or book signified. God's judgements upon his people; pronounced by his Prophets: the flying of it, the general execution of them; the greatness, the weight and long lastingness of them.  
V. 3. The curse] God curse thrown 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 kinds 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 appears again to thee in vision.  
V. 6. An Ephah] A figure of the just measure of God's judgements. This is] It seems that the Angel turned himself towards some apparition of the Lords which did represent his providence, and showed 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 universal providence: Zech. 8. 9 and 4. 10. and 9 1. 2 Chron. 16. 9 which presideth over his judgements.  
V. 7. A talon] The woman sitting in the Ephah is sin; which by little and little filleth up the measure; and the same woman thrown into the midst of it, is sin punished and beaten down: the talon of Lead is, the immovable decree for the punishing of the wicked.  
V. 9 Two women] A figure, as it should seem, of God's two properties: namely; Mercy towards his Elect, and Justice towards his Enemies; wherewith he transports upon these last the judgements by which he had punished his own people; which is done with admirable celerity.  
V. 11. Of shinar] Of Babylon: Gen. 10. 10. and 11. 2. Whereby are meant all Gods and the Church's enemies. It shall be] Hereby is shown the irrevocable eternity of the punishments of the wicked; opposite the termined and short lasting punishments of the Church figured before by the flying book or roll.   

CHAP. VI  
Ver. 1. Four charrets] whereby are signified as it were four squadrons of Angels, which execute Gods judgements upon the Church's enemies. See Zech. 1. 8. Two mountains] whereby it seems is meant the Heaven the high and firm habitation of Angels opened, and as it were cleft, to give way for the coming out of these spirits.  
V. 2. Red houses] A sign of execution of wrath, Zech. 1 8. Rev. 6. 4. Black horses] A sign of execution of death, Rev. 6. 5.  
V. 3. White horses] See upon Zech. 1. 8.  
V. 5. The four Spirits] four principal Angels▪ as it were, Commanders of squadrons.  
V 6. The black] the greatest execution of my judgements hath been done upon Babylon, which lieth Northward from Judea, v. 8. The white] the Angels of peace and deliverance, which go with them that are to destroy Babylon; to deliver my Church out of it. Of the grizzled] to signify, 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 go] to make as it were, a general survey 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 aim of all this action is to show; that as Joshua and Zerubbabel (restorers of the Church, which was at that time) were each one for their several part in their several 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 known, 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 crowns; which were to remain in the Temple for a remembrance of this solemn promise, which God had made. And go into] to have from him a part of this offering.  
V. 11. Make Crowns] two; to signify, the two foresaid offices. Joshua] not upon Zerubbabel also, to show in the spiritual application to Christ; that he was crowned with glory, and had taken the possession of the heavenly Kingdom, by reason of the accomplishment of his Priesthood upon earth, in so much as concerned the offering of himself, Heb. 2 7.  
V. 12. Behold] in Christ, who shall appear in the flesh; at the appointed time shall be verified that which is taught, and confirmed unto thee by this action. Grow up] like a plant that sprouts up, and grows by virtue of its living root: even ●o shall Christ by his own power, without any humane means, advance his Kingdom. Or he shall grow up from under himself: that is to say; by secret ways, without any humane show, as Isa. 11. 1. The Temple] namely; the universal Church, gathered together, united and built up by him alone, Heb. 3. 3.  
V. 13. Shall build] in the quality of a King: even as those temporal Commanders, Moses, Solomon, and Zerubbabel, were chosen by God, to oversee the building of the Tabernacle, and the Temple. The glory] namely; the royal glory. Upon his] namely; in the heavenly glory, where he shall eternally execute the other part of his Priesthood in making intercession for his Church, Heb. 24. 9 The Council] these two offices and properties shall for ever be united together in Christ; and shall perfectly agree one with the other, though they seem to be very different; the one, having the administration of justice to command and punish; the other, of mercy, to expiate and pardon; but Christ shall expiate and pardon, that he may be obeyed when he commands, Psal. 130. 4. having brought men into God's favour, to make them receive the Spirit, which inclineth them to a voluntary obedience.  
V. 14. And the] after thou hast thus prophesied of Christ, setting these two material Crowns upon the head of Joshua; lay them up again in the Temple in their names, as an offering offered by them; peradventure, with some inscription, or remembrance of their names, to be a sacred memorial of these my promises. Holem, Hen] It is likely these are the same as were before Helda, and Joshua, v. 10.  
V. 15. And they] namely; the Gentiles, who are now far from the knowledge and Covenant of God, Isa. 57 19 Ephes. 2. 17. And build] they shall cooperate to the establishment of the Church, and advancement of Christ's Kingdom, See Isa. 60. 10. This shall] you shall in effect find, to your own deliverance, the truth and power of God's promises; which I his son, do propound unto you by my Prophets.   

CHAP. VII.  
Ver. 1. OF the ninth] which is, the November Moon.  
V. 2. They] namely; the Priests and Levites, who yet remained in Babylon. Before the] namely; in the Temple which was re-edefied in Jerusalem.  
V. 3. Should I] are we in conscience bound to keep the solemn Fast, appointed to be in the fifth Month; by reason of the destruction of the Temple, which happened at that time, 2▪ King. 25. 8, 9 Jer. 52. 12, 13 now that it is re-edefied, and God's service restored? seeing the keeping of it is not commanded by the Law of God. See Mal. 3. 14. Separating] from feasts, company of women, and all other carnal delights. See Exod. 19 14. 1 Sam. 21. 5.  
V. 5. Seventh] this other Fast was appointed for the death of Gedaliah, which happened in this Month, 2 King. 25. 8, 9 Jer. 41. 1. whereupon followed the total dispersion of the remainder of the people. Seventy] during the captivity, Zech. 1. 12. Unto me] to humble yourselves, and turn with your hearts to me; was it not only through a carnal feeling of your evils? Isa. 58. 3. Host 7. 14.  
V. 6. And when] yea, in your mirth and rejoicing you have not regarded me, to yield me honour and thanks for my benefits, Host 8. 13. and 9 4 Now the answer to the aforesaid question is referred to this point: your Fast might be sanctified by piety and devotion, but you had better to omit it, then profane it as you do; and in stead of your Ceremonies, endeavour yourselves to serve God internally; by means of which, I will change these your doleful days into days of feasting, and giving thanks for new benefits, Zech. 8. 19  
V. 7. Should ye not] hath not God sufficiently declared his will concerning these external actions; and especially, concerning a Fast profaned through wickedness, Isa. 58. 3, 4. Was inhabited] or a foot, or in its former state. The South] those parts of Judea which had most felt the desolations of war. See Jer. 17. 26. and 32. 44.  
V. 11. The shoulder] A term taken from yoked Oxen, which are unwilling to draw, Nch. 9 29. Host 4. 16. Zeph. 3. 9  
V. 14. After them] after they have been carried away out of it. For they laid] they have been the cause that their fine and pleasant Country hath been laid waste.   

CHAP. VIII.  
Ver. 1. THe word] it appears by ver. 19 that this is a continuation of God's answer to the question concerning the said Fasts.  
V. 3. jam] or I have turned to Zion. Of truth] or of loyalty.  
V. 4. There shall yet] I will bless the Inhabitants of Jerusalem with peace, health, and long life: A figure of the spiritual blessings of the Church, as Isa. 65. 20, 22.  
V. 6. If it be] even after the accomplishment, these things shall seem incredible and impossible; but nothing is impossible to an omnipotency, Luke 18. 27.  
V. 8. In truth] faithfully performing my promise, which I have made to them in my Covenant, and enlarging my bounty towards them, which is often signified by the word, Righteousness. See Host 2▪ 20.  
V. 9 Of the Prophets] Haggai and Zechariah.  
V. 10. There was] men's and beasts labour was in vain: by reason of the curse which I laid upon your carelessness in restoring my service, Hag. 1. 6, 10. I set] I suffered the Land to be full of robberies, and enemies incursions.  
V. 11. But now] seeing you have cheerfully gone on to the re-edifying of my Temple.  
V. 12. The Seed] I will set down the true causes and means of a true and perfect peace and prosperity; and will cause it to increase and multiply. See Psal. 72. 3.  
V. 13. A curse] as it were, a formulary of execration, Psal. 102. 8.  
V. 14. Repent not] I have executed what I had determined, and have not revoked it, before I had brought it perfectly to pass.  
V. 19 The Fast] this is the principal answer to the question, which was propounded in the former Chapter containing a promise of changing the estate of the Church. Of the fourth] appointed for a remembrance of the taking of Jerusalem by the Chaldeans, which was in this Month, Jer. 52. 6, 7. Of the fifth] for the burning of the Temple, Jer. 52. 12, 13. Zech. 7. 1, 5. Of the seventh] for the death of Gedaliah, Jer. 41. 1. Zech. 7. 5. Of the tenth] for the siege laid before Jerusalem, Jer. 52. 4. Love] if you desire to have these good things come to pass.  
V. 20: It shall yet] A Prophesy of the calling of the Gentiles.  
V. 23. Ten men] A figurative description of the great number of Gentiles, which should come into the Church, which in former times was restrained within the Nation of the Jews.   

CHAP. IX.  
Ver. 1. THe burden] A prophesy of threaten and curses. See Isa. 13. 1. Jer. 23. 3●. Of Hadrach] it was an Idol of the Syrians, which represented the Sun. The name signifieth, the only King; to which they added a goddess, called by Authors Atergati; which signifieth, only Queen, and that represented the earth: both of them were figured with Sunbeams; the King downwards, and the Queen upwards; and their chief Temple was in Hierapolis a City of Syria; and the Prophet calleth the Country by the name of the god, or of the chief Idol of it; as Isa. 8. 8. Jer. 48. 46. Host 10. 5. Damascus'] A principal City of Syria; upon whose strength and wealth the whole Country depended; in which also, the people took their pleasures with all security. Others expound it, and Damascus shall be his rest: that is to say; these threaten 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 God's providence doth not govern 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 erterprises of Hamath the chief City of Syria. See Isa. 7. 8, 9 Very wise] in worldly wisdom, which is attributed to the Tyrians, Ezek. 28. 3, 4. 12, 17. upon which those Cities founded their subsistency and greatness.  
V. 5. Ash●elon] Cities of the Philistines; which were enemies to God's people, even after their return 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 Alexander's proceedings. See the like terms, 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 spoils. That remaineth] that little remainder of my people, which escaped from the enemy's violence, shall be gathered together by God, and held as part of his people: As a communality thereof governed by its head, as the other commonalties of Judah were. See Judge 6▪ 15. Mic. 5. 2. Ekron] the Philistines shall be utterly destroyed, as the Jebusites were by David, 2 Sam. 5. 6.  
V. 8. Oppressor] they shall no more be tyrannised 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 universal Church. Thy King] A prophesy of Christ's coming 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 virtue of his everlasting righteousness, by which he hath acquired salvation to his Church; whereof his royal, and withal, most humble entrance into Jerusalem was a sign.  
V. 10. I will cut off] the Messias will bring to the Church a true and everlasting spiritual peace; whereby there will be no more need of any warlike preparation, Psal. 46. 9 Isa. 2. 4. Host 2. 18. Or by his only power, without any humane means, he shall save and defend his people, Host 1. 7. Micah 5. 10. His dominion] the figure of the Land of Israel, bounded by its ancient bounds; which are here set down: he means, the extent of the universal Church, as Psal. 72. 8.  
V. 11. For thee also] the same Messias, by virtue of the same blood, wherewith he hath reconciled mankind to God, and obtained everlasting salvation for them; hath also been the Author of the Babylonian deliverance, and all the other ensuing benefits. The blood] namely; the blood of Christ, figured by the blood which was sprinkled upon the people, Exod. 24. 8. Psal. 74. 20 Heb. 13▪ 20.  
V. 12. Turn you] O you distressed Jews that are prisoners in Babylon, to whom I have given a certain hope of return; return speedily to Jerusalem, the place of your habitation, secure under my safeguard and protection. See Dan. 11. ●1, 38. Double] far greater than the evils which thou hast suffered, or the goods which thou hast lost, Isa. 61. 7.  
V. 13. Have I bend] I will make use of mine own people to overthrow mine enemies, and especially the kingdoms of Egypt and Syria, which were possessed by Alexander's successors, who were Orecians. A Prophecy fulfilled in the Maccabees, who delivered the Jews from the tyranny of these two kingdoms.  
V. 14. Shall be seen] God shall from heaven show his Almighty power for their deliverance: see Ezek. 38. 18. Whirlwinds] With great tumult and trembling; like to those tempests which are raised by a Southern wind: Isa. 21. 1.  
V. 15. Shall defend] His people and the children of Zion: v. 13▪ Devouring] they shall enjoy my blessings; by virtue of which they shall be able to overcome all their enemies. Make a noise] Hereby is described the Jews freeness and courage in setting upon their enemies. Filled] With the spoils of their enemies, and every good thing. Bowls] Which was used for to take in the blood of the sacrifices, which always 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 show itself wonderfully and infinitely for the salvation of his Elect: Psal 84. 12. Corn] namely; Gods blessings, corporal and spiritual.   

CHAP. X.  
Vers. 1. Ask ye] O ye Jews! which have now again settled yourselves in the right way of serving God, since the re-edifying of the Temple, do but make your prayers unto him, and he will hear you. Rain] See Deut. 11. 14. And under the name of this blessing, are meant, all other blessings. Bright clouds] Signs and forerunners of rain: Psal. 135. 7. Jer. 10. 13.  
V. 2. For thee] The meaning is, Direct your prayers to God, who will really bless you, and not to Idols, who have always deceived you. There was] Your temporal and Ecclesiastical Governors 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 poured out his greatest vengeance by means 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 Church's victories over the world and the devil: Cant. 1. 9  
V. 4. Out of him] From God descends all man's strength; whether it be to bear up themselves: as corner stones do bear up the buildings; or as nails do 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 work of God's providence.  
V. 5. And the riders] The powerful enemies; who are well appointed and provided for war.  
V. 6. Of Joseph] namely; The ten Tribes, the chief whereof was Ephraim, descended from Joseph: that is to say; all true Israelites, according to the spirit.  
V. 8. I will hiss] I will call them by my Gospel, as from a far off into my Church: see Isa. 5. 26 and 7. 18. For I have] Or, for I will redeem them.  
V. 9 S●w them] Scatter them abroad in exile and captivity; where I will, notwithstanding preserve them and their posterity, not to let them perish utterly. And turn] namely; from the Spiritual Babylon, which is the world and the Kingdom of Satan, to the true Jerusalem, and to the land of promise, which is Christ's Church: as Host 1. 11. Whereof the return from Babylon was but a proof and figure.  
V. 10. Shall not] A figurative amplification to signify the infinite number of Believers: as Isa. 49. 20.  
V. 11. He shall pass] He will miraculously deliver his Church: terms taken from the coming of the children of Israel out of Egypt, by the red sea: see Isa. 11. 15. The river] namely Nilus of Assyria] that is to say; Of all the enemies represented by these two nations which had most oppressed the Church.  
V. 11. In his name] They shall follow him; cleaving to Him, and to his Word and service which He hath revealed unto them.   

CHAP. XI.  
Vers. 1. OPen] A Prophecy of the last destruction of Jerusalem and the Jews by the Romans; because they had rejected the Messias▪ now, because Lebanon was the confine of the country on that side, as the Romans made their chief irruption; it is brought in, as opening the gates of Judea. Thy cedars] This may be understood, either literally; because the Romans did almost destroy the whole forest of Lebanon, to employ the trees for the besieging of Jerusalem: as Isa. 14. 8. Or figuratively, for the most powerful and flourishing City of Jerusalem: as Is▪ 2. 13. Ezek. 17. 3.  
V. 2. Fir tree] If the noblest plants have been spoiled, the inferior ones must not look to be spared, which may also be understood of the lesser cities and holds which were about Jerusalem. Forrest] namely; A fair pleasant park: as Jerusalem was sometimes called by figure: Ezek. 21. 2.  
V. 3. Of the Shepherds] namely; Of the Governors of Jerusalem; who, in stead of being shepherds to feed the people; were become ravening Lions whelps: Ezek. 19 2, 3. The pride] that is to say; the numerous and proud nation of the Jews, likened to the yearly overflowing of Jordan: whereof see Jos. 3. 15. Jer. 49. 19  
V. 4. Thus saith] namely; To his son, who is the Churches everlasting Shepherd: Heb. 13. 20. 1 Pet. 5. 4. to whom the father hath given the government and charge of his people, oppressed by powerful profane nations, until the time prefixed for their total dispersion, by reason of their ingratitude.  
V. 5. Whose possessions] namely; Any one that hath any right over my people, either by conquest of war or otherwise, Not guilty] they do it and are not punished for it: Jer. 2. 3. and 50. 7. That sell them] namely; Those that make merchandise of them; as of poor slaves. Say] They do profanely boast of the power which God hath given them over his people: as of an express blessing: See Deut. 20. 19  
V. 6. For I will] Oh my Son! do thou exercise this charge of shepherd over this people; until the prefixed time of my patiences lasting: after which time I will utterly destroy them for their rebellion and ingratitude. I will deliver] He seems to signify the frequent seditions and civil troubles of the Jews about the time of their last desolation. Of his King] namely; The Roman Emperor, whom they should have accepted for their King; rejecting my Son: Joh. 19 15.  
V. 7. O poor] namely; My poor Church and Jewish nation, no way comparable in greatness and power, to other nations and Empires of the world; and brought very low by her calamities: see Isa. 14. 23. Zeph. 3. 12. Two staves] A figure of the two ways which Christ useth at all times in feeding of his Church: the one by lovingly guiding them by his Word and Spirit; the other by severely punishing them by the cruel hand of their enemies: see Isa. 10. 5.  
V. 8. Three Shepherds] The three chief Empires that had tyrannised over my people: Jer. 6. 3. and 12. 10. namely; The Chaldean, Persian, and Grecian Empire, which were destroyed by the Son of God: Dan. 2. 45. In one month] namely; In a short time: as Host 5. 7. My soul] I was sorry, and vexed at my people's disloyalty and ingratitude; who did likewise begin, neither to love not respect me.  
V. 9 I will not] A representation of the Jews Reprobation.  
V. 10. My covenant] The peace which I had granted to my Church, that she should be no more assaulted nor molested by any strange nation; which was verified from the Maccabees time, until a little before the coming of Christ.  
V. 11. The poor] namely; Mine Elect which remain of my people: who humbly gave faith to my promises, and obedience to my commandments; did acknowledge the time of God's visitations: and that the wars moved by the Romans were effects of His providence, according to the ancient prophecies.  
V. 12. And I said] By the figure of a Shepherd, who demands his wages; is showed the Jews horrible ingratitude: who in stead of a full acknowledgement of Christ, did deal with the Traitor Judas to have Christ put into their hands for thirty shekels: Matth. 26. 15. and 27. 9  
V. 13. And the Lord] God my Father did so detest their ingratitude; that he would have those thirty shekels through Judas despair and despite, to be thrown into the Temple: and employed to a profane use, and be no more laid up in the holy treasure. That I was prized at] Because, that the injury done to my Son, redounded to me, who had before governed them by him; see John 5. 23.  
V. 24. I cut asunder] Whereby is meant; that Christ would not only govern his people no more in mildness and clemency; nor exercise his shepheardly severity in saving corrections and visitation: as he had done in former times: but that he would altogether reprove them. I might break] Taking away from the Jews, according to the flesh, the title of being my Church and my people; whereas before they had been the same thing in name & effect. Israel, the people of God, and Judah, I will take unto me the Israel which is according to the Spirit: namely; all true Believers, and will reject the carnal Judah.  
V. 15. Unto me] namely; To me Zechariah, by a figure of the people's evil government, by their own Heads: Priests, Doctors, and others; into whose powers the Lord delivered them for a punishment, because they had rejected Christ.  
V. 16. A shepherd] A government which shall be uniform in wickedness and depravation; though it be administered by several persons, which God had suffered to raise themselves to that dignity and authority. Tear] As they use to do in the slaughter houses; for to devour up all: Or worse than ravening beasts who always leave some foot or bone: Amos 3. 12.  
V. 17. The sword] namely; the punishment of my judgements. His arm] Which signifieth the power: as by the eye is signified counsel 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 burden] The Prophecy uttered by God's 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 designs to any happy end; but shall be the causes of their own ruins: Isai. 51. 17, 22. Jer. 51. 7. In the siege] In the very instant that they were ready to do their best and last endeavours  
V. 3. A burdensome 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 one's 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 endeavour, who shall be able to do 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 Governors] The Apostles and Evangelists shall fill the world with wars and dissensions, by preaching of the Gospel: Luke 12. 49. by which the enemies shall go to ruin, and the Church shall be reestablished: Obad. 18.  
V. 7. Shall save] The meaning is; Christ's salvation shall first be proffered to the poor and weak: like to the tents of those poor Jews that lived in the fields, and were not comparable to Jerusalem, which was a royal and strong city, belonging to the House of David: that is to say; The Kings and great Ones shall be last converted, as the event did verify it under the Gospel, to show the prerogative of mean ones with God: See James 2. 5.  
V. 8. And he] The weak and feeble shall by God's Spirit be strengthened and confirmed in heroical virtues: as David was; see Joel 3. 10. The House of David] namely; The Princes of the blood royal, who were also chief Officers of the Crown: by which are meant the Apostles, who should be endowed with so many graces, in Majesty, Authority, Strength and Truth; that they should seem to be Gods and Angels in the world, rather than men: See Gal. 4. 14.  
V. 10. I will pour] A prophecy of the last conversion of the Jews; whereof see Mat. 23 39 Rom. 11. 26. 2 Cor. 3. 16. The Spirit] namely; The presence the operation and the gifts of Christ's Spirit, which is given through grace; and is the Seal and earnest of God's grace; and doth alone produce in Believers, holy and acceptable prayers: Rom. 8. 25, 26. They shall look] that is to say; They shall turn to me by Faith. Have pierced] Psal. 22. 16. Matth. 27. 35. J●h 19 34. Mourn ●●r him] They shall be exceedingly grieved at their forefather's misdeeds: See Jer. 3. 21. Acts 2. 37.  
V. 11. As the mourning] It is likely that he hath a relation to those solemn lamentations which were appinted for Josias his death, who was slain in the field of Meghiddo: 2 Chro. 35. 22, 25. And it seems that Hadradrimmon was some city or strong hold in the said field, made mention of only: Zech. 14. 10.  
V. 12 Every Family] Circumstances taken from the manner of public mournings; in which they used to shut themselves up in their houses with their families, and refrain the company of women, and all manner of delightful conversation: see Numb. 20. 29. Of Nathan] A branch of David's posterity, out of which sprung Zerobabel, who was next to the crown after Solomon's line failed: See 2 Sam. 5. 14 Luke 3. 27, 31.  
V. 13. Sheme●] It seems that it was some Family of the Levites: 1 Chron. 6. 17. and 23. 10. And the Prophet doth in this manner specify these Families; whereof some had held temporal, and some Ecclesiastical offices: to show, that as the Church and State were united and joyne● in persecuting of Christ, and in putting him to death; so they should jointly do 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 sins and regeneration of Spirit shall be proffered to all Believers in Christ. A figure taken from the Waters of the Temple, and th● washings according to the Law.  
V. 2. The Prophets] namely; The false prophets; by which are meant all seducers and teachers of lies. Unclean spirit] namely; the Devil's wicked and unclean inspirations.  
V. 3. Shall yet] A represention of the spirit of knowledge, discretion and zeal in Christ's true Church, to discern false doctrines and oppose them. Figurative terms, 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 back by the clear light of the Gospel. Shall they wear] They shall not dare to counterfeit the true Prophets, who used to wear such kinds of garments: 2 King. 1. 8. Isa. 20. 2. Matth. 3. 4.  
V. 6. Shall say unto him] If it appears that he hath passed through the Church's Discipline, because he hath been a seducer, he shall confess it, and give God the glory: approving of the Church's severity, used for his correction. A representation of the wonderful power of God's 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 Christ's true Ministers; according as he himself was slain by the Jews for a false Prophet; shall also be persecuted and slain: whence shall follow a great dispersion of Believers and of Churches in the world. He seem to have an especial relation to the times of Antichrist. My Shepherd] Christ, as well in his own person, as in the persons of his faithful Ministers. My Fellow] To show the unity of Essence, and union of the will of the Father, and the Son the Mediator: See upon Isa. 5. 1. Jer. 11. 15. Joh 10. 30. and 17. 22. And I will] In this general description, I will gather together, and preserve mine Elect, who are poor and weak, according to the world. See Zech. 11. 7. 11. Matth. 18. 10, 14. Isa. 2. 5.  
V. 8. Tw● parts] The greatest part of the world which bear the name of Christians shall follow Antichrist, and shall perish: See Rev. 13. 14. and 17. 8. The third] namely; The Elect which are the lesser number.  
V. 9 I will bring] I will try the faith and constancy of mine Elect by many afflictions.   

CHAP. XIV.  
Verse 1. THe day] it is likely that these things must be understood, concerning the spiritual and corporal wars, which Antichrist shall raise against the Church of God: drawing thorough God's permission, the Princes and Nations of the earth to follow him, Rev. 14. 8 and 17. 15. Unless he meaneth that great unknown accident described, Ezek. 38. of Gog and Magog, the last enemies of the Church.  
V. 2. Halse] God shall suffer a great part of his Church to be discomfited and subdued, Rev. 11. 7. & 13. 7. but he shall reserve unto himself a remainder for grace and election.  
V. 3. Go. forth] see concerning these victories which the Son of God shall obtain against Antichrist, 2 Thess. 2. 8. Rev. 17. 14. & 18. 2. Of battle] the battle of Midian under Gideon, Judges 7. 22. Isay 9 4. & 10. 26. where God discomfited his enemies by their own swords: as threatening to do the like at this time, V. 13.  
V. 4. His feet] figurative terms to signify the re-establishment and gathering together of the Church dispersed by Antichrist, by a new and firm presence of Christ in the midst of her: calling unto him all those which were driven away, Rev. 14. 1. No, where it is set down, that at His return He shall stand upon the Mount of Olives: being correspondent to His departure which was also from off that place, as it is described, Ezek. 11. 23. Shall cleave] all l●t and difficulty which might hinder the concourse of mine Elect, shall be taken away, as Isa. 40. 3. & 57 14. & 62. 10.  
V. 5. Shall flee] all you believers shall speedily come to the Church, to save yourselves from perishing with the world. For the valley] the free entrance into the Church shall be open every where, save only where God's election hath not wrought; but hath lest a man as it were sequestered: which seemeth to be meant by the word Azal, which signifieth separation. See Isay 4. 3. With thee] O Christ, this may be understood of the Elect which shall join themselves to Christ; Or of the Angels which shall accompany Christ at His last coming, Mat. 25. 31. Judas 15. whereunto these following things seem to have a relation.  
V. 6. In that day] after the destruction of Antichrist shall the Son of God come in, who shall bring the Church into its glory, where without any vicissitude or variation of day and night, of calamity and prosperity, of knowledge and ignorance; it shall enjoy eternal light by the sight of God, Isay 16. 19, 20. Rev. 21. 23. and 22. 5.  
V. 7. One day] equal and everlasting, not varied nor interrupted. Shall be known] this may be referred either to the prefixed time of Christ his coming to judgement; which God alone knoweth, Mat. 24. 36. Or to the quality of that eternal glory which no man hath seen nor can comprehend, 1. Cor. 2. 9  
V. 8. Water's] namely; the grace and gifts of God's Spirit in this world, and His glory in the heavenly life shall be poured out upon his Elect for ever, Ezek. 47. 1. Joel 3. 18. Rev. 22. 1. The former sea] this is the sea of Sodom, and the west or uttermost Sea, the Mediterranean, which by the setting forth of divers places of Judea, signifieth nothing but a general pouring out on all sides, and upon all men. Shall it be] those waters shall never be dried up, as your Summer streams are. See Job 6. 16, 17.  
V. 9 The Lord] the Son of God shall alone be acknowledged and worshipped for everlasting King of the world.  
V. 10. All the land] figurative terms taken from the hilly situation of Judea: to signify that all worldly height shall be beaten down, and the Church alone shall be glorified, as Isay 2. 2. See Zech, 4. 7. From G●ba] Geba and Rimmon were two confines of Judah, the one towards the North, and the other towards the South, Josh. 15. 32 57 From Benjamins' gate] by a similitude taken from the precinct of the earthly Jerusalem, as Jer. 31. 38. he doth imply a perfect re-establishment of the Church in all parts of it. Of the first gate] it seems he means the fish gate, which was against the second gate, Jer. 39 3. Zeph 1. 10. and so he mentioneth the whole circuit of Jerusalem. Benjamins' gate was on the North-east side: from thence going towards the corner gate which was on the Northwest side; they went along by the fish gate: and from Hananiels' tower which was on the same side as Benjamins' gate; they went the other compass from the South to the King's winepresses which were on the west side: where these two half compasses did meet, to make up a whole compass. The còrner gate] See 2 Chro. 26. 9 peradventure there was some Tower there to make the corner, or some point like spurs or bastions.  
V. 12. The plague] he seems to describe the eternal punishments of the wicked. They 〈…〉 and] though he subsist, and live, and shall not be capable of death, yet he shall be tormented everlastingly, still outliving his pain: having no end that his pain may also be endless. Th 〈…〉 ●yes] though they be alive, and can see, yet shall they be deprived of light, in infernal darkness, having neither eyes nor understanding, but only to see and judge of their extreme misery. Their tongue] see Luke 16. 24.  
V. 13. In that day] of God's victory over his enemies which is described, v. 3. Shall lay hold] God shall cause them to fight, one against the other, as in the battle of Midian, Judg. 7. 22. Mat. 24. 7.  
V. 14. judah] the carnal & unbelieving Jews shall also be enemies to Christ's true Church▪ The wealth] that is to say; the booty or spoils: a figurative term, to signify a compleatvictory.  
V. 15. The plague] God shall not only destroy his enemies, V. 12. but even all the instruments they made use of for to afflict the Church.  
V. 16. That every one] God shall save some of his enemies, whom he shall cause to turn to his true spiritual service described here as in a shadow by the ceremonial service of the law, as Isay 66. 23. The feast] a figure of the Elects gathering together into particular Churches in this world, to which every one must reduce themselves to partake of the communion of Saints, and of God's grace.  
V. 17. Shall be no] God shall impart none of his blessings to them.  
V. 18. Of Egypt] which was the ancientest enemy of the Church; which also seemed not to have much reason to fear the foresaid want of rain, because of the yearly overflowing of Nilus; but therefore instead of that it is threatened w●th everlasting burnings, V▪ 12.  
V. 20. Upon the bells] the Italian, The ●osses] having spoken of the horses overthrow and other cattle of the enemies, V. 15. He addeth to make up the measure, that all their spoils; even the deckings of their furniture, if they were of metal; should be consecrated to God, to make utensiles for his service: wherein he seems to have a relation to that as Gideon did, Judges 8. 26. The meaning is, God shall convert to his service in his Church, all such things as before was employed against him. The pots] made of these bosses. The meaning is; that there shall be frequent sacrifices of thanksgiving, of which some parts were dressed in the Temple, in the Kitchens, belonging to it, Ezek. 46. 22. 23. for the sacred feasts, 1 Sam. 2. 15. And all this must be understood of the spiritual service which should be in the Christian Church, described by the ancient ceremonial service, as Isay 60. 7. and 66. 23. Mal. 1. 11. The bowls] which were in very great number, for to receive the blood of the sacrifices, and to make the sprinklings. See 2 Chron. 4. 8. Ezr. 1. 9  
V. 21. Every pot] he seems to mean, that the spiritual service shall be yielded to God every where, even in the most ordinary actions of a Christian life. There shall be no more] God shall cleanse his mystical Church composed of true Believers and Elect, from the mixture of all profane persons. See Isay 35. 8. Joel 3. 17. Can●nite] or Merchant: he seems to have a special relation to the abuse of Merchandizing, and selling, which was used in the Temple, Mat. 21. 12. John 2. 15.    

The Book of the Prophet MALACHI.  
ARGUMENT.  
BEcause there is no mention made elsewhere of this Prophet; and that this name Malachi, signifieth an Angellor a Messenger. Some have thought this to be no proper name, but a name of Office; and that thereby may be meant Ezra or Haggai, who is so termed, Hag. 1. 13. But howsoever, it is likely that he was the last of the ancient Prophets; and was employed as well to correct the present vices of his time; as also to direct the faith and hope of believers, to the promised Messias; which is the twofold end of almost all the Prophets. Now He prophesying after the restauration of the Temple, and after Haggai and Zechariah. It seemeth he goeth on to the reformation of what was yet corrupt and defective, after the ministry of those other Prophets, as well in God's service, as in their life and conversation, And first, he represents unto the people their free Election, the only ground of their subsistency and preservation: and doth reprove and threaten them; because they did evil perform their parts of the Covenant of grace; through their wickednesses, contempts, and profanations of God's service, and other iniquities of all sorts; as false oaths, sacrileges, blasphemies, disloyalties, and mixing themselves in unlawful marriages, injustices, and viclences: Vices which were predominant; not only in the common sort of people, but in the Priests and Levites also: and calleth them to repentance; by means of which, they should feel God's grace and blessing, which he assuredly promiseth to all believers: especially, at Christ's coming; which should shortly follow, Saint John Baptist being to come before him; and should bring salvation and mercy to repentant sinners; and judgement and destruction to the wicked; with the abolition of all the old Ceremonial service, to give place to the spiritual only; which should be dispersed all the world over, by the calling of the Gentiles.  

CHAP. I.  
Ver. 1. THe burden] A Commission for a prophesy of reproofs and threaten. See Isa. 13. 1. To Israel] that is to say; to all the people of several Tribes, which were returned from Babylon.  
V. 2. Was not Esau] consider the principal effect of my love, in that of my mere grace: I have chosen you to be my people in your father Jacob; reproving Esau his brother, equal in all things to him: Whereupon, all my benefits have dropped down upon you: namely, your preservation, deliverance from captivity, and re-establishment; whereof the Edomites have not been partakers.  
V. 3. I bated] I have given him no part in my grace, and have left him as a sinner, and corrupted, under my wrath and judgement: which I have also showed in his irreparable destruction; which hath not befallen you, nor cannot befall my Church; which hath always a remainder, and an issue out of her evils, Jer. 31. 36. Dragon's] which have their dwelling in desert, and unfrequented places.  
V. 4. We are] if they believe they shall be restored out of their calamities, as you out of your desolations, which have befallen you by the Chaldeans; they shall find themselves deluded, Jer. 49. 7. 17.  
V. 5. From the border] even from his holy Temple, the place of his abode, from whence he showeth the glory of his power, to the destruction of his enemies.  
V. 7. Pollut●●] not lawful nor acceptable, being defective, Leu. 22. 20. Deut. 15. 21. Bread] the Italian, food] See Leu. 3. 11. and 21. 6, 8. The Table] namely; the Altar, ●zek. 41. 22 and 44. 16. The meaning is; the Temple and the Altar, since the return from captivity, are so wretched, and so different from the ancient splendour which they were in; that they do not deserve to have such exact care taken of the beasts which are offered there, as formerly in the first Temple. See Zech, 4. 10.  
V. 8. Is it not] in your profane conceit. Or is it not evil? To thy Governor] as Zerobabel, Nehemiah, and others under the Persian Empire, who had their provision assigned them upon the people, Neh. 5. 14, 15.  
V 9 Pray] being profane contemners of his service, as you are; think you that God will, or can hear your prayers?  
V. 10. Who is there] my service is so far contemned by you; that you have even neglected to shut the gates of my Temple: there being Porters which belonged thereunto. Do ye kindle] I do recompense you largely for your service, by tithes, first fruits, offerings, etc.  
V. 11. From the] seeing my service is so much despised, and grown so degenerate amongst you carnal Jews: I will call the Gentiles under the Messias to my knowledge, who shall yield me a true worship in Spirit and truth; whereof this Ceremonial worship is a figure, as Isa. 66. 23. Zech. 14 16. Mal. 3. 4. See John 4. 21, 23.  
V. 12 Profaned it] dishonoured the name of God, bearing no respect, nor obedience to what he hath commanded. Is polluted] the Altar hath been spoilt by the Chaldeans; and the sacrifices which are offered upon it, are not done with the ancient Majesty and holy pomp. The fruit] whereby is meant whatsoever is offered upon the Altar.  
V. 13. Ye said] and though you do me but little service, and that after an evil manner; yet you complain of it, as if it were a great burden to you. Torn] by wild beasts.  
V. 14. The deceiver] that doth not proceed plainly, nor directly in God's service; but hath a regard to his so▪ did avarice. A male] without any blemish, a●co●●ing to the Law of burnt offerings, Leu. 1. 〈◊〉. 10. because that in sacrifice of thanksgiving, females were also accepted of, Leviticus, 3. 1. 6.   

CHAP. II.  
Ver. 1. Commandment] to procure the purity and entire observance of my worship.  
V. 2. Your blessings] namely; the goods which you have through my bounty.  
V. 3. I will corrupt] that is to say; I will curse them, and cause them not to increase. Spread dung] I will make you abject, and abominable, v. 9 and will degrade you from your sacred honour, putting you out from before me; as the dung of sacrifices, which were offered in great number upon festival days, was carried away out of sight. See Leu. 4. 12.  
V. 4. Might be] that the Priesthood might remain in his race, with my favour and blessing; as I formerly promised, as it were, by an especial Covenant.  
V. 5. My Covenant] the Tribe of Levi; and especially Aaron, and some of those who were presently after him, enjoyed the honour of this Office; with all manner of blessing, length of life, and prosperity. See Neh. 13. 29.  
V. 6. The Law] he expounded, and taught my Law in righteousness and truth, Iniquity] no false doctrine, evil life, or unjust judgement. In peace] in an humble and quiet obedience, without any rebellion, which is always turbulent.  
V. 7. The Messenger] or Ambassador of the reconciliation between God and men, Eccl. 5. 6. Hag. 1: 13. 2 Cor. 5. 20. and a Minister and instrument of the great Angel of the Covenant, which is Christ, Isa. 63. 9  
V. 8. To stumble] namely; by your evil example; or for want of instruction; or giving them occasion to disdain God's service, by reason of the Ministers wickedness. See 1 Sam. 2. 17. Jer. 18. 15.  
V 9 Have been partial] to favour, or to wrong men; you have subverted my Law, either in the Doctrine, or in Judgements, Ezek. 22. 26. Zeph. 3. 4.  
V. 10. One Father] namely; the heavenly one; which is God; or in the flesh: namely; Abraham. One God] that is; the general foundation of all justice amongst men; who are of one and the same nature, though of different qualities and conditions. And must all answer before God's Judgement Seat, as his creatures. See Job 31. 15. The Covenant] not only natural right; but the spiritual right also, of being the children of God through grace.  
V. 11. Hath profaned] have dishonoured that holy name of God's people, which they bear, and all other sighs of his Covenant: by which God had sanctified them to himself; separating them from profane Nations. Of a strange] namely; Idolatrous women of Heathen Nations.  
V. 12. The Lord] he speaks to the Priests and Levites, who had also sinned in these foreign marriages, Ezra 9 1. and 10, 18. Neh. 13. 28. and this threatening seems to be directed to them, who should not willingly submit themselves to the reformation of this fault, appointed by Ezra; or to those who should hereafter fall into the like. The Master and the Scholar] the Italian, him that watcheth, and him that singeth] he means, the Porters and singers of the Temple. The meaning is, that either by death, or by excommunication from out my Church; I will cause both him, and all his posterity to be uncapable of having any such sacred Office. See Neh. 13. 28.  
V. 13. Done again] you have not only married strange women; but have also afflicted your own lawful wives: adding cruelty to profaneness. Covering] you have caused your poor Wives, to pour out doleful lamentations before mine Altar; which are like a thick cloud, that will not suffer your offerings to be looked upon, nor accepted by me.  
V. 4. Witness] of the matrimonial promises, made as it were in his presence, by calling upon his name. See Prov. 2. 17. Of thy Covenant] thy first lawful wife; with whom, having spent thy youthful days, thou now beginnest to contemn and hate her in her old age.  
V. 15. Did not he] did not God in the beginning create Adam alone; out of whom, he framed Eve to be his wife: without creating any more women for one man, or more men for one woman? Showing thereby; that as he appointed Matrimony by one only Law of lawful conjunction; it likewise aught to be of one with one, and two in the same flesh, Gen. 2. 23, 24. Mat. 19 4. Yet had he] he could if he would, have created more living persons at once. He might seek] God chief end in this proceeding was; That the posterity might be sanctified, being borne in chaste wedlock, according to his appointment: whereas it is defiled by all manner of unlawful conjunctions. To your Spirit] as your life and salvation of your soul is dear to you. Treacherously] defrauding, or otherwise abusing his lawful wife for concubines.  
V. 16. Putting away] if the husband doth diffame and disgrace his wife; it were more tolerable for him to make use of the permission of divorce, Deut. 24. 1. then for to keep her, and afflict her by the means of strange women. Covereth] let him use the civil remedy of divorce, which is but a politic coverture of iniquity, Mat. 19 8, 9 so the Holy-Ghost condemneth divorces in conscience, though God did tolerate them in a politic way.  
V. 17. Wearied] grievously, and intolerably offended him. See Mal. 1. 13. Every one] saying, that God favoureth the wicked: or if it be not so; why doth he leave them unpunished, and in the mean while afflicteth good men? Mal. 3. 15.   

CHAP. III.  
Ver. 1. Messenger] my servant or Ambassador, Mal. 2. 7. Here is meant John the Baptist. Sh●ll prepare] by his preaching he shall prepare men's hearts for to receive Christ; taking away all lets of hypocrisy, carnal pride, impiety, etc. See Isa. 40. 3. Whom ye seek] towards whom all the hopes and thoughts of believers are bend. Suddenly] presently after that John shall begin to preach; Christ the true everlasting God shall appear, and publicly exercise his office. To his Temple] namely; the Temple in Jerusalem, which was the figure of the Church, to preach there, and use his authority as in his own house. See John 2. 14, 16. The Messenger] namely; Christ the Mediator, and foundation of the Covenant of grace with the Elect. See Exod. 33. 20, 21. Isa. 63. 9 Hab. 8. 6. and 9 15. and 12. 24.  
V. 2. Who may abide] his presence and preaching shall be accompanied with a most powerful virtue of God's Spirit; and with most severe judgements, to destroy all Rebels, and cleanse his Church. See Isa 4. 4. Mat. 3. 10, 11, 12. Fuller's s●ape] the Italian, Fuller's grass] which was very ordinarily used to whiten wool, and cleanse it.  
V. 3. Sat] as a Judge. Or he represents his diligence, and care about this work of cleansing of his Elect, likened to precious metals. The sons] namely; all true Christians, made Priests by him, Rer. 1. 6. to offer unto God spiritual sacrifices, Rom. 12. 1. which were figured by the Ceremonial sacrifices, as Mal. 1. 11. In righteousness] rightly, lawfully, and according to his ordinance, without any default. See Psal. 51. 19  
V. 5. Come near to you] my Spirit shall effectually redargue all sinners, Isa. 4. 4. John 16. 8. and the execution shall speedily follow that inward redargution.  
V. 6. For I am] under the Gospel, I will proceed with a speedy operation of my Spirit and judgement: whereas now, I do use a great deal of clemency and patience; out of my mere loyalty, and constancy in my promises. See Lam. 3. 22. 23.  
V. 7. Wherein] wherein have we sinned, that we should return?  
V. 8. In tithes] keeping those things back which are my right, and are to furnish out my service; and for the maintenance of mine Officers, Neh. 13. 10.  
V. 10. The store-house] of the Temple, 1 Chron. 26. 20. See the performance of this Commandment, Neh. 13. 12. Prove me] whither if you obey my Commandments, I will fail in my promises. I will not open] A figurative term, to signify, as it were, a deluge of goods. See Gen. 7. 11. 2 King. 72. 19  
V. 11. The devourer] the Italian, the beasts; namely; those infects, which do spoil the fruits of the earth. Cast her fruit] they shall not lose their fruit by any accident.  
V. 12. A delight s●me] A most happy Land, and abounding in all things as can be desired in the world.  
V. 14. Walked mournful] the Italian, gone mourning] as Job 30. 28. Psal. 38 6. he seems to have relation to those Fasts which are set down, Zech 7. 3.  
V. 15. The proud] an ordinary title given to the most grievous sinners, who sin maliciously and boldly. Set up] established and preserved in lasting happiness.  
V. 16. Spoke] whilst the wicked did blaspheme in this manner; the true believers opposed themselves against them, and strengthened themselves against those temptations. A Book] God shall remember them in due time, and reward them for their faith and constancy. Terms taken from men, Psal. 56. 9 That thought] that have his fear always in their hearts, and before their eyes; that meditate upon his grace, and his commandments, have a care to call upon him, and do actually remember him in all their works.  
V 17. Make up] namely; execute my judgements upon the wicked. Spare] I will love them, and preserve them carefully.  
V. 18. Return] you do wrongfully impute to God, that he doth not reward those that serve him: serve you him heartily and uprightly, and then you shall find the effect of his promises; whereas now you deprive yourselves of it, because your service is defiled with hypocrisy and impiety.   

CHAP. IU.  
Ver. 1. THe day] of Christ's coming, whereof he had spoken, Mal. 3 2, 3. Neither root] A proverbial term, as Job 18. 16. and 29. 19 Isa 5. 24. Amos. 2 9  
V. 2. Ari●e] by faith you shall know and enjoy Christ, who shall be a devouring fire to the wicked; but unto his Elect, a Son of yielding; a vivifying and comfortable heat, by virtue of his perfect righteousness; by which he will reconcile them to God his Father: and obtain his Spirit for them; which shall regenerate, sanctify, and save them perfectly. See Isa. 60. 1, 2, 19 Go forth] A description of the liberty of Spirit in the Elect, in joy, vigour, and promptitude of spiritual motions.  
V. 3. Tread down] A representation of the Church's victory over her spiritual enemies, which is very frequent in the Prophets.  
V. 5. Eliah] that is to say, John the Baptist, who shall come in the Spirit and power of Eliah, Luke 1. 17. The great] that stately apparition of the Son of God in the flesh, accompanied with the consuming power set down before, Mal. 3. 2. & 4 1. Especially, in regard of the Jews, who shall be destroyed by him, by reason of their rebellion and ingratitude.  
V. 6. Shall turn] his preaching shall be for 〈◊〉 bring back the children of Israel, that are gone astray, to the true faith and piety of their forefathers; whereby their fathers; as Abraham, Isaac, and Jacob, who (as one may say) did not know them again, Isa. 29. 22, 23. shall re-accept them for their lawful posterity; which thing failing, I will finally and totally destroy the whole Nation.   
FINIS   

An Advertisement concerning the Books, which are called Apocrypha.  
IT is most certain, that in the ancient Jewish Church; to which Gods Oracles were sent and lay deposited: the Books of the Law and the Prophets, having been faithfully kept there, until such time as the gift of Prophesying, and the Prophet's Ministry ceasing; there was a Register, or authentical Catalogue made of all the said Books, gathered into one volume by Ezra; either alone, or with the assistance of other Prophets, which lived in his time, being guided therein by the same infallible conduct of the Holy-Ghost, by which they had composed their own writings. This Volume being gathered together, was the firm rule of the Church at that time, the only model of all its Religion, and rule of divine worship: the foundation of all their hopes; the form and sovereign Law of their customs and government; and the only subject of all their Expositions and Lectures, which were made in their Assemblies. And though there were even at that time, many other Books of pious subjects; as Ecclesiasticus, and the Books of Maccabees; and some also of more antiquity; as the Prophesy of Enoch, mentioned in Saint Judas his Epistle, and also some History, out of which Saint Paul had the names of Jannes and Jambres, 2 Tim. 〈◊〉. 8. yet the Jewish Church never gave place for public uses to any other Books, but such as were divine and sacred, and comprehended within their Catalogue. The same care of the divine Providence, was also showed in the Christian Church: For the last Apostles: and especially Saint John, who outlived all the rest, made also (as ancient writers relate) such a Catalogue of the Holy Books of the New Testament, for the same end as there had been one made of the old. And it seems that Saint John, in the last Chapter of his Revelation, would seal and shut up the close of it by His Apostolical Authority, and by His terrible protestations: But the Christian Church, after the death of the Apostles, did not use the same scrupulous circumspection as the Jewish Church did: For many writings of seeming piety, passing through the Church's hands, under the name of divine Books: The care and severity in discerning & cutting off the supposed ones, was not used: but only in such as were most notoriously false, and did most dangerously corrupt Christian Doctrine, as contain false Gospels and Epistles, which were written in the name of the Apostles. Being the work of some Jews which were turned Christians; or of some Heretics, which were reproved, and banished, even in their first beginnings. But a greater toleration was used with other Books, which were less hurtful: As Books of Histories, or precepts and sentences, profitable for the ordinary manner of living, and morality: from which the Church, hoping to have some fruit for the people's instruction; permitted the use of ●hem: first in private; and afterwards in the public Lectures of the Church also. And though the Ancients do often protest, that it was not done to attribute any authority to them, for to rule the Faith; nor to confirm the opinions of it, nor to determine controversies; nor to condemn errors: Yet the foresight of the abuse, induced many most grave Doctors, and also some whole Churches, (especially of the Eastern ones, which had more strictly observed Saint john's Orders; who had spent a great part of His life, and exercised His Apostleship amongst them) to resist and oppose this introduction, as it appeareth by the Synod of Laodicea, kept in the year of our Lord, three hundred sixty four, or thereabouts; which confirmed the Catalogue of the Books of either Testament, which we have at this time, and did forbid the reading of the other in the Church: Yet the inveterate custom prevailed, especially in the Latin and African Churches; and the public reading of them was continued with this precaution, of making a distinction of Canonical and Apocryphal ●ooks. Under the first name were contained all the Books of the New and Old Testament: whereof the Authentical Catalogue was made by Ezra, and Saint john. And under the name of Apocryphicall, these which were not contained in the said Catalogue. And by this name which signifieth, hidden or obscure, was notified their unknown Original, and their Faith and Authority doubtful and suspected And chose, the Canonical ones, whose Truth and Authority was unquestioned, did shine brightly in the Church, and in the uniform consent of Believers, through the persuasion of the Holy-Ghost; who always produced evidently their divine qualities, and the Character which he himself had imprinted: in them. Now though the Apocrypha were always styled by the Ancients, false and supposed Books, bastard and reprovable ones; as well by reason of their Authors, who had no immediate Calling, nor infallible inspiration of the Holy-Ghost: as also, by reason their matters were besprinkled with many errors, falsehoods, vanities, basenesses, and other corruptions of the humane Spirit; and of the stile, which savours almost in all places, of the leaven of affectation of worldly wisdom and eloquence; rather then of that grave and chaste simplicity; and of that divine and spiritual Majesty of God's pure Word: yet there were some chosen out, as more sure, for to be retained for public reading, and were called Ecclesiastical Books 〈◊〉 of which, there was also a Register or Canon made to exclude all the rest, which were more defective and hurtful. These two Canons, or Catalogues, in process of time caused the name of Canonical to become common; both to the truly divine ones, and to them which were of the best sort of the Apocrypha. But the real and essential difference was always observed until the four hundreth year of the Lord: these of the first Canon being only held (as they a●e now) to be divine, and for a certain rule of Faith, and saving, Trutb. And the Apocrypha, excluded from having any Authority in matters of Faith, and in the resolutions of doubts and questions therein. In this opinion lived and died Saint Jerome, the most famous and approved. Interpreter of Holy Scriptures, that was in ancient times. Now in process of time, it happened, that these Books were joined and bound together, Canonical and Apocrypha, one with another, in one and the self same Volume, for the greater ease of the Ecclesiastical use. And under pretence of joining Historical with Historical, and sentential with sentential; they were mingled together again one with another, as at this time may be seen in the Greek Bibles, and in the Latin vulgar, one which was condemned by Saint Athanasius. But still custom prevailed, and at last, brought forth the abuse, of holding them all in one degree and esteem of divine Books: against the consent of the four best Ages of the Christian Church, and against all reason: For in effect, since these are Apocryphal, where we speak (Esdras two having at the first-been degraded, as the most unworthy) do plainly appear to have been composed by Jews, and the greatest part of them in the time of the Jewish Church: we ought to believe, that if they were of a divine Original, and had proceeded from the Holy-Ghost, working in their Authors by infallible inspiration; The same Holy-Ghost would also have revealed and inspired the certainty, and have persuaded the Church of that time thereunto, as he had done by all the other sacred Books; to cause them to be acknowledged, received, and respected. Now this was never so, and the Jewish Church never acknowledged them, wherein it could not be accused, neither of ignorance, nor malice: Not of ignorance, by reason that it had in ●ts due measure, the light, discretion, and direction of the Holy Ghost in these things, as well as the Christian Church. And besides, that it is very likely that Christ and His Apostles would have cleared and corrected this so pernicious ignorance, as they had done other matters of ●es●●● moment: Of malice much less, having never bi● so much as suspected therefore; but chose, much commended, for most religiously keeping of the divine Oracles, with which they had been put in trust: Besides that, there is nothing in these Books that doth any way condemn the Jews, for to induce them to put them out of their Catalogue, 〈◊〉 very thing is in their behalf, and for their credits. And if they would have presumed after Christ's coming to have committed any such sacrilege against the sacred Books; question le●●e, they would have endeavoured to do it upon such passages of the Old Testament; which accuse, and formally confound their hardness and incredulity. But besides this reason, the internal quality of their matter; and the Character of their ●●le, do plainly show, that the ancient Church as well the Jewish, as the Christian, did not use any arbitrary, or mutable reason in the rejecting of them. But that being enlightened, and guided by the Holy-Ghost, it did know what they were of themselves, and that it could not alter the property of them, by any humane judgement, or authority, Whereunto may be added, that neither the Lord: nor the holy Apostles have ever honoured, or authorised them, by alleging any of them; as they have done the most part of the other true Authentical Books. And indeed, it seems that they have not been held worthy (being not divine) to be kept in that religious custody and purity, as the true Canonical ones: whereby there is such variety of Copies so many defects, so many superfluities, and obscurities in them; there being no sure nor certain Original: that it is oftentimes very hard to gatherany clear or certain meaning out of them: or to make a texture, or well composed Body of them. In conclusion, they may be read, and good instructions may be gathered out of them, observing notwithstanding those necessary precautions; set down in the particular advertisements upon every Book; and applying always the rule of God's authentical Word thereunto, and the light of His Spirit, to discern truth from falsehood, and good from evil; and to retain the one and reject the other: According to the liberty which Believers have in all works and writings, which are merely human.  

The first Book of the Apocryphas called Esdra, being called the third of Esdra.  
THis Book is but only a summary repetition of some holy and canonical writings, namely, of the two last Chapters of the second Book of Chronicles, and of the Book of the true Ezra, and of Nehemia. Which besides its being neither necessary nor profitable, doth also contain divers things and circumstances directly contrary to those foresaid books, that are of authentical truth. As amongst the rest the narration inserted in the third and fourth Chapter of the three young men that were of Darius his guard, contending for the reward of the best sentence propounded by every one of them: though it be also related by josephus, an ancient Hebrew Historian: which besides that it hath no sign of divine majesty and holiness, is also plainly convicted of falsehood: for this Book taketh from thence the cause of the second return of the Jews from the Babylonian captivity, and of the re-undertaking of the building of the Temple, under Darius by Zorobabel, pretended to be one of the said young men. Whereas the true Ezra sets down, that Zorobabel was conductor of the first company of Jews, which returned under Cyrus many years before Darius. And therefore by very good reason this book hath been by unanimous consent rejected amongst the basest and falsest sort of Apocrypha.   

The second Book of the Apocrypha called the fourth Book of Esdra.  
THis Book which is extant bùt only in Latin, was written by one who was by nation a Jew, and by profession a Christian, a little while after the death of Domitian the Emperor. Of whom, as also of his predecessors he speaks so plainly that there is no doubt to be made of it. The end (as it seemeth of it) was to comfort his nation in the last desolation which was newly befallen them by the Romans: whose power fearing to provoke, as much as he feared to kindle the Jews hatred against Christianity: he keeps himself hidden under the name of the old Ezra. And under divers terms and narrations taken from what had befallen the Jews in the taking of their City by the Babylonians, and during their ancient captivity. He endeavours to strengthen his nation in the expectation of deliverance and redemption thorough Christ so they turned to him and to the faith of his Gospel. As for the rest, either to insinuate with the Jews by framing himself to their opinions: or because he was indeed infected with their fables, he mixes many of them amongst his rare grave and Evangelicall sentences, doctrines, and predictions, whereof many are taken out of our Lord Jesus own speeches, and out of his Apostles prophecies inserted by the Author in this Book; wherein he hath affected some resemblance and imitation of the Revelation of Saint john. But the great number of fables, vanities, and Jewish babbles, of which it is full, hath caused it all times to be held for Apocrypha of lowest esteem, and of no authority.   

The Book of Tobia.  
THis Book was never acknowledged for Prophetic and divine, and peradventure was never seen by the ancient Jewish Church, which had received from the last Prophets the whole body of the sacred Books of the Old Testament shut and sealed up. The Christian Church also in the first ages, though with too much facility, it had admitted it to be read both privately and publicly for the use of some instruction of manners, and teaching of virtue; yet it always held it as mere Apocrypha, and of no authority to rule and bind the Churches Faith. Wherein questionless the Holy Ghost did guide it to take notice of the quality of the writer who had no prophetic light, nor infallible guide of God's Spirit: and besides to examine the substance of the matter of the Book every where full of strange narrations that have neither ground nor conformity with authentical Scripture: As those of the love of a Devil to a chaste and holy maiden; of the death of her Spouses: of the manner of her driving him away: of the binding of him to a certain place: of the long conversing of a holy Angel with men: things which do all savour of a Jewish fable, composed for delight, to give some instruction of virtue and morality, according to the manner of that nation. Which seems to be confirmed, by reason that neither in Josephus, nor any other jewish Author, there is any tract of this History. Besides, though Saint Hierome affirms he hath translated it out of a Chaldaic text into Latin; yet reason plainly showeth us, that the Greek Text from which we have taken this translation, is the true original. In which language notwithstanding there was not any sacred book of the Old Testament written; the use of that language being brought up amongst the Jews a long time after that the gift of prophecy was ceased.   

The Book of judith.  
THere are two principal questions concerning this book: The first, whether it do contain a true history; or rather an allegorical and moral fiction; The other, whether the narration, being not grounded upon historical truths; it may be held for Divine and Canonical. As for the first; there are many pregnant reasons which seem to prove that this cannot be a true history. For, first it seems very strange, and without example; that so memorable an accident followed by such a miraculous deliverance of the Church, and so long a rest after it, should not so much as be any way mentioned in holy Scripture; which hath so diligently gathered and set down, actions and occurrences without any comparison of lesser moment than this. And that Josephus a Jewish historian, and a most curious searcher out of Jewish antiquities; nor any other Jew after him should leave the least incling of it in writing. But the reason of the times, the true eye of history, and touch stone of truth, come● ye● nearer: For these things happened either be fore the captivity of Babylon, or after: if before, a● the most common opinion is, it was in the time of King Manasses, carried prisoner to Babylon: 2 Cro. 33. 11. Now, herein are found indissoluble difficulties; for then there was no Nabuchadnezzar, King of Assyria; Nineveh had not yet been taken by the Babylonians and the Empire of Assyria subsisted and flourished still. And therefore no Nabuchadnezzar, which is the name of a Babylonian, and not of an Asiyrian King, could have his Imperial seat in Nineveh. Likewise there was not at that time any high Priest in Jerusalem called joachim; as appeareth by 1 Chro. 6. much less that did command in war and state businesses in the country 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 down one for another; yet that could not be done before the said conquest: and yet in this book, Nabuchadnezzar a Babylonian is always 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 means of which, Egypt the only 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 reign 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 zeal 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 settled in the country. And the multitude of names of places is not to be omitted: as Ezdraelon, Kellussa, Ki●mon, Scitopolis, Bethulia, and the like, which were never heard of before the Babylonian captivity. And the name of Holophernes himself, being a Persian name, seems to be very unfitting for a general of a Babylonian or Assyrian army: and besides, that it were a most absurd thing to think that the Babylonians or Assyrians should not know the people of Israel, as is set down, Chapter 5. 3. Seeing they had newly overrun the country, and spoiled 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 Nabuchadnezzar did ever intend to make himself the only God upon earth, and root out all other religions: as is said, Chapter 2. 10. Finally, if judith lived one hundred and five years, Chap. 16. 21. and that after that happened which is set down in this book, and a long time after her death people were not assaulted nor troubled by any; we must conclude that this Rest lasted above one hundred years, seeing that when judith did this, she was in the flower of her age and beauty. Now this cannot agree with the sacred history which will have the most tragic desolations of Judea, to be after the death of josias three and thirty years after the death of Manasseh. Wherefore it is plain, that this history cannot take place before the captivity, and after it much less; For then there was no mention of Nabuchadnezzar, 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 Jews should be unknown to the Persians, who had so solemnly given them leave to depart out of Babylon at so many several times; and they holding Palestine which was governed by their officers; who would have hindered the Jews from commanding there in any matter of State or Religion; as it is set down in this book: Whereas chose, the stories affirm, 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 custom of the Jews, and other nations for a moral 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 Nabuchadnezzar; and of the victory obtained against them, not by the means of Kings, Princes and worldly powers▪ but by the faith and prayers of pious souls, or of the true spiritual Jews and Believers, signified by judith. Which being granted; it is an easy matter to resolve upon the second question: namely; That it is not a book indicted nor inspired by the holy Ghost, which never made use of any false histories for the Church's instruction, which is sufficiently done by true ones. For the short parables inserted amongst other discourses, and made plain by their expopositions adjoined to them, are altogether of a different quality; besides Simeons' act, which he did to the the Sichemites: Gen. 24. 25. condemned by jacob: Gen. 49. 5. is here commended: Chap 9 3. by an unavoidable contradiction. It is yet very hard to affirm at what time, or to what particular end this book was made and set forth: It is likely that it was made by some Christian Jew, as some other Apocryphas were, in the honour of his Nation; and peradventure, against the Romans, covertly meant by Nabuchadnezzar. Now as being of base authority, it was also carelessly kept even from the beginning; and from thence cometh the great diversity of copies; whereof Saint Hierome speaks, who translated it out of the Chaldean tongue, with a great deal of liberty. But the Greek texts, which we have followed in this translation, seems to be every way more sound and entire.   

The Book of Wisdom.  
THough this Book do commonly bear in the title the name of Solomon, and the author himself do set himself down to be so; yet it hath in all ages been known to be the work of a Greekish Jew; that is to say, one of those Jews which lived for the most part after the Greek manner, and amongst the Grecians, and especially in Egypt where they had their chief Synagogue in the City of Alexandria. And indeed the stile itself being altogether rhetorical and poetical, showeth 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 modern agreeth in attributing of it to Philo, a Jew, a person of excellent learning, wisdom and eloquence, who lived in the Apostles time: and it is likely, that to hide himself from the Egyptians hatred, and to gain authority, and respect from his own nation, he took upon him the name of Solomon in this book: wherein his end seems to be to comfort and strengthen the jews which lived in Egypt, and were grievously oppressed and persecuted by the Egyptians in his time, as the jewish History relateth. And thereupon he sets down, how that the just and believers are oftentimes grievously afflicted in this world chorow God's providence, who reserveth their reward for them in the life everlasting; and that chose the wicked do triumph, tyrannize and afflict the righteous, but that their unhappy end, and their everlasting damnation shall manifest the vanity of their thoughts, and the perverseness of their deeds. And that notwithstanding oftentimes God doth even in this world take in hand the defence of his Church; and freeing it from her enemies, causeth his judgements to fall upon the wicked: as he formerly did in Egypt by the hands of Moses, by prodigies and works memorable in all ages, described here in a most high and illustrious manner, with an intent to pierce the Egyptians of his time, who did imitate their forefathers in persecuting the Iewes. And he enterlaceth his discourses with grave admonitions to the Kings and Princes of the world, for to fear God's judgements, and be obedient to his justice and wisdom; which also seems to be directed to the Roman Emperor, and Covernours, who did seem to nourish and foment the hatred, and thorough their connivance did kindle the Egyptians rage against the jews. And by a solemn prayer he desires of God the gift of wisdom for all believers. Doctrines and discourses which are indeed very rare and profitable, and laid open with a singular eloquence: But yet are such as do not go beyond the measure of humane un derstanding enlightened by God's law, and do not reach to the high pitch of the light and virtue of the Spirit, and of his word immediately inspired. And therefore this book in the best ages of the Christian Church was likewise held for Apocry pha. First, in regard of the author who was neither Prophet, nor inspired by the holy Ghost: which doth also more plainly appear if it were Philo, who after the Messias his coming remained in the Jewish incredulity and blindness, without Faith in Christ; without which, the Spirit of grace, and much less that of special revelation was never conferred upon any one. And because that he hath falsely taken upon him Solomon's name contrary to the holy Ghosts simple truth in his true instruments: and that he doth every where shamefully flatter his own nation, extenuating, and almost annihilating their most grievous sins set down in Scripture. In the second place in regard of the matter itself, wherein without any ground of truth, many things are added and mixed for to please; with the plain narration of holy Scripture, by descriptions and beautifyings altogether Poetical. In the third place, in regard of the style, which savours too much of affectation, and of the vanity of secular wisdom, art, and eloquence to be attributed to the Spirit of God: whose Majesty and holiness doth in all the holy Scripture, bear characters much differing from these. And finally by reason of the Greek tongue, in which this book was undoubtedly written and indicted, and yet that language was never made use of in the times of the ancient Prophets, to write any holy or divine book.   

The Book of Ecclesiasticus of Jesus the Son of Sirach.  
THis Book without contradiction is the most excellent and most profitable amongst all the Apocrypha. And therefore also according to the opinion of some, the name of Ecclesiastical which was common to all the Apocryphal books which were accepted of, to be read publicly in the Church, was attributed to it for excellency, as containing a rich treasure, of sentence, precepts, advices, corrections, and exhortations to all manner of virtues; befitting all manner of living and condition of persons: written in the ancient stile of short and popular sentences, seasoned with much understanding and height of grace, with much sweetness, and very piercing: drawing as near as humane spirit can do to the Spirit of God, and to Solomon's divine sentences. But yet the author having been no Prophet, nor inspired by God by that supernatural virtue and light of the infallible Spirit, and ●uving in so great a multitude and variety 〈◊〉 many things contrary to the authentical truth of holy books, too low, and unworthy of the Majesty of God's Spirit, this his book was not received by the ancient Jewish Ch●●ch, and in the best ages of the Christian Church was always taken sor Apocrypha.   

The Book of Baruch.  
AS it hath already been observed in some other Apocryphal books, that it is likely they were written after Christ's coming by some Christian Jews under the name of holy ancient writers, to cause some doctrines and comforts to penetrate into the minds of their obstinate and suspicious nation, the like may be said of this. For by Chap. 3. 38. it plainly appears that it was written by some good Jew which was a Christian, upon the subject of the Jews desolation by the Romans. In which book after he hath given glory to God for his most just judgements, and desired pardon and deliverance at his hands, and described their extreme inisery: he returneth to comfort the people, and exhort them to a lively repentance, and to denounce unto them their restauration in grace knowledge and salvation of God, according to the prophesies revealed to the Christian Church from the Apostles time, and to foretell the ruin of the Roman Empire according to the same revelations. And though the end were good and holy, and the doctrine sound and godly, and the terms excellent and effectual; yet seeing there was no certainty of the author's vocation, to write a book of divine authority: and that he hides himself under a feigned name, contrary to the custom of all sacred writers, And that even in the very beginning he speaks of one Joachim high Priest, and of the sacred vessels brought back from Babylon, and of the burning of Jerusalem, as of things happened under King Jechoniah, contrary to the truth of sacred History, it hath by very good reason been repated Apocrypha.   

The addition to the Book of Esther.  
THese parts joined to the authentical book of Esth●r, are indeed ancient; seeing I●sephus a Jewish Historian hath inserted some of them in his writings, though it can not certainly be known that it was he that did first frame them of his own mind, according to the liberty he hath taken to vary in this kind, in other parts of the sacred History. Yet by the conferring of them with the Canonical History it plainly appears, that by very, good reason they have been taken out of the Catalogue of holy Scripture. Which is also the more confirmed, because that the author by a po●ipous and affected stile, and by seeking out of circumstances, seemeth to have taken delight, in beautifying and painting of the simplicity of the true narration.   

The Song of the Three Children.  
THis Song was also in the first beginnings of the Christian Church held for Apocrypha, though it was read as a formulary of pious conceits, confessions and prayers in the midst of the most extreme calamities, and deadly dangers. 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 Hie●ome, without any respect, falls fables, were anciently by the greeks joined to the book of Daniel, though many powerful reasons do take away from them the quality not only 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 he is here called child; at which age he was indeed carried to Babylon: but in that small number of years, in which that name could be fitting for him, the public and private state of the Jews in Babylon could not have attained to that peace, authority and commodiousness as is set down in this narration: Besides that, Daniel living in the palace, and in the King's service ordinarily; and being afterwards employed in the chiefest affairs of the Kingdom, it is not likely that he could be an ordinary Judge of his people, in quality of an Elder, as it is here set down. The feigning of another Daniel, as some do, is also a presumptuous thing, which overthrows the authority of these writings, chiefly grounded upon the name of the true Daniel: and likewise there is not any proof else where, that the Jews in Babyion had any absolute power in capital judgements. And finally, the allusion of the Greek names of the trees under which usann● is accused to have committed the fact, certify that this is some Greek's invention: seeing that the Hebrew and Chaldean tongue in which the true Daniel wri●, had no such resemblance.   

The History of Bel and the Dragon.  
THis Narration is also of the same make as the former, altogether Apocryphal 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 thrown into the Lion's den, altogether different from that which is here set down.   

The Prayer of Manasseh.  
THis Prayer, though pious and holy; was never received nor seen by the Jewish Church: and truly it is more likely to be a general formulary of a great Kings Prayers, or a repentant sinner, a Prince, as Manasseh who had been King of Judah; and therefore was taken prisoner, and carried to Babylon, rather than a Prayer made by himself.   

The first Book of Maccabees.  
THe title of this Book is taken from Judas, surname, whose heroic acts for the deliverance of the Jewish Nation from Antiochus King of Assyris, his cruel & wicked perfecution is the chief subject of it: and it is doubtful what this word Maccabee signifieth, which plainly appears to be an Hebrew word; some think it was a warlike title, signifying Destroyer or Slayer. Others with more likelihood hold that it was framed of four Hebrew letters, which were the first letters of these words; Who is like unto thee amongst the Gods, O Lord? whereof juda had made his military motto, taken from Exod 15. 11. for otherwise the general name of that race of Priests, whereby God delivered his people miraculously, and afterwards governed them, until the time of Christ's coming in the flesh drew near, was the Asmoneans, of the name of the father or grandfather of Mathias, the father of judas 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 sign of a modest honour and domination; which notwithstanding grew to the height of Sovereignty in Simon, one of the foresaid brothers his time: and afterwards of royalty joined with the high Priesthood in his successors. Now, concerning the author of the said book, whosoever it was; it cannot be justified upon any ground that he was endowed with Prophetical inspiration; because that a long time before that gift was ceased amongst the Jews; and therefore the book cannot be put into number of the canonical and divine, it is indeed acknowledged to be of a profitable subject and very necessary for the understanding of daniel's and some other prophecies; and also of a grave and pure stile; though now in these days we have but only the Greek translation, the Hebrew original being lost.   

The second book of Maccabees.  
THis second book of Maccabees containeth two parts, whereof the first is contained in the first Chapter, and in a part of the second; the subject whereof is nothing but only two letters written by the Jews 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 Ark, the Tabernacle; and of the Altar hidden by jeremiah, that one may suspect them to be mere 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 jason ●irencan of the persecutions of Antiochus, and of the people's deliverance by judas Maccabeus, until the discomfiture and death of Nicanor: but amongst these, there are divers things which do not well agree with the first book, which is assuredly the truer, and most certain: as the death of Antiochus set down Chap. 9 very different from what is spoken of it in the first book: Chap. 6. besides many other singularities; and especially there are some heads which cannot well stand to the trial of the doctrine of holy Scripture: as the commending of Raziah, who run himself into voluntary death: Chap 14. and the false judgement which the author gives concerning judas sacrifies and prayers for the expiation of the misdeeds committed by some of his army, to turn away God's wrath from the whole body of it: as if that had been done for their benefit who were dead for their own 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 book, which is but an epitome of a history which is not holy, and is penned in a stile no way agreeing with God's spirit, was rejected amongst the Apocrypha of least esteem.   
FINIS.   

THE HOLY GOSPEL OF OUR LORD JESUS 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 down 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 books thereof, by which it might be prescrved and transmitted to all ages in its original truth, and divine authority. And so hath been made and scaled up the number of sacred books, whereof the first part goeth under the general name of the Old Testamcnt, or of the Law and the Prophets; and this second under the name of New Testament, or of Gospel. A Greek word, which signifieth good and happy tidings, used to signify the relation or annunciation of the Son of Gods coming in the flesh, and of his accomplishing all that had been commanded, figured, foretold, and promised by the Law, and by the Prophets. And whereunto were always lified up the hopes, extended the desires, and suspended the expectations of all belecvers. Now though all these books contain one and the same substance, yet are they in form and particular subject divided into Historical, Doctrinal, and Prophetical. And the name of Gospel hath been especially appropriated to the first four historical, written by two Apostles, S. Matthew and S john and two Disciples or Evangelists, S. Mark and S. Luke, authorized all by their drvine vocation, accompanied with the true and infallible assistance and conduct of the holy Ghost: who hath also from time to time imprinted the certainty and persuasion thereof in the heart of e●ch believer, and in the whole Church: which by virtue of this seal hath testified, published, descended, and expounded this truth, to induce men to the obedience of this faith, Now in these sour Evangelists there are some parts which are common, wherein they all agree, and some that are particular to each one of them. Divine wisdom having in this kind tempered this body: that in the essential parts wherein they all agree, the church's faith might be sounded and strengthend by a relation which was every way agreeing, and that by some divers and singular narrations, their study and meditation might be stirred up, and by the supplements and amplifications of the one, more than of the other, the history might be complete, and the doctrine better made up in all its parts. And finally because it might appear, that they had all without any fra●d or collusion faithfully related, that which had to each one been severally inspired The substance whereof is, that the everlasting Son of God in his appointed and fore old time took humane flesh from the sacred u●gin, by the miraculous operation of the holy Ghost, by whom also his said humane nature was pe●fcet●y sanctified even from his first conception, and accumulated with all manner of graces: be being ●he sac●cd Priest, the immaculate Offering, the acceptable Mediator, and the most righteous head of his Church, to redeem it from death, obtain God's grace and peace for it, and right to everlasting life. And ●hat having spent many years in a private life, ●e was by God his father, when he was baptised by john the Baptist his sorerunner, installed in the public exerc●sc of his of ●ice of Messias, of which he persorned the parts of Prophet and Priest upon earth, and then he w●nt up 〈◊〉 heaven to take possession of the third, namely his everlasting Kingdom. Now the bistory of the Gospel insists more particularly upon discribing his co●● ersation in the world, comprchended in these three parts of Action's, Doctrine, and Suss●●an●●s. As for his Actions ●e sets d wne of all so is, Natural, Civil, Ecclesiastical, Spiritual, Miraculous, and Divine ones. In the one he hath showed the truth of his humane nature, in other his exceeding charity and mildness, in other his voluntary obedience and humility, in other his holiness, righteousness, and most perfect innocency, in other his d'vine▪ and infinite power. And as by the one he hath not only given all true believers a most perfect pattern for them to imitate, but hath principally satisfied the justice of the law, and hath as a surety obtained right to eternal life for them: so by the other he hath given them most certain prooses of his powers sufficiency to save and deliver them. As for his Doctrine he employed it first in re-establishing of the true sense of the law, which had been falsified by the jewish Doctors mani●old traditions and superstitions: and next inshewing that he alone could fulfil what the Law of God commanded and promised man for his salvation: and that he communicated this benefit to all those which were his by faith in justification of life, and by his Spirit of regeneration in sanctification and new obedience. Whereof he hath also appointed new signs, and sacred seals in the two holy Sacraments of the Christian Church Baptism and the holy Supper. And consequently to give his believers all manner of divine and spiritual instructions for the guide of their belief and life: which hath been the seed of Evangelicall doctrine afterwards sown abroad, and manured by his Apostles. As for his sufferings the history se●s down how that his life hath been nothing but a perpetual course of miseries and infirmities, assaults and temptations of the Devil, contempt, persecutions, injuries and reproaches of the world, and especially of the wicked jewish nation, and their corrupt Governors, even unto the very death of the Cross: by which he having accomplished the chief act of his Priesthood, fulfilled God's decree, obtained eternal redemption, destroyed the kingdom of Sin, the Dov●ll, and Death; and annihilated all ancient shadows and ceremonies▪ God hath raised him from the dead, and hath most soveraignely exalted him by his ascent into heaven, to take possession of his kingdom; of which going out of this world he committed the ministry to his Apostles and all their true successors: to gather his elect together out of all Nations, distribute his grace, and gooe●●● his Church by the preaching of his Gospel, accompanied with the porpetuall power of his spirit, which he hath certainly promised them.  

CHAP. I.  
VER. 1. THe book] A register or muster roll of Christ his lineal descent according to the flesh, Luke 3. 23.  
V. 5. Of Rachab.] It is uncertain whether it be meant of that Rachab. jos. 21.  
V. 8. Joram] three successive Kings are left out here, Achazia, Joas and Amazia. 2 King. 8. 29. and 11. 2. and 12. 21. and 14. 21. whereof the reason is unknown, as also of many other particularities in these generalogies.  
V. 11. Jechonias] the Greeks have confused both these names, of Jehoiakim the son of Josias, and of Iehoi●ki● the son of jehoiakim into one name of jechoniah, and therefore here must be understood the son of josias, and in v 12. the grandchild, who was also properly called jechonia▪ 1. Chro. 3. 16. about the,] that is to say under whom at divers times the people were carried away captive to Babylon, 2 King. 24. 15.  
V. 12. After they,] after they were led into captivity, bega●▪] by jer. 22. 30. Luke 3. 27. it appears that Salathiel was not the Son of Iechon●a in whom the line of David by Solomon failed, but only the next successor in the government of the people. Ezra. 1. 8. and 5. 14. and 6. 7. See the like examples 1 Cro. 3. 16. 17. See upon Luke 3. 23. how these two Genealogies of S. Matthew and S Luke may be reconciled. Zorobabel, who was not the son but the grandchild of Salathiel, 1 Cro 3. 17, 18, 19 and the father hath been left out, peradventure because he di●d before his father, and never came to that dignity.  
V. 16. Christ,] that is to say anointed, a Greek name answerable to the Hebrew name of Messias: so called because he was appointed and consecrated by the Father to be King, Priest, and supreme Prophet of the Church, in his whole person: And in his humane nature he was endowed with the fullness of the gifts of the holy Ghost, which two things were signified by the ancient unction. See Isa. 61. 1. Dan. 9 24.  
V. 17. Fourteen,] it is certain that in the second and third rank there are some omissions whereof there can be no certain reason given, see V. 8.  
V. 18. Espoused,] that is to say promised according to the laudable ancient custom, to let a space of time be betwixt the betrothing or espousals and promises of marriage and the consummation thereof, Gen. 19 14. Deut. 20. 7. and 22, 23. of the holy Ghost,] namely by his miraculous operation, by which beyond and above the order of nature, and without any conjunction of man he framed the body of our Saviour of the proper substance of the Virgin: and sanctifying him perfectly, did animate and vivify him.  
V. 19 A just.] that would deal righteously and honestly, and would not marry another man's wife, nor one of a stained chastity: and also courteous and pious, not willing to defame her by putting her away solemnly after the accustomed manner.  
V. 22. That it might,] not that the prediction was the cause of that accomplishment which chose was the cause▪ of prediction, but to show the necessity of the accomplishment in due time; until which time the truth of the prediction did hang as it were in suspense. Or plainly to show the concurrency of the accomplishment with the prediction.  
V. 23. They shall call,] other texts have it thou shalt call: that is to say, thou Virgin mother according to Isaiah his proper terms.  
V. 25. Till she had,] this was necessary to be known for the Church's belief. But whither afterwards joseph kept Mary, and did abstain from her company, the Holy Ghost, hath not specified; yet it is piously believed to be so.   

CHAP. II.  
VER. 1. Wise men,] the Italian hath it, Magicians, a name of some men's profession, who were Philosophers or Astrologers of Persia, or Arabia, or some other Country Eastward from Judea.  
V. 2. His Star,] Which was some bright and extraordinary meteor which God had caused to be a sign of Christ's birth. It may be that by some astrological observation, taken from the examples of such meteors, they might conjecture, some notable change, or chance to have happened in the world. But that firm persuasion which they seemed to have, could not proceed but from an especial revelation, or divine inspiration.  
V. 4. The chief,] this word is taken here and else where in the Gospels, at large for the heads of families, and of the divisions of the Priests, as 2 Chron. 36. 14. Scribes, these were certain men who understood the holy Scriptures, & did expound them publicly in the Synagogues, and are called of the people because they were of all the several Tribes of Israel, 1 Chro. 2. 55. and not of that of Levi only, to whom this office was properly to belong, 2 Cro. 34. 13. Ezek. 7. 6. and were also admitted into public counsels, as formerly the Prophets were J●r. 26. 11. and held the place of Magistrates, 1 Mac. 5 42. and 7. 12.  
V. 7. What time,] It is likely that the star did appear two years or there abouts before the birth of jesus: and that upon the opinion that the Star was ●●●en at the same time as Christ was borne Herod caused the little children from two years downward to be slain.  
V. 9 The Star,] It seems that it was vanished out of sight, for some time before, and that it did not show itself again until such time as the wise men were upon the way going to Bethlehem, stood, this showeth that it was a meteor near to the earth  
V. 11. Fell down,] Hence it appears that they had some divine motion and inspiration.  
V. 15. Which was,] That place indeed is not properly and in its literal sense referred to Christ: but it is referred to him by a certain concordancy and allusion, grounded not so much upon that Christ is the true everlasting Son of God; and that he would take share in the Egyptian exile in which the people had formerly been, as upon some secret intention of the H. Ghost, manifested by the Evangelist.  
V. 17. Was fulfilled,] This application ought to be understood as the former. See upon jeremiah 31. 15.  
V. 18. Because] Or in so much as they are no more.  
V. 22. Did reign,] Being declared King by the will of his Father Herod; but afterwards Augustus brought him to an inferior title of Ethnarch, and took away half his Kingdom from him.  
V. 23. By the Prophets,] These words are not found any where else, but only judges 13. 5. of Samson, who in many passages of his life was a figure of Christ. And it is credible that the Prophets in their Sermons did teach that the Churches true Samson, and Gods true Nazarite should be the Messias, whose perfect sanctification had been figured by the ancient Nazarites, Num. 6. 2. and because that Christ was mysteriously so indeed, God's providence would also have him called so, which name was unwittingly, and by equivocation given him by the popular scorn from the name of the most poor City wherein he abode.   

CHAP. III.  
VER. 1. THe Baptist,] a name of a religious office, often used by other jews superstitiously and without any calling: but by Saint John, hol●ly and with divine calling, to serve for a preparation to Christ, and for a passing over from the Law to the Gospel. In the Wilderness,] it was a place in the land of judah, not so frequently inhabited, which was for pastures, jos. 15. 61.  
V. 2. Repent ye,] the Italian, recall yourselves,] with sorrow and repentance for your former life, and with a servant and firm purpose for to amend it, turn to God to crave favour and pardon at his hands: and in this manner prepare yourselves to receive the Messi●s who is already come. Who shall re-establish God's Kingdom in righteousness and peace to bring salvation to such as repent, and final ruin to obdurate rebels. See Isa 56. 1. and 59 20. Mal. 3. 2. and 4. 2.  
V. 4. Of Camel's hair,] whereof was made a course kind of cloth or felt. Now whither john did imitate the rough and shaggy clothing of the ancient Prophets, 2 Kings 1. 8. Zech. 13. 4. Or that by reason he preached repentance, he would use such clothing and food as were used in fasts, mournings, and humiliations, laying aside all tenderness and delight, See Matth. 11. 8 Locusts,] which were used for food in former times, and in these days also in divers places of the East. See Leu. 11. 22. Wild, which groweth in the woods, without any ar● or care of man. See 1 Sam 14. 26.  
V. 6. Baptised,] that is to say ducked in the water for a sacred sign and Seal of the expiation and remission of si●●, off-times represented by the washing of corporal ordures: and of the purification & regeneration of the souls: and of the mortification of sin as drowned by the benefit of the Redeemer who was ready to be revealed: and likewise for a ceremony obligatory on man's side, to endeavour himself to holiness and purity of life, flying all pollution of sin. See, Luke 3. 3. Confessing,] to God in the person of john his Minister: though not with a particular enumeration: but yet with a true feeling of compunction, shame, and humble acknowledgement, and with hate and disallowance of sin, for to implore God's mercy. See Acts 19 18.  
V. 7. Pharisees and Sadduces,] religious sects and orders among the Jew●s, the beginning and time of which are very doubtful. Certain it is that they begun after the return from Babylon, and likewise after An●i●chus his persecutions. Pharisees signifieth separate: namely from the common manner of living; by their singular studying of the law of God and by profession of holiness: and distinguished from the vulgar, by abstinences, disciplines, clothing and other the like things. The institution might be laudable, but at last they went astray into superstition, error, hypocrisy, pride, and sedition. The Sadduces had their name from one Sadocke their founder, who wresting the saying of a master of his, that one ought not to serve God for hope of reward, nor fear of punishment, brought in Epicurism amongst the Iew●s, denying the re●u●●●ction, and all the state of the life to come, and the immortality of the Souls, and all subsistency of spirits, etc. Who hath,] words of admiration to see such people come, which were so evil disposed to receive that internal baptism of which they came to take the sign. As if he should say if you come rightly unto it, it is indeed a wonderful work of God's grace, but it is ●i●ting that you should verify it by your works, otherwise it will appear that it is but a vain desire of novelty, john 5. 35.  
V. 8. M●ete for,] the Italian, Worthy of,] whi●h may yield a certain proof, as proper and natural effects thereof. Others, be fitting repentance.  
V. 9 And thinks 〈◊〉] do not dally with yourselves to think that because you are issued from Abraham according to the flesh, you are in God's favour and free from his judgement; for with him, the imitation of Abraham's faith and piety is the only thing which demonstrates and causeth to be Abraham's Children and not the corporal generation, Rom. 4. 12. now such children may be brought forth of all nations, yea and out of these stones. Neither do you perswide yourselves, that by your perdition God's people shall perish: for Gods' people shall always subsist in these spiritual children of ABRAHAM towards whom God's Covenant and promises shall be verified.  
V. 10. Now] from henceforth God will use no more so much toleration as he hath done heretofore with you false jews, Mal. 3. 5. he having proffered his grace to you in his son if you refuse it he will suddenly reprove and punish you.  
V. 11. I indeed,] I am but a Minister of the external sign of your spiritual purification by repentance, but Christ shall be the true author and worker of the action by his spirit, which shall operate with the power of fire, whose property is to cleanse perfectly and inwardly all that passeth thorough it, whereas water washeth only the superficies and ourside. See Isa 4. 4. Mal. 3. 2, 3.  
V. 12. Whose fan,] he shall cleanse his Church, from the mixture of all hypocrites and wicked men casting them into hell fire, and gathering all his true believers into the Kingdom of heaven.  
V. 13: To be] not for any sign of need to be purified from sin, or in token of Repentance but to fulfil all parts of God's service, amongst which is also the use of the Sacraments: and also to bear, as one should say, the same ensign as his Church doth and to recommend to all believers, the use of these sacred ceremonies. So he participated of all the Sacraments, as well new, as old.  
V. 15. It becometh us,] obedience to God in all things ought to be observed by me, and all mine to the imitation of me, and particularly the observance of Ecclesiastical orders, and religious actions.  
V. 16. Were opened unto him,] it was some vision created in the air, and represented unto the senses, or the imagination of Christ, or according to others of John, having the resemblance of the heavens opened, and severed in sunder, see Mar. 1. 20. Acts 7. 56▪ and 10, 11. Rev. 19 11. The spirit,] that is to say a sign of the presence, virtue and operation of the H. Ghost in Christ, and in his Kingdom, in perfect innocency, purity, simplicity, grace, and mildness: virtues which are represented in the Scripture by the nature of the Dove: and opposite to the deceits, and damages of the spirit of Satan who seduced Eve under the shape of the Serpent which is cunning, impure, and venomous.  
V. 17. A voice,] this manner of revelation, by heavenly articulate voices was frequent amongst God's people after that prophecies ceased whereof there are divers examples in the Gospel and in Histories, in whom,] whom in the quality of mediator, that fulfils my whole will, and satisfies my justice for men I do perfectly accept of; and in him, and for his sake only, I do appease my wrath towards men, and participate my grace unto them, Eph. 1. 6.   

CHAP. FOUR  
VER. 1. OF the spirit,] By a vehement motion of the Holy Ghost, whereof his humane nature was full, see Luke 4. 1. Tempted] for an exercise of his humiliation, and a trial of his perfect holiness, and righteousness, and of his victory over the Devil by the power thereof. To give his Church a proof of assured victory against all his endeavours and subtleties, Hebr. 2. 18. and 4, 15. The Devil] a Greek Word, answerable to the word Satan, and signifieth calumniator, or malignant accuser, see Zech. 3. 1. Rev. 12. 10.  
V. 2. Fasted] ceiling no want, nor discommodity by it; for a try all of his divine power in bearing up his humanity without any natural means an hungered,] when that divine power gave way to let his humane nature voluntarily feel the want and discommodity and so to give occasion to the temptation.  
V. 3. If thou be,] he showed that the Devil had two ends in these temptations, the one to draw from Christ some proofs of his Deity, and of the mystery of his Incarnation, of which he had but an obscure notice: which was denied him, as miracles were to unbelievers, and profane men. The other was to draw his humane nature to sin, either of impatience and diffidency in his voluntary obedience; or of pride and presumption, without vocation o● necessity; or of rebellion against God.  
V. 4. By every] not only by things appointed in nature to nourish man, but by all such things as he through his freewill doth attribute such power unto: And likewise by his only power and will without any means at all.  
V. 5. Taketh him up,] by some swift motion, but without any hurt, and that by the permission of God, and of Christ himself, the holy] a title very frequently given to the City of jerusalem, by reason of Gods being present in his Temple: and because it was a City consecrated to his service, see N●h. 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle] the Italian, the edge of the ro●se,] the roof of the Temple being flat according to the fashion of those times and places, there was round about it a certain edge or hem, or corner jetting out, as well for Ornament, as to convey away the rain Water and there it should seem the Devil did set the Lord.  
V. 8. showeth him,] by some vision, or illusion as it appears by, Luke 4. 5.  
V. 10 Get thee,] or according to some texts go behind me.  
V. 12. He departed] by a divine conduct and inspiration, he went to make his ordinary abode, and to exercise his charge of teaching publicly, in those borders, amongst poor and abject people: to condemn judaea and jerusalem,] whether he went but only at festival times.  
V. 13. The Sea Coast,] namely by the lake of Gene●areth, or of Tibe●ias.  
V. 14. That it,] that Country which had formerly been desolated by the Assyrians, Isa. 8. 7. and grew afterwards degenerate in matters of Religion, and was mixed with heathen customs and Nations; was through God's Sovereign mercy chosen by Christ for the place of his ordinary abode according to the same Prophet's prophecy, Isa. 9 1. to bring into it the light of life, of grace, and of truth, and to give a beginning to the vocation of the Gentiles.  
V. 18. Two brethren,] who had been John the Baptist his Disciples, & to whom jesus had revealed himself even in his time: and therefore this History of Saint Matthewes ought to have a relation to their calling to the Apostle-ship, and that of John 1. 40, 41. To their calling to knowledge, and doctrine.  
V. 19 Fishers of] instruments of converting and drawing men to God, out of the Sea of the world and sin: and out of the abyss of death and perdition.  
V. 23. Synagogues] a Greek Name, which signified the particular assembly of the jews for the exercises of Piety, and the places where they were kept several from the Temple of Jerusalem where the general assembly was kept: preaching,] bringing them the happy tidings of the coming and manifestation of the Messias his spiritual Kingdom; in light, justice, and life, promised to the Fathers; and so long looked for.  
Ver. 24. Syria,] which bordered upon those places.  
V. 25. Decapolis,] it was a little province so called, because it contained ten Cities, and was upon the confines of Palestine drawing towards Syria, Make 7. 31.   

CHAP. V.  
VER. 3. THe poor] an Hebrew phrase Prov. 16. 19 and 29, 23. Isaiah 57 15. to signify the humble and meek hearted before God, who have confidence in themselves when they feel their miseries or Gods visitations opposite to pro●d, presumptuous and cruel men. Kingdom,] they only are well prepared and qualified, to receive the Gospel, and to be members of the Church, which is Christ's Kingdom in grace and in spirit, and that way to enter into the Kingdom of glory in Heaven, see Matth. 18. 3. and 19, 14.  
V. 4. That mourn,] by a lively displeasure for their sins, and by a volu●tary mortification, Or by an humble patience in visitations and trials which God sendeth, Psalm 34. 18.  
V. 5. For they,] They shall be reestablished into the right which Adam had, namely of being lawful possessors of all God's creatures as they are Gods children, the use of which shall be granted them by their heavenly Father, and shall afterwards be raised up into the everlasting Kingdom above all other creatures. Whereas violent men, though they have, and possess much, yet they are but usurpers, who shall be dispossessed of all by death, See Rom. 4. 13.  
V. 6. Which do hunger.] which fervently desire of God to obtain the gift of the true Evangelicall righteousness which is in Christ and in the operation of his spirit, which is the food necessary for eternal life, Rom. 3. 22, 26.  
V. 8. The pure,] The holy, righteous and sincere, not spotted with the love of sin, of some predominant vice of malice, and of hypocrisy. Shall see,] shall be admitted to the fruition of God's glory which will appear at full in the Kingdom of heaven: opposite to the small and obscure participation which believers have in his grace in this world, by faith, 1 Cor. 13. 12. 2 Cor. 5. 7. 1 john 3. 2.  
V. 10. For righteousness sake,] For the love and defence of right, and chiefly for God's cause his truth, glory, and pure service The Kingdom,] for a reward of their labours, and a Crown of their fights, according to God's free promise.  
V. 13. Ye are,] Words directed to the Apostles and ministers of Christ. The meaning is, I have conferred my gifts upon you, and have placed you in the office of Pastors of my Church, that by your doctrine & example, the world might be cleansed & preserved from corruption, and seasoned with righteousness and holiness: if that thorough your own corruption, you lose this power over others, whence shall the amendment of yourselves be expected? In such a case all dignities and titles are of no value.  
V. 14. The light,] As by the preaching of the word, you are like unto lights in the world's darkness: So by your life you should be like Candlesticks, to set that light up on high and show it to all men. A City,] the eminency of your office shall cause all the good and evil that is in you to be manifest to all men either for example and edification in good things, or for scandal and subversion in bad.  
V. 16. Glorify,] By converting and submitting themselves to God's truth, whose efficacy shall be penetrated into their hearts by your holy examples. See 1 Cor. 14 25.  
V. 17. To destroy,] to derogate from their authority, to cause them to be thought false or unprofitable, to propound a doctrine contrary to them, To fulfil,] observing the Law in all points myself, and bringing to pass all that was foretold by the Prophets, and pulling in force the right and promise of the Law, to give life to them that fulfil it which is effected in me alone for all my Church. And finally causing, by my spirit of regeneration, which I have gotten, and do communicate to all believers; the Law to be by them voluntarily receayed in its spiritual sense, though not in an absolute perfection in this life, Rom. 8. 3.  
V. 18. Till heaven,] a proverbial kind of speech, as much as to say, never whilst the world lasts, as job 14. 12. Psal. 72. 5. till all,] till God's will revealed in his word be perfectly fulfilled, Isay 40. 8. Romans 3. 31.  
V. 19 Whosoever therefore,] hereproveth the Pharisees false doctrine who made a difference of God's Commandments, as if some were great, and some small; the transgressing of which should be of small moment, Mat. 22. 36, and he showeth that they have all the same character of divine authority: and that they all bind equally, though the degrees of the matter be divers, shall be called,] though he retain the good foundation: yet he shall lose much of God's approbation, and of the good esteem of true believers who shall judge spiritually by my Gospel in the renewed state of my Church; see 1 Cor. 3. 15 He opposeth this to the Scribes and Pharisees dignities which were grounded upon those arbitrary definitions of cases of conscience.  
V. 20. The righteousness, which was all set upon vain ceremonies, in arbitrary disciplines, and in false shows, and in dead works without God's spirit, enter,] you shall not be true members of my spiritual Kingdom which I have established in my Church, nor attain to the Kingdom of glory.  
V. 21. That it was said,] in the Text of the Law by Moses, and then afterwards in the gloss which hath been added thereunto by the Doctors which came after according to their own carnal meaning, whosoever,] in this gloss the Pharisees erred in two points, first in that they only comprehended the full exterior act in the Commandment, and not the inward motions, nor the lesser acts of the same kind. Secondly because they restrained men's consciences only in reverence of humane laws, and fear of the punishment inflicted thereby, and did not direct them to God and his justice, and so they did set all the observation of the Law in an outside of external and hypocritical discipline, without any true piety or uprightness of heart, the judgement,] namely the sentence and punishment of three and twenty judges who had the cognizance of all criminal cawls amongst the ●ewes.  
V. 22. But I] Christ doth not bring up a new meaning of the Law but only re-establisheth the internal and spiritual meaning which is eternal, and was forgotten and unknown. See Rom. 7. 7. Whosoever, to show that the very first motions of sin are deadly in rigour of Law, though there be some diversity in the degrees of punishment, he makes use of the divers degrees of capital judgements which were in use amongst the jews, and by judgement he means that of the three and twenty judges, which had the cognizance of ordinary crimes; by the consistory, that of the seventy one judges, who had the cognizance of crimes of a higher degree which concerned the public, as of a false Prophet, a Highpriest, an apostasy or the like, and by hell fire or Gehenna he means that great Anathema, by which the Malefactor besides his corporal death was accursed, and appointed for the torments of hell, without a cause,] that may be approved in God's judgement, Racha,] a Syriac word which signifieth void of understanding, witless, hell fire, the Italian, the Gehenna of fire, an Hebrew word which signifieth the valley of Hinnom, which was a place by jerusalem where Idolaters did burn their children to Molech, whereupon by reason of the cruelty of this Idolatry, the same name was attributed to hell. See 2 Kings 2. 3. 10. Isay 30. 33.  
V. 23. Aught,] any cause of offence for any injury he hath received.  
V. 24. And go,] to show that men's wrath and hatred are so displeasing to God, that he disalloweth of any service done him by any that are so disposed. See Job 42. 8.  
V. 25. Agree,] as one that hath offended another doth very well to make a friendly composition for the injury, giving some reasonable satisfaction before the judge gives his sentence, seeing that afterwards he should be forced to pay what he is amerced without any remission, so you men make your peace whilst you are in the world, before God doth give his irrevocable sentence against the obdurate offender.  
V. 26. Till thou hast,] that is to say never: for man hath not wherewith to give satisfaction to God's justice, Mat. 18 25.  
V. 29 Offend thee,] do entice thee by thy looks to offend God: pluck it out:] this must be understood by way of comparison thus, thou hadst better pluck it out, then to be thereby induced to offend God, and be in danger of losing thy soul; and theréfore seeing there is nothing more dear to thee then thine eyes, mortify thine old man and renounce thy concupiscences that thou mayest save both body and soul, See Mat. 19 12. Rom. 8. 13. 1 Cor. 9 27. Col. 3. 5.  
V. 30. Thy right hand,] the hand properly doth not induce to sin, but doth commit it, and therefore by this so necessary and dear a part, are meant and understood all manner of vehement affections and passionate motions, and each dear and enticing respect: all which things ought to be cut off rather then to sin.  
V. 31. Let him give her,] this law doth not permit nor approve of divorces, made without a cause, but they being already in use amongst the people, God tollerating them or taking no notice of them, he hath in some manner set down a rule therein to provide for the credit of the women which were put away by this writing which did clear them from adultery, and did set them at liberty, that the husband breaking the bonds of marriage on his side, the poor woman might also on her side be free to marry again: seeing that the returning to her first husband was utterly denied and forbidden her, jer. 3. 1. which was a curb to that temerity.  
V. 32. To commit.] before God and in respect of their conscience, though not before men, and in the civil and external judgement.  
V. 33. Forswear,] the Pharisees had falsified the meaning of this law two ways. First, in restraining it to false oaths sworn to harm other men, without comprehending vain and frivolous oaths, then by reputing such for indifferent, and as nothing, which were not conceived in Gods own name, but were sworn by creatures, see Matth. 23. 16. 18. unto the Lord,] either directly, in performing such things as thou hast vowed unto him, or indirectly, in all such things as thou hast promised thy neighbour in his name.  
V. 34. Not at all,] seeing that an oath is an instrument of truth, and of proof, and oftentimes very necessary, we must restrain this Commandment of Christ's to voluntary oaths, not required by them who have authority, vain, frivolous, vicious, and ill conceived, etc. Seeing those things which are set down here have a relation to such oaths: By heaven,] by way of assertion, as in saying, so sure as there is a heaven, or as sure as there is light in heaven. Or by way of execration, as, let heaven blast me, the earth abyss me if it be not so. For it is,] this reason doth show two evils in such oaths, namely, the impiety of the former, making use of the creature in them instead of God alone, and the profaneness in the aim and intent, swearing in jest without truth or reverence. Against the first, the Lord saith, that these creatures are not God, but only instruments of his service and his glory. Against the second, that every one of them hath some special relation to God, wherefore the profane abuse of them redoundeth to the offence of himself, who is also indirectly called upon in these oaths, for to punish the breakers thereof.  
V. 36. By thy head,] affirming any thing and engaging thy head upon it, which thou dost subject to a misfortune if thou liest, or by saying, as true as my head is dear to me. Because thou,] thine head is not thine own for to engage it, or subject it by such oaths to such chances as thou pleasest.  
V. 37. Let your,] let your sayings be averred, by a constant, plain, and uniform truth, and not by rash oaths, of evil, namely from the devil.  
V. 38. Ye have heard,] Christ condemns the Pharisees false expositions, who did extend the laws of equalizing and justly proportioning public punishments judicially inflicted, to the facts, to the suffering of private revenges.  
V. 39 Resist not evil,] namely offences which shall be proffered unto you thorough the evilness of other men others, resist not the wicked: The meaning is, do not requite evil for evil, overcome evil with doing good, and do not work your own revenges. Turn to him,] rather than to transgress against the law of charity and Christian patience, suffer a double injury.  
V. 40. Sue thee in the law,] by violence, or by an unlawful or fraudulent plea. The meaning is, do thou use no violence, nor interchangeable fraud.  
V. 41. Shall compel thee,] according to the custom of those days: by which it was lawful for one that went about public affairs which required haste, to force any that he met upon the way to go along with him, to serve and aid him. See Matth. 27. 32.  
V. 43. And hate] this was the false gloss of the jewish doctors, who did restrain the word neighbour to kinsfolks, friends, and acquaintances only. See Luke 10 29. contrary to the true meaning of the law set down, Exod. 23. 5. Leu. 19 17. 18. Job 31. 29. Psal. 7. 4. Prov. 24. 17.  
V. 45. Ye may be,] that ye may indeed be such, imitating Gods natural goodness.  
V. 46. If ye love,] that charity which imitates God, and is by him rewarded, is not that natural inclination to love those that love us, because that God's charity extends itself even to h●s enemies. But the spiritual charity to love for the love of him, and as he loveth all those whom he hath commanded us to love, without any respect to ourselves. The Publicans,] men which were infamous and execrable amongst the jews, not only for their avarice and greediness, but especially because they were the instruments of the Roman tyranny upon the jews their brethren.  
V. 47. More than others,] namely, more than the Publicans, and the wickedest men in the world.  
V. 48. Be ye,] imitate God in his mercy, which in regard of us and of our salvation is the fullness of his virtues, and therein endeavour to attain to perfection. Ephes. 4. 13. Plul. 3. 12.   

CAAP. VI.  
VER. 1. YOur alms.] Other texts say righteousness: that is to say every good work, especially concerning deeds of charity, and helping of the poor. See Deut. 24. 13. Psal. 112. 9 Dan. 4. 27. Otherwise] for the work which of itself is good, is corrupted by the evil end, of affecting glory from men, in stead of the pure intent to perform the will of God, to his glory.  
V. 2. Their reward,] having aspired only to this vain glory from men, let them content themselves, there with; and not hope for any other reward from God. See Luke 6. 24.  
V. 3. Let not,] A proverbial kind of speech, to signify a most concealed secret.  
V. 4. Openly,] In the clear light of the resurrection of the just, as Saint Luke saith.  
V. 9 Pray ye,] Retain ye always the substance of this brief formulary and restrain yourselves to the heads thereof, and use 〈◊〉 simplicity and sober brevity of it, hallowed be,] thou who art perfect holiness and that wouldst reveal thyself unto us as it were by a proper name, do us this favour also that we may in ●ll reverence acknowledge, worship, and glorify thee in words and deeds.  
V. 10. Thy Kingdom,] Establish thy Sons spiritual Kingdom, in the world by thy word and spirit, and destroy the kingdom of the Devil and sin and bring to perfection both these works, in thy Kingdom of glory, 1 Cor. 5. 24.  
V. 12. Our debts,] that is to say sins, Luke 11▪ 4. for which we owe a death by thy judgement. As we,] not to give an example to God by our most unperfect one: seeing we all ought to take example by him, Ephes. 4. 32. Col. 3. 13. Nor to ground our prayers upon the merits of our works, Dan. 9 18. but to subscribe to God's order to pardon, if we purpose to be pardoned ourselves, and to show ou● good conscience to God, which is a great prop to faith, to obtain that which is prayed for, if we perform it, and to condemn ourselves to receive nothing from God and if we fail in performing it.  
V. 13. Led us not,] Keep us from all vehemens occasion and object of sin: and suppress in us all manner of inclination to evil, give us the light, safeguard, and maintenance of thy Spirit, and never deprive us of it, to give us up into the devil's hand, and leave us to his accursed inducements. Amen,] so it is, or so be it. An Hebrew word used in the end of prayers to signify the servant desire to obtain that which a man prayeth for: Or to testify the truth and sincerity wherewith a man speaks.  
V. 14. For if,] this hath an especial relation to verse 12.  
V. 16. Of a sad,] by an hypocritical and ambitious affectation. Disfigure,] they use art in making themselves look pale and won.  
V. 17. Anoint,] make no outward show of fasting, for hypocrisy or vain glory, but rather make show to the contrary. This aught to be understood of private fasts: for in public fasts God appointed there should be outward shows of repentance, and humiliation, for to further the repentance of the heart, and for the common edification.  
V. 19 Lay not up,] Be not set on fire with a desire of many worldly goods, for if you abound therein, there is great danger that you will set your hearts, your trust, and content upon them, ver. 21. which is a dangerous and hurtful kind of Idolatry, Eph. 5. 5. Col. 3. 5.  
V. 20. But lay up,] chose purchase with great fervency spiritual and heavenly goods; and endeavour to abound in them in this world, and to obtain the fullness of the assurance thereof in the Kingdom of heaven, 1 Tim. 6. 19 1 Pet. 1. 4.  
V. 22. The light,] Even as the eye is the light and the guide of the whole body: So that if it be pure and clear, the whole body is well directed: and contrary wise if that be dim and perished the body is as it were in darkness. So if man's understanding which is the light of the soul in all its motions be enlightened by God's spirit, all his actions are well guided. But if it want that light, & be darkened with carnal care●, the whole man lieth, and goeth wand'ring in the darkness of ignorance and sin, and at the last falleth into eternal perdition.  
V. 23. That darkness,] Namely the uncleannest, beastliest and most disordinate passions and affections of thy soul.  
V. 24. Can serve,] A proverbial kind of speech, which must be understood according to the subject whereunto it is applied: namely to that kind of service, which requireth the whole endeavour, strength and heart of man to be applied to it, and in which masters are contrary, as God and the world, jac. 4. 4 1 job. 2. 15. Mammon] a Syriack word which signifieth riches, money, lucre, as Luk. 16. 9  
V. 25. Is not the life,] God out of his power and goodness having granted unto man his being which is the greater, shall be deny him the lesser, which is the preservation thereof. His wisdom certainly showing us that he made nothing casually, to forsake it after he had made it. See Rom. 5. 8. 9  
V. 32. Seek,] With an anxious care, because they do not know God, nor believe in him.  
V. 33. Seek ye,] Desire and seek before all other things to have parr in the Son of God's kingdom, as well in regard of the happiness thereof in grace, by the Application of his righteousness in this life, and in glory in the life everlasting: As in regard of the duty of believers and subjects of this Kingdom, in holiness and spiritual uprightness.  
V. 34. The morrow,] You aught to expect how God will disposè of you: which if it be to your relief, contrary to your expectation, it were great folly in you to trouble yourselves in caring for that evil as will not come to pass: and if it be to your affliction and punishment, what good will it do you to anticipate the sorrow of it, before the time? Sufficient,] you must distinguish your cares by several spaces of times, as God sendeth you your evils: he doth not heap them upon you all in a moment, nor you ought not to overcome yourselves in an instant through the care and fear for future times.   

CHAP. VII.  
VER. 1. Judge not,] he means particular evil judgements which men judge of their neighbours, without any uprightness, charity, truth, or authority: thorough curiosity, pride, rashness, suspicion, malice hypocrisy, etc. Be not,] by God, revenger of this usurpation of power which belongeth to him only. And oftentimes also by men, by the same vice, seeing God often suffereth one man's sin to be punished by the sin of another.  
V. 3. Beholdest thou,] A Proverb used amongst the jews.  
V. 6. Give not,] Take heed of rash judgements: But likewise use discretion, and holy spiritual judgement, in not presenting the holy and precious celestial truth to men that are profane and openly rebellious lest you provoke them to blasphemy and contempt: or aggravate their rage against you. See 1 Pet. 4. 15.  
V. 7. It shall be given,] If you ask it of him, who should give it; as you should, and what is fitting to be given.  
V. 9 What man,] to show that we ought to ask of God only such things as are truly good; And if God refuse to grant us that which we desire: judge that it is not good for him that asketh it.  
V. 11. Being evil,] Whose natural affections are much corrupted thorough the ignorance and malice which sin hath brought in, whereby often times you do not know what is good for your children. And sometimes also thorough anger, hardness or some other vice you deny them that which they ask of you. But you never come to that unnatural excess, as to give them hurtful or deadly things in stead of good ones.  
V. 12. Therefore,] To the end that you may obtain what you ask, do unto others, as you desire should be done to you by God and men. The Law] the true uprightness which is required by the Law expounded and confirmed by the Prophets. Which seems to be said, to oppose it to the Pharisees vain ceremonies and observations: and to show how Christ's doctrine was agreeable with the Law, being taken in a right sense.  
V. 13. At the strait,] For to come to eternal happiness, do not follow the way of pleasures, and ease of the flesh, and follow not the great number, and multitude of men: but make choice of the hard and laborious profession of the Gospel with its Cross: and join thyself to the small sanctified flock of the Church, by faith and imitation of good men, who are always the smallest number in the world.  
V. 14. Of false,] In regard of their erroneous and false doctrine: or of their disloyal and fraudulent intention when they do utter a truth.  
V. 16. Their fruits,] By their doctrine, manner of teaching, spiritual efficacy in their hearers, their life, customs, and intentions, seeing that by some of these ways hypocrisy will give itself the lie, and at the last show itself.  
V. 22. In that day,] Namely of the last judgement. In thy Name,] as thy servants by thine authority and commission, by calling upon thy grace and power. Wonderful,] this Title is in the Gospel specially given to the greatest and most glorious miracles.  
V. 23. Know you,] I did never accept of you, as my true servants.  
V. 24. Therefore,] Seeing the only external profession of the Gospel, profiteth not to everlasting salvation, learn whereupon you may build your assured hope namely in the inward power of it received by a lively faith, and bringing forth fruits of regeneration and new obedience, which are the twofold end and effect thereof, from whence follows the certainness of eternal happiness, notwithstanding and in the midst of all the temptations, combats, and difficulties.  
V. 29. As one,] With a divine and Sovereign Majesty, with a serious severeness, and a spiritual power, penetrating the soul by persuasion & conversion; or in conviction. As the Scribes,] the substance of whose doctrine, was more concerning frivolous and unprofitable questions: and their manner of teaching, more remiss, affected and framed for ostentation of themselves, and to please the auditors.   

CHAP. VIII.  
VER. 4. SEE thou,] See the like manner of forbiddings, Matth. 9 30. and 12. 16. the cause whereof seemed to be, that Christ would have men look after his doctrine rather than after his miracles: And also because that those miracles producing for the most p●rt nothing but vain effects of admiration, worldly honour and desire of participating of those corporal favours, did rather hinder then further. Christ in h●s chief end, which was the eternal salvation of men. To the Priest,] to be searched according to the Law, and being judged clean to have permission to come again into the company of men and of the Church. For a Testimony,] that thou mayest witness that I am true God: and that during the time of my humiliation, I do keep, and cause Moses Law to be kept; which were the two chief heads whereupon the jews used to contest with Christ.  
V. 5. A Centurion,] A Roman and a Heathen but instructed and inwardly enlightened:  
V. 9 A man,] And thou God. I am a subject, and thou a supreme Lord: how much more than shall thy command be fulfilled?  
V. 10. He marvailed,] He used some external gesture of wondering to cause the Centurion's faith to be so much the more commended and esteemed; not that he was ignorant of the causes of it; nor that it was a faith beyond Christ's Capacity; which are the two ordinary causes of true admiration.  
V. 11. Many,] Namely of the Gentiles such as the Centurion was. Si● down,] shall enjoy the fruits of eternal life with the holy patriarchs, being by faith, and in spirit become their children heirs of the promises made to them, and their posterity.  
V. 12. The Children,] Namely the jews, who by the prerogative of God's Covenant seemed to be the true heirs of this Kingdom. Darkness,] in the extreme misery confusion, horror, and torment of those, who are eternally banished out of the Kingdom of heaven. Gnashing,] the noise, the rage, and the blasphemies, which are always coupled to the everlasting torments of the damned, Roma●● 16. 9 11, 21.  
V. 14. His Wife's mother,] For Peter had a wife, 1 Cor. 9 5.  
V. 16. With his word,] using no other mane● but only his mere command.  
V. 17. It might be fulfilled,] That he might verify that which Isaiah speaketh in that place. Namely that he is the only Saviour of souls and bodies, according to the charge which he hath taken upon him and by the merit of his voluntary sufferances; by which having appeased God's wrath, he hath cut o● the cause of all our evils: and hath obtained his favour for us, which is the fountain of all good and happiness.  
V. 18. The other side,] Namely of the lake of Genesareth.  
V. 20. The Foxes,] This is spoken either for a trial of the truth of the Scribes protestation, or for a preparative for him to keep it; being in time instructed in the condition which is in separably annexed to the Gospel, namely the cross: without any constant propriety of goods and without any peace or rest in the world. Nests] or places to go and shelter themselves in. The Son] Christ calls himself so oftentimes in the Gospel, to signify the truth of his humane nature, and the excellency of his person above all other men. As who should say. That man which hath in all ages been foretold expected, desired, and seen by the Prophets in their visions as particularly, Dan. 7. 13. for a prelude of his manifestation in the flesh.  
V. 21. Bury] that is to say assist him in his extreme old age, until the end of his life.  
V. 22. Let the dead,] being called to the ministry of my word, leave off these duties belonging to a mortal life, to those that live and have their callings and places therein, that thou mayest readily and without disturbance follow the duties of the spiritual life, which are now at this present incompatible with the duties of a temporal life.  
V. 26. Rebuked] A kind of speech very frequent in Scripture to signify God's power to appeal the commotion of any of the creatures especially if they rise against his elect whom they ought to serve.  
V. 28. Gergasenes] it is thought to be the ancient nation of the Gergashites, Gen. 10 16 which afterwards, were called Gerashites where the City of Gadara was, whereupon Saint Mark and St. Luke call this Country of the Gadarenes.  
V. 29. To torment us] driving us out of that little light and liberty which is left us to wander up and down the world, working our wills, and shut us up in the darkness and pains of hell, as it shall be after the last judgement. Before the time] namely of the last judgement, which they might know was not yet come.  
V. 32. Into the Sea,] Namely into the lake of Genez●reth.  
V. 34. They besought him] not for any hatred they bore to him but for fear of that divine power which they only considered in him, Luke 8. 37. An ordinary motion of a man's conscience not yet confident in God's grace, when he feels his Majesty nigh him. See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8.   

CHAP. IX.  
VER. 1. INto his own] namely Capernaum where he made his ordinary abode, Mar. 2. 1.  
V. 2. Thy sins] which are the cause of thy disease; sin being the cause of all those evils that befall man.  
V. 3. Blasphemeth] attributing unto himself the power of pardoning sins which belongeth to God alone.  
V. 5. Whether is] according to your carnal judgement it is a higher, and more difficult thing to heal this diseased man by my word, then to forgive him his sins: now I will do that which you judge to be the most difficult, and is sensible: to show that I can do that which you esteem to be less, and is spiritual, and hidden, both depending upon the same divine and supreme power.  
V. 8. Unto men] such as they thought Christ to be, being not yet instructed concerning his eternal Godhead.  
V. 9 Matthew and Levi, also Luke 5. 27.  
V. 10. In the house] Namely of Matthew as St. Luke saith.  
V. 13. And learn] you hypocrites do set all your piety and righteousness in ceremonies and an external discipline, and hold them to be profane, and unworthy of your conversation which do not follow you: whereas by this saying of the Prophet you might have learned, that the most acceptable service to God is that mercy which I use towards poor sinners, procuring their salvation and amendment by my familiarity with them, seeing that grace by the Gospel, which I am Mediator for and distributer of, is but only for all Repentant sinners.  
V. 15. Of the Bride Chamber,] namely the bridegrooms most intimate friends and companions, john 3 26. The meaning is I will not disturb the joy my Disciples conceive by reason of my presence, after my departure out of the world they will have afflictions and sorrows and time enough to feel them.  
V. 16. No man] besides this cause, I have also a regard not to oppress the weakness of those which are mine with too rigorous a discipline in these beginnings. New cloth] the Italian rough cloth] as ●t cometh out of the weaver's hand neither dressed nor fulled, and therefore very unfit for any use especially to mend or patch clothes.  
V. 18. Ruler] they were certain superior Ecclesiastical persons, which did preside in the jews particular Assemblies, and there did right according to Law, ended controversies, and punished exorbitancies.  
V 23. The minstrels] they were certain hired people which did play mournful tunes at funerals according to ●he custom of the jews, 2 Chron. 35. 25. and of other Nations.  
Verse 24. Is not dead,] In respect of me and of my D●vine power this death is but as sleep, I will revive her with my mere word, as if she were but a sleep. See Acts 20. 10.  
Verse 28. To do this,] Namely to restore your eye sight unto you, which was all their desire.  
V. 30. See that] See upon Matth 8. 4.  
V. 32. A dumb] either naturally dumb, and besides that possessed with an evil spirit, or dumb only by the working of the evil spirit which possessed him.  
Verse 34. Through the Prince,] Namely by Magic art, and by a covenant made with the chief of Devils, called elsewhere Beelzebub by whose authority and power he driveth out inferior Devils.  
Verse 36. Moved with compassion,] Not so much for their corporal labour in following of him as because he knew them desirous to hear God's Word which was not preached to them by their ordinary Teachers and Pastors.  
V. 37. The harvest,] There are many who by the inward operation of the Holy Ghost are as it were already ripe, and disposed to receive the Gospel, and to be gathered into the Church, as it were into the Lord's barn.  
V. 38. Send forth,] the Italian thrust forth,] a term which representeth Gods powerful operation in stirring up and moving men to the painful work of the holy ministry. See Jer. 20. 7. and also the necessity which is imposed upon them of preaching the Gospel, 1 Cor. 9 16. and also the promptitude which is required therein.   

CHAP. X.  
VER. 2. APostles] A Greek word which sig 〈…〉 fied sent or deputed to do some business, Ambassadors. So were the twelve called, because they were to have no certain abode, and that their ministry was to be about the world as in a strange Country out of the Church, to carry the Ambassage of God's reconciliation, and to gather his Elect together, the first] not only in the order of the list as eldest, and first called with Andrew, Matth. 4. 18. but also as it should seem in conduct, and presidency by the Lords own disposing, for the time they lived together, for when they were separate, there is no such thing spoken of and all without any superiority in degree, and much less in domination, is called] by a surname given him by Christ Himself.  
V. 3. Lebbeus] Who is the same as is called judas the son of james, the son of Alpheus, Luke. 6. 16. whose the Epistle is entitled of Saint jude. It is thought that Lebbeus the Hebrew word, and Thaddeus the Syriac word are of one and the same signification, that is to say a man of heart, or of breast.  
V 4. The Canaanite] which is according to some of the City of Cana, according to others, it is the name of a Religion or Sect▪ Namely of Zelotes, or Zelautes, as it is set down, Luke 6. 15. Wherewith the Hebrew Word may very well agree. Iscariot] it is not certainly known from whence this surname is taken. Some interpret it a mercenary Apostata. Or the man that doth revolt, or shall revolt ●or profit, or for reward: It may be he was so named by way of anticipation, for his avarice which did appear afterward. Others a man of Cheriot] a City of Juda, jos. 15. 25.  
V. 5. Go not] This and those things which follow, are but only concerning this mission or time they were sen●. Samaritans] it was a mixture of Pagan▪ Nations who after the captivity of the ten Tribes were brought in, and seeled in their Country: where they set up a false worship in the mountain of Garzim. See a King. 17. 24, 29. john 4. 20 Whereupon it was but as a bastard Nation, and held as Pagans.  
V. 6. The lost] That are in the way of perdition thorough their ignorance, and by means of the false doctrines, and evil conduct of their teachers, Isaiah 53. 6. jer. 5●. 6.  
V. 9 Your purses] The Italian Girdles,] wherein anciently they carried their money, as in purses.  
V. 10. Neither shoes] In Saint Mark, the Lord suffereth them to take shoes, and a staff in their hands. Whereby it appears that the meaning was plainly, that they should speedily and freely take their journey, without any preparation for to furnish themselves; being sure that God would provide for all their wants, being his Ministers.  
V. 11. Is worthy] That is to say prepared by God's inward grace and virtue to receive the preaching of the Gospel, with do●ilitie, humility and a servant desire. See 1 Cor. 3. 5. There] with such a man: ye go the 〈…〉] namely out of that City or Castle.  
V. 13. Return] Those desires and well wish of yours, being unprofitable to the house, let them be as a witness before God of your zeal and good will.  
V. 14. Shake off] in token that you will have no communion with that Nation, and also that God's curse and vengeance shall be poured down upon them. See Neh. 5. 13.  
V. 16. A● Serpents,] See Gen. 3▪ 1. the meaning is, mix your simplicity and clearness of conscience towards me, with wariness towards men, d● no man wrong, and see that there be none done to you. Provoke ye no man, and keep yourselves from the world's indignation by mild ways, retiring yourselves and going away. Finally, beware of offering or suffering any violence which is incompatible with the true profession and preaching of the Gospel▪ and if that both these virtues will not free you, then remit yourselves absolutely to God. Harmless,] or sincere and innocent.  
V. 17. But beware,] trust not nor associate not yourselves with any that are against the Gospel: suspect them always, for the hatred against the Gospel's i● above all natural or civil respects. Beware therefore of them so far as conscience and your vocation will suffer you. Counsels,] the Italian, Consistories,] they were the jews Courts of judgement, to whom it was permitted by the Romans to proceed against those who offended and did contrary to their law so far as scourging, but not to any capital judgement nor punishment, Mat. 23. 34. Acts 5. 40. and 22. 19  
V. 18. For a testimony,] God shall suffer it and so dispose of it, to the end that the jews who shall give you up, and the Gentiles to whom you shall be given up may by your free confession of my name and truth, have notice thereof, and so be convinced, and made inexcusable for their obstinacy.  
V. 23. Flee ye,] quickly go into another place where you may perform your charge, and do not think it to be a lost labour to run so up and down from place to place, for in a short time I shall make the truth of my coming appear. Till the Son,] till it doth clearly appear especially to the elect, that the promised Messiasis come in the flesh: such s●all the power of my Spirit be joined to your preaching.  
V. 25. The master,] me that am the Lord and true owner of the Church, Heb. 3. 6. Beelzebub,] it was the name of the Idol of the Ekronites, 2 Kings 1. 2. and signifies the god or the Lord of Flies, or according to some the driver away of Flies. The reason thereof is uncert●●●e: though some other Pagan Idols were so called. Now the jews attributed it to the Prince of Devils, Matth. 12. 24. by reason that all the ancient Baal's were called devils, Deut. 32. 17. Psalm. 1●6. 37.  
V. 26. Nothing covered] do your offices freely and be not affrighted for the world's oppositions▪ because that at the last the light of the Gospel shall break forth, and shall overcome all obstacles.  
V. 27. In darkness] In particular, and as it were in secret, the house tops] which house tops in those Countries were made flat like open terraces.  
V. 32. Therefore] for a conclusion therefore of the exhortaiion that I have made unto you to strengthen you against the oppositions of the world, I say thus much more unto you shall confess me] shall make an open and free profession of believing in me. See Rom. 10. 9, 10.  
V. 33. Deny] put him out of the number of mine.  
V. 34. But a sword] not by any natural property of Christ or of his Gospel, which chose is the only means of peace betwixt God and men, but by an accidental consequence, the devil and the world opposing themselves against Christ and his Kingdom, and by reason of this deadly hatred violating all natural and civil duties and respects.  
V. 38. That taketh not] that doth not dispose himself in a voluntary obedience and patience to bear those afflictions which God shall lay upon him, as it were for his own part, in imitation of me who shall be crucified for the Church.  
V. 39 That findeth] that shall imagine he hath so well provided for the safety of his life, and for his worldly commodities, by renouncing the Gospel, shall fall into everlasting death.  
V. 41. He that receiveth] He that thorough a spirit of Christian charity shall do good to my servants, and those that believe in me, by reason that they are such, and not for any other, civil or natural or vicious respects, shall be rewarded by me, according to the diversity of the persons to which he hath done good, more or less profitable, to God's service, necessary for the Church, and odious to the world, A Prophet.] a minister and speaker of my word, of a righteous man,] of a righteous and holy man, and commendable for his spiritual virtues.  
V. 42. Of these 〈◊〉 ones,] One of the ordinary members of the Church, that is not eminent for any public place; no● noted for any singular quality, and therefore contemptible in the world's eye. See Matth. 18. 6. and ●5. 40, 45.   

CHAP. XI.  
VER. 1. IN their Cities,] In the Cities of Galilee of whence most of the Apostles were.  
V. 2. He sent,] not for himself, who was very certain of the truth concerning Christ's person, john 1. 29. but to assure his disciples thereof by Christ's most effectual word and presence.  
V. 3. Art thou he] namely the Messias which was promised to our forefathers.  
V. 5. The blind] he seems to send them back to consider upon the prophecies, Isa. 35. 5. and 61. 1. in which these benefits were promised to the Church by the Messias at his coming.  
V. 6. That shall not] that shall not have taken occasion to alienate himself from me by reason of my person seeming weak, object, and wretched in the respect of the world. Nor by reason of my doctrine contrary to the flesh's understanding; which bringeth tidings, & beareth along with it the cross and tribulations, 1 Cor. 1. 23. Gal. 5. 11.  
V. 7. Into the wilderness] where John the Baptist preached, A Reed] namely a thing of nought. The meaning is, did you go by chance, or to behold some worldly greatness, or to hear the word of God, from an excellent Prophet of his, such a one as you believe john was? if it be so, why do you not give credit to the witness which he hath borens of me?  
V. 10. Before thy ●ace] in Malachy it is my face, but the sense is the same, for the father hath appeared to the world in his son's person.  
V. 11. A greater] in dignity of office, and in clearness of doctrine of salvation showing with his finger Christ already come, and preparing the world to receive him, Luke 1. 15, 16. that is least,] every plain believer, or servant of God, in the state of the Church renewed by the Messias, shall have more advantage than john the Baptist hath had, because he shall see the mystery of the redemption accomplished in my person and shall enjoy the fruit thereof by my spirit, spread abroad in greater abundance and virtue.  
V. 12. The Kingdom] john hath begun to stir up the desire of participating of God's grace in the Gospel, and that increaseth and shall daily increase 〈…〉 o'er and more by virtue of my spirit, which brings forth strength of faith, and fervency of zeal in mine elect in great number to come thronging into my Church, to enrich themselves with the goods of it: which in this is like unto a city taken by force, where every thing is taken & snatched up. See Isa. 60. 4●8, 11  
V. 13. For all] john's prerogative above the precedent Prophets is, that they have only foretold, and described things to come, but he hath declared the present salvation, and in him is begun the Evangelicall ministry, and the legal and figurative ministry is ceased.  
V. 14. If ye will] know that he is Elias, whose coming was foretold, unless you will refuse to believe the truth.  
V. 15. He that hath] a frequent admonition in the Gospel as Rom. 2. and 3. to stir up believers that have received the gift of faith, which is the ear of the soul to make use of it in apprehending, and making use of those things, which were particularly directed to them by revelation.  
V. 16. Unto children] He hath a relation to some popular song which was used in those days, to signify that neither johns preaching of repentance, accompanied with great austerity of life, nor the annunciation of God's grace by Christ confirmed with that admirable benignity, in conforming himself to the ordinary course of life, and calling unto him the most grivous sinners: could assuage the jews hardness  
V. 18. Neither eating] living almost of nothing, not caring for his body, nor giving it those eases & delights which commonly men take in their life time. They say] especially the Scribes and Pharisees. See Luke 7. 30.  
V. 19 Wisdom,] the believers endowed with true spiritual wisdom, have acknowledged, approved of, and maintained against these calumnies as well the celestial doctrine preached by john and by Christ; as also God's wisdom in appointing each of them their manner of living, besitting their manner of preaching.  
V. 21. Tire and Sidon,] profane Cities, to whom the Prophets had denounced their extreme desolation, Isay 23. Ezek 26 and 27. and 28. Repent,] not with a general, internal, and spiritual repentance, which the working of miracles cannot bring forth; but is an effect of God's Spirit co-operating with his word, but only with an exterior and disciplinary kind of repentance, which is nothing but being displeased, and a forsaking of those great & grievous sins which do fight against nature, and civil and moral justice, and do violate common society, for which sins the Lord destroyed those nations. Now, this was sufficient to condemn the jews insensible and inflexible rebellion.  
V. 22. But I say,] we must suppose those nations a●e indeed perished for their grievous sins: but at the last judgement the malignity of these rebels shall appear to be more cru●l, & shall be severely punished.  
V. 23. Exalted] by that incomparable blessing of having been the place of abode, and ordinary conversation of the world's Saviour.  
V. 25. I thank thee] to the glory of thy divine Majesty, I acknowledge thy Sovereign power accompanied with justice wisdom and mercy: in so much that thou hast not wrought upon the minds and hearts of wise worldly men, to give them a lively light of the mysteries of eternal salvation: but upon souls of a weak understanding in worldly matters upon simple, weak, ignorant, and contemptible people, 1 Cor. 1. 27.  
V 26. Even so] I do not only acknowledge this truth, but do also consent unto it, and approve of it:  
V. 27. Are delivered] he means the universal Kingdom which he hath received from God his Father in the quality of a Mediator: and especially over his Church to accomplish the salvation of it, according to the Father's everlasting decree. No man knoweth,] namely the mystery of the son's person, and consequently of the Holy Trinity. As likewise his In carnation, and all the properties of his office of Mediator, is only known by God by a proper, natural and perfect knowledge; And all that men and Angels know thereof, they know it but only of his mere good will: and that which is revealed is done by the Son, to whom it only belongeth to reveal it: as known to him by knowledge of nature; and he only having that property of being the Word of God, john 1. 1. and revealer of his secrets, Psa. 2. 7. john 1. 8. 1.  
V. 28. That labour] in your souls and consciences by a lively feeling of your sins, by the terror of God's judgements and the hardness of his scourges and punishments. And also by a painful and fruitless enquiry how you might satisfy God's justice, and obtain his favour by your own proper works, Isa. 55. 2  
V. 29. Take] Yield and submit yourselves to me by obedience of saith, laying aside all pride and rebellion, 1 Cor 7. 22. and 9 21. 1 Pet. 2. 16 Learn] imitate my example in these virtues which are fitting and necessary for every Christian.  
V. 30. Is easy] the Italian is pleasing] or easy: Namely, to those that are regenerate whose sanctified will, inclined by God's Spirit, doth no more oppose Christ's Law (which in the corrupt man is the only cause of the law's severity towards him) but rather consents unto it, and sets his whole delight therein, Rom. 7. 22. and 8. 7. and this yoke of Christ's is opposite to the rigorous yoke of the law, unsufferable without: Christ, Acts 15. 10. to the intolerable yoke of Pharisaical orders, Matth 23 4. and to the cruel and tyrannical yoke of the Princes of the world, Isa. 9 3. and 10. 27.   

CHAP. XII.  
VER. 1. TO pluck,] according to the permission of the Law, Deut, 23. 25.  
V. 2. Is not,] the law did forbid them to dress an● food upon the Sabbath day, Exod. 16. 23. which the Pharisees did superstitiously extend to these petty actions of plucking and rubbing of ears of corn.  
V. 3. Have ye not,] the meaning is, the rigorous observation of ceremonies must yield to necessity, when there is no contempt nor profane rebellion, as David did without being reproved for it.  
V. 5. Or have ye not,] Seeing God h●th not tied the officers of his Temple to the observation of the Sabbath, they doing that day their most painful and laborious services: my servants and officers following me and serving me may also be free from the observation of it, seeing that I am true God with my father, and that my service sanctifieth these actions, as the service of the Temple sanctified those.  
V. 6. Is one,] namely I myself, everliving God, Lord of the Temple, and the Messias, who really and in truth am all that was figured by the Temple and the service belonging to it.  
V. 7. If ye had,] another reason which hath a relation to the Pharisees cruel hypocrisy, who thorough an ostentation of external discipline went against charity not pitying the Apostles distress who did eat ears of corn for mere necessity.  
V. 8. For the,] he yields a reason for the Apostles innocency, for if there were any sin in their act, he was to judge of it, being the Sovereign Lord of all exterior service, and of the due observance of it. And therefore since he did not find fault with it they were not to cavil about it.  
V. 10. To heal,] The Pharisaical tradition did forbid the use of artificial and natural physic upon the Sabbath day, unless it were in cases of extreme necessity: and now they do superstitiously and malignantly apply the same to miraculous cures and healings. See Luke 13. 14. john 9 16.  
V. 15. Them all,] that had need of being healed.  
V. 16. And charged,] See upon Mat. 8. 4.  
V. 19 Not strive,] he shall not seek after worldly glory, whereupon arise great strifes in the world, he shall proceed in all humility in himself, and mildness towards others.  
V. 20. Till he send,] till he be entered into possession of his everlasting kingdom to overcome and subdue all his enemies. Unto victory,] or everlastingly according to the phrase of the holy language.  
V. 22. Blind,] by the means of the devil which possessed him, as Mat. 9 32. & 17. 15. Luke 13. 11.  
V. 23. The Son,] the Ital. addeth the Christ the Son] namely the promised Messias of David's progeny.  
V. 25. Beclzebub,] See upon Mat. 10. 25.  
V. 26. If Satan,] the ground of this reason is because the Lord did drive devils out of men's souls by his saving doctrine, as well as out of their bodies by his Almighty word: wherefore one could not imagine that there was any collusion with the evil Spirit as Impostors often times do, at whose instance the Devil comes out of a body to gain any souls, by seduction, superstition, false doctrine, etc.  
V 27. If I,] You show your malice in judging evil of me, because that having exorcists of your own nation which make profession of driving Devils out of men, Acts 19 15 and do not condemn them, though you have no more reason to condemn mine actions thentheirs. Now it is uncertain whether these lewish Exorcists mentioned also in other histories did operate by any gift of God, and calling upon his name, or by some unlawful art. Christ also doth not approve of them nor reprove them, but is content with confuting his adversaries, by the example of these.  
V. 28. But if I,] if you do plainly perceive that I dispossess the Devil of the tyranny, which he hath usurped over souls and bodies; Acknowledge that I am that great and only King of the Church, who only have power to subdue mine enemy, and take away his prey from him, which otherways, and to every other man would be impossible.  
V. 29. Or else,] if the kingdom of God were not come, the devil could not be overcome, and consequently could not be spoiled. Enter,] words taken out of Isay 49. 24.  
V. 30. He that,] hear Christ begins another discourse. The meaning is, all those that are not joined to me, are mine enemies, there is no mean between these two ways; yet some sin through ignorance, and those may be pardoned, 1 Tim. 1. 13. others through hatred and malice, against the light & motion of the H. Ghost: and in such the sin is irremissible. Gathereth not,] he that doth not concur with me in my work, doth spoil and undo it as far as in him lieth. Or he that seeks his salvation any where but in me, shall lose it everlastingly.  
V. 31. Wherefore,] because that in this contrariety between you & me, you may fall in an extreme degree which is irremissible, I will give you notice of what nature this sin is, that you may take heed of it. Forgiven,] may be pardoned by true conversion in faith and repentance. Against the,] that is to say, against his action and proper operation, which is to enlighten inwardly, and to seal God's truth within the heart, giving it some relish there of, and exciting some motion of God's grace in it. See Heb. 6. 4. & 10 29. Shall not,] the cause whereof is God's will, who hath not appointed two regenerations, or spiritual resurrections Nor hath not promised to begin again the work of his grace which was brought so far as the gift of the Spirit, when it is once destroyed by a general apostasy, and utter extinguishing of the gift.  
V. 32. Speaketh] shall out of his ignorance, without illumination of the Spirit have thought or uttered blasphemy against Christ. See 〈◊〉 Tim 1. 13. Against the Son,] not only against his person and his offices, but chiefly against that which i● his proper operation, namely his word; which he doth outwardly reveal and teach, as being the word and wisdom of God. But whosoever,] that hath loosened the reins to the extreme wickedness of his heart, in words of blasphemy and outrage against God and his truth, of which he hath had the seal and knowledge in his heart, by God's Spirit, which is the extreme sin of the devil and the damned, and the very height of the wickeds malice. Neither in this world,] that is to say never. as S. Mark saith. Or in this world by the effectual application of the ministry of the Gospel, and by finding the peace of conscience, nor in the other by Christ his sentence at the last judgement. See Acts 3. 19 1 Thess 3. 13.  
U. 33. Make the,] that is to say put the case, or grant that the tree be good or bad, the fruits will be like it, therefore seeing you are perverse, you can neither think nor speak but perversely of me and of my works.  
V. 36. Idle word,] vain and unprofitable word, which serveth neither for the glory of God, nor for the edifying of one's neighbour, how much more than of blasphemous words?  
V. 37. By thy,] this seems to be taken from such judgements in which malefactors are absolved or condemned according to their answers and confessions. But the Lord doth extend it to a more general sense, namely, that in God's judgement man shall be judged by his words as the nearest and most ordinary effects, and signs of what is in his heart.  
V. 38. We would see,] a demand for curiosity, or for a profane cloak for their incredulity. As much as to say, work some miracle as may be beyond all exception, doubt, or contradiction.  
V. 39 Adulterous,] that is to say, disloyal in God's service, Isay 57 3. or a bastard and degenerate generation. But the sign,] instead of the miracle which you desire, I will give you an instruction by the figure of jonah. For as he after he had been three days in the fishes belly, went out to preach the will of God to the Ninivites: so three days after my death, I will rise again. Or by my resurrection, Rom. 1. 4. I will convince all that shall contradict me, and it shall be an undoubted evidence of the truth of my word.  
V. 40. In the heart,] that is to say in the earth: a popular kind of speech, for Christ's sepulchre being hewed out of a rock, was rather above then under ground.  
V. 41. Shall condemn it,] that is to say their example shall serve to aggravate this people's rebellion. See jer. 3. 11. Ezek. 16. 51. Rom. 2 27.  
V. 43. When the,] after Christ had confuted his malignant adversaries, upon the occasion of the possessed man's deliverance, he instructeth the people wishing them to beware that the devil have not any occasion to return, by God's just judgement upon any new sin: for in that case the precedent benefit will aggravate the new ingratitude. And under this figure he teacheth all them who have been delivered from the devils spiritual tyranny, to beware left they fall into it again, for that he being driven out of his old habitation, will endeavour to come into it again with greater fury and ruin. Now this threatening, set forth to terrify all men, takes effect in none, but only in such whose faith is but only for a time, not lively nor sound rooted, as the elects is, in whom Christ dwelleth, and never departeth from them. Dry places,] receptacles of evil spirits which are driven out of heaven, and are not yet shut up in the infernal cloisters. See Isay 13. 21. and 34. 19 Rev. 18. 2. and wand'ring in this lower part of the world, to tempt, seduce, and hurt men, taking no delight nor rest but in doing evil. See 1 Pet. 5. 8.  
V: 44. Empty,] Of Christ and of his Spirit, to whom as to the stronger he had yielded the place. Swept,] figurative terms, as much as to say made ready to receive him, all virtues which are hindrances and odious to the devil being rooted out, and vices established there●n instead of them.  
V. 45. Seven,] that is to say a great number, many spirits often possessing one body. See Mark 5. 9 and 16. 9  
V. 46. His brethren,] according to some they were his nearest kinsmen. But yet some ancient write 〈◊〉 have believed they were some of Joseph's children which he had by a former wise; and so commonly held to be jesus his brethren, seeing that joseph was held to be his father: and those followed the holy Virgin, as mother of their family after Joseph's death. See Mat. 13. 55. Mark 6. 3. john 2. 12. and 73. Acts. 1. 14. 1 Cor. 9 5. Gal. 1. 19  
V. 48. Who is,] in mine office, and order of spiritual life. I acknowledge no kindred in the flesh, but only and equally all true believers who are the children of God in spirit, adopted and regenerate by him, and my brethren and allies, that show themselves to be such by their works.   

CHAP. XIII.  
VER. 3. IN parables,] this was a kind of teaching used amongst the jews. A mean between an enigma, which was a disguising or covering of the truth in a brief way, which was therefore the more obscure and a plain similitude inserted in a proper and natural discourse, and therefore clear and intelligible. But a parable was a feigned narration (and therefore differing from an allegory which takes its figure from a true history, but drawn to a divers sense, Gal. 4 24.) to represent moral and spiritual things under the shape of common and corporal ones, serving for an insinuation and preparation to know the truth.  
V. 8. So 〈…〉 e,] the Italian addeth, some ●orne,]  
V. 10. Unto them,] contrary to th●t clear and intelligible way which thou usest to us.  
V. 11. Because,] the difference proceedeth from that God will not show the plain clearness of his word to this people, to whom he hath not given the inward light of his Spirit fo● to receav● it. For that would no way profit them, but dazzle their eyes with so much the more contradictions. Let it suffice that they have a dark image thereof in these parables which may serve them for a spur, or for a preparation.  
V. 12. Whosoever,] in spiritual things God gives the external means of his word and other things to them that have received the inward gift of internal life by his secret grace and Spirit, that they may increase and strengthen themselves therein: as if he should say, he gives nourishment to them that have life. But from them that have not the inw●rd gift he taketh away even the external light of his word and his other gifts. That he hat●,] Saint Luke saith, that which he seemeth to have▪ for indeed spiritual gifts do not truly belong to a man, if they be not rooted in him, by faith, love, and spirit.  
V. 19 The word,] namely the Gospel, which is the doctrine of Christ's spiritual kingdom, by which also he gathereth together his elect and governeth them. See Mat. 3. 24. Understands it not,] doth not receive any lively light thereof in his soul, nor doth not receive any deep impression by virtue of the Spirit, to the end that his heart may be bound to the obedience of faith and to a spiritual renewment, Rom. 12. 2. Ephes. 4. 23. In his heart,] which is come to his heart thorough the external senses, but could not take root there by reason of the heart's hardness. Or plainly in his understanding.]  
V. 20. But he,] those men which receive the word in a hard heart, signified by the stony part of the field.  
V. 21. Hath he not,] the Gospel doth not unite itself to his heart by a lively faith and love. See Heb. 4. 2. james 1. 21. Is offended,] grown cold, unwilling, alienated, Mat. 11. 6.  
V. 22. Among the,] See jer. 4. 3.  
V. 23. Bears' fruit,] in confession, good works, new obedience, and perseverance.  
V. 25. Tares,] the Italian, Zizanie,] a kind of bad and hurtful plant which spoiled the corn in Palestine, and was great and grew in branches, as appears by verse 30. and is unknown in these days.  
V. 31. The kingdom,] these two ensuing parables are both to one sense, namely, to show that Christ's spiritual kingdom and the state of his Church, groweth up out of small beginnings to a supreme greatness and power by the secret virtue of the holy Ghost. See Ezek. 47. 15. Dan. 2. 34. 35.  
V. 32. Becometh,] this was a singularity of that country.  
V. 35. That it might,] not that this were an express prophecy concerning the Lords manner●o teaching; but the meaning is, that as the Prophets did anciently preach heavenly things unto us, under earthly figures (called Enigmas and Parables) so did Christ also, and to the same ends.  
V. 37. The Son,] who in his proper person first sowed the Gospel, and afterwards continueth the sowing of it by his servants, working in and by them by his only power and virtue.  
V. 38. The children,] namely, the faithful, adopted, and regenerate by God, and made heirs of the everlasting kingdom of glory. Which are sown,] that is to say, raised and brought forth in the world by the preaching of the Gospel.  
V. 40. In the end,] then all scandalous people, hypocrites, and profane men, shall be separated and rooted out of the Church. And that the Lord will not have this done before, ought not to be understood of every particular wicked man (for by the order of policy, and of the Church, many wicked men may and aught to be cut off from the one and the other, Psal. 101. 8. 1 Cor. 5. 7.) but of the generality; because God will not have his Church in this world perfectly purged from all manner of mixture with wicked men: whereof many belonging to his election are converted at their appointed time which the Lord pointed at. V. 29.  
V. 41. Things that offered,] all persons which by their evil example, serve for nothing but for offence, hindrance, corruption, and turn of others.  
V. 44. The kingdom,] the meaning of these two parables is, that the heavenly glory, and the participation of Christ's whole spiritual kingdom, is a thing of such incompatable value, that for to obtain that, all other manner of good things ought to be laid aside and forsaken which is the laudable purchase pointed at Isay 55. 1. Rev. 3. 18. He h●deth,] not to signify a malignant suppression of this knowledge, but the secret keeping of it in one's heart. Luke 2. 51.  
V. 47. Is like,] the preaching of the Gospel gathereth together in●o the external body of the Church, not only all the true elect and believers, but many hypocrites also and wicked men with them, who are never quite severed from it, but at the end of the world. Of every kind,] both good and evil. See Mat 22. 10.  
V. 51. Unto them,] namely to his Disciples.  
V. 52. Therefore,] I have performed my charge in teaching you faithfully, and in this new manner. Now you ought to be faithful distributers of the Gospel, whose doctrine you ought to join with the doctrine of the law, and the Prophets: imitating good fathers of families, who having made plentiful provision of the old, and new fruits of the earth in their storehouses, do happily fee● their family therewith. See Cant. 7. 13. Scribe,] that is to say Doctor of the law. See Mat 24. Instructed unto,] to preach it, to do it service, and further it.  
V. 54. His own,] namely to Nazareth, where he was brought up. Mat. 2. 23. Mighty works,] namely his miracles, Mat. 7. 22.  
V. 57 Ossended,] See upon Mat. 11. 6. Save in,] a common proverb grounded upon the ordinary fault in men, which is to make small account of such things as are born by them, and to give but little respect to their own countrymen even in divinest things, because that intimate familiarity and acquaintance breedeth contempt.  
V. 58. Their unbelief,] thorough which they made themselves unworthy of God's favour, and also did nullify the chief use of miracles, which is the confirmation of the faith to heavenly doctrine. See Mark 6. 5.   

CHAP. XIV.  
VER. 1. HErod,] surnamed Antipas, who was the son of the great Herod, Luke 3. 1. Tetrarch,] lords or chief of the fourth part of a country. This showeth that under Alexander's successors began this division of judea into four parts of which the ancient judea made the one, and the other three had been annexed to it, 1 Mac. 10. 38. and 11. 28. 34. 57 See Luke 3. 1. Now after the death of Herod the great; Antony, and after him the Emperor Augustus divided also this kingdom into four parts amongst his children: taking the ancient judea away from them, and the title of Kings, though by abuse they yet retained it amongst themselves. Verse 9 and to this Herod's lot fell Perea and Galilee, whither the ancient partitions were yet observed, or whether there were some alteration.  
V. 2. Mighty works,] the Italian, the powers work in him,] the jews call the Angels so. The meaning is; he is a man wholly divine, and celestial, and hath Angels to assist him, working in him and by him.  
V. 3. Had laid hold,] whether it were that john was Herod's subject, as Luke 23. 7. Acts 12. 1. or that Herod had taken him in his country. His brother,] by the father, but not by the mothers ●ide.  
V. 5. When he would,] Mark 6. 18. this is attributed to Herodias, not to Herod, who chose did keep john from being put to death for a certain time. But that which is here spoken is to be referred to some sudden anger, which was tempered by some better thoughts signified by S. Mark.  
V. 6. The daughter,] by her first husband called called Salome. Before them,] publicly and in the presence of them all.  
V. 15. The time,] to be abroad in the fields.  
V. 19 He blessed,] that is to say, he prayed; an ordinary action of piety at meals, by which giving God thanks for his good gifts, he was also requested to give them the virtue of nourishing the body, and to sanctify the use of them to the soul. See Deut. 8. 10. 1 Sam. 9: 13.  
V. 22. Constrained,] for they parted from him very unwillingly, especially to go upon the water so late without him, in whom was all their confidence.  
V. 24. Of the sea,] of Genazereth.  
V. 25. Watch,] the night being divided into four equal parts wherein they kept a watch upon the City walls. See Mark 13. 15.  
V. 31. Doubt,] See james 1. 6.  
V. 36. That they might,] through great faith and humility; or by some superstitious weakness grounded upon the miracle set down, Mat. 9 20. and tolerated by the Lord.   

CHAP. XV.  
VER. 1. OF jerusalem,] or that were come fro● jerusalem.  
V. 2. The tradition,] this word, with the addition, your, or of men, or of the elders, or the like, signifieth a doctrine, order, or observance abou● God's service instituted by men, and kept from lather to son, not out of God's express word: whereof some were laudable, concerning the order and decency of the jewish Church; othersome were superstitious; and othersome wicked and damnable. Of the Elders,] as who should say of the Prelates of the jewish Church. Or whether he means the Elders who made those laws, Mar●e 7. 3. Or the modern ones which caused them to be observed. They wash not,] according to the jews scrupulous fashions. Whereof see Mark 7. 3.  
V. 3. Why do you,] the Lord is content to redargue the Pharisees hypocrisy by a just recrimination without giving them any answer to their question; which he doth nevertheless to his Apostles, verse 17.  
V. 5. But ye say,] namely, by a false interpretation in a matter of vows. It is a,] see of these oaths, Mat. 23. 18. By whatsoever,] it appears by the jews writings, that this must be understood of these words pronounced in manner of an oath by an irreverent son, and angry with his father or mother, the meaning whereof is, I swear that I will never do thee no good, nor yield thee any relief, seeing it is not lawful for me to dispose of consecrated things which are offered to God, to which use I do by in express vow from henceforth, employ all those things which you might expect from me. And this rash and wicked oath and vow was allowed of by those Doctors, by reason of the respect they did bear to offerings, more than to the law of honouring father and mother which comprehends all the duties of children and against the forbidding of doing them any wrong, whereof this execration was a kind; and aught to have been disannulled and punished, rather than to have been approved of, and held to be firm and irrecoverable.  
V. 6. And honour not,] as Saint Mark expounds it Chapter 7. 12. By honouring is meant to serve, and relieve with all manner of respect. Of none effect,] ye are the cause that the Commandment is broken by your Doctrine, which teacheth men to have more respect to their vicious oaths, then to God's express law: and all by reason of the superstitious esteem in which you hold ceremonies, above true and real piety, and the duties thereof.  
V. 11. Not that,] your corporal uncleanness, for which your Pharisees have appointed so many washings before meals, for fear lest the food should be made unclean, and defile the man which maketh use of it cannot stain the soul. 1 Corinth. 6. 13. Colos. 2. 22. Titus 1. 15. but so may your vices and sins which proceed from the heart by words and deeds: now he especially mentioneth the words, to make good the opposition, between that which cometh in, and that which goeth out of the mouth.  
V. 12. We are offended,] that is to say, we are distasted, and alienated from thee.  
V. 13. Every plant,] every man that is none of my fathers elect, and hath not received from him the lively root of a true and lively faith, doth wither away soon or late, and is cut off from having any communion at all with me. Mat. 13. 21. 1 john 2. 19 jude 12:  
V. 15. This parable,] he speaks thus by a mistake, and Christ reproves him for it. And not persuading himself that Christ should speak properly as disannulling the difference of clean and unclean meats: which was so strictly commanded by Moses Law. And holding peradventure some harsh opinion touching that which Christ had said of proceeding out of the mouth.  
V. 22. Of Canaan,] S. Mark calleth her a Grecian of Syrophenicia, because that Syrophenicia which was in the confines between Palestine and Syria, was for the most part inhabited by the relics of the ancient Canaanites who in those days used the Greek tongue and rites, which were brought into that Country 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 father's will is that whilst I am in this world, I should direct my ministry, and distribute my favours only upon the Israelites. Rom. 15. 8.  
V. 26. To dogs,] To profane and unclean persons, such as the Pagans were in their false religion and customs in respect of the people of God, which were adopted and sanctified by him.  
V. 27. Truth Lord,] a confession of her unworthiness: 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, joined with a deep humility.  
V. 29. Unto the sea,] namely unto the lake of Genazereth.  
V. 32. Three days,] 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 meals, 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 Christ's power, whose ordinary miracles they did vilify and cavil at, and for to have a pretence for their incredulity if he denied their request as he had formerly done. Matthew 12. 39 as if it had been for want of power.  
V. 3. Ye can,] though the conjecture of the future temper of the air be of itself very uncertain, yet men by long custom have observed certain natural signs, which do seldom fail. Why do not you then use the same industry to gather the signs of the Messias his coming, which signs are given by the Prophets by the succession and termination of times, and in Saint john Baptists preaching by the properties and circumstances of my person, and of my works and doctrines? if so be you do sincerely desire to be cleared of it? But all that you do is nothing but mere hypocrisy.  
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 error. 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 down to make a distinctio: between two City's o● one name: whereof one hath been built by Hero● the Great, and the other by Philip the Tetrarch his ●on, near unto Lebanon.  
V. 14. john,] risen again from the dead.  
V. 17. For flesh,] that is to say, no humane light, understanding, or virtue, 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 natural beginnings, which without the work of regeneration and o● God's Spirit, are in regard of spiritual 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 surname of Peter, john 1. 42. for a sign of the steadfastness 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 selfsame faith to be the foundation of my Church: authentical truth, worthy to be believed without any further proof, as immediately inspired by God, and the rule o● every ones doctrine. Now as Pet 〈…〉 h●d spoken in the name of all the Apostles for a sign and proof of their unity of faith. So Christ's answer belongeth to them all, in regard of their common doctrine and equal 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 Devil's City, opposite to the City of God spoken of before, and 〈◊〉 the gates thereof, spoken of hereafter, and thereby is meant his kingdom, his endeavours, his deceits, his plots, and the devices of his whole faction.  
V. 19 I will give unto thee,] I will make thee the steward of my Gospel and of the spiritual goods of my house; an office signified by carrying the keys, Isay 22. 22. Rev. 3. 7. So is the doctrine of faith called he key of the kingdom of heaven, ●uke 11. 52. and the Ministers of the Gospel the Stewards Luke 12. 42. 1 Cor. 4. 1. Tit. 1. 7. 1 Pet. 4. 10. B●nde,] a similitude taken from masters of great houses, who had authority over their ●l●ves, to punish them with imprisonment, stocks, or any other way to show the authority of the ministry of the word, Mat. 18. 〈◊〉. john 20. 23. over the members of the Church, for to exercise a reasonable discipline over them, to tie and captivate their consciences, by censures and denunciations of God's judgements, and exclude them from the external communion of the Church by excommunication for their errors: 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 unlawful: and by the word losing, to suffer a thing that is lawful, the conscience being bound by the forbidding, and loosened by the permission.  
V. 20. Charged he,] it should seem he did it because he would remain unknown for that little space of time, until his death and to make as it were a pause in manifesting himself to the world, to give way to the execution of God's council concerning his rejection, and suffering by the jews.  
V. 22. To rebuke him] driven thereunto by his love to Christ, more carnal than spiritual: and thorough his natural fervency, which savoured of rashness and presumption: and the false hope ●ee conceived of Christ's worldly kingdom; and being fearful of the Crosse.  
V. 23. Satan] a proverbial kind of speech used when one would reject an evil and pernicious counsellor, who either wittingly or ignorantly made himself and instrument of the Devil. See 2 Sam. 19 22. An offence] a disturber and hindrance as fat as in thee lieth of my vocation. Thou savourest not,] thy judgement and affections are yet but carnal: both grovelling as yet upon the earth, and not enlightened 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 own understanding and for sake all his own desires and affections, and having no regard at all of himself, subject 〈◊〉 wholly to Gods will; and prepare and dispose himself to all manner of sufferings for my sake. And so he reproveth Peter for his two vices, namely his presumption, and fear of afflictions.  
V. 26. For what] this is a reason added to t●● exhortation of ver. 24.  
V. 27. Shall come] that is to say, he shall appear in his essential glory of everlasting Son of God, which he hath from his Father by eternal generation; and in the Majesty of King of the Church and judge of the world bestowed upon him by his Father as he is Mediator: and in the exaltation of his humane nature into celestial glory.  
V. 28. Coming] that is to say go-up into heaven, and by his glorious going up take possession of his Kingdom, and from thence manifest it, and exercise it here in the world by his word and spirit.   

CHAP. XVIL  
VER. 2. TRansfigured] not in his natural shape, form and stature of his body, but in regard of a miraculous splendour with which he was covered as it were for a proof of his glory.  
V. 3. Moses] to signify the consent and concordancy which was between Christ, and the Law and the Prophets. Now they were known to the Apostles, either by mental revelation, or by their discourses.  
V. 4. It is good] words of a man in rapture not knowing what he said, Luke 9 33. dazzled with the Majesty of this glory, transported with the present joy, contrary to the terror of the death and passion of the Lord whereof Moses and Elias were talking with him, Luke 9 31.  
V. 5. Overshadowed them] Namely those representations of Moses and Elias, which it is very likely was but in vision and vanished away, this cloud covering them: And jesus remained alone appearing in his true body and real substance.  
V. 9 Tell the vision] See the cause thereof, upon Matth. 16. 20.  
V. 10. Why then] Seeing that Elias who appeared even now, hath again withdrawn himself, how can this agree with the common opinion of the jewish Doctors grounded upon the Prophecy of Mal. 45. (though evil understood) that he must come into the world before the coming of the Messias: shall he come another time, and in another manner. Or seeing thou art already come, and hast revealed thyself in thy glory, how do they say that Elias ought to come before thee.  
V. 11. And restore] that is to say he shall serve to conwert God's people from their evil ways and corruptions both in doctrine and manner of living, and shall prepare them to receive jesus Christ, and so shall establish the state of the Church. See Luke 1. 16, 17.  
Verse. 15. Lunatic] that is to say by the mere operation of the Devil or by a natural disease accompanied with or aggravated by the possession of the Devil. v. 18 See Mat. 9 32. and 12. 22.  
V. 17. O faithless] it appears by Mark 9 14. that he doth hereby reprove the jews who contended with the Disciples, and contradicted their doctrine, a● if they could not have verified it by this miracle. It might also be a general reproof to the father of the Child and to the jews, for their incredulity, and to the Disciples also, because that for want of Faith in Christ's special promise, Matth. 10. 1. they had made themselves incapable of doing this miracle.  
V. 20. If ye have saith] seeing that the command of working miracles, and the promise of God's assistance to the working of them, was not general to all believers but particular to the Apostles, and other persons of those primitive ages of the Christian Church, to whom God revealed this his will. Therefore by this word Faith, must no● be understood the common faith of all believers to the general promises of God's grace, but the particular faith in those promises. 1 Cor. 12. 9 and this faith was a condition which God required in that man whom he would assist with his power in the working of that miracle. Te shall say] if God hath made you any such promise; Or if by secret inspiration it be revealed unto you that it is convenient and necessary for the confirmation of the Gospel.  
V. 21. This kind] It seems that from hence and, Matth ●2. 45. It may be gathered, that there are some Devils more malignant, cruel and obstinate them others. And others believe that the difference consists only in the more or less power that God doth grant them. By prayer] not by a transistory act of faith: but by a long and persevering exercise of it, to obtain at God's hands the victory over so powerful and rebellious an enomy of faith, desiring God's power by prayer: and prayer being inflamed and purged by fasting.  
V. 24. They that] these it should seem were the Collectors of the half Sheckell●, that every jew above twenty years of age did pay yearly after he was once set down in the roll of his Nation, Exod. 30. 13. who under the Roman Empire, and in Capernaum a City of Galilce, where there was a mixture of Pagans, and many jews which were not very religious and libertines, gathered this money only of those who voluntarily paid it without any enforcement, or authority. For the Romans under AUGUSTUS had assigned this money for the Capitol: though the most pious kind of jews paid it also voluntarily to the Temple. See Mat. 22. 17. Doth not] that is to say is not your master one of those good and willing jews, that of their own accord pay this duty to the Temple?  
V. 16. The Children] that is to say according to this common reason, I the Son of God, and Lord of the Temple should be free. But seeing I am not yet known to 〈◊〉 such, I will pay it, because that this people shall not take me to be a contemner of God's order and service.  
V. 27. For me and thee] peradventure because the other Disciples were absent, or because these Collectors had spoken to Peter lonely.   

CHAP. XVIII.  
VER. 1. IN the Kingdom] Namely in the kingdom of the Messias which is called of heaven, that is to say spiritual and divine, by reason of the Laws and state thereof, and by reason of the quality required in his subjects: and of the last accomplishment of it in heaven. Now the Disciples, thorough ignorance imagined there should be in it degrees of worldly greatness; and from thence proceeded their question.  
V. 3. As little] in humility, simplicity, fear, innocence docility, etc. See Mat. 11. 25.  
V. 5. One such] namely a true Christian that shall have laid aside all worldly pride, whereby he is become abject in the fight of the world.  
V. 6. Offended] despising or wronging him for his simplicity and humility, and shall thereby have disturbed him in the course of his heavenly vocation and holy disposition, and caused him to take evil council, and forsake it: Or to conceive any sorrow therefore, and grow faint therein. A millstone] the Italian addeth, an ass millstone] that is to say a great one, such as Horses and Asses do turn, opposite to your lesser ones which were in hand-mills.  
V. 7. Woe] infinite evils shall come upon the world because of offences, as well upon the offenders, as those who are offended. It must needs be,] they are inevitable by reason of the malice, weakness, inconstancy and other vices of men: and by reason of God's providence which suffereth them either for judgement or for trial: and yet man's error shall not thereby be excusable.  
V. 8. Cut them off] See upon Mat. 5. 29.  
V. 10. Little ones] that is to say vile, and abject in the sight of the world, for their condition and profession. Their Angels] men ought not to contemn poor believers, seeing God hath so far honoured them, as to give them his own Angels to be guardians and ministers unto them, Heb. 1. 14. who are as it were his household and ordinary servants, which is signified by seeing the face, 1 King. 10. 8.  
V. 11. For the] another reason, why those poor believers ought to be honoured; namely because God hath made them partakers of his glorious salvation, jam. 2 5.  
V. 12. How think ye] he showeth another cause of the contempt, especially of the Pharisaical contempt, because that the believers are poor converted sinners. Now saith he, that ought not to make them to be less esteemed, seeing that Christ came expressly for such, and that God's glory, and the joy of Angels is the greater therefore Doth he not leave] others have it doth he not leave the ninety and nine in the mountains, etc. and goeth to seek that which is gone astray?  
V. 15. Shall trespass] by personal offence, or by offence given secretly betwixt him and thee, Luk. 17. 3. Now Christ having spoken against them that give offence, he now turneth to them that take offence, teaching them how they should proceed therein. Hear thee] namely thy just complaints, to confess his fault and amend it. Or to give glory to God, and promise repentance and conversion. Gained] thou hast brought him again to his duty, and hast bend him to be a good brother to thee. See Sam. 5. 20.  
V. 16. Take with thee] that the reproof may be of greater weight, these men seconding it, and also because that if he be stubborn, the relation which thou shalt make thereof to the Church, may be the better verified.  
V. 17. Unto the Church] namely to the assembly of those who have the government of the Church in their hands, and are to provide for the order, peace and discipline of it, 1 Cor. 5. 3, 4. and 2 Cor. 2. 6. according to the jews custom, who had also their consistory, for the reforming of behaviour and manners. As an heathen] hold him as a profane man, worthy for his rebellion and hardness to be forbidden the communion of believers, as Publicans and heathens were amongst the jews, Mat. 5. 46. Luke 15. 2.  
V. 18. Ye shall] namely you ministers and governor's of the Church, proceeding in knowledge, uprightness, and wisdom according to the duty of your office: See Mat. 16. 19  
V. 19 If two] the meaning seems to be, that God being called upon in conjunction of spirit, without passion or partiality, though there Ecclesiastical judges be but few in number, and consequently of little authority and respect in the world, yet he would assist them by his Spirit, that they might do such things as should be ratified in Heaven. Yet this may likewise be understood generally of the concord and charity necessarily required in all those that pray unto God concerning one and the self same thing. See Mat. 5. 23, 24. 1 Pet. 3, 7. Any thing] according to his will, as well in the thing itself, as touching the manner of ask it, 1 john 3. 22. and 5. 14.  
V. 20. In my Name] by my authority, and by my commission, and calling upon me in Faith. Am I] in grace and spirit.  
V. 22. Seventy] that is to say without any limitation.  
V. 23. The Kingdom] that is to say Gods spiritual government in his Church, reestablished by the Messias.   

CHAP. XIX.  
VER. 2. HEaled them] namely those that were sick and impotent amongst them as Mat. 12. 15.  
V. 3. Tempting him] to catch and accuse him, either for being contrary to Moses and the Law of God if he had absolutely reproved divorces. Or for favouring, and authorising lasciviousness, wickedness and inconstancy amongst men, if he had approved of them. For every] indifferently at the Husband's pleasure.  
V. 4. Made them] the Italian. Made men] that is to say in the first marriage, which he appointed for an example and rule to all subsequent marriages he created but one man to one woman, and one woman to one man to condemn polygamy and appointed that they should be one and the self same flesh, to reprove divorces. See Mal. 2. 15.  
V. 5. And said] that is to say he inspired Adam, and in aftertimes Moses to give this instruction and Law. Leave] See upon Gen. 2 24.  
V. 8. Suffered] the Law for the indissoluble bond of matrimony, was the first, and everlasting law, and God altered nothing therein by Moses, only seeing your Nation's rebellion in the liberty they took in divorcing themselves, he did set down a rule therefore for a time, in regard of some civil order. But I who am the supreme Lawgiver will now in the days of grace and of the spirit bring all things unto their first form.  
V. 10. If the case] if matrimony have so strict a bond, it is better to abstain from it, then to come into such a case, of necessity to suffer so many things by a woman as may cause a man to repent that ever he was married to her. Words of persons which were as yet too carnal, and used to this liberty.  
V. 11. Cannot receive] that is to say they have not the gift of continency by God's special grace that they can be without the use and remedy of matrimony, 1 Cor. 7. 2. 7, 8, 17.  
V. 12. Have made] who have a firm resolution grounded upon the feeling & firm persuasion of God's gift, to abstain from woman, for to keep an undefiled holiness, and from the use of matrimony to employ himself freely in God's service either in a public, or in a private calling, 1 Cor. 7. 32. That isable] let every one examine himself, what gift he hath from God, and left him do accordingly.  
V. 13. Put his hands] that he should bless them, and recommend them to God by his prayer. Rebuked them] as importune, and respectless people, requiring of Christ too base and mean a thing in the Apostles judgements, who were in that deceived.  
V. 14. For of such] so far are you deceived in thinking that children by reason of their weakness and contemptible qualities, are unworthy to be presented unto me; that contrary wise no body is capable of my Kingdom, unless he be first by the spirit of regeneration brought into a spiritual estate, to be like a little Child in the order of nature.  
V. 17. Why callest] the sense wherein thou qualifiest me to be good, is not that in which I ought to be acknowledged and honoured: humane and moral goodness cannot make me a Lawgiver to men's souls, as you desire me to do, and according to that degree wherein you place your Doctors: To attribute that title unto me in that sense as you should do you ought to acknowledge me to be true God. If thou wilt] not to remit him again to his own works, by which no man can be justified nor saved, Rom. 3. 20. Ephes. 2. 8, 9 2 Tim. 1. 9 Tit. 3. 5. but to draw him to the service of God from those traditions: in which the Pharisees reposed most of their righteousness and Piety: and to beat down his presumption, whereby he thought the Law was easy for him to accomplish: And to bring his conscience to a severe examination, according to the spiritual sense of the Law, by which man comes to have knowledge of his sin, Romans 3. 20. to learn thereby to seek his salvation in God's favour thorough Christ, Rom. 10. 4.  
V. 20. All these] words of a lying arrogant hypocrite, and one that was ignorant of the true spiritual sense of the Law, which requireth of man not only the external discipline of manners and actions: but purity, and righteousness in all his thoughts, internal motions and affections of the heart.  
V. 21. If thou] an answer sitted to his vain boast. The meaning is, if what thou sayest of perfectly observing each commandment be true, show it in thine obedience to the summary of the Law, which is to love God above all things, and thy neighbour as thyself. Perform the first in following of me who am the true God as he had signified. ver. 17. And the second in giving thy goods to the poor. And if thou wilt do neither, thou showest thyself to be an Hypocrite in all the rest.  
V. 24. For a rich man] for it is very hard for such a man not to put his trust, and settle his heart and affection upon his wealth.  
V. 26. This is] without God's special grace no man can be saved, and much less rich men, as being full of worldly cares, not feeling the necessity of God's grace and assistance; enemies to the Cross, proud, insolent and made drunk with their temporal happiness and Idolaters to their goods, etc.  
V. 27. We have] that is to say we have done that which this young man would not do, an ordinary defect in the Apostles to have a respect to worldly rewards.  
V. 28. In the regeneration] that is to say in the life to come when there shall be new heavens and a new earth, 2 Pet. 3. 13. Rev. 21. 1. thereby correcting his Apostles for their coveting of worldly greatness. Judging] according to your measure, and under me you shall be made partakers of the glory of my Kingdom: and raised up in glory above the common of my Church, signified by the Twelve Tribes, Daniel 12. 3. Luke 22. 28, 29. 1 Cor. 6. 2. Rev. 2. 26.  
V. 29. An hundred fold] in spiritual goods, far more excellent than temporal ones, in true and full contentment of spirit, as it were in full plenty and also in the charitable communion of believers in the Church.  
V. 30. But many] do not trust to that you have been the first that followed me and that you have begun well, you must persevere unto the end, otherwise you shall fall from your prerogatives, Gal. 3. 4. Rev. 3. 11.   

CHAP. XX.  
VER. 1. THe Kingdom] God's calling, and the distributing of his grace in the spiritual state of the Church is such that God oftentimes makes equal and prefers in giving rewards those that were called last, to the first called. Whetner it be out of his absolute freewill, or for some other reason which is unknown to men. And also regardeth not so much the beginning as the ending and the accomplishment: whereby all worldly glory and all contradiction against God is beaten down, and all are tied to persevere.  
Ver. 2. A penny] which was worth a Drachma weighing the eghth part of an ounce.  
V. 15. Evil] that is to say envious, Deut. 15. 9 Prov. 23. 6.  
V. 16. For many] besides that first reason that every reward dependeth upon God's freewill, there is this reason also, that is not the external calling and profession of the Gospel which causeth one to be preferred before the other, but ●ods internal election, ratified by true saith and Repentance, 1 Cor. 4. 7.  
V. 21. Mayest] let them have the first degrees of honour in thy temporal Kingdom which they apprehended and conceived. See Mat. 18. 1.  
V. 22. Ar●yceable] for to arrive to the glory of my Kingdom, you must pass thorough many lets and troubles following mine example. Therefore before you desire the reward, you should examine yourselves how you are disposed towards that combat. To drink] an ordinary term in Scripture to signify afflictions and calamities distributed to each one as it were for their portions. Baptised] this kind of figure is taken from the ancient manner of Christening plundging the whole body in water above the head: So Christ hath been wholly plunged in an guish and torments, Psalm 69. 2. And it should seem that Christ had a relation to the two Sacraments of the Christian Church, which are signs and tokens of grace on God's side, and on man's side bindeth him to imitate Christ, 1 Cor. 12. 13. We are] an ignorant and presumptuous answer.  
Verse. 23. Ye shall drink] Not by your own strength and power as you presume at this present, but by the help and special grace of my spirit. Is not mine] in the quality of mediator in which I do converse here in the world: I have no charge to give degrees of the glory to come, but only to gain my Church's salvation.  
V. 26. Whosoever] Christ speaks to his Apostles as to his Ministers, telling them that their chief dignity and honour consisted not in commanding, as it is in worldly Lordships but in humbly and faithfully serving for the profit and salvation of men, though not to their wills and deures.  
V. 28. To be ministered unto] As a King or Prince in this world during his abode there. For many] namely for all God's Elect, Matth. 26. 28. Rom. 5. 15. 19  
V. 31. Rebuked them] disdaining their condition: or in regard of Christ to whom they imagined them to be troublesome: or being offended at the glorious name which they gave him.  
V. 34. Followed him] they became his followe●● and Disciples.   

CHAP. XXI.  
VER. 1. BEthphage] A Castle near to jerusalem. Of Olives] a little hill on the East side of jerusalem planted with Olive Trees. See Zech. 14. 4.  
V. 2. Strait way] at the first coming into the Castle without going or seeking far.  
V. 3. The Lord] namely I the Sovereign Lord of all things, whereof I will imprint the knowledge in the master of the Ass. Now he foretelleth these things which were so far off, to come, for to confirm his Godhead to his Disciples. And straigts way] some refer these words to Christ himself, is much as to say that he would send them back again presently.  
V. 7. They set him] which was a sign of honour, and acknowledgement of a new King, 2 King. 9 13.  
V. 8. Strewed them] in sign of a public rejoicing and honour, as it is yet used in these days.  
V. 9 Hosanna] an Hebrew word which signifieth save, I pray thee, and is taken out of Psal. 11●. 25. Now because the jews in the Feast of the Tabernacles, bearing branches according to the Law, Leu. 23. 40. used this word for a joyful acclamation and prayer to God for the people's safety and prosperity: they did at the last call the branches themselves Hosanna. And as it was the custom to carry green boughs, at feast and public rejoicing, and 2 Mac. 10. 7. So they likewise cried Hosanna also out of the said feasts of Tabernacles. And that which is added to the son of David, signifieth thi● they did all this for the honour of Christ's wishing him all manner of happiness. Is he] this is also taken out of Psalm 118. 26. Now in these acclamations, Christ was by some acknowledged for to be the true Messias sent by God, and accompanied by his power. And by other some for a great Prophet only. In the highest] the Italian addeth places] that is to say, may this happiness light upon thee from Heaven, and from God, Eph. 1. 3. or enjoy it one day perfectly in Heaven.  
V. 12. That sold] things necessary for offerings and sacrifices: as beasts incense, fair, flower, oil, wine, etc. for to have them there ready for God's service. There were also money changers that exchanged current Roman money, Matth. 22. 19 into jewish shekels, and half Shekels, appointed by God for amercements, Lenv. 5. 15. for the tribute of each head, Exod. 30. 12. for the redeeming of vows Leu. 27. 3. Now all this was done in the first Court of the Gentiles and at the first it seemeth it was but only for commodiousness: but afterwards it grew to profane merchandizing and avarice. See Zech. 14. 21. Doves] for offer, most commonly for poor people. See Levit. 5. 7, 11. and 14. 22. Luke 2. 24.  
V. 16. Perfected] the Italian. Established] against all the oppositions and contradictions of the wise and great ones of the world, thou hast appointed an assured praise for thyself, out of the mouth of those that believe in thee, who are like unto little children. Others perfected, that is to say the praise of these little ones is sufficient for thee, thou desirest no other praise. Or out of the mouth of little one, thou hast made up a whole harmony and consort of praise.  
Ver. 17 Bethany] A Castle near to jerusalem Eastward near the Mount of Olives. See john 11. 18.  
V. 19 When he saw] Christ knew well enough that there could be no fruit seeing it was not yet the season, Mar. 11. 13. but all this was done to instruct men, to whom many things concerning this representation may be applied rather than to the Figtree. As to have fruits of the Spirit ready at all times, not to be contented with being, and having received the gift of God, but to operate, and yield fruit. Not only to abstain from doing evil, but also to endeavour to do all manner of good: to avoid Gods last curse, by which all power of well doing is taken away from man: and the false seemingness is discovered and vanished away, as Christ cursed the Figtree as well the leaves as the fruit. Said unto it] not thorough any extraordinary anger, but only to give his Disciples instruction.  
V. 21. I say unto you] the Lord seeing his Disciples too much fixed upon the miracle of the Figge-trees withering, is likewise content to instruct them concerning the strength of faith in doing of miracles, without going on any further to the other instructions, that aught to be drawn out of that action. If ye shall say] See upon Mat. 17 20.  
V. 23. The Elders] namely the Magistrates, and Senators.  
V. 25. The Baptism] that is to say his whole ministry in general. Now the meaning of this opposite question is. Do you believe that john was a true Prophet sent by God? If you do believe it, why do you not believe the witness he bore concerning me? john 1. 15. 27. and 5. 33. if not: declare yourselves openly as you desire I should do. But seeing that either through base rear, or being convinced in your own consciences, you dare not to do it, you are not worthy to receive any further instruction. From Heaven] that is to say from God, according to the jews manner of speaking. See Dan. 4. 26. Luke 15. 18. Of men] that is to say of mere humane invention, without any calling or power from God. See 2 Pet. 1. 21.  
V. 31. The Publican.] of which many after an evil life, and an open rebellion against God, have been converted at john's preaching, whereas you that profess perfect obedience, are but hypocrites, and have withstood john's words, who called you to repentance, Luke 7. 29, 30. Go into] that is to say in the spiritual state of the Church restored by me, they have an advantage above you, by virtue of true humility, saith and repentance, in the participation of God's grace; and in holy praise and esteem with the Church.  
V. 32. In the way] with a manner of living, and a doctrine, so holy and so irreprehensible, that you have had nothing to say against him, as you maliciously do against me, accusing me for favouring men of an evil life. See Mat. 11. 18, 19  
V. 33. Parable] the householder is God, the vine the Church of Israel, the Husbandmen the Priests, and Governors of that Church: the servants the Prophets, the Son jesus Christ. The meaning is, that God having given the Priests His Church to keep, govern, and edify by wholesome doctrine and lawful administration to reap from thence the fruits of service, honour, and obedience, they had taken all to themselves: making themselves Lords of men's Consciences, and drawing every thing to their own profit and glory, acknowledging God no longer, nor thinking upon giving him any account troubling and slaying his Prophets, and at last Christ himself, who came to recall them to their d●●●s. Digged] in the rock, or walled and plastered it well, according to the manner of the ancients, And went.] See Mat. 25. 14.  
V. 41. He will] Luke 20. 16. their answer seemeth to be contrary to this. But it is likely that they first answered as St. Matthew saith here, and that afterwards when they saw the parable aimed at them, they altered their opinion.  
V. 43. The Kingdom] that is to say the title of being his people and Church over which he particularly reigneth by his word and spirit, shall be taken away from you and transferred upon the Gentiles, who shall voluntarily obey him, as sincere and loyal subjects and children.  
V. 44. Shall foll] as I shall be the sound foundation of my Church. so will I likewise be an occasion of ruin to all mine adversaries, 1 Pet. 2. 7. whom I will destroy, if they assault me, or undertake to withstand me. Now if the ver. 43. did immediately follow the verse 41. and the 42. after the 43. it seems that the sequel of the discourse would stand in better order.   

CHAP. XXII.  
VER. 2. THe Kingdom] the sense is God the Father, when he would establish his son's Kingdom in the world, and make him head of his Church, joined unto him by everlasting covenant, would first call the jews to the participation of the everlasting goods in Christ, as those for whom they seemed to be prepared, by reason of their ancient prerogative, but because they shall refuse them, he shall punish them with final destruction and shall receive the Gentiles in their place.  
V. 7. His Armies] namely the Romans, executioners of God's vengeance. See Dan. 9 26.  
V. 10. Both bad] indifferently, worthy, and unworthy, as well by reason of their condition, base, or honourable: as in regard of their goodness or badness. To show that in the assembly of those that are called, which is the external Church, many hypocrites and wicked men, are gathered together, with the good and true believers. See Mat. 13. 38, 47.  
V. 11. Had not one] the Italian was not clothed] a frequent figure for the gift of regeneration, by Christ his spirit, without which no man can be Christ's, Rom. 8. 9 2 Cor. 5. 3. Rev. 10. 8.  
V. 14 For many] because that many who are called, do not answer to God's calling: and that amongst those also which do answer, some are rejected appeareth that the eternal election is not of all, but of a few.  
V. 16. Herodians] Ancient writers have written that these were a certain Sect, which referred the Prophecies of the re-establishment of the Kingdom of Israel, that were spoken of the Messias to Herod the great: and as his followers, and partakers, approved of and seconded his tyranny and wickedness, by which he mixed pagan superstitions and Idolatries with judaism: and favoured the domination of the Romans, to the oppression of the people: and were the Sadduces companions in profaneness as it appears by the conferring of Matth. 16. 6. with Mark 8. 15. And this Sect lasted even after Herod's death, following and teaching his maxims, celebrating his birth day, and doing many things in honour of his memory. The way] namely his Law and doctrine, according to which every one ought to proceed, and be guided. The person] the Italian. The quality of the persons] whither they be mean or great ones and Princes, because that their insidious question had a relation to the commanding Romans.  
V. 17. Is it lawful] they have a relation to the half Sheckell which was imposed upon every jew yearly, Exodus 30. 13. which the Romans had transferred upon their Capitol. The payment whereof was very grievous to this Nation: as well because it was a sign of slavery, ill beseeming the people of God john 8. 33. as also because they held this imposition to be a profane sacrilege. The deceit which lay hidden under this question was this: that if Christ had answered that it was not lawful to pay it, they would have accused him and delivered him into the hands of the Roman Governor, for a seditious man, Luke 20. 20. And on the other side if he had said that it was lawful they would have disgraced him among the people, as one that consented to the Romans tyranny, and impiety.  
Ver. 19 Show me] The meaning is. Seeing that GOD hath subjected you to the Romans, as it appeareth by the stamp of your currant coin, which is a sign of supreme power, bear it patiently: that doth not any way hinder the service which you owe to God as you are his people. See 1 Corinthians 7. 21. and it is an easy matter to satisfy both God and Caesar in this payment which consists in a little sum of money. Now it is thought that Christ had a Relation to that the Romans received their Tributes in Roman Coin, such as this penny was, and not in jewish Coin as the Sheckell was.  
Verse 21. The things that are] this may have a relation as well to the half Sheckell which they might pay to GOD, though they paid as ●●ch to the Romans, as also to the true service of the heart, and true Religion, which God requireth, john 4. 24.  
Verse 29. Ye do err] as well in denying of the Resurrection, as also in that you so absurdly discourse of the state of those that rise: as if that by their resurrection they should return to a civil, and animal life. The Scriptures] whose clear passages concerning resurrection, the Sadducees wrested to deliverances from extreme miseries and calamities. See 1 Corin. 15. 34. The power] which is the Sovereign cause, working in the Resurrection, Phil. 3. 21.  
Verse 30. As the Angels] not as concerning their incorporeal substance, but concerning the qualities of their bodies, and the condition of their celestial life, being therein exempted from all ●●●perfections of the animal life. Sec. 1 Corin. 15. 42. 43.  
V. 32. God it not] this reason hath two grounds, the first, the Sadduces held, that the Soul after death was also turned into some corporeal beginnings: and lost all manner of subsistency, Act. 23. 8. the other that God had made his covenants, not only with the souls of the Patriarches, but with their whole persons: and that their very bodies did bear the sacred signs thereof, participating also in the benefit of regeneration: whence followed that they should also be glorified, by means of the resurrection: Seeing that when God doth call himself the God of any one, that importeth by the true meaning of the covenant, the eternal communication of his grace, life, and glory.  
Verse 35. A Lawyer] the Italian. Doctor of the Law] Mark 12. 28. he is called a Scribe which was the common name for all the expounders of the Law: but by Luke 11. 45. it appears that there is some difference between the name of Scribe strictly taken, and Doctor. The Scribe taught all the people in the Synagogues as a public Preacher: and a Doctor in the Schools as a Reader. Tempting him] to see if he would agree with the Pharisees doctrine, who determined in this kind concerning the degrees of Commandments, and of sins; to assign proportionable degrees of satisfaction. Or to take an occasion of extolling themselves as fulfilling that which was most eminent, and singular in the Law.  
Verse 39 Is like] that is to say equal in authority, and of as great necessity to be obeyed, of an inseparable connexion with the other, of the same moral, not ceremonial kind. See james 2. 10. As thy sell] doing him all manner of good as thou wouldst have done to thyself, Matth 7. 12. Luke 6. 31.  
Ver. 42. Whose son] from whom ought he to descend according to the Scriptures.  
V. 43. In spirit] that is to say by divine and prophetic revelation.  
Verse. 45. If David then] this name of Lord which David attributes unto him showeth that the Messias must be samewhat else besides the Son of David only. That is to say the everlasting Son of God also.   

CHAP. XXIII.  
VER. 2. SIt] they hold the degree of Doctors and ordinary expositors of Moses his Law: though that were but only by humane introduction, for want of Priests and Levites to whom God had given that office.  
Ver. 3. Whatsoever they] according to the Law which they instruct you in, Deut. 17. 11. for otherwise Christ had warned them to beware of their false doctrines, Matthew 16. 6. 12. See 1 Thess. 5. 21. 1 joh. 4. 1.  
Verse 4. They bind] They tie and bind men's Consciences, to a rigorous and exact observation of the Law, for which they care but little themselves.  
Verse 5. Phylacteries] So the greeks called certain writings which they did wear about them against witchcrafts and Sorceries: to the resemblance of which, though to a divers use, were made certain borders of skins or some other such kind of stuff, whereupon the jews writ certain passages of the Law and did wear them upon their Gowns, Deut. 6. 8. for a remembrance. Now for to make a show of greater holiness, the Pharisees did wear those borders, broader than the ordinary sort of people. The borders] See the Law concerning this, Num. 15. 38. Deut. 22. 12.  
V. 7. Rabbi] that is to say Master.  
V. 8. Be not ye] avoid this vain glory of titles, and do not attribute unto yourselves the authority of absolute masters of my Church. But refer the glory to me only, and teach nothing but that which you have learned of me. See 2 Cor. 1. 24. 1 Pet. 5. 3.  
V. 9 Call no man] as the precedent commandment was directed to the Pastors: So this teacheth the believers not to yield that absolute reverence, nor power over their Consciences to any living man which belongeth to God only, as ignorant people did use to do to the Pharisees. For laying these abuses aside, these titles of honour may be used in a good sense and meaning. Sec 1 Cor. 4. 15. 1 Thes. 2. 11  
V. 12. Shall humble] by a true and sincere humility.  
V. 13. Ye shut up] ye hinder, as much as in you lieth, by your false doctrine, authority and example, men from participating of that salvation and redemption which I being to the world, and the spiritual re-establishment of my Church, in the grace, conduct, and glory of God. That are] that seemed to have some desire thereunto, and were ready to enter into it.  
V. 14. Long] which you make them dear pay for, either directly, or indirectly, by begging, and other tricks of Covetousness. Therefore] because you cover your Covetousness with the veil of piety.  
V. 15. Ye compass] you bestow a great deal of study and labour. Proselyte] a Greek name signifying a man that cometh home from without. And so were called the Gentiles that embraced the jewish Religion, and there were of divers sorts and degrees, some turning to their religion, and living and inhabiting amongst them, and being circumcised. Others turned to their religion, and dwelled amongst them, but were not circumcised. Others turned to their religion, but neither dwelled with them nor were circumcised. Ye make him] teaching him to set his righteousness, and ground his salvation upon his works, and not upon me who am the only end of the law. And turning him from the true spiritual sense of the law by your false doctrines and from God's pure service by your traditions: and infecting him with your hypocrisy and other vices, you cause his conversion to judaism, to serve him for nothing but for his greater condemnation. Twofold more] far more superstitious and servant in ●our Sect, as ordinarily the Disciples of false Doctors are worse than they themselves.  
Verse 16. By the Temple] See upon Matthew 5. 33, 34.  
Verse 17. That sanctifieth] which being holy causeth the Gold which is offered unto it to be holy also.  
Verse 18. By the gift] See upon Matthew 15. 5.  
V. 20. Who so] all your distinctions are frivolous and false, for the Altar and she gift have an inseparable relation one to the other: the Altar being appointed only for gifts, and they being not holy without the Altar.  
V. 21. Shall swear by] the Temple hath no divinity in it, whereby one ought to swear by it. Wherefore either such oaths are vicious and unlawful, or if swearing by the Temple, man hath a relation to God, who is present in it, they can not be held for vain.  
V. 23. Pay tithe] pay tithe of the smallest herbs, which is not commanded by God, thorough an affectation of greater devotion.  
V. 24. Strain] a proverbial kind of speech, as much as to say, you are very scrupulous in small and indifferent things, and very licentious in principal and necessary ones.  
V. 25. Extortion] he points out the two chief vices belonging to worldly goods, namely the getting and using of them.  
V. 26. Cleanse] cause the use of the goods to be clean from sin, and sanctified by prayer, thanksgiving, and faith, 1 Tim 4. 5. Tit. 1. 15. and then thou shalt not need to fear that the uncleanness of the vessel should defile thy conscience.  
V. 32. Fill ye up] the meaning is you confessing yourselves to be the sons of those, which slew the servants of God and having hitherto imitated them, there remains nothing but that you should accumulate your rage upon me, and upon my servants, to cause the fullness of God's judgements to fall upon you: seeing that according to his justice the wicked children of wicked parents do oftentimes bear the punishment of both, Genesis 15. ver. 16. Psalm 69. 28.  
V. 34. Wherefore behold] because I know that you are wicked and cruel as your fathers were, I do foretell you that you will persecute my servants to the uttermost. Whereupon shall follow your utter ruin. Prophet's] by these names are meant all the ministers of the Gospel, some called and inspired immediately, as Apostles Evangelists, and Prophets: other some mediately as Pastors, mean by wise men; and Teachers, meant by the name of Scribes. See Ephes. 4. 11.  
V. 35. All the] namely the punishment for all my servants innocent blood. Zacharias] it is the same man as is called the son of jehoiada, 2 Cro: ●4. 20, 21. and we must imagine that the father had woe names according to the custom of the jews. Now Christ makes mention of him, not because he was the last of all the Prophets that the jews slew: but because lie is the last of them that were mentioned in the ancient Scripture.  
V. 36. All these things] the accumulated punishments for all the murders, which had been formerly committed.  
Verse 37. How often] seeing that God's will cannot be an unperfect will of desire only, which is a sign of infirmity, Psalm 115. 3. and that his decree is immutable and will suffer no opposition, Isa. 46. 10. Rom. 9 19: we must of necessity understand this to be meant of the dispensation of outward means by the word, exhortations, commandments, etc. which are the rules, and the object of men's obedience, and the argument of the condemnation of their rebellion: though oftentimes GOD'S secret will was not to accomplish the work, but that all was done either to try 〈◊〉 wickedness, or for some other ends. See Deut. 29. 29.  
V. 38. Your house,] God will quickly forsake your City and your Temple, withdrawing his protection and presence from thence, whereby all things will run into utter ruin.  
V. 39 I say unto you,] my corporal presence shall shortly leave you, and soon after that I will take away from you the spiritual presence of my grace and virtue, until the time come of the conversion of your whole nation. Rom. 11. 25. 2 Cor. 3. 16. at which time you shall acknowledge me to be the true Messias according to the meaning of the words, Psa. 118. 26. for the applying of which title unto me, you have reproved the people, Mat. 21. 9 16. and then in the end of the world you shall see me come in glory to your everlasting happiness.   

CHAP. XXIV.  
VER. 1. TO show him,] it seems that the occasion of this discourse came from that which the Lord had spoken, Mat. 23. 38. concerning the desolation of the Temple whose greatness and soundness of building seemed to make the prediction to be very unlikely.  
V. 3. Of thy coming,] whereof he had spoken in the end of the precedent chapter. Now it should seem that the Apostles understood that of the manifestation of jesus Christ's temporal kingdom; which they imagined should come, and that they believed that the desolation of the Temple and the nation should not happen until the end of the world.  
V. 5. In my name,] usurping my title and dignities. Now Christ fore-armeth his Disciples and the whole Church against the deceits of false Christ's and Antichrist telling them of their coming, and strengtheneth and instructeth them concerning his true and last coming in glory.  
V. 10. Be offended,] see Mar 116.  
V. 14. Of the kingdom,] see Mat. 4 23. and 9 35. The meaning is, you ask me concerning the end of the world and of the Temple together, as if the one could not happen without the other. I tell you that the ruin of the temple shall happen first; & after that the Gospel shall be preached all the world over, and by means of it will I enter in o the possession of my spiritual kingdom, gathering together mine elect, and sighting against mine enemies, and after that the end of the world shall come. In all,] generally, to all nations without any difference, even to the jews, see Rom. 10. 18. Colos. 1. 6. For a witness,] for instruction and persuasion of the elect; and for the conviction and condemnation of the wicked. And t●●n,] namely after that my Gospel hath gone over all the world, and that I have hereby gathered my Church together.  
V. 15. When ye,] he gives an answer to the Apostles question concerning the desolation of the Temple. Now by this abomination, it should seem is meant the military Roman Ensigns or Eagles, they being a profane nation; and held their said Eagles for gods, and worshipped them, and wheresoever they came, they brought desolation along with them, especially to the jews, see upon Dan. 9 27. Stand,] the Italian Set,] by the Romans in the Temple.  
V. 16. Then let them,] after the City is taken, and the Temple profaned, then shall the desolation of the whole nation come, therefore let him that can, save himself.  
V. 17. To take,] to stand to save his goods or householdstuff, but let him fly.  
V. 20. On the Sabbath day,] because that upon that day they were limited to go but a very small journey, Acts 1. 12. wherefore a man might not fly far. And also on that day, being strictly kept holy, it would be hard to provide for many things necessary for the flight. Now Christ in the Apostles persons, speaks to all those who in those days should dwell in judea, where the jewish ceremonies should still be observed.  
V. 22. Those days,] if the jews persecution under the Romans were not moderated by God's providence, and limited within the compass of a very short time, the whole nation would perish. For the elects sake,] the elect amongst the jews whom God would also gather together in the appointed time, see Rome 11. 5.  
V. 24. If it were,] see 2 Thess 2. 13. Rev 9 4.  
V. 27. As the lightning,] refuse ye all those that shall give you these false impressions of the Messias his coming, for I will come no more to live upon the earth: and as for my coming to judgement it shall be with so much glory and universal splendour, that you shall not need to look for it in secret places, by the direction of other men.  
V. 28. For when soever,] this is not a reason for things spoken in the precedent verse, but a confirmation of the exhortation which he had made to them, to avoid the deceit of them who shall again look for Christ upon earth. Whereas true believers by the motion of the Spirit ought to look for him in heaven whither he is gone to feed his Church from thence by the perpetual application of his death and passion. As Eagles and such like birds do by a natural instinct or faculty fly a great way to find out carka'es.  
V. 29. Immedately,] with God, with whom a thousand years are but as one day, Psal 90. 4. 2 Pet. 3. 8, 9 Or under the foresaid afflictions of the jews, we must also comprehend all the afflictions of the Church until Christ's last coming. The Sun,] the Prophets do often times thus by a figure describe the horror of God's judgements, Isay 13. 10. Ezek. 32. 7. joel 2. 31. and 3. 15. but here it seems all aught to be understood in its proper signification, see Rev. 6. 12. The powers,] the whole frame of heaven, most strong and immutable in its being and motion, the mighty bodies thereof, most mighty in their substance and lastingness, and in the swiftness of their motion, and power of their operation.  
V. 30. The sign,] there is no particular sign specified here. One may take it to be some glory, or divine light, which shall be about him, or the sound of the trumpet, and voice of the Angel, 1 Cor. 15. 52. 1 Thess. 4 16. Or the appearance of him in his own likeness. The Tribes,] the Italian, the nations,] namely which are enemies to, and rebellious against Christ. Mourn,] for horror of the present judgement, and for despair. See Revel. 1. 7. and 6. 15, 16.  
V. 31. From one end,] a vulgar term: for to the eye the earth seems to be bounded with the heavens.  
V. 33. That it,] the Italian, that he,] namaley Christ coming to judgement.  
V. 34. This generation,] the Italian, this age,] that is to say, you shall soon see the effects of these my predictions. And if these evils do last long, persevere in saith, and be watchful, to expect my coming ever● hour, and to prepare yourselves for 〈◊〉 for my words shall be fulfilled. I give you no particular sign of the moment of it, for that is a secret which God will not have revealed to men.  
V. 36. My father,] Mark 13. 32 The son excludes himself from this knowledge; not that he wanteth any divine perfections, 〈◊〉 of knowledge or any other, john 5 20 but because his office of Doctor of the Church, would not bear him out in the declaring of it.  
V. 40. Then shall,] there shall be this dissimilitude between these days and Noah's days, that the distinction of those who shall be saved, and of those who shall perish, shall not be by companies or families, as Noah and Lot saved all their families: but every one shall be saved by his own faith and pure conscience, and shall perish by the vices which are contrary thereunto. See Hab. 2. 4. Matth. 25. 9 Be taken,] gathered up by the Angels into the kingdom of heaven.  
V. 41. Be grinding,] according to the custom of those days, which was to employ their bondmen and bondwomen in grinding at handmils, Exod. 11. 5. Isay 47. 2. Now it seems that the Lord would show that God's election doth extend itself to all sorts of persons, and separates the most joined.  
V. 42. Watch,] be in a perpetual actual exercise of faith, and be fittingly prepared to receive your Saviour.  
V. 43. What watch,] See upon Mat. 14. 25.  
V. 45. Hath made,] these words are directed to the pastors of the Church and teachers of God's word and ministry of his grace, Matth. 16. 19 whereof the two principal virtues are also pointed at; faithfulness in the substance of the ministry, and prudency in the manner of exercising of it, to salvation and edifying.  
V. 47. Shall make him,] by the figure of the custom of men, in preferring faithful servants to be overseers of a great household: he points at the state of glory to which faithful shepherds shall be exalted in the kingdom of heaven, above the ordinary members of the Church.  
V. 48. If that evil,] the Lord seems to point at some singular particular person that should usurp a tyranny over the Church: and should change the spiritual service into a temporal domination and carnal delights, Rev. 18. 7.  
V. 51. Cut him asunder,] from all communion of his house, and from his favour. See Deut. 29. 21. With the hypocrite,] who having been till then mixed with the true believers, and hidden under fair shows, like unto that disloyal servant, under the cloak of being Christ's minister shall be punished with eternal punishments. See Mat. 25. 32.   

CHAP. XXV.  
VER. 1. THe kingdom,] namely the state of the Church wherein God reigneth in his Son's person. Ten Virgins,] a similitude taken from the fashion used at weddings; at which anciently the maidens which were the bride's kinswomen and acquaintances went forth with Lamps and Lights in great troops to meet the bridegroom, when he came to the bride's house, to have her away to his own house, which was commonly done in the night time. Now the bridegroom is Christ: the time of the wedding is at his last coming: the night is the Church's estate in the world, the Virgins are they that make profession of the purity of the Gospel; the wise Virgins are they that are provided in their hearts with instructions in faith and pretty, and with the gift of the Spirit; which is the oil that burneth, not howsoever always in actual exercise. The foolish ones are they that have neglected to gain or preserve the foresaid gift of the Spirit in the Church: the lamps are the hearts; the sleeping and slumbering, is the slackening or ceasing from continual exercises of piety and expecting of Christ which is caused by the infirmity of the flesh thorough Christ's long staying.  
V. 9 Not so,] whereby is showed that every one shall live by his own faith, and not by other men's, Hab. 2. 4. Go ye,] provide some yet if you can from him that furnisheth every one, namely from God, for every one receieth only for his own share. Not that that minute of time will suffer any such new providing. And buy,] see upon Isay 55. 1.  
V. 14. Travelling into,] this voyage is a figure of Christ's ascent and abode in heaven, Matth. 21. 33. And delivered,] whereby is shown Christ his distribution of the gifts and graces of his Spirit, 1 Cor. 12. 7. Ephes. 4. 8. to be employed to the advancement of God's glory, to the edification of his Church and increase of gifts in him that hath them● whereof at his coming must be given a most strict account.  
V. 15. According to,] proportionably according to his calling, accompanied with some special gift for to manage it.  
V. 21. Into the joy,] namely into everlasting happiness, Heb. 1●. 2.  
V. 24. That thou art,] this is spoken only for the making up and framing of the parable, and cannot be any wise applied to Christ, unless it be to show that he is a severe judge against those that lose or do not cause his graces to increase, unless here be some mark of God's right in demanding of man, obedience and service, at the fruit of original justice which was conferred upon Adam in his first creation, which he lost by his own default: though God do not give it again to every one as he cometh into the world.  
V. 27. Thou oughtest,] this also is only spoken for to make up the similitude.  
V. 34. From the,] an ordinary phrase to say from all eternity, before any time was, Ephes. 1. 4. 2 Tim. 1. 9  
V. 35. For I was,] not that works are indeed the cause of salvation, Rom. 3. 20. Ephes. 2. 9 2 Tim. 1. 9 Tit. 3. 5. but because they are the true fruit of a lively faith in Christ, the only author of salvation, in whom and by whom the faithful are the children of God, and their persons are made acceptable; and their works brought forth by Christ's Spirit are approved of and crowned through grace.  
V. 37. When saw we,] to show that the Lord worketh in this reward of grace beyond all humane apprehension and imagination: and how much more beyond the worth of any work, and without any merit of the person? See Ephes. 3. 20.  
V. 40. Unto me,] for you have done it for my sake, and in regard of me, Mat. 10. 40. 42. and that all believers are one and the same spiritual body with Christ their head.  
V. 41. For the devil,] from hence as well as from other passages may be gathered, that there is a chief of the apostated and evil spirits. See Mat. 12. 24.   

CHAP. XXVI.  
VER. 3. Assembled together,] in public Senate or great Council which judged of the most weighty matters, as of a false Prophet, such an one as they judged Christ to be. And this Senate consisted of seventy judges besides the High Priest, and the chief Magistrate of the people. Num. 11. 16, 17, 24.  
V. 5. The feast day,] in the days of unleavened bread, presently after the Passeover, which were no festival days. The jews observe in their writings that their noted executions were reserved until those solemn days, to cause the greater terror and example, by reason of the great concourse of people to the feast: but here the Priests advise not to proceed that way for fear of the people's rising.  
V. 6. Bethany,] See Mat. 21. 17. The Leper,] the cause of this surname is unknown, peradventure he had been cured of the leprosy by the Lord.  
V. 7. There came,] by john the 12. 1, 2. 12. it appears that this happened before Christ's entrance into jerusalem. It may be that S. Matthew reserved this history for this place to make a continued narration of judas his treason after the first occasion of it, which he took upon the losing of the price of this oil, whereby he hoped to reap some benefit Poured it,] to honour him according to the custom of those times.  
V. 8. His Disciples,] john 124. this is especially referred to judas, who it is likely was the author of this murmuring.  
V. 1●. Always,] the meaning is: you have always opportunity enough to relieve the poor, but as for me who shall shortly die for you; and my corporal presence shortly after be taken away from you, will not know how to yield me any more humane service, this woman hath done me as it were the last; correspondent to that which they do to dead bodies embalming them: which seeing it could not be done after my death (see upon Mark 16. 1.) she hath as one should say anticipated the doing of it in my life time. So Christ doth esteem of this deed more than the woman herself expected, he would.  
V. 15. Thirty pieces,] the Italian thirty sheckels,] according to the prophecy of Zech. 11. 12. and because that was the set price for servants that were killed. Exod. 21. 32. it seems there was some hidden mystery in this number, Christ having taken upon him the form of a servant.  
V. 17. The first day,] namely the fourteenth day of the first month, in the end of which they were to eat the Paschall Lamb, Exod. 12. 18. Luke 22. 7. which Christ strictly observed. But the jews by an ancient tradition even from that time that they dwelled in Babylon, as it is thought, when a great feast, especially the Passeover was immediately before the Sabbath, as it happened at our Saviour's passion, they rejourned the feast until the Sabbath, to avoid the great incommodity of having two festival days one after another; and therefore in this Passeover they did eat the Lamb a day after the Lord had eaten it, as it appears by john 18. 28. and 19 14. whereupon also that Sabbath is called the great day, that is to say the yearly feast, john. 19 31.  
V. 18. My time,] some important affair urgeth me to celebrate the Passeover before the rest of the people (though peradventure the man did not understand this secret) and it should seem that it was lawful for any man that would, to eat the Passeover the proper appointed day if he pleased to burden himself with the observing of two festival days together.  
V. 23. That dippeth,] that ordinarily, and now at this present also eateth with me, Mark 14. 18. according to the prophecy of Psal. 41. 9  
V. 24. Goeth,] to his death, or shall shortly die.  
V. 26. Were eating,] that is to say, whilst they were yet at table. Others expound it after they had eaten, namely the Paschall Lamb, Luke 22. 20. 1 Cor. 11. 25. took bread,] a part of the bread, or of the unleavened cake, whereof they had eaten with the Lamb. Here Christ ordaineth the new Sacrament of the Christian Church which is the holy Communion, correspondent in its sense and use to the ancient Passeover: which was also canceled by this. Now as the jews divided this. Paschall Supper into two parts; in the first they did eat the Lamb, and in the second they did eat all round of an unleavened cake dipped in a sauce made with bitter herbs, and did drink of the same cup called the cup of praise, Psal. 116. 13. and it is likely that all this was done by our Saviour after that second part, Luke 22. 20. and that the ceremonies were taken from thence. Blessed it,] using the ordinary act of prayer at meals which was done here by Christ, not so much in regard of the food of the body, as in regard of the food of the soul to true believers, by himself: whereof this corporal bread was to be the Sacrament and seal. Mark 14. 22. Luke 22. 17. 19 Or as Saint Paul saith. 1 Cor. 10. 16. he blessed the bread, that is to say, he changed the ordinary and natural use thereof into a Sacrament of the souls food: and desired of God that this ceremony might be verified by his grace and spirit in the souls of believers, and the true effect produced in them. Break it,] in remembrance of the breaking of Christ's body, 1 Cor. 11. 24. by the piercing of it upon the Cross; or by his sufferances both in soul and body, all the while that he was man. This is,] this bread which is consecrated by me is the sacrament of my body offered as an expiatory sacrifice for you. So oftentimes the spiritual names are attributed to these corporal parts of the Sacraments as are correspondent to them: as well by the analogy of the signification, as by the virtue of sealing, and by the reality of the spiritual thing given and effected by God, together with the use of the sign in true believers. See Gen. 17. 10. Exod. 12. 11. and 40. 15. 1 Cor. 10. 4. 16. Ephes. 5. 26. My body,] that is to say, my flesh. john 6. 53, 54. to which Christ afterwards distinctly addeth his blood: not only to represent himself whole by these two parts, as Heb 2. 14. but chiefly to show that his body in this Sacrament ought to be considered and apprehended by faith, not so much living or glorified, as offered in true sacrifice of expiation; in which the blood was to be spilt, and the thing offered to be cut in pieces, verse 28. 〈◊〉 Cor. 11. 24. Finally, under these two words Christ comprehendeth his whole person, with his merit, obedience, virtue, and benefits, wherein consists the true pasture of the soul, received to a spiritual and everlasting life by the mouth of it, which is faith, which also unites Christ unto it, as food is united to the body.  
V. 28. For this,] a reason why he commandeth them to participate of this cup, because that it is the true Sacrament of the blood of the covenant of grace, opposite to the figurative blood of the ancient covenant of the law, Exod. 24. 8. Of the new,] upon which is grounded the everlasting covenant of God with men, manifested and given out in a new manner, more clearly, powerfully, and fully under the Gospel then under the law. See jer. 31. 31. Heb. 8. 8 Is shed,] that is to say, must be shed, and will shortly be shed indeed.  
V. 29. Henceforth,] that is to say behold this is the last meal that I shall make with you in this world, to testify unto you my boundless charity, and leave you a perpetual pledge of myself, until I do receive you into the Communion of mine everlasting goods in heaven, which shall be new ones, that is to say of another nature and quality, though figured by the corporal eating and drinking, Matth. 8. 11. Luke 14. 15. Revel. 3. 20. and 19 9 Now though Christ did eat sometimes after his resurrection, with his Disciples, yet that was not as being yet in the necessities of an animal life: but by a certain secret dispensation to certify his Disciples of the truth of his person, Acts 10. 41.  
V. 30. An hynme] which was one or more of David's Psalms, as the jews write, wherewith ended the Paschall Supper.  
V. 31. Offended] See Mat. 11. 6.  
V. 36. Gethsemane] it was some place of the mount Olives, the word may signify in the Hebrew tongue an oil press. Or in the Syriack tongue a butter churn.  
V. 37. Sorrowful] in his humane nature, in respect of which he had all the natural affections like to men, except sin, Heb. 2. 18. and 4. 15. No● Christ's deity did for a while suspend the influence of its joy and comfort, by an unspeakable dispensation to let his humanity suffer those horrible, & incomprehensible torments, equivalent in weight with the everlasting ones, to give God's justice satisfaction for the sins of all the elect, for which he had made himself a curse, Gal. 3. 13. bearing upon himself the wrath and curse of God which he overcame and satisfied by his perfect righteousness, Isay 53. 6. 10.  
V. 38. And watch,] to be witness of my sufferings, and to be instructed and strengthened by 〈◊〉 example.  
V. 39 O my father,] a purely natural desire in Christ, mere man▪ by which for a short moment, he was afraid of death and of the torments, and did shun them, but was quickly recalled to obedience by a deliberate will to submit himself too God. And besides that, this desire was but conditional under the will of God accepted of by Christ, from the co●●templation of which he was a while diverted by the extremity of horrors. Therefore there was no sin, but only a short conflict of nature, presently overcome by reason and a firm will. Or a small suspension quickly overcome by a most strong resolution, This cup,] see Mat. 20. 22.  
V. 41. The Spirit,] that operation of God's Spirit which is in you, is indeed very fervent and vigorous: but it is withstood and counterpoized by the oppositions of your remiss and corrupt nature: wherefore you might easily be overcome, if you did not by prayer to God obtain new strength; and by your watchfulness you did not keep yourselves from the deceits of the wicked one. See Galat. 5. 17.  
V. 43. Were heavy] not so much with natural sleepiness, as with extreme grief, Luke 22. 45.  
V. 45. Sleep on] an ironical kind of speech: as Thee said I could not awake you with my words; here are other people, who will awake you in another manner.  
Ver. 46. Let us be going] not to run away but to go meet with mine enemies: And so he showeth his freewill to offer himself to death, after he had overcome and ruled all humane affection.  
Ver. 51. One of them] namely Peter, joh. 18. 10.  
V. 52. That take] that is to say have undertaken to shed humane blood, without any calling.  
V 53 Twelve] which was the complete number of a Roman army which Christ peradventure thought upon.  
V. 60. Found they none] well agreeing, and that had any conformity, between two, or three, whereby they might legally condemn him according to the Law, Deut. 17. 6.  
61. I am able] they falsify the words, and subvert Christ's meaning, and therefore are called false witnesses.  
▪ V. 63. Held his peace] bearing his calumnies patiently and being disposed to not hinder nor stay the prefixed hour of his death. And to show that he did voluntarily take upon him the quality of guilty before men; for a sign that he did as such an one appear before God for them: Yet without wresting or concealing the truth which was necessary to be known of all men concerning his person and office.  
V. 64. Hereafter] in time to come, at my second coming to judgement I will make it plainly appear what I am, which you now ask me in derision and malice. Of power] the name of God Himself, used amongst the jews.  
V. 65. Rend] to feign great zeal and wrathfulness, as against a great blasphemy, as they used to do when they saw or heard of some cruel act. See jer. 36. 24.  
V. 67. Did they spit] as it were upon a condemned malefactor.  
V. 68 Saying] after they had covered his face, Mar. 14 65.  
V. 71. Of Nazareth] see Mat. 2. 23.  
V. 7●. Thy speech] rough, Galileish, Acts 2. 7. the Apostles being most of them of that Country, where the Lord was most frequently conversant, joh. 7. 52.   

CHAP. XXVII.  
VER. 2. DElivered him] for the Romans had left the jews the power of judging the crimes of such as were malefactors of their own Nation, but had reserved the power of condemning them to death, and executing of them to themselves john 18. 31.  
Verse. 3. Repent himself] with that kind of grief and repentance, which proceedeth only from the wound of Conscience, and from the feeling of God's wrath, without any conversion, faith, or hope in his mercy: which kind of repentance can produce nothing but death, 2 Cor. 7. 10.  
V. 6. Treasury] the Greek Corbana, a Syriack word, which signifieth the place where they laid up and kept the gifts and offerings which were made in the Temple, and consecrated things.  
V. 7. The Potter's field] it was some close which was so called for an unknown cause. Stranger's] heathens, from whom the jews would be separate even after their death.  
V. 9 The Prophet] many Greek Copies do add jeremy in stead of Zechariah, but it is likely that this change might be slipped into the text, by the error of Coppiers and Seriveners. And they took] this is the proper meaning of Zechariah, which the Syriack translation hath also followed, though your Greek Texts have and they took, etc. and they gave, etc. as if Zechariah had set down the prediction and Saint Matthew the fulfilling of it. Of him that was valued] of him, who though he was a true Israelite, yet the jews bought his life at the same rate as by the Law they ransomed a poor slaves life that was a stranger, Exod. 21. 32. See upon Mat. 26. 15.  
Verse 12. He answered nothing] See upon Matth. 26. 62.  
V. 15. At that feast] the Italian. At every feast] at the Passeover as Saint john saith, though peradventure it may also be understood of the other two solemn feasts of the year.  
V. 16. They had] by these words may be meant either simply that Barrabas was a jew, or that the jews had taken him and condemned him according to their Law, and afterwards had put him into Palates hands as they had done jesus.  
V. 24. That he could] Or that all this would not help it. He took water] a vain ceremony, to show that he protested himself to be innocent of his death, to which he was forced by the jews. See Deut. 21. 6.  
V. 25. His blood be] if there be any in justice in it, we take the guilt and the punishment thereof upon ourselves.  
V. 26. When he had] that is to say, having first sought to appease the people's fury, by this smaller punishment, as for a slight fault, Luk. 23. 16. joh 19 1. Or for a kind of torture used before execution: to get the whole truth out of the Delinquent. Now amongst the Romans in such cases they used rods or wands for free persons, and whips for slaves, of which Christ had taken the shape upon him, Phil. 2. 7  
V. 28. A Scarlet robe] which might be the robe of some Centurion, or Sergeant, who used to wear that colour. Now all this was done in scorn because he had styled himself to be King of the jews. See Luke 23. 11. But Gods secret providence did here note two things: first that Christ presented himself before God's judgement seat in a strange vesture, namely as a sinner, and a pledge for all the sins of the world, Isa. 53. 6, 12. 2 Cor. 5. 21. secondly that he only suffered the bloody punishment therefore according to the prophecy, Isa. 63. 2.  
V. 29. A reed] instead of a Sceptre, and herein also there may be a mystery namely that Christ governeth his Kingdom by very weak means, and disperseth the powers of this world, 1 Cor. 1. 25. 28.  
V. 31. To crucify him] the Cross was a punishment wherewith the Romans punished their slaves, and such as were Authors of sedition, a crime whereof Christ was accused, and had voluntarily made himself a servant. See Luke 23. 2. and Isa. 49. 7. Phil. 2. 7.  
V. 32. Of Cirene] in Africa. They compelled] See upon, Mat. 5. 41. To bear] the custom of the Romans was that malefactors did carry their cross to the place of execution. But jesus being so faint, that he was not able to bear so great a burden, this poor contemptible man was joined to him, to help him to bear it up behind, Luk. 23. 26. joh. 19 17. for to show figuratively what communion poor believers have with Christ in his sufferings. See Mat. 10. 38.  
V. 33. Of a skull] so called by reason of the great company of bones of executed men which were in that place.  
V. 34. Vinegar] there stood a vessel with vinegar there ordinarily, john. 19 29. for to comfort a little those which suffered, but it should seem that the inhuman Soldiers, thorough an insolent kind of scorn had mingled gall amongst it. He would not] namely this first time, that this vinegar thus mingled was presented unto him, before he was lifted up upon the Crosse. For it was offered him again another time, after he was nailed on, Luk. 23. 36. and then he took it, john 19 30.  
V. 35. Casting ●●tts] this must specially be understood of the coat without seam, john 19 24.  
V. 36. They watched] because that delinquents which were put to death by the Cross, lingered in pain a great while.  
V. 44. The thiefs] namely one of them, Luk. 23. 39  
V 45. The sixth hour] which was at noon or midday Darkness] not by any natural eclipse, the moon being then at the full but by a supernatural miracle, to show that the great Sun of righteousness and life, was as it were encumbered & overcast with darkness. Luk. 22, 53. being brought unto extremity. And likewise to show Christ's infinite power, & the grievousness of the jews fact. Over all the Land] some affirm that it was over all the world, others think that it was in judea only, and the Countries thereabouts.  
V. 46. Eli] these words of the Psalm are h●●e related in the Syriac tongue, which in those days was most frequent amongst the jews. Forsaken] not that the Father, and the Sons Godhead had forsaken Christ's humanity, neither concerning his personal union, not the presence and influence of all manner of virtue and love: neither did Christ judge it to be so: seeing that he calleth him father. But because the Father and the Sons Godhead, did suspend their effect of joy and comfort, to let his humanity feel all the sorrows and torments which God had appointed: though the same Deity did give him strength and sufferance to bear, and overcome them, See Psal. 98. 1. Isa. 63. 5 Heb. 9 14.  
V. 47. This man] whither it were in a scoffing manner by reason of the name Eli, or whither they had misunderstood it, or whither they were strangers and did not understand the language.  
V. 50. Cried] with the words contained, Luk. 23 46. joh. 19 30.  
V. 51. The veil] which separated the holy place from the most holy, in the Temple, see Exod. 26. 31 2 Chro. 3. 4 And this breach was a sign that by the death of Christ all Mosaical ceremonies were annihilated: amongst which the chief was the secret service which was yielded to God in his sanctuary. And besides to show that though heavenly sanctuary was open to all true believers for to direct their prayers and spiritual service to God, Heb. 9 8. and 10, 19, 20, 22.  
V. 52. That slept] which were dead in certain hope of a resurrection: an ordinary term in Scripture. Arose] namely after Christ's Resurrection, not to die any more, nor yet to live an animal life, but to accompany the Lord ascending up to heaven, as first fruits of the resurrection of the dead.  
V. 54. The Son of God] that is to say a divine man: for there is no great likelihood that these profane people were illuminated in the knowledge of Christ's Godhead. See Mark 15. 39 Luke 23. ●7.  
V. 56. And Mary] some have believed that it was the blessed. Virgin, as Mother in law to these children of joseph borne by another woman. See upon Matth. 12. 46. And indeed the Mother of jesus ●●ood by the Cross, john 19 25. And the more 〈…〉] called Salome, Mark. 15. 40. peradventure it was the same Mary the wife of Cleophas, john 19 25.  
V. 57 Of Arimathea] this is old Rama, or Ramathaim in the tribe of Benjamin.  
V. 62. The preparation] that day which was before the Sabbath, or before any other solemn feast was so called, and especially the nine hours, namely the three hours after midday, until the end of that day after which the feast day was.  
V. 65. A Watch] of Roman Soldiers, appointed to lie in garrison in a strong hold which was by the Temple, for the securing of it, and for the public peace: whither the jews might call upon them, whensoever they had need, for to assist them, or whether P●late suffered them upon this occasion to make use of them.   

CHAP. XXVIII.  
VER. 1. THe other] namely she that is called the mother of james and joses, Matth. 27. 56, 61.  
V. 2. There was a] namely whilst these women were upon the way, the Lord rising at that instant, and coming out of the monument, for by that time they came thither he was gone: but the Angel remained there, at whose sight the watch fled: and in the mean time, the women came, who were told by the Angel that the Lord was risen; and they went and reported it to Peter and john joh. 20. 2. and these two Apostles coming to the Sepulchre, the women came back with them: but they returning to the City, Marry Magdalen stayed by the monument, john 20. 10, 11 and it is likely that the other women stayed there with her, and Mary had a new vision of Angels: and the Lord appeared first to her, Mar. 16. 9 john 20. 14. which she related to the other women by the way as they returned to jerusalem, for to make the second report thereof to the Apostles. The Angel] the first time there appeared but one, the second time two, Luke 24. 4. john 20. 12.  
V. 7. I have told you] assure yourselves of it, do it, and do not fail, as for my part, I have discharged my commission.  
V. 9 Jesus] by Mark 16. 9 and john 20. 14. it appears that he appeared to Mary Magdalen in some special manner before he appeared to the rest.  
V. 18. Is given unto me] in quality of Mediator. And in the personal union of the two natures divine and humane, I have received from my Father the universal Kingdom of the world, and the spiritual Kingdom over my Church: and now I enter into the glorious possession and administration of it.  
V. 19 Therefore] namely to make known what I am, to gather together my subjects, and believers, to govern and distribute the effects of my Kingdom un o them, to bring tidings unto them of the judgement of the Nations, which is done by the preaching of the Gospel. See Psal. 110. 2. Isaiah. 2. 3, 4. All Nations] indifferently without any distinction of jews or Gentiles. Baptising] See Mat. 3. 6. for a Sacrament of my grace, in remission and expiation of sins, and regeneration to a new life. And likewise for a token that they are bound on their side, to consecrate themselves to me, and give themselves over to the conduct of my spirit, and to confess my Name perpetually. In the Name] to consecrate them unto the only true God, revealed in three persons 1 john 5. 7. by the baptism administered by their power and authority, which are also called upon to ratify the external ceremony thereof, each one by the special property of their operation.  
V. 20. I am] not in corporal presence, Mat. 26. 1●. but in the presence of my Godhead, Spirit, and virtue. With you] namely with my believers and true Church, whereof ye now represent the body.    

The holy Gospel of Our Lord jesus Christ according to Saint MARK.  
Argument.  
BEcause that in the sacred History this name of Mark is often mentioned amongst the Disciples, and followers of the Apostles. There was a doubt made, first whether we ought in all other places to take it for one and the same person, called john amongst the jews, and Mark amongst the Romans, as this diversity of names was in those days very frequent. Then if there were divers of one name to which of them ought to be attributed the composing of this Gospel? The opinion of the Ancients hath been, that whether there were one or many, the writer of this book is he who is mentioned, 1 Pet. 5. 13. called by S. Peter his Son whither it were because he was by his means converted to the Christian faith. Or because he had taken him for a coadjutor and companion in preaching of the Gospel, as an Evangelist, whereby he might have received the gift of the Holy Ghost as it was very usual in those first beginnings of the Church. And as Saint Paul and other Apostles, after they had founded a Church by their own preaching at the first, did afterwards employ these Evangelists, in the directing and ordering of Churches in several provinces. So it is thought that S. Peter sent Mark to give a form to the Church of Alexandria in Egypt, and peradventure to all the other Churches of that Country, for to govern them. And from thence also proceeded a constant opinion, that Saint Peter did dictate this Gospel unto him, to be as it were the foundation, of the establishment, and propagation of Christian d●ctri●e amongst those Churches. Now there is a great conformity between this Gospel and Saint Matthewes; but only that Saint Marks is a little briefer, and that there is some slight diversity of order, according to the liberty of the Holy Ghost in inspiring and directing his servants.  

CHAP. I.  
VER. 2. IIn the Prophets] some Texts have it in Isaiah the Prophet.  
V. 10. He saw] namely john, john 1. 33.  
V. 15. The time] that is to say the time prefixed by God for the coming of the Messias, which is therefore also called the fullness of times, Gal. 4. 4. Ephes 1. 10.  
V. 25. Rebuked him] refusing to have the father of lies to bear witness of him, as Luk. 4 41. Acts 16. 17, 18.  
V. 26. Torn him] having shaken, and stretched him, as if he would have torn him in pieces.  
V. 29. They were] namely Christ and his Disciples.  
V. 34. To speak] others to say that they knew him.  
Ver. 38. Came I forth] that is to say sent by my Father, Luk. 4. 43. come from heaven the habitation of my glory, and appeared to the world in the flesh.  
V. 45. To publish it] to publish many things, and divulge what was done. Could no more] by reason of the great multitudes which thronged unto him, and hindered him from ●●tering his doctrine, which was his principal business.   

CHAP. II.  
VER. 2. THe word] of God namely the Gospel.  
V. 8. In his spirit] the Italian. By his spirit] namely by his Godhead and divine power.  
V. 14. Levi] called also Matthew.  
V. 18. And they] namely john's Disciples, Matth. 〈◊〉. 14.  
V. 26. Abiathar] called also Ahimelech, 1 Samuel 21. 1.  
V. 27. The Sabbath] that is to say the Law of the Sabbath was made for the good of man, as well his spiritual as his corporal good, for to ease him of his labours: And not to subject all necessary respects of man, to an absolute and superstitious honour of the day in abstaining from every act, whereby it appears that if God commanded man's rest on the Sabbath day, much more would he have his nourishment and sustentation.  
Ver. 28. Therefore] that is to say, seeing that the intent of the Law touching the Sabbath is such, it belongeth to me who am the Sovereign Lawgiver to know what belongeth to man's necessity, and not to you false judges.   

CHAP. III:  
VER. 2. ANd they] namely the Scribes and Pharisees which were there present.  
V. 3. Stand forth] to the end that the miracle should be manifest.  
V. 10. Plague's] that is to say any corporal infirmity or discommodity sent by God for a punishment or correction.  
Verse 11. Unclean spirits] which were in the possessed.  
V. 17. Boanerges] to represent the power of the Gospel which they preached, it being a voice from heaven, able to affright, and terrify men's consciences, for the salvation of the elect, and condemnation of unbelievers. See joel 3. 16. Heb. 12. 26.  
V. 21. His friends] this is diversely understood: some hold that these were some of jesus his kinsfolks, which did not believe in him, john 〈◊〉. ver. 3. 4, 5. and that here they sought to take him: either because they imagined really that those divine motions which they saw in him, and his extraordinary manner of proceeding, were effects of some distraction in his mind. Or that they made show of believing him, for to rescue him from the Pharisees persecution. Others hold that they were some of his good friends come to take him out of the throng and press he was in, which was ready to make him faint: and to this sense they refer the words, he is beside himself. But the ensuing calumny of the jews seems to confirm the first sense.  
V. 26. And be,] others, he is divided and cannot subsist.  
V. 30. They said,] contrary to the internal feeling of their conscience which was enlightened and convinced by the holy Ghost which they out of mere malice opposed.  
V. 31. His brethren,] this seems to be a continuation and taking again of what was spoken, v. 2●. and it may be that there were divers opinions, and several intentions amongst these friends of his.   

CHAP. IU.  
VER. 2. IN his,] that is to say in his discourse, or in his manner of teaching.  
V. 10. They that were,] these were some that followed Christ, besides his ordinary Disciples.  
V. 11. But unto them,] namely to those who are strangers to my Church, 1 Cor. 5. 12. Coloss. 4. 5. a Thess. 4. 12. 1 Tim 3. 7.  
V. 12. They may see,] for a punishment of their wilful blindness and hardness, Mat 13. 15. the doctrine of the Gospel is obscurely propounded to them, to convince and condemn them, and not to enlighten them to salvation, whereof they have showed themselves unworthy and uncapable.  
V. 22. For there,] he gives a reason for what was meant by the precedent similitude, that is to say, that one ought to make the gift of faith, and knowledge of the Gospel, to shine forth brightly by a free profession, and by good works; for though it were yet clouded and darkened through the ignorance, hatred, and false judgements of the world, it would notwithstanding very shortly appear manifestly, even as old ancient prophecies had been cleared by him.  
V. 26. The kingdom,] that is to say, the preaching of the Gospel, by which the Church is gathered together, and governed in Spirit under God's obedience, doth produce its effects, by a secret power of God in the hearts of his believers by little and little; that the very servants of God know neither the moments nor the means. Let them therefore faithfully do their office, and leave the increase and blessing to God, 1 Cor. 3. 6. 7.  
V. 27. Should sleep,] should go and come, and do his businesses according to his course of life.  
V. 33. As they were,] that is to say, accommodating himself to the small capacity of the hearers, he used these familiar similitudes, to infuse the truth the more easily into humble and weakemen, and to hide it from the adversaries and hardened persons.  
V. 36. As he was,] at that present having taken neither food nor rest, but had been teaching all the day, and now there being no provision nor preparation made ready for him.   

CHAP. V.  
VER. 2. A man,] S. Matthew saith two, but peradventure one was more noted and fiercer than the other.  
V. 7. I adjure thee.] an impudent boldness of the devi'l, in using the name of God who is his judge, and irteconcileable enemy, to have him be a means and a mediator toward Christ, whereas intercession is always made by some friend.  
V. 9 What is,] a question grounded upon the custom of evil spirits, to take upon them proper names, when they do enter into men's bodies, or when they become their masters or ministers, by wicked covenants. Now Christ asketh his name to make the greatness of this man's misery apparent, and to show the wonder of his deliverance. Legion,] a Roman name for a great company of armed men; though it is very unlikely that there should be just as many spirits as there were soldiers in a legion.  
V. 20. Decapolis,] See upon Mat. 4. 25.  
V. 23. At the point,] S Matthew saith that she was dead, but it may be that at his first arrival he told him that she lay at the point of death, and afterwards having further advice by his servants, Verse 35. he might add, she was deceased.  
V. 43. Charged them,] see the reason upon Mat. 8. 4.   

CHAP. VI  
VER. 3. THe Carpenter,] hence seems may be gathered, that Christ before he was baptised, used Joseph's trade, who was a Carpenter, Mat. 13. 55. The brother,] see upon Mat. 13. 55. Offended,] see upon Mat. 11. 6.  
V. 5. He could,] no for any want of power in him, but for want to disposition in the people, who were faithless: which disposition of faith according to God's appointment is requisite in him that draweth near unto God to receive any benefit at his hands: as the seed ought to be sown before the harvest be reaped. Besides that, miracles, being the seal of the doctrine: there was no reason to show them, where there was no faith in the Gospel. See Mark 9 23.  
V. 9 Sandals,] the Italian Soles,] a Greek word, and it was a kind of ●●odes, made with soles only laced or buckled over the foot▪  
V. 13. Anointed,] certainly this ceremony had been appointed them by Christ, for a token of his grace and supernatural virtue, to do these cures for the body only, having therein no particular relation to the soul, nor the salvation of it. See james 5. 14.  
V. 27. An executioner,] the Italian, A Sergeant,] or one of his guard; others a soldier, according to to the custom of the Romans, that oftentimes employed soldiers in capital executions, commanded by sovereign Lords, out of the course of justice.  
V. 48. And would,] he did as though he would have passed by them, without staying with them, to excite in them a greater wonder and desire.  
V. 51. Beyond measure,] more than they were when they saw him walk upon the water.  
V. 52. Considered not,] that is to say, these miracles seemed new and strange unto them, because they had not well considered the former ones.  
V. 56. They might touch,] it is likely that this was because they had seen a miracle already done in this manner. Mat. 9 20. See Acts 19 12.   

CHAP. VII.  
VER. 3. OFt,] the Italian, up to the elbow,] according to the jewish custom, by a scrupulous superstition, Of the Elders,] namely of the governor's of the Church, or of their forefathers.  
V. 9 Full well,] an ironical kind of speech.  
V. 11. By whatsoever,] this is but only the beginning of the Pharisaical law, which ought to be supplied in this manner. If any one have made any such oath he cannot break it, though he should thereby fail in his duty towards father and mother. See upon Mat. 15. 5.  
V. 19 Purging,] that is to say, leaving by this separation, the nourishment of the body clear from the dregs.  
V. 22. Evil' eye,] that is to say envy. See Mat. 20. 15. Blasphemy,] or slander.  
V. 24. Would have no man,] avoiding the vanity of applause and concourse. And likewise because he was come thither only for the good of this woman, according to the motions of his Godhead.  
V. 29. For this,] seeing thou hast that disposition which is appointed by God, in a constant and persevering faith, thou shalt receive the benefit which thou desirest.  
V. 32. To put his hand,] which was an ordinary sign of the application of Christ's divine power.  
V. 33. Put his fingers,] gestures, and actions which he used at his pleasure, to show that he healed beyond all order of humane means, by his almighty power.  
V. 34. He sighed,] in sign of his servant charity; and of his zeal in praying: which he did as he was man and Mediator, attributing the glory to God his father; from the exercising and manifesting of which he abstained in the time of his humiliation. See john 11. 33. 38.  
V. 36. Charged them,] See upon Mat. 8. 4.   

CHAP. VIII.  
VER. 7. BLessed,] see upon Mat. 14. 19  
V. 12. Sighed,] having compassion upon their obstinate incredulity. See Luke 19 41.  
V. 15. Of Herod,] See upon Mat. 22. 16.  
V. 23. Had spit,] See upon Mark 7. 33.  
V. 25. He put,] not that the Lord, who as he was true God could do all things in a moment, had any need to take time, or to go several times about his miracles, but all this was done as he pleased, to cause (as it is likely) his power to be the more distinctly known: and also to instruct men in their degrees and progresses of their spiritual illumination, to give God the glory wholly, both for the beginnings and for the accomplishment.  
V. 26. Nor tell it,] See upon Mat. 8. 4  
V. 38. Shall be ashamed,] who by reason of the misery and reproach which accompanieth the Gospel will not make open profession thereof. Or having done it, draw back or fall away. See Rom. 〈◊〉. 16. 2 Cor. 42. 2 Tim. 1. 8. and 12. 2. In the glory,] See Mat. 16. 27.   

CHAP. IX.  
VER. 1. With power,] gloriously accompanied with the divine power of the H. Ghost to gain the world, and convert their hearts.  
V. 12. Be set at nought,] this term, taken, as it should seem from Dan. 9 26. signifieth the lowest degree of Christ's humiliation, Phil. 2. 7.  
V. 13. As it is written,] this hath a relation to Saint john Ba●tists coming, which was foretold by the Prophets; and not to his persecutions, whereof we read nothing in them.  
V. 16. With them,] meaning his Disciples who were in the same company.  
V. 17. A dumb spirit,] that is to say, a spirit by whose mea●es my son is become dumb.  
V. 18 Teareth him,] he torments, draweth awry, & stretcheth him, as if he would tear him to pieces.  
V. 20. Tear him,] See upon Mark. 1. 26.  
V. 2●. If thou canst,] as much as to say, doubt not thou of my power which is infinite, but see whether for thine own part thou be'st disposed in faith as thou shouldest be. Which faith the Lord so long as he was in the world, did never let pass without effect and for defect of it he did oftentimes forbear doing of his miracles. See Ma●ke 6. 5.  
V. 24. Unbelief,] that is to say, the smallness and weakness of my faith, joined with much doubt, and mistrust.  
V. 31. For he taught,] it seems that the meaning was, that Christ did begin to withdrew himself from the frequent company of men, and from the other parts of his office, and actions of his life, to prepare himself for his approaching death, and to dispose his Disciples to it.  
V. 37. Receiveth not,] seeing that Christ as he was mediator, referred all to his father's glory and service. See john 5. 30. and 6. 38.  
V. 38. Saw one,] it might be some one who having embraced Christ's doctrine and faith was moved by God's secret inspiration to do miracles, though he was not one of Christ's ordinary followers. The Disciples were moved with jealousy or rashness of judgement: and Christ without penetrating any further into the action, plainly saith, that by this means his truth and his glory might be promoted, and that therefore the Disciples should forbear to forbid him, as if that power did belong only to them. In thy name,] calling upon thee, and interposing thine authority.  
V. 40. Is on our part,] that is to say, may be a profitable instrument in God's work, or in this furious hatred which the world beareth me and my Gospel, you ought to hold it as a favour and gain, if any one be not against us. And if God himself rewardeth small benefits done to his, you likewise aught to except of and love those, who make profession of my name, though they be not ordinarily in our company  
U 43. Into Hell,] the Italian, Into Gehenna,] see upon Mat. 5. 22.  
U. 49. For every,] he gives a reason of the precedent exhortations, of cutting off all occasion of sin: for as every offering under the law was to be salted, Leu. 2. 13. so every Christian, to present himself u●to God in a living Sacrifice, aught to be purged from all corruption by the holy Ghost, who hath the operation of fire, Mat. 3. 11. 1 Cor. 3. 13 and by the same aught to be imprinted with holiness, as the salt seasoneth meat & preserveth it from putrefaction.  
V. 50. Is good,] namely, for the aforementioned uses. Christ directeth his speech to his Apostles and ministers of his word: as if he said, to you is committed the preaching of the Gospel, by which the holy Ghost fulfilleth his internal operation, joh. 17. 17. and if you corrupt this word, or corrupt yourselves who are the vessels of it, so that the Spirit of God cooperate no more in it; from whom shall any amendment be looked for? Have salt,] imitate salt in what it is good, namely, in the wholesome, pure and pleasing, seasoning of your doctrine and actions, and not in its evil, in being too tart and austere; whereupon arise divisions and strifes; seeing there are some kinds of salt, that are too sharp and corrosive. See james 3. 17.   

CHAP. X.  
VER. 3. MOses,] Christ hath a relation to the seventh Commandment, of not committing idultery, against which they sinned, who broke off lawful marriages by unlawful divorces.  
V. 11. Put away,] that divorceth himself from her, unless it be for adultery, Mat. 19 9  
V. 12. If a woman,] the law of God makes no mention of divorces undertaken by women: a thing which was unheard of amongst the people of God, and contrary to all modesty▪ yet in those days it was used in imitation of the Romans and Grecians. See upon 1 Tim. 5. 9  
V. 15. Shall not,] shall not submit himself by obedience of faith to the Gospel, thorough which God re-establisheth his kingdom amongst men, and makes them partakers of the good things thereof. As a little,] laying aside all pride, malice, presumption of carnal wisdom, and putting on the true humility, docility, simplicity, and innocency which is in little children. S●e Psal. 131. 2. Mat. 18. 3.  
V. 21. Loved h●m,] he showed him some signs of favour, as congratulating with him for this outward and disciplinary holiness; not any way approving of his pride and hypocrisy, nor being contented with this outward bark of action. Neither that he dissembled against his thought; but in a kind of graceful contempt of his vanity.  
V. 32 Amazed,] by reason of his frequent predictions; by which he foretold his approaching, sufferings, and death in jerusalem, wh●ther they saw him going.  
V. 42. Which are accounted] the Italian, that account themselves,] who though they ought to acknowledge themselves to be God's servants, for the good & profit of their people, do attribute unto themselves thorough immoderate presumption an absolute power over them, 1 Sam. 18. 11. Others which are accounted, etc. that is to say, whose sovereignty is only in the false figure and appearance of the world; and not in truth, which is only in the kingdom of God.  
V. 46. As he went out,] Saint Luke saith, ●hat this happened at his coming thither, and not at his departure; and S. Matthew speaks of two blind men. But this may be reconciled, saying, that the Lord stayed some time in jericho, going out and coming in again; & that at one time being gone out, coming in again he met with two blind men, whereof this. Bartimeus was of most note.   

CHAP. XI.  
VER. 16. ANy vessel] namely that was not wholly for the service of God, but for these Merchants and other men's uses, which was a kind of profanation. See N●h 7. 8. Zech. 14 20. 21.  
V. 17. Of all nations,] or for the use of all nations, or amongst all nations.  
V. 18. Destroy him,] secretly, and by cunning, See Mat. 21 46. and 26. 4. 5.  
22. In God,] namely such a faith as he every way requireth in all parts and qualities, and such an one as he engendereth in his believers by his Spirit.   

CHAP. XII.  
VER. 10. NOt read,] the meaning is. That passage of the Psalm hath a reference to you, as this my parable hath.  
V. 15. Shall we give,] this repetition seemeth is not superfluous; for the first question may be understood of the rigour of right, and the other of what was expedient or decent, by way of council and advice.  
V. 34. Thou art not,] because he was pliant to be taught by Christ▪ and that the spiritual meaning of the law taking off the mark of the hypocrisy of external Discipline, is that which guideth and presseth the consciences to fly to Christ, to be saved from the curse of the law, which in this spiritual sense bindeth all men. Rom. 3. 20. and 7. 7. From the kingdom,] namely from God's grace in the Gospel, by which he re-establisheth his kingdom in salvation and blessing which had been violated by sin.  
V. 38. In his,] See upon Mark 4. 2.  
V. 41. The treasury,] the Italian, the chest of offerings,] there were two kind of offerings offered in the Temple; the one of money for the repairing of the building, to buy the ordinary offerings for sacrifices and other uses. Which in ancient times were put into the Priest's hands, and afterwards were by them carried into a chest in the inner court, 2 Kings 12 9 But it is likely that ininsuing times, to avoid ●l manner of fraud, divers chests were placed in some place not specified, of the people's Court, where every one cast in what money he pleased, as it is here said. See john 8. 20. The other kind was, of other goods, which were laid up in certain magazines belonging to the Temple, Nehem. 10. 37, 38.  
V. 44. Of her want,] of her exceeding small store, as 2 Cor. 8. 2.   

CHAP. XIII.  
VER. 4. SHall be fulfilled,] namely these things which thou foretellest.  
V. 6. I am Christ,] the Italian, I am he,] namely the promised Messias, the King of the Church. See Mat. 24. 5.  
V. 27. Of heaven,] a popular term. For to the eye the heavens seem to terminate the earth round about, See upon Mat. 24 30.   

CHAP. XIV.  
VER. 12. WHen they] the same day as according to the law they were to kill the Passeover, though the jews by tradition did transfer the feast to the day following, Mat. 26, ●7. See why the Lamb is called a Sacrifice, upon Exod. 〈◊〉. 27. 2 Chro. 35. 11, 12.  
V. 35. The hour] that is to say that he might not come to that terrible point of his extreme sufferings.  
V. 36. Abba] it was a Syriack word which little children used to their fathers, which was afterwards used, in all affectionate prayers to God Himself, See Rom. 8. 15. Gal. 4. 6.  
V. 41. It is enough] so the Lord doth in earnest correct those words which before he had spoken ironically.  
V. 50. They all] namely his Disciples.  
Ver. 51. A certain] there is no certainty either what this young man was, or why he followed the Lord in this habit. Some conjecture that it might be some of the servants of the house, where jesus had eaten the Passeover, who for curiosity or for affection might rise out of his bed, when he law the Lord go forth in the night so, to se● the issue of the words, which he might hear from himself, concerning his apprehension. Others will have it be some one, that did rise suddenly at the noise. A linen clothe] it might be his shirt, or some o●her night raiment. The young men] namely the Soldiers.  
V. 55. Agreed not] or were not sufficient.  
V. 61. Of the bl●ssed,] namely of God, to whom all glory and praise is due. And this was a name of God very frequent among the jews.  
V. 62. Of power,] namely of the glorious God, according to the jews custom. See upon Mat. 26. 6●:  
V. 69. A maid,] the Italian, the maid,] in Saint Matthew it is said that it was another: but it may be that the first which was she that kept the door, john 18. 17. told the other, and she told the slanders by.  
V. 72. He wept,] or he went out and wept.   

CHAP. XV.  
VER. 7. IN the insurrection,] he seems to intimate some new and notable insurrection.  
V. 21. Of Alexander,] known and famous persons in the Church at that time.  
V. 23. Wine,] this should seem to be another kind of drink besides the vinegar mingled with gall, Matth. 27. 34. For this wine was given to condemned men in mercy, to dull their senses. The other was given by the soldiers, in mockery and insolency. Unless we should say, that these wicked men mingled all together. Received it not,] as well to preserve and keep himself in his entire senses to the last, to make his sufferings perfectly voluntary: as because he would not abate any thing of his torments: willing to bear them all thorough obedience and overcome them by his only virtue, uprightness and innocency.  
V. 25. The third,] namely, of clear day, which was divided into twelve even hours, john 11. 9 and therefore this third hour was correspondent to our nine a clock in the morning. See touching the hour of our Lord's death, upon john 19 14.  
V. 32. And they,] that is as much as to say, one of them, Luke 23. 39  
V. 39 That he so,] the Italian, that after he had cried so,] though there were some apparent causes, to judge, that in this death there was some supernatural thing, it being clear that it was a voluntary death, seeing he was yet full of life, yielding so strong a cry, and that he had no other wound but only the piercing of his hands and his feet: whereupon Pilate also marvelled that he should be dead already. Yet for all that we must believe, that the Centurion had some divine instinct to believe and speak in that kind.  
V. 40. The less,] so surnamed, either by reason of his stature, or for some other unknown reason to distinguish him from the other two, james of Alpheus, and Zebedeus, the Apostles.  
V. 42. Because it was,] it should seem that this was the occasion which moved joseph to make such haste, by reason of nights drawing on; namely, because at the selfsame time he began the preparation of the feast, which lasted from nine hours until the beginning of the day, which was before the feast, of which three hours there was at the least one festival. The preparation,] see upon Matthew 27. 62.  
V. 43. Counsellor,] Senator or member of that great Council of seventy two. The kingdom,] namely, the restauration of the spiritual kingdom of the Church by the Messias. See Luke 2. 25. 38.   

CHAP. XVI.  
VER. 1. HAd bought,] namely in the three last hours of the day, in which our Lord was crucified. Psal. 16. 9 See upon john 19 40.  
V. 4. For it was,] so that it was impossible to remove it out of the place without rolling of i●. Or we must suppose that they wondered that it should be so rolled away, being a very great stone.  
V. 5. Into the sepulchre,] cut out in the rock in the manner of a cave. A young man,] an Angel in that wont form: to represent that this age was the condition of the blessed life always equal; like to the splendour and glory of the angels, and their vigour and swiftness in their service and motion.  
V. 7. And P●●er,] whether it were to preserve Peter in the honour of being in the first order amongst the Apostles, or to comfort him particularly after his repentance. Or because Peter with john had showed himself most zealous of enquiring out the truth of the business by coming to the Sepulchre and going into it. john 20. 3, 6. and that therefore the Angel would free him from his anxiety.  
V. 8. Neither said they,] that is to say, they stayed not to talk with any one, but run in haste to relate it to the Disciples. Mat. 28. 8. Luke 24. 9  
V. 12. In another form,] several from that in which he appeared to Mary Magdalen; or from that which he was in before his resurrection, or in regard of his habit, john 20. 15. or in regard of the splendour of his countenance after his resurrection, or that their eyes were dazzled by a divine power, Luke 24. 16.  
V. 14. At meat,] after their meal in their talk and holy conversation a good while before night, john 20. 19  
V. 16. And is baptised,] that is to say, hath added himself to my Church being baptised, taking it as a token and signal of the open profession of faith, which is necessary to salvation, Rom. 10. 〈◊〉.  
V. 17. These signs,] this promise is especial for those first times of the Gospel's preaching; and belonged only to those who had the gift of working of miracles, either in general, as the Apostles, or in particular, as others of the Church, 1 Cor. 12. 7. 8, 10, 28.  
V. 19 Had spoken,] several times, Acts 1. 2, 3.    

THE HOLY GOSPEL OF OUR LORD JESUS CHRIST ACCORDING TO SAINT LUKE.  
Argument.  
Questionless the writer of this Gospel is, that Luke, of whom Saint Paul speaketh in divers places of his Epistles; calling him sometimes the most beloved Physician. Col. 4. 14. Sometimes his faithful companion, who hath not forsaken 〈◊〉 in all his labours, 2 Tim. 4. 11. Sometimes his fellow labourer, in the Lords work, Phile. 24. Though it be not specified any where, who or whence he was, nor when be was converted to the faith (which notwithstanding seems to be after our Saviour's ascent into heaven) nor what office he hath borne in the Church. But howsoever it is likely that he was one of the Evangelists, whereof the Apostles had always some one under them, to send and employ for 〈◊〉 planting and ordering of Churches in particular Provinces: or to manure, maintain, and set forward the Gospel, in those places where the Apostles had first sown th● seed of it: for which purpose the Evangelists were endowed with the infallible conduct of the Holy Ghost in their word and writing. Such an one was S. Luke 〈…〉 der S. Paul: who also seemeth to have compiled this Evangelicall history, for the use of the Gentile Churches, for which the Apostle was especially appointed: having to that end indicted it in a stile which retainteth the character and property of the pure Greek tongue more than the rest of the Evangelists. Now he therein relates by way of summary, the greatest part of the doctrines and notable acts which the other had touched: and addeth thereunto divers parts which do illustrate and make up the body of the history exceeding well. Especially touching the miraculous birth of John the Baptist, and of jesus Christ: And many other heads, from which the Church may draw great increase of knowledge and edification.  

CHAP. I.  
VER. 1. A● many,] it is likely that he means the holy and true Evangelists, and not the other false ones. The meaning is, seeing that God's providence would raise up divers writers of the Gospel. I also moved by the same Spirit do freely undertake the same work.  
V. 2. Of ●he word,] namely, of the Gospel, or of Christ himself called the word, john 1. 1.  
V. 3. To me,] by divine inspiration. See Acts 15. 19, 25, 28. 1 〈◊〉. 40. Theophilus,] a noted personage in the Church, in those days, Acts 1. 1.  
V. 5. Of the course,] the Priests being divided in several courses or turns to do their ministry in the Temple by week 1 Chron. 24. 3. 〈◊〉▪ 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 show towards men only.  
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 burn incense, ought also to be understood of all his children, 1 Chron. 6. 49.  
V. 10. Without,] namely in the people's Court.  
V. 13. Thy prayer,] which he had made long before for to obtain children. For it is not likely that he sought it at that time, being both past age. See v. 18. 25. jehn,] that is to say, favour or grace of the Lord, to show not only the abundant favour and grace of the Lord upon his person, but also the ministry of God's grace in Christ, for which he was ordained.  
V. 15. In the sight,] that is to say in his service, and in his esteem: which is opposite to john's meanness according to the world's esteem. Neither wine,] being 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 turn,] that is to say, he shall be an instrument of their conversion, by his preaching accompanied with God's power, Acts 26. 18. james 5. 19 20.  
V. 17. Before him,] namely, before the Messias, who is the true God of Israel, as it is clear by this passage. In the Spirit,] that is to say, adorned in his person, and acompanied in his ministry by the miraculous power of God's 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 show that the children's going astray from their father's ways which Malachy speaks of was nothing but their disobedience and rebellion; and their going astray from the wisdom and justice of their good forefathers.  
V. 19 That stand,] as his minister and messenger.  
V. 20. Thou shalt be,] a miraculous sign to confirm the foresaid things: and withal for a punishment of his incredulity. See Ezek. 3. 26. & 24. 27. Because thou,] hence it appears that Zecharias his request, v. 18. did not proceed from a pure and humble desire of being confirmed in God's promise, as M●●ies was, v, 34 but from a vicious diffidency.  
V. 23. As the days,] which were a whole weeke● 1 Chro. 9 25.  
V. 24. Hid herself,] until the miracle came to be certain, because she might not expose herself to the scorn 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 barrenness was accounted a dishonourable thing amongst God's people, Gen. 30. 23. as a kind of curse of God, or defect of nature.  
V. 26. Sixth month,] after Elizabeth had conceived.  
V. 28. Favoured,] who art excepted of at God's hands, and hast received this singular favour, as to be esteemed worthy of this Sovereign 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 essential Son 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 spiritual kingdom of the Church, of which David's temporal kingdom was a figure.  
V. 34. How shall,] a question out of pure admiration, and a desire to be instructed in a truth needful to be known, and not to be apprehended by man's understanding. Seeing,] the Virgin speaketh thus, because that the Angel had spoken to her of Christ's conception, as of a thing which should shortly come to pass: and the marriage between joseph and her might be deferred for a time, as it appeareth by Mat. 1. 18.  
V. 35. Overshadow thee,] a figurative kind of speech, to signify the secret power of the holy Ghost in this work; taken most likely from thence that God did anciently appear wrapped up in a Cloud and mist, 1 Kings 8. 12. Therefore,] that is to say, this supernatural conception, and sanctification of Christ's humanity, shall cause the glorious name of Son 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 holiness and other virtues.  
V. 36. With her,] of her being with child.  
V. 39 The hill country,] it was a part of the land of judah. See josh. 15. 48. Into a City,] namely Hebron, a City appointed for the Priests, such as Zacharias was, in the same country of judah. See josh. 21. 11.  
V. 41. Leapt,] for a sign of this new power, and motion of the holy Ghost, that did at that instant seize upon the mother by Prophetical inspiration. Or to show the secret and miraculous correspondency which was between Christ and john, and john's joy at Christ's coming. Was filled,] that is to say, was inspired and fully enlightened by the h. Ghost in the knowledge and mystery of the incarnation of the Son of God; and in the knowledge of such things as had happened to Marie, though absent and far off.  
V. 45. That believeth,] for Mary by faith, which is also a gift of God in her, had made herself capable of this miraculous grace: as that virtue 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 choose me for a vessel of his grace in this great work. See Psal. 113. 56. and 138. 6.  
V. 51. He hath,] a prophecy of the establishment of Christ's kingdom, to the overthrowing of all the counsels and endeavours of God's 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 job 5. 12.  
V. 54. Hath holpen,] or hath taken into his protection, or hath raised up.  
V. 55. As he spoke,] that is to say, as he promised.  
V. 59 They came,] namely, into the place of prayer, or into the Synagogue, according to the custom; 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 Angel. v. 13.  
V. 66. The hand,] that is to say, God's apparent favour and protection, was with him, and there appeared in him an extraordinary divine virtue and operation.  
V. 67. Prophesied,] that is to say, he spoke by divine inspiration of the mysteries of the Church's salvation, which as yet were not fully revealed.  
V. 68 Visited,] that is to say, he hath in effect shown the care he hath of them.  
V. 69. Raised up,] he hath given the Church cause to triumph, by reason of the spiritual victory which the Messias hath had over all his enemies. See concerning this manner of speech, 1 Sam. 2. 1. Psa. 75. 4. and 89. 17.  
V. 76. Shall be called,] thou shalt not only be so indeed, but shalt be acknowledged to be such by public testimony.  
V. 78. Day spring,] namely, jesus Christ the true Son of righteousness, Mal. 4. 2.  
V. 79. Of peace,] of perfect happiness.  
V. 80. In Spirit,] namely in the gifts and graces of the holy Ghost, which proportionably to his age manifested themselves to be in him, & wrought daily more powerfully and maturely in him. Of his showing,] that he began to exercise his office by God's express command.   

CHAP. II.  
VER. 1. ALL the world,] a popular kind of speech, that is to say, the whole Roman Empire, which as falsely as ambitiously was termed universal, according to the stile of those great Empires, Isay 13. 5. and 14. 26. jer. 34. 1. Dan. 2. 39 Taxed,] that the number of persons, and their wealth, should be set down▪ as the custom of the Roman Empire was to do oftentimes.  
V. 2. Was first,] for under the same Cyrenius there was another tax mentioned, Acts 5. 37. Governor.] in this first taxation he was not the ordinary Governor, but was extraordinarily deputed with a most ample power in that Province, to make this taxation.  
V. 3. Into his own,] this aught to be especially understood of the jews, who by their ancient divisions had their Tribes, Nations, and Families, with their inheritances, in certain several Cities: in which they held their freedom of being Citizen, though they dwelled elsewhere.  
V. 4. Nazareth,] where their habitation was▪ though they came from Bethlehem, where they were Citizens. Of David,] namely, the City where he was borne, and where the ancient seat of his family was 1 Sam 16. 1. john 7. 42.  
V. 7. In a manger,] of the stable of that Inn, where they were lodged. In which Inn all other places were taken up, by reason of the great concourse of people, either by such as were first come, or such as were of more note and esteem.  
V. 9 The glory,] namely, an admirable and heavenly light which was wont to accompany the apparitions of Angels.  
V. 13. Heavenly host,] an ordinary name of holy Angels.  
V. 14. Towards,] or amongst men.  
V. 19 Pondered them,] examining, gathering together, and comparing them one with the other, to strengthen herself more and more in knowledge and faith. See Acts 17. 11. 1 Cor. 2. 13.  
V. 21. For the circumcising] Christ would be circumcised for the same reasons for which he would also be baptised, and participate of the other Sacraments. See upon Mat. 3. 13.  
V. 22. Of her purification,] namely of Marie. Now some texts have it of their purification, namely of jesus and his Mother: for the infants were reputed to participate of their mother's legal uncleanness.  
V. 24. A pair,] which was the offering for the poorer sort of people, Leu. 12. 8.  
V. 25. Devout,] or religious and fearing God, Waiting,] for at that time the minds of true believers, were attentive to look for the coming of the Messias. See Mark 15. 43. Luke 2. 38. The Holy Ghost] that is to say he was endowed with the spirit of prophecy.  
V. 26. Christ] the Greek name, answerable to the Hebrew name Messias; that is to say, anointed and consecrated for eternal King and Priest, Psal. 26. Isa. 61. 1. Dan. 9 24.  
Ver. 27. The parents] the Italian. The Father] and mother namely joseph, according to the common opinion. See Heb. 7. 3. After the custom] which was to present him to the Lord, and ransom him, Exod. 34. 20.  
V. 29● Lord now] even at this time that thou hast accomplished thy promise unto me, and that I have with mine eyes seen the Saviour of the world, I die happy and contented. See Genesis 46. 30.  
V. 31. Prepared] that is to say ordained and appointed from everlasting, to make it known in the appointed time to all Nations without any difference to make them partakers of it.  
Ver. 32. To lighten] or which must be revealed to all Nations.  
Ver. 33. Marveiled] not but that they perfectly knew it by the Angel's Revelation: but because they saw this light was also communicated to others, and and did spread itself abroad.  
Verse 34. This child is set] or sent that is to say God hath established him, to be the fundamental stone of salvation, to all those that shall receive him by a lively faith, who shall by him be relieved from the fall of sin and condemnation. And chose to be a cause of a greater and more irreparable ruin, to those who thorough their own perverseness shall reject him. For a sign] as a miraculous person, approved by all the infallible signs of truth and virtue, to be as it were a pledge, and signal set up of salvation, Isaiah 11. verse 10. whom the world notwithstanding shall oppose thorough incredulity and hardness of heart.  
V. 35. A Sword] such shall the opposition be that thou thyself who art his mother, must prepare thyself to be pierced with extreme griefs and anguishes. That the thoughts] that is to say God shall suffer and bring all this to pass, to the end that by the preaching of the Gospel may be discovered the impiety and rebellion of God's open enemies. Which is never so fierce as against the Gospel. And the hypocrisy of the false Children of God's house: who under the profession of his name and service: do reject the only means of knowing him to salvation, and of serving him in truth. And finally to show the internal difference of souls, whereof some thorough grace believe in CHRIST, the others reject him thorough their own malice. See 2 Corinthians 2. 15, 16.  
Ver. 36. Had lived] this seemeth to be added for to commend this woman's Chastity and devotion: Who being left a widow in the flower of her age had continued so, to dedicate herself wholly to works of piety in the Temple, according to the manner of many holy women in those days, Exod. 38. 8. 1 Sam. 2. 22.  
Verse 39 They had] Namely JOSEPH and Mary.  
Verse 40. Waxed strong] whereby is shown, That the fullness of the gifts of the Spirit, showed itself in him, and brought forth extraordinary good effects, according to the progress of his age, and the increase of his bodily strength, he being every way made like unto man, except sin. The grace] that is to say, it plainly appeared that GOD did love him, in a special manner, directing, keeping, and blessing him in all things.  
V. 41. We 〈…〉] carrying jesus along with them according to the Law. At the feast] the Law appointed all Males to come to the Temple at the three solemn feasts, Exod. 23. 17. Deut. 16. 16. and because here was nothing commanded concerning women. Some have thought that it is here specially spoken of the Passeover, in regard of Mary; who came thither of free devotion. Others hold that the command of coming to the three feasts, was restrained to the Passeover only, after the people were multiplied and scattered into far Countries.  
Ver. 49. Business] namely to do such things as he had commanded me, and perform his service: beginning at doctrine. Others translate it to look to my father's house.  
V. 52. In savour] That is to say, God's gifts, and graces, and his favour to Christ did daily appear more evident and abundant, ver. 40. whereupon he also obtained by a secret virtue the love and good will of men. See 1 Sam. 2. 26. Prov. 3. 4. Acts 2. 47. Rom. 14. 18.   

CHAP. III.  
VER. 1. BEing Governor] as a Proctor or over●●●r of the Emperor's businesses. 〈◊〉 there were some provinces reserved for Caesar: distinct from them which belonged to the people of Rome, whose Governors were chosen by the people. Herod] Son to Herod the great, from whose other son called Archelaus the Romans took away judea, reducing it into a province. Tetrarch] See upon Matthew 14. 1. Iturea] these provinces, were Countries of the ancient Palestine, which lay beyond jordan, bordering upon Syria. Abilene] this was also a small Country beyond jordan.  
V. 2. Anna's] according to the Law there could be but one high Priest, namely the first of Aaron's lineage: But this order was perverted in those days by the jews practices, and the Romans tyranny: who had deposed Annas & see Caiphas who was his Son in Law in his place, though peradventure they had le●t Annas the title for honour's sake, Act. 4. 6. or peradventure he was his great deputy, Numb. 3. 32. 2 King. 25. 18. The word] that is to say he had an especial command and revelation, for to begin to exercise his office. See Luke 1. 80. In the wilderness] see upon Mat. 3. 1.  
V. 6. The salvation] namely jesus Christ, in whom consisteth the salvation of the world, shall be manifested not only to the jews, as he was formerly but to all Natiens indifferently.  
V. 10. Shall we do] to bring forth such fruits as thou requirest of us, ver. 8. and to flee from the wrath to come.  
V. 11. Let him impart] showing his piety by acts of pure charity towards his neighbours.  
V. 14. Falsely] vexing him by cunning or malice, and accusing him for false crimes, etc.  
V. 15. Were in expectation] concerning the coming and the manifestation of the Messias, that firm beliese being rooted in the minds of them who lived in those days, that the time of it was come: as well in regard of the prophecies, and the accomplishment of times, as by reason of some secret inspiration of God.  
V. 23. About] the meaning seems to be, that he was newly entered into his one and thirtieth year. Thirty] at which age the Priests began to enter into service. Num. 4. 3. 35, 39, 43, 47. which it seems our Lord did imitate, who was the great spiritual Priest. The Son of Heli] the great difference that is between the two Genealogies of our Lord in Saint Matthew and in Saint Luke, as well in the names as in the number of the heads showeth plainly that they are two severallones. In that of Saint Matthew, joseph is mentioned in his own proper name as issued by natural generation from those who are there set down. In that of Saint Luke, he represents other persons, and especially that of the Virgin Mary, whose true pedigree is set down by St. Luke. For in the jewish genealogies, women made no heads, but if they were not heirs, the brothers only were named in them: and if they were as the holy Virgin was, they passed under their Husband's names; who ought to be of the same Nation. And thereupon we must note, that the Ancients by original tradition have written tha● David's line by Solomon failing in jeconiah the branch of Zorobabel issued of David by Nathan, Mat. 1. 12. succeeded in the government of the people. And that out of zorobabel of Abiud set down by S. Matthew, and of Rhesa set down by Saint Luke. And that is happened that Matthan the Grandfather of joseph, issued of Abiud, Matth, 1. 15. married a woman called Estha, and of her had jacob: and that after the death of Matthan, Melchi descended of the branch of Rhesa, married this woman, and had by her this Heli who is named by Saint Luke. So that jacob, and Heli, were brothers by the mother. And so Heli being married and dying without issue jacob married the widow according to the Law, Deut. 25. 5. and by her had joseph. So that in Saint Matthew joseph is the proper son of jacob: But 〈◊〉 Saint Luke he is reputed the surrogate son of Heli, in whose name he was engendered according to the Law. Then that all the branch of Rhesa being reduced only into the person of the blessed Virgin, joseph as being her nearest kinsman was betrothed 〈◊〉 to her according to the Law, Num. 36. 8. So that joseph is inserted into the line of Rhesa by two titles▪ as engendered to raise issue to Heli, brother by the mother's side to jacob, and as Husband to M●●, heir to all that line. Whereupon the ancients do say two notable things. The first that this Hill was the Son of Melchi immediately, without co●●ting Matthat or Levi, which Saint Luke puts in between Heli and Melchi. The second that there are but seventy two generations in our Saviour's genealogy set down by Saint Luke, and yet adding thereunto the foresaid Matthat, and Levi there would 〈◊〉 seventy four. Whereupon may be inferred that 〈…〉 hat was the father of the Virgin Mary, and that 〈◊〉 was the Son of Levi, who was the brother of Hell, both issued from Melchi. So that these 〈◊〉 heads Matthat and Levi, were in the Register 〈…〉 terally joined to Hel●, with whom in respect of joseph they were reputed but as one generation. Only to show that as joseph was come into this genealogic by surrogation in the name of Heli, so he had go●●en also a second right by espousing Mary who was the heir. And though joseph had no part in the generation of our Lord jesus, yet the Evangelists 〈◊〉 been pleased to set down these genealogies as they found them in the jewish records in which questionless jesus was set down 〈◊〉 the son of joseph and Mary, according to the common opinion, corrected by the relation of the hidden truth concerning his miraculous birth.  
V. 36. Of A●phax●d] in your common Tex●● C●inan is set down between Sala and A●phax●d but that being contrary to Moses his History, and being rejected by the best antiquity, as a Scrivener's error, caused by some Copies of the Greekish translation, this Cainan hath been here e●● out.  
Verse 38. Of God] that is to say created by him.   

CHAP. IIII:  
VER. 6. DElivered] so the Devil is constrained to confess that he hath no power over the world but only by God's permission, which he ●●al●●ie termeth a gift. Whereas indeed it is but only a leaving it to him. See Rev. 13. 2, 7.  
V. 13. For a season] until such time as he openly set upon him, and assaulted him at the time of his passion. See Luk. 22. 53. john 14. 30.  
V. 14. In the power] carried in this voyage by a divine power, and peradventure by a swi●t motion. As by the same power he had been maintained in the desert without any food.  
V. 16. And stood up] it was the fashion amongst the jews that if any one did come to their Ecclesiastical meeting, who was known to have the gift of understanding the holy Scripture which was read every Sabbath day, Acts 13. 27. and 15. 21. they would in●reate him to make them partakers of it for their common edification. See Acts 13. 15. 1 Cor. 14. ●9, 30  
V. 17. He had opened] for books in those days were made of parchment or some such like stuff rolled up about a stick.  
V. 18. That are bruised] with troubles and torments in their slavery and captivity.  
V. 19 The acceptable] that is to say the year or time of grace and reconcliation in which God hath showed himself propicious, and hath laid open his good will to mankind.  
Ver. 21. Is this] this is a summary of the Lords Sermon, showing that those things which had been spoken by the Prophet; were now accomplished by the Gospel, which he had begun to preach unto them.  
V. 22. The gracious] divinely pleasing, and gracious words, attracting souls by a secret persuasion, as proceeding from the grace of the Holy Ghost, of which he was full, john 1. 14. and words which brought them tidings of God's grace, where of he was the Mediator, Psal. 45. 2. Cant. 4. 3. Isa 50. 4. joh. 7. 46. See Ephes. 4. 29 Col. 3. 16. and 4, 5.  
V. 23. Physician] an ordinary proverb, meaning, respect those that are near thee more than strangers, thou h●st wrought many miracles in other places, and here thou workest none: Whereupon thou art not here so much honoured nor accepted of as thou art elsewhere: Which things they spoke because he wrought never a miracle in Nazareth, Mark 6. ver. 4.  
V. 25. I tell you] these examples are to show that God oftentimes, in the communicating of his graces, prefers strangers and such as are far from him before those that are nearer unto him if they prove unworthy.  
V. 30. Passing] having miraculously dazzled their eyes: or restrained their power.  
V. 36. What a word] that is to say doctrine accompanied with so many miracles? Or this kind of operative word, which is so effectual that it presently produceth its effects?  
V. 38. They besought] namely his Disciples, or those of Peter's household.  
V. 39 He stood] that is to say he came and stood nigh her, and bowed himself over her.  
V. 41. Suffered] See upon Mar. 1. 25. To speak] or to say what they knew, etc.   

CHAP. V.  
VER. 8. Departed] Peter finding in Christ a divine and extraordinary virtue did presently feel within himself the natural terrors of the soul of a sinful man when he draws near to God. Which terrors being overcome by faith in his grace are changed into an humble reverence and adoration. See 1 King. 17. 18.  
V. 17. The power] that is to say, God whose actions are free, in a superlative degree would show his power in delivering them there, thorough Christ: who also told them so. See Acts 11. 21.  
V. 39 No man] the meaning is that all manner of change of life, though for the better, must be done by little and little, and by a deliberate using ones self to it. By which means those things which seemed very harsh do grow more pleasing to man. Even as they use to let Wines settle before they pierce them or make use of them.   

CHAP. VI  
VER. 1. THe second] as it was commanded, Leu. 23. 14, 15. to count seven weeks or Sabbaths from the day after the Passeover (at which time corn, especially the first kind of grain did begin to ripen in those places) to Pentecost.  
V. 15. Zelo●es] See upon, Mat. 10. 4.  
V. 19 There went] see Mar 5. 30.  
V. 22. Shall separate you] the Italian. Excommunicate you] namely from the external communion of God's people, as profane, whose names were blotted out of their register. This aught to ●ee understood of the jewish persecutions, and those persecutions which were wrought by them who carried the name of being the Church, and the heads thereof. See john 16. 2.  
V. 24. That are rich] that is to say worldly, that do set all your delight, love confidence and glory in your riches: which is the false wealth, opposite to poverty in spirit Luk. 12. 21. ●o ye have] you shall have no other, but temporal happiness which you have so much affected and desired. See Matth 6. 2.  
V. 26. When all men,] when you shall have the general applause and favour of the world, which you cannot obtain without framing yourselves to their wicked works, and to the wronging of God's service. john 15. 19  
V. 27. Which hear,] which have the gift of my Spirit, to receive my doctrine into your hearts, by the internal ear of the faith.  
V. 30. Ask them not,] namely by unlawful, violent, and scandalous ways. Suffer the wrong that is done to thee, rather than to transgress against the laws of christian charity and equity.  
V. 32. What thank,] what approbation or reward from God; who doth not hold that to be a good work, and done for love of him, which is done for carnal and civil respects, and thorough a mere natural motion.  
35. Hoping for,] with an intent to lose whatsoever ye lend, if your neighbour's want do require it: and that you cannot get it again without violating the laws of charity, and giving scandal and offence. Or without any respect to yourselves, to expect a recompense or an equal courtesy for requital. Ye shall be] you shall show yourselves to be such in effect. See upon Matthew, 5 45. 1 john 2. 29. and 3. 9, 10.  
V. 38. Into your bosom] See upon, Psal. 79. 12.  
V. 40. Shall be] the Italian, Ought to be] that is to say must, or aught to content himself to be so.  
V. 43. For a good] or the Tree is not good which bringeth forth evil fruit. And this is the reason of the precedent exhortation. As if he should say to bear the fruit of judging thy brother uprightly; cleanse thyself from thine own vices.   

CHAP. VII.  
VER. 3. HE sent] Saint Matthew saith, that he came himself. But that which was done in his name was attributed to himself.  
V. 5. A Synagogue] a place for our meetings for exercises of piety. This Centurion was of the third kind of proselytes noted upon, Matthew 23. 15.  
V. 21. And plagues] see Mar 3. 10.  
V. 29. Justified] namely these men acknowledged and defended God's honour, in the truth of his doctrine of grace preached by john, and confirmed by Christ against the accusations and reproofs of the Pharisees and Doctors, after they had embraced it by a lively faith.  
V. 30. Rejected] or disannulled that is to say they did by their incredulity cause the preaching of God's grace, by which he determined to save man thorough faith in Christ, to be of none effect to them. See Acts 20. 27. Against themselves] to their own perdition. Others translate it in themselves.  
V. 37. A Woman] all the circumstances show that this was another woman and another act, besides that which is set down Mat. 26. 7. joh. 11. 2. A si●ner] that is to say a strumpet.  
V. 41. A certain creditor] the Lord telleth thi● Pharisee, who was none of his adversaries, yet had not as yet altogether put off the pride of his Sect: that he ought not to despise this woman so much; because he was a sinner as well as she, and a debtor to God's judgement: and had need of his grace in Christ to obtain remission. And that if the woman were more loaden with sin than he was, God's grace was likewise more abundant towards her; and she interchangeably did render greater love and acknowledgement. Whereupon seeing that man's dignity, con●●steth in receiving and restoring much she had an advantage above him.  
V. 44. No water] according to the custom is those days especially when a man came out of the Country.  
V. 47. For she loved] love is not here set dow●e for a cause of the forgiveness, as it appeareth by the precedent similitude: but for a certain proof, 〈◊〉 effect of it.  
V. 48. Thy sins] the woman, according to the Lords discourse having showed much love towards him, had already received the pardon of her sins, and felt God's grace in her heart: And there●●●● that which he speaks here, is but for a declaration, and greater confirmation of the thing.   

CHAP. VIII.  
VERSE 10. THat seeing] See upon Mar. 4. 11. V. 13. Of temptation] nam●●● of afflictions which God sendeth them, to try 〈◊〉 are indeed his.  
V. 15. With patience] persevering to the 〈◊〉, amidst all their trials and afflictions, which is as 〈◊〉 were the fullness and ripeness of the fruit, Rom. 〈◊〉 7. Heb. 10. 36.  
V. 31. Into the deep] that is to say into ●●ll, 〈◊〉 of which the Spirits are as yet suffered to ●ander, is the air and upon the earth, Ephes. 2. 2. and 6. 11. until they be driven away, and shut up into the place of eternal torments, Rev. 20. 2, 10.  
V. 37. Returned] namely beyond the water into Ga●●le.  
Ver. 42. L●y a dying] Saint Matthew saith 〈◊〉 she was then dead: but we must imagine that 〈◊〉 father having seen her departing imagined she 〈◊〉 dead, though she died but whilst jesus was coming to the house.  
V. 46. That virtue] See upon, Luk. 6. 19  
V. 56. They should tell] See upon, Mat. 8. 4.   

CHAP. IX.  
VER. 28. EIght days] Saint Matthew and Saint Mark say six, but it should seem that they reckoned neither the first nor the last day which are here spoken of wherein these things were done: and named only those six days which were between those two, which two are also included here by Saint Luke.  
V. 34. Them] namely Moses and Elias.  
Ver. 39 Teareth him] See upon Mark 1. 26. and 9 20.  
V. 46. A reasoning] or a discourse, and argument.  
V. 47. The thought] of worldly ambition which did drive them into these discourses.  
V. 48. For he] that is to say, I give you these precepts, because that true greatness before God, consists in a sincere and innocent humility like unto that of a little child.  
V. 51. Steadfastly se●] an Hebrew phrase, jer. 42. 15. Ezek. 4. 3. to signify a firm resolution to do any thing.  
V. 53. Did not] the Italian, would not] by reason of the extreme hatred which was between the jews and the Samaritans. See upon, 2 Kings 17. 24. Luke 10. 33. joh. 49. for the Samaritans had their Temple of false worship in Garizim, opposite to that of jerusalem, joh. 4 20.  
V. 55. Ye know not] you do not judge rightly of this motion of yours, it is but a kind of hatred and carnal wrath, and you liken it to Elias his zeal. Or you are not enlightened by the Holy Ghost in this, to be fully persuaded of God's will, and justice as Elias was for to make this request in faith, and justly.  
Ver. 62. Having put] that is to say no man that hath dedicated himself to God's service in the work of the Gospel, hath his heart yet turned towards the world, which he unwillingly leaveth, which is meant by the looking back. See Gen. 19 26. Phillip 3. 14. A similitude taken from plogh men, who can never plough their furrows strait, unless they always look before them. See upon 1 Kings 19 ver. 21.   

CHAP. X.  
VER. 4. SAlute no man] a hyperbolical term: which signifieth nothing but this, be careful and look to the Commission which I give you, and be not drawn away by any Offices of friendship, acquaintance, kindred or civil honesty. See 2 King 4. 29.  
V. 6. The Son] that is to say some man capable of the blessing which you have pronounced and who is disposed to receive the doctrine of the Gospel, which bringeth tidings of the peace of God with men; which is especially directed to his elect: in whom he creates a spirit of docile, and peaceable obedience of faith. See james 1. 21: It shall] see upon Mat. 10. 13.  
Ver. 12. In that day] Namely of the last judgement.  
V. 17. Through thy] that is to say as we are thy Ministers, using thine authority, and call upon thy name for to drive them out.  
V. 18. I beheld] the meaning is, do not you stand upon the driving of Devils out of men's bodies: for I have seen another with the eyes of the Spirit, who, now the Gospel is preached, out of the command which he usurpeth over this lower world, having his abode in the air, Eph. 2. 2. and 6. 12. from thence assaults men with advantage, and troubles the whole world, since he was driven out of the high heaven of glory, see Rev. 12. 9, 10.  
Ver. 20. Your names] because you are chosen by God to everlasting life, Philip. 4. 3. Revel. 20. 12. and 21. 27.  
V. 21. Rejoiced] by a motion of the Holy Ghost and a rapture of the soul, he perfectly did rely, and rest himself upon his father's good will and pleasure, by a divine satisfaction, whereby all sorrow and grief which he might feel or conceive by reason of the world's contradiction, was swallowed up.  
V. 22. No man] See upon, Mat. 11. 26.  
V. 25. Tempted him] for if Christ had answered him, that it was to be done thorough faith in him, and in the Gospel, he would have accused him for being contrary to Moses, and if he had said that it was by the Law, he would have replied, that then his new doctrine, and the means which he propounded of obtaining salvation, were false and to no end.  
V. 28. This do] that is to say, examine thyself truly, whether thou dost or canst do it: for surely, if it were so, thou mightest gain everlasting life by thy works, but thou shalt find that it is not so, Ro. 8. 3. and that the Law can not serve thee for any thing, but only to discover thy sin and thy condemnation unto thee, Rom. 3. 20. and 7. 7. Galath. 3. 21. 22. Make use therefore of the Law, to be by it directed unto me in whom is the accomplishment of it, and justification to life, Rom. 5. 18. See the like, though not the same History, Mat. 19 17.  
V. 29. To Justify] Namely to show that he had kept the whole Law: for if Christ had answered according to the doctrine of the Pharisees, Mat. 5. 43. that by the word neighbour are meant friends, kinsfolks, neighbours by habitation, or well deserving persons: he would then have replied that he had fulfilled that Commandment, for his presumption was so extreme, that he made no difficulty of observing the first Table. And if CHRIST'S answer had on the other side been according to his Doctrine, Matthew 5. ver. 44. he would have rejected it as contrary to common sense, and would thereupon have appealed to the Doctors of the Church.  
Verse 30. A certain man] A jew. By this parable is shown, that all men, even profelled enemies, as the jews, and the Samaritans were, john 4. 9 and strangers that knew not one another, as this jew was to this Samaritan; are comprehended in the Law under this name of neighbour. And besides that true Charity consists not in any show and profession of conjunction and affection, but in the real works of doing good. And moreover that the ignorance of many Pagansmoved by a simple natural affection to do the works of the Law did convince the Iewe's great knowledge which was joined with rebellion, and carelessness, Rom. 2. 27.  
Verse 31. Passed by] without being moved to compassion, or taking any care of him; but going aloof off with disdain. See Psalm. 38. 11.  
Verse 36. Was Neighbour,] that is to say had done that which the Law had commanded, judging truly of the meaning of it, in what toucheth the loving of a neighbour.  
Verse 41. Thou art careful] Christ reprehendeth two things in Martha. One that she was too busy in receiving and entertaining him too curiously according to the world. The other that she had withdrawn herself from attentively hearing his word: which is the most necessary entertainment that we ought to give Christ.  
Ver. 42. Hath chosen] hath addicted herself to the true duty of receiving me into her heart where I will remain everlastingly: whereas this my conversation in the flesh which thou so much standest upon, will at the last be taken away from thee by my departure out of the world. Sec 2 Cor. 5. 16.   

CHAP. XI.  
VER. 1. ALso taught] giving them some express form of it.  
Verse 14. And it was] it did not only say nothing within the man who was possessed, but made him dumb also.  
Verse 16. From Heaven] Which might be without doubt or contradiction. For it is likely they said. These miracles which thou dost here upon earth, may either be false by illusion: or feigned by some collusion with the evil spirit. And howsoever it be, they are not to be compared with those high miracles which were wrought by Moses and the Prophets, above whom thou exaltest thy sel●e and thy doctrine.  
V. 20. With the finger] by God's Almighty power see Exod 8. 19  
V. 21. Are in p●●c●] that is to say secure against all manner of invasion.  
Ver. 30. Was a sign] that is to say a divine warning, by means of the miracle wrought upon his own person, being come forth of the ●ishes belly again alive. Which questionless jonas had told the Ninivites of, and was by them believed, whereupon they were moved to Repentance. Be to] that is to say, after my Resurrection, I shall fully show the truth of my person, and the power of my word. And whosoever shall not then turn to me, shall be inexcusable, and condemned without any remission.  
V. 33. No man] Christ addeth this to his former discourse to show that having in his life time proposed the doctrine of salvation, he would put it in full evidence and power after his resurrection; but that the light of his word, outwardly presented, could not be saving, if it were not received by the inward soul, which having no insight in heavenly things, must be enlightened and purged from all wicked affections, by means of the Holy Ghost.  
Ver. 36. If thy] when thou shalt be not only enlightened by God's word outwardly, but regenerated also by the holy Ghost in all the parts of thy soul, then shalt thou be capable of enjoying this divine light to salvation.  
Ver. 38. Washed] the Greek word hath a relation to the Pharisees curious and superstitious kinds of washing; for doubtless Christ observed all manner of civil honesty.  
V. 39 Now do ye] thus doth the Lord peradventure point at the novelty of their traditions beyond that which was written in Gods Law.  
V. 40. He that] namely God that created both body and soul requireth also to be served with the purity of both. Observe that of the body according to the Law, it is sufficient: but be chiefly careful of that of the Soul which you most impiously are careless off: for hypocrisy is likely joined with the profaneness of the heart.  
Ver. 41. Give] the washing of the dishes is not that which maketh the meat clean and holy to the conscience of him that useth it, but the right use thereof especially in the way of charity.  
Ver. 44. Appear not] which are covered at the top whereby the bones and carrions that are within them can not be seen.  
Ver. 45. Of the Lawyers] the Italian, One of the Doctors of the Law] See upon Mat. 22. 35.  
V. 48. For they] this ●proveth not the consent of their imitation, but a reproach of the wickedness of their forefathers: Seeing they honoured the Prophets by building them rich Sepulchers, whereby they acknowledged that they had been holy men, and wrongfully slain.  
V. 49. The wisdom] namely I myself who am the everlasting and subsisting wisdom of the Father, Prov. 8. 12.  
V. 52. Ye have] namely by your arts and usurpations, ye have appropriated unto yourselves the power of expounding the Law of God, captivating men's consciences to your opinions, and spoiling them of all liberty of judgement and knowledge.   

CHAP. XII.  
VER. 〈◊〉. NOthing] this general sentence ought in this place to be restrained to the public preaching of the Gospel, which until that time had been preached but to few, in unfrequented and obscure places: and that secretly and obscurely.  
V. 4. My friends] see john 15. 14, 15.  
Ver. 14. Who made] Christ not willing to intermeddle with any part of secular government; doth notwithstanding herein do his office, instructing this man and all his hearers, by giving them warning to take heed of covetousness, which was the beginning of this contention.  
V. 21. That layeth up] namely he that heapeth up wealth to satisfy his unsatiable covetousness before he makes provision of God's grace and blessing by faith and good works, which are man's good treasure laid up with God, Mat. 6. 20. 1 Tim. 6. 18, 19 jam. 2. 5.  
V. 26. For the rest] namely for greater and more important things, that is to say to preserve your whole being, which dependeth upon the pleasure of God alone.  
Ver. 33. Sell] this is not spoken to condemn all manner of property and possession; but to show that charity ought not to be used out of superfluities only as revenues and fruits are, but that in case of necessity, one ought to lay all out upon it, without any exception: and that this way your goods come to be secured unto you being deposited in God's hands, who causeth them to fructify both in bodily and spiritual blessings.  
Ver. 35. Let your] be always ready, like unto Travellers, for to forsake the world and the desires thereof, whether it be by death, or by my coming to judgement, to aspire to heavenly and everlasting goods: and trouble not yourselves with the cares of this world. Lights] the Italian, Lamps] See upon, Mat. 25. 1.  
V. 37. Shall gird himself] figurative terms, the spiritual meaning of which is, that Christ shall with an unspeakable charity, distribute and dispense his everlasting goods unto them, even as if a master should wait upon his own servants at Table.  
V. 38. In the second] see upon, Matth. 14. 25.  
V. 41. Peter] it seems that Peter was moved to ask this question, either thorough presumption, as if it were impossible for them to be overtaken or surprised. Or thorough ambition, as if it should belong to them only to receive Christ at his coming, and to be by him exalted to that honour whereof he had spoken, ver. 37. And Christ's answer beateth down these defaults in his Apostles, telling them that the more honour and prerogative they had received at his hands, the more they were bound to a faithful duty without which all their prerogatives would prove to their greater condemnation.  
V. 49. What will I] that is to say the proof of what I speak concerning the fire of divisions, and troubles which will happen in the world by reason of me, is already perceaved in the hatred which the Gospel produceth in the jewish Nation against me, and shall daily produce more.  
V. 50. Baptised with] he calleth his sufferings and death so, which was like to an abyss or deep into which he was plunged, according to the ancient manner of baptising, and by which he was to be consecrated to be the Saviour of the world. See Mat. 20. 22. Heb. 2. 10. and 5. 9  
V. 58. When thou] that which I say unto you is for your salvation; because that if you neglect the time of God's patience, in which his mercy is yet open, you must take heed lest it befall you as unto a debtor who suffereth himself to be imprisoned, after he hath wearied out or deceived his creditor. Namely that you shall find no more grace nor pardon at God's hands, See Psal. 32. 6. Isa. 55. 6.   

CHAP. XIII.  
VER. 1. OF the Galileans] there is no mention made of this action in any other place of Scripture, nor much less plainly set down in any Author. Some believe that it was an onset described by josephus the Historian, upon the Samaritans gathered together and risen, upon the instant as they were going to offer sacrifice in Mount Garizim▪ and that this name of Galileans is here improperly taken for any other people within the Land of Palestine, for Pilate had otherwise no power over Galilee: see Luk. 23. 6. Others do refer it to some slaughter of some Galileans, come to some Feast in jerusalem.  
V. 2. Suppose ye] these chances ought not to make you run into any manner of rash judgmnts, joh 9 2.  
V. 3. I tell you nay] the use which you ought to make hereof is quite contrary, namely that you should learn to tremble, and to be the first to condemn yourselves and to make use of God's patience to repentance, for at the last either soon or late God's judgement will find out all impenitent sinners either in this life or in the life to come.  
V. 4. The Tower] this History is likewise no where else ●it is likely that it was some Tower of the walls of jerusalem, upon the top of a high precipice, under which was the pool of Siloe.  
V. 6. Parable] the meaning of which is to show Gods long suffering of the rebellious and ●●redulous jews.  
V. 7. Three years] Some have thought that the Lord meant the last three years which were after his baptism, employed in converting the jews by his preaching, for this was spoken in the beginning of the fourth year. Cumb●eth it] it is not only fruitless itself, but also with its shadow, and by drawing unto it the moistness of the earth, it spoileth other plants which are near it.  
V. 10. In one] of the City, where he was at that time, for there were divers places for sacred meetings in every City.  
V. 11. A spirit] namely an infirmity which did shr 〈…〉 up her body, and made it crooked: Which infirmity proceeded not from any natural cause, but from the operation of the devil.  
V 14. With indignation] the Italian. Being wretch] See upon, Mat. 12. 10.  
Ver. 16. From this bond] namely from this sickness, wherewith the Devil held her as it were bound, and hindered her in her actions. See job 42 10.  
V. 24. Strive] Christ according to his wont custom doth not answer directly to that curious and unprofitable question: but showeth that indeed there are but few. From whence men ought to draw this use, namely to endeavour and strive to be of that little number. Will seek] thorough a blind desire of attaining to eternal happiness, not keeping the true way, nor using the constancy and endeavour which is required therein: See john 7. 34. and 8. 21. and 13. 33. Rome 9 31.  
V. 25. When once] having spoken of the way, and of the endeavour, wherewith one must strive to come to life everlasting: he speaketh also of the time convenient for it, either in regard of God's grace singularly presenting itself: or of his patience with men before their death, after which time the door is shut. See Psalm. 32. 6. Isaiah 55. 6 And ye] he speaks to the unbelieving jews, and all such as were like unto them.  
U. 31. Herod] whither the advice were true or false it is likely that they would make it serve for an instrument of their hatred and envy, to affright Christ, and make him go further off. See Amos 7. 12. joh. 7. 13.  
V. 32. That Fox] a pourtraicture of Herod's fraudulent wit, See 2 Tim. 4. 17. Jest out] the meaning is, I do not fear any just punishment from Herod, nor any man else, doing nothing but good by my miracles 〈◊〉 and as for unjust persecutions, I know when when and where they are provided for me by God's immutable council to which I willingly submit myself. To day] that is to say, yet for a short time, after which, by my death at jerusalem. I shall finish the course of my life, and accomplish the work of my vocation. See john 19 ●8, 30.  
Ver. 33. Nevertheless] though I tell you these things, yet I will not stay with you, for I am going to jerusalem. Whither I shall come within these few days, and there shall be put to death, that being the City where the Prophets have continually suffered martyrdom.   

CHAP. XIIII.  
VER. 1. Watched him] seeking to catch him in some error in his familiar conversation.  
Ver. 4. Held their peace] not daring to speak against their own superstitious traditions: nor to contradict Christ for working of miracles upon the Sabbath day for fear of incurring the people's displeasure.  
Ver. 7. A parable] this following admonition is so called, because that under the bark of a civil precept is contained a spiritual doctrine of true humility before God: which hath a promise annexed to it, of being certainly exalted.  
V. 12. When thou] not that he condemned these honest courtesies amongst kinsfolks and friends. But to reprove the error of the Pharisees: who thought thereby sufficiently to fulfil the Laws of Charity. whereas indeed they were but only cunning practices of covetousness, to receive again as much, or more: Whereas true charity hath only regard to God and his Commandment, which hath also the free promises of everlasting goods which serve for a spu● to men's slowness.  
V. 15. That shall eat] That shall enjoy eternal goods in heaven.  
V. 16. A certain man] Christ calleth him back from that vain admiration to the serious meditation, of the means of attaining to the said happiness; which 〈…〉 y in the acceptance of GOD'S grace in Christ.  
V. 23. Compel them] whereby is shown that sweet violence which God offereth to his elects slowness soliciting them to receive his grace, by the strong and invincible motions of his spirit, and the effectual instances of his word. See jer. 20. 7. john 6. 44. Acts 9 5.  
V. 26. And hate not] that is to say doth not renounce all manner of carnal love which is contrary to me, and to God's calling. Or doth not love his friends less than me: in which sense the word hating is sometimes taken, Gen. 29. 31. Deu. 21. 15. 17. Or if he doth no● dispose himself to have even his very kindred, in case that their love be incompatible with the love that is due to me.  
V. 28. ●●r which] he gives a reason of the meaning of the foresaid speech, which is, prepare yourselves for the Cross: for if you have not strength and constancy to hold o●● to the last, and to rest all manner of jeus and hindrances, all your former endeavours will prove to be a shame to you.   

CHAP. XV:  
VER. 4. WHat man] the end of all these similitudes is to show God's goodness and care in calling sinners to repentance, and the joy which other men ought to conceive therefore. By the first Christ justifieth his own proceedings, by the other he instructeth the Pharisees, and all men in their duties of co-rejoycing at these conversions.  
V. 7. Just persons] not sported with any exorbitant misdeed or such a guilty life as shall require an express reconciliation, and an express act of repentance. For otherwise if we take this word at large there is no man just, without sin, Eccl. 7. 20. and that doth not live under a necessity of perpetual repentance and correction.   

CHAP. XVI.  
VER. 1. A Certain] the end of this parable is to show that men being but stewards of the goods which they have received of God, which goods they do sundry ways abuse; they ought before they go out of this world and leave the possession and the administration of them, seek to make amends, thorough charity to Christ's members, for those faults which they have committed, in not employing the foresaid goods in God's service, who is the only and supreme owner of them, that so by this means they may be known to be God's children, and be received into the everlasting Kingdom. Now in this narration there are many parts which serve but only for the connexion of the parable; and neither can nor aught to be applied to the spiritual sense.  
V. 6. Measures] the Italian Bats] which was a measure of liquid things, Ezech. 45. 10, 14.  
V. 8. The unjust] that is to say disloyal in his office. Wisely] namely in this action. The meaning is, that believers ought in time to seek to cover by charity the errors which they have committed against God, in the obtaining and using of temporal goods. Dan. 4. 27. Luke 11. 41. 1 Tim. 6. 18. 19 For the,] this virtue of providing was found in this man; it being very frequent amongst worldly men: but very rare amongst believers in spiritual things. In their,] that is to say, amongst themselves in their manner of living, in their businesses and ways guided by natural reason. Then the,] then the elect themselves, supernaturally inspired by God's Spirit, who for all that do not employ this light, nor obey it with so much care, as worldly men do their natural light. See john 12. 36. 1 Thess 5. 5.  
U. 9 Make to your,] figurative kind's of speeches accommodated to the similitude. The meaning is, give the poor occasion by your bountifulness towards them to pray for you, and in a manner to lay open your charity before God; that he may according to his promises, and in regard of them, reward you therefore in the life everlasting. Which is ordinarily more for poor men then for rich, Luke 6. 20. james 2. 5. See Prov. 19 17. Mat. 25. 40. Of unrighteousness,] that is to say, in the gaining, possession, and use of which, men do commit an infinite many errors, and which are the object, bait, and instrument of many sins. Ye fail,] that is to say, when you die, and lose the fruition and distribution of worldly goods and riches.  
V. 10. He that is,] the right use of riches in believers, is a trial of the loyal use of their spiritual graces, and of the gift of the holy Ghost, which hath been conferred upon them: and chose the abuse of the one showeth the abuse of the other, and God likewise taketh away his spiritual graces, from them who do not use the temporal ones well.  
V. 11. The true,] namely, the spiritual ones, which are the true treasure of man, and makes him happy.  
V. 12. Another man's,] he means worldly external goods, which a man at last must leave to others and is tied to distribute to others. Prov. 3. 27. And by ones own goods, are meant spiritual internal goods which a man receives for himself as his own proper inheritance, and having received them, and using them as he ought to do, he never loseth them neither in this life, nor in the life to come.  
V. 16. Presseth,] see upon Mat. 11. 12.  
V. 17. To fail,] to be in vain, or not to be accomplished.  
V. 19 There was,] this is more likely to be a parable then a true history. In purple,] seeing that these colours white and red were the most magnificent kind of clothing amongst the ancient. Prov. 31. 22. Rev. 18. 16.  
V. 20. Lazarus,] it is the same name as Eliezer or Eliazar which signifieth God is my help. This name seems to be specified, not to signify that it is a true history, but to show that there is but one kind of good poor men▪ such as this was, namely those that put their whole confidence in the Lord: whereas the rich man here hath no ●●me, because there are divers kinds of bad rich men.  
V. 21. The Dogs,] using (as one should say) more pity towards him then the rich man.  
V. 22. Was carried,] as for the body it had no pompous burial, as the rich man's had; but as for the soul it was gathered up into heaven, into the communion of all true believers, of whom Abraham was the titular father, having been as it were the head of the covenant, the depository of all promises, and a pattern of faith to all. See Rom. 4. 12. 26. Gal. 3. 7. 9 Bosom,] the gesture of a good father, towards his tender children.  
V. 23. Lift up,] all this signifies figuratively the addition of torment which the damned shall feel, through the remembrance of their worldly happiness, and the consideration of the believers eternal happiness, whom they either contemned or afflicted in the world. And it doth also point at their despair of ever being eased.  
V. 25. Some,] a vulgar manner or kind of speaking accommodated to the narration. For otherwise Abraham acknowledgeth none for his children but only believers and holy men. See Isay 63. 16. john 8. 39 Gal. 37.  
V. 28. He may testify,] the torments which are prepared for the wicked. Or protest and admonish them seriously, charging them with their duties.   

CHAP. XVII.  
VER. 5. INcrease,] a request good in itself, but which hath some leaven of pride in the Apostles thoughts: as if they had enough already, and that they wanted nothing but some addition of greater perfection. And the Lord showeth them that they had searce as yet the first seeds of it.  
V. 7. Which of you,] by this similitude taken from bend-slaves, bound to do their masters all manner of service, without any right of interchangeable requital from them, he doth reprove the Apostles secret presumption, who thought they had done so much for Christ, that they deserved great rewards suddenly. And Christ chose teacheth them that they did nothing but what was their duties: and that they ought rather to think upon persevering in their labour to the end; remitting with all humility the reward to God's good will, who gives it out of mere grace, and not as a thing due. Romans A. 4. 5.  
V. 9 Doth he thank,] for to be any way bound unto him for it.  
V. 10. Unprofitable,] a title of a servant which is remiss, and nothing worth. Mat. 25. 30. Rom. 3. 12. Phile. ●1. made use of in this place; to show a total incapacity in men to deserve at God's hands. Seeing that in all their works they give God nothing of their own, but only restore unto him that which is his. And besides that they have no equality or proportion with him to oblige him: nor with his everlasting goods to deserve them. job 22. 2. and 35. 6. Psal. 16. 2.  
V. 12. Which stood,] as unclean persons according to the law, which ought to segregate themselves from the society of other men. Leu. 13. 45, 46.  
V. 20. When the,] when that earthly and most happy kingdom should be established in the world, which they imagined should be under the Messias, With observation,] by apparent means and occurrencies; which may be observed by sense and discourse, as the original and beginning of your worldly Monarchies.  
V. 21. The kingdom,] that is to say, it is a spiritual kingdom founded in the hearts and in the conversion of souls; and therefore cannot be known but only spiritually by those that have part therein. Others expound it is in the midst of you, namely, by my coming in the flesh, and by my preaching.  
V. 22. When ye,] by reason of the great afflictions which ye shall endure after my departure out of the world: you shall desire my bodily presence for your defence and comfort, which at this present you have, Matthew 9 15. john 17. 12. ye● let not this desire induce you to suffer yourselves to be seduced, to receive some false Christ or Saviour, or to seek for me in the world; for I will come no more upon earth, but at the last judgement, and that coming shall be so clear, and so certain, that there shall be no doubt made in it.  
V. 31. He which shall,] this discourse which i● S. Matthew is especially referred to the calamities of judea; is here extended to the last coming of Christ; for the which he warneth those who are his to prepare themselves that they may then without any disturbance or displeasure for the destruction of the world, receive the Lord with comple 〈…〉 joy.  
V. 35. Be grinding,] See upon Mat. 24. 41.  
V 37. Where Lord,] that is to say, where 〈◊〉 thou appear at thy last coming? whereunto the Lord makes answer with a sentence taken out of job, expounded upon Matthew 24. 48.   

CHAP. XVIII.  
VER. 1. Always,] at all times and seasons; never omitting the ordinary use thereof, and keeping always themselves so disposed, as that they may be always able to do it at any hour and upon any occasion. 1 Pet. 3. 7.  
V. 7. Though he bear,] though he be long before he punish their enemies, and do not execute his judgements so soon as humane impatience would desire.  
V. 8. Speedily,] in good time●, when he himself knoweth it to be expedient and necessary. See Heb. 10. 37 2 Pet. 2. 8, 9 Nevertheless,] the meaning, one shall not need to marvel, if in the Churches great troubles, it will seem that God hath forsaken it, seeing that saith shall be so decreased in the world, that it shall seem to be quite vanished away; and consequently there will be very little calling upon God.  
V. 11, With himself,] the Italian, By himself,] shunning the approach of ordinary men, as unclean, according to the ambition of his sect. See Isay 65. 5. Others, with himself, that is to say, with a low voice, by an affectation of devotion and humility.  
V. 12. Twice,] namely, the second and fifth day of the week, which are our Monday and Thursday, according to the Pharisees rule, mentioned by the lewish Writers. Tithes,] as well of things titheable according to the law; as of those where of there is no tithe due. Mat. 23. 23. by a superabundant devotion.  
V. 13. A far off,] in some remote part of the first Court of the Temple, into which all manner of persons even such as were profane, as this Publican was, might come, 1 Kings 8. 41. and that, through true humility and feeling of his unworthiness.  
V. 14. justified,] that is to say, absolved fróm his sins before God, and received into favour.  
V. 18. Ruler,] the Italian, Of the chief,] it is likely that it was some noted Doctor amongst the Pharisees. Luke 14. 1. rather then a Ruler of the people, or a head of the Synagogue.   

CHAP. XIX.  
VER. 8. I Give,] for a proof of my true conversion, by faith in thee, I do dispose myself to do these acts of charity and righteousness. If I have,] seeing that indeed I have done it, as I confess before thee. Fourfold,] according to the law for these, Exod. 22. 1. Num. 5. 7.  
V. 9 For so much,] for that by his faith in me, he hath showed himself to be the true son of Abraham in spirit, Rom. 4. 12. Gal. 3. 7. I will also make him partaker of the covenant made with Abraham, and restore him, to his former ancient degree of being a member of the Church, from which he hath been separated by his hurtful profession.  
V. 11. That the kingdom,] namely that temporal and earthly kingdom, which the Apostles dreamt of. Now instead of this vain opinion, the Lord instructeth them, how they ought to prepare themselves, for to have part in the everlasting kingdom when it should be revealed, namely, by the right use of the gifts of the Holy Ghost. The Noble man is Christ, the journey is his departure out of the world, the kingdom is the celestial glory into which he is gone, until his return to judgement: his servants are all believers, especially and principally the Pastors of the Church, ●●e Citizens are the jews that have rejected him, the poun●s are the gifts of his Spirit, the occupation or traffic, is the use of them, to the glory of God, and salvation of his neighbour.  
V. 13. Pounds,] a name of a coin of the value of one hundred Drachmas.  
V. 26. For I say,] Christ his words.  
V. 37. The mighty,] the great and transcendent miracles.  
V. 38. Peace,] that is to say, now God is appeased and reconciled to men by the Messias, for which all the glory is due to him, as his alone is the work and bounty. And also the Angels which before were enemies to man, by reason of sin, shall now be friendly and favourable unto him. See Colossians 1. 20.  
V. 40. I tell you] as much as to say, my person, my doctrine, my power, and mine actions are now so evident, that it is not possible to conceal them any longer.  
V. 42. If thou,] namely, the people that is within thee, and the chief of thee, etc. as this poor troop of mine. Apostles doth: or as these little Cities which have acknowledged and received me. In this day,] that is to say, at this time in which by an especial grace of God the accomplishment of his promises is presented unto thee. Or in this day of my last coming to jerusalem: after which thy sin will be accumulated by my death, and thy punishment will become irrevocable. Thy peace,] thy security and happiness both present and future.  
V. 43. For the,] he gives a reason for his precedent lamentation.  
V. 44. Of thy,] in which God hath manifested himself unto thee in my person, to present his grace unto thee.  
V. 47. The chief,] the Elders, Magistrates, and ordinary judges.   

CHAP. XX.  
VER. 5. HIm,] namely, john, who did baptise.  
V. 20. Just men,] honest men, sincere and zealous.  
V. 34. The children,] namely men in this world.  
V. 35. They wh●ch,] he speaks especially of the elect & believers; not but that the wicked shall rise again also: but because he would accommodate his answer to the Sadduces question, which seemed only to have a relation to the righteous and happy only amongst whom they imagined that if there were a resurrection from the dead, the order of this life should be reestablished, and not amongst the damned.  
Ver. 36. Neither can they] wherefore there is no more need of marriage to preserve mankind, which would otherwise come to nothing. And also because that immortality is accompanied with all the other qualities of a celestial life, separate from all the conditions and wants of this present life. Equal] in glory and spiritual life. Are the children] their adoption doth then show itself at full, and their regeneration is perfect, by this last degree of re-establishment of God's Image in them. See Rom. 8. 23. 1 john 3. 2.  
V. 38. Of the living] that is to say all those holy Fathers, their souls do live a celestial life, which hath no other object but God, to contemplate, love, serve and glorify him: and is quite separate from the world, and from this animal life. See Rom. 6. 10. And as for their bodies, they are living in God's mind, to whom their resurrection is present, as well by his everlasting decree: as because they have had the seed of it in this life, in the gift of the H. Ghost.   

CHAP. XXI.  
VER. 5. ANd gifts] here ought not to be understood sacrifices and offerings which were consumed, but ornaments, precious utensils, jewels and such like things dedicated in the Temple, by many men's devotions, and hanged up and kept in it.  
V. 6. As for these] or are these the things which you look after?  
V. 8. I am Christ] the Italian, I am he] namely the promised and expected Messias. The time] of his manifestation in the world, deceitfully imitating john the Baptist his terms, Mat. 3. 2. and Christ his terms, Mat 4 17.  
V. 12. For my] for the open profession which you shall make of believing in me.  
V. 13. Turn to you] from these events you may be able to draw a certain proof of the truth of my predictions: that by those which concern sufferings you may be assured of them which concern victory, and eternal reward. Or these worldly persecutions, shall be a certain pledge unto you of the recompense prepared in heaven, Phil. 1. 28. 2 Thes. 1. 5. and shall interchangeably be proofs of your faith, and loyalty towards God.  
V. 19 Possess] that is to say enjoy this present life so long as it shall please God, exercising yourselves in perpetual patience, thereby enduring all these fights.  
V. 21. Midst of it] namely of jerusalem.  
V. 24. Until the times] until the time prefixed by the Lord for the total destruction of the Ro 〈…〉 Empire do come. Or that the multitude of the Gentiles being gathered, the jews be likewise i● their turn reestablished in the covenant of grace, Rom. 11. 25.  
V. 26. The powers] See upon, Mat. 24. 29.  
V. 28. Look up,] strengthen yourselves in God by faith, and by the hope of your approaching introduction into his glory rejoice in him, and prepare yourselves to receive him with an extreme desire. For your redemption,] namely, the full deliverance from all your evils and enemies, and the complete fruit of the redemption which you have obtained by me. See Rom. 8. 22.  
V. 35. As a snare,] a similitude taken from hunters and fowlers.  
V. 36. To stand,] the Italian, to appear,] that is, to say to present yourselves securely, as being in h●s favour, without fear of being condemned, confounded, or overthrown by his glorious presence. Like the wicked, Psal. 1. 5. Ephes. 6. 13.   

CHAP. XXII.  
VER. 3. Entered,] did wholly take possession of him, to do with him according to his will, the Spirit of God being quite departed from him, after it had long withstood his hypocrisy and malignity. See 1 Sam. 16. 14. Mat 12: 45.  
V. 4. And Captains,] not of Roman, or jeri 〈…〉 soldier's according to the common opinion, but of the sacred host of Priests and Levites, ministering in the Temple divided into Squadrons and bands, whereof every one had its head, and over all was one or two of the secondary Priests under the High Priest. And therefore they were called Captains of the Temple, 2 Chro. 35. 8. See v. 52. Acts 4. 1. & 5. 24. 26.  
V. 7. Must be,] according to the law, which the Lord observed strictly, whereas the Iewes did transfer the feast unto the next day, for the reason set down upon Mat. 26. 17. Kill,] for holy use. See upon Mark 14. 12.  
V. 12. Furnished,] where there shall be tables, or beds, according to the ancient fashion, and all other things made ready to receive the company, for the Paschall banquet: there being at the time of that great concourse of strangers, houses made ready for that purpose.  
V. 13. The Passeover,] the Lamb, and whatsoever else was requisite for that feast.  
V. 14. The hour,] between the two evenings. See Exod. 12 6.  
V. 15. I have,] namely to give you before my death more express proofs and pledges of my love; especially in the new Sacrament of your spiritual communion with me, which I now establish in my Church in the place of the ancient Passeover, whose figure being accomplished by my death, do also disannul the use of it, by the holy Supper which is the pub like act of my Testament, by which I give myself unto you, together with all my goods, that you may enjoy them to life and salvation.  
V. 16. Un●ill,] until my kingdom being come to its fullness in the life everlasting, I do make you partakers of my heavenly goods, figured and sealed by this Sacrament, S●e Mat. 26. 29. Luk. 14. 15. Rev. 19 9  
V. 17. He took,] this first cup, was an addition to the ancient Passeover and the action ended with it, of which cup all the assistants drank round giving praise and thanks to God: and therefore it ought not to be confounded with the cup of the holy Supper which was ordained afterwards.  
V. 18. The Kingdom,] that is to say the accomplishment thereof.  
V. 19 Gave thanks,] See upon, Matth. 15. 36. This do,] observe this sacred and solemn rite, to preserve publicly the memory of my death and passion, and of the benefits which happen unto you thereby, 1 Cor. 11. 26. and also to imprint in every one of you by the power of my spirit a lively remembrance, and apprehension by faith of me, and of my death and sacrifice: and let it be the spiritual food of your souls.  
V. 21. But behold,] the Italian, moreover behold,] by the other Evangelists and especially by john it appears that this was spoken in the second part of the Paschall Supper, from which judas went away immediately, john 13. 30. and therefore it is likely that he did not participate of Christ's Sacrament which was ordained after the second part. Others do judge otherwise and translate it but behold, etc. as it Christ would say, that although this action were a Sacrament of covenant, yet many hypocrites should not be partakers of the mystical virtue of it●▪ as judas at that time: And so that which is said, john 13 30. of judas his departing immediately, should be understood to have happened some time after, namely in the end of all this action.  
V. 22. Goeth,] that is to say shall die shortly. Determined,] by God in his everlasting council.  
Ver. 25. Benefactors,] that is to say magnificent and generous, especially in using great liberality. An ordinary title given by the Hebrews to Princes and Nobles. See. Prov. 19 6. Isa. 32 5. I he meaning is my servants ought to eschew worldly domination, and all the titles and pomps thereof.  
Ver. 26. Greatest,] in gifts authority, age and other qualities. Let him be as,] in respect of true humility and modellie. The ounger,] the Italian, The least,] and under this quality are comprehended all other qualities, which make one man inferior to the other. That is chief,] the Italian, That governeth, according to the right form and Government of the Church, without constraint, violence, pride, or ambition not according to the only will and pleasure, and advantage of him that commands, but in Charity and mild directions, for the profit and salvation of them that are governed. So it appears that Christ approves of the order of the Church, which of necessity requires a superior and an inferior, and will have some to govern the flock, and also to preside amongst the Shepherds, and doth only repress the abuse of tyranny or ambition, Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Heb. 13. 17, 24. That doth serve,] in the meanest office of the Church, as in looking to the poor, or serving the Pastors, See Ro. 12. 7, 8. 1 Cor. 12 28.  
V. 28. Temptations,] namely travails, combats, persecutions. See Heb. 2. 18. and 4. 15.  
V. 29. Appoint you,] a term used in testaments: whereof the Lord had made a solemn act in the holy Supper before his death, see Heb. 9 17.  
V. 30 Eat,] that ye may enjoy me fully, and all my goods, whereof this Sacrament is a sign and pledge, Matth. 8. 11. Luke 14. 15 Rev. 19 9  
V. 31. Satan.] the Devil desired wholly to subvert you, but he could not obtain any further, then to shake, and molest you for trial, which God shall make use of to purge you from your worldly affections. See job 1. 11. and 2, 5.  
V. 32. Fail net,] totally, and irreparably, though it be much weakened and diminished. Converted.] from thine approaching denial, See john 21 15.  
V. 36. But now,] the meaning is, hitherto I have taken care of your infirmities, and have provided for you all things which iwere necessary in time of peace, but I give you warning to prepare yourselves hereafter to endure the assaults which shall be made against you. Now under the name of corporal weapons, he means all manner of spiritual provisions. He that hath,] provide all such things as according to the spirit are necessary to bear you up, and defend you. Or employ your money, and your clothes to buy swords, which figuratively means that they should now think upon nothing, but spiritual wars, and combats: for both I and you after me, shall be hated and persecuted of all men, as wicked persons and enemies of mankind.  
V. 37. Have an end,] that is to say aught to have an end.  
V. 38. Behold,] the Apostles speak this, not understanding, what wars, and weapons: he Lord did speak of. It is enough,] a secret reprehension of the disciples ignorance, who did understand Christ's words according to the letter. The meaning is, in this warfare that I speak of, a small number of bodily weapons will serve as well as a great number: my spirit shall hereafter teach you what weapons I mean.  
V. 39 Came out,] namely out of jerusalem towards the evening. See Luke 21. 37.  
V. 40. At the place] which he was accustomed to come to, called Gethsemane, Mat. 26. 36.  
Ver. 41. Withdrawn] that is to say thorough the vehemency of this agony, he was drawn as it were forcibly from his Apostls companies in whom he did take some comfort and joy: to go and present himself alone before God his Father, to make satisfaction for all the sins of the world.  
V. 43. An Angel] an incomprehensible degree of humiliation in Christ, receiving comfort in his combats from an Angel that was his servant, not by any communication of power: but by a lively representation made to his humanity (from which in that moment the Godhead did hide itself, and did ●●spend its influence of joy and light) of the certainty of the approaching victory, and the glories which should follow. And all to show that he had made himself lower than the Angels, Heb. 2. 7.  
Ver. 44. Great drops] a singular, or at the least a very rare example in nature, being the effect of an extreme anguish.  
V. 52. And Captains] see ver 4.  
V. 53. Your house] 〈◊〉 which God suffereth you to practise your rage against me: And the Devil who is the Prince of darkness to do all his endeavours thorough you, to seek to destroy and put out me who am the light of the world, and the sun of righteousness.  
V. 66. Their council] See upon Mat. 26. 3.  
V. 69. Of the power] that is to say of God, in the glory of his heavenly kingdom, Heb. 1. 3. and 8. 1.  
V. 70. Ye say] a vulgar kind of speech, to consent to what another saith.   

CHAP. XXIII.  
VER. 2. FOrbidding] a false calumny, our Saviour having taught the contrary, Mat. 17. 27. and 22. 21. But they drew that by a Malignant consequence from that he said he was King of the jews, of David's progeny.  
V. 11. Gorgeous,] the Italian, White,] the Greek bright and resplendent, that is to say, which came newly from fulling. For white, as well as scarlet or purple, Mar. 15. 17. was a colour for Kings, and great Lords. See Luke 16. 19 Others translate it magnificent or splendid.  
Ver. 16. Chastise him,] with a scourge, Matthew 27. 26.  
Ver. 17. One,] namely of the condemned malefactors.  
V. 31. If they do] a proverbial kind of speech the meaning whereof is, that if they be suffered to proceed thus against me that am righteous, and against these my innocent men. What shall God's horrible judgement be against themselves who are extremely wicked, and are the very fuel for the sin of God's wrath? See Ezech. 21. 3. 1 Pet. 4. 17.  
V. 36. Vinegar,] See upon Mat. 27. 34.  
V. 40. Dost thou not,] if shame doth not hind●● thee from wronging of jesus, by reason of his punishment, which thou sufferest as well as he, yet the fear of God should keep thee from doing it. Or hast thou no fear of God, seeing thou sufferest the same punishment? as much as to say, thou art mo●● to be blamed then these people, in sco●●ing of jesus, as they do, because thou art a sufferer.  
Ver. 42. Remember me,] namely when thou comest to judgement, to fulfil thy heavenly kingdom, accept of me by thy grace into the number of thine, to give me a share in it. A motion and word inspired by the Holy Ghost.  
Ver. 43. Shall thou be,] namely thy soul shall▪ Paradise,] this word signifies in Hebrew and is greek a garden: and by a figure taken from the garden into which Adam was put, when he was in his estate of innocency, it signifies the place of eternal happiness, See 1 Cor. 12. 4. Rev. 2. 7.  
Ver. 47. Glorified,] that is to say confessed th●● which God showed by external proofs, and 〈◊〉 of he did inwardly convince him, to be very true, and did yield and submit himself too God.   

CHAP. XXIIII.  
VER. 4. Two men,] namely Angels in the shape of men.  
V. 10. And Mary the,] it is thought it was the blessed virgin. See upon Matthew 12. 46. M●●e 16. ver. 1.  
V. 13. Of them,] namely of the Disciples. F●longs,] whereof eight were a mile.  
V. 16. Were holdely,] were dazzled by divine power, and kept from their natural action. See john 20. 14. and 21. 4.  
V. 19 In deed,] namely in miracles, and in divine and supernatural doctrine, see Acts 7. 22 Before,] approved by God for such a one who hath given evident proofs thereof and by men also in their own consciences, Luke 2. 52. 2 Cor. 8. 21.  
Ver. 30. He took,] according to the manner of the jews, which was that the father of the family, or the chief man of the company, sitting down at the Table, did bless it by prayer, and distributed bread to all those which eat there. Blessed it,] see upon Mat. 14. 19 Now it is likely that Christ used some accustomed form, or some action by which these men knew him.  
V. 31. Their eyes,] the free and entire use of their internal and external senses was restored unto them. See Genesis 21. 19 2 King. 6. 17. 20. Vanished,] by some miraculous manner he suddenly withdrew himself out of their sights.  
V. 32. Burn,] was it not stirred up, and moved with the fervency of God's Spirit, in a divine zeal and motion? a sign of the Sovereign power of God's word.  
V. 38. Thoughts,] strange and perplexed ones doubting of the truth and suspecting it to be some illusion.  
V. 43. Did eat,] not for any necessity or good that it did him, for his body had cast off all conditions of an animal life: but only to give the Disciples some greater confirmation, by divers senses of nature.  
V. 44. These are,] my death, burial, resurrection, etc. were foretold you by me, and by the Scriptures here to fore, and therefore you ought not to think them so new and strange. While I was,] whilst I conversed with you in a terrestrial and temporal life. The Psalms,] the Hebrews divide the books of the old Testament into these three parts: The Law, the Prophets, and Hagiographes that is to say, holy writings, and amongst the last, the Psalms do hold the first degree and place.  
V. 45. Opened he,] as Acts 16. 14.  
Ver. 47. In his Name,] that is to say by his commission and authority, as for the act of preaching: and by his work and bounty, as for the substance thereof, which is the remission of sins.  
Ver. 49. The promise] Namely the Holy Ghost which I promised you from my Father, john 14. 16. and 15. 26. wherein also consists the accomplishment and summary of all the promise of grace, Acts 1. 4. Endued,] adorned and replenished therewith, and likewise possessed and governed by the divine power of the Holy Ghost See judg. 6. 34.    

THE HOLY GOSPEL OF OUR LORD JESUS CHRIST ACCORDING TO SAINT JOHN.  
Argument.  
SAint john holds the last plac● amongst the Evangelists, for having lived longer than any of the rest, and longer than any of the Apostles, he ●et the l●st hand o this divine structure of th' Gospels: adding many heads of doctrine and History necessary for the accomplishment of the work, and for the f●ll instruction of th' Church not standing to ephah such things as were sufficiently s●t down by the other. The ancient and common beli fe hath b even, t a he writh▪ Gospel, chiefly upon occasion of certain Heretics K 〈…〉 nthians, ●bionites and the like who even at that time ●id d ny the Godhead of the everlasting Son of God. Whereupon he also more clearly and powerfully then the rest, hath taught and established this doctrine, which is the first ground and foundation of the Christian faith and Church. And thereupon he makes his first entrance, with a sublime declaration of the eternal generation of the Son of God: whereas others have begun with h● humane conception, and birth. And in the sequel he observes such a stile, that whereas the others do set down a great number of our Saviour's deeds and actions by way of Narration, he chooseth out a lesser number of the most noted ones, adding thereunto almost in every place, divine Sermons of Christ's, upon several heads of faith, which have a mystical correspondency with the said actions. And whereas others have gathered together the most common doctrines of our Saviour, Saint john hath undertaken to unfold the highest and the most mysterious ones. And therefore he hath been in comparison of the rest called by antiquity, the great flying-Eagle, Among these mysteries he sits down four principal ones. The first is that of the most holy Trinity, of the unity of the divine essence, and of the distinction of the persons; of the order, property, and operation of each one of them, especially in the work of redemption. The second is that of the Son of God's Incarnation and assumption of humane nature established in this union of the two natures, head of the Church, and author of the salvation of it, which he having fulfilled in his own person, he applies and communicates it really unto the said Church, by his word and by the sending of the Holy Ghost unto it, to remain with it for ever. The third is that of the mystical union and communion, of all his believers with him, to be regenerated by his Spirit, and to live, subsist, grow, and be nourished, and bring forth▪ fruit in him, as lively members of his body: The fourth is that of the blessed resurrection of the bodies of the elect, by virtue of the foresaid union, and to the likeness of Christ's resurrection, to live with him for ever in celestial glory and happiness a title which he hath gained for them, and is gone to take possession thereof for them. In the proposing of these doctrines our Saviour hath always met on the one side, with the Jews malignant and obstinate contradictions; And on the other side with great ignorance, grossness, and incredulities of his own Disciples. But as he hath severely redargued and convinced the first: So he hath lovingly endured and charitable instructed the other; strengthening them by divers exhortations and promises, especially by the promise of sending the Holy Ghost unto them who would reduce into their memories his doctrine, and enlighten them in all truth, of which they were not as yet capable, and should s●ale it in their hearts, and make them preachers and faithful witnesses thereof over all the world. To all these parts Saint john hath added as it were for a conclusion, the most servant and effectual prayer of Christ, to God his Father, for the accomplishment of the Apostles, and all the Church's salvation in his person, and for the safeguard, preservation, sanctification, and perfect union of it in him, until the end of the world. A true portraiture and summary, of the perpetual intercession which he makes for it in heaven. Finally one may say that this Gospel is as it were the soul and the spirit infused into the body of the history, gathered by the others,  

CHAP. I.  
VII. 1. IN the beginning,] namely before the foundation of the world, when there was neither time nor temporal things, but only eternity, the Son of God had then his eternal being. The word,] a term proper to S. John, john 1. 14. 1 john 1. 1. and 5. 7. Rev. 19 13. to signify the Son of God, either in regard of his being, wherein being one in essence with the Father, and distinct from him in his person, he doth outwardly represent him perfectly; as the word expresseth the thoughts and conception of the soul. Or be it in regard of his personal property of operating, as it were by way of word, laying open the counsel of God, Psal. 2. 1. and putting it into execution by his almighty word; that is to say, by the power of his will set forth outwardly. And that as well in the creation of the world as in the law, and in the Gospel: whereas the Father operates by way of hidden council, far from the work. And the holy Ghost by way of internal virtue, and resident in the work. Or be it in regard of his office, being his Father's interpreter and messenger by the Gospel, john 1. 18. Heb. 1. 1. whatsoever it be, it appears that S. john hath taken this name from the custom of the Hebrews, who by the word of God, did mean God himself manifesting himself, and coming as it were out of the places where his glory lay hidden, by some notable operation. Was with,] hereby is noted the distinction of the son's person from the father's person. Was God,] that is to say equal with the father in essence and in glory.  
V. 2. The same,] that is to say, the Son of God before the creation of the world, did retain himself as it were within the centre of his glory, and Blessedness, which he hath common with the Father, john 17. 5. without producing himself by works or words.  
V. 3. By him,] nor only as by a joint cause co-operating with the Father, but also according to his personal property, operating by the next and immediate application of his action. Without him,] this seems to be added to show that the Son creating the world, hath made it in the unity of the essence, and in the communion of the will, council, and virtue of God the Father, who must always be acknowledged to be the wellspring, and beginning of every thing, operating in his Son, and by him.  
V. 4. In him,] that is to say, he hath not only created all things, but doth also maintain and preserve them in their being. See Acts 17. 28. Col. 1. 17. Heb. 1. 3. And the life,] that is to say, the same, that is the spring of the being and life in other creatures, had confer'd a singular gift upon men in the first creation, namely the gift of reason, of knowledge, and of wisdom to know God, and serve him.  
V. 5. The light,] that is to say this first original light, being eclipsed, and almost extinguished by sin, the Son of God, who was the author of that light, did not cease from enlightening men many ways; by works, and by the word to make himself known unto them: but man's inward darkness, could not comprehend any thing thereby to salvation and life; even as the eye which hath not his inward light; seeth nothing in the outward light.  
V. 6. There was,] that is to say, that divine light being so extinguished, the Son of God himself came into the world to light it again by the Gospel, whereof john Baptist was the first Preacher.  
V. 7. For a witness,] to give me a certain knowledge of it, and to maintain it against all doubts and contradictions: upon the certainty that one might and ought to have, as well of john the Baptist his person as of his vocation and calling, as well by the prophecies, as by the clear divine proofs which accompanied him. See Heb. 3. 5. Of the light,] namely, of Christ, the spring & author of this celestial light, john 8. 12 & 9 5 & 12. 46. Might believe,] might be induced and prepared to believe the Gospel.  
V. 9 That was,] hear the discourse concerning john is interrupted until the 15 vers. for to set down the differences and preeminences of Christ above him, who was but a witness and a guide. Lighteth,] that is to say, infuseth and preserveth in men some sparks of that first light, by the gift of understanding, reason, and knowledge, Rom. 1. 19 which john could not do.  
V. 10 He was,] even from the creation he hath always been present in the world in power, and in perpetual action.  
V. 11. He came,] he hath even from the beginning always manifested himself unto his Church, which is as it were his own house; but he hath often times been rejected thorough incredulity and rebellion.  
V. 12. As many,] another prerogative of Christ's, who hath conferred upon all believers, the effect and virtue of the spiritual adoption, of which john did only administer the sign, and Sacrament in his baptism. The power,] or dignity and excellency.  
V. 13. No● of blood,] they are not such by any natural generation. Of the will of man,] neither have they made themselves such by any act, disposition or motion of their own proper humane will. Of God,] by the power of his Spirit, and the image of the heavenly Father.  
V. 14. Wa●,] not by any way changing himself, but by assumption in unity of person. See Heb. 2. 16. Made,] to show the disterence between his eternal generation as he is the Son of God; and of his creation and framing in time, as he is true man. See Rom. 1. 3. Gal. 4. 4 Flesh,] that is to say, a humane creature in the state of an animal and corporal life, with all its infirmities & wants, often intimated by the word flesh, 1 Tim. 3. 16 Heb. 2. 14. and 5. 7 And dwelled,] he conversed in the world, and there did accomplish his vocation. We beheld, namely we Apostles have seen many beams of his majesty and divine power, in his works and miracles, and especially in his transfiguration, Mat 17. 1, 2. 2 Pet. 1. 16, 17. Of grace,] this may be understood of the gifts of the holy Ghost, of which Christ was full, as well in the understanding, whose perfections are all comprehended under the truth, as also in the heart and active part, whose endowments go all under the word of grace, Luke 2. 40. Or of his effects towards men, working in all manner of mercy and benignity, and teaching in truth. Or also verifying by the accomplishment, all the ancient promises of grace.  
V. 15. Cried,] when Christ presented himself before him, and he by divine inspiration knew him. Applying to this particular person all that which he had always spoken concerning the coming of the Messias. He that,] though I was made manifest to the world before him. Yet he is beyond comparison greater than 〈◊〉 in dighity, office, and power of operation, being true eternal God.  
V. 16. Have a'lwe,] words of the Evangelist, in sequel of the fourteenth verse. The meaning is, he is not only full of the said gifts in his own person, but hath been as a spring thereof to all believers who participate thereof by faith. And grace,] that is to say, we are received into God's grace, by the grace and love of the father towards Christ our Mediator, Rom. 5. 15. Ephes. 1. 6. by which also having established him head of the Church he distributes to every one of his members a portion of his guilts.  
V. 17. For the law,] Christ alone can bestow the foresaid benefits, for they cannot be obtained, but either by the law, or by Christ Now Moses and the law do indeed set down what the will of God is, and the righteousness of man: but they do not give the power of fulfilling of it for to obtain God's grace: and do set forth the figures, but they do not produce the effect, but Christ hath done both the one and the other.  
V. 18. No man,] no man of himself hath access, nor communication of knowledge, nor of grace with God, but only by his Son; who in his person is the lively and perfect portraiture of the Father, john 14. 9 2 Cor. 44. Colos. 1. 15. Heb. 1. 3. and by his merit and intercession makes him propitious and communicable to man. Which is ●n,] who is intimate with him to know him perfectly. And most dear unto him, to be a mediator of grace and pardon.  
V. 21. Elias,] who they did imagine should come in his own proper person; by the passage of Mal. 4. 5. evil understood, Mat. 17. 10. That Prophet,] soretold of by Moses, Deut. 18. 16, wh 〈…〉 they believed to be some other besides the Messias. See john 6. 14. and 7. 40 41.  
V 24 The Phar. sees,] this seems to be noted to show that like great Doctors they were not satisfied when they had done thei● message, but they did also fall a questioning with ●ohn, that did use baptism, to the contempt, and as it were in emulation of so many religious washings, appointed and observed by them.  
V. 25. Why,] by what authority dotst thou bring in this new Sacrament? and what virtue can it have, being administered by thee, who hast not so high a calling as those great persons which are foretold in Scripture; that they shall pour out the waters of grace promised by the Prophets.  
V. 26. I baptise,] I am the Messias his minister who is already come in the world, though he be not yet manifested, and by his authority I do that which I do: and upon him depends all the spiritual virtue, whereof I d●pence nothing but the outward signs v 33  
V. 28. Bethabara,] it is thought to be the place mentioned, judges 7. 24. and it should seem that there was some passage over jordan there, as the Hebrew name importeth. Others read it Bethany; but than it must be another besides that of john 1 & 18.  
V. 29. The Lamb,] him whom God hath appointed to make expiation for sin, and take away the bond and kingdom, and punishment of it; by offering his own person in a sacrifice acceptable to God: figured by the daily immolation of Lambs under the law, the signification of all which hath been accomplished by him. And it is more likely that the similitude is drawn from the Lambs of the daily sacrifices, then from the Paschall Lamb, which savoured more of a Sacrament: in application of the expiation made, then of an offering in making of it, Now it should seem, that this meeting of Christ & john happened after Christ's return out of the Desert, where he was tempted by the Devil.  
V. 31 I knew him not,] not by sight, before God had revealed him to me, when Christ came to my baptism, and did afterwards confirm it by the sight of the Dove. The meaning is, there is no collusion between us. seeing that I did not know him but only by divine revelation, which was given me, because that I should make him known.  
V. 32. Bare record,] namely, after the second manifestation of Christ, by the token of the Dove.  
V. 34. Is the Son,] whom the Prophets had declared should be the Messias. Psal 2. 7. 12. Isay 9 6.  
V. 39 The tenth,] so that there were but two hours of day more. This seems to be noted, to show the short stay that they made with him at that time: and to distinguish this first degree of their vocation from the other, Mat. 4. 18. after which they remained continually with the Lord.  
V. 41. First,] it should seem he means that the afore said two Disciples being gone to look for Peter, Andrew found him first.  
V. 42. Cephas,] a Syriack word which signifieth stone, See upon Matthew 16. 18.  
V. 45. Of Nazareth,] namely, that hath his ordinary abode there.  
V. 46. Said unto a him,] this is grounded upon this, that Nazareth was in Galilee, a country much mixed and infected with paganism. And also, because the Galileans were a more gross and idiotish people.  
V. 49. Thou art the King,] a word proceeding from divine inspiration, joined to the admiration of that act of Deity: namely, for to see those things which are out of his presence.  
V. 51. Hereafter,] that which I have told thee, is but a small essay of my Godhead, which now after my baptism, when I shall have ended upon the public exercise or mine office, I will make to appear more fully 〈◊〉 you, by the ervice which the Angels shall do me continually Mat 4. 11. Luke 22. 43. john 12. 29. And he seems to allude to Jacob's ladder. Gen. 28. 12.   

CHAP. II.  
VER. 1. THe third day,] namely, after the aforesaid discourses, or after his return out of the wilderness, john 1. 29. 43. Of Galilee,] an addition to distinguish this City from another of the same name, which was in the Tribe of Asher. joth. 19 28. Surnamed Cana the great.  
V. 3. They have no,] this showeth that the holy Virgin after Christ's baptism, did more clearly know his divine power: which she desires him to show in this present case of necessity.  
V. 4. What have I,] Christ after his baptism, being come out of his private life, and entered into the exercise of his sacred office: did no more yield such humane submission to his mother, as he did before. Luke 2. 51. See Mat. 12. 48. and therefore he receives neither prayer nor admonition from her: to show that in the unfolding of his divine power, he did use his own absolute free will, according to his own wisdom: and also that he is the only intercessor towards his father, and that none can be an intercessor towards him. Mine hours,] I will do the miracle which thou requirest, but the moment of time prefixed by my Sovereign will, is not yet come. See john 7 8.  
V. 6. After the manner,] to serve for those frequent washings which were appointed by the law, or were brought in by tradition, Mark 7. 3, 4.  
V. 11. Believed,] that is to say, were confirmed in the faith, which was as yet tender and feeble in them.  
V. 12. His brethren,] See Mat. 12. 46.  
V. 13. Went up,] according to the law, Exod. 23. 17. Deut. 16 16.  
V. 15. He drove them,] an act like to that, Matth. 21. 12. yet not the same.  
V. 18. What sign,] show us thy calling and authority received from God, to reform customs in this kind, which have hitherto been approved of. Though indeed it was not a general law that every Prophet should verify his vocation by miracles. john 10. 41.  
V. 19 In three,] Christ will not show them any miracle, because the doing of it dependeth upon his good will and pleasure; and because that in that act which he had done, it being evidently good and laudable, there needed no ex raordinary proof, and because they thorough their incredulity were unworthy of it. And therefore he refers them to his resurrection and glorification; by which the truth of his person and office would clearly appear. See Mat. 12. 40. Rom. 1. 4.  
V. 20. This Temple,] some refer this to the restauration of the Temple made by Zorobabel, others to the reparations and beautifyings which Herod added to it. A work which had already lasted six and forty years, and lasted a long while after that.  
V. 24. Did not commit,] knowing the hypocrisy and inconstancy of many of them, he did not admit them into his ordinary society as he did his trusty Disciples, but did keep himself from them.   

CHAP. III.  
VER. 2. By night,] for fear of the jews persecution, john 7. 13. and 9 22. and 12. 42. and 19 38.  
V. 3. Except a man,] if of the son of Adam, corrupt in his own nature, and the son of wrath, he doth not become the son of God, by adoption of grace, and regeneration of spirit.  
V. 5. Of water,] he seems to intimate two distinct and several parts of this change, and by water he means the expiation and remission of the sin; and by the Spirit the whole work of regeneration, and inward sanctification of man. Or he showeth the ordinary external means of this regeneration, which is baptism, and the internal power of the holy Ghost, by which it hath all its efficacy  
V. 6. That which is,] a man who is naturally engendered by his father and mother, who are defiled with sin, is also defiled; for all things do participate of the quality of their original, and therefore hath in him the cause of death, and no disposition to life. chose man regenerate by the Spirit, being made spiritual; hath the seed of everlasting life in him, according to the order and infallible consequence that the flesh is to death, and the Spirit is to life. Rom. 8. 13. Gal. 6. 8. Of the flesh,] this word signifieth here as well as in other places, humane nature in its corruption and sin. Is flesh,] that is to say, carnal and vi●ious, and therefore uncapable of the kingdom of heaven, 1 Cor. 15. 50. Is Spirit,] that is to say, spiritual in senses, motions, and actions, altogether holy and divine.  
V. 7. Marvel not,] do not let this doctrine of regeneration move you to any wonder of doubt or incredulity, john 5. 28. for although the nature thereof be supernatural and incomprehensible, yet the effects thereof are very apparent and sensible, as the wind. See Eccles. 11. 5.  
V. 10. Knowest not,] though they have been clearly set forth by the Prophets, Psal. 51. 10. Ezek. 11. 19 and 36. 26, 27.  
V. 11. We speak,] namely, I and my Disciples do teach doctrines that are certain, and are not of human invention, as your traditions are. Because that I as I am true God, know all the father's secrets, and do faithfully manifest them as being sent from him, v. 32. And ye,] he speaks to the jews in general.  
V. 12. Earthly things,] which all believers ought to know and practise in this world. Heavenly,] namely, the highest mysteries, the knowledge and fruition of which are reserved for the heavenly life.  
V. 13. No man,] you aught to believe me in both, for no man of himself hath knowledge thereof, nor the charge of declaring them, but I alone, who though I have taken humane flesh upon me, and have so far abased myself: yet my Godhead doth still reside in heaven, having the same essence and glory as my father hath, Matth. 11. 27. john 1. 18. and 6. 46. Rev. 5. 5, 7. Hath ascended,] to gain the original knowledge of these things.  
V. 14 And as.] my abasement shall be followed by the exaltation of my humane nature into heaven, that by the sending of my Spirit, and by my word I may set up a clear sign of the salvation which I shall have obtained, to apply to all by faith, Ephes. 4. 9 10, 11.  
V. 16. The world,] namely, mankind in its generality, though with a distinction of his elect, according to his good will and pleasure. He gave,] appointed him out of mere grace for a redeemer, sent into the world at the appointed time, exposed to all necessary sufferings; and at the last applied and really conferred, with all his benefits to believers, by the inward operation of the holy Ghost, who creates in them the faith for to apprehend him livelily.  
V 17. For God,] the proper end for which the Son of God was sent, was to save, not to condemn the world; for he needed not, for that effect to have taken humane flesh upon him. True it is indeed that he doth accidentally aggravate the curl of unbelievers, who reject the light of his grace, to remain in the darkness of ignorance and sin See john 16. 9 v. 17. Sent not,] that is to say: it was appointed by the Council of the whole Trinity, that the Son should in his own person, and immediately take humane flesh upon him in the world, and in the same flesh, fulfil the work of redemption, and so must always the se words of sending the Son, and the spirit be understood, for accomplishing that act in their proper person, which was proper to each of them: the council and advice whereof is common to all the persons together, observing the order of operating.  
V. 19 The condenmation,] namely the cause and subject of it. And men,] namely a great part of them, all worldly and unregenerate men. Because,] namely one of the chief causes of this incredulity is, because that man delighting in sin, abhors the light and power of the Gospel, which discovers the foulness of sin, and argues the malignity of it, for to bring man to repentance.  
V. 21. Doth truth,] the Italian, Works 〈…〉 uth,] namely loyal and sincere works, in which the conscience is assured of God's approbation, whereupon the more they are exposed to light, the more joy and content they do bring to them as do them. See Psalm. 37. 6. In God,] according to his will, which is as it were the form and model of good works, Romans 6. 17. Or the root and beginning of which, is the communion which man hath with God by his Spirit.  
V. 22. Into the land,] namely from jerusalem, john 2. 23. he came into the territories of judea, Baptised,] by the ministry of his Disciples, john 4. 2.  
V. 23. Anon,] it is thought that these two Cities were on this side jordan, and near unto it in the half tribe of Manasses; and it appears by john 10; 40. that john went away from Bethabara which was beyond jordan, unto this place which was on this side.  
V. 25. There arose,] from that which followeth, it appears that the question was, which of the two baptisms, Christ's, or johns, was of greater power, or whether they were both equal, to purify the soul from sin. john's Diseiples,] or by some of his Disciples. The jews,] which went to Christ's baptism. Some texts have it, with a certain jew.  
V. 26. They came,] namely john's Disciples, moved by jealousy or by a desire they had to be instructed.  
V. 27. A man,] the meaning is, I cannot nor ought not to be more than God would make me; he hath made me a servant, and therefore both you and I ought to contain ourselves within our degree and measure, and yield the sovereign honour to the Lord, which is Christ. Or I having received what I have by God's gift, there is no cause of glory for me, nor of ambition for you, 1 Cor. 4. 7.  
V 29. He that hath,] Christ in all these things comes in, in the quality of a head, and principal person, as the bridegroom in a wedding solemnity; but I am there but an accessary, and a servant admitted by favour, and therein have I a perfect joy, without any disturbance of jealousy.  
V. 30. D. Decrease,] my person must decrease till death, and this my extraordinary, and preparing office, must ●e●ld to the full manifestation of Christ and of his Gospel.  
V. 31. That is of earth,] namely a mortal man such a one 〈◊〉 I am, cannot add any thing to his deeds and sayings, above that which he is himself Therefore I cannot give any efficacy to my Baptism and preaching, for the purification and conversion of the soul. Christ only can do 〈◊〉 Is above all,] namely in power and operation which depends all upon him: and therefore h●e addis it to the operation of his minister's, according to his pleasure.  
V. 32. Test fi,] the same must be said of the truth as is spoken of the power, he hath it wholly to himself, as it were in his own spring, his Ministers have it but only out of his bounty, and by his communication, v 32. No man,] there is but a very small number of men that believe him.  
V. 33. He that hath,] that is to say, all true believers do ratify, and confirm as much as in them lieth, the ●●uth of God's word, which Christ teacheth in perfect purity, because he hath in his humane nature, and in regard of his office of Mediator, received the fullness of the Spirit, knowledge and all other gifts, john 1. 14, 16. Col. 1. 19 and 2. 9 and not as each believer in a curtain limited portion and measure, Romans 12. 3, 6. 1 Cor. 12. 7. 11. 2 Cor. 10. 13. Ephes. ●7.  
Verse 35. The Son,] in the quality of Mediator.   

CHAP. IU.  
VER. 3. HE left,] to not derogate out of time, as it is likely, from john's authority by his presence. Or to not give any cause or matter of making comparison, or opposition between two baptisms, to the prejudico of both. O● to shun the occasion of vain ambition and popular applause.  
V. 5. Sy●har,] it is thought to be the same place which is elsewhere called Sichem.  
V. 6. Well,] it was some noted well of▪ springing water, which did bear I●cobs name. Yet the Scripture doth no where else make mention of it. Sa●● thus,] like to a man that was weary: without seeming to stay there a purpose; though in the secret of his divine providence, he had an intent to convert the people of that place. The sixth hou●e,] namely about noon.  
Ver. 7. Of Samaria,] a Samaritan by nation and procession: Or who was borne in Samaria though shedwelt in Syehar.  
V. 9 The ●ewes,] for the Sama●icans were but a mixture of Pagan Nations, 2 King. 17. ver. 24. who after the Captivity had built themselves a Temp●e upon mount G 〈…〉 G〈…〉zim together with some apostated Iewes, had there established a false worship, to imitate that of jerusalem, Neh 13. 28. wherefore they were excommunicated by the jews, and did hate one ano her exceedingly.  
V. 10 The gift,] namely the Saving grace which God presents to men by me. Living water,] he calleth the grace of God so, and the gift of the Holy Ghost, which are of a continual lastingness and power for to quench the burning of the conscience, scorched by God's curse: To satisfy them that thirst after eternal goods, and warer the barrenness of the soul, and make it fruitful in good works.  
V. 12. Art thou,] as much as to say, seeing thou canst not give me any of the water of this well having nothing to draw it and take it up withal, I do Imagine that thou puttest me in hope of some other water more pure and excellent than this, but how can that be, seeing that jacob, with whom thou art not to be compared, was content with this? Our father Jacob,] for these nations did yet bear, though falsely, the name of Israelites, by reason of some remainder of the ten Tribes; and some mixture of the jews which were amongst them.  
V. 14. Never thirst,] with that thirst of the soul, which is an entire privation of God's grace, and of the comfort of his spirit, with a burning and desperate feeling thereof, Isa. 66. 13. Hos 2. 3. Luk. 16. 24. Not of the thirst of feeling his own wants, nor of the servant desire of enjoying that grace: which the believer ought to have continually so long as he is in this world: where he is never satisfied nor appaied, Isa. 55. 1. Mat. 5. 6. Revel. 21. 6. and 22. 17. But the water,] that is to say, that spiritual gift, is not like a draught of water, which being drank up passeth away suddenly: and the effect thereof is not long lasting, but it is a grace residing in the believer, like a provision or slore which he hath lying by him, to go unto, whensoever he needeth, to preserve in himself the spiritual life, till such time as it be completed in the eternal.  
Ver. 16. Go call,] Christ's end was not only to make this woman know that he was true God, who knew her evil life: but also to awaken her conscience to acknowledge her sin, and desire pardon from GOD thorough saith and Repentance, which is the true refreshing and watering of the soul.  
V. 20. Our fathers,] namely the ancient Patriarches as lacob, Gen. 33. 20. Now being convinced in her conscience, and finding that Christ was a Prophet, she imagineth that Christ being a jew, would desire nothing of her, but that she should become a jewesse, and thereupon she frameth this objection. Mountain,] namely of Garizim. Ye say,] according to God's order, who had restrained that ancient liberty of serving him in other places.  
V. 21. When ye shall neither,] that all distinction of places shall be annihilated, as well as the difference of nations by the preaching of the Gospel: you Samaritans being received into the covenant of grace, and admitted into his service, as well as the native jews, Mal. 1. 11.  
V. 22. Ye worship,] that is to say, for the present your Samaritan worship is altogether false being contrary to God's law, notwithstanding all your intentions of serving the true God, whom you do not know seeing you do not follow the light of his word, and do not serve him according to his wil chose the jews only have the true God, and his external service established and approved by him, in which outward service notwithstanding true piety consists not, but in the internal and spiritual service of faith, invocation, conversion, etc. which I will shortly establish in the world. we know,] namely the jews, whereof I am one. Salvation,] that is to say, the saving doctrine of the covenant of grace is preserved amongst the jews and must be sought out amongst them, Rom. 9 4.  
V. 23. In spirit,] spiritually by actions and motions of the soul regenerated by the Holy Ghost: which is the substance and the true body of the shadows and figures of ceremonial worship, the use of which shall be disannulled by me to establish the other, see Rom. 14. 18. Unless Christ by the Spirit, do mean the spiritual form which God had ordained: and by truth, the sincerity and uprightness of heart to observe it.  
V. 24. Must worship,] to yield him a service befitting his nature.  
V. 25. I know,] from hence it appears that the Samaritans themselves expected the Messias which was promised to the Fathers: who they believed should fully reveal the will of God, and the doctrine of salvation. Christ,] in the Greek tongue, which was in those days commonly used in Palestine.  
V. 27. That he talked,] a thing which they thought, was to mean and unfitting for him.  
V. 34. My meat,] namely mine only delight is to do mine office, as at this time to convert this woman and these people  
U. 35. Say not ye,] earthly harvest indeed is'not ready as yet, but the spiritual harvest of the conversion of Nations by the Gospel is, which is as it were ripe fruit of the seed sown by the Prophets, as you shall soon see by the example of these Samaritans. Four months,] these speeches being spoken presently after the Passeover, joh 2. 13. and the harvest being in judea at Pentecost: called therefore the feast of harvest, Exod. 23. 16. it seems that by harvest here ought to be understod the heart of summer, which is all the world over, the time of harvest. Unless one should say that these speeches were spoken the year following in some season which is not specified. Look on,] by spiritual contemplation. The fields,] namely the whole world sown all over with the elect, who are upon the point of being called and converted.  
V. 36. He that reapeth,] though it should seem that the prophets have been like the labourers, and sowers, enduring the hardest labour, in respect of you Apostles who come to the harvest which is ready to be reaped which is the more easy and pleasant work, yet there is a great reward laid up for you, as well as for them in the heavenly happiness, common to the Prophets, the Apostles, and all Gods true servants. Unto life,] of which labour the recompense is eternal life.  
V. 37. That saying,] it might be some ordinary proverb, spoken of such men as do reap the fruits of other men's labours.  
V. 42. And know,] by the inward persuasion of the spirit, which went a long with Christ's word.  
V. 43. Into Galilee,] namely to Cana, v. 46. and not into Nazareth his own City out of which he was driven, Luk. 4 29. nor to Capernaum the place of his ordinary abode, Mat. 4. 13. and 9 1.  
Ver. 46. Noble man,] the Italian, Royal officer,] namely one of Herod the Tetrarches officers, who yet usurped the title of King: though he were put by it by Augustus. See upon Matth. 14 1.  
V. 48. Except ye see,] a reproof made to the Galileans because of their incredulity.  
V. 50. Lives,] that is to say he is safe and sound.  
Ver. 51. Going down,] that is to say was pretty well on ward in his way going homeward.  
V. 53. Believed,] that is to say made open profession of his belief in Christ.  
V. 54. The second,] the meaning is after he was already returned into Cana, where he had wrought his first miracle, john 2. 7, 11. he wrought this second miracle there also.   

CHAP. V.  
VER. 1. AFeast,] if Saint john hath exactly followed the order of times, this feast might be Pentecost, which immediately followed the Passeover, john 2. 13.  
Ver. 2. Sheep market,] the Italian. Sheep gate,] it was one of the gates of jerusalem which stood near the Temple, and it is likely was called so: because that thorough that gate cattle were brought into the Cuie. See Nehemiah 3. 1. 32. and 12. 39 Others the sheepe-market, but it is all one, for this market was close by the Gate. A pool,] a great place to keep water in, as there were many of them in jerusalem: into which the water of Gihen came by pipes under ground, for to bathe themselves, to wash or water their cattle in, or the like uses, Nehemiah 2. 14. and 3. 16. Isaiah 7. 3. and 22. 9 11. and ●6. 2. john 9 7. Bethesda;] that is to say a house or place of piety, so called by reason of the miraculous healing which was there. Others do expound this name otherwise, but this seems to be the likelier sense.  
Verse 4. An Angel,] by GOD'S will and power.  
V. 10. It is not,] true it is that carrying of burdens was one of the bodily actions, which were forbidden to be done on the Sabbath day, Neh. 13. 19 jer. 17. 21. but Christ being the Sovereign Lord, might exempt them from it, and besides, this act was not contrary to the meaning of the Law, because it was not a labour but a public sign of the deliverence, to the glory of God, and for the instruction of men.  
V. 14. Sin no more,] turn from those thy sins which had moved God's justice to so long a punishment, Matth. 9 2. Or seeing thou hast received this favour at God's hands, yield him a perpetual acknowledgement therefore in obedience and service.  
V. 17. My Father,] as God is not subject to the Laws of the Sabbath, but operates incessantly, though not to create a new world or any new species: so I his everlasting son do operate at all times, without any law or limitation, as well in works which are purely divine, as in those which I do in the quality of Mediator.  
V. 19 Can do,] not by reason of any impotency, but by reason of the unity of the essence, and the perfect union of will and operation which is between me and the father, who is the spring, and as it were the first pattern of all the aforesaid actions. What he seeth] a figurative term to show the unspeakable communion of will, wisdom and power, between the Son and the Father, in the internal order of the most holy Trinity: or the perfect dependency and conformity, of the will of Christ as Mediator, to that of God his Father. And his Father's perpetual conduct towards him, Isa. 11. 3. Or the office of fulfilling all Gods secret council, Isai. 11. Or the office of fulfilling and performing Gods secret council, which was as it were the model of all Christ's actions, see the same orderof operation in the holy Ghost, John 16. 13.  
V. 22. Judgeth no,] he doth not govern the world nor his Church immediately, as by the operation of his own person. but doth do it in, and by his Son, to whom he hath given all power, and by him doth operate, and manifest all his power, Phil. 2. 10. Col. 1. 18. Heb. 1. 2, 3.  
V. 23. As they honour,] he means that religious reverence which is engraven naturallv in all men towards the Godhead, and which God by his word commandeth to be yielded to his Son, who is his living subsistent and perfect Image, Philippians 2, 10, 11.  
Verse 25. The dead,] namely those which are spiritually dead in sin, Ephesians 2. 1. Col. 2. 13. That hear,] with a lively faith in the Gospel, Hebrews 4. 2 Shall live,] in a spiritual life, consisting in the participating of the grace and Spirit of GOD in CHRIST, Rom. 6. 4 Ephes. z. 4. Col 3. 4.  
V. 26. Hath life,] Namely he is the beginning and spring of all the natural subsistency and life of every thing. To the Son,] as he is mediator and head of the Church. To have,] Namely to be the Author and beginner of a spiritual and everlasting life to all his believers, joh. 6. 56.  
V. 27. To execute judgement,] namely to rule and govern, ver. 22. Because he is,] not only as he is true everlosting God, but also as he is Mediator, having taken humane flesh upon him, Acts 17. 31. 1 Cor. 25. 28. in which nature also, he is his father's deputy, Dan. 7. 13.  
V. 28. Marvel not,] Christ proves his power, to work this spiritual resurrection, by the resurrection of bodies, which is an effect of the same power, but more sensible.  
V. 30. I can,] See upon, ver. 19 Mine own will,] not that indeed the Son of God, as he was God, had a will several from his Father's will: but because it seemed so to men to whom he did speak. See joh. 6. 38. and 7. 16. and 8. 50. Vnsesse this be understood of the will of his humane nature; which though it were not the same as his divine nature, yet was it perfectly regulated by it, Matthew 26. ver. 39  
V. 31. If I bear,] If you had no other proof of the truth of my person and doctrine, but only mine own word, as I am in your imaginatior, but only a mere man. My witness,] I grant that you might then have some pretence to hold it to be false, though in deed it be very true, joh 8. 14.  
Verse 32. There is another,] Namely GOD the Father who hath borne me witness from Heaven, Matthew 3. ver. 17. and then afterwards by john, who was sufficiently approved to be his Prophet, and by my works, verse 36. and by his Scriptures, verse 39 And I knew,] I do condescend unto, and am content with his witness. And am certain that you are convinced there by, and do withstand it but only thorough malice and obstinacy.  
Ver. 34. I receive not,] I have no need of it for myself, being the Sovereign truth but only make use of it to you for your salvation, to whom john's person and ministry hath been more evident than 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 took pleasure in john's doctrine but without any firm root of faith, see Mat. 13. 20.  
V. 37. Hath borne witness,] by his Prophets or by his voice from Heaven, Mat. 3. 17. Ye have neither,] it is no marvel that my father's witness is of so little esteem and weight amongst you, for his word is as unknown and obscure unto you as his glorious face in heaven is.  
V. 38. Ye have not,] ye have no light, nor internal habit of true knowledge, nor faith in God's Word: wherefore like blind men, you cannot discern the light of Gods witnessing.  
V. 40. And ye,] your ignorance can not be holpen, because it is wilful, See 2 Pet. 3. 5.  
V. 41. I receive not,] this which I speak is not because I am ambitious of being received or honoured by you: but out of mere zeal to the glory of God, whom you hate in rejecting me, john 15. 23, 24.  
V. 43. In my Father's name,] sent by him, with commission and authority from him: mine actions having no relation but to obey him, without pretending any thing for myself: which should be a sufficient proof to you of my fidelity. In his own,] of his own mind and motion, seeking his own glory and his own advantages.  
V. 44. How can ye,] the true cause of your incredulity is your hypocrisy, and worldly ambition, in being desirous to appear holy and perfect before men, which hindereth you from giving glory to God through repentance, and from coming to me by faith. And those among you which are convinced concerning the truth of me, will not make open profession thereof, for fear of being reviled by the rest, john 7. 13. and 12. 43. Romans 1. ver. 16. 2 Cor. 4. 2.  
V. 45. Do not think,] you are sufficiently accused for your incredulity by Moses himself, and by his doctrine, and you need not be any more accused by my word and the proofs thereof which you do not believe. 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 me 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 ways, and not the whole breadth of the lake. The Sea,] Namely the lake of Genezareth.  
Ver. 4. The Passeover,] this seems to be set down not only to show the circumstance of the time: but also to show that the Lord did thereupon take an occasion to speak, of the spiritual ea●●ng of the true Lamb, figured by the Paschall Lamb, to which end all this discourse and preaching is referred.  
V. 6. To prove him,] whither he had any lively feeling and belief of his divine power, and any motion to desire the assistance of it in a time of need.  
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 go away alone: believed that Christ had sent them about some business: but that he himself would stay there, being there was never another veslell there to carry him away. Whereupon the next morning finding themselves frustrate of their opinions they went after jesus, having gotten some boats which were come from Tiberian.  
V. 26. Not because,] notbeing moved by a lively feeling of my divine power, which appears in my works: to be thereby brought to the obedience of faith, but only drawn by a desire of getting some benefit, and bodily profit, as it I should feed you all without any labour or pains taking.  
V. 27. For that meat,] namely, for the doctrine of the Gospel, and for Christ himself who is proposed in it; and which is not bodily food that perisheth itself, and cannot keep the body from perishing: but the food of the soul to everlasting life. Sealed,] that is to say, expressly appointed, as by a character of formal propriety: and made him fitting for it through the fuluesse of the gifts of the Spirit, which is God's seal.  
V. 28. What shall we do,] what order hath God established for the gaining of this spiritual food? as he hath appointed bodily labour for to gain our bread for bodily food.  
V. 30. What sign,] what solemn and noted miracle from heaven dost thou show us; whereby 〈◊〉 may be induced to follow thee? As by Moses his ministry, Manna was given the people. See upon Mat. 16. 1. Mark 8. 11.  
V. 32. Bread from heaven,] namely the true food of the soul, which comes net out of the air as Manna did; but from the heaven of glory as I did, abasing myself to far as to take humane flesh upon me for the world's salvation. See john 3. 13  
V. 34. Give us,] a request made out of ignorance, as john 4. 15  
V. 35. I am,] that is to say, in me, received and applied, and engrafted in the soul by a lively faith, remains the power to quicken the soul, which is separated from God; who is the spring of life, and is dead in sin, and to preserve it allve, by a continual communication and influence of God's grace. Shall never hunger,] see upon john 4 14.  
V 36. Believe 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 drawn by the power of my Spirit, do come and join themselves with me by a lively faith, and I lovingly entertain them, and do keep 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,] as he hath appointed me to be a Soviour, so he hath appointed faith to be a means to receive me to salvation and life. Which seeth,] that is to say is enlightened by his knowledge.  
Ver. 44. No man,] none aught to marvel that you cannot comprehend these things, nor join yourselves to me by faith for to enjoy them: for it is a supernatural motion of God's Spirit, which you have not. Draw him,] move him by his Almighty power, to unite himself to me by faith against the inclination of his own corrupt nature. See Cant. 1. 4. john 12. 32. And I,] that is to say all those that come to me, the good they find thereby, is the spiritual life, the accomplishment of which shall be life overlasting, by means of the blessed Resurrection.  
V. 45. In the Prophets,] in that volume wherein all their prophecies are contained. All,] not all and every particular person: as it appears by verse 44. and 65. but all the elect and children of God. That hath heard,] in his Church, by his word. And hath learned,] that is to say, hath received a lively impression of this truth by virtue of the Holy Ghost which engendereth faith, john 14. 26. and 16. 13. 1 Thes. 4. 9 1 john 2. 20, 27.  
V. 46. Not that,] that is to say, when I speak of hearing the father, it is not by reason that any one can have access to him or communication of seeing or hearing him immediately without me: The Father's word is that which I propound in his name, and from him, joh. 149. He which is,] Namely I myself, who proceeded from him from everlasting as his proper Son, and also have by him been appointed to be the Saviour of the world.  
V. 49. Are dead,] where by it appears that that food, though it came out of the air, and was puter than any other food: yet it was corruptible in itself and could not keep the body from death, whereas the food which I present unto you saves the soul from spiritual death, and body and soul both from everlasting death.  
V. 50. This is,] Namely this which I propound to you in myself.  
V. 51. The living,] that hath life in itself, and giveth life to them which are partakers of it. Is my flesh,] that is to say, I am the sacred oo●e of the soul, for as much as in my humanity, I will offer myself to death as an expiatory sacrifice for the sins of the world and that it is eaten by the soul, that is to say, applied to life by the actual commemoration, lively faith, and inward apprehension, to be rejoyeed comforted, strengthened, and sustained in the fruition and feeling of God's grace which is the spiritual life. And it seems that Christ hath made use of these terms by reason that in every Religion, the eating of the flesh of the sacrifices, was a sign of the Communion to that Religion, 1 corinth. 10. 18. Hebr. 13. 10. to show that every Christian ought to have communion with Christ, to unite him and appropriate him to himself by a lively faith, which worketh with Christ, as eating doth upon flesh; and without that, Christ doth man no good, no more than meat which is not eaten nor concocted.  
V. 52. Strove,] either being not all of one opinion, as john 7. 43. and 9 16. or that in a tumultuous manner they contradicted the Lord.  
Ver. 53. And drink,] this is added to teach us that we ought to participate with Christ, wholly with all his merit, satisfaction, and expiation, made by the shedding of his blood, as also for that purpose he hath appointed the two signs in the Lord's Supper.  
V. 55. Indeed,] according as spiritual things have their truth and reality as much, or more in their own kind then corporal ones have in theits. See joh. 1. 9 and 15. 1. Heb. 8. 2.  
V. 56. Dwelleth,] that is to say is inseparably united with me and I with him even as food is with him that eats it.  
V. 57 I live,] Namely as Son, by virtue of the eternal generation: and as Mediator, by the communication and influence of the life, virtue, and Spirit of God. See Rom. 6. 4. 2 Cor. 13. 4. Shall live,] See john 5. 26.  
V. 58. Not as,] the virtue of this my bread is not like that of Manna which could not save men's bodies from death.  
V rse 60. Hear it,] that is to say bear it with patience and believe it, and receive it with docility.  
V. 62. Shall sec,] from whence you shall have greater cause to wonder, to think that you should be fed by his flesh which is taken up into heaven: therefore because your senses may not transport you to incredulity, leave off all these carnal thoughts: and judge and understand these things spiritually, 1 Cor 2. 14. and all occasion of stumbling shall be taken away. Aseend,] up into Heaven where the Son of God was before his incarnation in the residence of his glory: and from whence he descended not by change of place, but by manifestation, and by voluntary abasement of condition, taking upon him human flesh; and in it he form of a servant.  
V. 63. The spirit,] do not goodly stop at my material flesh, nor at the corporal manner of eat●ing, which are things unprofitable for the soul▪ but apprehend in my flesh that which is spiritual and quickening therein: namely that it is the flesh of the Son of the living God, and that in it he suffered death, expiated sin, and fulfilled all righteousness: and besides that, the only means to be partaker of it to everlasting life, is by the holy Ghost, who engenders true faith in men's hearts. Are Spirit,] aught to be taken and understood spiritually, 1 Cor. 2. 14. and in this manner do bring salvation and life to believers, such as all men are not, & those that are so indeed, must acknowledge it to be Gods mere benefit.  
V. 66. Went back,] scandalised by reason of this doctrine which was so strange & incomprehensible.  
V. 68 Of eternal life,] which do not only propound and teach the way to obtain it, but do likewise contain in them a secret seed of life, which is quickened and excited by the power of the Spirit.  
V. 96. A devil,] that is to say, is devilish in wickedness, is wholly possessed and driven on by the evil spirit.   

CHAP. VII.  
VER. 1. TO kill him,] his hour being not yet come.  
V. 3. Depart,] it is likely that they were afraid of King Herod, either for their own particulars, or in the behalf of Christ, Luke 13. 31. Thy Disciples,] which are in judea, and receive thy doctrine which here is rejected.  
V. 4. To be known,] namely to bear a title and quality of a public person, as Doctor, Pastor, Ambassador, etc. If thou do,] seeing thou makest profession of teaching, and dost so many excellent miracles, seek a place more apt to cause all these things to bring forth fruit: in places of more note, as judea is.  
V. 5. For neither,] these things were spoken by them, not so much for any desire they had to advance his doctrine, as because they did not as yet so firmly believe in him. To contemn all dangers and accidents for the love of him and of his Gospel.  
V. 6. My time,] as much as to say, you may go when you please. But I have certain moments for all mine actions which are determined by my Father's will and mine, which are not regulated by any humane will, example, or custom. See john 2. 4  
V. 7. The world,] you need not be afraid of the, world, seeing you do not fight against it, nor condemn it as I do according to mine office, from whence grow up all these worldly persecutions against me.  
V. 10. As it were,] namely at the first, to kindle the desire of hearing and seeing him so much the more. Or to discover first whither there were any number, disposed by his first preachings for to receive him, to the end he might not show himself in value.  
V. 14. Of the least,] which lasted eight days. Leu. 23. 34. 36.  
V. 15. Having never,] for it was a thing known that jesus had not frequented the Schools at jerusalem, but had been brought up amongst mechanic people. See Mark 6. 3.  
V. 16. Is not mine,] he would say two things, the one, My doctrine is not a humane science, which I have needed to learn by teaching, according as you take me to be simply man. It is a perfect knowledge of God's mysteries, which as I am his Son, I have by eternal generation from the Father, and as Mediator in shape of man by voluntary communication. The other is, I do most faithfully relate it; there being nothing divers, much less contrary between the Father and me.  
V. 17. If any man,] the divinity and faithful Ye of my doctrine is so evident, that it can no way ●e contradicted, but only by a wicked rebellion against God: but every soul that is well disposed by the Spirit to the true obedience of faith, and to voluntary humility, may very easily judge of it, 1 Cor. 2. 14, 15. Phil. 1. 17.  
V. 18. Of himself,] without any vocation: or not conforming his words to his commission. Seeketh,] is moved thorough ambition to bring men to his opinions and will, wherein consisteth the false glory. He that seeketh,] chose the sign of a faithful minister is to purchase audience and obedience for God only, which is his true glory.  
V. 19 Moses,] the meaning is. You do yet bear me malice, since that time as I healed the impotent man, and caused him to carry away his bed on the Sabbath day, john 5. 8. as if I had violated the holiness of the day. But if we ought to take that Commandment so strictly, how many ways do you transgress it, either by vicious and sinful actions, as also by common and indifferent actions, Luke 13. 15. & 14. 5. or in religious actions commanded by the law, Mat. 12. 5. john 7. 22.  
V. 20. The people,] who knew not what the chief intended. Thou hast,] not for to divine, but be frantic, and speak senselessly as a man possessed with the Devil.  
V. 21. One work,] namely the foresaid healing. marvel,] to see me so freely break the Sabbath.  
V. 22. Gave unto you,] as much as to say. If the law of the Sabbath be not violated by circumcision, which is administered on that day, when the eighth day from the birth of the child falls thereon, Gen. 17. 12. no more is it not by any other action of piety and virtue, such as mine was in healing the man that was sick of the palsy: and the commandment to do good at all times, limits the general law of the Sabbath, as well as that of the Circumcision. Not because,] that is to say, though circumcision was appointed and used before Moses by the ancient 〈…〉 riarches. Which seems to be added to correct the jews superstitious veneration of the name and person of Moses.  
V. 24. According,] by a precipitate and superficial judgement, without exact enquiry, as it were outwardly and by acceptation of persons, looking more upon some external qualities (as that I am a Galilean, without degree, without title, little followed, rejected by the chief) then to the grounds of my doctrine, and the truth which you hear from me; which are the two principal vices of a judge, who chose ought to shut his eyes, and open his ears.  
V. 26. The Rulers,] of the jewish nation, who sought to put jesus to death, by cunning, and secretly. Or to take him to put him into the hands of the Romans, to whom was reserved the execution of capital punishments.  
V. 27. But when,] a false opinion grounded upon that the jews expected then, as they do now, the Messias to come suddenly, and unlooked for, as coming from heaven, according as his coming in the flesh is often described by the Prophets, as Isay 60. 2. Mal. 3. 1. and 4. 2. though for all that they have set down his descent according to the flesh, and the time and place, and manner of his birth, etc.  
V. 28. Ye both,] that is to say, you have sufficient proofs for to know me, and indeed you are convinced in your own consciences, that I am of divine original, and that my vocation is from God. john 9 41. but you resist me out of pure malice. Or though you know whence I am, according to my corporal original, yet nevertheless I am the true Messias approved by the Father. He that sent me,] the proofs which my Father hath given of my sending, john 5. 32. are most certain and infallible: but you being carnal and wilfully putting out all light that is within you, cannot wholesomely judge of them, nor know them, to be persuaded thereby. See john 8. 14.  
V. 29. But I know him,] I have a clear knowledge of him, and a most firm approbation within myself, which I oppose to all your contradictions.  
V. 34. Shall seek me,] namely, after ye have so rejected me as you do, ye shall go seeking the Messias, and the Saviour, and shall find none; there being none other but I. And as for me, I being gathered up into heaven, you will not know where to find me; because you know not what it is to seek me in spirit and that your incredulity excludes you from access to my Father, and even from life everlasting.  
V. 35. Unto the,] to the jews and Israelites, who were formerly gone amongst the Gentiles, and regenerated in religion, language, and customs, jac. 1. 1. 1 Pet. 1. 1.  
V 37. That great day,] this was the eight day of the feast of Tabernacles, a day of solemn assembly, Leu. 23. 36. So called by the jews, as also the most solemn days of other feasts, joh. 19 31. Sa●ing,] the jews relate in their writings, that 〈◊〉 this last day of the Tabernacles, the people by an ancient tradition we● and fetched water from the fountain of Silo● in certain great vessels, and brought it into the Temple to the Priests, who poured it upon the Altar, singing the third verse of the twelfth Chapter of Isaiah, and from thence it should seem that the Lord took this occasion of speaking of these spiritual waters.  
V. 38. Haith said,] these words formally are not set down in Scripture, but seem 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 poured 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 believer.  
V. 39 The holy Ghost,] namely, this rich abundance of the graces of the spirit, as well those which were common to every believer under the Gospel, in regeneration, illumination, etc. as the particular ones to certain persons in the Church, in power of doing miracles, in prophesying, in speaking of strange languages, etc. See Acts 19 2. Because that,] See upon john 16. 7.  
V. 40. Many,] namely, by a certain confused and obscure inspiration from God, to judge of Christ, as of a divine person.  
V. 42. David was,] where the residence of his father's household 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 wont clemency in pardoning penitent believers 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 practice. Or that he usurped the public authority. Wrote,] he seems to do it, as it were in sign of contemning those things which they alleged, unless there be some more secret sense in it. As for to show that sin which is written before God. Isay 65. 6. and graven, as it were, with a steel. jer. 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; unless they be altogether guiltless. But leaving the law of God in i●s force, the execution of which did not belong to him▪ he contents himself with doing his office in convincing these hipocrits severe censurers of others, and in the mean 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 external and corporal 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 work of the law and of the Gospel together.  
V. 13 Is not,] cannot be held valuable and certain.  
V. 14. ●o● I know,] and a witness must speak of certain knowledge. But ye,] your resusing to receive my witness, proceeds from that you maliciously suppress the notice which I have given you of my divine calling: and of the full accomplishment thereof by my future glorification. And thus aught to be reconciled john's saying 7. 28▪ with this.  
V. 15. Ye judge,] ye task me with false, or not sufficient witness, 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 do forbear; as he saith afterwards. I judge,] in mine office of Mediator, I do not proceed against you, nor against any one else, as arigorous and criminal 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 john 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 unity 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. Bears' witness,] namely by his Prophets, but especially by his divine power wherewith he hath endowed my person, and accompanieth my ministry as well in words as in deeds.  
V. 19 Ye neither know,] ye neither have nor will receive, any light nor knowledge of my person, office, and doctrine, by which only you might gain, the saving knowledge of God, and therefore it is in vain to speak to you of my Father.  
Verse 20. In the Treasury,] See upon Mark 12. 41.  
V. 22. Will be kill,] that is to say, will he go out of the world? as john 7. 35. they had said will he go into a far Country.  
V. 23. Ye are from,] being worldly by birth, by nature, and affection, you are uncapable of raising yourselves up to heaven, from whence I am; and whither I go, directing all my believers 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 Son 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 hardness, I will content myself with the witness my Father beareth of me, and mine own proper knowledge.  
Ver. 28. When ye,] that is to say after ye have crucified me: I shall make you find by the effect what my person and power is, Rom. 1 4.  
V. 29. And he,] hitherto my Father heareth witness sufficiently of the office which he committed to me, and of my faithfully executing of it.  
V. 30. Believed,] with a transitory faith, and for a time, without any lively root, as appears by the Lords ensuing discourses. See Matthew 13. 20, 21.  
V. 32. Ye shall know,] ye shall be enlighthed by the Holy Ghost, in the lively knowledge of the truth of the Gospel, by which you shall be freed from the bondage of sin, the devil, and death. See Rom. 8. 2.  
V. 33. Were never,] we are of the blessed progeny, to whom liberty, and domination is promised Gen. 25. 23. and therefore nobody hath any right to be Lord over us but only God. The subjection we now are in, and have been in at other times hath always been by oppression and violence, and not by any just title.  
V. 34. Is the servant,] you think upon nothing but only upon the right of temporal liberty: but I speak to you of the spiritual liberty, whereof man depriveth himself, giving himself over to sin, which makes him his slave, and takes away from him the title of Son of God: and excludes him o●● of God's house and inheritance: a● it is seen in you.  
V. 36. If the Son,] this title of Son doth by nature belong to me alone▪ you, as all other men are become bondmen by reason of sin: and in me alone can be adopted, and enjoy the benefit of children.  
V. 37. Seed,] according to the flesh, but not according to the spirit and faith, Rom. 4. 16. and 9 6, 7. Gal. 3. 7.  
V. 38. Which ye have seen,] Namely which the devil doth, and induceth you to do.  
V. 39 Children,] Namely true and lawful imitators of Abraham's faith: Father of all believers: wherein consists the true meaning of this name of Children of Abraham, Romans 4. 16. and 9 6, 7. Gal. 3. 7.  
V. 41. One Father,] a namely, spiritual Father, for they perceaved that Christ did not speak of a carnal father.  
V. 42. If God,] if ye were regenerate by God's Spirit, you would know me, and love me, as the substantial son of the same father, 1 john 5. 1. and cause of your adoption, Gal. 4. 5.  
V. 43. Why do,] you cannot pretend ignorance, for your malice only, which the Devil hath excited and engendered in you, thorough your voluntary inclination, to follow his suggestions, is that which lets you not learn my doctrine.  
V. 44. The Devil,] it is he that hath engrafted in you as it were the beginning of all your actions, and hath made you like unto himself in malice and other vices. A murderer,] in that thorough his envy and deceit he seduced man, and precipitated him into death: and afterwards incited Cain and all his other instruments to cruel and bloody acts. From the beginning,] not from his creation, but from the beginning of the world, after the fall of devils. In the truth,] namely, in the purity and integrity in which all the Angels were created. And the Father,] namely the first author and introductor of the falsehood 〈◊〉 deeds and sayings, which he also so●●eth, and 〈…〉 tereth abroad amongst men.  
V. 47. Of God,] namely regenerate by his Spirit. Seeing it is the property of children to know their father's voice. See john 10. 4.  
V. 48. A Samaritan,] that is to say, apostated from the jewish religion and their deadly enemy, john 4. 9 and transported with a devilish rage.  
V. 49. I honour,] that is to say, through a just jealousy of God's glory, I cannot suffer you to call yourselves his children, having the Devil's stamp upon you, and not Gods.  
V. 50. There is on,] namely, the Father glorifying me, john 17. 1. 5. shall revenge the contempt and ignominy which you have done me.  
V. 51. Keep,] that is to say, keeps it in his heart by faith, and observes it in his works, Death,] namely, everlasting death.  
V. 54. That honoureth,] that hath given me a glorious office, Heb. 5 5. and hath borne honourable witness by words and deeds, and at last shall crown my obedience with celestial glory.  
V. 55. Not known him,] by a lively and spiritual light, which hath imprinted in you a true and resident image of the heavenly glory, to regeneration.  
V. 56. My day,] namely, my coming and manifestation in the flesh. He saw it,] by faith, which is a demonstration of things which are not to be seen by the eye, Heb. 11. 1.  
V. 58. I am,] namely, a true and eternal God, and Saviour of the world.  
V. 59 Hid himself,] it is very likely that he miraculously became invisible.   

CHAP. IX.  
VER. 2. WHo did,] to avoid the absurdity, which at the first sight appears in this demand, seeing none can commit sin before they be borne: we may say that this is spoken i● regard of God's foresight; as if they had said, what sin had God foreseen in this man? unless the Disciples were tainted with that fantastical opinion which reigned amongst the jews, namely, that the souls after death did pass out of one body into another: and that in the subsequent body, they suffered punishment for the offences committed in the first.  
V. 3. Neither hath this,] either that God indeed in the afflicting of this man had not had any respect to any particular sin of his father or his mother; nor to any foreseen offence of his: or that the meaning plainly be, Leave this curious and unprofitable inquiry, and only reap the fruit of God's secret providence, who in this blind man will make you see his wonders, to his glory, and your edification and confirmation.  
V. 4. While it is,] while the appointed time lasts, for me to lay open my power in working of miracles, john 11 9 The night,] he seems to mean the time of his approaching passion, at which, that power should be restrained to give way unto his voluntary sufferings. See Luke 22. 53.  
V. 5. As long as I,] I do not measure my actions by the time, as men do by the length of the day; but the time takes his measure from me. For whilst I am in the world, I am the Sun which shineth in it in grace and miracles: when I am gone out of the world, you shall have no light, but shall be given over to the darkness of your own reprobate sense.  
V 6 Made clay,] as God in his miracles hath often times used actions and matters as he hath pleased, beyond all natural causes and properties: whereof there can be no reason given; unless we say in this place, that Christ would try this man's faith, increasing his blindness to heal it: to teach us, that in the spiritual illumination, we must renounce the light of sense and reason, to receive the heavenly light from God. See Acts 9 17, 18. 1 Cor. 3. 18.  
V. 7. In the pool,] whereof, see Nehem. 3. 15. See upon john 5. 2.  
V. 16. A sinner,] a wicked and bad man.  
V. 22. Be put out,] that is to say, excommunicate and interdicted by the Church. See john 12. 42. and 16. 2.  
V. 24. Give God,] that is to say, humble thyself before him, by a sincere confession of thy dissimulation and collusion. See john 7. 19  
V. 27. Did not hear,] that is to say, did not give care unto it, and believe it.  
V. 29. From whence,] who hath sent him, or from whom he hath his charge and authority, john 8. 14.  
V. 31. God brareth not,] that is to say, wicked men are always hateful to God, and their prayers and requests are rejected and refused: though sometimes he granteth them some temporal thing, to their greater condemnation: but in all Christ's life, and in all his actions there appears God's perpetual assistance and favour.  
V. 33. N●thing,] namely, none of these great miracles.  
V. 34. Born in,] namely, of a most perverse nature. Cast him out,] namely, out of the Synagogue, v. 22  
V. 39 For judgement,] to govern justly the kingdom, which my Father hath given me to the salvation of poo●e and humble sinners, whom I enlighten with the light of truth, and of God's grace, so they do renounce themselves. And to the condemnation of the proud, who being full of their own understanding, reject my Gospel: whereby they are deprived of all heavenly light, and given over to be more blinded by the devil. See Luke 1. 52, 53. & 2. 34. john 12. 39 Rom. 11. 7, 8.  
V. 41. If ye were,] if your sin were a sin of mere ignorance it might be remissible, 1 Tim. 1. 13. but having the knowledge of divine things, john 7. 28. whereof you make profession and show, and which I have declared unto you, john 15. 22. it can no way be imputed but to wicked obstinacy. And therefore it becomes incorrigible and irremissible. Matth. 12. 32. Mark 3. 29.   

CHAP. X:  
VER. 1. HE that entereth not,] in this similitude Christ is the Door, the Porter and supreme Shepherd altogether; those that come in thorough him, are believers, whom he admits into his Church through faith in him: and also all the good Shepherds who have their charge from him, and get themselves an entrance into men's hearts by his pure doctrine. The thiefs are the wicked She pherds who intrude themselves without any lawful calling, or do insinuate themselves by false doctrines, and hurtful deceits. The Sheepfold is the Church. The sheep are the believers, endowed with spiritual light and discretion. The passure is the word of God, and all the benefits of his grace.  
V. 3. Calleth,] his care is not only for the general body of the Church, but it extends itself also towards every particular member as need requireth. See Acts 20. 20. 31. 1 Thess. 2. 11. Leadeth,] that is to say, he openeth, unfoldeth, and distributs unto them the pasture of God's word, 1 Cor. 16. 9 2 Cor. 2. 12. Rev. 3. 8.  
V. 4. Goeth before them,] he doth guide, defend, and protect them; and finally he is always present and vigilant upon all occasion of need. Follow him,] the faithful do voluntarily adhere unto him, acknowledging him in his word to be their faithful Shepherd, and therefore loving him with all their hearts.  
V. 5. They know not,] this aught to be understood of the knowledge of approbation, and inclination, not of that of judgement and discretion.  
V. 7. The door,] because that by faith in Christ only, man obtaineth entrance into the communion of Saints, into the favour and grace of God, and into the kingdom of heaven. john 14. 6, 7.  
V. 8. All that,] namely, all those that have usurped the right which belongeth to me alone, to establish religions and means for to be reconciled to God. Came before me,] the Italian, That came, are etc.] namely, being not sent by me. Therefore some texts add, before me. The sheep,] namely, the true believers and elect. See 1 Cor. 11. 19 1. john 2, 19 10.  
V. 9: Shall go in,] by the going in, he means the spiritual safeguard and security: by the going out, the pasture.  
V. 10. Abundantly,] the Italian, That they may abound,] namely, in all manner of true good. Or that they may always have more: that is to say, that the spiritual life may always increase in them, until it come to its perfection.  
V. 12. The Wolf,] namely, the false Doctors, or other kind of corruptors, and also the violent persecutors, that seek to subvert the believers faith, which every true shepherd ought to endeavour to maintain to the last.  
V. 14. And know,] hereby is intimated the election of believers, 2 Tim. 2. 19 accompanied with Christ's perpetual, care, love, and protection: and ratified by the interchangeable knowledge which he gives them of himself, to be by them embraced by faith, lored, followed, and retained.  
V. 15. As the Father,] as my Father hath chosen me to be head of the Church, so I likewise re●●●te myself who'ly to him, and do adhere unto him by a perfect obedience, which is said according to the proportion which the Scripture sets, between that, as the Father is towards Christ Mediator, and that which Christ is towards his believers, john 6. 57 & 17. 11. 18. 21. 1 Cor. 3. 23. & 11. 3.  
V. 16. Other sheep,] namely the elect amongst the Gentiles, who are to be called by the Gospel, and incorporated into the Church, with the elect of the jewish nation. I must bring,] for Christ by his Spirit fulfilleth all things in all men, 1 Cor. 12. 5, 6.  
V. 17. Therefore,] he doth not speak of the eternal and natural love of the Father to the Son, but of the acceptation of Christ's perfect obedience and righteousness, as he is man, by which, both his humane nature, and all believers in him are acceptable to God. See Matth. 3. 17. Ephes. 1. 6.  
V. 18. Taketh it from me,] namely, by force, and against my will, for I myself a● the Priest of this oblation, though men be the instruments thereof.  
V. 22. The feast,] of which see the occasion and ordination, 1 Mac. 4. 59 Winter,] for that feast was kept in the month of Caflew, which was the November Moon.  
V. 23. Porch] this was the Porch of the Eastern coming in of the Temple, called Solomon's Porch, as Acts 3. 11. Peradventure because it was a part of the ancient Temple, which remained more entire than any of the rest, though that also was repaired by Herod.  
V. 25. Name,] that is to say, by his commission, authorley, and power.  
V. 26. Of my,] namely, of my Fathers elect which he hath given me to save, and in whom I create the gift of faith, john 12. 39, 40. Acts 13. 48. As I said,] this aught to be referred to Christ's reproving of them. Or the meaning is, you are none of those good sheep, which I have before described unto you.  
V. 30. I and,] in unity of essence and power, as everlasting Son. And so the jews understood it, v 33. and Christ approves it, v. 36. And likewise in perfect union of action, and communion of virtue as Mediator; wherefore none can forcibly take my sheep out of my hands, no more than he can out of my Father's hands.  
V. 32. From my Father,] whereof my Father is the first author, by order of subsistency and operation, and which as Mediator I do by his commission and power.  
V. 34. Law,] namely, the holy Scripture, joh. 12. 34.  
V. 35. If he called,] if the word of God communicates the name of God to those who by a public calling do represent him in the world, you cannot tax me with blasphemy, if I call myself God: if I were no more but what I undoubtedly show you that I am: namely, a holy Prophet sent by God. Be broken,] gainsaid, resuted, and reproved as false.  
V. 36. Sanctified,] cleansed in my humane flesh, even from my first conception from all contagion of sin, full of the gifts of the holy Ghost: and consecrated to the divine office of being Saviour of the world, Luke 1. 35.  
V. 37. Of my Father,] which my Father only, who is the only true God, can do.  
V. 38. That the Father,] namely, that all his power dwelleth in me; either by unity of essence, as I am his Son, or by union of will as Man and Mediator, I do subsist, and am as it were founded in him in both respects, and that perfectly and inseparably.  
V. 40. Into the place,] namely, into Bethabara. See john 1. 28 & 3. 23.  
V. 41. john did,] though john did not confirm his ministry by any external miracle, yet the event hath verified all that which he hath said of Christ.   

CHAP. XI.  
VER. 2. Anointed,] after all these things were done, john 12. 3.  
V. 4. Unto death,] it revocably, and without restoring.  
V. 6. He abode,] that he might die of that grievous disease he had; to the end the miracle might be more glorious and remarkable, in raising him from the dead, then if he had but kept him from dying.  
V. 9 Are there not,] there is nothing to be feared when a man followeth God's vocation, which is as the light that illuminates man's steps: and besides, God hath prefixed the times and bounds of exercising it, and it is not in the power of any one to hinder the accomplishment of it. See john 9 4.  
V. 10. In the night,] without the light and safeguard of God's vocation and protection, or after the time of the execution of it is past. He slumbleth,] at many great evils, through God's curse, or runs into many great dangers and troubles, on man's side, which he must bear with patience, till he have finished his course.  
V. 11. Sleepeth,] that is to say, is dead, according to the custom of the Scripture; as well by reason of the rest from the troubles of this world, as by reason of the waking at the blessed resurrection.  
V. 16. Didymus,] that is to say Twin. With him,] namely with Christ, who, he thought, exposed himself to a manifest danger of death.  
V. 18. Fifteen furlongs,] about two thousand paces. See upon Luke 24. 13. This is added to show that the neighbourhood of the place had given many men occasion to come to visit them.  
V. 22. Even now,] that is to say, now that my brother is dead.  
V. 25. I am,] Christ according to his custom; from the benefit of the corporal resurrection which he promised Martha, raiseth her up to the consideration of the spiritual resurrection; by the Spirit of grace, and by the reunion with God, of which he himself is the cause, author, and giver.  
V. 26. Lives,] that hath the gift of spiritual life; and doth the principal act of it, which is the act of faith.  
V. 33. Groaned.] he was moved therewith, and grieved, through abundance of compassion. See Mark 7. 34. he having put on all humane affections, sin only excepted.  
V. 38. Groaning,] by the same foresaid affection, or with anger, against those unbelieving cavillers. A Cave,] according to the fashion of graves in those places, Gen. 23. 9 Isay 22. 16. Mark 16. 5. A stone,] See Mat. 27. 60.  
V. 40. The glory,] namely, a glorious miracle done by me through God's sovereign power.  
V. 41. Father,] Christ speaks here as man, and as Mediator, after he had in his heart desired God's assistance in this great work, being secretly certified that he had been heard.  
V. 42. Thou hearest me,] that thou dost what I will and desire. I said it,] I have thus particularly thinked thee, as for an extraordinary benefit; to show a certain proof that thou art the author of my vocation, seeing thou sealest and ratifiest it with thy power.  
V. 48 The Romans,] giving the name of sedition and revolt unto this concourse of people which followeth Christ: especially, Christ styling himself to be a King of David's progeny. See john 19 12.  
V. 49. That same year,] whither Annas and C●iaphas did undergo the place of High Priest by turns; o● whether this dignity, was but only for a time conferred upon them, at the Romans pleasure, according to the corruption of those times contrary to the first order. See upon Luke 3. 2.  
V. 50. No● consider,] you touch the danger, but you do not resolve upon the last remedy, which is to have him put to death, though there were no other reason for it, but only that the policy of state requires it.  
V. 51. This spoke be not,] God guided the tongue of the High Priest. So that thinking to utter a speech according to his own wicked intentions, he unawares pronounced an Oracle according to God's meaning: for the High Priests had oftentimes divine inspirations, Exod. 28. 15. Num. 27. 21. For that,] for the redemption of the elect which were amongst the jews.  
V. 54. Ephraim,] whereof there is no mention any where else.  
V. 55. To purify,] of some legal and ceremonial uncleanness, Num 9 6. according to the law of cleansings, Levit. 11 & 12 & 13 & 14. Or to prepare themselves against the feast, by religious acts and ceremonies, according to the custom. Exod. 19 10. 15. 1 Sam. 16. 5. 2 Chron. 29. 15 and 30. 15. 17.   

CHAP. XII.  
VER. 3. Marry,] the sister of Martha. Luke 10. 38, 39 john 11. 2. The feet,] the other Evangelists say, that she did pour it upon his head; but it may be that there was so much of it, that there might some run down to his feet. Or that she anointed both parts.  
V. 6. The bag,] with the common money that was given Christ and his Disciples for their ordinary occasions, and for to bestow alms upon other men.  
V. 16. Was glorified,] and that the Holy Ghost was sent to them, for to enlighten them in the knowledge of prophecies. See john 7. 39 and 14. 26.  
V. 20. greeks,] whether they were Proselytes of the Greekish nation, who came to the feast with the jews, 1 Kings 8 41. Acts 8. 27. Or whether they were Iewes dwelling amongst the Greeks See 〈◊〉 7. 35. That came up,] ordinarily, by a holy observancy.  
V. 23. The hour,] Christ without answering 〈◊〉 satisfying these jews curiosity, teacheth the● th●● the true means to know him to salvation, was 〈◊〉 with the eyes of the body, but by faith in the Spir 〈…〉 when he should be lifted up into glory. See Ma 〈…〉 9 9 john 20. 17. 〈◊〉 Cor. 5. 16. Col. 3. 1.  
V. 24. A corn,] you do in vain stand upon my corporal presence, because it must be taken away from you by my death. Otherwise, I who am the seed of the Church, could not bring forth the abundant ●●uit of the conversion of nations, through their reconciliation with God, and by the sending of my Spirit. See ●say. 53. 10.  
V. 25. Shall lose it,] he adds all this in sequel of that which he had spoken before concerning his death, to dispose his Disciples to follow him to the end of heavenly glory, by the self same way of death  
V. 26. Honour,] he will preserve and deliver him from all worldly ignominy, and shall grant him the fruition of eternal glory.  
V. 27. Troubled,] through horror of God's w●●th upon those sins, for which I am become paymaster to his Majesty with my sufferings. See Matth. 26. 38, 39  
V. 28. Glorify,] show forth and manifest thy glorious power, giving me the victory in this last combat and trial, over the Devil, and Sin, and Death. A voice,] See upon Mat. 3. 17.  
V. 30. Came not,] I had no need of this sensible answer, having a perfect, internal and spiritual communication with God: but this was done only to induce you to believe in me.  
V. 31. Now is,] shortly shall the Devil and all his party do all their endeavours against me, and against my Church, condemning me and delivering me over to death. But therein shall consist my victory, and his condemnation and ruin. For by death I shall enter into possession of my kingdom; to drive him out of his dominion, which he holdeth here in the world, in sin & in death. Rom. 8, 3. 1 Cor. 15. 54, 55, 56. Heb. 2. 14. Of this world,] the jews called God the King of this world, 1 Tim. 1. 17. and Christ to show the devil's usurpation in contempt, and by opposition to God's everlasting Kingdom, calls him the King of this world, as 2 Cor. 4. 4. he is called the God thereof. For his power is bounded within the state of this world, and cannot pass to eternal things, and practiseth upon worldly men, Ephes. 2. 2. by fleshly and wicked means, opposite to spiritual and holy means, Luke 4. 6. Rev. 13. 2●  
V. 32. Lifted up,] he makes an allusion between his being lifted up upon the cross, and his going up into heaven, The meaning is. I will not only 〈◊〉 the Devil by my death in mine own per●●●▪ but by the same means being lifted up into glory. I will effectually draw up all mine, one of their Captivity into the liberty of the Spirit, and finally into my celest●ol● glory. See Ephes. 4. 8. Col. 2. 13  
Ver. 34. Out of the Law,] Namely out of holy Scripture, john 10. 34. Abideth,] aught to live and and reign. Must be lift up,] must depart out of the world, and go up into Heaven, by way of death. Who is this,] Namely this Son of man, of whom we hear thee talk so often, and some way seems to have a relation to the M●ssi● 〈◊〉 in indeed the Messias himself?  
Ver. 35 Yet a little,] Christ makes no answer to their question which was not worthy of one but counteth himself with reproving their affected stopiditie, and to threaten them that within a l●●l● time his bodily presence should be taken away from them, and withal all light of instruction, and spiritual Atraction which he hitherto had given them: and therefore he exhort them to make good use of that short time which he gave them to be converted and believe in him.  
Ver. 36. That y●e may be,] that ye may be enlightened by the gift of regene nation, 2 Cor. 3. 18. and 4. 6. and may also bear the t●le of true follow 〈◊〉 of that divine light.  
Ver. 38. That the saying,] this happened according to that prophecy, and so the prophecy was verified.  
V. 39 They could not,] they were by God given over to a reprobate ●ence: because they have maliciously withstood his grace, and had quenched all his light 〈◊〉 them.  
V. 40. He hath,] in Isaiah it is, blind their eyes, and harden, etc. but here the work is attributed to God, whereof the Prophet was to denounce the threatening: the one inseparably following the other.  
Ver. 41. His glory,] Namely of the Son of God, who in his own person showed himself to his Prophets. See Acts 7. 35, 38. 1 Cor. 10. 9 1 Pet. 1. 11. and 3. 19  
V. 42. They did not,] they did not make public profession of believing in him.  
V. 44. Not on me,] only and severally from my Father, who speaks and shows himself in me, joh. 8. 28, 38. and 12, 49. 1. john 2. 23, 24. and upon whom depends, and to whom is referred, all that I say and do in quality of Mediator.  
V. 45. Beeth me,] that is to say, knoweth me by the lively light of the spirit.  
V. 47. I judge him not,] I leave him to be convinced and condemned by his own Conscience: and do not proceed against him as an adversary, or as a condemning judge, for in the course of my life I am rather to practise the office of Prophet and Pr●●st, than the office of judge which is reserved for the last day.  
V. 50. I know,] I am certain of it, and do firmly aver 〈◊〉 John 8. 14. That his,] th●e his word which I propound by his command, being received by a lively faith, is the only most effectual means to obtain everlasting life.   

CHAP. XIII.  
VER. 1. before'rt.] the day before the jews celeorated the Passeover, having transferred it to the day following that, which was appointed by the Law, where as Christ did celebrate it the same day, see upon Mat. 26. 1●. Luk 22. 7.  
V. 2. Supper,] Namely of the legal Passcover. After which by an old observante not specified in the Law, the jews having washed their fear again, as they had done at the beginning of the P●s●hall Supper sat to the Table again, and did eat every one a bit of unleavened bread dipped in a sauce made of bitter hear be●, which was distributed unto their by the Father of the family, and drank round of one and the self same cup, called the cup of praise: because they did sing certain holy hymns, after which the assembly did break up. All this was observed by the Lord, as it appears by Luke 22. 17, 20. and after that he instituted the holy Sacrament: taking the ceremonies thereof, from this second part of the Palchall Supper of the jews. Having now,] this seems to be noted for a preparation to that which Christ said and did afterwards to judas, ver. 18. 21, 26.  
V. 3. Knowing,] according to the authority which he had received of supreme head of the Church, he ordained the Sacrament of the holy Supper, with the promise of his power, to serve for a lively remembrance, and pledge of him absent, and ascended into heaven. Or he would plainly say, that knowing his death and glorification drew near he would establish this Sacrament: wherein he did communicate to his Church the fruit and virtue of both the one and the other.  
Ver. 7. Thou shalt know,] by the explication that Christ gave afterwards of it, ver. 12. or by the internal illumination of his Spirit, after his ascent into heaven.  
V. 8. If I wash thee not,] namely by the spiritual washing of regeneration, wherewith the Lord would revive the sign given in Baptism, before he would admit his Disciples to his Table: to show the preparation required thereunto, 1 Cor. 11. 27, 28. and that without the Spirit of Sanctification no man hath part in Christ, Rom. 8. 9  
V. 9 Not my feet only,] if thou meanest the washing of the sold, wash me all over.  
V. 10. He that is,] that is to say your sins are already forgiven you, and your persons are already sanctified by the spirit: there remain in you only certain relics of vice, by which you participate of the filth of the earth, which also must continually be cleansed; as the foulness of the fear belonging to a clean body, Sec 1 Cor. 5. 7.  
V. 12. Set down again,] Namely to institute the holy Supper, which having been largely set down by the other Evangelists, is here left out by Saint john.  
Ve●. 14. To wash,] that is to say to humble yourselves to do all deeds of Charity, and the basest and most abject kinds of service to one another.  
V. 18. Chosen, not only to the charge and calling of being Apostles but also to eternal life, See john 6. 70. and 15. ●1. 6, 19 But that the,] not that judas had any intention to fulfil that prophecy: nor that he was by it forced to commit his misdeed: but this is spoken simply nor to free the Apostles from their amazement, the deed having been foreseen and foretold.  
Ver. 19 Yoe may believe,] ye may be confirmed in believing my God head, by which I know the secrets of hearts, and things to come. And by this terrible accident, be rather strengthened, then shaken in your faith.  
V. 20. Verily,] having styled his Apostles Messengers; or men sent, ver. 16. and having instructed them by his example to voluntary humilicy, he now authorizeth and confirmeth them against the contempt which humility doth breed.  
V. 21. He was troubled,] as much thorough the lively apprehension of the combats which he was entering into, as thorough indignation and horror of judas his wickedness.  
V. 23. Was leaning,] according to the custom of those times in solemn feasts, to take their food lying along and leaning upon their elbow upon a great bed about the table, so that the shoulders of one did meet with his next neighbour's bosom, their feet hanging out of the bed, See upon Ezek. 23. 41. And that was specially observed in the Paschal Supper, disfering from the first Passeover, Exod. 12. 11. where every thing was to be done in haste, to signify the sudden departure out of Egypt: instead of which afterwards God suffered, by this divers ceremony of eating the Passeover lying, the people to have a sign of the peaceable enjoying, which he had granted them, of the foresaid benefit. Loved,] to whom according to his will and pleasure he bore some more tender and intimate humane affection then to the rest.  
Ver. 25 Saith unto him,] softly speaking in his ear, as Christ also answered him.  
V. 26. When bee had dipped,] in the second part of the jewish Supper, see upon v. 2.  
V. 27. After the sop,] Whether It were, that seeing himself discovered by this act of the Lords, he did shake off all fear of God, all curb of conserence, and all respect of men, to give himself in prey to the Devil's instigations, by whom he was already troubled, ver. 2. Or whither the Son of God by his supreme power did absolutely give him over into the hands of the Devil, taking away from him all manner of stay of his spirit, by which he had, until that time stayed him. Do quickly,] that is to say, the time of fulfilling thy malice is come, I do repress it no longer, as I have heretofore done, run now with the reins loose. Words not of exhorcation, but of a wrathful grant and abandoning.  
V. 30. Immediately,] because the sop was given to judas in the second part of the Paschall Supper, we may gather from hence that he did not communicate of our Saviour's Sacrament.  
V. 31. Now is the,] I am now entering into my last combats, in the victory of which shall appear the strength of my deity and righteousness, and so my Father's glory shall be fully manifested, in the work of Redemption by me his Son, which being accomplished, he will give me a glorious reward for it in his Kingdom.  
V. 32. In himself,] not with any foreign & worldly glory; but with his own proper glory: to the fruition of which the Son of God's humanity hath also been raised, by the glorious power of God, Rom. 6. 4. 2 Cor. 13. 4.  
V. 33. As I said,] Not to exclude his Disciples out of the Kingdom of Heaven, as the unbelieving jews: but only to show that their entrance was yet put off for a time, v. 36.  
V. 34. A new,] that is to say a renewed one, and reestablished into its original sense by my word; and into its efficacy by my spirit: And a spiritual and internal Law divers from ancient Ceremonies.   

CHAP. XIV.  
VER. 1. YE believe,] or believe ye? the meaning is, As in my Father you have all the arguments, and grounds of confidence in respect of his power: so you have them also in me, in respect of the righteousness and satisfaction, and of your reconciliation with him, and of all the work of Grace, and the accomplishment whereof is in me: which are the two objects and foundations of true faith.  
V. 2. In my Fathers,] that is to say, the Kingdom of Heaven is not for me alone, but for all believers likewise; It is a house wherein there is room for many children, Heb. 2. 10. I go,] I shall shortly die, to the end that by my satisfaction, I may obtain you right to life everlasting, and then I will rise again, and enter into glory, to make intercession for you for ever, for to bring you into it actually, See Ephes. 2. 6. Heb. 9 11, 12, 24, and 10, 19, 20.  
V. 3. Receive you,] Namely my whole Church which you represent.  
V. 4. Ye know,] I have told you so often and so plainly that you must needs know it. The way,] Namely the true and only means for to attain unto it.  
V. 6. I am,] in me is the only means to get that life, and that glory which I myself go unto, I do give the most assured Declaration and direction by my word, and by my spirit I do confer that life upon men, and the power to hold and follow that secure way unto the end. Or I am the way in mine own person, the truth in my doctrine, and the life in my spirit.  
V. 7. From henceforth,] if the fault lie not in you, you may sufficiently know it in me, and by me; considering my person, my works and my doctrine, which teach you what is needful to be known of the Father to salvation: Namely what he is in himself, and especially what he will be towards you.  
V. 8. Show us,] do, not lead us so far about, but reveal unto us fully at once the heavenly Father, and that life, light, and glory, which is hidden with him.  
V. 9 Hast thou not,] Seeing that being as yet earnall as thou art, thou hast not been able to comprehend those mysteries, which I have revealed unto thee; proportioning them to thy capacity, how wouldst thou be able to comprehend that infiniteness of glory? Content thyself at this time with the revelation which the Father makes of himself in me; so much is sufficient for thee to salvation. Hath seen me,] that hath known me by faith, and by the lively light of the spirit.  
V. 10. The words,] God showeth himself present in my doctrine, and in my works, of which he 〈◊〉 the first spring and Author. That dwelleth,] who is inseparably united with me, and that doth work continually in me, and by me.  
Verse. 11. Believe me,] upon the word which I speak to you, and upon the assurance which I give you of it, upon the knowledge which you have of me.  
V. 12. That believeth,] Christ speaks not of the common sort of believers in all ages, but of his Apostles, and other his Ministers, who in the beginning, of his Church, should convert the world, cast down idols, overthrew all contrary power, obtain the Holy Ghost by their prayers. Works of more high esteem, and of a more excellent nature than those miracles as Christ wrought in the world. Because I,] for by my going up into heaven, I shall obtain that abundance of the spirit: by which I shall show forth my power in my kingdom: which at this time is not fitting for my state of humiliation.  
V. 13. Whatsoever,] though it be never so high and so difficult, so it be convenient and agreeable to your vocation and to the advancement of my kingdom, of which things he had spoken in the precedent verse, so you desire them in faith. In my name,] by virtue of my intercession, and for the love of me. That the Father,] that obtaining such things as you have desired, you may yield him honour, praise and service for it, by my means.  
V. 16. Another,] because that the Holy Ghost is distinct from the Son in his personal subsistence, and in the manner of working in believers, by way of seal and inward application of Christ's benefits. Comforter,] the Greek word signifies sometimes an Intercessor and an Advocate, and in this sense it is attributed to Christ, 1 john 2. 1. Sometimes a person who by his discourses comforteth an afflicted one, or a Mediator of Grace and good will, Isaiah 50. 4. and both the one and the other effect is attributed to, the Holy Ghost, who doth sweetly bring in the promises of God into believers hearts, and frameth in them, unspeakable breathe ●o●th of holy prayers, Rom. 8. 25. 26.  
V. 17. Of truth,] Namely the true Author of all divine inspiration, opposite to the lying spirits of false Prophets, and Doctors. Or the Spirit of God which accompanieth the truth of his word to seal it and persuade it. Whom the world,] worldly men and unbelievers, having neither the life nor light of God, cannot receive this continuation nor increase of it by this spirit of comfort, no more than a dead man can be nourished, Matth. 13. 12. Or plainly he means, Neither having in them, nor being willing to receive the light of knowledge, they can not have any part in the comfort of the spirit, which is not obtained nor made use of, but only by the understanding. Ye know him,] by all reason you should know him by the effects of his residence and power in you, though you have not yet received that abundance whereof I speak.  
Ver. 18. Come to you,] Not by my Resurrection only, but especially by the presence of my spirit, which shall be an assured pledge unto you, of my last return to your full redemption.  
V. 19 Ye see me,] The Italian, Ye shall see me,] Namely by corporal sight after my Resurrection▪ with the eye of faith in my spiritual presence with you, and with an everlasting sight in glory, job 19 27. Because,] Namely as your head, having overcome death by my Resurrection: and obtained the fullness of the spirit by my going up into Heaven. I will vivi●ie you with a spiritual life, which at the appointed time I will make full in the eternal life in my own▪ Kingdom, john 6. 57  
V. 20. A 〈…〉 t d●y,] when you shall have reccaved the Holy Ghost, you shall be clearly instructed concerning the truth of my divine person: in regard of which the Father is in me by unity of offence and perpetual beginning of life, and of operation, and 〈◊〉 in him by subsistenc●e in the divine essence, which I have from him by eternal generation, without division or distraction of the being, or of the operation. And also concerning the most perfect communion which I have with him as Mediator, by virtue of which he is in me by the sustentation of my person, and by the full influence into it of every grace, life and virtue, and I in him by an entire conjunction and dependency. And likewise concerning that communion which you have with me, in all my benefits, righteousness, life and and spirit, I being in you as beginning, foundation and root of all your spiritual being: and you in m●, by an engraftment of faith and a mystical incorporation in spirit, john 17. 22. Unless he mean that they shall have perfect knowledge of all these high mysteries, in Heaven 〈◊〉 his last coming.  
Ver. 21. He that hath,] the foresaid Communion with me, begins by light of knowledge, but must be accomplished by love, and the love verify itself by voluntary obedience on your part: and on my part shall be always recompensed, with new effects of God's love, and with greater light. Shall be loved,] still more, by new increase of graces, for oherwise God loveth first, Romans 5. 8, 10. 1 john 4. 10, 19  
V. 22. How ●●it,] a question very likely not so much out of humility, as out of some secret presumption, wherewith the Apostles were almost always touched, presuming to have some proper worth above others: of which they desire here of the Lord some assent.  
U. 23. If a man,] Christ according to his custom leaves the question without any answer, and thereby showeth sufficiently that it did not deserve any: and so goeth on with his discourse. We will come,] this loyal love of the believer shall cause the habitation, that is to say the lively and perpetual operation of the Holy Ghost in his heart, to be more and more increased and confirmed by my Father and me, to make the grace and love of my Father; and the righteousness, satisfaction, and all other benefits of me his Redeemer, to be always more present with him, that is to say secure and enjoyable by faith and by feeling his own consciousness, Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting, 1 joh. 1. 7. Revel. 3. 20.  
V. 24. Loveth me not,] out of this love, there can be neither true, nor acceptable obedience in man. Is not mine,] I am not the first nor the only author of it. The Father doth propound it by me: I having every thing common with him, and do, nor say 〈…〉 thing without his will and command.  
V. 26. But the,] it is true that I teach you by my outward word, which as yet you do not very 〈◊〉 apprehend, but the spirit shall give you a lively ●●d and internal understanding of it.  
V. 27. Peace,] namely grace and blessing. N●● as the world,] vainly in words without truth or virtue.  
V. 28. If ye loved me,] Namely with a true spiritual, love aiming at my glory and your own good and salvation: which two things cannot be obtained, but only by my departure out of the world. Is graeter,] not in his nature nor essential glory for therein the Son is equal with the Father, joh. 5. 18. Philo. 6. but in the order of redemption, in which the Father holds the degree of party principal, as representing the whole dei●● in its glory and Majesty: and the Son that of Mediator of peace and reconcilition. The meaning is. Seeing that I came from the Father, and have been manifested in the flesh for this work, my return to the Father in his glory, ●s a certain proof that all things are accomplished: and therefore you ought for to rejoycefully having by 〈◊〉 free access 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 find the effects of it, you may be confirmed in your faith in me.  
V. 30. The Prince,] that is to say the Devil is going to bend all his forces, inciting the malignlty of men against me, to bring me to nothing, Luk. 22 53. but as he hath no right in me that am without fin: so hath he no actual power to do with me according to his will: and my death shall not be thor●● any endeavour of his, but because I voluntarily submit myself to my father's will about the salvation of the world.  
V. 31. Arise,] it should seem that Christ sp●●● this going out of the house where he had eaten the Passcover, and that he uttered these following discourses [upon the way until he came out of the City, and went over the brook Cedron, Io●● 18. 1.   

CHAP. XV.  
VER. 1. THe true,] Namely he who in the order of spiritual things have the real properties, whereof the Vine bears 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 spiritual life of my believers engrafted in me by faith; to bear the fruits of the spirit in good works. And my Father,] Namely he is the first Author of all this order of grace, having ordained his Son to be the head of salvation and of life, which is correspondent to the planting of the Vin●, uniting unto him all his elect, which is as it were the engrasting of the branches: and by his spirit cutting oft 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 seems to be engrafted in me, though in spirit and truth he it not, See Rome 11. 17, 20. 2 Pet. 1. 8.  
V. 3. Clean,] Namely sanctified in your persons by my spirit. Through the word,] Namely by my word accompanied with the efficacy of my spirit, joh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expressly told you, joh. 13. 10.  
V. 4. Abide,] persevere in being united with me by a lively faith; that by this means I may likewise continue in communicating my life and my spirit unto you.  
V. 5. Without me,] being severed and cut off from my communion, Do nothing,] in spiritual works truly good, and holy, and pleasing to God.  
V. 8. Herein,] the good works of believers re●ound to the glory of God, as being effects of his Grace, representing the holiness of the heavenly Father, in his Children. See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall ye be,] you shall show yourselves to be truly such, doing acts worthy of such a Title.  
V. 9 As the Father,] as the Father loving me most perfectly in the quality of Mediator; I do eater changeably answer that love of his by my complete righteousness, which causeth that love to be 〈◊〉 and immutable: so do you preserve the love which I bear unto you, by a true obedience.  
V. 11. That my,] have a perpetual and full feeling of my grace, in consolation of my spirit without interruption or diminution.  
Verse. 14. ●ee are,] this friendship, shall be known to be true, by the effects of a conformity of ●●ll, and correspondency of love in sincere obedience, joh. 14. 23.  
V. 15. I call you not,] besides that great trial of my love, by the benefits which I have conferred upon you in giving myself unto you: There is also this second trial, 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 ye should go] that in all the course of your life, and chiefly in your ministry, you ●●●y persevere in bearing of good fruits, the use whereof may be durable to yourselves as fruits that are fit to keep; and a sure provision to nourish your faith and hope to eternal life See joh. 4 36. 1 Tim. 6. 19 That whatsoever] the profit of these your good works, shall redound to yourselves, seeing that by that means you shall always have free access to God by prayers, to obtain always increase of grace, and of blessing. In my Name,] to show that howsoever good works do take away the hindrance of prayer, which is sin, john. 9 3 1. yet they are not the ground of prayer, which ground is only the ●orit, and intercession of Christ.  
Ver. 19 If ye were,] if you were on that side which is contrary to my Kingdom; of which side the Devil is head, and hath no other end but the world and its own concupiscence: nor no other sense but that of the flesh, nor no other motion, but earthly and corrupt. Hu own,] Namely united to him by likeness and conformity which is the natural cause of love amongst men.  
V. 21. They know not,] they have not, nor will not receive any lively impression of God, concerning the mystery of redemption by his Son.  
V. 22. They had not had,] they might seem innocent sinning thorough mere ignorance, joh. 9 41. Or their sin would be 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 ministry. From the Father,] I myself having in the quality of Mediator received it in all manner of fullness from the Father, who is the wellspring of all grace, to distribute it to all my members, john 3. 34. Acts 2. 33. Of truth,] See upon, john 14. 17. Testify,] by his secret and internal inspirations and persuasions, and by his external works and miracles.  
U. 27. From the beginning,] wherefore you ought to be fully informed of my doctrine and conversation, 1 joh. 1. 1.   

CHAP. XVI.  
VERSE 1. OFFended,] See upon Matthew 11. 6.  
V. 4. Ye may,] to dispose yourselves to a voluntary patience, and to be prepared as against foreseen, and foretold accidents: and to be persuaded that they do not happen casually, but by my providence; and to take from part of my prediction concerning your suffering, verified by the event, a certain argument concerning the other part, touching your deliverances and glory to come. I said not,] so particularly, nor as a thing that should so shortly come to pass: for otherwise, he had oftentimes discoursed unto them touching the persecutions of this world. I was,] I preserved you by my presence, and put away all dangers, and never put you alone upon any great trials. See Mat. 9 15.  
V. 5. None of you,] you suffer yourselves to be so transported with grief, that you are careless of being instructed and strengthened by me in the faith, by my documents concerning my departure out of the world, and the fruit thereof.  
V. r. 7. For if I go not,] God doth not give the gifts of his spirit, if he be not first fully satisfied, which cannot be but by my death. And besides I being appointed Head of my Church, for to dispense this spirit to all my members, I cannot enter into the glorious possession of my dignity, but by my Resurrection and Ascension into Heaven.  
V. 8. Reprove,] by his secret power joined to the preaching of my word, he shall imprint in men's knowledges, and especially of those who are enemies to my Kingdom, a lively feeling and remorse of sin, and likewise by the example of the Devil their head, already irrevocably condemned, he shall seal unto them the certainty of their condemnation. And shal'. on the other side give unto God's true children, irreprovable persuasions; of the true righteousness and perfect satisfaction, which I have obtained for them by my death. Whereof the most certain argument shall be that by virtue of it, I myself have passed to the heavenly and glorious life, to take possession of it for me and my whole Church.  
Ver. 10. And ye see me,] that is to say you shall have me no longer present in this corporal life with you: Which doth no way contradict those transitory appearings after his Resurrection: nor the sight of faith spoken of, joh. 14. 19  
V. 12. Can not bear them,] comprehend them, nor gather the fruit of them, by reason of the grossness of your understanding, and the weakness of your faith.  
V. 13. He shall not speak,] hereby is showed the order of the Holy Ghosts working in the most holy Trinity. See john 5. 19 and 8. 38. and 12. 49. and 14. 10. and especially in the elect, in whose hearts it is the property of the holy Spirit of grace to imprint only the doctrine of Christ. Will show you,] he shall give you a lively light and apprehension of the life everlasting, and of the glory of my Kingdom, which hitherto you could not apprehend. Or he shall inspire you with the knowledge of many future things, by the gift of prophecy.  
Ver. 14. He shall,] that is to say, all that I have done in my state of humiliation, shall then produce its glorious effect, and obtain its end: which is the redemption of my Church, thorough the application of my righteousness, and by the communication of my life, which shall be wrought by the Holy Ghost, who shall also make me known to all mine for their true head, and everlasting King. And finally shall be a plain argument of the excellency of my doctrine above all other doctrines, it only being brought, and rooted in the hearts of men, by a living divine power.  
V. 15. Are mine,] that is to say, I, as I am Son, have by generation the same essence, glory, and power, etc. that the Father hath. Who hath also deposited in me, as I am Mediator, the whole treasure of his grace, Col. 2. 3. 9 Therefore,] though I tell you that he shall take of mine: yet all grace, and good gifts come originally from my Father: Neither have I any thing several from him. And I speak it to show you, that as the Father works, and communicates himself by me, even so do I work by the Holy Ghost.  
V. 16. Shall not see me,] namely not corporally and in ordinary conversation, as ver. 10. Again a little,] namely after my Resurrection, which shall be as it were a first fruit and an essay unto you, of seeing me in glory, the time being in God's presence, and to faith very short, 2 Pet. 3. 8. I go,] my death shall not be a destruction, or annihilation, but only a change of estate, and of a corporal, and terrestrial life, into a heavenly and glorious life. Whereof you shall also participate by eternal sight.  
V. 19 Do ye inquire,] that is to say do not ye trouble yourselves concerning the understanding of my words; the end of my doctrine is the practice, and the exercise, and not speculation and discourse▪ insist ye ' therefore chiefly upon this, that as by reason of my corporal absence you shall suffer many calamities: So by my spiritual presence, I will comfort and strengthen you in them, until such time as by my coming to judgement, I do perfectly deliver you and gather you up into my kingdom.  
Ver. 23. In that day,] namely in that everlasting glory, ye shall perfectly know all these mysteries, Verily,] a new discourse of God's favour and assistance towards them, by means of their prayers, and his intercession whilst they yet remain in the world.  
V. 24. Hitherto,] You have not yet well learned, nor made use of grounding all your prayers to God, upon my merit and mine intercession as Mediator, by reason of your ignorance, and weakness of faith. That your joy,] that you may have a solid and complete fruition of all truly good things.  
V. 25. Have I,] I have hitherto taught you as little children, by figures taken from natural and humane things, which hath often caused obscurities and ambiguities in you, but hereafter I will illuminate you in the clear understanding of divine things, as men of ripe age.  
V. 26. And I say not,] Not that Christ is not everlasting intercessor for his elect in heaven, Rom. 8. 34, ●eb. 7. 25. but the meaning is, that whereas in his life time, he had incessantly prayed for them: after his ascent into heaven, he would move them, by his spirit of grace, and of supplications, Zach. 12. 10. Rom. 8. 26. to pray for themselves, by the free access which he hath obtained for them by the reconciliation which he hath wrought. Or simply there will be no need of any great instance to make you obtain your holy desires: seeing the heavenly father will of himself be sufficiently inclined out of his own love to grant them you. Or the meaning is I need not to reply that unto you, which you may sufficiently know already, namely that I will be intercessor for you in heaven. Or I will not offer any new sacrifice, but will only represent unto him that sacrifice which I have already offered, Hebrews 10. 19, 20.  
V. 28. I came forth,] as you have already by faith, apprehended the beginning of my vocation, in my coming in the flesh; so to have the whole sequel of it, conceived by the same spirit, the accomplishment thereof in mine ascent, and glorious exaltation.  
V. 29. Lo now,] it should seem that the Disciples moved by the Lords last words, commending their faith, presumed they did already understand all things, contrary to that which he had said unto them ver. 23. without having need any further to expect the Holy Ghost.  
V. 30. Now are we sure,] it is likely that Christ having prevented them in the question which they would ask him, v. 19 by the divine knowledge he had of their secret ambiguity, they took from thence a greater occasion of believing in him.  
V. 31. Do ye now,] that is to say, do you already presume that you have so much faith.  
V. 32. I am not alone,] namely I am not quite deprived of all faithful company, of all favour, and assistance of every one.  
V. 33. These things,] my precedent discourses do not tend, to the putting you presently into the state of perfection but to comfort and strengthen you, in your weaknesses, and combats. Peace,] namely rest of spirit, and secureness in me, by faith. I have overcome,] namely I, head of the Church, have for her overcome, what was mortal in the Devil's Kingdom: your salvation is now out of danger, follow on freely the remainder of the victory, Rom. 16. 20.   

CHAP. XVII.  
VER. 1. Glorify,] give me thy power, to overcome by perfect obedience all the combats which I enter into, & then raise me again from the dead gloriously, Ro. 1. 4. & at the last exalt me into the glory of the kingdom which thou hast bestowed upon me, that by the powerful administration of it, I may re-establish thy Kingdom in the world, destroy thine enemies, and save thine elect: which is the work of thy Sovereign glory. See Isaiah 55. 5. Phil. 2. 11.  
Ver. 3. They might know,] that they may enjoy thee by lively faith in this world and by a present sight in thy everlasting glory. The only,] to exclude, not the Son who is the same God with the Father, but Idols and false gods. Or to show that in the granting of salvation, in the Father ought to be apprehended the absolute and Sovereign Majesty of the Deive: and in the Son, the voluntary and subalternate office of Mediator, See joh. 14. 28.  
V. 4. Glorified thee,] honoured thee by a perfect obedience, and employed myself in causing thee to be acknowledged and worshipped in the truth of thine essence, and in the effects of thy mercy.  
V. 5. Glorify thou,] set my whole person, again into the manifestation and use of that eternal glory, which I have common with thee: which by an unspeakable dispensation, I left off in the time of mine abasement: And as for my humanity, do thou exalt it to the fruition of celestial glory, above all other creatures.  
V. 6. Thine they were,] having taken, and appropriated them unto thee by thine everlasting election. Thou gavest them,] to belong unto me, as subjects of my Kingdom, children of my house, and members of my body, and consequently to defend, & govern them.  
V. 7. Now,] I have caused them by my Gospel to know, that all the salvation which they have in me, and from me, is of thy Sovereign favour, and that all the glory therefore is due to thee as to the first cause and author, 1 Cor. 1. 30. And so he declares that besides the honour of obedience he had also glorified him, by the manifestation and direction given to even to yield him honour and glory.  
Ver. 9 I pray not,] mine effectual intercession in consequence of my real redemption and reconciliation is but only for my Church, and not for the other part, whereof the devil is head. For they are,] seeing that by the gift which thou hast made to me, thou hast lost no part of the right of thy former propriety; but that it is rather more strictly confirmed to thee by me, I do also pray thee that thou wouldst cooperate with me by thy Sovereign power, to the accomplishing of their salvation.  
V. 10. And all mine,] whereupon as thou hast made thine elect, members of my body, to the end that I should redeem them: so have I made all those which believe in me to be thy children, that thou mightest love, govern and perfectly save them. And I am,] I do not ask it only for their good, but likewise for my glory, which is inseparable from thine.  
V. 11. And now I am,] seeing that according to my vocation, my corporal presence must leave them, which presence hath hitherto been as a secure safeguard for them. I do remit them into thine hands, that I being exalted to thy glory, thou mayest inviolably preserve them by my divine presence and power, which I have wholly from thee, Matth. 28. 20. In the world,] exposed to infinite dangers and temptations, and subject to many infirmitier. In thy name,] Namely by thy power. Or as such that bear thy Name. They may be,] they may be inseparably preserved, in the mystical and unspeakable union with me, and with my Church: which is the nearest figure of the unity of essence, and the union of will that is between thee and I.  
V. 12. The Son,] the lost man, who was destined to damnation. See 2 Thes. 2. 3. That the,] it being impossible that those things which are soretold by the Holy Ghost should not come to pass. Not that he perished to fulfil the Scripture, but the Scripture did foretell it, because that he was to perish thorough his own wickedness.  
V. 13. I speak,] I make this prayer unto thee in their presence, to give them a certain and perfect comfort, and rest of Spirit: because of the certainty which they may conceive of thy hearing of me.  
V. 14. Given them.] communicated it unto them, by instructions: and by the impression of my spirit, and also deposited it into their hands to preach and divulge it.  
Verse 15. From the evil,] Namely from the Devil.  
Ver. 17. Sanctify them,] purge them more and more from the corruption of sin and the world by thy word accompanied with the power of thy spirit Acts 15. 9 Ephesians 4. 24. and 5. 26. 1 Peter 1. 22.  
V. 18. Sent them,] to be my Ministers in the execution of the charge which thou hast imposed upon me. Wherefore they have so much the more particularly need of the grace of thy spirit.  
V. 19 For their sakes,] being perfectly sanctified in my humane nature, I do in it accomplish all manner of righteousness and holiness: and do consecrate myself to the sacrifice of the ●rosse, to cleanse them from their sins, and to gain the gift of the holy Ghost for them, which may regenerate them in 〈…〉 wnesse of life.  
Ver. 21. In us.] Namely in the Communion of my spirit, by which they may be mystically united to me and by me to thee. May believe,] being induced and persuaded thereunto, by the virtue of the Holy Ghost, working powerfully, and evidently in them in words and deeds, Matth. 5. 16. 1 Pet. 2. 12. and 3. 1.  
V. 22. The glory,] Namely the everlasting happiness into which my humane nature is going, and where the full accomplishment of my Church's union with me her head shall be. I have given,] by i●sallible promise, and by a right title, having for them fulfilled that righteousness which hath the promise of life, and besides that by the earnests, and 〈◊〉 fruits of the spiritual life. In which they are transformed into the glorious Image of the Son of God, 2 Cor. 3. 18. Eph. 26.  
Ver. 23. I in them,] by the influence and power of my spirit, as thou art in me by the fullness of Godhead, and by the perfect communication of thy fatherly love and virtue. See john 14. 20. Bee made perfect,] that is to say perfectly joined in one, namely in the life everlasting. To attain to which Christ desires of his Father, that the beginnings may be maintained and furthered in this life.  
V. 24. Hast given me,] in my humanity, as I am head of the Church. Lovedst me,] didst choose me and accept of me, for to confer this Sovereign dignity upon me: and didst also approve of 〈◊〉 obedience, which thou didst foresee, to appoint this height of glory for me.  
V. 25. The world,] Namely that part of men, which is not of thine elect nor of my believers, hath no communication of lively knowledge nor grace with thee. I only have it in perfection, and decommunicate it to believers by faith in me: as the only Mediator appointed by thee.  
Verse 26. May be in them,] may come to them, by the means of my dwelling in them by my spirit.   

CHAP. XVIII.  
VER. 1. WEnt forth,] Out of the City, being come out of the house before. See upon joh. 14. 31. Cedron,] which was on the East side of the City. See a Samuel 15. 23. 1 Kings 15. ver. 13.  
U. 3. A band,] Namely a company of the Roman Garrison, which lay in the Rock near the Temple: and it is likely it was granted by the Governor, for fear lest that by reason of Christ, some popular tumult might arise. See Matth. 27. 65. Pharisces,] whither they did come to public counsels, as expounders of the Law. Or that many of those which were Counsellors were of that Sect, as Acts 23. 6.  
V. 8. Let these,] a word of command, and likewise of real hindrance of doing them any harms: A figure and pledge that he would by his being taken set all his free, and by his death bring them to life: and by his sufferances, to everlasting joy.  
V. 9 Might be fulfilled,] that he might verify both in soul and body, the care which he always had of them according to his words, john 17. 12.  
V. 13. To Annas,] of whom see Luke 3. 2.  
Ver. 28. Unto the hall,] Namely the Roman governor's Hall Matth. 27 27. Be defiled,] Namely if they came into a heathen and profane man's house. See Acts 10. 28. and 11. 3. which was not so peremptorily forbidden by the law: but was observed by à more strict tradition, to shun all manner of forbidden communication and covenant.  
V. 30. If he were not,] this they say, because the Romans suffered the jews to live according to their law; and to have the cognizance of crimes according to it: but not to pronounce sentence of death, not much less to put it in execution; for that was reserved to their magistrates and governor's.  
V. 31. Judge him,] that is to say, I give you leave in this particular case to proceed against him to a capital sentence. Now the jews refuse to do it, for fear of committing an error, in a pretended crime of treason, which was beyond the bounds of their ordinary politic government.  
V. 32. That the saying,] Christ would die by the kinds of p●late, because he had foretold that he should be put into the hands of the Heathen, and that he should be crucified: a kind of punishment which the Romans used to inflict; and not the jews. See Mat. 20. 19 john 12. 32.  
V. 34. Sayest thou this,] this thy question in an ordinary and carnal sense, is most absurd; I having no quality nor appearance of worldly King. In a spiritual and divine sense it is most true● but from whence shouldest thou have notice of it?  
V. 35. Am I a Iew?] I do not desire to know any thing of the jewish opinions concerning the Messias or his kingdom: mine office only binds me, to pronounce sentence for such crimes as are by them adjudged according to their law; and that after sufficient examination of the truth of the fact.  
V. 36. My kingdom,] so Christ affirms the truth that he was a spiritual King; but denieth the false accusation that he meant to make himself a temporal King.  
V. 37. Thou sayest,] see upon Mat. 27. 11. To this end,] seeing that I am appointed by God himself to teach and declare what I am, I will not fail to do it in thy presence. That is of,] that is enlightened by it, and hath the lively impression and habitude of it by the holy Ghost, and followeth it, and makes profession of it. See 1 john 3. 19 Heareth,] receives it, believes it, and learneth it.  
V. 38. What is,] a word of disdain, as if he should say, of what truth dost thou speak to me?   

CHAP. XIX.  
VER. 1. SCourged him,] See upon Mat. 27. 26.  
V. 2. A purple robe,] see upon Mat. 27. 28  
V. 8. More afraid,] fearing on the one side left there might arise some tumult amongst the people; and on the other side being affrighted with the name of Son of God, which Christ took upon him. And yet he knew him to be most innocent and righteous.  
V. 11. Thou couldst,] thou hast thine office and power of magistrate by God's appointment, Rom. 13. 1. Thy power to do me harm doth therefore come likewise by his permission. Therefore the jews sin is so much the greater, that do abuse public power, to revenge themselves, and vent their spleens against me; and that, which God suffers thee their instrument to do, evil shall be imputed to them for a greater sin, who are the first authors of it.  
V. 13. The pavement,] it was some Tetrace or Gallery before the Palace or Hall, which might be paved in squares, or in Mosaic work; where they sat in judgement, and pronounced sentences.  
V. 14. The preparation,] See upon Mat. 27. 62. The sixth,] namely, at noon. Now because S. Mark saith, that it was the third hour, which was nine 〈◊〉 clock in the morning, and that the other Evangelists agree in saying. That at the sixth hour the darkness came which ●asted all the time that Christ was upon the Cross and that between this darkness, and the time in which he was crucified there must be some time, as about some three hours: it hath been anciently thought that it was some error of the Scriveners of sixth for third: and indeed some ancient texts have it the third. Others think, that because the jews divided the day into quarters, S. john meant here by the sixth hour all that second quarter, which ended the sixth hour; namely, at noon▪ and that he means that these things happened entering into the said quarter.  
V. 17. Bearing,] See upon Mat. 27. 32.  
V. 19 A Title,] namely, a little table upon which was written the pretended crime. See Mat: 27. 37.  
V. 21. The King,] which seemed to involve the nation in the fault or infamy of the punishment.  
V. 22. I have,] as much as to say, I will alter nothing: words of contempt of all their respects.  
V. 23. His garments,] namely, his outward robe, which was made of four pieces of cloth, sewed together. His coat,] namely, his inward coat which was covered with the upper garment. Woven,] not cut out of a piece of cloth and sewed together, but made all of one piece, wrought with a needle or otherwise.  
V. 25. By the Cross,] Mat. 27. 55. and Mark 15. 40. it is said that they looked a far of; but it may be that having stayed some time a far off they afterwards came nearer. Marry the wife,] the Italian hath it, Marry of Cleophas,] namely his Daughter; as the ancients thought; though it were the same that was called Salome, Mark 15. 40. and so we should expound the precedent word of sister of the blessed Virgin for next of kindred. For the blessed Virgia was the daughter of Matthat. See upon Luke 3 24.  
V. 26. He saith,] as well to comfort his mother, giving her john for a son, as also to honour john, ●etting him in his stead towards her. Woman,] See upon john 2. 4.  
V. 28. All things,] namely all his sufferings which were appointed by God, and foretold by his Prophets, were now even accomplished, there wanting nothing but the last act of death. I thirst,] an effect of the extreme pain of the body, and a sign of the souls thirst; scorched by the unspeakable feeling of God's wrath upon find, the satisfying for which he had taken upon him.  
V. 29. And they,] namely, the soldiers and other assistants. Filled,] it is likely, that with the sponge full of vinegar, they also took a little bundle of Hyssop, and made a kind of a brush of it. The Sponge was to bring the vinegar to his mouth, and the Hyssop to sprinkle i● in his face; according to the humane office which was done to sufferers. See upon Mar. 27. 34.  
V. 31. The bodies,] whereby the ground according to the law would have been defiled. Deut. 21. 23. For that,] he gives the reason why the day before that Sabbath was a day of solemn preparation, Mat. 27 62. Because the feast of the Passeover fell upon that day, which feast was called the great day, as john 7. 37. Besought,] because that executions not lying in their hands, they could not take away the bodies of those who were executed, but only with the permission of the Roman magistrate. Might be broken,] to hasten their death, before which they might not be taken down from the cross.  
V. 32. With him,] namely, with jesus.  
V. 34. Pierced,] to be sure that he was dead: for the place in which the heart is enfolded, which is full of a waterish matter, being opened, man cannot live. Now by this blood and water, is set forth the double benefit of Christ's death; namely, the satisfaction for the sin itself, and the cleansing from the spot of sin. 1 joh. 5. 6.  
V. 35. He that,] namely, I john, who write these things.  
V. 36. A bone of him,] this was ordained concerning the Paschall Lamb, which was the figure of Christ in the principal sense, and also in this particular circumstance, so guided by God's will, because Christ should die voluntarily, john 10. 18. without any hurt at all, which might cause his death, as that breaking of bones might have done. This allegation may likewise be taken out of Psal. 34. 20. according to the secret meaning of the Holy Ghost, aiming at Christ.  
V. 37. They shall,] this allegation is to no other end, but to show that Christ was to be pierced, and not broken.  
V. 39 At the first,] at the beginning of Christ's public exercising of his office.  
V. 40. Woundit,] for haste, because that the S 〈…〉 bathe was coming on, they did nothing but stre 〈…〉 over the body with those spices, without melting of them, expecting that they might embalm him perfectly when the Sabbath was past▪ to which purpose it should seem the women also came, Mark 16. 1. who it should seem known nothing of w 〈…〉 these men had done. Though indeed God's providence did hinder this perfect enbalming; for the reason touched upon, Mark 16. 1. The manner,] which was only to apply the spices on the outside▪ either dry, as they did here for haste, or melted a● the fire, 2 Chron. 16. 14. and 21. 19 jer. 34. 5. with linen clothes dipped therein, as they did purpose to do at more leisures without opening or emptying the bodies, to fill them with spices, as the Egyptians did. See upon Gen. 50. 2.  
V. 42. Because of,] they made so much haste, because they were afraid of being overtaken by the latter part of the day; properly called the preparation; at which time they left off all manner of work, at the least for an hour.   

CHAP. XX.  
VER. 1. Marry,] together with the other women, mentioned by the other Evangelists, who either through amazement, or for fe 〈…〉 of not being believed, did not report that which the Angel had told them, that Christ was indeed risen again, but turned their words to have the Apostles come themselves; See upon Mat. 28. 2.  
V. 7. The Napkin,] it was some kind of linen cloth, wherewith they wrapped up the heads of 〈◊〉 men, when they were buried. See john 11. 44.  
V. 8. And believed,] he began then to believe that Christ was indeed risen again, whereas they should have known that before by the Scriptures▪ but they did not understand them yet.  
V. 11. Stood,] See upon Mat. 28. 2. the conciliation of the diversity of the Evangelists in this narration; and all the order of it.  
V. 14. And kn●w not,] being dazzled by divine power, as Luke 24. 16. 31. and john 21. 4.  
V. 16. Saith unto her,] and withal restored unto her the free use of her sight.  
V. 17. Touch me not,] it appears by Matth. 28. 9 that she both touched and worshipped him: but jesus perceiving her too much fixed upon this corporal presence, and too much astonished at his resurrection, instructeth her, that she should not be too much tied to this presence of the body: nor to believe that his resurrection should be the highest pitch of his exaltation: and that he was to ascend up into heaven, where he was to be sought and known by faith in spirit, and worshipped in the full glory of his kingdom, See joh. 12. 20. 23. 2 Cor. 5. 16.  
V. 19 At evening,] being dark night, the Disciples met; and after they had supped together, they prolonged their discourses concerning the Lords resurrection, until such time as it grew late▪ and in the mean● time the Disciples which were gone to Emmaus came home: and when they had made their relation unto them, the Lord came and stood before them, Luke 24. 36. The first,] speaking after the manner of the jews. For it was our Sunday, which it should seem the Lord did even from that 〈…〉 me sanctify; appearing on that day▪ and consecrating it, to works of inst 〈…〉, vers. ●6. Were shut,] which it is very likely did open by some miracle, the Disciples seeing it, or otherwise.  
V. 20. Mistress hands,] marked with the marks of his wounds, which he had received upon the Cross; which he retained after his resurrection: as glorious tokens of his sufferings and comb●●●; and to be the proofs of the truth to his Disciples: and to them alludeth S. Paul, Gal. 6. 17.  
V. 22. He breathed,] for an external sign of the internal inspiration of his Spirit which he made into them. See Gen. 2. 7. The holy Ghost,] namely, a new addition of his gifts for their ministry, whereof the full abundance was conferred upon them at Pentecost.  
V. 31. His name,] namely, by him, and by virtue of his merit and intercession.   

CHAP. XXI  
VER. 1. AT the Sea,] where the Apostles were gone from jerusalem, Matth. 28. 16. then they returned to jerusalem where Christ was taken up into heaven, Luke 24. 51.  
V. 3. A fishing,] according to his first trade, which he had not quite given over to employ himself wholly in the work of the Gospel, as he did after Pentecost.  
V. 4. Knew not,] partly because of the distance, and partly also it is very likely by some supernatural impediment of their sight, as john 20. 14.  
V. 5. Any meat,] the Italian, Any fish,] broiled and ready to be eaten.  
V. 7. It is the Lord,] whether he conjectured it to be so, by reason of the likeness of this miracle with the other, Luke 5. 5, 6. or that the Lord cleared his eyes more than the rest.  
V. 9 A fire of coals,] laid there by miracle, as all the rest was.  
V. 1●. Knowing,] they knew by many signs and circumstances that it was the Lord, and yet they had some scruple, which they durst not make known by questioning.  
V. 14. The third,] See the other two, john 20. 19 26. To his,] altogether, or to the greatest part of them; for otherwise he had appeared divers times before to the women, Mat. 28. 9 Mark 16. 9 john 20. 14. then to the two travellers, Luke 24, 31, then to Peter, Luke 24. 34. 1 Cor. 15. 5.  
V. 15. Lovest thou me,] the occasion of this question seemeth to be taken from that which Peter had bragged, Mat. 26. 33. Feed,] do all that belongeth to the office of a good Shepherd toward his sheep, either young and tender, o● strong and well grown. And it seemeth that by this triplicated question, Christ maketh Peter gainsay his triplicate denial. And that by this command he doth again confirm him in his Apostleship, from which 〈◊〉 seemed to be 〈…〉 en.  
V. 18. Verily,] a prediction of the martyrdom, which Peter in time should suffer by virtue of the Lord▪ whereas the fear of it had made him deny him, when he trusted in his own strength. Thou shalt stretchforth,] it is li●ely that Christ had a regard to the Romans custom, who were wont to lead their condemned men to the death of the cross, with their arms stretched out & tied to the cross beam of it, which they also carried upon their shoulders. Gird thee,] that is to say shall bind thee. Or he hath a special regard to that in the death of the Cross the sufferers were fastened unto it with girts about the loins. Thou wouldst not,] by a mere natural will, which flieth from death, and the pains thereof: though that should afterwards yield to God's obedience by a spiritual and deliberate will, as these two motions were also in Christ, Mat. 26. 39, 42.  
V. 19 By what death,] namely a violent and n● a natural death. He should glorify,] he should bee● glorious witness of God's truth and should show in himself the divine power of his spirit, in contemning and overcoming death for God's cause, and should honour God by his voluntary obedience.  
Ver. 21. What shall this man,] shall he also die after the same manner?  
V. 22. That he tarry,] alive. I come,] to judgement at the last day. Follow thou me,] dispose thyself to obey me, in all parts and actions of thy vocation.  
V. 23. The brethren,] namely, amongst the Apostlos. But is very likely that the holy Ghost did afterwards clear them in this, as well as in any other doubt or error.  
V. 24. We know,] namely, all true believers▪ which are enlightened by the holy Ghost.  
V. 25. Even the world,] a hiperbolicall speech, to show not only the number, but the immensity of the understanding and the benefit of Christ's works also.    

THE BOOK OF THE Acts of the Apostles.  
Argument.  
THe Evangelists 〈…〉ving given to the Church the history of the life, acts, sayings, and sufferances of our Lord, whilst he lived upon earth. The holy Ghost inspired S. Luke to put in writing consequently the chief effects of him glorified, set at the right hand of God; in his sending down his Spirit upon the Apostles, in the establishment of his everlasting kingdom, in the gathering together of his Church, out of all nations indifferently: and in the new form of conduct and government of it: and finally in the light of grace, of salvation, of truth, and of life, spread 〈◊〉 ●ver the whole world. Now the holy Ghost not aiming at the feeding of men's curiosities, by many particular narrations, S. Luke hath contented himself with laying down the grounds a●d general model of this great Fabric of the Christian Church. And to give for a rule, 〈◊〉 patterns of instruction to all ages, certain tastes of the process of it, by the labour of two gr 〈…〉 Apostles S. Peter and S. Paul. First then he relates, how the fall of the traitor judas, being restored by the choosing of Mathias into the number of the Apostles, the Lord did miraculously s 〈…〉 down from heaven upon them all the abundance of the gifts of his Spirit, according to the promise which he had so often made unto them. And how the Apostles, principal members of the body of the Church, and first workmen in this divine work●, having been by hi● inspired 〈◊〉 enlightened in an universal, most certain, and complete knowledge of the doctrine of salv 〈…〉, accompanied with an infallible and perpetual conduct in the propounding and teaching of i●: and with the miraculous gift of tongues, and of working of miracles, and with heroical strength and power, and all other qualities and parts necessary for the exercising of their charge; th● same Spirit did likewise spread itself by means of their preaching upon many other persons is faith and conversion; and in miraculous gifts also. Whereupon there was suddenly gathered together amongst the jews a body of a Church, resplendent in all virtue and blessing of G●d; notwithstanding the hatreds, restraints, and persecutions of that rebellious nation, which being i● lerrage gone so far astray, as to kill S. Stephen: God from thence raised the first occasion of preaching his Gospel to the Samaritans: and afterwards did also begin to communicate the light thereof to some beginnings of the Gentiles, such as Queen Candaces Eunuch, and Cornelius the Centurion were, by the ministry of Philip and S. Peter. But S. Paul being preordained to this special office of the general conversion of the Gentiles. S. Luke sets down, how of a zealous Pharisee, and cruel fervent persecutor that he was at the first, God miraculously converted him, enlightened him by visions, sanctified him by his Spirit, called him to the office of Apostle, and endowed him with all gifts thereunto belonging, equal to any of the other Apostles; by whom he was acknowledged and approved of And employed him in carrying the Gospel to the Gentiles, which was most obstinately rejected by the Iew●s. Wherein he had such a marvellous assistance and blessing of God, that in few years he founded an innumerable company of Churches, and did appoint the state and government of them, by the miraculous gifts of the Spirit; which by Apostolical privilege he did obtain at God's hands through his prayers for certain persons, who in an instant were framed in all parts fitting for the holy ministry, in knowledge, gift of tongues, authority, and wisdom. Which was by him especially done amongst the Gentiles. For they having no precedent light of knowledge of the divine truth, as the jews had: could not in a long time have attained to a sufficient degree of capacity and authority, by way of humane and ordinary instruction and preparation. Besides that, these divine vocations joined to the other miraculous operations, served for a great confirmation, to the weakness of the then springing faith of the Gentiles. Showing likewise in all the course of his ministry, a divine zeal, and indefatigable care, an unbounded charity, and an invincible constancy, not only in enduring perpetual labours, wants, and journeys: but likewise in combats, as well with false brethren and heretics half jews, who falsified the purity of the Gospel, and troubled the consciences of converted Gentiles, by imposing of the necessity of Mosaical ceremonies: as also with the body of his own nation, which did persecute him in all places, with calumnies, outrages, ambushes, and attempts; overcome by him by a truly heroical spirit, and dissipated by divine protection; till at Gods appointed time, he was constrained through the jews violence to appeal to Caesar: whereupon he was carried prisoner to Rome, where he lived preaching the Gospel freely, writing Epistles to divers Churches: and setting forward the work of God's kingdom, to the very end of his race; where he sealed up his Apostleship by his glorious martyrdom.  

CHAP. 1.  
VER. 1. THe former,] namely, the Gospel, according to S. Luke.  
V. 2. Through the holy,] namely, through his powerand divine authority, or through the inspiration of the holy Ghost, whereof his humane nature was full: being a most perfect relator of Gods will. Others set down the words in this sort, after he had given commandments to the Apostles, whom he had chosen by the holy Ghost.  
V. 4. And being,] others conversing, or taking food together, or having assembled them together. For the promise,] namely, that sovereign gift of the sending of the Holy Ghost, from his Father, which was the summary and accomplishment of all his promises.  
V. 5. Be baptised,] a manner of speaking taken from the Prophets, who do liken the sending of the Holy Ghost in the Gospel to a great stood of waters, Isay 44. 3. Ezek. 47. 1. joel 3. 18. whereby is signified his power of sanctifying and cleansing.  
V. 6. The kingdom,] such an one as they imagined, namely, the earthly kingdom.  
V. 7. It is not for you,] jesus is contented only with beating back the Apostles curiosity, without inferring that this worldly kingdom shall never be established, in the manner as they meant i● Though peradventure there may be here some tract of the establishment of the lewish nation into the favour and covenant of God, at the appointed time.  
V. 9 Received him,] parting in sunder, for to hide▪ him on every side. See Luke 9 34.  
V. 11. In l●ke ma●ner,] bodily, appearing clearly, and coming down by a true exchange of place.  
V. 12. Journey,] Namely so far as it was lawful to travail on a Sabbath day, wherein the law had ordered nothing, but the Ecclesiastical constitution, had limited to two thousand cubits, which are a mile.  
V. 13. Of James,] jud. 1. to distinguish him from the traitor judas: and it is the same as is called Thaddeus or Lebbeus, Mat. 10. 3.  
V. 14. The women,] Namely those women who had ordinarily conversed with the Lord or according to others the Apostles wives. His brethren,] See upon, Mat. 12. 46.  
Verse 16. This Scripture,] which is rehearsed, verse 20.  
V. 17. For he,] in these passages of the Psalms in ver. 20. there are two things, which in the secret intent of the Holy Ghost speaking by David, had a relation to judas. The first that he had received the sacred office of Apostle which he was dispossessed of the other that with the price of his Treason he had bought a field, which afterwards was disinhabited and profaned, being put to be a Churchyard.  
V. 18. Purchased,] Saint Matthew saith that the Priests did purchase it: but it may be that judas himself had been bargaining about it, and before he had laid down the money, he repented and hanged himself: and that after his death the Priests concluded the bargain. Others by the word purchasing say is meant, that he gave the occasion of purchasing of it. Falling headlong,] that is to say he was strangled, hanging himself in some high place, Matth. 27. 5. Others hold that the halter did break, that he falling down upon his face did burst a sunder.  
Ver. 20. For it is,] Saint Peter by Revelation, knew, that the Holy Ghost had a secret relation to judas in these curses pronounced by David.  
Ver. 21. Wherefore,] to restore the breach which happened by judas his means, and to fill up the number which was chosen by the Lord. Not that there were any absolute necessity in this member of twelve, which afterwards was increased by Saint Paul▪ but only by reason of Gods will revealed to Saint Peter.  
Ver. 22. From the baptism,] at which time jesus began to manifest himself in the world. A witness,] Namely in the degree of Apostle, with the infallible conduct of the Holy Ghost, and with the irreprovable and universal authority in the Church meditating the gifts of the Spirit, which Saint Peter was divinely certified, that he that should be chosen should receive as well as the rest. Of his Resurrection,] which was as it were the end of his humiliation, and the beginning of his exaltation, both comprehended under the resurrection which he particularly nameth, because t●at Christ's life was known by all men, but not his Resurrection.  
V. 24. Which knowest,] that knowest what every man is inwardly, either by his own nature, or by the working of the Spirit, in gif●● and qualities proper for any vocation. Chosen,] not only destinated by thy will, in thy Council but also marked, and endowed with proportionable and necessary gifts whatsoever, which are the foundation of a lawful calling.  
V. 25. To his own place,] Namely of eternal damnation.  
V. 26. They gave forth,] inspired thereunto by God Himself, that the vocation might come from him that governeth the lots, Prov. 16. 33. for the immediate vocation from God was one of the qualities required in the Apostleship, Gal. 1. 1. Was numbered,] Not to be made an Apostle, but only to be acknowledged, for such a one.   

CHAP. II.  
V. 1. PEntecost,] a greek name which signifieth the fiftieth day, Namely after the Pass 〈…〉. For as fifty days after the first Passeover celebrated in Egypt, God gave his Law for a certain form of his service, and to govern the people whom he had gotten, Exodus 12. 6. and 19 1, 11. So fifty days after the slaying of Christ the true Lamb of God; the Holy Ghost was sent, to bring in the spiritual service, and to govern the Church, after be had redeemed it, by the spirit of grace and liberty, disannulling the predanticalnesse of the Law, with its figures, and in its bondage, Gal. 4. 6. Were all,] it seems this should be restrained to the Apostles ●●ly, called to the service of the Gospel, and the use of tongues therein.  
Verse 2. There came,] to move them to colder of the coming of the HOLY GHOST, as a divine and miraculous work and dispose th●● to receive it in humility and reverence, and to sh●● them the force of it in their own ministry, john 3. 8. with some conformity to that which happened in mount Sina, when the Law was given, Exod. 19 16.  
V. 3. Cloven tongues,] a figure of the office and Talon of preaching the Gospel in divers 〈…〉 ges miraculously infused into the Apostles: and 〈◊〉 in one language as anciently under the Law. A●● that for a remedy to the curse of the division of language's, Genesis 11. 7. by which a great part of the world, was separated from the communion of God, and of the Church, and all in the pureness and power of the Holy Ghost represented by the 〈◊〉. See Isa. 6. 6, 7. jer. 5▪ 14.  
V. 4. With the Holy Ghost,] Namely with the gifts and graces of it. Gave them,] not only 〈…〉ing in them the sounds of strange words, but giving them also the understanding of the meaning, 1 Cor. 14. 4. and it should seem that it was not an habitual and perpetual quality imprinted in them, as in th●se languages that are learned by study and practice: but an actual gift, which showed itself, when the motion of the H. Ghost came upon them, seconding their sanctified desire.  
Verse 5. Were dwelling,] there were come thither; and stayed there for the feast. Or were come thither to dwell thorough devotion, Acts 6. ver. 9 and 9 29. Every Nation,] Namely out of every Country, the JEWS being dispersed into divers provinces though they were all of the very same Nation.  
V. 6. Noised abroad,] the Italian, That sound,] Namely the sound mentioned, verse 2. which questionless was heard about the City. Other the report thereof being noised abroad. Were confounded,] that is to say they wondered and were sore amazed.  
Verse. 7. Galileans,] Of birth, and ordinary remaining there, and therefore hold to be simple, and gross people, joh. 1. 46.  
Verse 9 Elamites,] people of Persia.  
V. 10. Strangers,] dwelling in Rome though jews by Nation. Jews,] it should seem they did thus divide, all the soresaid Nations into these two general kinds namely into native jews: and proselyte jews, which were jews by profession, Mat. 23. 15.  
V. 11. The wonderful works,] the high mysteries of God's doctrine. See Host 8. 12.  
Verse 14. Harken to,] The Italian, Receive,] that is to say give me audience, and conceive well what I speak.  
V. 15. The third hour,] Namely before noon; an hour not very convenient for drunkenness. See Eccl. 10. 16. Isa. 5. 11.  
V. 24. Having loosed,] that is to say having delivered him from the dolorous estate of death, in which he was held as in bonds. For calamities are called bonds or prisons, job 13. 27. and 42. 10. Psal. 69. 33. and therefore in the Hebrew there is great affinity between the word pains, and bonds. Because it was not,] Seeing his perfect righteousness accomplished in his voluntary death, and his God head. Whereof the first is the meriting cause, and the second the efficient cause of his life and Resurrection.  
V. 27. My soul,] namely my person considered in its mortal part, which is the body. In Hell,] the Italian, In subterraneal places,] by this word is often meant the grave, and the state of the dead. To see,] to suffer that total destruction of a putrified body, reduced to dust by death.  
Verse 28. With thy,] that is to say fully discovering unto me and communicating unto me the fruition of the glory of thy Kingdom: Which is called seeing the face of God, Psal. 17. 15. 1 Cor. 13. 12.  
V. 29. Patriarch,] that is to say a head of a Nation. So were the chief, amongst the ancient Fathers called, Acts 7. 8, 9 Heb. 7. 4. Dead,] therefore those so pregnant terms of the 16. Psalm. can not belong to him in their proper and natural sense  
Ver. 30. According to the,] in his humane nature, whereby we ought to infer that in Christ there is another nature, which is his divine nature.  
V. 33. By the right hand,] that is to say by his infinite power, this may be referred either to the full possession of the gifts of the Holy Ghost, in his humane nature glorified, john 3. 34. Or to the power which he hath obtained in his whole person, after he went up into heaven, to be the giver out or distributer of God's Spirit. This which,] those gifts and that virtue of the H. Ghost, by which we speak and operate.  
Ver. 34. Is not,] bodily, nor to be established head of the Church, reigning from Heaven over it.  
V. 37. They were pricked,] convinced with grief, and with remorse of Conscience.  
V. 38. In the Name,] not only for a sign of the profession of Christians, but also to participate of his spiritual virtue in the washing away of your sins with which he accompanieth, and ratifieth the external Ceremony of those who are his. The gift,] that is to say those first motions of the spirit of regeneration, shall be followed by a great increase of light, and virtue: and also by miraculous gifts which God communicated in those primitive days, to those which received Baptism, Acts 4. 3●. and 8. 15. and 10. 44. and 19 6. Ephes. 1. 13.  
V. 39 The promise,] Seeing that as you are Abraham's children, you are within God's covenant. You ought to acknowledge Christ to be the head, and foundation of this covenant, and by this means hope for the benefit thereof; and especially the gift of the Spirit. Shall call,] Namely by his Gospel. So he doth restrain the Israelites to whom the promises are directed, only to those who by God's gift believe in Christ. See Rom. 9 8. Gal. 4 28.  
Ver. 40. Save yourselves,] quickly join yourselves to the Church, withdrawing yourselves from the corrupt society of unbelieving jews, that you may not participate of their sins and plagues, Rev. 18. 4.  
V. 41. Were added,] namely to the body of the Church  
V. 42. Doctrine,] in the hearing public exercises, and profession thereof. Fellowship,] of holy assemblies, and other sacred actions. And generally in christian society and all the duties thereof both spiritual and temporal. In breaking,] a phrase taken from that which God did at his last Supper, Matth. 26. 26. used to signify, the celebration of the holy Supper, together with which in those days were made certain feasts of Charity. Sec Acts 20. 7, 11. 1 Cor. 11. 21. 2 Pet. 2. 13. jude 12.  
V. 43. Fear came,] they were all dismayed, at this new and miraculous estate, increase, gifts, miracles, and power of the Church, whereupon no man durst to molest or hinder them.  
V. 44. Common,] this community was not of all the goods of all believers, but of that part which every one would consecrate for the public necessities, or of those of particular persons, Acts 5. 4. and was used only in jerusalem in those first beginnings. And we do not read that it was made a precedent for other times and places.  
V. 27. Asshould be,] according to the everlasting election. Others, those who saved themselves: namely, those who according to the exhortation of v. 40▪ did reduce themselves into the Church, there to seek for their salvation.   

CHAP. III.  
VER. 1. THe ninth,] namely, three a clock in the afternoon. Of a prayer,] the jews having three hours in the day appointed for prayer. Whereof see up on Psal. 55. 17. and of this ninth hour, Acts 10. 3. 30.  
V. 2. Beautiful,] by v. 11. it appears that it was the gate which was in the first Court towards the East, where Solomon's Porch was. See upon john 10. 23.  
V. 4. Look on us,] a word which questionless was accompanied by some internal motion of the Holy Ghost, to kindle in him some spark of 〈…〉 i'th'.  
V. 6. In the name,] I speak by his authority and commission; and by his power my word shall take effect.  
V. 11. Held,] thanking them, and witnessing his acknowledgement and affection. The Porch,] which was at the coming in of the Eastern gate of the Temple, where the greatest concourse of people was. See Acts 5. 12.  
Ver. 13. Denied him,] that is to say you refused him for your King, john 18. 40. and 19 14, 15.  
V. 16. His Name,] that is to say he himself, his power, Through faith,] through the faith of us Apostles, and of the lame man himself: faith being a disposition and condition necessary in man for to have the work of God take effect in him. See Phil. 3. 9 Which is by him,] which is his gift, by his spirit. Or which hath all its being and power from him, who is the true object and foundation of it.  
V. 17. Ye did it,] he speaks of the common sort of people: for otherwise a great many had sinned against their own conscience, Ioh: 7. 28. and 15. 22. And not altogether excusing their offence: he doth notwithstanding give them hope of pardon, which is altogether denied to those as reject or de●y Christ out of pure malice, against the light and internal motion of the Spirit, Matthew. 12. 31. See 1 Tim. 1. 13.  
V. 19 When the times,] not that the remission of sins be put off till then, but because it shall be publicly declared, and shall bring forth its eternal effect of life and glory. See upon Mat. 12. 32. Of refreshing,] a figurative term taken from workmen, who in the evening do retire into the shade and to rest, after the labours and travails of this life, Luke 16. 25. Revel. 7. 15. 16. From the presence,] Namely that eternal happiness being granted to all the elect by the full revelation of God's face, 1 Corin. 13. 12. 1 joh. 3. 2.  
V. 20. Shall send,] again into the world to judgement to gather up all his Church into Heaven. 〈◊〉 preached,] that is to say was set before you, and p 〈…〉 as it were into your hands by the preaching of the Gospel.  
V. 21. The Heaven,] his humane nature residing in heaven, and no more upon earth. Of re 〈…〉,] Namely of the accomplishment of Christ's Kingdom, by which all the disorders and ruins which sin hath brought into the world, shall be repaired and restored, See Rom. 8. 20. Since the,] the Greek after the age, which may also be translated from ancient times.  
V. 24. Of these days,] namely of the Messias his spiritual Kingdom: and especially of the accomplishment of it in heaven.  
V. 25. The children,] of the stock of the Patriaches, their heirs, and fellows of the covenant made with them for all their posterities.  
V. 26. Sent him,] presented him for your salvation by the preaching of the Gospel, To bless you] the Italian, First to bless you,] be fore the Gentiles, Mat. 10. 6. Act. 1. 8 and 13. 46. with that spiritual and heavenly blessing which was promised to Abraham. Christ being the holy seed, which is the foundation and root of that blessing which was to be spread over all the earth, G●l 3. 9, 14.   

CHAP. IU.  
VER. 1. THe Captain,] the Italian, The chie●●,] See of these chiefs, or Captains of the Temple, upon Luke 22. 4. The Sadduces,] whose sect emulating that of the Pharisees, was so increased in dignity, that it was admitted into public judgements, especially in criminal ones wherein they were exceeding severe, whereas chose the Pharisees were very clement, and mild. See Acts 5. 17. and 23. 6.  
V. 2. Through Jesus,] propounding him for a Soveralgne example. Or by the power of jesus: and by whom, as the head being rison again, all those that believed in him should likewise rise again 1 Cor. 15. 21. Or by his authority and command, The Resurrection] denied by the Sadduces, Mat. 23. 6.  
V. 5. Scribes,] See upon, Mat. 2, 4.  
V. 10. By the Name,] by his power required by ou● prayer.  
V. 12. None other,] any other person or power in all the world.  
V. 17. In this name,] namely as for Christ, preaching of his doctrine.  
V. 20. We cannot,] neither in reason having Gods command for it, nor in effect being driven thereunto by the Holy Ghost.  
V. 22. Was above,] and therefore could himself testi●●●, with that firmness as befitted his age, and set forth all the circumstances thereof. Or having been so long in that misery, he was known by all ●en, and they all did the more rejoice at his being healed, because he had suffered for so long a time.  
V. 27. A 〈…〉ed,] appointed and consecrated King of thy Church, and likewise fulfilled with the gifts of thy spirit.  
V. 28. For to do,] though they had no knowledge of God's will, nor no right intention to conform themselves unto it. Thy hand,] namely thy Sovereign and efficacious providence, by which thou governest and directest all things, and all chances that happen.  
V. 3●. They Were,] by an actual, new, and evident m●tion.  
V. 33. Great power,] Efficacy of demonstration and persuasion. O● with great courage and freedom. Of the Resurrection,] under which is comprehended a●● the doctrine of the Gospel. As Acts 1. 22. Great grac●,] namely the blessing of God, and good will of the people.   

CHAP. V.  
VER. 3. PEter,] to whom the fraud was divinely revealed. To lie,] or to deceive the Spirit; because that the consecration might be by a motion of the spirit, and he had not truly obeyed it. Or it was dissimulate as proceeding from pure Charity a work of the Holy Ghost, being nothing but hypocrisy: and the declaration thereof was made before the Apostles, Ministers of the Holy Ghost, and enlightened by him, to take notice of the fraud, and to be judges of the misdeed.  
V. 4. Whiles it remained,] this possession before it was sold was th' 〈…〉 e: and after it was sold the price thereof was likewise thine, if thou hadst not consecrated it. But after the consecration, thou hadst no more any right at all to it; it was Gods and therefore thou hast committed sacrilege.  
Ver. 6. The young men,] which were in the company.  
V. 9 To tempt,] to make a profane trial, whither he knew your fraud or no, and knowing of it, whither he would punish it. Are at the door,] returning from burying thy husband.  
Ver. 12. They were all,] had their appointed place there to preach to the people.  
V. 13. Of the rest,] this as it seems aught to be understood of other Doctors, who were also very frequently in the Church.  
V. 15. The shadow,] not that there was any virtue inherent to the Apostles bodies, nor much less to their shadow or garments: but to show a most fervent saith though very simple and ignorant, to which God according as he pleased granted his grace and power, though there ought no consequence to be drawn thence. See Matth. 9 21. and 15. 36. Acts 19 17.  
V. 17. Of the Sadduees,] See upon Acts 4. 1.  
V. 20. Of this life, namely of this saving doctrine, which bringeth life to them that believe.  
V. 28. To bring,] to cause the people to rise, and revenge his death upon us.  
Ver. 32. The Holy Ghost,] by his gifts and miraculous effects, which accompany our Doctrine.  
V. 36. Theudas,] a famous impostor, who lived it should seem in the days of Herod the great: and is not mentioned in the Histories: but there is another spoken off, of the same name: who lived some time after that.  
V. 37. Judas,] called by Historians Ganlanite, that is to say borne at Golan in Bashan, but here is called Galilean, because he raised his tumult in Galilee: by reason of the second taxation made by Cyrenius, after the first made by Augustus himself, Luke 2. 2.  
V. 38. For if this,] not that we ought to judge of a doctrine or Religion by the lastingness of it, or any other favourably events, which God sometimes grants to the worst of them according to his secret judgements. But he seems only to dissuade them from the violent and unlawful ones: and remit all things to God's providence, who by many other examples having showed his judgements upon the false Prophets that were amongst his people: it was to be hoped that in this case also he might do the like, if so be it were disallowed by him.  
V. 40. Beaten them,] which was a kind of punishment, which the Romans suffered the jews to inflict in their Synagogues, but not openly. See Matthew 10. 17. and 33, 34. Acts 22. 5. 2 Cor. 11, 24.   

CHAP. VI  
VER. 1. THe Grecians,] it is likely that they were Iewes dwelling amongst the Grecians out of their Country; who had taken a habit of the customs, language and doctrine of the Grecians in many things, differing, from those jerusalem, Acts 9 29. and 11. 20. Their widows,] Namely the Grecians widows: held by the true Iewes unequal to theirs in honour, by reason of the foresaid mixture▪ and by reason of the dignity of the principal City of the Nation. Neglected,] either because the were assisted equally with the rest, and with equal honour, in the distribution of the poors goods, Acts 2. 45. and 4. 35. or that they were not admitted into any honourable office of the said distribution, according to the custom of employing therein honourable widows, which was afterwards confirmed and regulated, 1 Tim. 5. 9  
V. 2. It is not reason,] the Apostles in the beginning by reason of the small number of believers had the charge of the poor, Acts 4. 35. But the Church being increased they could not do that and preach to. Whereupon by divine inspiration they made Deacons, upon whom they disburdened themselves of this ministration: who also had power to provide for these contentions and disorders. Tables,] Namely at those common meals, Acts 2. 42, 46. under which is comprehended all the foresaid ministration.  
V. 5. A proselyte,] Namely a Pagan converted to judaism, Mat: 23. 15.  
V. 6. They laid,] a most ancient Ceremony in consecration, in sign that such persons were appropriated to God, Exod. 29. 10. and likewise of blessing, as if the grace and power of God did settle upon them, Gen. 48. 14. Mat. 19 13.  
Verse 7. Increased,] Namely did spread itself abroad amongst the people. were obedient▪] did voluntarily submit themselves to believe the Gospel.  
Verse 8. And power,] of divine power and efficacy in all his words and deeds. Or of the power of the Holy Ghost, to work miracles.  
U. 9 Of the Synagogues,] there being in jerusalem divers places of Ecclesiastical meetings, for the reading and expounding of God's word: and for ordinary prayers, the Temple not being sufficient for these purposes, for all men, and at all times: but it was for the Priests, and for the most Religious actions, sacrifices workship, etc. of the people. Of the Libertines,] it is likely they were Iewes borne of ●●aves, made free by the Romans: and that they had some assembly a part, being detested by the jews, as well by reason of their stain of their servile condition; as because the took part with the Romans, and their domination which was abhorred by the jews.  
V. 14. Shall destroy,] Steven might well have denounced this desolation of jerusalem, and the disannulling of Ceremonies, by Daniell● prophesies, 9 26, 27. Or by Christ's Matthew 24. 2. but yet these witnesses were false: because they witnessed thorough hatred and malice: and besides they concealed part of what was spoken: As that jerusalem should be destroyed: but in case they were not converted: That the ceremonies should be disannulled; but to give place to a more excellent kind of service in spirit and truth.  
Ver. 15. As it had been,] full grace, Majesty and divine splendour,   

CHAP. VII.  
VER. 2. BRethren,] he calleth them so, by reason of the degree which they held in the jewish Church, which was yet not altogether reproved by God, and by reason of the Communion in the same God, nation, and covenant. The God,] the intention of Steven is to declare that God chose Abraham out of mere grace, seeing he was an Idolater as the rest of the Chaldeans were, jos. 24. 2. ●●d therefore that neither he, nor the jews, who were descended from him according to the flesh, had no advantage of merit before God. And that a● he had chosen them. So he might reprove them if they went against his covenant.  
Verse 5. Gave him more,] this seems to be spoken to show, the addition of grace which Abraham● posterity had received above him: to bind them so much the stricter to God; and to aggravate their ingratitude.  
Verse 8. patriarchs,] See upon Acts 2. 29.  
Ver. 9 Moved with envy,] This circumstance seems to be related to show the conformity of the people's malice, that of their ancient fathers, in the ●a●●ed and persecution of God's servants sent for the correcting of vices, and the salvation of the Church as joseph was.  
V. 14. Threescore and fifteen,] See upon Gen. 4● 27. the reason of the diversities of the number her● and in that place.  
Ver. 16. Were carried over,] the Scripture makes no mention but only of Joseph's bones being carried into Sichem, Exodus 13. 19 jos. 24. 32. it may be it was known by tradition, that the bones 〈◊〉 the bodies of the rest of Jacob's children, were also carried thither and indeed after Christ's time there, monuments were yet to be seen, Abraham,] Gen. 33 19 it is said that jacob bought that field were ●oseph was buried, and it is likely that this variety proceeded from the Coppiers, it may be by reason of the like act of Abraham, Gen. 23. ●6.  
Ver. 22. Was mighty,] that is to say, he did and spoke great things, and was accompanied with a 〈…〉 in Majesty, height, and power. See Luke 24. 19  
Verse 23. It came into,] by revelation which GOD had made unto him of his vocation, though he had not as yet declared him the time, nor the means of exercising it.  
Verse 25. He supposed,] it is likely that God had promised him, that he should be received, followed and obeyed by the people, yet without any prefixing of time: wherein Moses erred. See Exodus 3. 18. and 4. 1, 5. This History hath also a relation to the ordinary refusal the people had made of the instruments of their salvation.  
V. 30. In a flame,] Namely in a fiery and flaming bush.  
Verse 35. They refused,] whom they and rejected, and with contempt refused to know. By the 〈…〉ds,] Namely by the power, and authority and conduct of the Son of God. See Exodus 33. 14. and 34, 10. Isa. 63. 11, 12. Hab. 3. 13. 1 Cor. 1●. 9 Hab. 12. 25. Who in all ages hath been the head and Seviour of his people.  
Ver. 38. In the Church,] the Italian, In the assembly,] when the people were solemnly assembled for to receive Gods Law. With the,] was a messenger and mediatout between the Son of God giving his Law, and the people, Gal. 3. 19 The living Oracles,] Namely the Law of God, Rom. 3. 2. made living by the power of the Spirit in the hearts of men, Heb. 4. 12. to produce its effects: which were, not to give spiritual and everlasting life to man. Dead in sin, Romans 8: 3. 2 Corin. 3. 7, 9 Galath. 3. 21. But to waken the Consciences lively, to bind the hearts, and to repress sin, etc.  
Verse 39 Turned back again,] they went astray imitating the Idolatries of Egypt in worshipping the Calf. See upon Exodus 32. ver. 4. Other again refer this to the great desire and design they had to return into Egypt, Numbers 14. 3, 4.  
V. 42. Turned,] withdrew his grace love and spirit from them; and gave them over to the Devil, to be led by him to Idolatry without any stay. See Psalm 81. 12. Ezekiel 20. 25, 26 39 2 Thes. 2. 11. As it is,] which Idolatry committed in the desert, Amos pointeth at in this passage.  
Verse 43. The S●a●re,] For BAALI represented the Planets: and Moloch according to the common opinion was Saturn, called here Rephan. The reason whereof is not certainly known, nor the Original of the name▪ Unless it were the Arabian Name of that Planet used in those days for Rephan in the Arabian tongue signifieth most high and elevated: which belongeth to Saturn more than to any other planet, it being the highest of all the rest. Beyond Babylon,] in Amos it is beyond Damascus: but Steven relates the meaning which is that the people should be scattered and dispersed into the uttermost parts of the world.  
V. 44. Of witness,] within which the principal thing that represented God's Majesty was the Ark, wherein were the Tables of the whole Law, called the witness, Exodus 16. verse 34. Now it seems the meaning is, that if the movable Tabernacle, made by a model received from God and with so much preparation might by God's appointment be changed into a firm, and far more excellent Temple: it was no way beyond reason that God should change that material Temple into a spiritual one which is the Church: in which is the truth of all those ancient Fabrics: and therefore that he Steven could not be accused for impiety, for foretelling the destruction of the Temple, and the abolishing of the ceremonial worship of it, Act. 6. 14.  
Verse 45. Of David,] who was the first that designed the Fabric of the Temple, 2 Sam. 1. ver. 1, 2.  
V. 46. A Tabernacle,] The Italian, A habitation,] Namely a settled place for the ordinary signs of his presence in grace and power, and for his service and worship.  
Verse 48. Dwelleth not,] To be as it were fast bound unto it, or shut up in it, according to the false opinion of the JEWS. Sec jer. 7. ver. 4.  
Ver. 51. Uncircumcised,] Namely as profane and wicked as the Pagan's themselves inwardly, though they outwardly bore in their body's circumcision, a mark of regeneration and the Seal of God's covenant. The Holy Ghost,] by which God's truth is not only propounded: but the truth of it is likewise so effectually demonstrated inwardly, that you cannot contradict it but only by obstinate malice, Genesis 6. 3. Matthew 12. ver. 31. Heb. 6. 4.  
V. 53. By the disposition,] the Italian, The Angels, publishing of it,] the Greek by the out cries and proclamations of Angels: Namely they being as it were the Son of God, the supreme Lawgivers public Criers Galath. 3. 19 Heb. 2. 2. Or in the midst of Angel standing round about them in squadrons Deut. 33. 2. either sense is to show that if they had con●emned the Law given with so much Majesty and terror, it was no marvel if the rejected the Gospel, propounded unto them, in so mean, simple, and mild manner.  
Ver. 55. And sow,] this was a miraculous vision, in which Steven by a supernatural light and virtue, did see into Heaven, and beh●ld that splendour and Majesty with which Christ is clothed there. Unless one will say that it was but a created image of of it, which was represented to Seven inward and outward senses. See Acts 10. 11.  
V. 58. The witnessé,] who according to the law, deuteronomy 17. verse 7. were to throw the first stones.  
V. 60. He fell a sleep,] he quietly, and sweetly breathed, a Scripture phrase for the assured hope of the blessed Resurrection.   

CHAP. VIII.  
VER. 1. ALL scattered,] namely the body of the Church, for the most part.  
V. 5. Philip,] it is likely it was the Deacon, Acts 6. 5. rather than the Apostle who remained in jerusalem with the rest, ver. 1.  
V. 9 Bewitched,] the Italian, Seduced,] or astonished and besotted.  
V. 10. The great power,] the greatest instrument of God's power that can be remembered.  
V. 12. Were bappized,] renouncing all manner of impiety and superstition especially that of Simon.  
V. 13. Believed,] made outward profession of the saith; Or gave some ascent to the doctrine; but hypocritically, not giving way to the inward operation of the Holy Ghost to a true conversion and lively regeneration.  
V. 15. The Holy Ghost, not only the inward gift thereof in light and grace: but also the external and miraculous ones, which in those beginning were conferred upon many, after baptism especially upon those who were by God appointed for the sacred ministry.  
V. 17. Laid they,] See upon Acts 6. 6.  
V. 21. In this matter,] Namely in this sacred Office of the Gospel: in which the laying on of hands is required, to obtain the grace of the Spirit. Or in this faith and doctrine. Or in this business.  
Ver. 22. If perhaps,] this word showeth the difficulty of the thing by reason of the grievousness of the sin. Without cutting off the hope of grace: but rather to serve for a greater spur to the sinner to bring him to repentance. See 2 Tim. 2. 25. That thou art,] that thou art possessed with a most wicked malice, and art a slave to the Devil, for to do all manner of wickedness.  
V. 24. That none,] that the most unhappy estate of the soul which you describe unto me, may not drive me into eternal perdition which you threaten me with.  
V. 26. Which is desert,] this may be referred to the City of Gaza which at that time was desolate and ruined or to the way which was thorough a disinhabited Country.  
V. 27. Queen of,] for amongst the Egyptians women might reign. See 1 King. 11. 1. For to worship,] See 1 Kings. 8. 4, 1. joh 12 20.  
Uer. 29. Said,] by Revelation or secret inspiration.  
V. 33. In his,] because he voluntary humbled himself even to the death to which he was condemned, God did deliver him, and hath Sovereignly exalted him, Phil. 2. 8, 9  
V. 37. With all thine,] that is to say sincerely, and firmly, with all thine heart.  
V. 39 Caught away,] that is to say carried him away by a swift and sudden motion. See 1 Kings 18. 12. Ezeck. 3. 12, 14.   

CHAP. IX.  
V. 2. TO the Synagogues,] the Romans having taken judea suffered the jews to live according to their Law and Religion. Whereupon the High Priest as head of the great Council might imprison and judge of the quality of a jews crime) but had reserved unto themselves the pronunciation of the judicial sentence, and the public capital execution. Of this way,] the Italian. Of this Sect,] or profession of Religion.  
V. 5. Whom thou,] in my members, from which I have nothing separate, and in my doctrine service and glory. It is hard,] a term taken from resty cattle, which the more obstinate they are, the worse they cause themselves to be used, and yet at the last are forced to obey. To signify unto Saul, that for all his fierceness, he could not withstand God's motion and calling; and that therefore he ought to yield unto it quietly: otherwise he should draw great plagues upon him. See 1 Cor. 9 16.  
V. 7. Hearing,] See Dan. 10. 7. Now Acts 11. 9 it is said that they saw the light but did not hear the voice. Wherefore we must say that they heard Saul's voice, but not Christ's. Or some confused sound. Or the sound of the Hebrew words which the Lord used, Acts 26. 14. but not the meaning as Matth. 27. 47:  
Ver. 8. He saw no man,] his eyes being dazzled with that heavenly light: which by miracle, or by condensation of the natural humour of the eyes produced those scales which are afterwards spoken of, to show that he was altogether blind in spiritual things and that he must renounce all presumption of of wisdom, and become a child, and a fool before God, for to be made wise by him. See upon john 9 6. 1 Cor. 3. 18.  
V. 9 Three days,] during which time it is likely he had his raptures, and revelations mentioned 2 Cor. 12 2.  
V. 11. For behold,] by verse 17. it appears that God revealed unto Ananias the subject of Saul's prayer: namely to be enlightened in body and in spirit, to perform God's will, and that he was sent thither for to fulfil it.  
V. 12. And hath seen] God by another vision prepared Saul for the coming of Ananias and for the work which by his means he would do upon him.  
V. 15. To bear] to give knowledge of me to preach the doctrine of my person and truth.  
V. 16. For I will] We may suppose, Which he shall freely do, notwithstanding all persecutions, for I will instruct him, and frame him to a most invincible patience.  
V. 22. Proving,] the Greek word signifieth to confirm a thing by comparing of reasons, and authority and it is like that here is meant the comparing and conferring of prophisits. See Acts. 17. 11 and 28. 23.  
V. 23. Many,] namely three years Gal. 1. 18.  
V. 25. The disciples,] the believers which were afterwards called Christians.  
V. 27. Declared,] some refer this to Saul himself, others to Barnabas, who might live at Damascus where this act was well known, or might elsewhere certainly have heard of it.  
V. 28. With them,] Namely, with Peter and james. Gal. 1. 18. 19 For the other Apostles were then absent.  
V. 29. The Grecians,] See upon Acts. 6. 1.  
V. 31. edified,] Going forward in their spiritual estate, with delight, and content, by interchangable instructions, and holy examples, which is the frequent sense of this word opposite to scandals, and in the,] or they were filled with comfort, etc.  
V. 32. The Saints,] A common name to all believers sanctified by their calling, by Faith, and by the Spirit of regeneration, Lydda,] a city or great Castle in the tribe of Ephraim called also Diospolis.  
V. 35. Saron,] another city in the same tribe, near to Lydda.  
V. 36. Joppa,] a Sea Town near to those othertownes, in these days called Japha.  
V. 37. Washed,] According to the customs of those days to wash and anoint dead bodies, leaving them afterwards for some time in the house, in all men's sight, that they might come and perform their last duties to them, until they were carried to burying.  
V. 39 The Coals,] Which she gave for alms, which is noted as her praise for a double virtue of industry and charity.   

CHAP. X.  
VER. 1. OF the band,] or Cohort which was a Squadron of Roman footmen to the number of about six hundred, which made the tenth part of a Legion whereof every one as well as the Cohorts had its particular name.  
V. 2. Devout,] namely a proselyte in belief, and religion. Not by circumcision, and open profession, which the Romans were forbidden by their Laws, see upon Mat. 23. 15.  
V. 3. Evidently,] Not in an ecstasy or rapture of the Spirit, or in a dream, but waking ocularly, and sensibly. The Ninth,] three a clock in the afternoon, which was one of the hours of daily prayers. Acts. 3. 1.  
V. 4. Are come up,] A kind of speech taken from ancient sacrifices, See Levit. 2. 2. and 24. 7. Psal. 141. 2. To signify that these work of piety in Cornelius, had as one should say kept his memory alive before God, and had excited him to remember him, to confer his full knowledge and grace upon him by his Gospel, after he had prepared him by those Initial operations of his Spirit.  
V. 9 Upon the House,] made in the manner of a terrate according to the custom See Matth. 10. 27. others take it to be a room, in the uppermost story of the house as Dan. 6. 10. the sixth,] at midday which was also an hour of prayer. Psa. 55. 17.  
V. 10. Into a trance,] a divine and supurnaturall elevation of the mind, and abstraction thereof from the senses, and Organs of the body: to be altogether attentive to the revelation which was presented unto him under the following shapes.  
V. 13. And eat,] indifferently without making any difference of meats clean or unclean according to the Law Leu. 11. 2. Deut. 14. 4. Now it should seem that God had caused that hunger ver. 10. in him, as a fitting preparation, to the vision which he meant to show him.  
V. 14. Common or unclean,] the Italian Unclean or d●f●ed,] it should seem that by these two words, are signified two kinds of uncleanness whereof one was of all the kind. the other of some particular, accidentally.  
V. 25. Worshipped him,] he did him an homage not altogether holy as unto God but yet in some part Religious, as to one of his ministers with Some notable excess of humility corrected by Peter. See Rev. 19 10. and 22. 8.  
V. 28. To keep company,] by the Law of God this was understood of every straight bond of matrimony society covenant, or familiar conversation. but by tradition it was wrested even to eating with them, Acts 11. 3. Gal. 2. 12. Unto one of,] Namely to a Pagan that was not a jew. Commonor,] in regard of the diversity of Nations. Now the Apostles and believers knew, as well by the prophecies, as by Christ's instructions that the Gentiles should be called, but it appears that they believed it should be done by being incorporated into the jewish nation by means of circumcision, of which doubt better, and others by him, were now cleared.  
Verse 34 Is no respecter,] that is to say, he judgeth of men, for to accept of them to be his, not for outward respects, as of nation, condition, etc. but for the essential ground of piety and of uprightness of the heart Now he speaketh not here of that original will and pleasure of God, by which he taketh one into favour, who of himself is as unworthy as the other. Rom. 9 11. 1. Cor. 4. 7. but in that consequent degree of his love towards the work of his grace, in what nation or quality of person soever it be found, to maintain it, increase it and make it up.  
Verse 36 The word,] the Italian addeth, According to the word,] that is to say, of which indifferency of nations he hath given the jews clear instructions by the Gospel, which was first preached unto them, revealing in it the bestowing of his grace now, otherwise than he did under the law. Peace,] Namely, the reconciliation of men with God; and the receiving of all nations indifferently into God's covenant. Isa 57 19 Ephes. 2. 14. 16. 17. Col. 1. 20 He is,] the Italian, Who is?] who, or he, hath been established universal King of the world, and not of one nation only, wherefore he will also gather his elects out of them all. See Rom. 3. 30. and 10. 12.  
Verse 38. Anointed,] hath in his humane nature endowed him with the fullness of the gifts of his spirit, and hath consecrated his whole person to the office of mediator, which are the two things signified by the ancient annointment. Psal. 2. 6, Was with him,] in fullness of Godhead, as he was everlasting Son Col. 2 9 and in power, grace, and favour, as he was man, and mediator joh. 8. 29. and 16 32.  
Verse 42. Of quick,] as well of them which at his last coming shall be yet found living, as of them which being dead before, shall be raised again. 1. Thes 4. 15. See Rom. 14. 9 2. Tim. 4. 1. 1. Pet. 4. 5.  
Verse 43. Through his name,] through him, his virtue, and merit, and for his sake.  
Verse 44. The holy Ghost,] his miraculous gifts were in an instant conferred upon some, and that of sanctification, to be of the true elect, and that of common i'll lumination to all.  
Verse 45. Of the,] Namely, the circumcised jews.  
Verse 46. Tongues,] the Italian, Divers tongues,] Namely, strange tongues which before they knew not. See Acts 2. 4.  
Verse 47. Can any man,] seeing God hath conferred upon them the toward and spiritual grace, who can hinder us who are his ministers from communicating unto them the external sign, by joining of them to the body of the Church.  
Verse 48 Commanded,] that is to say, he appointed them to receive baptism at his hands.   

CHAP. XI.  
VER. 15. As on us,] in like virtue, though not in the same likeness of fiery tongues, nor in the same degree.  
Verse 20. Unto the Grecians,] See Act. 6. 1.  
Verse 21. The hand,] God accompanied their ministry with the power of his spirit. Luke 1. 66. some copies after those words Was with them,] add these words for to heal them, that is to say, God manifested his power by them, in working of miracles by healing such as were sick amongst those that heard them Luke 5. 17.  
Verse 28. By the Spirit,] Namely, by divine revelation. Dearth,] histories make mention of two deaths under Claudius within the space of three years. And it is likely that here is meant the first.  
Verse 29. The brethren,] as well because they might be in greater want by reason of the jews hire and persecution. As also by reason of the respect which Christians bore to the Church of jerusalem, as to the mother Church of all the rest. See Rom. 15. 26. 1. Cor. 16 1. 2. Cor. 8. 4. and 9 1. Gal. 2. 10.  
Verse 30. To the Elders,] a general name for all the guides and ministers of the Church, from which greek name hath been taken and framed the name of priest.   

CHAP. XII.  
VER. 1. HErod,] surnamed Agrippa, who was grandchild to Herod the great, and had received the title of King, from the Emperor's cain's and Claudius, together with the government of the temple, in which he did according to his pleasure, whereupon he also undertook these executions, as by a general commission, though capital judgements were taken away from the jews.  
Ver. 2. He killed,] secretly in prison, for after this trial, he purposed to make a public spectacle of Peter.  
Ver. 3. Then were,] this seems to be added, to signify the cause why the punishment was delayed, namely, in reverence of the Passeover, which lasted eight days.  
Ver 12. Mark,] it is uncertain whither it be the same as writ the Gospel, and that seems to be named Col. 4. 10. 2 Tim. 4. 11. 1 Pet. 5. 13.  
Ver. 15. It is bis,] amongst the jews, as it appeared by their histories, there were very frequent apparitions of dead persons, and these phantasmaes (which less were diabolical) were thought to be the spirits of the persons whom they represented, and they thought there were some good and some bad, according to the diversity of the persons, and their forepassed life. Now it should seem that these people amazed as it were at an unlooked for chance, followed the popular opinion: and would thereby infer that Peter's death was inviolable, seeing his spirit did already begin to appear.  
V. 17. James,] antiquity affirmed, that this is he, who was called the brother of the Lord, Matthew 13 55. who was also made the first Bishop of Jerusalem. Act. 15. 13. and 21. 18. Gal. 1. 19 and 2. 9 12 and was surnamed Juslus, and Oblia. and was held in great esteem, even amongst the jews. Others take it to be james of Alpheus the Apostle. Matthew 10. 3.  
Verse 23. He gave not,] not rejecting nor suspecting, but rather swallowing up and accepting of those impious flatteries.  
Verse 25. Their ministry,] Namely, their carrying and delivering the relief which was sent by the Church of Antioch.   

CHAP. XIII.  
VER. 1. Prophet's,] it should seem that here a remnant such as had the gift of expounding publicly the resolutions of the Christians faith by the infallible conduct of the holy Ghost. 1. Cor. 14 23. 32. and it was an extraordinary degree and singular for these times of Ecclesiastical office, yet inferior to that of Apostles. 1. Cor. 12. 28. Ephes. 4. 11. And in many it was accompanied with divine predictions, Tetrarch,] See upon Matth, 14. 1.  
Verse 2. Ministered,] in public prayers, expounding of the word, administration of the sacraments, and other parts of the evangelical ministry, Said,] by some prophetic Revelation directed to some or more of them with the consent and approbation of all the rest, Separate me,] to be held in equal degree with the Apostles and to be as they, sent indifferently every where, with eqvall authority, as having the same infallible grace of the holy Ghost. Gal. 2. 9  
V. 3. Laid their,] for a sign of consecration to the office of Apostle, and in sign of blessing Acts 14. 16.  
V. 4. Seleucia,] a sea town of Syria, called by authors Pieria.  
V, 5. Salamis,] a City of Cyprus, which is thought to be that which in these days is called Famagusta Minister,] not so much to their persons as to the work of the ministry. See Acts 15. 37.  
V. 7 Deputy,] the Italian Proconsul,] or propretor for Cypress was not consular but a praetorian province, governed by them, which came out of the yearly office of Praetors, and were called propraetors.  
Verse 8. For so is,] Elymas an Arabian name which signifies a magician, or a master of hidden arts and sciences.  
Verse 9 Who also,] it is uncertain whether he always had these two names, whereof Paul is the Roman name, and Saul the Hebrew name, or whither he took the Roman name, after he was appointed Apostle to the Gentiles.  
V. 10. To pervert,] to give bad constructions, and lay false imputations upon the Gospel, which is the way of salvation, and to hinder the work of God's grace.  
Verse 12. The doctrine,] which he saw accompanied with so much power of God, in persuading, arguing, and doing of miracles, and with so much majesty and holiness.  
Ver. 15. The reading,] which was every Sabbath-day in certain parcels or portions, See Acts 13. 25 and 15. 21 If ye have,] See upon Luke 4. 16.  
Verse 17. The God,] the end is to show that God after he had governed his people by divers persons and by several kinds of government, had at the last established the everlasting Kingdom of the Messias son of David, according to the flesh: to whom all God's promises had a relation: and to whom all other governements had been referred, Exalted,] first by Joseph's greatness, and next by the marvellous increase of the people, and lastlie by their glorious deliverance.  
Verse 21. Forty,] in which ought to be comprehended the time of samuel's government.  
Verse 25. I am not he,] namely, the Messias, or the great Prophet foretold by Moses, See john 1. 21. 25.  
Verse 26. To you,] namely, to the jews dispersed into far countries, seeing those of Jerusalem had rejected it, and persecuted the Lord.  
Verse 33. As it is,] not that the Son of God was engendered at his resurrection or after it, but because by it all humane weakness which he had put on being put off, he was gloriously, and undoubtedly declared to be the Son of God. Rom. 1. 4.  
Verse 34. And as concerning,] by his resurrection he hath fulfilled this following promise, others to show that he hath raised him he said, etc. The meaning of this prophecy showeth that Christ was to rise again, To corruption,] Namely, to a mortal life, and to death, The sure,] Namely, the effect of the invariable promises of grace, which I made to David concerning the everlasting Kingdom of his progeny. Psal, 8 9 4. 19  
Ver. 36. For David,] we must suppose that this passage must necessarily have a relation to Christ, for it cannot properly belong to David. He had served,] done that which God hath appointed him to do in his royal and prophettick calling, Fell a sleep,] died, See Acts 7. 60.  
Verse 39 From all things,] namely, from all sins, pollutions & bonds, justified absolved in God's judgement, Christ having satisfied for all by his death E●a 53. 6. 11. By the law] because that the ceremonial Law being but figurative, had no power of itself over the soul, Heb. 9 9 and 10. 1. 11 and (out of its relation to Christ) had nothing but signals and seals of sin and condemnation Col. 2. 14. the moral law also being without force in sinful man ●om. 8. 3. could not justify him, but only discover and condemn his sin. Rom. 3. 20. and 4. 15. Gal 3. 21. 22.  
V. 40. In the prophets,] this is an application of the passage of Habakuk to threaten the rebels which were amongst God's people, with the like judgements as are set down in that place.  
V. 41. And wonder,] that is to say loose all vigour and council, be as it were astonished, and hide yourselves for shame.  
V. 42. The Gentiles,] namely the prosalites in belief and Religion which were presant in the synagogue with the jews.  
V. 43. In the grace,] namely in the gift of faith received by God's special grace, or in the fruition of God and his son's love, by means of faith, and holiness of life.  
V. 46. It was necessary,] by Christ's command Acts. 1. 8. and to yield you that honour which was due to first borne children, judge yourselves,] yourselves through your rebellion and incredulity, make and declare yourselves un worth●e of it.  
V. 48. Glorified,] submitting themselves unto it by true obedience of faith, and declaring in themselves, and preaching unto others the truth and power of it See Mat. 11. 19 were ordained,] by God's everlasting and most free election, Rom. 11. 7.  
V. 50. The devout,] namely such as had emdraced the jewish Religion.  
V. 51 Stooke off,] according to Christ's command. Mat. 10. 14.   

CHAP. XIIII.  
VER. 1. IN ●o the Synagogue,] the Italian addeth Likewise into &c] as they had done at Antioch Acts. 13. 14. Of the Greeks,] namely pro●alits▪ which frequented the Iewes synagogues though they were not circumcised Act. 13. 42. 43.  
V. 3. In the Lord,] that is to say being strengthened and sustained by his power.  
V. 9 That h●e had,] the spirit of God, which had infused some seeds of faith in the lame man: revealed his work to Paul to set him on to do this miracle upon a subject which was well disposed; for otherwise the gift of working of miracls was often times hindered by increduli●●●▪ Matth, 13. 58. Mark, 6. 5.  
V. 12. Mercurius,] held by the Pagans to be the God's messenger and interpreter.  
V. 13. Garlands,] according to the custom of the heathens, Unto the Gates,] of the Apostles lodgings.  
V. 15. Passions,] namely of sin, misery and death, and other natural conditions of man, all very far from the nature of God. See James 5. 17. From these,] namely, from idols so called in Scripture, because they have no other being, but only what man maketh them, nor no virtue but what is in the idolaters opinion. See 1 Cor. 8. 4.  
V. 16. Suffered,] not by approbation, but by a free and most just forsaking of them, without repressing or hindering of them, To walk,] to live according to their own minds, following their own idolatries, superstitions, and other sins.  
V. 17. Gave us,] which questionless were▪ effects of th● sovereign deities power and goodness heavenly Glory, and not of Idols made by men upon earth.  
V. 19 From An●ioch,] namely of Pisidia, and not of Syria, See Acts 13. 14.  
Ver. 20. He rose up,] either being miraculously preserved from hurt, or having been hurt, being suddenly made whole.  
V. 23. When they had ordained,] the Italian, 〈◊〉 they had by common votes ordained,] with the approbation and consent of the Churches, to whom this right was anciently preserved even from the Apostles time. for the government of the Church was not founded▪ upon constraint, nor violence, but upon a voluntary obedience. And had prayed,] this may be referred either to the establishment of pastors, wherein these solemn acts of piety were observed, or to the blessing that followed.  
V. 26. To Antioch,] namely, of Syria.  
V. 27. With them,] accompanying their ministry with his power. See Isa. 63. 11. Hab. 3. 13. He had,] by the preaching of his Gospel, and by the power of his spirit, he had brought them into the communion of saith in Christ. See Rev. 3. 8.   

CHAP. XV.  
VER. 1 Certain men,] Who intruded themselves without the APOSTLES commission or approbation. Verse. 24. The brethren,]▪ which were converted to the Faith amongst the Gentiles. Except ye be,] circumcision and other▪ ceremonies, though they were abolished by Christ's death. Pi●●l. 3. 3. Col. 2. 11. Were used for a time as things indifferent, to not offend the ●ewes, who were habituated in them. But these false doctors▪ did seek to impose them upon the Gentiles likewise as things necessary▪ as an essential part of God's worship, and a supply to the righteousness acquired by Christ to salvation, where upon the Apostles seeing it, did not only break the peace of the Church, and was a great obstacle to the Gospel, because the Gentiles abhorred circumcision, but did likewise oppose Christ's benefit. Gal. 5. 2. 56. They presently applied a remedy to it.  
V. 2. That Paul,] not because these two Apostles, who were every way equal to the rest, in the light & conduct of the spirit, and in apostolical authority, Gal. 2. 6. 〈◊〉. had any need of instruction or of confir●●ation, but only to give the weak content, who had more confidence in Peter and James, and in the Church of Jerusalem, and to ●●oppe false doctors ●outhes, and to establish by common votes a general ●rder in the Church.  
V. 4. The law,] namely, the ceremonial law.  
V. 5. A good while ag●e,] namely in the beginning of the preaching of the Gospel.  
V. 8. which knoweth.] and therefore hath seen that the purity of the converted Gentiles faith and conscience, without the use of ceremonies, was equal to that of the believing jews, who by the use of the said ceremonies, were formerly prepared and instructed in it, See. Acts 10. 34, 35.  
V. 9 Purifying.] having instead of the external purifications of the law of Moses, made them partakers of the purgation of their sins in the blood of Christ, and of the gifts of regeneration in newness of life, by the holy Ghost, which are two benefits that man obtaineth by faith.  
V. 10. Tempt ye,] make a rash trial without any necessity or command▪ even with danger of sinister success, whither God will give them the will to submit themselves to a burden so odious unto them, and the power of bearing it, without being moved to impatience and revolt. Were able,] not so much for the extreme labour there was in observing of the ceremonies, as because that the observance could never be so perfect, but that the conscience would be involved in many scruples and anguishes: and besides, because that under them, being understood in the sense of these false Apostles, the necessity of observing ●the whole law was included, for to find out ones righteousness before God, Gal. 5. 3. which being impossible for man to do, the law was as a bond of condemnation to him, and a ministry of death, Rom. 3▪ 20. and 4. 15. 2 Cor. 3. 7. 9  
V, 13. james,] See upon Acts 12. 17.  
V. 14. For his name,] the Italian, In his,] namely that may be subject unto him, bearing his name, and acknowledging, and worshipping him, for their only true God.  
V. 17. That the,] there is some diversity in the text of A●os, this passage being like many others of the new testament, taken out of the greek translation of the S●ptu●gin●e which was much in use amongst the Grecians in those days, which for some cause not very well known var●eth ostentimes from the hebrew, but it was sufficient to show by it that there should be other nations, which should be called the Lords. Which is the meaning the of Amos, laid down as well in the greek, as in the hebrew text.  
V. 18. Unto God,] this prophecy and other like unto it, about the calling of the Gentiles, showeth that this was God's counsel, which he bringeth to pass in these days, therefore we must not▪ find it strange, nor be offended at this novelty.  
V. 19 Wherefore,] since it pleaseth God to call them to his grace and Church, it is not reasonable that we should in the behalf of men lay this stumbling block of the necessity of circumcision, which is so much abhorred by them. And besides, seeing God hath taken away the distinction of nations, by the communication of his co●enant, we must not any more set up the mark of the former division. See Ephes. 2. 14. 16.  
V. 20 They abstain,] this is an Ecclesiastical ordinance, and as they say canonical, not so much to ●ule the conscience, and the inward man, as the external actions, for the peace, comeliness, and order of the Church of those days, in things which of their own nature were indifferent, as the eating of blood● or strangled meat: or which the Gentiles by abu●● h●●d to be such, as to eat of the flesh which was offere▪ to Idols. v. 2●. And committing fornication. See 1. Cor 6 12, 13. and 10. 20. Rev. 2. 14. 20.  
V. 21. For Moses.] this is ordained for the Gentiles: for the jews are sufficiently instructed, by the reading and exposition of the law in their observances, and to that we do remand them, until thorough a greater light and increase of faith, they leave these of that which is now of no virtue.  
V. 22. Chosen men,] the greek heads, or conductors, that is to say pastors, who bore office in the Church government.  
V. 24. Subverting,] stirring them from their faith and quiet, and casting them into fear, pe● plexities, and scruples.  
V. 26. Have hazarded,] to innumerable dangers and travels, or have la●d aside all care of themselves, to dedicate themselves wholly to Christ's service.  
V. 28. To ●he holy Ghost,] because they did treat of Ecclesiastical orders, concerning the quietness and order of the Church, wherein Ecclesiastical authority hath place, the assembly used this term, it seemed good to us, which is not used, neither in the Articles of ●aith, nor in the commandments which merely concern the conscience. And to show that authority was with holy reason and wisdom, there is added, and to the holy Ghost, who guided the Apostles in these outward things also. 1. Cor. 7. 25. 40. The meaning is, as the spirit of God hath dictated it to us, so we do▪ ordain it to you by the authority which God hath given us. Necessary,] for the peace & co●cord▪  
V. 30. The multitude,] namely the whole body of the Church.  
Ver. 31. For the consolation,] for this means of concord which was given them by the Apostles. Others have it exhortation.  
V. 32. Prophets,] See upon Act● 13. 1.  
V. 33. In peace,] in good love. Or with a blessing Unto the Apostles,] namely to jerusalem, whither the Apostles went after their voyages, and where it is likely some number of them resided continually.  
Verse 38. Thought not good,] by discourse of reason for if there had been any express revelation from God, Barnabas who was also a man inspired, would have known it, and peradventure Paul had espied some defect in Mark, which was concealed from Barnabas. Or that he did not judge it reasonable to make him partaker of the reaping and harvest of the Churches, who would not be with them at the sowing, and that for a mild and just punishment.  
Ver. 39 So sharp,] thorough humane infirmity, and yet with a good intention in both of them. They departed,] God made use of their separation, to cause the Gospel to fructify more as large, in divers places.   

CHAP. XVI.  
V●●. 1. Disciple,] that is to say a Christian, Believed,] that had embraced the faith of Christ. A Greek,] a Gentile proselyte, who was not circu● cited. For if he had, he would have caused his son to be circumcised likewise. See upon Mat 13. 15. Acts 14. 1.  
V. 3. Circumcised,] not for a Sacrament of God's Covenant, wherein circumcision availed nothing. Holy B●●tisme having been substituted for that use, but as for indifferent action, to cause the Gospel to be the more easily accepted amongst the jews, who held the uncircumcised in abomination until greater illumination and confirmation in faith, and in the doctrine of Christian liberty.  
V 6. Of the Holy Ghost,] by an internal revelation from him.  
Ver. 7. They assayed,] thorough fervency of zeal they endavoured to overcome all difficulties, but the Holy Ghost revealed unto them, that the will of God was not so for that time as those divine persons were lunary times moved by discourse of reason to undertake many things from which they were diverted by Revelation. See 2 Sam. 7. 3, 4. The spirit,] The Italian addeth. Of Jesus,] which he only sends and distributes, and by which he moves, and inspires his believers Rom. 8. 9 and especially his Prophets and Apostles, to do his work, 1 Pet 1. 11.  
V. 9 Come over,] crossing the Sea out of Asia into Europe.  
V. 10. Endeavoured,] by ver. 17. it appears that Luke who writ this book was then w●th Paul and Timothy:  
Ver. 11. Samo●h●acia,] an Island and City depending upon Thracia, lying between Troas and Neapolis, which was a City and harbour of M●cedonia.  
V. 12. A Colony,] of Romans who had sent ●hither a plantation of their own Nation.  
V. 13. Where, by Statute and public authority to defend the jews from popular tumults, and likewise to separate them from others Prayer was wo●t,] they were certain oratory's, where the jews m●●● for their quotidian prayers, at the same hours, as they offered the daily sacrifices in the Temple. And for other exercises of piety. Which places according to some were the same as their Synagogues, and stood likely by some running water, because of the jewish purifications.  
V. 14. Worshipped,] Namely was a devout and religious proselyte▪ Opened,] he enlightened her by his spirit, and did inwardly incline her to believe, and submit herself to the Gospel.  
U. 16. A spirit,] it was some devil by which she was possessed; or which served her for a familiar spirit speaking within her, and revealing secret and future things. See upon Leu. 19 31.  
Ver. 18. Grieved,] it not being fitting that God's truth should receive witness from the spirit of lies, which would defile it, and cause it to be suspected See Mar. 1. 25, 34.  
Verse 20. To the Magistrates,] The Italian, T● the Pra●ors,] who were the chief Magi●●rat●● of the Roman Colonies, otherwise called Du●●viri.  
V. 21. Which are not,] by the Law of the Roman●, which did forbid all Romans and greeks to become professed jews.  
Verse 28. But Paul,] who it is likely w●● i● some Chamber with many other prisoners: and the do●res being▪ opened he might perceive by the Moon shine or otherwise what the prison Keepes did without, but he having no light could not see within.  
Ver. 29. Sprang in,] he being secretly inspired to acknowledge that the miracle happened for the Apostles sakes. Humbleth himself before God in their persons, seeking to have part in that salvation, which he might have heard say, that the Apostles did teach.  
V. 35. The Magistrate's,] it is uncertain whence this instinct might come unto them, but peradv●●ture: the earthquake, and opening of the prison doors was noised abroad in the City: whereupon they might have some remorse, perceiving the Apostles to be divine men, and Gods messengers.  
Ver. 37. Being Romans,] that have by our birth place the right of being Roman Citizens. Now by the Roman Lewes a Citizen of Rome could have no bodily punishment, or ●orture inflicted upon him by the Magistrates of Provinces. Let them come,] Paul doth not desi●ehere any satisfaction for himself, nor any worldly honour, but a public acknowledgement, of his innocenc●e, for the glory of God, and advancement of the Gospel.  
V. 39 Besought them,] or did appear and mitigate them with good words. To depart,] for to avoid popular tumults  
V. 40. Comforted,] or exhorted them.   

CHAP. XVII.  
V●●. 4. DEvout greeks,] Proselytes who had embraced the ●ewish Religion all but 〈◊〉.  
V. 5. Of jason,] in whose house Paul and Silas lodged.  
V. 9 Security,] to come and answer whensoever they should be called.  
V. 11. More noble,] free and loyal jews in following the word of their God, and endeavouring to obtain the reward of their faith, and the effect of their expectation being not degenerate thorough incredulity, nor gone astray from right judgement thorough the filthy passion of envy.  
Ver. 12. greeks,] gentile Proselytes.  
V. 14. As it were,] and in the mean time going by land to Athens, to avoid the ambushes; and provide for their own safeties.  
V. 19 Ariopaguses,] Namely was Mars his Hi'l, for so was the Palace called, where the Athenians held their Senate. Where Paul was brought, either to be examined concerning this new Religion, or only to ●eed the curiosity of those people.  
V. 21. For all the,] this is intermixed to show the reason why there was such a great concourse of people came thither by reason of Paul.  
V. 22. I perceive,] this is spoken by the way of a mild insinuation, to avoid offence and obtain audience: though indeed all your Athenian customs and rites were but only superstitions and Idolatries.  
V. 23. An Altar,] many Authors make mention of this inscription, whereof the cause and original is very uncertain Peradventure it was to make even the strange Gods propicious to them. Paul makes use of it only to show them, that they had no cause thus absolutely to reject his doctrine and the God which he preached unto them, under the pretence of an unknown Novelty.  
V. 24. Dwelleth not▪] he is an infinite spirit, and ●●lleth heaven and earth, is not circumscribéd & shut up in any certain place, as Idols are, and is the Author of all good, of which he makes men partakers▪ and receaves nothing of them for himself: Nor requires any thing for all their duty, but that man should acknowledge and worship him in spirit and in truth.  
V. 26. Of one blaud,] of the same stock and race of Adam, that as God is one, and all the generation of man is but one, all without any distinction of nations, may tend to one end, namely to know him, and serve him. Hath determined,] though he hath appointed several times for men's births, and appointed them several places for their abode, yet are they all of one generation, and therefore ought not to have particular Gods for every nation and province after the Pagan manner, but one only universal one, Creator of all.  
V. 27. That they,] the end of man, even since thorough sin he lost his first light of the knowledge of God, aught to be to employ that little natural light which he hath remaining to observe and take notice of the marks; and tracks of God's Nature in his works, to serve him according to it, and not run a stray after Idolatry. See Rom. 1. 19, 20, 23.  
Ver. 28. In Him,] thorough him, and thorough his virtue; which he continually infuseth into his creatures, for to maintain them in their being, Col. 1. 17. Heb. 1. 3. As certain,] Namely as A●atus a Greek Poet. See 1 Cor. 15. 32. Tit. 1. 12. to show that by natural discourse many heathens had known God's Image in their own souls. Whereby they mightraise themselves to that point, to know that he was an e●erlasting and infinite spirit 〈◊〉 and therefore can not be represented by corporal and corruptible things, nor be served in them▪  
V. 30. Winked at,] borne with men, looking not after them to destroy them for their horrible Idolatries.  
V. 31. By that man,] namely by jesus Christ, whom Paul nameth by his humanity, peradventure regarding the Gentiles incapacity to apprehend the mystery of the Trinity and incarnation, and not to confirm them in the opinion of the multiplicity of Gods.  
Ver. 34. Areop●gite,] a Senator or judge of the Areopagus.   

CHAP. XVIII.  
VER: 2. Jew,] who was already converted to the Christian ●aith, whereof notwithstanding we find no mention made elsewhere, In Pontus,] a province of Asia. Claudius,] the Roman Emperor.  
Ver. 3. Tent makers,] which in those days were made of leather.  
V. 5. Was pressed,] had an extraordinary and vehement motion of God's spirit, those holy men having many several times, and degrees, of div●ne inspirations and raptures.  
V. 6. Your blood,] let the cause of your perdition be imputed to you alone, See Ezek. 18. 13.  
Ver. 7. Thence,] Namely out of the Synagogue, And entered,] to preach the Gospel and keep the assemblies of believers: without removing his habitation from Aquila his house, according to Christ's Commandment, Matth. 10. 11. Worshipped,] was a Proselyte and a devo●● man.  
V. 13. To the Law,] Namely of Moses, which is the Law of our Nation, according to which Law the Romans permit us to live, and govern ourselves and to judge those that are of our Nation▪  
V. 15. And names,] he seems to have a relation to that the Romans believed that the jews worshipped a mere name. Because that having no corporal figures of the Deity, they held the great essential Name of God in great reverence, which therefore they also kept secret, and did forbear to utter. As if G●llio should say, you 〈◊〉 worship one name, and the Christians another, a conceit and words of an ignorant and profane man.  
V. 17. The greeks,] Namely the Gentiles, and it is likely that to favour those of their own Nation who had ha●hou●ed and protected Paul against the jews, they undertook to be revenged upon them with deeds, assuring themselves and building upon the Proconsulls' conniv●ncie.  
V. 18. Having shorn,] Some understand this of Aquila, and other some of Paul neither is it very likely that it should have a relation to the Nazaritish vow, Numb. 6. 18. But by the jewish History it appears, that it was an Ecclesiastical custom or tradition, by which one in case of any great sickness or danger, did make a vow in some part like unto the Nazarites vow▪ to abstain from Wine, for a certain time▪ and did shave his head, as a preparation to accomplish the principal part of the vow which consisted in sacrifices and offerings. See Acts 21▪ 24. which nevertheless we do not read that Paul offered▪ as he who had no other aim in all this business, but only to accommodate himself in charity and wisdom to the jews weakness, and not to yield God any religious service therein. Cenchrea,] A 〈…〉, or Sea arsenal belonging to Corinth.  
V. 21. By all means,] not for any necessity of observing the ceremonial Law, from which Paul knew the Church was delivered, but for zeal of preaching Christ to his Nation, in a more frequent assembly. Or for to obey some express revelation, Acts 19 21. Or to fulfil the foresaid vow in jerusalem in the time of the Feast, to gain the hearts of the jews which were exasperated against him.  
V. 24. Born at Alexandria,] in Egypt. Mighty,] well instructed and grounded in them, and endowed with a singular power of God's Spirit, to propound, and persuade them.  
V. 25. Instructed,] had learned the coming of Christ into the world, and His doctrine, wh●● 〈◊〉 the Baptist had taught obscurely and imperfectly of it. But had not participated of the clear and large Declaration which Christ and His Apostles had made of it.  
V. 27. Through grace,] this may have a relation to Apollos who by his authentical ministry called grace, Rom. 1. 5. and 15, 15. 1 Cor. 3. 10. Or by the grace and blessing of God, did much advance the Christian faith; Or ●to the believers who had believed thorough God's gift, Ephes. 2. 8.   

CHAP. XIX.  
VER. 1. THe upper Coasts,] Namely of A●●●, which is thus divided by Author's 〈◊〉 high Coasts which are the Western Coasts, and 〈◊〉 Coasts which are the Southern. See 1 Ma●. 3. 37. and 6. 1.  
Ver. 2. Have ye received,] hath God endo●ed any of you with the miraculous gifts of his Spirit, to frame by their means some instruments for the ministry of the Gospel amongst you, and the gathering together, and governing of a Church? For 〈◊〉 ou● those gifts, it had been impossible for a man to get so suddenly as it was needful the knowledge wisdom and other qualities as were required: W●● have not so much,] it is likely he did more plainly expound unto them the meaning of the aforesaid words, and that thereupon they answered, that they did not know that any such gifts were confe●●ed upon the Church. See john 7. 39 Acts 8. 16. See the like manner of speaking, 1 Sam. 3. 7.  
V. 3. Unto wh●●,] What doctrine hath been taught you, for the confirmation and seal of which ye have been baptised, Unto john's,] whither they had been in judea in john's time, or whither john's Disciples were dispersed abroad, and so had bapti●ed them, with some slight instructions that the M●ss●● was come. See Acts 18. 25.  
V. 4. john verily,] if you be Iohn● true Disciples, you ought likewise to be, and in effect are, Christ's Disciples also to whom john always directed 〈◊〉 sent his own Disciples.  
Ver. 5. When they heard,] after Paul had largely instructed them touching the correspondency of john with Christ, they formally were bapti●ed in the name of Christ, for there was no inconvenience, to con●●●me john's extraordinary baptism, with the ordinary and more express Baptism of Christ: Seeing that God would have them w●● had received, the old Seal of the covenant, namely Circumcision, 〈◊〉 receive likewise the new one of baptism.  
Ver. 6. Prophesied,] by evident divine inspiration, they did propound and declare God's mysteries. See 1 Cor. 11: 4. and 14. 1.  
V. 8. The Kingdom,] namely the Gospel by which God giveth to himself a new people, and ●●igneth in a new manner over it in the spirit of grace and power.  
V. 9 Tyrannus,] it might be some Rhetorician of his name, or some one that taught to read Rhetoric, or some Philosopher that taught a publi●e School. And Paul made● use of this occasion for to spread abroad God's word after he had Converted (as it is likely) the Master himself.  
V. 12. Handkerchifes,] which were certain linn●● clothes which they did wear upon their heads john. 11. 44. Or Aprons,] certain pieces of lin●●n cloth, or other stuff, which women wore girded before them, and perdventure men also in those days to rub and wipe their hands, and their faces, when they were sweaty or any way foul.  
V. 13. Exorci●●s,] that is to say conjurers of Di●●lls, whereof some jews made a trade, without any divine calling, only for gain as that word going about signifieth, Matthew 12. 27. And it should seem they proceeded therein by magic and superstition, and in this place they make use of the name of jesus, as a ●●ew form of conjuration, which succeeded but evil with them, and therefore this act cannot be judged to be like that of Saint Mark 9 38.  
V. 18. Confessed,] That is to say acknowledging the true God to be there present, they went with all humility to Paul his minister, with remorse of conscience, desiring help and consolation, witnessing their hatred and abomination of sin as Mat. 〈◊〉. 6.  
V. 19 Curious arts,] of Soothsaying, charms, magic, which were things very common in Ephesus 〈◊〉] the Italian pence,] which as it is thought was a kind of coin of about the same value as the drach●●● was which was the eight part, or as some imagine the 6 part of an ounce.  
V. 21. Purposed,] that is to say determined with himself by the motion or revelation of the holy Ghost. Acts. 20. 22.  
V. ●4. Silver shrines,] there were certain models, of several bignesses, with the stamp of the famous temple of Diana of Ephesus, which were bought up by strangers that came to Ephesus for devotion, or remembrance▪  
V. 27. Craft,] the greek, part that is to say 〈◊〉 and workmanship, which is our own proper goods, as our revenues.  
V. 29. The Theatre,] an ordinary place of concourse of people.  
V. 31. The chief of Asia,] this name is sometimes attributed to certain public persons, which were sent from the cities of Asia minor, as procuratory in public businesses, for the Greekish cities 〈◊〉▪ Asia: in Ephesus which was the chief of them sometimes also two certain priests, which did oversee public plays and sports which were shown in public theaters in honour of of the Gods, the first sense seems to be most convenient for this place.  
V. 33, Out of the multitude,] it is likely that the Ephesians were equally animated against the jews, and against the Christians, and that this ALEXANDER was brought in by the jews, to justify their nation concerning any occasion of any hatred which might be conceived against them, and to lay all the blame upon the Christians Or that by reason the pagans did often confound the Christians and the jews, taking one for the other, this Alexander should show them the great difference that was between them.  
V. 35. A Worshipper,] the faithful and devour Keeper and minister of the image, temple, and worship of Diana. The meaning is there is no danger that Ephesus should renounce it own proper and tutelar goddess to follow other deities, as Demetrius would make ye believe, Which fell down,] a fabulous conceit, by reason of the excellent art which was in that statue, or by reason of the oldness and lastingness of it.  
Acts 19 3●. Deputies,] that is to say the proconsul's, officers and deputies the proconsul being but one in chief.   

CHAP. XX.  
VERSE 5. TAnied for us,] namely for Paul and Luke who stayed behind with him.  
V. 6. After the days,] namely the Seven days of the Passeover, in which it is likely that Paul to give the jews no offence, refrained from trayiling and rested, Sailed away] because Philippi was not a Sea town, we must understand it thus, going from Philippi we embarked ourselves in the next harbour.  
V. 7. The first,] which is sunday, 1 Cor. 16. 2. Revelations▪ 1. 10. To break,] namely to celebrate the sacrament of the holy supper, together with the meal of charity. See Acts. 2. 42. Now under this principal part which terminates and ends all the rest we must understand all those parts that went before, namely, prayers, preaching of the word, praises, etc.  
V. 8. In the upper chamber,] this seems to be inserted, to prevent the pagans ordinary slanders, concerning the christians nightly meeting:  
V. 10. Fell on him,] signs of Paul's ardent and servant affection, which put him forward to desire power of God to raise this dead man as 1. Kings. 17 21. 2. Kings. 4. 34. His life,] the Italian, His soul] not but that he was dead indeed, but his meaning was he shall surely revive again, as if he were not dead. Mat. 9 24. A word showing an assured faith grounded upon Christ's express promise Mat. 10. 8. Or Saint Paul said this after that he was already revived, but it was not so presently known to them all, and therefore he spoke it to appease the noise.  
V. 11 Eaten,] namely in the communion feast called in Greek Agapa, which in those days was made together with the holy supper see 1 Cor 11 20. ●ude 12.  
V. 15. We arrived,] we came near the land bending our course towards Samos, and taking harbour at ●rogilliu● a head land of the main of Asia, over against Samos.  
V. 16. To Sai●eby,] Without touching at Ephesus.  
V. 17. M●●etus,] a city of Asia lower than Ephesus, The Elders,] namely, the Pastors and conductors. v. 28  
V. 19 By the lying in wait,] wherewith I have been nigh caught.  
V. 21. Testifying,] Touching protesting, and charging them to be converted & believe in Christ's Gospel.  
V. 22. Bound,] that is to say obliged and forced in my conscience, by a strong and inevitable motion of God's spirit, see Acts 21. 14. Not knowing] plainly and particularly.  
V. 23: Witnesseth,] by the prediction of some persons which are inspired by him see Acts 21. 3. 10  
V. 24. None of these,] namely evils and troubles of this life.  
V. 26. I am pure,] that I have done what lay in me for your salvation, and if any one perisheth, it shall be only his fault. See Ezek. 3 1●. 20 Acts 17. 6▪  
V. 27. All the,] All that God hath appointed concerning the salvation of the world in Christ, which is perfectly declared in the Gospel. See Luke 7. 30. joh. 15. 15.  
V. 28 Overseers,] the Italian, Bishops.] a greek word which signifieth, overseer, guardian, procurator, moderator, significations, which all put together, represent the duty of a true pastor of the Church, without any absolute domination, only for the good and profit of the flock, Of God,] namely; of Christ, both true God, and true man. So that the blood of the humane nature, which he hath assumed in unity of person, may very well be called the blood of God, being the blood of one who is true God. See Heb. 9 14.  
V. 29. Grievous,] the Italian, Ravening,] the greek ●●●rce, that is to ●ay, cruel and harmful, meaning false doctors, heretics, Antichristian ministers, or persecutors.  
V. 31. Of ●ree years,] though not complete, as appears by Acts 19 10.  
V. 32. I commend you,] I pray God to keep you in his holy protection and conduct, working in your hearts by his word, to the advancement of your faith and salvation.  
V. 35. To support,] to have a care of them, taking away all matter of offence, and scandal and suspicion, as they might have taken in those first beginnings, from the necessity of allowing means for their pastors, as if they preached only for gain See 1 Cor. 9 1●. and 2. Cor. 11▪ 12. though laying this candal a 〈…〉, the thing in itself be just and necessary, It is more blessed,] this sentence is not found expressed in the gospel, peradventure it came to the knowledge of men by traditions.   

CHAP. XXI.  
VER. 4. WHo said,] Namely, some which were Prophets among them, Th' ough the,] by divine inspiration, they represented unto him the dangers which did hang over his head, and through humane affection and wisdom they dissuaded him from going thither, which the same spirit had revealed to Paul that he should do, notwithstanding all dangers, Acts 20. 22▪  
V. 8. The Evangelist,] the name of an ecclesiastical office, appointed only for a time, next under that of Apostles, who were the instruments of calling the Evangelists to God, and of their being endowed with singular gifts, and with an ●nfallible conduct of the holy Ghost. But in such sort, that their doctrine was to have a relation to the Apostles doctrine, and ●ee examined thereby; and this ministry to be governed by their authority: to second them in their voyages, in writing and ordaining Churches in particular provinces, whereas the office of an Apostle was higher and more general. See Ephes. 4. 11. 2. Tim. 4. 5. Ti●. 1. 5. Of the seven.] namely of the first deacons' appointed at ●erusalem. Acts 6. 5.  
V. 9 Did prophec●e,] namely, had the gift of foretelling future things by divine inspiration.  
V. 13. What mean ye?] you cannot dissuade me from following Gods calling, and the motion of his spirit, I am wholly resolved to do it, and you by the tenderness of your affections, do but only a 〈…〉 me in vain.  
V. 16. Lodge,] namely, in jerusalem.  
V. 18. The Elders,] namely, the company, or college of governor's of the Church.  
V. 20. Are all,] namely, the greatest part, Zealo●●,] they do yet firmly hold the use of Mosaical ceremonies, by a zeal not sufficiently enlightened in the knowledge of the disannulling of them in Christ, who by his death and resurrection hath accomplished the.  
V. 21. To forsake,] an odious and false speech fo● Paul only taught to make use of the liberty which Christ had gained, and to pass from the shadows and figures of the law to the truth and substance of the Gospel. Gal. 5. 1. and to repose all trust and confidence in Christ's perfect satisfaction, and all haul 〈…〉 in the law of the spirit of life, and in new obedience▪ And as for the rest, either observing, or freely leaving the said ceremonies, as things indifferent in wisedom● and charity. Acts 16. 3, and 18, 1●, Gal. 2. 3.  
V. 22. What is it?] The Church of jerusalem fore●alled by these sinister relations, will surely gather together knowing of thy coming, and therefore that there may no scandal arise, take away the prejudicated opinion which they have of thee.  
V. 23. We ha●e,] namely there be amongst the believers of this Church, Which have,] See Acts 18. 18. of such kinds of vows. It is likely that they had ●n this also some religious intention. But Paul desired nothing by his free and harmless condescending to these things, but only to gain the weak, and advance the gospel.  
V. 24. Them take.] the meaning is, thou hadst made the same vow at Cenchrea. Acts 18 18. Now thou art in jerusalem seem to perform it in the Temple by the offering of sacrifices, before which prepare thyself by external purifications, as by abstaining from wine, shaving thy beard, which things were used in such cases by tradition, for some resemblance to the Naza●ite-ship, Num. 6. 13. 14. Be at charges,] in the public buying of oblations and other offerings, With them,] others have it for them, as if they being peradventure poop people, could not be at the charge of accomplishing their vow, And all may,] that by this act it might publicly appear that thou art no deadly enemy nor contemner of Mosaic ceremonies, as the Iewes lay to thy charge.  
V. 26. To signify,] making it openly known in the Temple that such a day he would offer his sacrifice, that this cry might free him from the common scandal.  
V. 27 The seven,] appointed by tradition without any law, but yet to the resemblance of Nazari●e-ship. Numb. 6. 9  
U. 28, Into the,] namely, beyond the court of the Gentiles, which was not lawful.  
V. 31. The chief Captain,] called by the Romans as Tribune, who was as a Colonel with many Centurions under him, Of the ●and,] of the Roman ga●●●●n, in the rock called An●onia, near the Temple.   

CHAP. XXII.  
VER. 1. BRethreu,] See Acts 7. 2.  
V. 3. At the feet,] as his hearer and diligent disciple. See Deut. 33. 3. Luke 20▪ 29.  
V. 4 This way,] or religion, Acts 9 2. and 18 2●.  
V. 5 Unto the brethren▪] namely, to the jewish Synagogue at Dama●cus, To be punished.] not with capital punishment, but to be scourged with rodds, which was a punishment the Romans suffered the jews to ●●flict in their Synagogues. Matth. 10, 17. and 23, 34. Acts 〈◊〉. 40. 2. Cor. 11. 24.  
V. 9 Th●y heard not,] See upon Acts 9 7.  
V. 1●. The glory,] namely the divine and supernatural splendour.  
V. 12. According to,] this is added to distinguish a native jew a devout man, such a one ●s Ananias was from the proselyte Gentiles oftentimes called religious, or devout men.  
V. 14. And see,] By this passage, and by 1. Cor, 9 1. and 15. 8. it is clear that the Lord appeared to Paul in some manner, either by some supernatural faculty given him, to penetrate into the heavens, or by some created image or representation, as Acts 7. 55.  
V. 15. Seen,] not only in the precedent appa●●●●on, but especially in the vision described, 2. Cor. 12. 2 See upon Acts 9 9,  
V. 16. Wash away,] the holy Ghost ●a●●ifying thine external baptism by the inward application of the blood and satisfaction of Christ, for the purification of thy soul before God, and for regeneration to newness of life. Callingon,] that is to say, by means of calling upon God in faith, to obtain from him his effectual cooperation in the Sacrament.  
V. 18. Saw him,] the same as had appeared unto me the first time.  
V. 19 They know,] the meaning is, this sudden and miraculous conversion, likely will induce them to acknowledge that it is thy work.  
U. 20. Thy Martyr,] a greek word signifying witness, and hath been particularly applied to those, who by punishments or violent death, did bear witness of the truth of the Gospel.  
U. 23. Cast off,] a tumultuous act, as preparing themselves to come to violence, Threw dust,] with stamping and violent stirring up and down.  
V. 24. By scourging,] it was a kind of Roman torture or rack upon which they were laid bound with strong cords, and then scourged with leather lashes, until they confessed the fact.  
V. 25. A Roman,] having the privilege of being a Roman Citizen: for Tarsus where Paul was borne was a Colony, and such Cities had ordinarily that privilege.  
V. 30. Down,] namely from the rock, See Acts 23. 10.   

CHAP. XXIII.  
VER: 1. I Have lived,] or I have served God according to my charge.  
V. 2. The high,] this Ananias is not numbered amongst the High Priests by I●sephus a jewish Historian, and it is likely by that which is written, v. 5. that it was some surrogate or that he was brought in by some sinister practices and corruptions, according to the disorders of that time.  
V. 3. Whi●ed wall,] false hypocrite in thy feigned zeal under which thou hidest the corruption of thine unjustice and cruelty. See Ezek. 13. 10. Matth. 23. 27.  
V. 5. I wist not,] as much as to say, all men know well enough that he is no lawful High P●●●st, and therefore may be reprehended for his faults without violating God's command.  
V. 6. Sadduces,] See upon Acts 4. 1. and 5. 17. I am,] he speaks this, not to insinuate with the Pharisees or to approve of their doctrine in all points: but to redargue these false judges in their persecution who foining to be very zealous for judaism against him, did tolerate the Sadduces heresy, and did them the honour to sit in their consistory: and also to divide them, causing their inward partialities and hatreds to burst forth; and that not so much for the securing of his own person, as for the Gospels' advantage, which was suppressed by this conspiracy. Of the hope,] for the Christian doctrine, by which only the hope of eternal happiness in body and soul contrary to the Sadduces doctrine, Matth. 22. 32.) is firmly established by Christ's Resurrection.  
V. 8. Neither angel, seeing the Sadduces admitted of Scripture, which speaks directly of Angels, it is likely they did not absolutely deny but that there were Angels, but they did not believe they were snosisting and immortal natures, but transitory apparitions created by God to signify his will to men. Or some divine action and motion to produce some special and notable effect. And the same judgement they gave of the soul of man. See upon, Matth 22. 23.  
V. 9 The Scribes,] that is to say the doctors, Mat. 2. 4. A spirit,] this word is of a larger signification than the word Angel which followeth after. For it may be applied to the Spirit of God speaking to Prophets by internal revelations, or to some spirit or soul of some deceased person, according to the error of those times, See upon Acts 12. 15.  
V. 10. Get down, out of the Rock, which was higher than the place where they held their consistory, Acts 22. 30.  
V. 11. Stood by him, in a vision.  
V. 21. Do not thou yield,] the Italian, Do not believe them,] or do not give consent unto them, or do not let them persuade th●e. Looking for,] or to see what answer thou wilt give them.  
V. 23. Spear then,] The Italian Sergeants',] they might be some of the Governors' guard or Officers belonging to the Court of justice for securing of the high ways or otherwise.   

CHAP. XXIV.  
VER. 1. DEscended,] to Cesaren.  
V. 5. Nazarenes,] the name which the jews in those days gave the Christians, as incontempt they had likewise named jesus a Nazarite from the City of Nazareth: And afterwards was specially attributed by the ancient Church to judaizing Christians.  
V. 6. Have judged,] namely to know the quality of his crime: which was by the Romans granted to the jews, but not to proceed to public, sentence and much less to execution.  
V 8. His accusers,] Namely Paul's.  
V. 10. Of many years,] wherefore by experience thou knowest their manner of proceeding, and why not easily he deceived nor forestalled by their false allegations.  
V. 11. There are yet,] and therefore there is no likelihood that in so short a time, I could raise so many 〈◊〉 and innovations in jerusalem, as they do impute unto me.  
V. 15. That there shall,] this Article is specified not only to wound the jews connivend in allowing of the Sadduces, and persecuting of Paul. See upon Acts 23. 6. but also to show that his aim in all his life time, was but to attain unto the blessed Resurrection, Phil. 3. 11. and therefore aimed to lead his life in all righteousness and innocence.  
V. 23. Let him have liberty,] to be kept out of strait prison or hard bonds and only we are a 〈◊〉 chain about his wrist, according to the Roman castome in their freest kind of prisons.  
Ver. 25. Of righteousness,] peradventure he made choice of these heads belonging to the ordinary course of life, and of which Felix his understanding was capable; as well to not profane the highest mysteries: as to wound Felix his Conscience, by laying the judgement to come, before him, this was publicly stained with vices contrary to these virtues.   

CHAP. XXV.  
VER. 11. I appeal,] it was not rightly an appeal, seeing there was yet no judgement given: but a declining from a judge who was notoriously forestalled and pre-occupated, and therefore refusable. Or a having recourse to the Sovereign's protection against a manifest violence.  
V. 13. Agrippa,] the son of Herod Agrippa, Act. 12. 3. Bernice,] Sister to this Agrippa, with whom she lived very familiarly, suspected and publicly infamous for incest.  
V. 21. Augustus,] Namely the Roman Emperor which then was Nero, for in memory of the two first Emperors Caesar and Augustus, all that successors bore these two names.   

CHAP. XXVI.  
VER. I. STretched forth,] a gesture of such as begin to speak in a public way. See Pro 1. 24. Isa. 65. 2.  
V. 2. I think myself,] for being a jew, and having knowledge in the Law and Scriptures, thou wilt not disdain to judge of these things, and also because by the grounds I shall be able to prove these things unto thee.  
V. 6. Of the promise,] concerning the Messias, and his benefits, and his kingdom.  
V. 7. Over twelve,] namely the remnant of the ten whereof the body was carried into captivity, a King 17. 6. and the three other whole ones of ●u 〈◊〉, Benjamin, and Levi. See Eze. 6. 17. and 8. 35. Serving,] according to the discipline of the Law, which was a perpetual guide to Christ, holding their minds still bend to him.  
V. 8. Should raise,] he toucheth the thief point of the jews incredulity, namely that Christ was risen again. Whence followed the rejection of his person and the remainder of his doctrine.  
V. 9 Contrary to the name,] contrary to his doctrine profession, glory, and authority.  
Verse 17. From the people,] Namely from the jews.  
V. 18. Inheritance,] namely part in the heavenly inheritance, with my faithful, regenerated by my spirit, Ephes. 1. 11. Col. 1 12.  
V. 23. The first,] namely the head of the Church, who being dead for it, is also risen again first, to give it spiritual and everlasting life. Light,] namely the Gospel, which as it were a light of the new world, and the new life, into which are reestablished all God's children, by virtue of Christ's Resurrection. Unto the people,] namely to the jews.  
V. 26. Knoweth,] being a jew, and having always dwelled in judea, he may know that which is notorious to all men, concerning Christ, his life, and his death, and the proof of his Resurrection, and likewise how all these things had been foretold by the Prophets.  
V. 27. That thou believest, that thou art persuaded of the truth of their doctrine, and givest full assent unto it.  
V. 29. Except these bonds,] according to the custom of the Romans to fasten a little chain to the prisoners right wrist: the Soldier who was his keeper having the other end made fast to his le●t arm, Acts 28. 10. 1 Tim. 1. 16.   

CHAP. XXVII.  
VER. 1. BAnd,] or Roman cohort, which had every one their name, in the legion whereof it was the tenth part. See Acts 10 1.  
Ver. 2. Aaramyttium,] which was a City and Haven in the Mysian Sea.  
V. 7. Salmone,] which was the Eastern head of Crete: called by the Author's Salmonian or Samonian.  
Ver. 8. Fair Havens,] a place upon the Sea Coast of Grece which yet keeps its ancient name. Las●a,] this name is not mentioned in any Authors.  
Ver. 9 Toe fast,] namely the jews anniversary which fell on the tenth day of the seaventh month Leu. 23. 27.  
V. 12. Southwest,] it was a gulf which lay open to those two winds, whereof the one blue in above it, and the other below it.  
V. 16. 〈◊〉] a little Island belonging to the Cretans, now called Gauda, or Canda. To come by,] namely to draw it up into the Ship, for fear lest the waves should break it.  
V. 17. Ungirding,] with strong ropes or cables, for fear lest it should splitt.  
V. 24. Hath given thee,] for thy sake, he will save them all with thee.  
V. 26. We must,] we cannot avoid it.  
V. 30. Cast Anchors,] carrying them a good way into the Sea in the boat.  
V. 31. Except these,] not that Gods will or power, or effect of his promises do depend upon second causes, but because he who hath determined the end, hath also apprinted the means. And will not have, man rashly tempting him, disjoin that which he hath joined together by a bond of inseparable consequence.  
Verse. 33. Fasting,] without making any set meal.  
Ver. 34. This is,] God shall deliver you from this Sea danger. But you must take heed that you do not die, or weaken yourselves with hunger, seeing God gives you the means to prevent it, that you may on your part endeavour as much as in you lieth to escape, expecting the rest from God. Fall from,] a proverbial term, as, 1 Kings 1. 52. Matth. 10. 30. Luke 21. 18.  
V. 35. Gave thanks,] See upon Matth. 15. 36. 1 Tim 4. 4.  
Ver. 40. Rudder,] which were two great Oars hanging on each side of the poop. And it is likely that when they let down their sails, and let the ship drive at Sea, they took away and made fast the rudders; which now being willing to run the Ship on shore they untie to keep it upright.  
V. 41. A place,] some shelf which was separate from firm land.    

The Epistle of Saint Paul the Apostle to the Romans.  
Argument.  
AS under the Old Testament the H. Ghost moved his Prophets, to set down in writing the summaries of their Sermons, to endure for ever in the Church, not only for instruction, but also for a certain and immovable rule of heavenly truth. So did he the like in the New, inspiring his Apostles to write the same doctrine as they had in speech uttered in their life time. And Gods most wise and free providence, hath to this end chosen the forms of Epistles, as most befitting the simplicity of the manner of teaching, which Christ used; and most apt to join the doctrine to the uses of practice in all the parts of a Christian life. And the said Epistles written or subscribed with the Apostles hands, and well verified, were with great reverence reserved and kept in the Churhes to which they were written, and were from time to time read and expounded in public assemblies, and were also communicated to other Churches for the general edification of them all. And Saint John who out lived all the other Apostles, gathered them together, and added them to the body of the New Testament, setting upon them the Seal of Apostolical authority, as Esdra s had done to the books of the Old Testament. Now although these Epistles were written upon particular occasions, yet the divine providence directed the Apostles to comprehend in them the necessary explication of all the chief heads of Christian doctrine. And Saint Paul who had in speaking laboured more than any one else, hath likewise written more: and more largely and highly unfolded all the mysteries of salvation, the duties of Gods spiritual service, and the rules of lawful government and discipline of the Church Intermixing also excellent Revelations of things to come, which God had manifested unto him. Amongst other Epistles of this great vessel of election, that to the Romans holds the first degree in all kinds: being he doth in a most exquisite order lay open therein each several part of Christ's benefit, and the duties of interchangeable acknowledgement and service to which all believers are bound. The Romans to whom he writes, were such believers amongst the Gentiles as were assembled in Rome, where the Gospel had been carried even before the Apostles coming thither. And as the Apostleship of the Gentiles was fallen to his lot so did he perform this great duty towards it (after he had for a long time caused it to shine with incomparable gifts of God's grace to instruct and dificit with this divine Epistle, which may very well be called the great sea of Christian doctrine. And in it, after he had in the beginning set down his vocation and desire to contribute to the advancement of the faith of those who believed in Rome, he showeth that the Gospel received by faith is the only, an most powerful means, to obtain true righteousness before God, and by the means of it, life: Seeing that all men by sin are subject to God's wrath and curse: the Gentiles being condemned by the Law of nature imprinted in their hearts, and the Jews much more by Moses his Law: which yieldeth no man any prerogative to righteousness, but doth rather aggravate their judgements, who having the knowledge of it, are not correspondent thereunto by an entire obedience. And therefore he concludes that all men to sirun their condemnation, are bound to seek without themselves that righteousness which is wanting in them, and have a recourse to Christ in whom this treasure is laid up, to the remission of sins, and full justification of sinners. And that as God presents this righteousness out of his mere grace, and to all Nations indifferently, so the only means to receive it is lively faith: without any necessity or use of Circumcision or other ceremonies of the Law, or any intercession of man's own works as he showeth it by the example of Abraham, the Father of all believers, and general pattern of faith. Then he goeth on to declare the effects of faith, and of God's fatherly love in Christ, which are peace and quiet of conscience towards God, secureness, joy, and spiritual rejoicing in tribulations and assured hope of everlasting glory. And concludes this part, by showing the foundation and, ground, of this communication of Christ to his believers; which is God's order, who hath established Christ to be the head and stock of his Church; that from him may derive into her the vert●e of his righteousness and justification, everlasting life and happiness, as Adam was the natural head of all men, whereby he enclosed and enfolded them all in his sin, and consequently into his death and condemnation. Then he cometh to the subsequent, and inseparable blessing of sanctification, brought forth in believers by the holy Ghost to the resemblance of Christ their head, by virtue of which the believer doth not any more fight against the law of God, and again the law i●not an instigation to sin for him, to incense a d 〈…〉 rden him therein, but a loving and friendly guide and rule of holiness; to which he willingly and peaceably doth frame and co-order his will and actions, though still with much weakness and repugnancy of flesh which God leaveth in those that are his, for a continual exercise, and spurr to their sides to cause them to sigh aft●r their perfect deliverance and freedom in the heavenly life. And therefore he comforteth them, by telling them that these first fruits of the holy Ghost, and his motions, and strive, are unto them a sure earnest of God's love, and of their adoption justification and future glory, which they at the present do taste but only in faith and hope: but yet is infallible being grounded upon God's everlasting decree, and immutable election. Whereupon also there groweth in them a firm confidence against all the assaults of the Devil, and the World, either internal or external. And afterwards because that the grace of the Gospel had been promised to the ●ewes Eldest sons of the Family, and natural heirs of the covenant and promises, and yet they for the greatest part did reject it: he wipes of this scandal, showing how that God's promises were nevertheless firm towards them, to whom they were destined by him at the first in his secret counsel namely to all true Israelites in spirit, created and framed by him to be his true people.  
And that therein appeared Gods Sovereign power to be adored with all humility, in choosing from everlasting, and saving in his due time those which were acceptable unto him, from amongst the whole mass of humane generation, which was corrupted and lost in Adam. Leaving the rest to the rigour of his justice against their sin, brought up to a fullness in many by a voluntary and obstinate refusal of the remedy of his grace. Whereby the one have no reason to complain of God's justice, nor the others to extol themselves thorough pride: Seeing that lying in the same perdition, they are delivered out of it, thorough mere mercy. And therefore he exhorteth the Gentiles who are called in stead of the jews, to a deep humility perseverance and holy use of God's grace: And on the other side he comforteth the jews because that even from that time, God verified his promises towards many of them called and converted to the faith: and would at his appointed time, restore and bring again the whole body of the Nation together with the Gentiles into the possession of his covenant. Then he goeth on to exhort to Christian duties, as well towards God as in themselves, and towards other men, brethren, or enemies, Princes and Magistrates, weak members of the Church in knowledge and faith especially concerning the use of Mosaical ceremonies, concerning which there were great contentions and scandals in the Church in those days. And in conclusion he recommends them to the grace of God and himself to their prayers.  

CHAP. I.  
VERSE. 3. WHich was made,] namely in his humane nature which is a mere creature, and was assumed by the son of God in unity of person, see Joh 1. 14. Gal. 4. 4.  
V. 4. declared,] as by asolemne and sovereign sentence, Psalm. 2. 7. to be the true son of God, against all false judgements, calumnies, contradictions and doubts of the world, Luke. 1. 35. 1 Tim. 3. 16. According to,] namely according to his divine nature (called Spirit. 1. Tim. 3. 16. Heb. 9 14. 1, Pet. 3. 18.) which was before covered under the infirmity of the flesh but in his resurrection and after it, manifested and showed in power of divine glory, by effects which we are in altogether to be admired.  
V. 5. Grace,] namely this singular gift of being his Apostle. Or the gifts necessary for so eminent an office, for obedience to cause the Gentiles to submit unto: and receive the Gospel by faith, thorough which Gospel Christ reigneth over men; all nations,] namely the heathen ones whose Apostle especially Saint Paul was. acts. 9 15. Gal. 1. 16. 1. Tim. 2. 7. 2. Tim. 1. 11. for his name,] the Italian, by his name, to cause him to be acknowledged. Or by him, in his name, by his authoriie and comimssion.  
V. 6. Called,] manifest ye are para●rkers of his covenant, and members of his Church, by his word directed to us and made effectual by his spirit.  
V. 8 Through Jesus Christ,] who is the means of this great good, for which I give thanks, and in whose name all prayers ought to be presented to God if we intened to have them heard and all our thanksgiving if we mean they shall be acceptable to him, the whole] amongst the church Scattered overall the world  
V. 9 With my spirit,] the Italian, in my spirit,] namely in my soul which is as it were the spiritual truth in which God is served by believers, Or with my spirit, that is to say, with mine heart and intimate affection.  
V. 13. That I might have,] that I might cause my ministry to bring forth fruit amongst you to the advancement of Christ's glory, and the salvation of his Church.  
V. 14. Debtor,] namely bound by mine office of Apostle to procure the salvation of all men, and to communicate unto them the talon which for that purpose I have received of God to the uttermost of my power, without any distinction of nations or conditions.  
V. 16. The power,] namely the only most effectual means to save man, so he have faith in Christ, who is therein proposed: whereas man in his own nature was not sufficient thereunto Rom. 5. 6. and the law of God, itself was weak through the flesh. Rom. 8. 3. to the Jew,] to which nation the Gospel was first to be preached. See acts. 13. 46. to the Greek,] under this name are comprehended all the Gentiles, whereof the greatest part, and nearest and best known to the jews were native greeks and spoke the Greek tongue.  
V. 17. For therein is the,] he proves that by the Gospel's man obtains life and salvation: namely because it presents unto 〈◊〉 the only means, and cause of life, namely, the true righteousness which is Christ, imputed to man through grace, and embraced by him by a lively faith, whereunto Habakuks saying hath a relation, who attributing the means of obtaining and professing a spiritual life unto faith, doth consequently also attribute unto it the means of obuining righteousness, which is the only cause of the said life. Gal. 3. 26. So that faith vivifieth in so much as it justifieth. Now this righteousness is called God's righteousness, because he is the supreme Author of it, having appointed his son who was true God, for to fulfil and acquire it, and that he out of his mere grace bestoweth it upon his elect, and accepts of it for their absolution, and that it alone can subsist before his judgement. Dan. 9 24. and finally because it is the accomplishment of all his promises God's righteousness being oftentimes taken for his loyalty and mercy. Rom. 3. 26. From saith,] that is to say, more and more according as the faith increaseth and groweth strong, so it doth more and more enjoy the benefit of this righteousness. Or the revolution of his righteousness is received by a continual act of faith, which never ought to cease, unall it be come, to its fullness and accomplishment in the life everlasting.  
V. 18. For the] he proves that men have need of this imputed righteousness, for to be ssved, because that of themselves they are all unrighteous: as it appeareth by God's evident judgements upon all mankind. From Heaven,] as from the throne of his justice. Seeing the effects thereof can no way have a relation to inferior causes, or evidently as coming down from heaven. Ungodliness and unrighteousness,] these are the two kinds of sin whereof the 〈◊〉 is against the first Table of the Law and the other 'gainst the second. Who hold,] as being in bondage to their own perversity and malice by which they hinder the truth from having dominion over their actions. The truth,] namely all that light, knowledge of God and of his nature, judgement, and will as hath remained in them after sin, ver. 25. See Rom. 2. 8.  
Ver. 19 Because,] he proveth that there is yet truth, that is to say knowledge of God in man after sin. May be,] namely by the natural light of humane understanding, without the supernatural illumination of the Holy Ghost. Is manifest,] is evident enough, or plainly known. Hath showed it,] 〈◊〉 into the soul those natural lights, and original knowledge, which are not acquired, but borne with man, joh. 1. 5, 9  
V. 20. For the,] he set down what things appertaining to God may be known, and how they may be so. As for the first, they are not his grace and his other gifts of the Gospel but only his God Head, or nature, in itself spiritual eternal infinite, and his power, and other virtues, by which he operates in the order of nature. As for the second, it is not by revelation of his word, nor much less of his spirit, but by his works: that is to say by a discourse which man makes, and a consequence which he draweth from the creature to the creator, that he is the Author of them all, and that he hath all the good of them in eminency; not being in them as a part, nor being defiled with their imperfections or vices. From the Creation,] whereby he showeth, that this gift of natural light is general to all men, being in them by means of the general creation, and not thorough any special grace: and besides, that it remained in man after sin. Are clearly seen,] that is to say they are clear and evident, if man will make use of that gift of light and understanding. So that they.] This light is not sufficient to salvation, but God hath left in man, that if he through negligence do not make use of it, or through perverseness withstand and violate it, he may be justly condemned.  
V. 21. When they knew,] namely in the aforesaid manner. Became vain,] they have lost all manner of true conceit, soundness of judgement, and true aim, forsaking the guide of that light, especially in matters concerning God's service and true Religion. Foolish,] having rejected this light, instead of it there came in a thick darkness, of false opinions blind imitations, popular and inveterate errors, of absolute wills, and straying understandings, which are the true beginnings of the introduction and maintaining of Idolatry.  
V. 22. Professing themselves,] though they were puffed up with the conceit of great worldly wisdom yet they were really fools, and men of no understanding.  
Ver. 23. And changed,] they have at their pleasures represented that glorious God, under base and unworthy shapes of creatures, attributing unto them divine worship and honour. Now the sin of Idolatry is here mentioned as common to all Nations.  
V. 24. Wherefore,] he goeth on in showing how the second Table hath been broken by an overflowing of vices, to which God hath given over mankind, to punish them for the abuse of his service. Gave them up,] as they have dishonoured God by Idolatry, so God hath laden them with ignominy, leaving them in the power of the unclean spirit, to drive them onto all manner of filthiness. See Psa. 81. 12. Act. 7. 42. Now he toucheth those grievous sins of abominable, lust, as being common amongst the Heathens, and especially amongst the greeks, and the Romans, who in outward appearance, had more knowledge and civility than other Nations, and yet were drowned in Idolatry, and such kinds of wickedness.  
Ver. 25. The truth,] that true light, and natural knowledge, though it were unperfect and had not any saving power, verse 18. Romans 2. 8. Into a lie,] namely into false opinions, and voluntary errors.  
Ver. 27. Error,] namely of their straying from God's true worship.  
V. 28 To retain God in,] by pure worship and other religious acts. To a reprobate,] namely to a rage of a straying judgement and an unbridled desire and will to do evil, as their will is whom God hath quite given over to the evil spirit.  
V. 30. Backbiters,] or secret detractors, or tale-bearers.  
V. 32. The Judgement,] Namely his Law according to which he judgeth man which is partly known by natural understanding, and apprehended the conscience, which are the two parts that have remained most entire in man, since sin. Have pleasure,] that is to say, they approve of them and praise them, Psalm 10. 3. and 49, 18. which is the very fullness of sin, and a malice like unto the Devil's malice, who takes a pleasure in sin, as it is sin, and draweth others unto it: without the bait of a false seeming, goodness, and pleasure of the sense, which transporteth, and blindeth man in his own sins.   

CHAP. II.  
VER. 1. THerefore,] this wickedness of mankind is universal, and therefore though there be many who are outwardly wise and virtuous, and reprove others: and many Magistrates, and Lawgivers, that punish misdeeds; yet they all have the seeds of the same vices in themselves, which do oftentimes break forth: whereby all their wisdom and righteousness serveth for nothing but only to condemn them, and have as much need as any of the rest, to fly unto the only righteousness of the Gospel, seeing their own righteousness, is but a mask, and false outward show. D●est the same,] though peradventure not so violently nor openly, but more staidly and circumspectly.  
V. 2. According to truth,] without any respect of that external lustre of professing a laudable life, but severely examining the heart, and the works which proceed from thence.  
V. 4. Despisest thou.] that is to say, art thou care less of employing them to their right use, which is to give thee time of repentance? but dost thou chose profane them, makikg them an occasion of confirming thee in evil? as it thou shouldest never be published because thou art so long forborn. Now being the Apostle, speaketh also of men who are under the Law of nature, and have no light of God's Word, nor no virtue of the regenerating spirit, without which there can be no true nor saving conversion to God. We must imagine this repentance to be spoken only of the disciplinary repentance, and external cessation from the most grievous sins; and of the change of vicious acts and customs, into such as are morally honest and laudable.  
V. 5. Wrath,] punishment, which shall be fully poured out at the last judgement.  
Ver. 7. Patient continuance,] with an equal and constant tenure of righteousness and holiness according to God's Commandment, Deut. 27. 26. Which is spoken to tax those wise and righteous worldly men, who oftentimes run out into great wickedness. Now the Apostles intent is not to say that everlasting glory may be obtained by works after sin, for none doth so persevere in obedience, and therefore they are all under the curse, Gal. 3. 10. but he would only set down, what the covenant of the Law is, when it is observed or broken.  
V. 8. Contentious,] Kicking, and striving against God's justice, Hosca 4. 4. especially by objecting and alleging of their own righteousness and external discipline, which is the property of hypocrites, of whom the Apostle particularly speaks. The truth,] Namely the knowledge and light, of some moral good imprinted in their soul. See Rom. 1 18, 25.  
Ver. 9 Of the Jew,] without any distinction of nations or persons: but yet in such sort that God's judgement shall begin with his own household: and that those who have had most knowledge, shall be most grievously punished. Now the Apostle makes here a sweet digression to the jews, to include them also in the universal condemnation of the world, and into the necessity, of having recourse to Christ's righteousness, and to God's grace in the Gospel. 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 only by the inward Law which is imprinted in their hearts.  
Verse 13. For not,] as much as to say I speak thus, because that the Law cannot bring any salvation to man, by the knowledge or profession thereof as the jews believe, but by the perfect observing of it, which being performed by them, more than by other Nations, they are also comprehended 〈◊〉 the general curse, and bound to seek after Christ's Righteousness. Justified,] that is to say declared just and worthy of the reward according to the covenant of the Law.  
V. 14. For when,] the knowledge of Moses his law gives the jew no great advantage above the Gentiles, for the Gentile hath also his natural law (though less perfect) imprinted in his soul, by which he is instructed, and bound to do well, and debarred from doing evil, which are the two properties of all laws.  
V. 15. The work,] namely the two aforesaid properties, bearing witness,] 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 condemn or absolve him, wherefore seeing the pagans have a conscience, they have also a law.  
V. 16. In the day it seems this aught to be added to the 12th verse. the secrets,] he saith this because v. 12. he had spoken of the false jews, who hid their wickedness under the cloak of professing the Law, by Jesus,] to whom God hath given all judgement. john. 5. 22. Acts. 17. 31. according to,] as it is revealed in the Gospel whereof I am a minister.  
V. 17. Behold,] he now falls fully a convincing the jews, reflest,] thou art confident and groundest the estate 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 contrary things,] that is to say canst judge of what is allowed, and of what is forbidden. 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 carnal reason or sense presents unto thee.  
V. 20. The former of,] namely the perfect model, not only of what is concerning Gods true service in itself, but also concerning what thou thinkest and judgest thereof within thyself.  
V. 21. Thou therefore,] the Apostle speaks thus, verily supposing that there was no jew but was stained, with some of these vices or with all of them.  
V. 24. For the name,] that is to say, these reproofs therewith the prophets reprove the jews, show this which I lay to their charge to be true enough.  
V. 25. For circumcision,] that is to say O thou jew, I rank therein the number of all other men in sin and condemnation, not withstanding all the signs thou bearest of God's covenant for seeing thou apprehendest no other covenant but that of works; I tell thee these signs would be avail able unto thee if thou didst perfectly observe the covenant: which thou 〈◊〉 doing thou art in the sight of God like and uncircumcised and a heathen.  
V. 26. Therefore if the,] to show him unprofitable and vain without the effects of obedience these signs 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 Iew that shoul break it, being circumcised; who can make any question but that before God the heathen should be accepted and the jew reproved? And this is spoken by way of supposition, and not for a truth nor absolutely, 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 natural motions, observing the law in this kind would show how much more thou jew art to be condemned, who hast received greater gifts and helps at God's hands for to serve him. See Matth. 12. 4. the letter,] namely Moses his written law, which represents Gods will more cleerlie and faithfully, than that light, much obscured and darkened by fin, which is in man.  
V. 28. For he,] that which I say is grounded upon this that before God outward signs 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 soul which is known to God alone, of the heart,] namely the spiritual purification of the soul wherein consisted the true substance of the circumcision of the body, in the letter,] namely in the external sign or ceremony, like unto a writing or a picture without any virtue life or motion, See, Rome 7. 6. 2. Cor. 3. 6. 7.   

CHAP. III.  
VER 1. What 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 efficacy, if it want the perfect observance of the covenant of the law, whereof it is the sacred sign.  
V. 2. Chiefly because,] the jews anciently received Gods promises in Christ whereof circumcision was the seal according to God's true order. Rom. 4 11. though the degenerate jews did understandit otherwise. See upon. Rom. 2. 25. whereby that which they had not of themselves, was offered unto them through grace, to be received by saith from the promised Messias were committed] like unto a deposited thing, and a precious pawn, which they have kept for the whole church, until the accomplishment thereof.  
V. 3 for what if,] if it be said that this advantage hath been lost, by the inerevalitey of a great part of the nation. I answer that God's loyalty in his promisers and covenant hath always been verified in his elect, in respect of whom it was made. Notwithstanding their defects, which God through his grace hath always overcome: and therefore his glory hath been so much the more exalted.  
V. 4. Let God be,] let him be acknowledged, and worshipped for such a one.  
V. 5 But is our,] an objection put in, upon occasion of what he had said, that the incredulity of man, serves to illustrate the glory of God's truth; wherefore then doth he punish that incredulity. As a man,] according to humane sense and the judgement of the flesh.  
V. 6. For then how,] how is it possible, that any unjustice should be in G●d, who is the Sovereign Lord and judge of the world: whose will is the absolute rule of justice.  
Ver. 7. For 〈◊〉.] a continuation of the precedent objection, My 〈◊〉] that is to say my disloyalty. More a●●●d●d,] that is to say ha●h showed itself firm and constant above all ordinary measure of bond or tye in ●o tracts or covenants, in which the breach of one party, ●ree●h th● other.  
V. 8. And not rather,] the Apostle answereth the foresaid objection in wrath: as saying. if this might take place, those pro●ane scorners, might altogether burst out into their extreme impudency: let him have then as much cause of glory as may be given him, by an unbounded number of ●i deeds. But there is ●o soul so desperate as dareth to pass● so far: for the Conscience even of the most wicked telleth them; that they shall be judged according to God's manifest Law, which is the rule of their actions: and not according to his secret providence which appointeth sin itself for certain ends, quite different from man's ends. Wherefore all that induceth one to this extreme impiety, ought presently to be rejected. Whose damnation,] namely of those profane slanderers of God's truth, who do thus contend with him.  
Ver. 9 What then,] to return to the business, have the Iewes of themselves any prerogative of righteousness or dignity, before God, above the Gentiles? No, for all that which were granted them, verse 2. is out of grace: of their own nature, they are as corrupt as others, as it appears by their a●●i●ns.  
V. 10. As it is w●i●●e●,] these passages speak of the unregenerate amongst the people, who were always in exceeding great number, and therefore these reprooses might serve at all times: and the Apostle makes use of them to show that out of God's gr●ce, and out of the operation of his spirit, all are comprehended therein. And that amongst God's people, this grace of regeneration, was not common to all but that the greatest part of them had made themselves uncapable of it.  
Verse 12. Unprofitable▪] like corrupted Wine, or like punished s●●nking flesh which is the similitude used by DAVID in the passage here alleged.  
V. 16. Destruction,] which they bring unto others.  
V 19 What things soever,] these sharp and frequent reproofs, which ●he Lord useth in his word an are d●●ected especially to his people, the use whereof continueth to all ages, do sufficiently show that nation to be infected with he same vic●s ●hat reign in the world, Who a●e,] namely, who are comprehended in that external cov●nant, whereof the Law is as it were the contract, and that are of that nation, which is under the especial jurisdiction of it. That every mouth,] I do set forth these things in this kind, because the jews being the nation as hath been most privileged by God, may humble themselves in the confession of their own grievous sins, and in acknowledging, that all their good consists only in God's mercy.  
V. 20 There shall n● sl●sh,] because that man by sin being altogether ●●●ble to fulfil either the natural or written law, it can no longer be an argument or means of righteousness and life unto him, a●● is no more in ●or●e towards him, but on●l● to discover his iniquity, an seal his ●o damnation to him.  
V 21. B 〈…〉 owe,] namely, since Christ, coming, God hath clea●●ly revealed the true ri●hteou●ne●●e which he hath established and given to man for his justify m●n according to the doctrine of all his prophets, namely Christ's righteousness imputed to all those who receive it by a lively faith: without any consideration of the works of the Law either of nature or written; or any difference of Nations.  
V. 23▪ For all,] this remedy is common to all indifferently, for the evil of sin and privation from eternal glory is likewise commo● to all.  
Ver. 24. Justified,] that is to say absolved from sin, and reputed just before God, by virtue of the satisfaction which Christ hath made, by which all believers are redeemed from death as it were by a valuable price.  
V. 25. W●●m God,] all this hath been done by God's appointment; who of his mere will, and full power hath from everlasting appointed Christ to be the only means of expiation and reconciliation, To declare,] to make this means of righteousness appear which before was hidden, Rome 1. 17. or to give a most certain proof of his benignity, and truth in keeping his promises and his covenant. F●● the,] forgiving men their sinne● which had till that time kept them in the snares of condemnation without any true means of atonement. See Heb. 9 15. Through the forbearance of God,] The Italian, 〈◊〉 the time of God's patience.] then when God showed his goodness in the mere suspection of his ●udgements upon the world, not causing 〈◊〉 to perish for its sins, though he did not as yet open the ●reasures of his grace for an entire pardon, which he reserved for the time of the Gospel.  
Ver. 26. That he might be,] that is to say, that all may learn to acknowledge receive and worship this new manner of the operation of God's justice, justifying him who of himself is a sinner: by faith in Christ's righteousness▪ unless just be her taken for true and ●oyall; or for absolutely just, who would not justify man without payment and satisfaction. which believeth,] which is of their side, who renouncing all confidence in their own works seek their life and salvation in CHRIST by faith.  
V. 27. Whe●e is,] who can therefore boast of his own righteousness, 〈◊〉 Co●. 1. 31. E●hes. 2, 9 ●●y,] for the Law assigneth unto m●n the reward of li●e, for his own virtue and righteousness. By the Law,] Namely by this new order and cov●nant of God, which ●●kes aw●y all manner of man's twne righteous●●ess●, and dignity from him▪ to clothe him through gra●e with Christ righteousness  
V. 29 〈◊〉 〈◊〉,] S●ei●● God doth con●●r this his grace of ●u●●●fication in Christ, up●n the Gentiles as well ●s upon he ●ewes, we must believe that they 〈◊〉 all comprehended in the same covenant, and that there is no more ●●fference between circumcised ●nd ●●circumcised Nations, and that circumcision is no longer the means to be incorporated a●o●●ll God's people but that now one attaineth to it by faith only.  
V. 30. The circumcision,] Namely the jews. By s●ith,] it should seem that the apostle distinguisheth these two kinds of speeches by faith, and through faith, attributing the first to the jews in whom, though they were adorned with many ra●e qualities above the Gentiles, God only regarded faith ●or to receive them into grace: And the second to the Gentiles who through ●aith passed as it were in to a new spiritual estate. O hers hold that they are both as one, but that the apostle vari●th in this kind: to show that the jews advantages were as much as nothing. Uncircumcision,] namely the Gentiles.  
V. 31. Make void,] do we take all authority, power, and worth from it. ●●●●blish,] that is to say we show by the Gospel how firm a ●●●●voca ●e it is, seeing that God would have Christ subject to the Law, as well to suffer what it imposed, for to release man from it, as also to do what it commanded, to gain a right for him unto that 〈◊〉 which it promiseth. See upon Matthew 5. 18. Gal. 4. 4, 5.   

CHAP. FOUR  
VERSE 1. WHat shall ●●e say?] seeing every man is under condemnation▪ and cannot be justified but only by faith without works. Rom. 3. 28▪ we ought to say that Abraham himself the head of all such as enter ●●to the covenant of grace, hath not been justified any other way●● though he did far surpass his posterity in goodness. And that he hath not obtained life and glory by his own works, and therefore his children cannot have any privilege above him, but that his example is the rule of all their estate towards God, As pertaining to,] considered in himself in his own natural state, out of the grace of pardon and of justification.  
V. 2. For if,] that is to say, he hath obtained nothing by his own proper merits for if so be it were so, he would have somewhat whereof to glory before God, but he had nothing for the justification which Abraham obtained by saith, v. 3. taketh away any glory of his own from man Rom. 3. 27.  
V. 3. Abraham believed,] See the exposition upon Gen. 15. 6.  
V. 4 N●w to him,] this passage being well understood showeth sufficiently that Abraham could have no con●●●ence nor matter of glory in his own proper works, for he being justified by faith▪ which ●ath no other object no● foundation, but the grace, and p●o●i●es of God, works could take no place therein. Now he Apostle sets down grace and faith here under one kind, and the law and works under another, and supposeth that the one cannot be mangled with the other in the ca●●es of man's justification Rom. 11. 6. That worketh,] that goeth after this w●y of works, and buildeth thereupon to obtain the reward of life promised by the law, Not reckoned,] in case he have performed the condition therein set down, namely, perfect obedience, But of deb●,] not by virtue ●f any absolute merit, and natural equivalency, which cannot be between God and man, between whom there is no proportion, neither in the persons, nor in the actions, nor in goods, but by virtue of that voluntary act of God, do these things and thou shalt live.  
V. 5 That worketh not,] who being unable to perform that condition of works doth not build thereon, but taketh the other way to be saved, which is that of faith in God's m●rcy towards a sinner, by which Christ's righteousness is given him, to be clothed therewith, and by virtue thereof to be ab●olve● from sin and condemnation, His saith,] not considered in itself as it is a work that hath a●ie singular merit o● w●rth but in its own relation to christ and in the action of receiving him, and livelily applying him to himself, as ●ating nourisheth, that is ●o say the meat that is eaten. See Isa. 53. 11. Rom. 5. 18, 19 1 Cor. 1. 30.  
V. 6. Without works,] which is gathered out of David's saying by a necessary consequence, for where there is remission, there is sin, without any satisfaction of his own.  
V. 8. Impute,] a manner of speech taken from accounts and debts, as much as to say he shall not hold him faulty nor guilty, to make him bear the punishment in his own person.  
V. 9 Come this blessedness,] there is besides, this to be considered in Abraham's example, that he having received this noted testimonial of his justification whilst he was yet uncircumcised, it appeareth thereby that circumcision is not necessary thereunto; as the greatest part of the jews, even of those that were converted to the faith, believed.  
V. 10 How was it?] was it by means of circumcision as the jews hold?  
Verse 11. And he,] the Italian hath it Afterwards he,] namely, after he was declared justified by faith. See Genesis 15. 6. and 17. 10. The sign,] sacraments having these two uses, of signifiing by the analogy, and correspondency there is between the bodily and the spiritual thing, and to seal the promise of internal grace correspondent to the signification, and that by virtue of God's order, mediating the condition of faith therein required, Aseale,] for circumcision ordained after Abraham's justification by faith, was but a confirmation of that covenant of grace, by which God promised to cleanse man from his sin, forgiving him it in Christ, and likewise to sanctify and renew him by his spirit, which are the two benefits represented by circumcision, That he might,] God would thus bestow upon Abraham, both the things and the times, to show that as well the Gentiles as the jews are reputed to be ABRAHAM'S true children, comprehended within the covenant made with him and his posterity, so that they follow his faith, whither they be circumcised during the time circumcision was in no force according to God's appointment, or whither they be not, after that God in stead of it had appointed another Sacrament, which is baptism,  
V. 12. Which are,] that is to say, which are corporally circumcised.  
Verse 13. For the,] that is to say, this is proved because man is made the child of Abraham and partaker of the promises which were made to him in the same quality, as is noted of ABRAHAM in that solemn promise Genesis 15. 6. Now that was not any dignity or merit, by which God was ●●duced to yield him a reward, but faith receiving from God a gift freely offered. See Hebrews 11. 8. That ●ee should,] to be reestablished as GOD'S child into the right and degree which Adam had before his fall to be Lord over all the creatures. Which was figured to Abraham by the possession of the land of Canaan promised unto him, and to his posterity: and is in part effected by the just fruition which God gives his children of his creatures, as to Christ's fellows and members, and shall be perfectly accomplished in the Kingdom of heaven. See 1. Cor. 3. 21 22. 1. Timothy 4. 3. Hebrews 1, 2. and 2. 5. Was not,] is not set down in scripture to have been made in regard of any righteousness or proper virtue of Abraham, but by faith embracing God's grace, and the promised Messias, in stead of all righteousness that can appear before God to obtain life.  
Verse 14. For if,] if it were not so, and that by works, man might obtain that inheritance, all faith, covenants, grace, and promises, would be void, which is wicked and most absurd, even to think. Now if righteousness and life is through grace, it must be so absolutely, and purely, without any intermeddling of men's righteousness or the Law, for these two means cannot agree with one another. Romans 11. 6. Galatians 3. v 12. 18. The promise,] which in these passages is always taken by the Apostle, for the free and Evangelical promise, and not the legal.  
V. 15. Because,] that is to say, it is clear that these two means of obtaining life and righteousness, cannot consist together, for the law is altogether rigorous, requiring perfect obedience, or denouncing death and condemnation to the transgressors, whereas chose the promise is but a messenger of grace and reconciliation, For where,] this is proved because that man doth not truly know his sin, nor doth not feel the mortal sting of it, but only by means of the Law, working effectually upon his conscience.  
Verse 16. Therefore,] because that first means of obtaining righteousness by the law which God hath granted unto men, hath through sin been made not only unprofitable, but even quite contrary and deadly: we must of necessity have recourse unto the other, which is faith: which only amongst other virtues, can in this case agree with God's mere grace, seeing that the operation of faith is not to acquire or merit, but only to receive what is given to us. john 1. 12. Be sure,] as grounded upon God and his immutable pleasure, and Christ's perfect and everlasting righteousness, and not upon men's variable will, and inconstant obedience. See Ezek. 16. 61. Rom. 9 11. & 11. 19 To all,] namely, to the spiritual seed according to the faith, of which God intended to speak in that excellent promise, I will be thy GOD▪ and of thy seed after thee, Genesis 17. 7. Not to that only,] not only to the national believing jews, who have been kept under the pedagogy of the Law, and under a director to Christ, without trusting therein for their righteousness and salvation.  
Verse 17. Before him,] with a spiritual and divine paternity, which consisteth in example of faith, according to which God, can make whom he will Abraham's child. Matth. 3. 9 as he of nothing created all things and raiseth the dead, and according to his paternity he judgeth who are Abraham's true children, which he approveth of, whereas in men's judgements the jews only ought to be so, According to others, the meaning is, that as God is not only father in grace of those which are already, but of all such likewise as he shall hereafter create by his omnipotent word, Abraham likewise by some correspondency hath been reputed father of the Gentiles, who had neither spiritual life, nor quality, such as was required for to be his children. Ephes. 2, 12. And calleth,] that is to say, by his word he makes them to be, and as if one should say, to appear for that end for which he hath appointed them, as he did in the creation of all things, and in the miraculous resu●rections wrought by Christ, Let there be light, ●azarus come forth, etc.  
Vease. 18. Who?] namely Abraham. Now he showeth by example of Abraham's belief touching the particular promise concerning Isaac, what the true faith of all his children should be concerning the general promises of grace. Against hope,] against all causes, arguments, and appearances of natural hope, In hope,] that is to say, concerning a firm spiritual and supernatural hope, by reason of God's promises.  
Verse 19 He c●●si le●ed not.] he stood nor stopped not upon the order of nature. according to which all hope of issue was taken away from him. So true ●●●th overcomes all apprehension of a man's own impotency, through the lively persuasion of God's promises.  
Verse 20. Giving,] by acknowledging his Sovereign truth, and infinite power, above all inferior order or contrary difficulty, glory being set upon the highest point of emmency, above all other things.  
Verse 22. It was▪] God by reason of his faith, held him to be as sufficiently disposed to obtain the accomplishment of the promises, as if he had had all the righteousness, required by the law to receive G●ds Benefits.  
Verse 23. For his,] as if it had been some peculiar act or privilege of Abraham's, whereas it was a document, and an example of justifying faith, common to all his spiritual children.  
Verse 24. On him,] namely in God, who in Christ's m●st glorious resurrection, gave an e●●ay of his power, to raise spiritually all beleivers, and hath in the same resurrection placed all the causes of their resurrections Rome 6. 4.  
Verse 5 Delivered,] namely to death, by the will of God, For our,] to make an expiation for them by his death. For our justification,] namely, to show unto us how we were absolved as it were by manner of solemn judgement, CHRIST our surety, being returned to life after he had made an ●nd of satisfying for us, for a certain argument, that God was fully reconciled to us, and that life was gained for us, which could not have been is he had remained dead, for the continuation of the payment, would always have showed the imperfection of it. See 1 Cor 15. 17.   

CHAP. V.  
VER. 1. We have,] that is to say, God is made propitious unto us in Christ, who by the faith which he creates in us, causeth us to enjoy this reconciliation, by virtue whereof our conscience is so firmly grounded, that we do it as it were by anticipation in this world, by a lively hope, that eternal glory which is prepared for the children of God, without being moved by any temptations, or ●e●●en down by any terror or confusion.  
Verse 3 Not only.] we do not rejoice unspeakabl● and gloriously. 1. Pet. 1. 8. only by reason of the hope of future glory, but also by reason of our present afflictions, which are an assured proof unto us thereof. 2. Co. 4. 17. Phillip 〈◊〉. 28. That tribulation,] that the holy Ghost ●oth through tribulation frame us to patience, in which God doth from time to time give us assured proofs of his grace and protection, whereby we conceive a sound hope in him grounded upon the love which he ●e●reth unto us, which he hath given us large cause of feeling, and hath lively sealed it in our hearts, by his spirit of adoption.  
V. 5. Maketh not ashamed,] that is to say, doth not deceive one nor prove vain, nor proveth not to be as an illusion.  
V. 6. For when,] the greatness of this love of God is showed therein, that he did show it when we were deprived of all power of rising again of ourselves, being wholly dead in sin, In due time,] in the point of the world's extreamest●eed. when the misery and cu●●e thereof was come to the up shot when all people, even Gods own people were altogether corrupted. And even just at the time which God had appointed.  
V. 7. For scarcely] a redoubling of the same reason, because that God loved 〈◊〉 th●n wh●n we● w●re altogether, not only unable to get salvation, but also utterly un●o thy of it.  
V 8 Commands,] makes it more glorious and se●● it in greater esteem amongst men. Sinners,] that is to say, guilty and culpable, having not as yet rece●ved he gift of absolution and pardon, and being yet under the kingdom of si●.  
V. 〈◊〉. By 〈◊〉.] namely by virtue of th●t satisfa●●ion● which he hath made to God by his death, 〈◊〉 wrath,] namely, from eternal damnation and punishment, Matth 3. 7. Rom. 2. 5. The meaning is, that as it is more easy to keep a man from execution, that is freed and absolved by the judge, then for to get a guilty man absolved and freed by the judge, so after we have received pardon, which is the greater, we ought much now to be persuaded that we shall be freed from the punishment which is the lesser and that we shall have all good things. Rom. 8. 32.  
V. 10. By his life] namely, by him living and reigning; and communicating his life to all his members. john 6. 5. 7 and 14. 19 2. Cor. 4. 10. 11.  
V. 11. And not only,] besides that we gloriously triumph over all afflictions thorough a certain confidence of the everlasting crown. We have also whereof to boast ourselves to be happy in the whole course of our lives, by the present feeling of God's grace.  
V. 12. Wherefore,] a general conclusion of the precedent treaty of justification by faith; in which the Apostle briefly running over those things which he had said: doth withal set down the ground of them, which is that God hath of his own good will established Christ to be the head of grace and the spring of righteousness and life to all his elect, thorough the impution of whose righteousness, they are restored into God's favour and concequentlie sanctified and glorified as Adam was made the natural head and root of all mankind, whereupon by his sin imputed to all his Seed, it was all under Gods curse deprived of original righteousness, corruption its whole natural, and subject to death.  
V. 13. For until,] this original corruption is verified by the effects of all men's actual Sins, in all ages even before the law of Moses which showeth that there was before that another general law namely that of nature the relics of which do yet remain in man Rom. 2. 14. 15. against which Adam having actually sinned, hath enfolded all his posterity in the same fault and hath propagated original sin in it, is not imputed,] that is to say is not reputed to be truly sin, which is nothing but a transgression of the law. Rome 4. 15. 1. john 3. 4. nor man is not called to account upon it, to be therefore condemned to death.  
V. 14. Nevertheless,] he doth moreover show that there was an universal defect in all mankind, against the said law, which was imputed unto him to condemnation, seeing they are all dead, and that death is the reward of sin. Rom. 6 23. over them,] namely over little children, who wear not come to the age of judgement and consequently could not be guilty, of an actual deliberate and voluntary sin, such a one as Adam's was and yet for all that they are dead; wherefore we must conclude that there was in them some other sin: which is the original sin, of him,] namely of Christ, the second Adam, the head of the spiritual off spring of this elect, as Adam was the natural head of all men. Now the conformity of them both consisteth in this that either of them by the order of God justification, hath communicated his estate to all his.  
V. 15. But not,] though these two Adam the head of sin and death, and Christ the head of righteousness and life do agree in this prosperity of communicating their conditions to those who are theirs, yet there is great deal of difference between them. First in that in Christ the power is all divine and therefore infinitely more active and effectual, and then also in the excellency, and abundance of gifts and good things which he communicates to his, above all that which man had lost in Adam many bee,] namely all men the children of Adam. v. 12. The grace,] namely God's mercy and good will which is the Sovereign cause, the gift,] namely the application, and free imputation of Christ's righteousness, which is the meritorious cause, by grace,] for love, and by virtue of that perfect righteousness and obedience which Christ yielded his father in his humane nature, by which he hath merited and possesseth all his grace and love. Matth. 3. 17. john 1. 16. Ephes. 1. 6. Unto many,] namely, to all believers. God's spiritual children in Christ, whereof he had spoken before.  
V. 16. And not,] there is likewise another difference, namely, that Adam did indeed by his offence make all his posterity guilty, but they have aggravated their judgement by their own proper and voluntary sins. But Christ justifieth not only from the sin which proceeded from Adam, but likewise from all other personal sins. The judgement,] namely, God proceeding as a just judge, hath imputed this one offence of adam's, to all his posterity, and hath condemned it to lose the state of original righteousness and consequently life, The free gift,] the Italian, The grace, the same God proceeding in his grace, hath absolved all his elect from all their sins for to behold them just and innocent.  
V. 17. For if,] this ought not to seem strange, for God hath infinitely more been appeased in Christ, than he was offended and provoked by Adam. Of righteousness,] namely, Christ's righteousness which is given, that is to say imputed out of mere grace to all believers.  
V. 18. By the righteousness of one,] by Christ's perfect obedience, God hath poured out his free mercy upon all men, to absolve them from sin, and give them right to eternal life, upon all,] to all manner of persons indifferently, though not to all universallie. Or he means all those which belong to Christ. v. 15. 17.  
V. 19 Marry,] see v. 15 were made,] that is to wear reputed for such, and do as such, appear before God's judgement Shall many, henceforward Christ having been manifested and his righteousness fulfilled, and preached to the world by the Gospel all those who shall receive it shall be reputed righteous before God in him.  
V. 20. The law,] because he had said, v. 13. that before the law of Moses sin had reigned against the law of nature, he doth now obviate an objection, wherefore then was Moses his Law added? He answereth, because the Law of nature might be restored to its natural light and vigour, and repaired in the breaches which ignorance, forget fullness, evil manners, and erroneous opinions of men had made in it. And that by this light of God's law renewed in man, and yet with stood by him, with a greater malice than before, his wickedness should appear to be grown up to the height whereby he might have no other way of restauration, but only to 〈◊〉 to God's grace in Christ, whose power overcomes all the power of sin.  
V. 21. Unto death,] showing its pestilent power in the present death, and in the everlasting death, which it causeth in all man. 1. Cor. 15. 56.   

CHAP. VI  
VER. 1. SHall we,] shall we continue in corruption and bondage of sin, without repentance or alteration of life, because we are justified out of 〈◊〉 grace, and not by works that God may have the greater subject of exercising his mercy.  
V. 2. God forbid,] as that is quite contrary to all order of God's grace, and to his nature, so it is abominable to conceive so much as a thought of it, that 〈◊〉 dead,] that have received together with the remission of our sins in Christ, the gift of the holy 〈…〉 ich engendereth in us a newspiritual life according to God, and with all mortifieth the life of 〈…〉, so that we become as dead carkeisses, to the motions of it, and unprofitable and immoveable organs to the actions of it. Whereupon it is impossible that perserveance in sin, can subsist with the ●●th of the operation of God's grace.  
V. 3. Know ye not,] that is to say the inseparable conjunction of these two benefits is clearly demonstrated to us by baptism, into Jesus,] namely by a ●●●●●ent that we are Christians, not only by profession, but likewise in spiritual truth receiving the grace of the spirit, and then cooperating thereunto by saith, voluntary obedience, and newness of life, Gal. 3. ●7. into his,] to be partakers in the benefit of his death in the remission of sins, and likewise to receive a lively stamp, and likeness of him who is our head in the mortification of sin. See Phil. 3. 10. Col. 2. 12.  
V. 4. We are,] in baptism being dipped in water according to the ancient ceremony it is a sacred 〈◊〉 〈◊〉 〈◊〉 that sin● ought to be drowned in us by God's spirit. As that is a seal unto us, of the washing of our souls before God, with him,] namely in the conformity of his death, by means of which we also carry the image of his resurrection in a spiritual life. Phil. 3. 11. by the glory,] namely by his glorious power. john. 6 57 2. Cor. 13 4.  
V. 5. For if,] he gives a reason of this consequence of Christ's death and resurrection with the spiritual one of believers, namely because Christ by the internal and spiritual baptism, is in a manner united in spirit to them as the head is to the members and the graft to the stock, that he communicates unto them of himself not only some effects but also his likeness. See. john. 15. 1. Rom. 11, 24.  
V. 6. Knowing this,] this conformity is made in us, by means of the lively Knowledge which the holy Ghost giveth us, and the spiritual discourse which we ought to make namely that Christ is dead not only to expiate the guilt of sin but also to take away all its strength and power over us, and to gain us wholly to God, and frame and consecrate us to his service, Old,] he calleth thus the whole depravation or evil that is in man, which hath its part, namely his life, forces, actions, and motions and is opposite to the renewment which is made by God's spirit, which is called the new man. 2. Cor. 5. 27. Ephes. 4. 22. 24. Col. 3. 9 10 the body,] not only some actions and parts of it, but the very spring the stock, and whole mass, composed of many vices, passions, and disorders: as a body of divers members. See Col. 2. 11. should not serve,] that we may no longer be under that unavoidable though voluntary, necessity of sinning without having either light, liberty, strength, or remedy against sin. v. 16.  
V. 7. For he,] a reason taken from human slavery which is ended by death. job. 3. 19 dead,] namely to sin. v. 2 See. 1. Pet. 4. 1.  
V. 8. with Christ,] namely as he is likewise dead, and participating of the effect and likewise of his death, as being his members, shall also live,] in a spiritual life in holiness and righteousness: and afterwards in the glorious and everlasting, which is the very height and accomplishment of the spiritual life.  
V. 10. Unto sin,] to satisfy that necessity which he imposeth of dying, to expiate, and purge it, and also to take away all power from it, either upon him, or upon his, Unto God,] namely a divine life, whose only object and relation is God.  
V. 11. But alive,] that is to say have received the gift of spiritual life, and are bound to exercise it, and put it in practice, in God's love, service, and obedience which is the beginning of that blessed life, which believers shall live in heaven. See Luke. 20. 38. through jesus Christ], by means and by virtue of your union with Christ, in whom you subsist, as in the foundation and root of this life.  
Verse 12. In your m●●●a's,] whilst you l●ve this corporal life, which being also subject to death, it appears thereby, that there are yet some relics of sin, against which we must fight, to mortify and drown them.  
V. 13. Your members,] whereby are meant all the natural faculties of the soul, exercised by means of the members of the body, See Rome 7. 5, 23 Col. 3. 5. ja. 4. 1 Of righteousness,] holy and fit for God's service.  
V. 14. For sin,] that is to say, fight on freely, for the victory is assured on your side against sin, for in the Gospel you have not a bare command, which binds you without helping you, as in the law, but together with the command, there is an internal power granted you, which fulfilleth that in you which is commanded, if so be for your own part you will concur with your will and endeavour, Phil. 2. 12, 13 Heb. 13. 21.  
V. 15. Shall we sin?] an objection grounded upon the false sense which some profane men might give to these words of not being any more under the law, as if thereby were meant that a man were freed from all manner of bonds and ties of obeying God, and living well, whereas according to the Apostles meaning they signify quite the contrary; namely that one is no more before God inquality of a bondman, under the tie of perfect obedience, or condemnation without pardon or release; and without any effectual help of God's spirit: which can produce nothing in man but despair and an unbounded rebellion, but that on is now in quality of a son under the mercy of God; who employeth his law, as a mild and moderate governess always accompanied with the power of the holy Ghost, to produce the effects of obedience. God forbid,] as much as to say this thought is altogether wicked and abominable.  
V. 16. Know ye not,] it is a thing according to common reason, that every one is to serve his Mr, though he did willingly put himself into bondage, because that by this act he hath deprived himself of liberty. So man is a bondman, either to sin by nature, or to God by grace, with motion, election and consent of his own proper will, wherefore it is no longer in his liberty to depart from it. Matth. 6. 24. Of obedience,] to the law of God, unto righteousness,] namely to be approved by God under which is also comprehended the reward of life.  
V. 17. That ye were,] that having heretofore been slaves to sin, God through grace hath freed you by the Gospel to which you have willingly submitted your selus, as to the pattern & model of your regeneration; like unto a metal which is melted, or some other soft kind of stuff, which taketh its form from the mould into which it is cast.  
V. 19 I speak,] this similitude of corporal slavery, doth not perfectly agree with the necessity and ●e of serving God, wherein there is no force at all used, and where God's spirit inclineth the soul to a mild and voluntary obedience; but the weakness of your understanding in well apprehending this liberty, alien from all manner of licence and indifferency, and in well using of it; requireth to have the matter laid open to you under such terms, See 1. Cor. 7. 22. and 9 21. 1. Pet. 2. 16 your flesh,] namely the natural vice of ignorance and perverseness of understanding, which remaineth inbelievers, and makes spiritual things hard for them to apprehend in their own natural sense, and to make good use of them. unto iniquity,] namely actual iniquity.  
V. 20. For when,] you must not divide your service; for when you were under the yoke of sin, righteousness had no power over you, therefore likewise now that you are under the kingdom of righteousness, you must utterly renounce the tyranny of sin.  
V. 21, What fruit,] consider what was the reward of your bondage then, it was nothing but death, therefore by the lamentable and horrible state that you were, in than you may judge what a happy state you are now brought into, to cleave unto the one, and altogether fly the other. See Rom. 7. 5.  
V. 22. Ye have,] you reap this good by your subjection to God, that you are even in this world sanctified and regenerated to newness of life, a true beginning and pledge of the everlasting and glorious life.  
V. 23. The gift,] namely of these 2. works of God's grace towards you, and in you; namely of the free justification, and spiritual sanctification, whereof the first is the cause, and the 2. the beginning and introduction into eternal life, thorough Christ's benefits, who got you the first by his blood and obedience, and the other by his spirit.   

CHAP. VII.  
VER. 1. FOr I speak,] he speaks this to show that he did specially direct his speech to the jews, who in all reason should have been best instructed in all the effects of the law. Now all this is to declare and confirm what he had spoken Ro. 6. 14. that believers are no more under the law; and the effect of sanctification no more than the benefit of justification, cannot be expected nor hoped for by the law, but only by God's grace in Christ, The law,] this may be understood of all laws, obligations, or personal covenants, the power whereof ceaseth upon dead men, as the marriage bond doth, which is the strictest of all.  
V 2. From the laws,] from the tye of marriage, and from that bond wherein right she was tied to her husband.  
V. 4. Ye also,] Christ hath engrafted us into his mystical body, and hath appropriated us unto himself to be the sole master of our consciences, and the beginning of spiritual life in us, by virtue of his resurrection, by which he was really made the head of his Church, & hath received the fullness of his spirit, to distribute it unto the Church, and produce in it the resemblance of his resurrection. Ro. 6 4. and so he hath loosed us from the hard command of the law, which only condemned our consciences, and by its inexorable vigour, and impossible instances did drive men to● desperate rebellion, are become,] all this former right which the law had to condemn, and the power of kindling sin, is annihilated in your behalf even as if you were dead. Ro. 6. 7. V. 5. For when,] it was convenient that we should be thus appropriated to Christ to obtain the end of directing our actions to God and to his service for whilst we were in our natural corrupted state, having no other guide but the law the perverse affections, which are the roots of sins, being pricked forward, rather than corrected or repressed by the law, did produce their effects in all the parts of our soul, whereupon there gr●w nothing else but multiplication of causes of death. By the law,] because it did exasperate and inflame that which it could not correct, even as one contrary which is not able to overcome the other contrary, doth strengthen it. 1. Cor. 15. 56. In any members,] S●e Rom. 6. 13.  
V 6. Delivered,] freed from that harshness of the law, by which sin being brought to despair, did kindle more and more. Wherein,] namely in sin. Ro. 6. 2. whereupon the kingdom of sin being destroyed in beleivers, the aforesaid accidental effect of the law doth also cease, namely of provoking the malignity of it, Hold,] like slaves in iro●s Should serve,] namely God, In newness, moved and driven thereunto by this new power of the holy Ghost, whereas the law did nothing but show man his duty, as in writing or picture, without giving him any lively and effectual power therefore, whereupon this old means of righteousness and holiness hath been annihilated as impotent and unprofitable.  
V 7. Is the,] that is to say, is the law cause of sin, or hath it any malignity or vice? which of it own nature doth produce any such effect as to exasperate sin. nay I had] chose the law discovers and condemns sin perfectly, even in its first and smallest motions; now the Apostle here doth represent himself in his former state of Pharisee, very zealous of the law, and how by it in his serious meditations and exercises, he could never obtain any victory upon sin, but there always was bred a furious provocation of sin by it.  
V. 8 But sin,] that is to say, considering the extreme rigour of this commandment which condemned me to death for this concupiscence, which is unavoidable my natural vice was too far from being corrected or extinguished threby, that did I through despair abandon myself to an indifferent desire, seeing that all my labour to repress some part thereof was in vain, Was dead,] as it were a sleep and deadened, if it were not kindled again by the law working lively upon the conscience, for then the opposition of it, against the evil which reigneth in sin, causeth one to grow obstinate against 〈…〉 and the aforesaid despair for not being able to give it full satisfaction, drives a man to give over all manner of endeavour, and affection of studying to do it.  
V. 9 I was,] namely in the time of my Pharisaisme, when I considered nothing but only the bark and outside of the law, and the outward discipline of it, without entering into this profound cogitation of the spiritual and internal observation. Alive,] I held myself assured of God's love, and of everlasting life and salvation, by means of mine own righteousness, which I thought to have fulfilled, I found myself strong enough to perform the external works of the law, and my erring conscience thought itself to be in perfect health. Without the,] namely when the law did not wound my conscience, and that I did not represent it so lively to myself. When the,] namely when I did deeply meditate upon, and applied to my conscience, that absolute forbidding of all manner of lust. Revived,] it was not only found living, and not put out in me, as I thought it had been by my pharisaical disciplines, but it was rather exasperated and enraged. And I died,] I did contrariwise fed the stings and terrors of condemnation I found myself utterly unable, and insufficient to yield perfect obedience, and to be far from God's love, and from confidence in him, wherein consists the life of the soul.  
V. 10. I found,] namely I did by experience find out this effect of the law, which before was unknown to me. Which was ordained,] namely which being kept would bring life and salvation to man according to Gods first ordinance.  
V. 11. For sin,] through my natural corruption I framed to myself this damnable illusion: namely that seeing I could not with all my works and cares satisfy the law, I would then let loese the reins to all manner of iniquity, and then the law gave me the mortal stroke of unavoideable condemnation.  
V. 13. Made death,] namely the cause of death and perdition. That it might,] that is to say, I speak thus of it, to show the malignity of this natural vice of man, which gathereth strength from its contrary, which is the law, most just and most holy, but not powerful enough of itself, to change or annihilate that vice, that sin by,] as much as to say, to show that the law in its most powerful operation, can produce no other effect in a corruptee man, but madness for to withstand it.  
V. 12. For we know,] all these aforesaid effects proceed from the contrariety which is between God's law and man's corruption. Ro. 8. 7. 1. Cor. 2. 14 which contrariety the Apostle comprehends under these 2. terms of spiritual and carnal, by the first according to his custom, he means all whatsoever is of God, w●● lives in him, and is according to his nature and will, by the second, all whatsoever is not of God, and contrary to his life, and is odious and repugnant to him, Sold,] subjected as a slave, bought for a certain price. 1. Kings 21. 20.  
V. 15. For that,] the proof of this contrariety is seen also in God's children, and in regenerate persons, in whom the relics of that precedent perversity do yet fight against the spirit as I find it in mine own person: even now that I am in God's grace and out of that former damnable state. I allow not,] I am confounded within myself; and know not what to judge of my motions, and actions, so mixed and counterpoised, between these two contraries, the flesh and the spirit. Or I do not approve of mine own works, as perfectly correspondent to the inspiration of God's spirit, and to his law, See job. 9 21. That do I not.] namely, I do not all that good, nor in that purity as I should desire according to the motion of the spirit. Or likewise many times I sin through frailty, though I do it with grief and lamentation.  
V. 16. If then,] namely by this motion of a regenerate will, which agreeth very well with the law, and by which I do resist evil, though not always with a full effect, I do learn to know that the evil effect, whereof I spoke, v. 8. 13 doth not proceed from any vicious quality of the law but only from man's malice, who is repugnant to the law, and likewise by this conformity to the law, which regeneration produceth in the spiritual part of my soul, that wicked effect of desperately rebelling against the law, is no more in me.  
V. 17. Now then,] besides that, I do not fear being rejected by God for these defects which remain in me; for God judgeth of his children, who are thus divided between the flesh and the spirit, by the better and sounder part, which is that of the spirit, which predominates in them, and to which they cleave with heart and will, and which hath a subsistancy and root of a durable life, and not by the flesh, which they renounce and resist as a strange thing, which by little & little goeth away from them, and cometh to nothing, That dwelleth,] that is to say, which remaineth yet in me, but disarmed of its mortal sting of condemnation by Christ, and of its vigour and Kingdom by the holy Ghost, and is now but a let to a believing man. Heb 12. 1. So that we must distinguish of these three things, the Kingdom, the Dwelling, and the opposition of sin: The first is aninhilated and brought to nothing in believers, the other two remain for their exercise and humiliation.  
V. 18. In me,] namely in my nature, such as it is by its carnal generation, without the gift of regeneration, there is no true spiritual good, by which I can be capable to obey God. For to will,] the certain proof that this evil is yet remaining in me after my regeneration, is, that I find myself unable to answer perfectly those holy motions, which Gods spirit doth oftentimes raise in me.  
V. 19 For the,] this aught to be understood of the errors into which Gods children do oftentimes fall, and of the perpetual defects which are in their good works: not that they always sin, or that they never do any good thing.  
Ver. 21. I find then,] I have a trial of this un 〈…〉 dabble necessity.  
V. 22. After the,] namely after mine understanding, and mine affections and motions which are regenerated by the spirit, who hath possessed the inward part, and as one should say, the centre of my heart from whence he hath rooted out sin, which being driven out of its hold, remains upon the outsides, and as it were upon the brinks of the soul, from whence he yet fights against the spirit, until such time as by the death of the body it be utterly destroyed.  
V. 23. Another law,] namely, a strong contrary natural inclination. which transports me in despite of myself. In my membersy] namely in my natural and vicious inclinations and affections of which the members of the body are the instruments. And he seems to use this word members, to signify the foresaid expulsion as it were to the superficies of the soul, Against the law,] namely against that strong impression of the knowledge of truth and of the will of God, which the holy Ghost hath made in my mind, by which he strictly binds my conscience, and frances all mine actions to holiness, for the holy Ghost worketh in the soul of man, by an order fitting for the nature thereof, which is to have the heart governed and directed by the understanding. See Rom. 12. 2. Ephes. 4. 23. Bringing me,] causeth me to be inevitably driven into sin, whose roots and seeds are in my nature, and in all parts and faculties of it.  
V. 24. O wretched man,] an exclamation out of the feeling of this misery, namely of being yet under the bondage of sin; and of a desire to be freed from it. Who shall,] O that I were but out of this animal and terrestrial life, during which sin doth yet dwell in me, and throw it, I am yet under the necessity of dying; and that I were transported into the liberty of the glory of God's children, in the life of happiness. Rom. 8. 12 Phil. 1. 23.  
V. 25. I Thank God,] this is a certain correction of the former fervent desire, the time whereof was not yet come. The meaning is though I do desire to depart this life, yet I submit myself to Gods will, and with humble thanksgiving, I content myself with his grace in Christ, who doth not impute this corruption and imperfection unto me to condemnation, and shall fulfil my salvation in his appointed time. See 2. Cor. 29.   

CHAP. VIII.  
VER. 1. THere is therefore,] a conclusion drawn from all hath been spoken hitherto, namely that man is justified by grace, and that those who are so justified, are freed from the domination of the law, and are incorporated into Christ, in whom they subsist, and live by the communication of his spirit and therefore cannot be judged in themselves. Rom. 7. 4. Gal. 2. 20. Which are,] namely that do show the truth of this union with Christ by a holy 〈…〉 ion, according to the inspirations of 〈◊〉 holy Ghost, and not according to the motions of 〈◊〉 See Gal 5. 16, 25.  
V. 2. For,] he gives a reason why the true members of Christ do walk according to the spirit, namely, 〈◊〉 that being under 〈◊〉 most holy government, they are freed from the deadly tyranny of sin. The law,] See Rom. 7. 22. 1. Cor. 9 21. Gal. 2. 19 In. 1. 25. Of li●t,] that is to say living, and quickening, being 〈…〉 cause and author of spiritual life in believers. See 1 Cor. 15. 4●. 2. Cor. 3. 6. Hath 〈◊〉 me 〈◊〉,] S. Paul propounds himself for an example of every regenerate man, as Rom. 7. 15. 16.  
V. 〈◊〉. For what,] he proves this foresaid making free, because that God being reconciled by Christ's death, he hath taken away from sin that power which he had granted it over man, for a punishment of his first transgression. In that it was,] because that seeing it could not be kept by a corrupted man, it had no power to reconcile him to God, whereupon it followed, that the aforesaid punishment of the kingdom of sin, remained in its vigour. Sending,] that is to say, having appointed that his Son should take upon 〈◊〉 ●●mane nature, altogether like unto that of sin 〈…〉 then, sin only accepted Heb. 2. 17 and 4. 15. For 〈◊〉,] to be a propitiatory sacrifice for it. 2. Cor. 5. 〈◊〉 Condemned,] he hath as it were by his sovereign 〈…〉 e taken away all command over believers from 〈◊〉, hath crucified and mortified it in them, whilst they live in this animal and corporal life.  
Ver. 4. The righteousness,] all which the said law commands, being just and right. Might be fulfilled,] that it to say, that it may not be commanded in vain, not without effect, as it is in respect of all unbelievers, but may be observed though unperfectly in this world, See the like meaning of this word. Rom. 2. 27 Gal. 6. 2.  
V. 5. For they,] he gives a reason why the law is ●ept only by those who are regenerate: namely because the holy Ghost who possesseth them, hath made them spiritual even as the law is, whereas a carnal man can not agree with it. Rom. 7. 14. That are,] namely that are of the carnal train, that is to say, unregenerate. Or that have no other being but their 〈…〉 all corrupt being Do mind,] the greek word may be referred, to all the faculties and functions of the soul, as well of the understanding as of the heart, and of the affections.  
V. 6. For to be,] it appears by the effect which all thoughts bring forth, and the motions of the one and the other, what the causes of them are, for seeing that from the unregenerate men's there proceeds nothing but death, without any help or direction to everlasting life, that is a sign there is nothing but sin and corruption called flesh in the former verse. And con●●●● wise seeing that regenerate men's thoughts do direct to life, it is a sign that there is the blossom of the spirit, who is the only author thereof, Peace,] namely all manner of blessing and happiness, the first fruits whereof in this world consist in the sacred rest of conscience.  
V. 7. Because,] he gives a reason why the flesh is the cause of death; namely because it fighteth against God, who is the only author of life and is incapable not only through weakness, but also through natural repugnancy, to submit itself to his will.  
V. 9 Dwelling in you,] the presence of God and of his spirit, is where he operates, his dwelling where he operates continually and inseparably: or by a certain appropriation of the organ, as the soul dwelleth in the body Of Christ,] namely that spirit which Christ as he is head, communicates to all his members.  
V. 10. Be in you,] by the presence, life, and power of his spirit. The bodies,] it is true that you believers are as yet subject to corporal death, by reason of the relics of sin that are in all regenerate men, and shall not be quite brought to nought, but only by death. But yet in the gift and presence of the spirit, you have a beginning of spiritual life, which consists in the conjunction with God, into which Christ hath reestablished you by his most perfect righteousness, and withal an assurance of everlasting life, and happy resurrection.  
V. 11. Of him,] namely of God. The meaning is, if you be partakers of God's spirit, the fullness of which is in Christ, as this spirit produced in Christ, who is your head the effect of resurrection, by his omnipotent power, and his personal property to be the nearest cause of life in all things, and in virtue of his holiness, wherewith he had replenished his humane nature, and so taken from it all proper cause of death, which is sin. Psal. 16. 10. Acts 2. 24. So he shall likewise produce the same effect in you, by his power, and by the means of your sanctification which is the resurrection of the soul, which shall be followed by that of the body that hath participated of the same holiness, hath borne the sacred signs, and produced the effects thereof in this life.  
V. 12. Debtors,] that is to say, bound by the condition of our spiritual state, by contract of covenant, and by benefits received.  
V. 13. After the flesh,] following the motions of your own natural corruptions, See Gal. 6. 8. Ye shall die,] namely the everlasting death Through the spirit,] if you make use of the gifts of the holy Ghost and of his exercises, continually desire his assistance and cooperate with his motions and power, to mortify the concupiscences, and sins which are practised by the body, ●nd do yet reside in you during this corporal life. Now he seems here to oppose that only effectual means of the spirit, to all humane means which are too weak, as laws, reason, doctrines, disciplines, etc. Ye shall live,] namely in heavenly glory and happiness.  
V. 14. For as many] he gives a reason why the promise of life is made to regenerate men's namely because being made children of God by adoption sealed by the spirit of regeneration, they are consequently heirs.  
V. 15. For ye,] he proveth further that they are children, by the holy Ghost who is the seal of their adoption, & imprints the feeling thereof in them, and causeth them to feel the effects thereof and bear the fruits, and yield the duties thereof contrary to his operation towards those consciences which are absolutely under the law, servisely tied to work to gain the wiges, being in continual terror of the punishment, without comfort liberty, or confidence: In which manner the spirit of God in some sort had also used the believers in the legal discipline under the old testament using them as younger sons under tuition, with much subjection and fear, whereas now the spirit of grace, being fully poured out as upon eldest sons, filleth them with confidence and liberty towards God. Gal. 13. we cry,] with a holy boldness, we sweetly and tenderly call upon our heavenly father crying out like little children. See upon Mark. 14. 36  
V. 16. The spirit,] as he sets us on to call upon God our father, so he likewise assureth us on his part and sealeth it in our hearts, that we are his children.  
V. 17. Then heirs, having right by this gift of adoption, to the everlasting goods of the heavenly father, in the communion of Christ, essential son of the father, and sole heir by nature. See Mat. 38. 12. Heb. 1. 2 if so be,] S. Paul purposing to go on to the effect of the holy ghost, namely to comfort believers in their afflictions doth first set down that they are by God's appointment, a necessary condition to attain to glory to the imitation of Christ their head, with him,] as he hath suffered for his cause in the communion of his body in manner of an army that fighteth with its head See 2. Cor. 1. 5. 6. 7. Col 1. 24.  
V. 18. For I,] we must supply This condition ought to be freely embraced by believers, for the good which is promised under that condition, is far greater than the evil which they can fear therein.  
V. 19 For the,] he proves the height of this glory because it is the end of all things, which do aspire thereunto by a natural instinct but especially believers, who have the chief part therein waiteth for,] looks attentively for the time, when it shall clearly appear, which are the true qualities, rights and privileges of God's children, in the perfect love of God in his likeness, in the inheritance and possession of his blessedness, and in the enjoying of his glory.  
V. 20. For the,] he gives a reason of the whole words aiming at this last mark, namely because it hath been by man's sin, put besides its first and natural establishment into which as one should say it disires to be set again, made subject,] being drawn by man, to serve for an instrument to sin, and to the vain end of seeking its good an creatures forsaking the creator, and consequently being enfolded in God's curse, in the continual disorder, ruin, and destruction of many of its parts, and finally to the annyhilation of this fair outward fabric of the world. Psa 102. 26. not willingly,] according to Gods first institution, who hath given all creatures certain natural uses, to which they seem voluntarly to incline, whereas seduction seems to have some resemblance of violence. of him] namely man who was the only cause of this curse. Gen. 3. 17 in hope,] grounded upon this, that it having suffered part of the curse for man's sin, when he shall be fully reestablished in grace and glory all tracks of curse shall be also quite extinguished in the world as it is set down, Isa. 51. 16. and 65. 17. and 64. 22.  
V. 21. Delivered,] it shall be no more subject to any alteration nor corruption as it is this present, nor should not serve for object or instrument of sin but shall according to its degree and nature participate of the glorious estate of God's children freed from all evils and wants.  
V. 22. For we know,] that is to say though the world seem at this present to be in its highest splendour and beauty yet it hath an evil which burdens it and sinks it, namely sin, of which burthren it would feign, be eased in a manner like a woman that is great with child which not withstanding will not be until the last resurrection.  
V 23. and not only,] that which the world doth by a secret inclination, without any feeling or discourse, we believers do it thorough knowledge and spiritual judgement sighing for grief under the burden of sin which we bear, & with a desire to be perfectly freed from it, the first fruits] namely that first degree of regeneration and gifts of the spirit which is conferred in this life, for a pledge of the perfection which shall be in the eternal life. 2. Cor. 1. 22. and 5. 5. Ephes. 1. 14. the adoption,] namely the full manifestation and effect hereof in the delivering of our bodies from the power of death by the resurrection Psal. 49. 15.  
V. 24. For we,] it ought not to seem strange that I say that we wait though we be saved already, for we are not so as yet but only by right, and not perfectly in deed which is evident by the nature of the virtue of hope, chief amongst those which the sp 〈…〉 creates in us, which would not take place, if the effect of our salvation were present. See 1. Cor. 13. 13.  
V. 25. But if we,] the Italian, and if we,] if that hope by which even at this time we do apprehended our happiness which is not as yet revealed, be lively and well grounded it ought to produce in us an invincible patience, for any length of time. suffering of troubles and oppositions, to receive the effect at the appointed time. See 1. Thess. 1. 3. jam. 1. 4.  
V. 26. Likewise,] the same spirit which hath imprinted these persuasions and desires in us, doth also work another effect in us, namely to strengthen and bear us up in our weaknesses: and that by the means of holy prayers, by which we obtain from God, his grace, and strength and whatsoever else is necessary for our salvation, 2 Cor. 12. 8. 9 maketh in 〈…〉 ess on,] See Mat. 10. ●0 which cannot be,] whose fervour, vehemency and efficacy proceeding from a super natural motion of the spirit, cannot apprehended nor expressed Others without speaking, that is to say whose virtue doth not consist in number, or 〈◊〉 i 〈…〉 of words, as the hypocrites prayers. Matth. 6. ●5. but in lively feelings and ejaculations of the spirit. V. 27. and he,] namely God knoweth all these motions of the spirit wondrous well, and doth hear them and accept of them, according,] not only in desiring just and holy things and according to his will. 1. john. 5. 14 but also in the firmness of faith, and in the fervency of zeal which he requires.  
V. 28. And we knew,] he falleth a speaking of afflitions again, and showeth that they are not contrary but rather helpful and cooperant to everlasting sa●●o everlasting salvation, by divers holy and profitable properties, that all things,] namely all things that happen unto us in this life are directed by God's providence to the eternal happiness of his children and especially afflictions, of which he means to speak more expressly, to them,] his meaning is that God and man must concure in this man in overcoming all oppositions and difficulties for the love of God and God the first author of salvation by his eternal, election, accomplishing of it powerfully by the conduct of his providence, who are the called,] effectually to the participation of his grace in Christ, according to his most free and immutable election.  
V. 29. for whom,] he proves that the order and sequel of the salvation of God's children, can no way 〈◊〉 broken by any accident, namely because it it is all the work of God who is almighty and invariable, foreknow,] that is to say chosen from everlasting, and as it were marked and accepted from amongst other men, so is the word of knowing taken. ●●o 33. 12. 17. Psal. 1. 6. jer. 1. 5. Matth. 7. 23. Rom. 11. 2. 1. cor. 13. 12. 2. tim. 2. 19 1 pet. 1. 2. predestinate,] that is to say appointed to be conformable, in life and telestiall glory, to his son their head, and that by the order and sequel of resembling him in many things in this world, but particularly in afflictions. 〈◊〉. 17. that he,] because he would have his own son have many adoptive brethren, whose head he should be as the first borne were in their families See Col. 1. 15. 18. Rom. 1. 5. 5. 3.  
V. 30. Them he also glorified,] that is to say he shall certainly and infallibly glorify them the cause, ground and pledge whereof is Christ's glorification which is already happened, who is their hard. Ephes. 2. 6. Col. 3. 3. 4.  
V. 32. delivered him,] being his perfect dilection and coniunetion, he hath made him ours, exposing him to be subject to death, and to all our debts for our sakes.  
V. 34. That died,] for them, and in their name and stead whereby they are absolved, is risen again,] See upon Rome 4. 25. maketh intercession, by continually representing himself, his righteousness his mercy & love before the face of God to preserve us in his favour and difection and also by servently desiring our salvation & finally himself presenting our prayers to God, santified and ●ade acceptable in him, and by him.  
V. 35. Who shall,] what grief or calamity, can make us doubt that Christ hath withdrawn his love from us; and make us cease from loving him.  
V. 36. as it is,] nothing can, nor aught to do it yea for love of him we ought to suffer all manner of extremities, according to the faithfuls protestation in that Psalm.  
V. 37. Nay in all,] we ought in all these chances to persevere in Christ's love, seeing Christ perseveres in his, giving us, by his power, complete victory in all our combats, conquerors,] now the victory consists not, in not suffering, nor fight; but in overcoming, or in keeping that wherefore we fight, or in overthrowing our enemy, in such sort that he may not hinder our prossession and fruition. Now the subject of this war is God's grace and glory, which cannot perish nor be taken away from the elect, that loved us,] namely hath loved us an continueth so loving unto the end. john. 13. 1.  
V. 38. I am persuaded Saint Paul speaketh in the name of all believers, and by the common spirit of faith 2. Cor. 4. 13. and not by any special and personal revelation, neither death,] this enumeration serves but only for an exaggeration as if he should say nothing shall separate us, let it be never ●o great and powerful, no● Angels,] namely evil ones. Unless it be conditionally understood of goodness also namely if it were possible that they should undertake it as Gal. 18. Principalities,] these names are often attributed to Angels. either good or bad, by reason of the degrees and dignities amongst them, or of the glorious estate of the good ones in heaven, or by reason of their government over the empires of the world. Dan. 10. 13. Others understand this of the princes of the world.  
V. 39 Which is in,] whereof Christ is the foundation, and bond between God and men.   

CHAP. IX.  
VERSE 1. I Say,] the Apostle having in the former chapter, spoken of eternal election in the person of true believers: Now likewise he comes to speak of reprobation in the person of those jews, who through incredulity had rejected the gospel which he propounds by way of commiseration in himself, and by the way of remedying of scandal in the weak, or of instruction to all in Christ], by a motion which is no whit carnal nor human, but inspired by Christ thorough his spirit. Or like one who is a true member of Christ, and aught to speak nothing but truth, In the,] the Italian, by the,] being enlightened, and guided by the holy Ghost to not err nor lie.  
V. 2. That I have great,] namely for the jews fall and rejection, thorough their obstinate incredulity and thus he obviates the slander which was laid upon him, that he was an enemy to his nation.  
V. 3. For I,] as much as to say the compassion which I feel extendeth so far, that if it might be. I should desire to be as a person condemned to bear upon myself the common punishment of the people to have them freed from it. An impossible wish, conceived by the Apostle only to witness his charity towards his brethren, and his zeal of God's glory, which he supposed would be more illustrated by the salvation of a whole nation, then by his only, were accursed the Italian, were anathema,] that is to say held as accursed and execrable: and as such a one cut off from the communion of the church and of the body of Christ as they anciently used to do to such persons. Num 25. 4. Deut. 21. 23. jos. 7. 12. 2. Sam. 21. 6.  
V. 4. To whom,] namely whom God had chosen, and taken for his children of his mere grace, the glory,] namely God's glorious presence in his Temple, and especially in the Ark. See 1. Sam. 4. 21. Psal. 26. 8. and 78. 60. and 106. 20. the covenants.] namely the several tokens and seals of the covenant of grace. Or the Law of God and the tables thereof. Deut. 9 11. The promises,] of the Messias, and of the spiritual and everlasting goods.  
V. 5. The fathers,] namely those reverend patriarchs, Abraham, Isaac and jacob, and others who have had so many singular privileges, and are perpetual patterns and lights of the church, over all,] or over all things.  
V. 6. Not as though,] hear aught to be supplied. Though I see the body of my nation fallen from their right of being God's people, which causeth this extreme grief in me, yet will I not infer thereupon that God hath failed in his promises of grace which he had made unto them, because I Know that they were directed and are appropriated, to the spiritual Israel only by faith, and not to the bodily Israel by corporal generation, of Israel,] namely issued corporally from jacob, or of the people of Israel.  
V. 7. But in,] as the promises which Godmade to Abraham, to continue his covenant and the blessed seed in his posterity, did not belong to all his posterity in differently, but unto Isaac alone, excluding Ishmael and others, to the promises of God's grace in the Messias, are not for all those which descended from Israel, but for these who are answering to Isaac in that manner as is hereafter set down.  
V. 8. Of the promise,] namely that are made 〈◊〉 and are brought forth by a special grace of God which unfoldeth itself, first in a singular and voluntary promise, and then in a powerful and true effect. As Isaac was born by miracle, whereas Ishmael was borne by the accustomed course of nature.  
V. 9 For this,] namely this appears in isaack's generation, which ought to be the blessed branch, for whose generation God made this promise, which he performed by his almighty power Rom. 4. 21. having made none for Ishmael.  
V. 10 And not only,] because that it might seem in the example of Isaac and Ishmael, that the preferring of the one was, because he was borne of the lawful, vife and the other of aco 〈…〉 the Apostle confirms that which he had spoken by the example of of two twins, borne of the same father and mother, and yet distinguished by God's sovereigns will, in the acceptation of them in his covenant, and in the continuance of the body of the holy stock,  
V. 11. Neither having done,] God considering them in their natural state, wherein they were both the sons of Adam equally sinners and corrupt, having done no actual good nor evil one more than the other, which should merit this distiuction, that the purpose,] God pronounced this his decree, concerning the preferring of the younger before the elder, whilst they were yet both in the womb, that it might appear, it was grounded upon his absolute pleasure and will, and not upon any merit or desert of theirs, according to the election,] namely by which he had determined to choose the one, and leave the other, not of works,] namely not by virtue of any observation of condition, depending upon man's will which might have made the decree wavering and uncertain, being that man is variable in all things which he doth, but of him,] namely God's power, who in time executs by his calling, that which from everlasting he had determined by his election, that calleth,] he that by his almight) power causeth what he pleaseth to be born, and have being, which of itself is nothing nor cannot make itself. See Rome, 4. 17.  
V. 12. Shall serve,] namely, shall lose his right of first borne, in sign that the part and right of being the blessed stock shall be taken away from him and his posterity, and shall be in the world as a servant in the father's house, in comparison of jacob, who shall be as the true son and heir.  
V. 13. As it is,] that word of serving must he expounded by this other pass, for a privation from God's fatherly love.  
V. 14. Is there namely] in not showing equal favour 〈◊〉 persons which are equally sinful and wretched.  
V. 15. For he saith,] by this passage it appears, that the difference which God makes between men, being a work of mere grace and mercy, is without any obligation & that in it he hath no regard of man's merit. Of whom I will,] of whomsoever I will have it, according to my will and pleasure.  
V. 16. It is not,] seeing that the election is of pure mercy, i● cannot be attributed to any will or endeavour of man.  
V. 17. For,] the same appears by the rejection of some persons: as of Pharaoh, a professed enemy of God, whom God had determined to leave in his natural malignity, ●●●hout correcting it by his grace, that passing to the supreme degree, he might combat him by his power, to the greater manifestation of his glory. The scripture,] namely God in the scripture Raised thee,] willingly suffered thee to be borne in the world, exalted to the kingdom, and effect thy wickedness against me.  
V. 18. Hardeneth,] not mollifying his rebellious heart, inclining it to obedience, whereby all those objects which God outwardly makes use of, though excellent good and most holy, are by man converted to coagmentation of hardness and rebellion.  
V. 19 Why,] an objection either of a carnal man's ignorance, who doth not apprehend the Apostles true meaning in this aforesaid will of God, and 〈◊〉 of man, or of a reprobates rage, who in 〈…〉 his perdition to God, because he hath not pardoned him his sin, which is the only true cause thereof. Find fault,] with those that are hardened by his will, for to punish them.  
V. 20. Nay but,] to answer such false opinions, and wicked objections of the reprobate, it is sufficient to say, that the work of grace is of mere free will t'wherefore if he doth deprive some of it, he both them no wrong, seeing he is not bound to it, and that he proceeds against them in justice for their so, of which this privation is no cause, Made me,] no● that God doth indeed make a man a sinner, or that he is author of sin, but by this word of making is here meant the appointing of man's last end, according to the state which he is in, either of grace to life, or of sin, in which God hath left him to death. See Prov. 16. 4.  
V. 21. The clay,] which here represents humane na●e in its universal corruption, there being no other difference in it, but only what God makes by his free ●ill and destination. Unto honour,] for honourable ●ses, as vessels to ear and drink in, vessels for ornament, etc. which is correspondent to the end of eternal glory. To dishonour,] namely for filthy and base 〈◊〉 which is correspondent to the reprobates everlasting ignominy, Isa. 66. 24. Dan. 12. 2.  
V. 22. What if God] is there any cause of contending 〈◊〉 God, seeing that in the most free exercise of his Sovereign right in saving the one, and punishing the other, he useth an infinite deal of mildness towards the wicked, for to draw them to repentance, which howsoever doth nothing but harden them in evil. Rom. 2. 4. 5. This seems to have a special regard to the jewish nation, towards whom God had used an infinite deal of patience, before he did utterly reject them. The vessels.] namely those men upon whom he meant to exercise his severe judgement, likened before to vessels of his dishonour. Filled,] whose state of sin and corruption, not pardoned nor corrected by God's grace, is fit for no other use, but only to be examples, and subjects of God's justice.  
V. 23. That he might.] in that foresaid mildness. God hath also had a regard of his elect, of that, and all other nations which he hath not destroyed. Acts 17. 30. Rom. 3. 25, 26. to make those who are of his elect amongst them, at his appointed time, partakers of the abundance of his admirable and glorious mercy in Christ. See Ephes. 1. 18. and 3. 16. Col. 1. 27. The vessels,] namely those men whom he had by his free will appointed to be the subjects of his grace. Afore,] namely had chosen them from everlasting, and predestinated them to the sovereign end of heavenly glory. Ephes. 1. 4. 2. Tim. 1. 9  
V. 24. Whom be,] this most free counsel of God hath appeared at this present time by the manifestation of the Gospel, by which God calleth effectually to his grace whom he pleaseth, without any dictinction of nations, or regard of merits; and by his calling causeth them to be what he would have them; which is truly to be children of the promise. v. 〈◊〉.  
V. 27. Esaias,] contrary to this promise made to the Gentiles, Esalas declares that only a small number of chosen jews shall be saved. Rom. 11. 5.  
V. 28. For he,] for after he shall have used long patience with the body of the nation God shall at the last come to a rigorous and diffinitive judgement, to separate the false and hypocritical allows, and utterly reject them.  
V. 29. And as,] Esaias had formerly propounded ●n example and image of what happeneth at this present to the jewish nation, whereof the greatest part perisheth, and only a small remnant is saved.  
V. 30 What shall we say.] what ought we to gather from this example of the Gentiles calling, who formerly lived without any knowledge of God's will, or any care of fulfilling of it, and from the jews rejection who were very well instructed, and very careful of the discipline & outward observation of the law? but only that salvation is a gift ofmeere grace thorough mercy upon man's greatest unworthiness as I have said before. The righteousness,] nam 〈…〉, the gift of being reputed just before God in Christ in whom they have believed, which is the only righteousness for a man to obtain life. Rom. 3, 21, 22, 26.  
V 31. To the law,] to the end and fulfilment of the law, which is to pronounce righteous, and give life to him, that hath perfectly observed it. Or to the true establishment of Evangelical righteousness which only is saving.  
V. 32. Because,] because that instead of being guided by the Law to Christ, who is the true end of it, Rom. 10. 4. Gal 3. 24. to embrace his righteousness by faith, they have sought righteousness in themselves by their works. For they,] so far have they been from seeking their righteousness in Christ, that chose they have from thence taken matter of scandal to go further from him, and have encountered with him by rebellion and enmity, whereupon he is become to them an occasion of ruin.  
V. 33. On him,] namely in Christ, meant here by 〈…〉 stumbling stone.   

CHAP. X.  
VER. 2. FOr I,] namely the greatest part sinneth thorough ignorance, bearing a general vehement affection to God's glory, his word and service, but without the light of God's Spirit, and without the guide of certain knowledge.  
V. 3. Being ignorant,] that is to say, their natural sense being not able to comprehend that man's true righteousness, by virtue of which he may subsist before God, is a mere gift of God in Christ, and not a work of man, Rom. 1. 17. and 3. 21. and besides striving to maintain the dignity of their own works, they have by that means withdrawn themselves from the true obedience of Moses his Law, the principal end of which was to conduct them to Christ, who alone hath perfectly fulfilled it for man.  
V. 5. For Moses, that which I speak of man's free justice in Christ, appears by this, that whereas the Law commands to do, and labour, to acquire righteousness, and by it salvation and life, the Gospel chose presents this righteousness as already acquired: which we need but only to receive and retain in our heart by a lively faith, accompanied with free confession.  
V. 6. Speaketh on this wise,] St. Paul maketh use of this passage, though spoken in another sense, simply, for a portraiture of the Evangelicall promises of salvation, which do not send a man back to much labour, as to gain a good thing which is yet far from him, but doth present them to him within himself, if he will but only be pleased to receive them. Who shall ascend,] that is to say shall I undertake by mine own works to obtain a right to enter into eternal life. That is,] no indeed, for that would be renouncing of Christ, and disannulling of his merit, by virtue of which, he alone hath gotten the entrance and possession of heaven for all believers. See john 3. 13.  
V. 7. Who shall descend,] shall I try to take upon myself the pains of death and hell for satisfaction for mine own sins? That is,] God forbid that I should undertake i●, for by that means I should disannul the effect of Christ's death.  
V. 8. The word,] that is to say the thing promised thee by this Evangelicall grace, namely life in God's grace, is by faith in thy heart, as in a lively spring and in confession, as a continual respiration.  
Ver. 9 With thy mouth,] by this duty is meant all other duties: for all the works of a Christian are an effect and testimony of his faith, and a perpetual thanksgiving and acknowledgement. Hath raised him,] this head which is the accomplishment of the work of redemption comprehends all the rest, and hath a special relation, those two foresaid parts, v. 7. of descending, and going up again into heaven, for the resurrection presupposeth death, and sets down the glorious return from it.  
V. 10. For with,] because God hath established this order, and these means: namely of faith to be justified: and of confession, and any orderly life for a perpetual acknowledgement of this admirable benefit, as a man to attain to the fruition of salvation and hath in a manner coupled them together, so that it is impossible there should be a true and lively faith, without confession, as there can no life in man without respiration.  
V. 12. For there,] he gives a reason for this universal term, whosoever, which he hath added in the precedent verse to the passage of Isaiah, where it is not expressed. Lord,] namely jesus Christ by his death and Resurrection hath gotten him a title to be Lord over all men: and to be the head of all his Elect a midst all nations, to distribute the graces of his spirit unto them. Yet is it not with him as it is with men, for he is no whit empoverished by the multitude of them who have part în his goods: neither is there before God any other difference amongst men, but only of those that acknowledge him and call upon him, and of those that do not, as it is proved by the ensuing passage.  
V. 14. How then,] he proves the said indifferency of nations, because that the means to attain to salvation, by the true invocation of God hath been made common to them all; and consequenty faith, and so from time to time the hearing of God's Word and preaching, and according as the one is occasioned by the other: and at last every thing resolves itself, into the Sovereign cause of God's good will and pleasure: Who hath also accompanied these subalternal means, with his power, to produce their lively effect of faith and confession. Without a,] because the Gospel is but a publication of God's secret will, which cannot be known, unless he reveal it himself.  
V. 15. And how,] this preaching being an embassage, of grace and peace, presupposeth a sending from God well verified and authorized by himself. As it is,] these passages of the Prophets may be referred to this sending or mission of the Apostles, to preach grace which no man knew of nor had any power to being tidings of it, without the express declaration, and commission of the offended Sovereign.  
V. 16 Not all] as there is indisterency of nations, so there is a great deals of difference of persons, some believing, and some not, as Isaiah foretelleth, and so making the prea●●ng unprofitable. See Heb. 4. 2.  
V. 17. By hearing,] that is to say it is not grounded nor doth not resolve itself, into natural 〈◊〉 ●●●ks, nor into discourse of reason no● into humane 〈…〉 hority, nor into apprehension of the understanding but only into the declaration which is made thereof to man: which also hath neither truth nor power, but only by its faithful relation and c●n ●●mity to God's original word.  
V. 18. But I say,] as for the jews that have not believed, what can be said of them? It is because they have heard nothing of the Gospel? No, for like the Sun Psal. 19 4 it hath run over all the world, Col. 〈◊〉 6, 23. shall we then say that the de 〈…〉 was in them, who have rejected the light of the ●●ving knowledge of the Gospel which the Gentiles have accepted? he answereth, v. 1●. that it cannot be gainsaid seeing that Moses did formerly protest the same.  
V. 20. Very bold and,] wi●h a holy freedom without bearing so much respect to this nation, or to the vices of it. That sought me not, to show that all the Gentiles advantage was out of especial grace, and an effect of their free election. But that God did exercise the rigour of his justice towards the jews, upon their hardened rebellion.   

CHAP. XI.  
VER. 1. HAth God,] aught one therefore to say or think that God hath taken away his grace, or cut off all his people Israel from his covenant, and for ever? God forbid,] that can not be said, neither of all the people, whereof I am one and others with me chosen by God in whom his covenant is ratified: nor of the body of the people for ever for the time will come that they shall be reestablished, ver. 11.  
V. 2. Before knew,] that is to say chosen, and ordained from everlasting to salvation, Rome 8. 29.  
V. 6. And if,] this seems to be inserted, against those jews who being become Christians, did notwithstanding repose some part of their righteousness and confidence in the works of the Law: which Saint Paul showeth could by no means be done, for these two ways of righteousness and salvation are incompatible the one with the other, Rom. 4, 4, 5 Gal. 5. 2. 4.  
Ver. 7. What then,] my discourse cometh to this that the body of the jewish Nation, seeking their righteousness by the Law, have not obtained of God to b●e reputed just and to have right to everlasting life, Rom. 9 31. and 10, 3. The election,] namely that small number from amongst them which is chosen by God; by virtue of this election hath been endowed with the spirit of faith in the Gospel, which propoundeth Christ's only righteousness, The rest,] the common people have taken occa●●on to harden themselves in their tebellion, being scandalised at the Gospel which is contrary to then fleshly understanding. See Rom. 9 18.  
V 8. Of slumber,] the Greek word signifieth the deadly slumber of those who have been stung with some venomous beast.  
V. 9 Let their table,] may all blessings and chiefly the proffer of the Gospel, which they have hitherto abused prove an occasion of ruin and perdition to them for a just punishment of their ingratitude.  
V. 10. Bow down,] make them unable to lift up the eyes of the spirit to thee and to thy Gospel, or to rectify themselves by conversion of heart, or to do any thing that is right or good, and chose burden them with thy curse like to a heavy but then: or with fetters of bondage with which the Hebrew term of the Psalm which sayeth make their loins continually to shake, agreeth very well.  
V. 11. Isay,] shall it then be said that the body of this nation, hath taken such a falls subject of scandal against the Gospel, that it is thereby fallen irreparab●ly into a final apostasy, God so bid,] God hath revealed i● otherwise to me, namely that he will yet on day call the jews again, and restore them to his covenant, which in this mean time, as upon an occasion Acts. 13. 42. he will communicate to the Gentiles that in his appointed time he may make use of this favour bestowed upon the Gentiles, as aprick of holy realousy to the jews, to prick them on to take part in this everlasting benefit.  
V. 12. Now if the fall,] if God hath made use of the jews rejection, for an occasion of powering out the riches of his grace thorough out the world, and if the number of believing Iewes being much diminished, a great multitude of Gentiles hath been converted; how much more abundant shall God's grace be, and the number of believers increased even amongst the Gentiles themselves, when the body of the jews, here called fullness, being reestablished in Christ, shall fill the world with wonder, shall raise up all men's hearts to God, shall induce unbelievers to believe, shall confirm believers, and shall set the gospel in its full lustre, and Christ into the fruition of his universal Empire of the world? He adds this to induce the Gentiles, to desire and seek after this conversion of the jews, wishout fearing to be therefore rejected as the jews had been for theirs.  
V. 13. For Ispeake,] Isay that as the fall, so the rising again of the jews, shall be. for the Gentiles advantage and in this manner do I honour, those to whom mine Apostleship hath been specially destined, not to cause them to grow proud, ver. 17. but to induce the jews to a holy concurrency.  
Ver. 14. Them which are,] Namely the jews of which Nation I am. And might save,] to be even from this hour an instrument of their salvation, until God recall the body of the Nation, 1 Cor. 7. 16. and 9 22. 1 Tim. 4. 16. jam. 5. 20.  
V. ●5. For if,] this re-establishment of the jews ought to be desired of all believers, because that if upon occasion of their rejection, the Gentiles have had part in God's grace by the Gospel, by their recalling, they shall obtain a joy and glory, much like to the heavenly one, by the spiritual resurrection of this so noble part, accompanied with a glorious manifestation of CHRIST'S Kingdom, and admirable effects.  
Ver. 16. For if,] God choosing and sanctifying Abraham for the first fruit, and stock of the blessed race, hath also out of his free will, given his natural progeny this privilege, that they shall never wholly and for ever fall from his grace and covenant, See jer. 31. 35, 36. and 33. 24, 25. The first fruit,] these similitudes have no relation to the proving of the ground of the forsaid privilege, which is nothing but Gods free will: but only to set down the effects of it, as in the Law the use of the fruits of the earth was sanctified and blessed by God, by means of the offering of the first fruits which were offered unto him, Leu. 19 24. Deut. 26 2. and in the order of nature, the boughs follow the nature of the root, Matth 7. 17. and 1. 2, 33. So God having consecrated Abraham, did do it likewise for the benefit of his posterity, to have always some respect of grace towards it, to restore it into his covenant, though he suffer many eclipses and interruptions to happen in it.  
V. 17. The branches,] the root is Abraham, the Olive tree is the jewish nation and Church, the bro●●en branches are the unbeleiving and reprobate jews: the wild branches which are grafted in, are the Gentiles, graffed into the body of the Church, and admitted into the covenant made with Abraham, the fullness and sap, are the blessing and promises made to Abraham and his seed.  
V. 18. Boast not,] do not attribute this benefit to thine own merits, and do not insult, over the jews, for if thou dost it in respect of the Nation, know that thou art thorough grace incorporated into Abraham's blessed race, and not it into the Gentiles: if thou dost it in respect of thine election, and their reprobat on: humble thyself rather, seeing that all thy substencie, is but only out of God's grace: and be instructed to persevere in faith, with holy solicitude, and d●ffidencie of thyself to crave continual assistance at God's hands, 1 Cor. 10. 12.  
Ver. 22. In his goodness,] Namely in the state of grace in which thou hast been set, and if thou hea●est the fruits thereof, and art accordingly thankful unto the Lord for it. Otherwise,] all this aught to be understood of the external incorporation into the Church by profession, of which many hypocrisy have part, and not of that lively, internal, and perpetually and effectual, into the mystical body of Christ, by a lively faith and communion of the spirit, according to God's election, which is always accompanied with perseverance. See Ma 〈…〉 15. 13.  
Ver. 23. Shall he graffed,] shall be restored into the communion of the Church.  
Ver. 24. Of the Olive true,] Namely of the heathen race, who were not regenerate by the spirit, 〈◊〉 manured by God's word, without sweetness of grace, or fruit pleasing to God, Ephes. 2, 3, 12. Contra● to,] by the voluntary work of grace. The 〈◊〉 rall,] the native offspring of Abraham, who is their stock.  
V. 25. Mystery,] namely of the last conversion of the jews, obscurely touched by the Prophets, Isa. 11. 11. Zech. 12. 10. and more clearly manifested in the Gospel, Matth. 23, 39 Luk. 21. 24. 2●. or. 3▪ 16. Rev. 12. 6. and fully revealed to Saint P 〈…〉, as well as many other secrets. In part,] in respect of the greater part of the people out of which hath only been excepted a small number of Elect. ver. 1. 5. The fullness,] Namely the great number, opposite to those few jews, who then and since, have joined themselves to the Christian Church.  
V. 26. All Israel,] Namely the body of the people in general shall be put again into the way of salvation, and reestablished in the Church. Others understand this of the whole Church, composed of jews and Gentiles. Which seems to remain unperfect, so long as the jews are excluded out of it. Out of Zion▪] Isaiah speaking of the first coming of Christ in the flesh, saith he shall come into S●on. But the Apostle applying that passage, to the second manifestation in grace and power towards the jews saith out of Zion, that is to say, out of the midst of the Church, where he makes his abode in spirit, he shall call and gather together the jews.  
V. 27. For this is,] the Apostle relates none 〈◊〉 the beginning of the 20. ver. of that 59 chap. Isay without setting down all the rest, which is of the substance of this covenant, and makes more for this present subject. When I shall,] this seems added 〈◊〉 of Isa. ●7. 9 very sittingly for this matter.  
V. 28. They are,] that is to say, the jews for the present time are alienate from God, by reason of their rebellion against the Gospel, which only can unit souls to God 1 Thes. 2. 15. For your sakes,] Namely▪ for your benefit, because the jews apostacle hath given occasion for your vocation, ver. 11. and moreover because God hath redoubled his grace towards the Gentiles by the fall of the jews, as a Father will love one of his children more dear after the death of the other. As touching the,] God doth yet bear some love to this people, for he hath freely chosen them: and by a singular privilege above all other people, appointed never to reject them totally, v. 16. jer. 31. 36. For the Fathers,] for the special favour 〈◊〉 bore to the ancient Fathers.  
V. 29. For the gifts,] God never recalls his grace which by absolute decree he will communicate to some person or nation to call them to him, and to have right to his covenant. Now the election of this people hath been such above all others in the world. Who being once called, have and may f●ll totally and irreparably which this people cannot Without repentance,] that is to say irrevocable, of which God never reputes, Psal. 〈◊〉 10. 4.  
Ver. 30. For as,] we must supply The intersection of the fruition of this gift, by their ●all, doth not hinder the foresaid privilege from subsisting For God shall also recall the jews, in his appointed time, making use of his grace best 〈…〉 wed upon the Gentiles, to provoke the jews to conversion, verse 11, 14.  
V. 32. For God,] the Sovereign cause of these things which have happened is God's absolute will, Who hath suffered the jews, to fall into the same state of rebellion against him as the Gentiles were in, because he might likewise show towards them at the appointed time the some mercy, that it may appear that all Nations of themselves are in an equal condition before God, and are all equally saved by the only means of his grace. Upon all,] Namely to the generality of those two Nations jews and Gentiles.  
V. 33. Of the riches,] Namely of God's grace to sinners, Rom. 9 23▪ Ephes. 1. 7. and 2. 7. Of the wisdom,] i● the means and times appointed by him. His judgements,] the rule and proceeding of all his actions and government.  
Ver. 35. Or who,] this is added to stop the mouths, of all those whom the Lord forsakes, from complaining.  
V. 36. Of him,] he alone is the Sovereign cause of all things; he himself creates all and disposeth all the means and secondary causes 〈◊〉 and finally he and his glory are the only aim of all great things.   

CHAP. XII.  
VER. 1. I Beseech you,] a conclusion drawn from all the precedent doctrine of this Epistle. By the mercies,] even so far as the infinite mercies of God bind yo●, See 2 Cor. 10▪ 1. That 〈◊〉,] that in acknowledgement of all the favours ye have received from God, in stead of sacrifices of thanksgiving and of praise which were formerly used, and are now disannulled under the Gospel, you will consecrate your whole persons, quickened by the power of the Holy Ghost. A living sacrifice,] namely in a new life in regeneration of spirit, which also hath a correspondency with ancient sacrifices▪ in which a beast that was dead or torn by wild beasts, was unclean and unacceptable, but they were to be presented living to be Lord, and the blood of them to be spilt at the foot of the altar. Reasonable,] that is to ●ay spiritual opposite to the sacrifices of bruit beasts under the Law. See Host 14. 2. Mal. 1. 11. Phil. 4. 18. Heb. 13. 15, 16. 〈◊〉 Pet. 2. 5.  
V. 2. To this,] Namely to the customs inclinations and actions of worldly and corrupt men Transformed,] that is to say regenerated, and changed from your naturali wickedness, in all the parts of your soul; beginning from the highest which is understanding and reason; by which the spirit of God also worketh upon the inferior. God's grace following the order of nature in its operation. Ye may prove,] that ye may by this gift of spiritual judgement, discern and approve, that God's Law is all good, lovely, and complete, Psalm 19 8, 11. Rom. 7. 16. 22. to submit yourselves unto it with a free will. Or that ye may prove that, which according to this Law is good & acceptable to God, and rightly correspondent to his will, to do it. See Phil. 〈◊〉. 10. and Rom. 2. 18. Ephes. 5. 10, 17. Colos. 1. 9 and 3, 10.  
V. 3 Forl,] this instruction of having the knowledge of the will of God, for a guide in all our actions, is a very great one for it takes place in all callings, especially ecclesiastical ones, to not undertake any thing therein, of ones proper mind. Through the grace,] namely the charge and authority of Apostle, guided by an infallible conduct of God's spirit Soberly,] that is to say modestly, holily keeping within the bounds of the revelation of God's Word, the only rule of faith, and within the measure of the degree of knowledge which others have in it▪  
V. 4. For as,] he gives a reason, of this diversity of measure: because that there be divers functions amongst believers, and according to those functions God conferreth his gift.  
V. 6. Prophecy,] this was one of the extraordinary▪ degrees of Ecclesiastical ministry in those days: in which some persons by special inspiration of the Holy Ghost, were enlightened in the knowledge of God's mysteries, to expound them in the Church: to which was oftentimes joined the revelation of secret and future things. See Acts▪ 〈◊〉 27▪ and 13. 27. and 13. 1. and 16. 32. and 2▪ 1, 9 According to,] according to the fust measure, of this illumination in the doctrine of faith without adding of changing any thing therein of their own mind.  
Ver. 7. Ministry,] under this word are comprehended all ordinary ecclesiastical functions: which afterwards are divided into two general kinds, of the word, and of pious works, that of the word likewise into two, of Doctors and Pastors: that of pious works, into distribution of Alms, into the external government of the Church, and the relieving of the sick and afflicted, etc. Let us wait on,] without going beyond the bounds of our vocation, or of the gift of God belonging unto it. He that teacheth,] whose office was to expound the tenants of the Christian faith, in their substance truth and purity, by plain interpretation, as they do in the Schools without an applications to demeanours or any exhortations, or comforts or reproofs, as they use to do in the Church.  
V. 8. He that exhorteth,] namely the Pastor of the Church who addeth the foresaid uses to the doctrine and taketh them out of it: and especially that of exhortation See Acts 13. 15. 1 Tim 62. Tit. 1. 9 and 2. 15. That giveth,] the Italian. He that distributeth,] namely he that hath the office of giving or distributing the public alms, which was the Deacons charge, Acts 6. 5. With simplicity,] without any fraud. Or with an upright affection, without acceptation of persons, without hatred or favour. Or liberally, as a pure and simple gift. See 2. Cor. 8. 2. That ruleth,] he means the office of Elders, who together with the gravest, wisest, and most qualified Pastors, made up the Ecclesiastical Senate, to provide for the occurrent affairs, govern demeanours, pacific differences, administer discipline in admonitions, censures, etc. 〈◊〉 Tim. 5. 17. That showeth mercy, the Italian. He that doth pious works,] as the particular care of the sick, impotent, Widows, Orphans, Prisoners, strangers, etc.  
V. 10. Preferring,] the Italian, Preventing.] namely without staying until it be done to you, and then requiting it: Or go beyond one another, in honouring one another, that is to say, strive who shall do most honour to each other, give yourselves interchangeable examples of honour.  
V. 11. In business,] the Italian, In study,] which every one is bound to do in his own vocation to be spiritually careful of the glory and service of God, the benefit and profit of the Church, and of the salvation of the faithful. Fervent,] zealous, and burning in spiritual affection. Serving,] that is to say having no other end in all your actions but only his service.  
Ver. 13. Given to▪] that is to say with a free will, seeking all means and occasions to perform that charitable office toward strangers, putting yourselves forward in offering it, as Genesis 18. 2. or striving to do it.  
V. 15 Rejoice,] be touched with your brethren's good or evil, as if it were your own.  
Ver. 16. Of the same mind,] or affection, Of 〈◊〉 estate,] to the humble and mean condition and estate of the Church See 2 Cor. 12. 5, 10.  
Ver. 19 Give place,] let it pass, and vanish away, without putting it in practice, or retaining and hatching it within yourselves. Others understand it of God's wrath, in this sense: leave it to God to inflict the punishment himself, without preventing him with thy private revenges.  
V 21. Be not overcome,] that is to say, be not put besides thy patience or mildness by other men's wickedness. But overcome,] break and tire the perversity of others, by thy greater suffering. Or the more they offend thee, the more good do thou to them.   

CHAP. XIII.  
VERSE 1. Highest powers,] Namely to Magistrates established to govern other me●. The powers,] God is the Author of this order in the world: And all those who attain to these dignities, attain unto them, either by his manifest will and approbation when the means are lawful: Or by his secret providence by mere permission, or toleration, when they are unlawful. Now it is hitting that man should approve and tolerate, that which God approves and toleranes.  
V. 3. For Rulers,] though the power of Rulers, have some terror in it, yet we must not hate them as harmful persons and oppose violence to violence, as we do against thiefs▪ or wild beasts, for they are a terror but only to evil men, and are for the good▪ and protection of good men. The Apostle here hath a relation to God's order, and not to the most wicked vices and abuses of public power, which were brought in by men: and he speaks it, because that many Christians, thought themselves to be freed from all humane subjection, by the spiritual liberty of Christ's Kingdom. See Cor 7. 〈◊〉▪ jude 8.  
V. 4. To thee,] for the defence and quiet of every one that liveth justly and virtuously. A revenges,] appointed to inflict vigorous punishment upon malefactors.  
V 5. For wrath,] For fear of receiving bodily punishment from the Prince. For Conscience sake,] by bond of Conscience towards God, because of his Commandment, Eccl. 8. 2▪ 1 Pet. 2. 13.  
V. 6. For,] he gives a reason for what he had said, namely that Princes were Gods Ministers, seeing he hath inspired that common consent in all N 〈…〉 ns to pay them tributes, as tokens of subjection, aides to their office, and recom●ence of their pains taken for the good of the people.  
V. 8. Owe no man,] perform all your duties ●●wards men, and after all that, know that there is one duty from which you can never be freed, namely that of charity, which hath no certain limitation of time, nor of actions. For he,] the Law of Charity ought to be the singular estimation with all believers: For it is as it were a summary of all the Law, and especially of the second Table. Or do not believe that ever you can be unbound from the command of charity, no more than you can be from the observation of the Law, which is comprehended in Charity, and can not be fulfilled in any such kind, that man be absolved from producing the effects of it any more. That loveth,] holily and perfectly according to the true meaning of the Law.  
V. 10. Worketh no ill,] doth not suffer any man to do any harm or offence to his neighbour, but contrariwise inciteth him to do him any good.  
Verse 11. And that,] these words have a relation, not only to this last precept of charity, but also to all other precepts which he hath given before. The time,] Namely the time of the Gospel, which is as it were the dawning of that great everlasting day which increaseth and riseth more and more: and therefore is the true time, to forsake the sleep of sin and ignorance, in which man was before drowned, with a total cessation from good works. See 2 Corinthians 6. ver. 2. Our salvation,] namely the accomplishment thereof in the life everlasting.  
Verse. 12. The night,] Namely the time of this world's lasting, which is but a dark night in respect of the world to come, and is already for the greatest part spent, the everlasting day drawing near. See 1 Cor. 7. 29. Of darkness,] Namely dishonest and wicked works; to do which men do shun the day and the light. Or works befitting man's natural wickedness and ignorance. Put on,] let us be adorned and furnished with Christian virtues, engendered by the light of GOD'S Spirit, and becoming the brightness of the Gospel; by the means of which you may fight against all contrary vices.  
Verse 14. Put ye on,] That is say, be possessed and guided by CHRIST'S spirit which may adorn you with the true and lively resemblance of him. To fulfil the lusts,] to satisfy the desires of it, which is spoken, to distinguish this vicious desire or curiosity, from the reasonable care, for the necessities and lawful eases of this moral life   

CHAP. XIIII.  
VER. 1. Him that is weak,] him that hath not yet a full knowledge, nor is not fully persuaded of the Christian liberty, in the point of meats, days, and other Mosaical observations▪ the annihilation of which, in those first beginnings could not be believed by many. Receive you,] into the communion of the Church into the charity of your hearts; and into sweet Christian conversation as a true brother But not,] but beware of disquieting him with troublesome questions, under the pretence of convincing him of his error: which would be to no purpose considering his present weakness and incapacity: and besides it might endanger the wounding of his conscience, and subversing of his faith. To Doubtful,] or to ambiguities and perplexities.  
Ver. 2. Believeth,] is thoroughly persuaded, by the doctrine of the Gospel, that his conscience is no more tied to these differences of clean, or unclean meats, Matthew 15▪ 11. Herbs,] in which Moses had appointed no difference, concerning the pureness▪ Now this was for fear of unadvisedly eating, any unclean or forbidden food. See Dan. 1. 12.  
Ver. 3. That eateth,] that hath a certain knowledge of this liberty, and makes use of it. Despise,] as a novice and superstitious person. judge him,] holding him for a prophate person. For God,] seeing God hath received both the one and the other into his church, and accepteth of them for his servants and children, because of their common belief in the essential heads, man ought neither to contemn the child, nor condemn the servant.  
V. 4. He standeth,] this is an anticipation of an objection which these disputers might make concerning such indifferent things, saying. Such a one is weak in his faith, therefore it is fitting to strengthen him, by taking away these scruples otherwise there is some danger that he may fall. Saint Paul answereth leave the care of it to God to whom he belongeth, he knoweth how to provide for it at his appointed time, by augmentation of faith and spirit which he alone can give, and not thou with thy disputing. See Phil. 3. 15.  
V. 25. Let every man,] in these diversities above all things one ought to know the will of God clearly, for to conform himself to it. But howsoever, one must also beware of doing any thing, against the feeling of his own conscience. See verse 14. 1 Col. 8. 7, 10.  
Ver. 6. He that] in these particular opinions of other men, concerning such outward things man ought not to intermeddle, neither hath he any just command from God▪ the thing belongeth absolutely to God, whose servants they are both the weak and the strong, as it appears by the acknowledgement which they make of him. Sec 1 Cor. 8. 8. And giveth,] though he hath not the use of some kind of meats, or bodily delights, yet he giveth God thanks as well as the other, who hath a more indifferent fruition of his goods.  
V. 7. For none,] Seeing that believers belong to God, and seeing they have been acquired unto him by the death and resurrection of his son, whereby they are no more their own, and much less at other men's disposing concerning the state of their souls, no one man hath any right upon the other in these things, for to constrain him or condemn him.  
V. 9 Both of the,] of those that believe in him, as well during this life, as afterward.  
V. 10. But why,] besides that in these contention's Gods right is usurped, by a presumptuous enterprise, the brotherhood which is between them is also violated: and therefore let every one rather take care of himself, how he shall give an account of himself, at Christ's judgement, then trouble himself with the state of other men, in these indifferent things.  
V. 11. It is written,] this passage is referred to the last judgement, for than it shall be perfectly accomplished.  
V. 13. Judge this rather,] that is to say hold this for a certain and a determined thing amongst you. Or use judgement and discretion there in. That no man put,] that no man give occasion of slakening belief, or of causing it to go astray; nor to give any offence, or grieve the weak brethren.  
Ver. 14. By the Lord jesus,] being enlightened by his word and his spirit, which he poureth out upon me, as up on a member of his body. Or he would say that Christ is the cause that all meats are now holy for believers, he having purified those who are his from ●in, from whence proceeded all the uncleanness of the creatures: and hath also annihilated the ceremonies of the Law to bring in the true service, and spiritual holiness, which was figured by them. It is unclean,] Namely the use there of is unlawful to him, because the conscience (though it be in an error) holds always the place of divine Law in man; whereby all which he doth against it, is as much as if he sinned directly against God. And therefore he ought before all other things, seek to inform establish and edify his own Conscience well, ver. 3.  
V. 15. Be grieved,] that is to say offended, and angry to see thee who makest profession of the same faith, eat of such kind of meat as he holdeth to be unclean, by God's ancient Commandment whereupon he is grieved that he is joined to thee whom he holds profane in this action. Not charitably,] for charity in these indifferent things, thou oughtest to do any thing for thy neighbours 〈…〉 faction. Destroy not,] take heed of giving this scandal to a weak man, whereby he might be driven to apostate from the faith. For whom,] whom Christ, gathering together of his Church by virtue of his death, hath also incorporated into it. Or whom thou oughtest, by charitable judgement believe to be of the number of those for whom he died: though indeed those whom he hath redeemed by his death, cannot perish, Io●. 10. 11, 28.  
V. 16. Your good,] all comes to this, that you give no occasion to weak men to speak ill of yo●● liberty as of a profane licentiousn esse, which would redound to the dishonour of God Himself.  
V. 17. The Kingdom,] Namely the form 〈…〉 d government of the Church u●der the spiritual Kingdom of Christ, consists 〈…〉 these o 〈…〉 d things and observations but in good and ho●y works, in concord and charity, and in spiritual joy and comfort, which every one ought to have in himself, and give unto others, by the gift of the Holy Ghost in all good example.  
V. 18. Of men,] Namely, of believers, who 〈◊〉 all agree in them: Or of other men also who are not pre-occupated by perverse passions. See 1 S 〈…〉. 2. 26. Luke 2. 52. Acts 2. 47.  
V. 19 Wherewith one may,] which are for the augmentation, and strengthening of the common faith and salvation.  
V. 20. Destroy not,] that is to say trouble not thy weak brother's Conscience, that the work of God's grace may not in its first beginnings, be either hindered or moved, with danger of having all go to ruin. With offence,] giving at his pleasure, o 〈…〉 his neighbour.  
Ver. 21. Is made weak,] Namely irresolute 〈◊〉 wavering whither it be lawful or unlawful before God.  
V. 22. Hast thou faith,] Dost thou truly know, and art then certainly persuaded concerning Christian liberty in these things. Have it.] content by self with knowing this liberty, and with thy being freed from all such scruples. That condemneth 〈◊〉,] that doth not make himself guilty of having violated the laws of charity, and finning against his neighbour, abusing the gift which he hath received from God, of knowing what is lawful for him to do, and what things are forbidden him.  
V. 23. And he,] he that is throughly persuaded of the Christian liberty may abstain from eating of such things as are lawful, for to condescend to his brethren's frailty: but he that is not, can not 〈◊〉 ought not in that kind please others, against the mind of his own Conscience. See ver. 14 Bec 〈…〉 he,] seeing he is not persuaded whither that which he undertaketh be pleasing to God or no he 〈…〉eth God, and doth not by an upright judgement and will, refer the work to God's service, as every believer ought to do.   

CHAP. XV.  
VER. 1. STrong,] namely more forward and firm in the Evangelicall doctrine having no scruple concerning the abolishment of the ceremonial law, as your novice Christians amongst the jews have. Not to please] namely do what we please in these indifferent things, without any regard of offending other men.  
V. 3. As it is written,] he hath not only not offended the weak, but hath moreover patiently suffered the injuries and outrages of the wicked.  
V. 4. For whatsoever,] a small digression, upon the occasion of the precedent passage, to show the perpetual use of Scripture especially in teaching the virtue of holy patience, which it also strengtheneth with comforts, to the end that the hope of believers may never fail.  
V. 5. Of patience] Namely he who is the only Author there of in those who are his. The meaning is may he that strengtheneth you against your outward enemies, unite you inwardly amongst yourselves, that you may in both virtues imitate jesus Christ. Like minded,] or affected.  
V. 7. To the glory,] to make us partakers of his glorious grace in this world, Rom. 9 23. and of his heavenly glory in the life everlasting.  
V. 8. Now I say,] in this common gathering together both of jews and Gentiles, there is this only difference, that is the jews gathering together, God hath singularly made the loyalty of his promises to appear: and in that of the Gentiles, his mercy towards enemies, and people which were mere Aliens to him, and therefore there is no reason that the jews▪ who were honoured with Christ's own ministry and with God's ancient promises and covenant, should be despised by the Gentiles, nor yet that the Gentiles to whom the Lord hath showed mercy, should be despised by the jews. Was a minister,] having taken upon him the shape of a servant to acquit salvation for his Church, he hath had a special care of the jewish nation amongst whom he hath also exercised the ministry in his own person. See Isa. 42. 1● and 49. 5, 6. Matth. 20. 28. Luk, 22. 27. Phil. 27.  
Ver. 9 Might glorify,] might make his infinite mercy shine upon all humane unworthiness such as that of the Gentiles was, who were profane and execrable people. As it is written.] an allusion rather than a proper exposition of the sense of this passage, as much as if he said. That which David in regard of his corporal victories said he would do namely to cause the praises of God to sound all the world over; Christ hath perfectly and really effected, having by his benefits given the occasion for it, and by his spirit the motion and will, to celebrate Gods infinite goodness throughout the world.  
Ver. 13. Of hope,] namely the only Author and foundation of all the Gentiles hope, of whom he had spoken in the former verse. In believing,] the Italian, Believing,] namely in the knowledge and apprehension of the truth of the Gospel. This seems to be added because that many abused, their stronger and more forward faith, in giving the weakest the foresaid scandals. Ye may abound,] that your peaceable state, and the joy of your hearts, not troubled with these contentions or scandals, may always be unto you a new pledge and hope of rest, and eternal joys.  
V. 14. That ye also,] even as much as I myself do exhort you unto it.  
V. 15. The more boldly,] namely with greater vehemency and authority. He hath a particular relation to the exhortations contained in the three former Chapters. Because of the grace,] by virtue of the charge which I have to be the Apostle of the Gentiles, by God's appointment, and to perform the same.  
V. 16. Ministering the,] figurative terms taken from sacrifices. The meaning is as in sacrifices the oblation ought to be pure, and purely offered by the Priest. So I the Apostle of you Gentiles labour towards you, to the end that the Holy Ghost accompanying my ministry, may sanctify you more & more: and that as such I may acceptably present and consecrate you to God.  
V. 17. I have therefore,] namely having received this grace of Apostleship, and such an abundant blessing of God upon it. Through jesus Christ,] of whom I hold all that I have of his mere goodness and grace.  
V. 18. To make the Gentiles,] to gain and acquire them to Christ, and to reduce them to the obedience of faith.  
V. 19 Of the spirit,] he means that secret and inward virtue of the spirit, which enlightens, and inclines, and persuades the hearts; as the precedent power of miracles, was but only to terrify convince and prepare Illyricum,] this is the Country which is now called Slavonia, I have fully preached the,] the Italian, I have accomplished the service of the,] this is also a term touching sacrifices in which there was required a most strict observance of all the ceremonies which were appointed, the meaning is. I have not omitted any part belonging to mine office. See Col. 1. 25.  
V. 20. So have I,] making it mine only glory to plant new Churches, not standing to manure those which were already planted by the ministry of others. Which he seems to touch, to make his zeal and affection towards the Romans Church to appear so much the more, it having been settled and gathered together by others, and yet he servently desiring to visit it, contrary to his ordinary custom towards such Churches.  
V. 23. Having no more,] having no place where to found any new Churches, every place being already filled with the Gospel.  
V. 25. To minister,] carrying to the believers in jerusalem the collections of the Churches of Macedonia and Achaiah.  
V. 27. Their spiritual.] he saith this, because that the preaching of the Gospel and the Ministers thereof, were come out of judea, and also because the jews were first possessed of the promises of the Messias, and the covenant of God.  
V. 28. This fruit,] namely the effect of this charity and of the Communion of faith, or this acknowledgement of the received benefit. See Phil. 1. 11. and 4. 17. I will come,] this was a design of the Apostles, well befitting his vocation, but conceived only out of zeal, and humane sanctified discourse, and not by any revelation, as the event did show it, being, hindered from executing of it by means of the jews persecution, and by his imprisonment.  
V. 29. In the fullness,] bringing you more abundance of knowledge, and other spiritual gifts, Rom. 1. 11. Or the meaning is, I trust that God will largely bless my ministry amongst you.  
V. 30. Of the spirit,] namely that love which he engenders in the hearts of believers, and by which he straightly unites them together. Or by the Holy Ghost whose proper effect is love. See Col 1. 8. That ye strive,] namely that with your prayers you help me in all my distresses and combats.   

CHAP. XVI.  
VER. 1. A Servant,] the Italian, A Deaconnesse,] it might be some one of those holy Widows, which in the Apostolical Church, did consecrate themselves, to serve and look to the poor the sick, etc. 1 Tim. 5. 9 Or plainly some honourable woman, who had no public office, but was assisting to the faithful, with her wealth and services, as Luke 3. 8.  
V. 2. In the Lord,] with such charity as all the members of Christ ought to have one towards the other. Or with a duty not simply civil, but Christian and spiritual. A succourer,] the Italian, A proiectrix,] the Greek word signifieth, one that is appointed to entertain and harbour strangers in his house, and to undertake the care and protection of them. See 1 Tim. 5 10.  
V. 3. In Christ,] namely in the ministry of his Gospel.  
Ver. 4. Laid down,] they have exposed themselves to dangers of death and punishments, for to save my life.  
V. 5. The Church,] namely their family, which believeth generally, and is ordered like a little Church O the assembly of believers, who assemble themselves in their house: for there were divers small assemblies of believers in one and the self same City. See 1 Cor. 16. 19 Col. 4. 15. Who is he,] who was one of the fi●st that was converted to the Christian faith, 1 Cor. 16, 15.  
V. 7. Fellow prisoners,] peradventure in that imprisonment which is spoken of. Acts 16. 23. 2 Cor. 11. 23. Amongst the,] that is to say are excellent Evangelists the word Apostle being sometimes taken more lagely, 2 Cor. 8. 23. Phil. 2. 25. In Christ,] namely in the communion of believers, and in the Church; by professing Christ.  
Ver. 10. Approved,] who hath given certain proofs of his Christian faith, zeal, and constancy.  
Ver. 11. In the Lord,] that is to say members of his Church.  
V. 12. In the Lord.] namely in the service of his Church both public, and private, according to their vocation and power, or in the virtue of Christ's spirit.  
V. 13. Chosen,] who in the communion of Christ and of his Church hath excellent and singular gifts.  
Ver. 17. Avoyld them,] that you exclude them as profane out of your public assemblies by excommunication: and that privately you eat all voluntary, pleasing, and intimate conversation with them. And that to shame them and keep yourselves from their vices, and to testify to all men the purity of the Church, contrary to their scandals, which are reproved, and detested of all men.  
V. 19 For yours,] these seducers imagine that you are easy to be deceived, as very credulous, having received the Gospel with all manner of readiness. But it lieth in you not to suffer this virtue of simplicity of faith, to degenerate into the neighbouring vice, of foolish shallowness, to believe any kind of doctrine Simple,] without malice or fraud, as having no experience in evil, following that which is good, out of a sincere motion, without any discourse or holland thought to the contrary.  
V. 20. Of peace,] the author and preserver of the true spiritual peace of the Church, which these Schismatics, and factious persons raised up by the Devil do endeavour to trouble.  
V. 22. In the Lord,] namely with a Christian and spiritual Charity.  
V. 23. Mine host,] See upon v. 2.  
Ver. 25. Power to establish you,] to preserve and strengthen you in the spiritual state of grace and faith, according to the Gospel which I preach, the only subject whereof is Christ, and according to that which he hath revealed unto you of his secret council, concerning the salvation of the world, and the calling of you Gentiles, unknown until this present time, in which God having by his spirit cleared the meaning of ancient prophecies, by them it appears, that his will and decree hath been from the beginning  
Ver. 26. For the obedience, to bring men to submit themselves to the Gospel, and to Christ's kingdom.    

The first Epistle of St. Paul the Apostle to the Corinthians.  
Argument.  
AFter Saint Paul had founded the Church of Corinth as Saint Luke, saith Acts 18. the Devil soon after did sow the tares of many disorders, divisions, scandals, and corruptions in it, as well in the doctrine and government of the Church itself, as in the manners and common course of life, which moved the Apostles zeal and fatherly providence, to bring a speedy remedy to it by this Epistle. In which at the very beginning he reproves the Corinthians for their divisions, some taking part with one of the Pastors, the other with the other according to the divers estimation they held their secular eloquence and knowledge in, with which they were besotted by a vain admiration. And then he goeth on condemning this vain affectation, and ambition in the Preachers, as the cause of the depravation and division of the Church, of the degenerating of the simple and effectual truth of the GOSPEL, of the diminution of the Holy Ghosts power, who is the only Author of faith, and of the contempt of the Apostles holy example, but especially of the abasement of God's glory, by seeking their own honour and the applause of the world. And because those vain glorious preachers had made a scorn of the Apostles manner of preaching, as lowly and vulgar, he wisheth the Corinthians to examine their own incapacity, which had hindered him from unfolding any more sublime doctrine unto them. Yet he maintains and extols his degree of Apostle; showing that, in that quality he had laid th● true and only foundation, and given the invariable rule by which they might conveniently advance the Fabric of the faith, and had showed a true pattern of the goodness of the stuff which is required thereunto in it, and will stand a●y trial. And that for the rest, upon the assurance of G●ds approbation, and of the trials of his sufferances, and cumbates in the work of the Gospel, be made no account of m●ns false judgements, nor did not fear their contempts. Afterwards he goeth on to reprove them for too much conniven●ie towards an incestuous person which was amongst them, without making use of the remedy of excommunication, which he by his Apostolical authority thundereth out against him; and withal teacheth the lawful use of it against all scandalous members of the Church. And then he reproveth them for their suits, which they had with much scandal commenced and followed in the Courts of heathen and unbelieving judges. Then he cometh to treat of free and indifferent things for which there were yet great controversies amongst them. And first he sets down this point, that fornication, was not a thing of that kind, according to the false and inveterate opinion of the Pagans. That every one hath free liberty both for himself and his, concerning matrimony, whither he will enter into it or no, so that the fitting conditions and means be used therein; That marriages being once made and contracted, there is no more liberty to dissolve them though one of the parties be not a Christian, unless it separate itself of of it own consent. But yet that by reason of the imminent dangers and persecutions, and for to ke●p oneself in greater freedom to serve God, it was expedient at that time to keep one's self free from the bond of matrimony, if so be God did grant them the gift so to do: without which gift they ought to beware of tempting God: and entangling one's Conscience, expose one's self to a perpetual unquietness, and an evident danger of the soul. Then he falls a treating of things sacrificed to Idols, which by some wee● absolutely set down amongst the number of things indifferent: and grants, that neither the Idol can pollute the meat, nor the meat the soul. But yet that there were three cases wherein the use of such meats was hurtful. First when the weak conscience, unresolved concerning Christian liberty wavered therein, or did absolutely contradict it. Secondly, when it was done with the scandal of ones brethren, which must always be most religiously shunned, as he himself had always done in things which of themselves were lawful. In the third place when by means of these meats, which were consecrated to Idols and afterwards eaten in Idolatrous feasts, and in the Idols Temples a man came to participate of Idolatry: The grievousness of which sin, is by him highly exaggerated. Then he goeth on in correcting certain defects in their public assemblies in the habits of men and women, in the disorders in their feasts of charity, and in the abuses in the celebration of the Lords holy Supper: which he brings again to the purity of its first ordination. Then he treats of the miraculous gifts of God's Spirit, conferred upon the Church in those days: and showeth that seeing there was but one only. Author of that great variety, namely the Holy Ghost, and one only end, namely the edification of the Church, they all ought to have relation unto that end by a sincere charity: which he extols above all other gifts and virtues. Teaching likewise that amongst those gifts, those were not to be most esteemed, which excited most admiration but those which yielded most profit and edification to the Church: such as a amongst the rest was that of prophecy, and of expounding the mysteries of the Christian faith: for the public exercise. Whereof he also gives some rules and instructions. In the end he establisheth and confirmeth the doctrine of the Resurrection, denied, and opposed, or at least questioned by some Heretics. And after he had exhorted the Corinthians to contribute alms for the Church of Jerusalem, he concludes his Epistle, with friendly exhortations and salutations.  

CHAP. I.  
VER. 1. SOsthenes,] according to some it is the same as is mentioned, Acts 18.  
Verse 17.  
V. 2. In Jesus Christ,] namely by virtue of their spiritual union with him, by which they have received the spirit of sanctification. Called,] which are by Gods calling them to the participation of God's grace and covenant, severed from the world, purified i● themselves from sin, and consecrated to God's service: in which three points consists the sanctity of man.  
V. 4. By Jesus Christ,] namely by the communion which you have by faith with him, and with the whole Church.  
V. 5. In every thing,] he means particularly, the miraculous gifts of tongues and of the knowledge of the mysteries of the Christian faith, infused in those days by the Holy Ghost into divers persons, as well for the confirmation of the faith, as for the speedy provision of persons capable either of founding Churches, or continuing to build those which were already founded by the Apostles.  
Ver. 6. The testimony,] namely the preaching of the Gospel, by which is declared all that we ought to know or believe of Christ, 1 Cor. 2. 1.  
V. 7. The coming,] the Italian, The manifestation,] namely his last coming and appearing in glory, Col. 3. 4. 1 Pet. 4. 13. 1 john 2. 28.  
V. 8. Blameless,] that is to say conveniently qualified to be approved to be true Christians, and acceptable. See james 2 24.  
V. 9 Faithful,] namely to accomplish his grace by the continual assistance of his spirit, and by his safeguard and protection against all assaults, etc. according to his most holy promises made to all his Elect, to whom also he giveth grace to be correspondent on their sides, by all duties required.  
Ver. 10. By the name,] as the name of Christ which you bear, and whereof you make profession, aught to be dear unto you. Divisions,] that is to say Ecclesiastical partialities 1 Corinthians 11. 18.  
V. 12. I am,] I take the part of such, or such a Pastor of the Church, against another. Now Saint Paul makes use of his own name, and of other Apostles names, only for an example; For the heads of these factions, were of the Pastors of Corinth itself, 1 Cor. 4. 6. Of Christ, words of some ●●od men,] which were enemies of these factions, and that would call themselves by no other name but CHRIST'S. Or of some who under this holy name would separate themselves from all the rest.  
V. 13. Is Christ,] though he hath divers Ministers, and instruments, hath he any more than one Church, or one body, or one Kingdom?  
V. 14. I baptised,] it is likely that he employed Silas, and Timothy, Acts 18. 5. in the act of baptising, the great number which believed and was baptised, Acts 18. 8. when he was at Corinth.  
V. 15. In mine own name,] as to bind them unto me, to acknowledge me for their head.  
V. 16. Any other,] namely in your Church.  
Ver. 17. Sent me not,] Matth. 28. 19 the Apostles were sent both to preach, and to baptise. And therefore the meaning is here, that the Apostles charge was chiefly to lay the foundation of Churches by preaching, without being tide to baptise all the believers one by one, with a particular instruction and examination, See Heb. 6. 2. which was left to the care of the ordinary Pastors, established by them in the Churches, by means of those foresaid miraculous gifts, by which they were in an instant made capable of this calling. With wisdom,] Namely in terms of philosophical wisdom, or rhetorical arr. Now the Apostle plainly begins to tax the Corinthians other vice, which was the affectation of worldly eloquence, which also peradventure gave occasion to the foresaid divisions. The Cross,] that the divine means of saving the world by Christ's cross, which hath in it all the characters of humility, may not be weakened, by an ill beseeming way of propounding it: nor disfigured by a pompous manner of preaching.  
Ver. 18. For,] because that notwithstanding the sinister judgements of worldly men, who have no part in eternal salvation; this plain way of preaching the Gospel is, accompanied with the power of God's spirit, to lively persuasion, and salvation, but worldly art hath no such promise nor co-operation. The preaching,] the Italian, The word,] namely the doctrine of the Gospel, as well in its own substance which is CARIST crucified, as in its form fitted to the subject, in simplicity and humility.  
V. 19 For it is,] he gives a reason why this doctrine is so disdained amongst worldly men, namely because according to the Prophets threatening, it hath pleased God to appoint a means of salvation, so alien from worldly wisdom, that it is confounded and dazzled at it.  
Verse. 20. The wise,] that understands these things by his own natural wisdom. The Sc●●be,] a man of science and understanding, by learning and study. The disputer,] the Italian, The search 〈◊〉,] so they called the most modest kind of Philosophers especially the Socratists. Made foolish,] not only m●de it appear, that it is nothing but mere folly, in respect of divine and everlasting things, and of the Sovereign and sole end of man: but he hath also by this object of the Gospel's, so absurd in humane understanding, but in itself altogether divine; stupefied and dulled carnal wisdom: and that by a judgement, against the contempt of his wisdom, showed in the creation, and in the whole order of nature.  
V. 21. In the wisdom,] namely in the frame and Table of this world, which represents the infinite wisdom of God in its creation and conduct. By wisdom,] namely by the right use of reason and discourse. See john 1. 5, 10. By the foolishness,] namely by the Gospel which according to the understanding of the flesh is but a shallowness: for the jews do not find therein, the greatness of the miracles of heaven, and of the clements, as there was in the Ministry of Moses, joshua, Elias and others. Nor the Gentiles, the exquisite, and subtle doctrine of Philosophers, nor the eloquence of Orators, by them highly esteemed and admired.  
V. 23. A stumbling block,] the Italian. A Scandal,] namely a subject of disdain and of refusal, by reason of the discordancie between it and their understanding. See Mat. 11. 6.  
V. 24. Christ,] in whose person, office, actions, word, and Kingdom, God manifesteth unto men and communicates unto them his Sovereign wisdom and power opposite to the Grecians worldly wisdom and to the power of miracles required by the jews.  
V. 25. Because,] he gives a reason why the Gospel, though esteemed by men to be foolishness, and weakness, is never the less wisdom and power namely because it is Gods, whose least things (if a man may say so) do far exceed the greatest of men's.  
V. 26. For ye see,] the like proceeding God useth in employing such means for salvation, as are so contrary to carnal sense; may be also perceaved in the calling of men, amongst which he often maketh choice of such as are of least esteem, Matth. 11. 25. as he had likewise done by the Corinthians. After the flesh,] that is to say endowed with fleshly wisdom.  
Ver. 27. To confound,] the Italian, To shame,] Namely to make it appear, that before him, all worldly power and wisdom is of no esteem, and how much it hinders the receiving of God's grace: and therefore to teach us that we ought altogether to renounce it, if we mean to make ourselves capable of the glory of God's Kingdom. See Mat. 18. 3.  
V. 28. Which are not,] thus is showed the total annihilation of man before God without worth, merit's, strength or disposition, Rom. 4. 17. To bring to nought,] namely, to make us see and feel the vamtie and unprofitableness thereof for the end of life everlasting, Things that are,] namely whatsoever the world holdeth to be greatest, and most excellent.  
V. 30. Of him,] having nothing of your own God hath given you all in Christ according as he hath made him to be the spring, and root of all the good things of the Church, namely wisdom in the revelation of the mystery of salvation, righteousness in satisfaction, and perfect obedience for the justification of man: sanctification in the gift of his spirit of regeneration, and redemption in the last and glorious resurrection, by virtue of the mystical union with him, Luke 21. 28. Rom. 8. 23.  
V. 31. He that glorieth,] namely he that thinks worthily of himself, and would in truth have reason to do it, and raise himself by elevation of the spirit above the common sort of men: let him seek and acknowledge all the cause and matter thereof in God alone, ●and in his grace, to give him all the honour and glory of it.   

CHAP. II.  
VER. 1. THe testimony,] namely the Gospel, in which God declares, and testifies unto men his council and will concerning their salvation, 1 Cor. 1. 6.  
V. 2. Determined not,] I did not judge it fitting for me to know, that is to say, to make profession of any other knowledge or doctrine, or to teach it.  
V. 3. In weakness,] namely in misery, and in an abject condition, befitting the preaching of Christ's Crosse. In fear,] namely of persecution, Acts 18. 12. and so the sense would be, that he had preached the Cross bearing it himself. Now that is the trial of God's faithful servants, which also diss●pates all worldly vanities, and ostentations which ordinarily grow from too much ease & rest. Others take these words for the virtues of the reverence of God, humbleness, and modesty. As 2 Cor. 7. 15● Ephes. 6. 5. Phil. 2. 12.  
V. 4. Demonstration,] that is to say in the divine efficacy of the Holy Ghost, with which God do●●●ccompany his word rightly preached, to enlighten the minds, and persuade the hearts, or at least redargue and convince them. See 2 Cor. 6. 6, 7.  
V. 5. In the power,] namely grounded upon, and subsisting in that powerful, and invinsible internal persuasion of God's Spirit, opposite to all frail reasons of humane art.  
V. 6. How be it we speak,] the doctrine which I speak is nothing but a true wisdom, and a wisdom altogether divine and spiritual. Perfect,] namely true believers, who only are capable of the●e mysteries. A term taken from the Pagans superstition, who admitted none to their most secret ceremonies, but only persons well prepared and purified 〈◊〉 many years. Or it is meant for men of full and 〈◊〉 age. See 1 Cor. 14. 20. Phil. 3. 15. Heb. 5. 14. 〈◊〉 if the Princes,] namely of that false reason of state, or politic wisdom of the great ones of the world, which more directly fighteth against Christ's kingdom then any else: See Matth. 1●. 25. That come,] whose persons God sendeth into perdition, and sub●e●eth their counsels, so that they are not with all their wisdoms able to maintain themselves. Which is a certain proof that it is vain, and weak in respect of the Churches, which brings forth everlasting life, and glory.  
Ver. 7. In a mystery,] after a divine manner, incomprehensible to the flesh's understanding. Before 〈◊〉,] which he from everlasting had ordained to reveal and communicate unto us, to direct us thereby to eternal happiness.  
Ver. 8. Of the Princes,] namely mecre worldly o●es, not enlightened nor regenerated by God's Spirit. They would not,] he sets forth the chief of the jews, and the other great o●es who joined with them in condemning of Christ, Acts 4. 27. under the example and name of all worldly Princes, who by their obdurate ignorance, do make themselves their successors, and imitators, in persecuting the Gospel and the Church. The Lord,] namely Christ jesus, true 〈◊〉, and likewise true everlasting God, and glorious King of the Church, Acts 3. 15.  
V. 9 As it is,] this passage is alleged more by ●llusion, then according to the Prophet's exprosse me●ning.  
V. 10. For the spirit,] Namely the Holy Ghost is being true God, with the Father, and the Son 〈…〉 veth God's most inward secrets: and revealeth is much thereof to believers, as is needful for their salvation.  
V. 11. For what,] namely none but the spirit can do it, for as man's soul and understanding only can know man's secret thoughts; so none can know Gods secret thoughts, but only his own spirit, who also reveals it and persuades it to whom he pleaseth. See joh. 1. 18. and 3. 11, 32.  
V. 12. Not the spirit,] namely the carnal understanding and Judgement, whereof worldly men only 〈◊〉 capable, and which they do so much esteem of and reigneth so amongst them. And hath no proportion but only with worldly things, and cannot teach to divine and heavenly ones.  
Ver. 13. Spiritual things,] terms and ways of propounding and teaching, divine and spiritual employed both in a spiritual matter and subject.  
V. 14. Natural man,] who hath no other light, but the natural light of his soul, wanting the gift of the Holy Ghost. See Rom. 8. 5, 6. Judas 19 Spiritually,] by a divine light and judgement, according to the principles, and rules of God's Spirit.  
V. 15. He that is spiritual,] namely the man that is enlightened and regenerated by God's spirit. judgeth,] he understands and discerns God's truth, so much as concerns his salvation, his f●ith grounded upon God's word, sealed and rooted in his heart by the Holy Ghost, no way depending upon humane judgement.  
V. 16. For who,] seeing that carnal men have no light nor knowledge of God's secrets, how can they judge of, or confute that which his spirit ●oth dictare to believers, to correct it, or rectify it? But we,] namely all true Christians, by means of the Holy Ghost, have a certain and undoubted knowledge, of what Christ did intend to say, and signify by his word.   

CHAP. III.  
VER. 1. COuld not,] he goeth on with an objection which the Corinthians made. Seeing that spiritual men are capable of God's mysteries, why hast thou not revealed them all to us, and preached them in a high and divine stile, but hast given us only the first rudiments, and that in a vulgar and familiar manner? Whereupon is grown the contempt of thy person, and the affectation to raise them higher by humane wisdom. He answers by a kind way of grant, and by an oblique recrimination thus. And if it were so, lay not the fault upon me, but upon your own incapacity, and to the carnal passions which possess you. Babes,] opposite to those perfect ones spoken of 1 Cor. 2. 6. In Christ,] namely in the knowledge and faith of Christ, in the state of spiritual life, which believers enjoy in the communion of him, which hath its progresses, and increaseth as man's age doth, until it come to its perfection in life everlasting. See Ephes. 4. 13.  
V. 3. Carnal,] following for the most part, the sense and affections of your vicious nature. And walk,] do not ye walk, according to that vice which remaineth in man through sin, and not according to God.  
Ver. 5. Ministers,] to whom that dependency ought not to be attributed, which is due only to the Lord, namely Christ. By whom,] but not in them, as in Christ. Even as the,] besides that, their external ministry, which hath been the means of your saith, is not of themselves, nor by any virtue of their own, but of the Holy Ghosts mere gift.  
Verse. 6 Gave the,] hath blessed, and wrought inwardly, to make our preaching lively and effectual.  
V. 7. Any thing,] of himself, nor in respect of God and the height of his Action. And absolutely c●n have no part in the command of the soul, and the conscience, which belongeth wholly to Christ, who is, and worketh every thing in all men, 1 Cor. 12. 6. Col. 3 〈◊〉.  
V. 8. Now ●e,] he points at the Corinthians other error, namely to take an occasion of divisions, from the number, and diversity of the ministers, choosing as it were each one to make him head of a faction are one,] they have the same office, from the same Lord, and all work in one and the same external manner, and neither the one nor the other can make any impression upon the soul, nor infuse any virtue into it, and if their be any difference in the degree of this work, the reward shall likewise be different in heavenly glory. Dan. ●2. 3. and with this they ought to be contented, without desiring any thing of men.  
V. 9 Labourers,] namely ministers, and instruments in that whereof God is the supreme author.  
V. 10. To the grace,] namely to the office of Apostle, and the gifts which are sitting for it, I have laid,] namely I have taught by the infallible guide of the Holy Ghost, the first and most certain and undoubted truth of the Gospel, upon which ought to be built, and by which ought to be ruled, all the doctrine of those who come after, as the foundation bears up the building, and by its dimensions gives a rule, for the setting up and rasing of it, and by its soundness, and firmness, to the matter or stuff wherewith it is to be built.  
V. 12. Build,] that is to say continueth to preach the pure divine sound and precious doctrine of the Gospel, in a way conformable to the substance thereof, and according to mine example? Wood Hay,] mingling in his preaching, terms of humane art, rhetorical ornaments, philosophical questions or reasons etc. which though peradventure they do not falsify the substance of the Gospel, yet they disfigure the face of it, by an unseemly variation. 1 Cor. 1. 17. 1 Pet. 4. 11. 2 Pet. 1. 16.  
V. 13. Work,] though at some times for a time the Church being darkened with ignorance, or with perverse affections, doth not plainly discern, which is the pure manner of teaching the Gospel, yet God doth at his appointed time, send again the clearness of the spirit, which showeth believers, the truth and vanity of things, and like fire consumes and brings to nought all what is of human invention. Nor can any thing subsist to be continually believed by the church unless it be truly divine and spiritual.  
V. 14. Abide,] as the good mettle in the furnace, which is not consumed like the dross or other light stuff.  
V. 15. He shall suffer loss▪] this his labour of preaching the Gospel, with that false annexion of worldly doctrines and artifices being not able to stand that trial of the Holy Ghost, shall not be accepted of, nor rewarded at God's hands, Yet for his own person if he have kept himself to the faith of Ch●ist, he shal● be saved, as by 〈◊〉,] yet he must be purified by the Holy Ghost, of that mixture, and dross of worldliness, wherewith he hath defiled himself and his ministry. Or like unto them who save themselves naked out of the fire, without carrying away any of their goods, so his person shall be saved, but he shall not have the reward of a well qualified minister.  
V. 17. Defile,] breaking the union of the church or corrupting the purity of its faith, as the Corinthians did, is holy,] and therefore aught to be inviolable.  
V. 18. If any man,] against the affectation of worldly knowledge and the foolish presumption of being wise, wherewith the Corinthians were defiled, ●ee sheweth that chose, to be truly wise and understanding before God, one ought for to renounce his own understanding, and all manner of good opinion of himself, to give way to God's only wisdom, which is incompatible with worldly wisdom and with fleshly pride Mat 16. ●4. 〈…〉 d ●8. 3.  
V: 19 With God.] seeing God is ●n adversary to this worldly wisdom, and that it doth not bring forth any fruit of salvation to those that trust in it, we must conclude that it is but a folly in God's judgement.  
V. 20. Of the wise,] the Psalmist saith only, of men, but Saint Paul to make it the stronger doth restrain it to the wise, and understanding.  
V. 21. Let no man,] a general conclusion, exhorting every one, not to acknowledge any minister, for head of a faction, nor to brag that he is one of his followers: Seeing the Church is not made for them, but they for the Church; at the good and profit of which all things ought to aim both i● life, and in death, in the present, and in the everlasting time it not being subject to any, but to Christ, who is its head▪ whose office is likewise to b 〈…〉 Mediator to guide and unite men to God his Father, who is the supreme head of Christ, and of his Church, john 14. 28. 1 Cor. 11. 3. and 15. 〈◊〉. so far is it from having any Ministers usurp the dominion over consciences.   

CHAP. FOUR  
VER. 1. SO account,] after he had reproved the excess of honour done to his Pa 〈…〉 in taking them for heads, now he gives them a right temperature, how far they should esteem of 〈…〉, according to the properties of their office, which 〈◊〉 equally bind them, and their flock. Stewards, namely in the communication of knowledge, and 〈◊〉 the singular application of the use, for nourish 〈…〉 and Physic of the soul: all out of Gods go 〈…〉 and not of their own, and according to his commandment; not according to their own will 〈…〉 pleasure.  
V. 3. But with ●e,] if a Pastor hath the wi〈…〉 of this loyalty in his own conscience; he 〈◊〉 not to make any account of men's sinister judgements, who do assign degrees of honour accord: to their own mind. Now the Apostle propounds himself for example; because that his person and ministry, was fallen into contempt with the Corinthians, by the cunning of corrupt Pastors, 2 Cor. 10. 10. Yea I judge not,] I do not enter into consideration nor do not examine, what degree of honour I am worthy of, amongst them, or about them.  
V. 4. For I know nothing,] he gives a reason why he so little cared for men's judgements. Not hereby ju 〈…〉 d, that is to say esteemed and declared just before God, and worthy of the reward, as having full● accomplished his work because that even in the holiest there are defects which are hidden even from their own consciences but manifest to God, job 34. 32. Psalm. 19 12. 〈◊〉 john 3. 20. And besides that, the person is not received into grace by reason of the works, but chose, the works are accepted, for love of the person which is already justi●●d. That judgeth me,] to whom it only belongeth to absolve me of my faults, and to assign me praise and reward for my service, according as out of his grace he shall be pleased to accept of it, and crown it.  
V. 5. Judge nothing,] namely with such kind of judgements as cannot choose but be rash; seeing that 〈◊〉 esteeming, of men, we ought principally to look to the heart and to the conscience, which in this world is known to God only, who will not make it manifest, but only at the last judgement.  
V. 6. Tran●erred,] in these reproofs of your partialities. I have represented the heads of them under the names of us Apostles, 1 Cor. 1. 12. and 3. 4. not that in deed we had any part therein, but only to spare your guilty Pastors, and to show them by our example how to correct the root of evil, which is the affectation of worldly knowledge & eloquence which raiseth diversity of passionate judgements: and draweth on followers by a foolish admiration after it, and to conform themselves to the perpetual stile of the Holy Ghost, in Scripture, as all we most conformably do: whereupon also amongst us there groweth ●o subject of division. Be pu●●ed up,] that ye do not grow proud by reason of the excellency of the Pastor with whom each of you holds, to the depressing of another Pastor, and his followers.  
V. 7. For who,] he directeth this speech to the Pastors, as saying. Who hath given thee this pre-eminence which thou affectest? o● by whom hast thou been chosen out of the community of the Church, to so excellent a calling? is it not by God, and by his grace, and not by men, contain thyself therefore in humility and serve God, and not men's passions.  
V. 8. Now year.] an ironical reprehension of the presumption w●● reigned in the Corinthian Church. Would to God,] he continueth in his Ironia. The meaning is: ye are indeed happier, and in better estate than we poor Apostles, who are afflicted persecuted and contemned in the world, we might indeed have good cause to desire, that we might be partakers of your goods, if they were true, and real: seeing that our life, is like unto the life of wretched malefactors, who do daily expect their punishment: after they have according to the custom of those times, been ignominiously lead up and down, round about the market places, and theaters.  
V. 9 The Apostles last,] the Italian, The last Apostles,] Saint Paul speaketh of himself alone, or of Apollo, also called to the Apostleship after all the rest: which was made matter of contempt against Paul: as it should seem here implicitly to reproove the Corinthians for. Aspectacle,] a solemn example of strange sufferances, and troubles, in the fight of men and Angels, who are as spectators and witnesses of believers combats in the theatre of the world. See upon Heb. 12. 1.  
Ver. 10. We are fools,] renouncing all humane wisdom, to give way only to the motions of the spirit, and preaching Christ in virtue of it, we are accounted to be mad, Acts 17. 18. and 26. 24. See a Kings 9 11. But ye are,] namely mingling worldly wisdom with the Gospel, you hold yourselves to be therefore, very wise and full of knowledge, and do thereby purchase honour before the world.  
V. 11. Are buffeted,] a kind of an ignominious outrage, Acts 23. 2. See Lamen. 3. 30. Mic. 5. 〈◊〉. Mat. 5. 39 1 Pet. 2. 20.  
V. 14. To shame you,] to scoff at your vanity by comparing mine estate with yours.  
V. 15. Instructers,] plain teacher's of Christian doctrine, as your Pastors are, without any fatherly bowels or care. Fathers,] namely such as I am, as well by reason, that I have been the first that have brought you the good tidings of the Gospel as also by reason of my fatherly affection towards you. Begotten you,] that is to say. I have been an instrument of your conversion to the faith; by means of which ye are become members of Christ, and of his Church.  
17. In the Lord,] namely in his work and service. Or in the communion of Christ, and by his Spirit: these terms being very frequent in Saint Paul, to distinguish spiritual actions, and motions, from those which are merely natural and humane. Of my way●s,] namely my proceedings, all my life time and my Christian actions, or my way of preaching of Christ.  
V. 18. Puffed up,] they are become insolent, and wilful, as if I should never come to enlighten them with my presence, nor repress them by mine Apostolical authority.  
V. 19 The speech,] namely their vain ostentation of knowledge and eloquence The power,] namely the sincere zeal of God, the strength of faith, and the spiritual efficacy of their ministry, a manifest sign of God's approbation and blessing.  
Ver. 20. The k●ngdome,] that is to sa● Christ doth not govern the hearts of his by rhetorical art, nor by talk, after the manner of worldly stairs, but by the strength of his spirit; which gives life unto the Pastor's word, and joins itself to a lawful preaching.  
V. 21. With a rod,] namely with severity to chastise you, and to correct your disorders. In Love,] so that you amend of yourselves.   

CHAP. V.  
VER. 1. AMongst the Gentiles,] namely hath not been used nor tolerated, but hath been detested by a natural consent of all men. Father's wise,] namely his own mother in Law.  
V. 2. Mourned,] you have not showed any sorrow for such a cruel misdeed: nor not have so much as proceeded to excommunication against the misdoer: in which action, as being very mournful, they did anciently use to fast, lament, and make a public humiliation in the CHURCH. See 2 Corinthians 12. 21.  
Ver. 3. For Iverily,] you aught to have excommunicated him, for I judge he hath deserved it: and you having failed therein, I do pronounce the sentence by Apostolical authority. In spirit,] in soul, in thought, and in feeling, which I declare unto you by these my words: which ought to be of the same weight, and strength with you, as if I were present, by virtue of my own Apostolical 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 ye are,] he speaks to the Pastors and conductors of the Church. The meaning is, being gathered together in ecclesiastical judgement, having this my declaration in stead of my vote, as if I were present. So without doing any prejudice to the ordinary ministry of the Church of Corinth he useth his Apostolical power modestly, only to excite the other, and strengthen it.  
V. 5. To deliver,] this form anciently used in the greatest kind of excommunication, seems to have been taken from the example of Saul, 1 Sam. 16. 14. for excommunication is a kind of rejection from God: and in those first days of the Christian Church it was followed, with horrors anguishs of spirit, and torments of body: yet with this temperament, that it was not to total perdition, nor irrevocable, but only for correction until true repentance. The destruction,] to macerate, and pull down the body extremely, even to death, if God would have it so: as oftentimes by means of the foresaid things, death did follow, and at his last passage the sinner showing a lively repentance, was loosed from those bonds of excommunication, and was readmitted 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 severity, is not eternal damnation, but the salvation of the soul, so that there be repentance. In the day,] not that salvation is reserved to the last day, and that the penitent soul 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,] Ye have no cause to glory so much as ye do, of the flourishing e●●ate of your Church because that such a misdeed, doth stain it and draws God's 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 kind of people, who might by their infection plunge you again into the corruption, whereof you had been cleansed by the Gospel. Ye may be,] Namely that your Church may be a pure and clean body, as you have been renewed by the gifts of regeneration, which is incompatible, with any such like mixture of reigning sin: figures taken from the feast of the jewish Passeover, which was wont to be celebrated with unleavened bread, Exodus 12. 15. Unleavened,] See john 13. 10. Our Passeover,] the spiritual state of Christians is the true accomplishment of the jewish Passeover: whereupon as in that, t●●y used no leaven at all: So to participate of Christ who is the true Lamb of God, john 1. 29. we ought to renounce all manner of sin, that the correspondency may be entire.  
V. 8. Let us keep,] let us lead our life, which ought to be a perpetual celebration, and remembrance of our redemption by Christ: as the Passeover which lasted eight days, was a remembrance of the deliverance out of Egypt.  
V. 9 In an Epistle,] he seems to speak of some Epistle written before this, which is lost, as some other, 1 Philip. 3. 1. Colos. 4. 16. yet without any damage to the perfect fullness of holy Scripture. Not to company,] by a voluntary, intimate, and familiar conversation.  
Ver. 10. Yet not,] yet I do not mean that you should wholly sever yourselves from all men of evil life, indifferently, for that is impossible, l 〈…〉ving in the world, amongst heathens, and profane perrons▪ But from those, who being members of the Church do be 〈…〉 e their profession, and are spots, ulcers, and leprosy in ●●e body, whereby they must by this punishment, either be reduced to repentance, or he quite cut off, for the ease and cure of the whole body.  
Ver. 11. No, not to eat,] namely in the common course of life, shun all manne● 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 be profaned by him, 2 Peter 〈◊〉. 13. jude 12. Yet still let the necessary duties of humane society, or the natural, or civil duties, remain: not forbidding the healthful communication, of exhortations and reproofs, etc.  
Ver. 12. For what,] he gives a reason of the precedent limitation to the members of the Church only, over which God gives his Minister's power and not over strangers. See 1 Peter 4. 15. D●e 〈◊〉 ye judge,] is it not a thing notorious and common amongst men, that a judge can exercise his jurisdiction, but only over those that are within his precinct that are subject to his tribunal.  
V. 13. Put away,] purge your Church from this incestuous, and all su●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 he the heart, and face to do it. A matter,] Namely a suit in any civil matter. Go to Law, enter an action against another Christian before unbelieving judges: to the scandal of them, the shame of the Gospel, and offence of Christian Chari●i●. Now Saint Paul speaketh to the Plaintiffs, and not the Defendants, who are bound to stand to trial. The Saints,] Namely believers and members of the Church, chosen and accepted for friendly arbitrators.  
Ver. 2. Shall judge,] as assisters to Christ the supreme judge: and partakers of the glory of his kingdom, they shall assist at the last judgement, concurring in mind and will with their heads sentence See Psalm 49. 14. Dan. 7. 22. Rev. 2. 26. and 3. ●1. and 20. 4.  
V. 3. Angels,] Namely the wicked and apostated angels, the devils.  
Ver. 4. Set them,] rather there commit this scandal of going to Law before infidels, make them judges between you, who are in the meanest state: Seeing that by your proceeding it seems, that notwithstanding your great presumption of understanding and knowledge: you have not any one capable of knowing your differences.  
V. 7. Because ye go,] the one giving cause for it, thorough iniquity, and the others undertaking it too lightly thorough impatience for every offence, or damage received: though according to Christian wisdom charity and equity, they be not of any such quality, as that they should deserve these scandalous instances.  
V. 9 The unrighteous,] which persevere in these sins without conversion. Effeminate,] those are they who end●●e the unnatural lust.  
Ver. 11. Some of you,] whilst you were heathens every one of you were infected with some one of these vices, some with many of them, some with all, Ephesians 2 3. In the name,] by virtue of CHRIST, and of his obedience, and satisfaction, which h●th been imputed for your absolution and justification before God. By the Spirit,] whose proper action and benefit, is sanct●cation whereof he had spoken before.  
V. 12. All th●ngs,] Namely the indifferent ones, which are not forbidden by any command from God. Now being ready to speak of fornication, he first sets down thi● rule concerning things indifferent, because that many according to the heathens error, did put fornication amongst the number of them. See Acts 15. 20. Expedient,] Namely for commo● edification, for charity, and for the upholding of the weak, and for the peace of the Church. But I will not,] that is to say, my desire of any thing shall not command me so far but that I will easily abstain from it upon some reasonable respect. See Rom. 15. 2.  
Verse. 13. Me tes,] fornication is not of the number of things indifferent, as eating of all sorts of meats, without distinction, of clean, or unclean; for though either action be corporal, the quality of the meat hath no moral relation to the soul, neither to the present holiness, nor to the future happiness of it, and makes no impression in it of any good or evil, Matthew 15. 11, 17. yea meat is for nothing, but for the sustenance of life, by means of the Organs of nourishing: and finally by death, and by the passage to eternal life, all use of meats, and of those Organs is annihilated. But all bodily conjunctions out of wedlock are forbidden by God, and vicious and contrary to the end and use of our bodies, which is to belong to Christ as his members, and to be guided by him to serve GOD in all Holiness, Righteousness, and purity, and by this means to be made partakers of h●s everlasting glory, at the last and great Resurrection, opposite to the destruction of meats and of the belly.  
Ver. 15. Take the members,] shall I dismember myself from CHRIST by an unchaste corporal conjunction, incompatible with the spiritual conjunction which I have with him, taking away the right he hath over my body from him, and from my body itself the, happiness of being governed and quickened by him, and by his spirit. The members,] Namely a body bound, and h●ited to her, and altogether made use of and possessed by her.  
V. 16. Which is joined,] according to Gods first order, carnal conjunction is restrained within the Laws of Matrimony: whereby whosoever doth abu●e it, entangles himself before God in a most stirct, though vitions and infamous bond, which is sufficient to untie or break any other bond though lawful and holy either corporal or spiritual.  
V. 17. He that is joined,] namely every believer is united with Christ in body, and in soul, as by a bond of spiritual matrimony, in the communion of the spirit of holiness, with which the unclean conjunction of fornication cannot agree.  
V. 18. Every sin,] ●ther sins, have not this property and power over man's body to seize it, and put it into another's power, as fornication doth by which he is made the harlot's member, by virtue of God's first order, which is not annihilated by man's abuse.  
Ver. 19 Ye are not,] to abandon yourselves to whom you please, and to do with your bodies what you will.  
V. 20. Y●● are bought,] Christ] having ransomed you out of the bondage of the devil and sin, with the price of his blood, hath gotten an everlasting title in, and dominion over you. Glorify,] that is to say give him honour therefore, and acknowledge this Sovereign benefit, by consecrating and using your bodies in his holy service. Which are,] not only by the right of Creation: but chiefly by that of redemption, and voluntary covenant and spiritual conjunction.   

CHAP. VII.  
VER. 1. IT is good,] namely it would be more commodious for the instant necessities, and calamities of the Church, ver. 35▪ 40. which might be more easily borens and overcome being in a free condition: And also now profitable, being not distracted by divers cares, nor troubled with divers ●roubles, which by reason of sin do accompany marriage, ver, 28. 32.  
Ver. 2. To avoid,] though for many respects it could be expedient to be without it, yet there is one respect, which being of greater moment doth emmand the use of it, namely to avoid lust, by reason of the skaillie of the flesh.  
V. 3. Due benevolence,] by this word is honestly signified the duty of matrimonial cohabitation.  
V. 4. Hath not,] by marriage her body is tied to her husband, and his body to his wife.  
Ver. 5. Defraud ye not,] namely of that foresaid duty. That ye may give,] namely that you may a●●end in a more express, solemn, and extraordinary manner to the exercises of pity and humiliation before God, and to the mortification of the flesh, keeping yourselves from all manner of delights though they be lawful and honest, and from all distraction of carnal and earthly thoughts. See Exod. 19 15. 1 Sam. 21. 4, 5. joel 2. 16. Zech. 7. 3.  
V. 6. I speak this,] that is to say, I do not speak this to impose the Law of marriage absolutely upon all, but only to show that it is lawful to use it.  
V. 7. Were even as,] namely did live out of the bond of marriage, 1 Cor. 9 5.  
V. 8. It is good,] as ver. 1.  
V. 9 If they cannot,] namely if they have not that singular gift from God to preserve themselves in holiness and pureness of body and spirit, without the remedy of marriage. Then to burn,] with a carnal desire: which God doth not give every one the gift to quench without marriage, whereby man is troubled in mind, and hindered in his spiritual actions, which require a tranquillity of all passions.  
V. 10. Not I,] not by a new doctrine or law, 〈◊〉 yet by mere council and advice of wisdom, as ver. 25, 40. but by Christ's express command, Mat. 5. 32. and 19 6. 9 Depart,] namely by divorce unless it be for the only lawful cause, which is adultery, which was very frequent amongst the Greke●, and the Romans, and from them this abuse did also partly creep in amongst the jews though the law of Moses, gave the wife no power at all to be divorced from her husband. See Mark 10. 12. 〈◊〉 Ti●. 5. 9  
V. 11. Let her remain,] this is not to say, that this separation, without marrying again is lawful, v. 3. 4, 5. but if the woman can not be induced, or forced to live with her husband, or that there be some invincible le●●. The Law of God doth absolutely forbid her to marry another.  
V. 12. To the rest,] spoken of in the letter which you sent to me, namely believers married with unbelievers. Speak I] guided in this mine opinion by the Holy Ghost, ver. 15. 40. though without God's express command in his word.  
Ver. 13. The woman,] namely the believing and Christian woman.  
Ver. 14. Is sanctified,] though the unbelieving party be unclean before God, yet the use of ma●●monie with her is holy unto the believing party, thorough the mediation of faith and invocation, Ti●. 1▪ 15 and God's approbation and blessing, no otherwise then if both parties wear holy. So he answereth them, who thought themselves to be defiled by these marriages with infidels, contracted before their conversion, and by reason of this scruple sought for 〈◊〉 separation. Y●u Children,] borne of such unequal marriages. Unclean,] that is to say, they would not from their birth be comprehended within Gods co●●●ant made with the fathers, and with the sons, Ge●. 17. 7. nor endowed with the spirit of sanctification. And would by the Church he held as profane, scap ab le of baptism, until such timeas being come to age, they were admitted thereunto by their own faith. Holy,] namely members of the Church, and partakers of the grace of regeneration, which Saint Paul speaks by Apostolical declaration: according to which such little children were admitted to baptism.  
V. 15. Depart,] be divorced for hatred to the religion, o● that she marrieth another. Or that all possible and reasonable remedies having been used; and a convenient time allotted for that purpose, the unbelieving party cannot be induced to a due conjunction. A brother,] namely the believing party is loosened from the bond, being thus forsaken by the unbelieving party. But God,] but the believers, they are 〈◊〉 by God's command to endeavour to maintain by 〈◊〉 and concord, the matrimony which they 〈◊〉 contracted.  
Ver. 16. Thou shalt save,] whither thou staying with him mayest be the instrument of his conversion, 〈◊〉 salvation; by word, holy conversation, example, prayers, etc.  
V. 17. Bu● as,] howsoever it be, if the Infidel be 〈◊〉 converted, yet let the believer remain in the state 〈◊〉 condition, which his person is in, be it marriage 〈◊〉 otherwise, and in that ordinary course of life, which God had appointed him before he called him to be a Christian; because these things may very well 〈◊〉 together.  
V. 18. Let him not become,] as some used to do by C●irurgerie, to cancel in their bodies all signs of I●daisme, which they had renounced, 1 Mac. 1. 16.  
V. 19 Is nothing,] Namely now under the Gospel it is of no force, nor anyway considerable for God's service, or for man's salvation. But the keeping,] the true Christian and spiritual virtues are not only sufficient, but do likewise disannul and exclude under the Gospel all ceremonies of the Law, john 4. 23. Rom. 14. 17.  
V. 20: Abide,] he may abide therein with a safe Conscience; and ought not rashly to change it, neither through superstition nor by doing another any wrong, but if he can do it for any just causes, or through any lawful means, it is then lawful for him to d●● it.  
V. 21. Care not for it,] be not grieved at it, nor do not take it to heart, as if it were a condition unworthy of a Christian, or pernicious, and unlawful for him: If thou mayest,] by lawful and honest ways.  
V. 22, For he,] he confirmeth the exhortation made to servants, to bear their condition mildly, thorough the comfort of their spiritual freeing from si●ne, the Devil and death by ●esus Christ. In the Lord,] to the communion of his spiritual body and Church, and to the participation of his grace. Is Christ's servant,] he is not master of himself, not of his actions, he is subject to Christ his Lord. So in Christ all servants and distressed persons, have matter of comfort▪ and those who are free and live at ease have cause to humble and subject themselves.  
V. 23. Be not ye,] if ye be free, do notwilfully make yourselves servants, but keep yourselves wholly, both body and soul for Christ's service: to which, bodily service is a great disturbance, in outward actions. Or in your servitude remember always▪ that before anyother you are Christ's servants & therefore do not do any men's service, which may be contrary to Christ's service. Or as concerning your soul, and conscience, let not living man have any command over you, depend upon Christ only and upon his word. See 2 Cor. 11. 20. Galath. 2. 4. Col. 2. 18.  
V. 24. With God,] in the order and degree of service which he hath appointed for every one.  
Ver. 25. Vergins,] namely daughters of families, concerning whom the Corinthians had also written to the Apostle, to know whither their Parents were obliged to get matches for them or no. I have no,] God hath not declared any thing expressly concerning it in his word. I give my,] as of a thing which of itself is free, and indifferent: I do advise by wisdom inspired by the Holy Ghost, what is most expedient, according to the circumstances. See 2 Cor. 8. 〈◊〉, 10. That hath obtained,] being by especial grace endowed with the infallible guide of the Holy Ghost, not only in truth, but also in good and loyal council. See Isaiah 11. 2. 1 Cor. 7. 40. 1 Thes. 4. 8.  
V. 26. That this,] this seems to show his opinion, concerning the Corinthians question, namely whither it was good to keep one's daughter at home without marrying? This is good,] See ver. 1. For the] namely for the distresses, and persecutions which the Church, is falling into, which are more difficult to be borne then, when one is married, then when one is not. See jer. 16. 1. and 29 6. I say that,] because the reason is general for all manner of persons. To be,] namely free from the bond of marriage.  
V. 28. Shall have trouble,] they shall be subject to more troubles and difficulties, especially in these approaching calamities. In the flesh,] in the state of this life. I spare you,] in this advice which I give you to abstain from matrimony, I do procure your own ease.  
V. 29. But this I say,] I do leave every man the freedom of making use of this advice, as he shall think ●itting and expedient for himself, but here is an advice necessary for all men Namely that considering how near the accomplishment of Christ's Kingdom is, and the end of the world: believers should not let their hearts take root in earthly things, but should always have them raised and extended to heavenly and everlasting things.  
Verse 31. Abusing it,] either by the intemperate use thereof, or by fixing their love and affection upon it. For the,] he sheweth how unworthy and unseemly a thing it is, to set one's heart upon these things: Seeing they are but a false and transitory Image, yea but a very shadow of good.  
Verse 32. Carefulness,] of worldly businesses, as much as you can. Careth for,] may freely, and without any disturbance attend upon CHRIST'S service.  
Verse 33. Careth for,] oftentimes, and in many parts of his life, he is troubled with cares, to satisfy the duty and affection which he beareth to his Wife and Children, whereby he cannot so freely addict himself to spiritual things, especially if the woman doth not equally give her mind to such things as tend to the same end of piety and service of God.  
Verse 34. There is a difference,] some Texts do join these words with the precedent verse in this sense, and is divided, that is to say, such a man is distracted by divers cares, Luke 10. 40. A Wife,] The Italian. The woman▪] Namely she that is married. Others begin the verse here, the woman, namely the Widow and the Virgin that is unmarried carrieth for, etc. Careth for,] may wholly give herself to works of piety without any disturbance or let. How she may,] that is to say, her study to gain or to preserve her husband's love, either by the comeliness and grace of her body, or by her diligence, and faithful service, often drives her either to worldly vanities; or to cares, and employments which divert her.  
Verse 35. Profit,] See verse 26. 28, 32. A snare,] too strict a Law in a thing which is indifferent, yea oftentimes necessary. Which being not observed may fill your minds with s●ruples and perplexities, out of which you may not be able to free yourselves. See Matth. 19 11.  
Ver. 36. If she pass,] without being married. And need so requ●e,] thorough the will or necessity of the daughter.  
Ver 37. H●e that standeth,] that perseveres in his first proposition of keeping his daughters unmarried. No necessity.] namely on the daughter's side, that is to say, if she be willing and can consent to her Father's intention. But hath power,] can lawfully, and without forcing his daughter, execute his design.  
Ver. 38. Doth well,] according to the common order set d●●●e by God, and to provide for the good of his daughter. Better,] in respect of the greater liberty for spiritual things, and the greater ease to bear the Cross and other trials, verse 26. 38. 32.  
Ver. 39 In the Lord,] containing herself within the communion of CHRIST, and his Church, without Apostating for her marriage, 1 Timothy 5. 12, 15. Or marrying a Husband that is a Christian, 2 Cor. 6. 14. or holily, and in the fear of God, as a believing woman, aught to do.  
Ver. 40. Also that,] no less than the other Apostles, though some do vilify my ministry below theirs, 2 Cor. 11. 5. and 12, 11. The Spirit,] See ver. 25.   

CHAP. VIII.  
VER. 1. TOuching things,] they were mea●es of heathen sacrifices, whereof some part having been consecrated, and offered to Idols the rest was sold in open markets, 1 Cor. 10. 25▪ or made use of at private feasts, without any professed relation to the Idol, 1 Cor. 10. 27. or in pub 〈…〉 feasts, in honour of the Idols, and in their Temples or Chapels, 1 Cor. 8. 10. and 10. 20, 21. and the Apostle being asked whither it were lawful to eat of such mea●●s, treats of it in this Chapter, only i● this respect. Namely, that although it be●● thing indifferent, yet one ought not to do it, to the scandal of ones neighbour who is weak in faith, 〈◊〉 fear of inducing him to do any thing which may be against his Conscience, but Chap. 10. 19 he speaks of it in a more weighty consideration, in respect of communicating with the Idol. We k●●w,] I know what they that take leave to eat of them: allege that they are sufficiently instructed about Christian liberty in external things, and that 〈◊〉 cannot pollute the soul, and that the Idol, besides the stuff that it is made of, is but the Idolaters v 〈…〉 imagination, without being or power, and cannot de●ile the meats: and therefore they being 〈◊〉 thoroughly informed and persuaded, they 〈◊〉 they cannot sin in it. See Rom. 14, 14. P 〈…〉 ●eth up,] This persuasion of Christian liberty, as well as any other knowledge, which is not temper●● nor regulated with charity: gives men for the most part occasion to be proud, and despise their 〈◊〉 brethren, pleasing themselves, without any re 〈…〉 to others, Romans 15. verse 1. 2. Edifieth▪] procures the brethren's salvation, adds to their instruction and confirmation, and keeps men from laying any stumbling block in their way; as they 〈◊〉 who licentiously made use of such meats, 〈◊〉 9 10.  
V. 2. Think,] namely by a vain presumptions himself. As he ought,] that is to say humbly for himself, and profitable for others.  
V. 3. Love,] he reserveth all that he knnoweth or believeth to the true practice of the love of God, of his glory and service, and for God's cause, to the salvation of his neighbour. Is known] that is to say accepted and approved of. The Apostle seems to use this word, to show that as the knowledge with which God knoweth those who are his, is not a bare, and barren knowledge but accompanied, with l●ve, so likewise ought their knowledge to be where with they that are his, do know him. See 1 Cor. 13. 12. Gal. 4. 9  
Ver. 4. Is nothing,] that is to say hath no Godhead nor divine power in itself, whereby it appears that these meats can not be defiled by being consecrated to the Idol.  
Ver. 5. Called Gods,] namely by mere abuse, as Idols are. Or by some participation of similitude in power and dignity, as the Angels in heaven, and Kings and Princes on earth are. There be Gods,] that is to say, as that name is common to God, and to divers creatures, though not in an equal sense, but ●●ly by some resemblance or proportion.  
V▪ 6. Unto us,] believers, and Christians. But 〈◊〉,] See upon john 17. 3▪ not that the son is not also true God, Phil. 2. 6. as likewise the dominion is not taken away from the father, because the name thereof is appropriated to the Son, but to show that the Father is represented unto us in Scripture in the pure and natural glory of his deity. Whereas the Son showeth himself in his office of Mediator, according to which he hath received from the Father all power in Heaven and on earth, Matth. 28. 18. Are all things,] as of their first spring and cause. In him,] to whose glory and service, all our being doth natural and supernatural aught to have a relation, as to its own last end and aim, Rom. 11. 36. By whom,] Namely as by a coequal joint, and co-operant cause of the same Godhead and power. And we,] he saith this to show that in the work of redemption, the son is in the, same order of action in respect of the father, as he is in the creation.  
Verse 7. In every man,] namely in all the ●●mbers of the church, Unto this hour,] even after there have been so many declarations made by the Gospel concerning Christian liberty in case of ●●●ates, that there is no more distinction of pure and impure according to MOSES His Law, and that they are sanctified to believers in their lawful use, and cannot of themselves defile the Soul, Matthew 15. 17, 20 Eat it,] they are often induced by the example of others for to eat of it, and when they do it, they do it with scruple of conscience: or with a belief that the consecrating of it to the Idol, and hath imprinted some impurity in the meat. As a thing,] whose use was strictly forbidden by the law. See Exodus, 34. ver●e. 15. Numbers. 25. verse. 2. Psalm. 106. verse. 28. Ezekiel. 18. 6. and 22, 9 Weak●,] that is to say wavering and unresolved Romans. 14. 1. 2. 21. and 15. 1. is def●●●d,] as believing to use a defiled meat now the thing itself, in itself is not the rule of what is lawful, or unlawful in these external things, but the mind and conceit of the conscience. Rom. 14. 5. 14. 23.  
Verse. 8. If we eat,] if we indifferently make use of meats, are we the better,] it bringeth no advantage to the soul, for the salvation of it.  
Verse. 9 This liberty,] namely this Christian liberty in matter of meats, become,] that it do not drive these irresolute souls, by your example, to attemp any thing against their own conscience.  
V. 10. Which haste,] who art fully informed, and persuaded concerning Christian liberty, temple,] or in some chapel be longing to idols. The Apostles meaning is not that there is no other offence in eating such meats in such places, but the o●●ending of weak consciences. But that if there were no other offence but that one ought for to avoid it for that only and forbear to do it because that 1, Cor. 10. 20 he showeth that by so doing they did participate of idolatry, be emboldened,] induced, persuaded and strengthened by thine example against their own mind and conceit.  
V. 11. Pe●ish,] shall be in danger of wounding his conscience mortally and whereas before through tenderness of conscience he abhorred any thing as drew near to idolatry, he may peradventure use himself to it to the shipwreck of his salvation.  
V. 12 Against Christ,] who as head, is offended at the hurting of his members, as saviour, at the interrupting of his work, as king at the breach of his chief command which is charity, as example of all virtue, at the transgressing of his example.   

CHAP. IX.  
VER 1. Am I not,] may not I do those things which by right Apostles may do as well as any other Apostle v. 5. 6. and yet have forborn in things which belong to mine own particular, to avoid scandal and matter of calumny. See 2. Cor: 12 11. Free,] by that Christian liberty by which believers are freed from the ceremonies of Moses his law have I not seen,] namely in the visions Acts. 22 18. O● in ecstasy. 2. Cor, 12. 2. 4. Now he addeth this because his adversaries did vilify his ministry by reason he had not been conversant with Christ upon the earth as if he wanted some thing either in the dignity of his person, or in his Apostolical authority, or in the knowledge of those things which were taught by the lord My work,] a Church founded by me, by the means of Christspower and grace, working in me and by me. Or instructed by me in the Christian faith, and united in the communion of him, 1 Cor. 4. 15.  
V. 2. If I be not,] if others make a question of mine Apostleship, as having not felt the effects thereof nor seen the trials, but you ought to be assured thereof seeing that you have felt the effects and seen the trial thereof most amply, and powerfully towards you, whereupon your Church is a noble confirmation of my ministry. In the Lord,] namely thorough his power. See 2 Cor. 12. 12.  
V. 3. Mine answer,] I do ordinarily produce your Church for a prose of my vocation, and my faithful exercising myself in it, to any one that doubts of it, or cavilleth with me about it. See 2 Cor. 3. 2.  
Verse. 4. To eat,] namely to have my diet at the Church's charges. Others hold this to be spoken of the indifferent use of meats without any jewish distinctions, from which things he had also voluntarily abstained, when he judged it to be expedient.  
V. 5. To lead about,] to live in matrimony, and have a woman with me whither soever I go. A Sister,] a believing Christian honestly joined to me in holy matrimony. Cephas,] that is to say Peter who was married, Matth. 8. 14.  
V. 6. Forbear working,] with our hands to galne our living,. Acts 18. 3.  
V. 8. As a man,] only by some humane equity, reason, or custom.  
V. 9 Doth God,] the end of God's Law is not to show how cattle should be fed, but to command equity to be used in the just rewarding of those who labour for us.  
V. 10 Should plow,] it is sitting that when he laboureth, he should be encouraged by hope of maintaining his life thereby, otherwise he would never undergo it.  
V. 12. Hinder,] as it might happen, if some to not contribute towards the charge should refuse to receive the Gospel: Or if the adversaries should thereupon take occasion to calumniate us, as if we should seek our own profit only, and not the salvation of souls, or as if we made traffic of holy things.  
V. 13. Minister,] in God's Temple amongst the jews. Live of the,] namely of the offerings which are made there. Are partakers,] by the Law they have certain portions of the same sacrifices, of which the other parts are offered to God, and burnt upon the Altar.  
V. 14. Should live,] should be maintained, for a just reward of their labour, that they may not need to look after any thing else.  
V. 15. Then that any man,] then that I by changing mine intent of preaching unto you freely and without reward, the false Apostles should take away this honour from me, of not having sought that which was my due, to attribute it to themselves, and by this means obtain grace and credit for th●● own false doctrine and defame mine.  
Ver. 16. For though.] an answer to an objection which might have been made thus. And what great glory can there be in this? is not the charge of preaching the Gospel of itself a thing of far greater value, than this scrupulous abstaining from reward? he answers my charge was imposed upon re by an express command which I must obey, unle●●● I will draw down God's curse upon me: now there can be no glory in doing of things which are of absolute necessity, but in those which are of freewill, as in refusing to take any thing of you, to avoid scandal and calumny.  
Ver. 17. For if,] hear aught to be supplied; by preaching the Gospel, I do howsoever escape the punishment for disobedience, but this is not suffici 〈…〉 for I must do it of a free will; which only makes the workman acceptable to God, and capable of the free reward of eternal glory and not the work or labour itself, to which God oftentimes b●●des him, and many times drives him thereunto against his will See Isaiah 50. 5. jeremiah 20. 7. Ezekiel 5. 14. 1 Pet. 5. 2.  
V. 18. What is my reward,] namely the present reward of men, of which the Lord hath said the labourer is worthy. That when I preach,] instead of recompense and reward, I have this comfort, that I have taken away all occasion from weak and wicked men of speaking ill of the Gospel and me. That I abuse not,] namely that I make no indiscreet use of it not regarding the consequences, and other 〈◊〉 understandings.  
V. 19 Though I be,] though I be not bound 〈◊〉 any one, and that no body can impose any Law ●●on me by any authority in these things, yet through charity, I have framed myself to the will of others to draw them so much the easilier unto the 〈◊〉, Rom. 1. 14. Gal. 5. 13. The more,] namely as many as possibly I can.  
Ver. 20. As a Jew,] namely in the observing of many external ceremonies of the Law in which the jews who were converted to the faith, did yet believe, and did devoutely observe them, abhorring to keep company with such as did not use them.  
Ver. 21. To them that,] namely to the Ge 〈…〉 Rom. 2. 12, 14. To God,] namely in mine 〈◊〉 parts, and in respect of God, and the obedience 〈◊〉 to ●im, conforming all mine actions and motions, 〈◊〉 the ru●e of his spiritual and everlasting Law. Un●● the,] this mine obedience to God is not after the lewish manner, in ceremonies and external observations, but such as Christ appo●●s, and inspires into those who are his. Rom. 7. 6. 1. Cor. 7. 22. 2. Cor. 3. 6.  
V. 22. Became 1,] I condescended to their weakness, either in teaching of them according to their capacity, or bearing with their defects, or Keeping myself from offending or provoaking them.  
V. 23. For the Gospel,] to procure the advancement of the Gospel for the salvation of others and that I likewise, by the faithful accomplishment of mine office, may obtain the effect of the promises of it in the life everlasting.  
V. 24. Know ye not,] as in your race there are some which fall in the middle of the race, or cannot finish their course or come not time enough to the end, so you following mine example must perseruere and set all our strengths, to the finishing of the race, of your heavenly calling without contenting your solues with having begun.  
V. 25. Every man,] this other comparison of wrestlers or others that strive upon stages or at public shows after the ancient manner serves to show 〈◊〉 christian's vocation is also to fight and overcome. Now these Kind of wrestlers or strivers either to gain or, to preserve strength, used to keep very good diet, in a choice, and certain quantily of food and great. continence and all this they did to obtain the victory in these public sports, which victory was honoured with some garland, of flowers, herbs, or leaves from whence the Apostle draws these exhortations, to desire believers to abstain from lust, and delights of the flesh: especially in those heathenish feasts, which were joined with much intemperancy that theymight prove the stronger and abler in their spiritual combats and obtain the crown of everlasting glory, in all things,] which may hinder his profession or his end as especially in their use of woman for they did 〈◊〉 to seed abundantly and upon gross meats.  
V. 26. Not as,] to that I may not be in any danger or doubt of having run in vain without obtaining any reward, thorough any default of mine own for not making use of those means as god had appointed, not as on that,] striking and missing as your in expert beginners do, who cannot hi●● nor any right nor certainly.  
V. 27. Keep under,] by mortifying my carnal affections and by all manner of, ●●ou● exercises, I dobring myself in the obedience and discipline of God's spirit, and to patience and constancy in all travails and to strength and 〈…〉 ity requried in these spiritual combats, a cast a ●●y,] found unworthy of being approved and 〈…〉 ded as one of God's bold Champions he hath a relation to that there were certain colleges 〈…〉 s of these exercises of arms in which 〈◊〉 〈◊〉 entered, if they did not submit themselves to the rigour of the discipline or did not prove as they should do were crossed out by the masters: or if they were before known to be base or cowardly they were not admitted at all.   

CHAP. X.  
VER. 1. Our fathers,] namely the ancient Israelites to whom we succeedede in God's covenant, and title of his Church. The end is to draw the Corinthians away by the example of the ancient people, from all pro●hannesse Idolitrie and other fines which they might fall into, thortow too much liberty especially by frequenting, of those idolatrous feasts under pretence of Christiane liberty.  
V. 2. were all,] the meaning is as the deliverance out of Egypt was afigure of the redemption by Christ, and the pilgrimage thorough the wilderness, and image of the elects life in the world, and the land of Canaan a shadow of the Kingdom of heaven: So the passage thorough the red Sea was correspondent to Baptism and Manna and the water coming out of the rock a sign which had some resemblance to the Lords supper. Whence it appears that our fathers did enjoy the same spiritual benefits as the Christian church, though in an inferior degree and yet many of them were punished rooted out and rejected for their sins: So Christians ought to fear the same usage, if they do profane their profession by the like acts. See Heb. 4. 2. 1 Pet. 3. 21. Unto Moses,] the Italian in Moses,] namely in or unto the confirmation of the promises of grace preached and administered by Moses and under the form which God had appointed by him.  
V. 3 The same,] namely the same as the christian church doth, Meat,] namely Manna, which to believers was a kind of sacrament of the true spiritual food which is Christ with his benefits. john 6. 35. 51. though to the wicked and unbelievers it was only corpotall and corruptible food. Exod. 16. john. 6. 32. 58.  
V. 4. Spiritual drink.] namely of the water that ●●lowed out of the rock Exod. 17. 6. Likewise a sacrament of Christ and of his blood, true water of life and spiritual drink john. 4. 14. and 6. 55. R●●k,] namely of the water which came out of the rock which Moses had smitten Smitten? a very express figure of Christ, who being smitten by the father in his death and sufferings hath poured out living springs of redemption grace and life to his whole Church Isa. 53. 4. 5. Heb. 〈◊〉. 〈◊〉, That followed them,] this in respect of the sign cannot be referred to the stone, but the waters which came out of it, whereof were framed many running streams in the wilderness, that way as the people were to pass See Deut. 9 21. Psal. 78. 20. and 105. 41. though there were some interruptions, either for trial or punishment of the people Num. 20. 2. and 21. 5. 16. but in respect of Christ it is very proparly spoken, for not only his benefits are perpetual, but he himself who is the spring of them, is never separated from his, in whom he dwelleth by his spirit, was Christ,] not substantially, nor materially, but figuratively and sacramentally, which by virtue of God, order and covenant, hath joined withit the real but spiritual fruition of Christ. See upon Matth. 26. 26.  
V. 6. Examples,] namely lively representations for instruction.  
V. 7. To eat,] this is specified to condemn those profane feasts, like unto them which the people made after they had sacrificed to the e●l●e.  
V. 9 Christ,] namely the son of God perpetual head of his Church, who in his own person did lead the people and w● present in the midst of them, and is called the Angel. See Exo 23. 20. and 33. 14. Heb. 11. 26 1. Pet. 1. 11.  
V. 10. The destroyer.] namely an Angel good or evil executioner of God's judgements. Exodus, 12. 23.  
V. 11. Upon whom,] who are come to that time in which all figures are fulfilled and verified in a supreme degree as well in grace as in punishment.  
V. 13. Tempatation.] the strong inducements to idolatry are not yet come upon the Christian Church through the presecutions, and violences of tyrants, is hereafter they will, you are but only alured and enticed hereunto, by these petty human baits which are easy to be resisted: And God will never fail to give grace and strength to his even in their harshest trials, which he will likewise so moderate and qualify, as well in the grieveousnesse, as in the lastingness of them, that they shall not be overcome thereby.  
V. 16. The cup,] all believers have and do profess to have communion with Christ and his benefits in the sacrament of the holy supper. Now as this communion is incompatible with the devil's society, so are also the signs thereof incompatible: such as these idolatrous feasts were of the devils, supper, of blessing] which is consecrated in the Church to the use of the sacrament of the blood of Christ, by Solomon prayers and thanks giving to God. See upon Matth. 26. 26. The communion,] namely the sacrament thereof accompanied with its effect, and spiritual reality by virtue of the holy Ghost, ●hich we break,] namely at the sacred action of the holy supper, to the imitation of Christ: and for a sign of the breaking of his body by sufferances and torments, 1. Cor. 11. 24.  
V. 17. For we,] in the holy supper there is ye● a certain sign of the spiritual union of all believers amongst themselves into the body of Christ, because they all communicate of, one bread, whence it followed that those who were partakers of those idolatrous feasts, which were contrary to the holy supper, do likewise renounce all manner of union with the Church. See. 2. Corinthans. 6. 14. 15.  
V. 18. After the flesh,] namely the natural jews who yet observed the Mosaical ceremonies, opposite to the Israel according to the spirit Rom. 4. 11. Gal. 3. 9 and 6. 16. are not they,] in the sacrifices of thanksgiving there was a certain portion burnt upon the altar to God Leu. 3. 3. the other was eaten by him that offered it with his kinsfolks and friends Leu. 7. 15. who thereby testified that they consented to the thank giving and took part therein: Likewise saith the Apostle were must judge, that those who witting●e do eat of the heathen sacrifices, in those feasts, do likewise silently approve of them.  
V. 19 Or that which is,] namely that the me●● doth receive any evil impression, by the consceration which is made of it to the idols. The meaning ●●those meats are pure of themselves, yet in those feasts, which are by public institution appointed, for the celebration and profession of idolatry, they become impure and hurtful: because th●● by 〈◊〉 making u●e of them, idolatry is approved of, and others are confirmed in it.  
V. 20. But I say,] th●se mea●es are not inpure in their own substance but in that ●ay o● using them, which hath its whole relation to the devil, who is the head of all idolatry in which he is aiso obliquely served. Leu. 17. 7. Deut 32. 17. Psa. 106. 37. Rev. 9 20.  
V. 21. Drink,] namely have communion with those two heads, which are altogether contrary, which communions is testified, and ratified by these external actions, which are signs of covenant and religion true or false. See Deut. 32 38. Psal. 16. 3. 4.  
V 22. Stronger,] that We should not fear to provoke him, See. Ezek. 22. 14.  
V. 23. All things,] namely external and indifferent whereof is spoken in this chaper, which ar● made vicious and hurtful by the abuse.  
V. 24. Let no man seek,] let no man be give● to the contenting of his own desires, without having any regard to what may offend another's body.  
V. 25. That eat,] rout of those profane feasts make no scruple of eating of the flesh of those sacrifices, if they be carried into the open market to be sold, or if they be made use of at private feasts 〈◊〉 of this celebration, instituted by public order to be in honour of ●dols.  
V. 26. for the,] seeing that God is the creator and Lord of all things, they are holy and good for men, so he makes use of them, and acknowledge them, to come from his hands, with faith, invocation, and thanksgiving. 1. Tim. 4. 3. 4.  
V. 28. But if any man,] namely any weak believer do warn you to beware of them, as of unclean meats according to his belief or some unbelieving wait layer, do it to try whither you do perfectly abhor idolatry, or whither he may draw you to it, for his sake,] not to scandalise him if he be aweake believer, nor to entice him to do so much, against his own conscience, 1. Cor. 8. 10. and not to confirm him in his error, nor give him any cause to triumph over you if he be an idolater. See Gal 2. 4 5.  
V. 29. For why,] should I give an occasion by using Christian liberty indiscreetly in such things, to have this gift of Evangelicall liberty condemned and blamed as a ptophane licence  
V. 30. For if I,] if it be a singular benefit of God to be freed from those burdensome, and anxious ceremonies of the law, we must beware least by a licentious use we do dishonour the benefactor.  
V. 31. To the glory,] giving him all honour yourself, and procuring all others to do the like.   

CHAP. XL.  
VER. 2. IN all things,] namely all my doctrines instructions and rules, concerning manners, and the public ordering of the church. Though there were in both those things great defects in the Corinthians but that evil came rather from some particular persons, the from then whole body, which was yet found, and dutiful to the Apostle. Others that you would remember me in all things, the ordinances,] he means especially the rules conterning the order and government of the Church.  
V. 3. But I,] a new precept or renewed by the Apostle, concerning common civility for habit namely that women in public assemblies of the church should be covered, and men should have their heads uncovered by reason that in those places and times, the covered head was sign of subjection and an uncovered head contrary wise of liberty, and command wherefor that they might keep in the church that degree amongst sexes which God had established, they were to observe such signs and marks thereof as were used by the common consent of nations. See Gen. 20. 16 and 24. 65, that the head,] that the masculine sex is immediately next under Christ appointed by God to be sovereign Lord of the world; but the female Sex is subject to the masculine, as well in the state of matrimony, as in the principal parts and actions of life, Christ,] as he is mediator, in which quality he received from the father the empire of the world, distinguished from the eternal and essential, which he hath of his own nature common with the father.  
V. 4. Praying,] namely publicly in the church prophecieing,] that is to say expounding and treating of the 〈…〉 s of salvation in the church, Ro. 12. 4. O● being there present as an auditor, covered,] so that his face be covered which was the manner of covering women were wont to use, his head,] namely CHRIST, the representation of whose dignity he obeureth, and vilifieth by this sign of subjection. Or his own head spoiling it of that sign of superiority.  
V. 5. Prophecieth,] being in the church when the foresaid act of preaching is done there fore a woman is forbidden by the law to speak publicly in the church 1. Cor. 14. 34. 1. Tim. 2. 11. 12, her head,] namely her husband, usurping the badge of his supremacy or to all the masculine sex, or to her ownhead, takingawayits ●itting ornament from it, for that is,] the meaning is, it is ●itting that custom should second nature now nature hath given a woman the natural veil of the hair wherefore she is obliged to make use of the other artificial veil to cover her head, which a woman ought to hold to be as proper for her as her natural vais● of hair.  
V. 6. To be shorn,] that is to say to wear no hair at all or to wear it short as men do.  
V. 7. As he is,] representing to the world and especially to woman as it were a portraiture, and beam of God's majesty and command, is the glory,] is a looking glass of man's dignity, because that the first woman was created like unto him, of him, and for him, whrefore she is as far inferior to him, as the image or representation is to the original.  
V. 8. Is not,] he looks to the woman's first creation.  
V. 10. To have power,] as who should say to go forth in public in a modest and civil manner for this necessity of women's covering the head took place but only out of doors, and not within doors. And if they went abroad without a veil they were reputed as desbauched women like run away servants or soldiers, that have not their masters or captains pass. Others expound it, the mark that she is under another's power, because of the,] for the woman might say●men are contented that we should go uncovered and they give us way fo● this slight usurpation of the badge of pre-eminence which he longeth to them: The Apostle answereth; though men would give consent to this disorder, yet the Angels who are contiunall guardians of the Church, and assistants in their assembles they would be offended at it.  
V. 11. Nevertheless,] this is to moderate those things which were spoken v. 8. and to show that not withstanding man's preheminenc and yet both in regard of natural propagation man is engendered by the woman's means and likewise in the communion of Christ order of grace, they are both equal received into the communion of Christ.  
V. 12. For as] The reason there of is, that woman is of man kind, which God will vn●te to himself in Christ, seeing that she came out of the first man, and that consequently men are borne for women, according to God the soveraing author of order.  
V. 14 Long hair,] as women do, which hath always been held an esseminate and shameful thing.  
V. 16. Seem to be,] the Italian, ill seem to be,] if he will presumptuously undertake to contend against all reason and authority that the thing is in different, We have no,] let there be a repression by our Apostalicall authority, and by the custom of all the Churches, which in such cases ought to serve for law. Or let such an arguer alone and let every one hold himself to the laudable custom. See 1. Cor. 14. 33.  
V. 17. In this,] as in other things, wherein you deserve praise. v. 2. Come together,] namely in the Church and in the most solemn acts of the celebration of the Lords supper, not for the,] not to advance yourselves any forwarder in faith charity and other virtues, but to nourish and increase contrary vices especially divisions, and factions.  
V. 19 There must be,] it is a thing unavoidable by reason of the devil's malice, m●ns wickednessesses and Gods most Just judgement, and most wise council, and according to the frequent predictions of the holy Ghost, heresies] that is to say Sects and dissensions concerning the tenets and grounds of doctrine, how much more than will there be discords in the affections and wills? among you,] namely in the Christians, Church, approved,] as one should say clear and of good mettle.  
V. 20. This is not,] namely then when you celebrate the holy supper, together with your feasts of charity, to make contributions for the members of the Church according to every man's power. acts. 2. 42 2. Pet. 2. 13. jude. 12. To eat,] lawfully according to the true meaning of this sacred ceremony which hath its whole relation to unity and charity.  
V. 21. In eating,] namely in these feasts of charity (at the end of which they celebrated the Lords supper) you do not observe the true ecclesiastical communion, but every one being come to the place of the assembly doth presently si t down to eat what he hath brought in the company of those of his part leaving the other whereupon this action is not celebrated neither at the same time by all nor in holy concord nor in communion of goods which is contrary to the trueunion of Christians, which is sealed by this sacrament, is drunken,] that is to say filled with wine and meat.  
V. 22. What have yet not,] here we ought to supply, there is profaneness in what you do for you celebrate these religions feasts, like untowordinary meals, though you have your own house for that end without being tied to make use of any holy places for that purpose where all things ought to be done religiously, with a respect to the soul and not to the body, shall I praise you,] I praise you not one whit for that.  
V. 23. For I have,] because that these abuses are contrary to the Lords institution who hath ordained the holy supper, for a sacrament of his body and blood, and for a bond of union, and not for a bodily meal nor for occasion of divisions, to which use you put it.  
V. 24. Which is broken,] all overthrown and broken with extreme pains. See Isa. 53. 4.  
V. 25. This cup,] even as God's covenant with his elect is renewed and ratified by mydeath and passion, so it is sealed to every belever by the Lords cup.  
V. 26. For as after,] Saint Paul's words, ye do show,] that is to say ye shall do a sacred act, whereby ye shall publish the truth and shall acknowledge and preach the benefit of Christ's death, and shall protest to take part thereof by a lively faith.  
V. 27. Wherefore whosoever,] namely seeing that this sacred supper is appointed for this sacred use, unworthily,] without being fittingly disposed thereunto according to the diginity of this sacrament but especially having no charity nor reverence, which were he two vices for which the Corinthians were taxed before, the body,] namely of having through his unreverence, profaned the remembrance of the Lords death, and undervalved the means by him appointed to participate of it.  
V. 28. Examine,] the Italian, try,] let every man examine his own conscience, to known whither he be well disposed to participate of this sacrament by faith, repentance, charity, purity of heart etc. For to abstain from it in case he be not so until such time as by renouncing the contrary vices and by prayers, and conversion to God he have obtained grace to do it.  
V. 29. Damnation,] th● Italian judgement] namely the cause and sudiect of a grievous punishment, Form God which the Apostle in regard of believers distinguisheth from the everlasting condemnation of the wicked not discerning,] bearing no greater respect, to the Sacrament of the communion of the body of Christ then to any other corporal and common kind of food.  
V. 30 For this cause,] this p●opliannesse hath cau'ed amongst you many visitations of popular diseales and mortalities: this the Apostle speaks by divine revelation, sleep,] that is to say are dead, according to the stile of the Scripture, in hope of the blessed relurrection▪  
V. 31. would judge,] the Italian did examine truly to acknowledge our faults, and desire pardon and grace at God's hands thorough repentance, we should 〈◊〉,] that is to say we should prevent God's judgements  
V. 32. We are,] namely we believers.  
V. 33 To eat,] namely in the Church, at feasts of charity, but especially at the Lord's table  
V. 34. Hunger,] be constrained to take meat, which seems was their excuse who committed the foresaid error.   

CHAP. XII.  
VIR. 1. GIfts,] namely those miraculous ones, which were in those first times of the Christian church confetred by God's spirit for the confirmation of the doctrine and for the founding of Churches. See Acts. 2, 38 Ignorant,] of the only author and of the true end of them that you may not abuse them to pride, and to divisions which were the Corinthians chief defects.  
V. 2. Yea kn●w,] the remembrance of what you were may make you acknowledge, that all you have received is out of God's mere grace, and the work of his spirit to humble you and cause you to give him all the glory therefore, dumb,] opposite to the true living God, who speaketh in his word even as,] following blindly and like bruit beasts the false customs the inventions and commandments of men.  
V. 3. Wherefore,] by your former condition you may conclude, that the holy Ghost alone is he that hath freed you from the heathens blasphemies: and keeps you from Apostasy and worketh in you the sincere confession of the name of Christ and finally by virtue of it alone ye are Christians, and therefore the glory thereof is due to God and not to you; And if he be the only author of those gifts which are common to all believers much more ought we to acknowledge him to be such; in these other singular and miraculous ones, jesus,] this was a form of detesting and abjuring of Christianity which was used amongst the jews, accursed,] See Romans 9 3. 1. Cor. 16. 22. Gal. 1. 8.  
V. 4. But the same,] therefore, his gifts ought not to be drawn to divisions and partialities as the Co. rinthians did.  
V. 5. Adm●rations,] namely ecclesiastical offices, Lord,] namely jesus Christ.  
V. 6. Operations,] namely supernatural gifts and guiltless of working divers great miracles.  
V. 7. The manifestation,] namely some singular gift of the holy Ghost showing itself in some person and by him manifesting his power, to profit,] namely for the common good of the Church to which only end all aught to be referred.  
V. 8. The word of,] namely the gift of treating of Christian doctrine with the application to all the uses of believers, which seems to have special relation to the pastors charge. Rom. 12. 8. Of Knowledge,] namely of the pure and plain exposition of the said doctrine, without any application, which is the doctor's office. Rom. 12. 7. Ephes 4. 11.  
V. 9 Faith,] he meaneth not the common gift of Christian faith but the singular and miraculous, referred to the working of miracles. Matth. 17. 19 1. cor. 13. 2. without which it had been rashness to undertake it and the effect would not have followed but he that felt himself to have this gift might lawfully exercise it, with certainty of success, by the same,] namely by his power, of healing, [of bodily diseases See Mark. 6. 13. and 16, 18. james. 5. 14.  
V. 10. Working of miracles,] the Italian, working of powerful operations,] that is to say some singular gift appropriated to certain higher and more noted miracles as of the casting out of devils, raising of the dead, changing or staying of the course of nature, prophecy,] that is to say supernatural revelation either of future and secret things or of the mysteries of the heavenly doctrine, with the faculie of expounding of them in the church. 1. Cor. 14. 1. discerning of,] this was gift of knowing by the certain light of the holy Ghost, impostors false prophets fanaticke spirits driven by the devil's spirit, conuterfeiting divine inspirations, and to distinguish them from true men of God enlightened and moved by his spirit 1 Cor. 14. 29. 1, john. 4. The interpratation,] this was also a miraculous gift, bywhich certain persons had the faculty of setting down in the vulgar language, that which other men propounded in a strange language, by inspiration not but that they whichspokeit, understood it themselves. 1. Cor. 14. 4 17. but that the miraculous motion of the spirit it, which was not perpetual nor equal at all times ceased in them, after they had spoken in a strange languag & came upon the other, to expound their sayin the vulgar tongue, by a divine power, and in a divine and supernatural manner. And if no body were presented that had such a gift, the other who had the gift of tongues, was to hold his peace 1 Cor 14. 27. 28  
V. 12. Christ,] being considered as head, in the union with his church, which is his body.  
V. 13. For by one,] by the two sacraments of the Christian Church he proves the union of believers in one and the same mystical body, by virtue of the holy Ghost, who alone ratifieth both the sacraments, Baptism to unite them to Christ, and all together in him. The lords supper to animate and move all this body, and to work in all the members thereof, by divers gifts and operatiors to the same end and common use, made to drink, namely in the cup of the Lords supper, under the which ought also to be comprehended the sign of bread but he seems to make use of that of wine especially in regard of the spirit for in the nourishing of the body the wine is that part, which most breeds and revives the spirits.  
V. 15. If the foot,] the end is to teach that they who have received inferior gifts, must not therefore through envy for bear to employ themselves for the common good of the Church and they that have received more excellent gifts, ought not to contemn the inferiors and as this diversity is necessary for the furnishing of the Church, entirely so they are all useful, and therefore aught to be honoured in their degree, and aught all to aim at the same end.  
V. 22. Much more,] that is to say the organs of nourishment, though they be not so noble, yet are they more absolutely necessary, than those of the senses, for without them man cannot subsist nor live as he may without eyes, ears, or hands act.  
V. 24. Comely,] such as the face and hands are tempered,] hath given man this instinct, to divide this ornament of garments, by a just kind of proportion.  
V. 25. There should be,] that all the parts of the body should be united and so exercise their functions for their common and interchangeable good.  
V. 28. Helps,] namely all the Ecclesiastical offices which belong to the releaving of the poor, the sick, strangers, or phanes etc. goverments,] namely those offices which govern and guide the church by an Ecclesiastical senate, composed of those pastors who were called Bishops of which there were oftentimes many in one church Acts. 20. 28. Phil. 1. 1. and of Elders joined with them. 1. Tim 5 17.  
V. 31. Covet,] in ●●ead of these strifes and jealousies for those gifts of greater lustre and admiration desire you and seek to obtain at God's hand the common gi●t of charity, and amongst miraculous gifts, those which ma● be most available for the edification of the church, show I unto you,] namely to seek chiefly the gift? of true charity. Or by means of it, other gifts, which God confers more liberally upon them who thorough charity are disposed to employ, them for the common service.   

CHAP. XIII.  
VII 1. ANd of Angels,] this is added only for a high kind of exaggeration used amongst the jews. See. Psa 78. 25. Charity,] to employ that gift to God's glory and the edification of the church. I am become,] I am as little pleasing to God, and profitable to men as if I did only beat the air with a vain sound.  
V. 2. All faith,] namely a full measure of faith to do all manner of miracles, for this gift of working of miracles was in some persons restrained to certain operations as it appares by 1. Cor. 12. 9 3● See Rom. 12. 6▪ nothing,] namely of no esteem before God, to be approved of, and rewarded. See Matth. 7. 22.  
V. 3. I bestow,] through vain glory or some other vicious affection. Matth. 6. 1. 2. or thoro● some mere natural motion without any true spiritual charity of the heart. Isa. 58. 10. 2. Cor. 8. 5. Finally his meaning is to show that charity is necessary in all Ecclesiastical functions, as well pastors, as deacons and that without it they have no impression of blessing to be burned,] thorough some feigned act of zeal or of constancy, without any upright i●●ention of love to God and to his Church.  
V. 4. Uanteth not,] or is not insolent and rash or useth no dissimulation, puffed up,] is not pro●d and arrogant.  
V. 5. Unseemly,] doth not disgrace any body.  
V. 7. Beareth all things,] this universal term ought to be restrained to all such things as belongeth to the duties of true charity according to God.  
V. 8. Never faileth,] will never be annihilated neither the essence nor the exercise of it, no not i● the life everlasting, prophecies,] all these gifts and offices which are conferred upon the church, for its edisication in this world shall take no more place, nor be of anyuse in the heavenly glory where God in the immediate communication of himself, shall be all, in all, without employing any ministers, or secondary causes, Knowledge,] namely the gift of understanding heavenly doctrine, by way of study, and meditation and to propound, and teach it See●. Cor 12. 8.  
V. 9 For We,] he gives a reason of the vanishing away of those gifts in the everlasting life namely because they are but small, obscure, rude, and imp●rse● means of illumination in respect of the communition o●▪ full light in the celestia●ll life. Rev, 21. 23. and 22. 5. as at the rising of the sun all candles, and lamps are taken and away 2. Pet 1 19 as the first rudiments are left of, when men have go●●en the full habit of Knowledge.  
V. 10. Done away,] not the substance which is eternal, but only the imperfect means which are used in this life and all manner of present distribution of them.  
V. 12. Aglasse,] namely in God's word and sacraments, and in his works in wh●●h things by reflection is revealed the image of those of which we cannot in this world directly see the original truth and proper essence. 2. Cor. 5. 7. Darkly,] that is to s●y that even in this glass we can not yet behold this image, but covered over with many circumstances of words and corporal significations, accommodated to our manner of speaking, and to our apprehension. this is taken out of numbers 12. 8. Fac● to face,] openly, and as it were by direct line we shall have a full light of god, and of all his mysteries; agreeable to our perfect happiness I Know,] I myself. though an Apostle. and so much enlightened shall I Know,] I shall come to the perfect mark and effect of mine eternal election, in acompleate Knowledge of God. and full conjunction and communion with him, Known, to be chosen, accepted of, and marked for his. Rom. 8. 29. Gal. 4. 9 2 〈◊〉. 2. 19  
V. 13. Now,] that is to say even in this life, these three chief Christian virtues, are and do oper●●e in true believers at all times whereas miraculous 〈◊〉 were to cease presently after the foundation of 〈◊〉 churches, the greatest,] for faith and hope shall have no more place in the life everlasting. Romans. 8. 24. 2 Corinthans. 5. 7. Heb. 11. 1. 〈◊〉 charity shall. ver. 8. and besides because charity is 〈◊〉 end of the other two. Because man receaves by faith, and apprehends by hope, that he may enjoy by a perfect love by which he also giveth to the Lord what he hath received from him, and in this correspondency consisteth the accomplishment of conjunction with God, and of man's beatitude.   

CHAP. 14  
V●●. 1. Prophesy,] that you may receive the miraculous gift of God's spirit, to be able ●●●blikely to expound God's word, and apply it to his churches use. Num. 11. 25. 29. 1 Sam. 10. 5. 10. which amongst all these other gifts is the most pro●●table and edifying. Whereas the Corinthians did more desire the gift of tongues, as that which caused more admiration, no● regarding what fruit the Church reaped thereby.  
V. 2. For,] prophecy is a gift more excellent the● that of strange tongues, for by it is communicated light and instruction to the Church, to the and with understanding of it, which ought to be the proper and of speaking, out which, speaking is but an ●●profitabel sound unto God,] who only understands i● Mysteries,] what he propounds of the unknown doctrine of salvation, in an unknown language, by this gift of the spirit. is a incomprehenciable as i● it were a hidden secrets never revealed.  
V. 3. To edification,] namely, things which serve 〈◊〉 the instruction advancement, and confirmation of the faith, even as the two subsequent uses are referred only to a man's manner and custom o● living.  
V. 4. Edifieth,] because he only understandeth it See upon 1 Cor. 12. 10.  
V. 5. I would,] I say not but that they who have received the gift of tongues may put it in practice so it may be for a holy usee, as to confirm the faith: and not for a vain ostentation, the church not understanding it, these miraculous gifts being often joined with personal vices, great,] that is to say he hath a more precious gift, because it profiteth more than that of strange tongues, which without being understood, roduceth nothing but a vain admiration he interpret,] for in that case he doth the office of a prophet, these two gifts beingsometimes joined on with the other see concerning this gift of interpreting upon 1. Cor. 12. 10.  
V. 6. Now,] that which you admire in others, would you find it good in me, who am your Apostle, namely that I should come unto you with the gift of tongues only, which gift is so largely conferred upon me by the holy Ghost. v. ●8. would you not rather expect from me an understanding se●. mon more befitting mine office of Apostle, and more profitable for you, by revelation,] namely if I should propose unto you some particular thing belonging ●oyour faith or salvationwhich I had learned of God by some immediate re●elation, or apprehended and taken out by discourse and reasoning out of the general grounds of God's word, by prophecying,] namely by a general exposition of God's truth, whither it be by a miraculous gift which is prophesying, or by an ordinary faculty which is learning.  
V. 10. Ofv●i●es,] that is to say of nations which have differing languages.  
V. 11. Therefore if,] as the diversity of languages they being not understood breeds a kind of alienation amongst men, and makes them one alien to another, hindering their communication so this gift of unknowen tongues, without understanding them, cannot any way do the Church any service in its true communion.  
V 13 That speaketh,] namely by a miraculous gift Pray that,] let him desire o● god to grant him the power likewise by such another motion of the holy Ghost, to propound that in the vulgar tongue, as he had propounded in an unknowen tongue see upon 1. Cor. 12. 10.  
V. 14 For if,] the necessity of this is most expressly Known in public prayer wherein according to Christ's command, common consent is required. Math. 18. 19 which cannot be v●less● it be understood, and therefore if the mo●on of the spiret driveth on to make a praye● in an unknown language, it is necessary▪ that it should be interpreted either by him that made it i● he h●ve the g●●t or ●y some other. My spirit.] God's s●●●●t frameth 〈◊〉 me by way of supernatural inspiration the concepsions and words of the prayer, and drives me to the uttreing of them: but in the mean time, the natural faculty of the mind, or understanding by which the natural and ordinary speechiss produced to communicate it. self to others, ceaseth in me, and yields no edification. Therefore the conclusion is that one was not to use this gift of tongues publicly for a vain ostentation. V. 28. but only in a time of need, when They,] were to reprove infidels or convert nations of an o●knowne language, and if that gift were made use of in a Church, which had not the natural use of his language that did speak, he himself was to interpret it, or some body else for him: that the church understanding it might be instructed, and by the miraculous expression confirmed.  
V. 16. Else When,] the meaning is. That the prayers made and praises givan to God publicly in the Church, aught to be made by the same spirit motion and affection in all, which is impossible, if all do not understand the meaning. He that,] namely the common sort of people, which in the holy assemblies sat in places destinct from the pastors and other Ecclesiastical persons, such as those were who had that gift of tongues Say Amen,] that is to ay join his vows assents and intentions to a speech which he vnderstandeth not.  
V. 18. Speak more,] hence it appears that this gift of tongues as well as of other miracles was more largely bestowed upon one then upon another, and that it was generaly bestowed upon all the apostles who wear to go over all the world.  
V. 19 With mine,] see upon v. 14.  
V. 20. Children,] to feed yourselves with and glory in, vain things, as the gift of tongues was out of its right use: and to prefer them to things which were more useful and necessary.  
V. 21. In the law,] namely in the old testament. as john. 15. 25. now that passage which containeth a reprefe of the peopls wilful stupidity is drawn by a certain agreeableness to this subject, in this regard: namely that as god did not cease propounding of his word to his people, though they had made themselves uncapable of understanding it to their own salvation: only to reprove, them, and seal their condemnation to them. So when it is taught and brought unto them, in a language which they, understand not, it is a sign that god will not make it an instrament of conversion and enlightening, but of conviction, as to hardened unbelievers.  
V. 22. Wherefore,] this passage may be applied to that which I say namely that God's word se●t forth by this gift of unknowen tongues, may well be a miracle to convince and teriefie unbleevers, but not to feed and strengthen the faith of believers to life and salvation. Prophesying,] namely the same word of God declared and expounded by the public ministry.  
V. 23. If therefore,] if you should all obtain at God's hands that gift of strange languages, which you so much desire above all other gifts, and that you should abuse it as you do, consider what would become of it, namely that in stead of teaching the ignorant, convicing of un believers, and edifying of every one the whole action would turn to contempt and mokery, and all,] namely, all those who by reason of any miraculous gift, or by any express calling have authority to speak in Church assemblies, unbelievers,] he meaneth not those unbelieving strange nations or persons which wear to be converted or convinced by that gift in their own proper language mirrculou● infused acts 2. 8. but those of the same nations and language as that Church was of, to whom these languages were unknown, that ye are,] speaking without wit or, understanding as frantic persons.  
V. 24. He is,] namely by the only word of God intelligibly and lively taught by them who have the charge thereof, his conscience is a wakened to redargue him for his sin, and by this means he is prepared to have recourse to God's grace in Christ, and to embrace it being presented unto him by the same preaching.  
V. 25. The secrets,] that is to say he makes a voluntary confession of his secret sins. Matth. 3. 6. Acts. 19 18. or he discovers the diste●●es and anguishs of his heart, to seek a remedy and comfort for them. Acts 2 37. See Luke 2. 35.  
V. 26. A psalm,] namely some spiritual song dictated and imspired by the holy Ghost, which was a thing very frequent in the primitive church, revelation,] See upon v. 6.  
V. 27. If any man,] if this gift be found in some, I do no mean it should be supressed, but it ought to be used soberly by 2 or 3, that the time of action may not be lost in things less profitable, and regularly one after the other, to avoid confusion, and profitable, with interpretation.  
V. 28. Let him speak,] by means of that gift let him glorify God, and edify and instruct himself, seeing he can do the Church no good by clear interpretation v. 2. 4. added by himself, or m●de by some other.  
V. 29. Speak,] for the same reasons, let but two or three of those that have the gift of prophecy speak every time the Church is gathered tog● her, the oath,] namely prophets, judge,] let them examine by the gift of discerning of spirits, or by the the rule of God's word whither that which is spoken be by the motion of God's spirit, or whither it be human or diabolical falsehood. See 1. Cor. 12 9 and 14. 37. 1. john. 4. 1.  
V, 30. To another,] if whilst on of the prophets speaks, the spirit urgeth another to speak. let the first moderate his speech in such sort, that the other may have time to speak in his turn.  
V. 31. Ye may all,] namely those who have the gift and calling of prophecy, prophecy,] namely by turns, add in divers or several assemblies. That ●ll] that by that gift which is equal in all prophets, they may all give and receive instruction, and enterchangable comfort.  
V. 32. The spirits,] namely the inspirations and doctrine of every prophet, aught to be subject to the examination and ●ensure of other prophets, and therefore every prophet may speak in public, that he may be known by the other prophets, and none ought to affect this Superiority of speaking always and so to keep himself from being judged o● censured.  
V. 33. For God,] a general reason for all things which have b●● said from. v. 26.  
V. 34. K epe silence,] let it not be lawful for them to con●●rre publickelic in the Church, nor ●reach, and teach.  
V. ●6 The w●rd,] ve are not the first, nor yet the only Christians, and there fore you ought to follow the precepts of those from whom ye have received the Gospel: and the examples of other Churches.  
V. 37. Think himself,] or make profession of being such Spiritual,] that is to say endowed with a●ie of those miraculous gifts of God's spirit. Let him acknowledge,] he may, and aught to acknowledge it by that divine light, otherwise his spirit i● not the true spirit see. 1. john. 4. 6. are the] by reason that God speaks in me, and guides me infallibly by his spirit. see 1. Cor. 7. 25. 40.  
V. 38. But if,] the Italian And if,] any one though he have such express proofs, of my vocation, and Apostolical authority, will nevertheless be obstinately ignorant thereof, let it be at his peril I mean to argue no further with him.   

CHAP. 15.  
VER. 1. WHe●●ir,] in the proposition of which you yet persevere, perseverance being likened to a man that stands firm and upright and apostasy to one that falleth.  
V. 2 I● ye● k●ep●] the Italian. Do ye keep] that is to say will ye persevere in it? Or do ye not find, that there is some change amongst you? Others expound it thu●, I declare unto you, th●t is to say I put you 〈◊〉 mind of, & confirm you in the Gospel which, etc. by which ye are saved if ye keep it 〈◊〉 that manner, etc. Unless ye,] think well upon it unless ye will lose the fruit of your former faith, Gal. 3. 4.  
V. 3. I Delivered,] that is to say I Declared and taught Received,] that is to say learned of Christ, by the revelation of his spirit.  
V. 5. Of the Twelve,] namely of the whole company of the Apostles, which was not with standing by reason of judas. His fall reduced to twelve.  
V. 6. After that,] there two following appearings are not mentioned in Scripture.  
V. 7. james,] many believe this to ●e him who is called the Lords brother see Acts. 12. 17.  
V. 8. As of one,] by an incomparable grace towards me, who was a parson of no worth nor dignity, but deserved to be altogether rejected. Or by singular miracle having not been framed no● prepared before by the LORD, as the other Apostles, were, but in an instant advanced to mine office.  
V. 9 The least,] namely concerning that which is in me, and mine own. Though he elsewhere protest himself to be no way inferior to others in gifts, or vocation. 2. Cor. 11. 15. Gal. 2. 6.  
V. 10. His grace,] namely his gift and calling, In vain,] that is to say unprofitable to the Church and not employed by me to the uttermost o● my power. But the grace,] not only the gift itself, but also the will and power the occasions, and means to make use of it, all comes from Godsgrace. See Matth. 10. 20. 2 Cor. 3. 5. Phil. 2. ●3.  
V. 12. There is no,] it is likely that it was the same error which is noted. 2. Tim. 2. 18. as if by resurrection so clearly taught in the whole scripture, nothing should be meant but the renewing of the world by the Gospel, and the spiritual regeneration of souls by God's spirit.  
V. 12. If there be,] if that be absolutely denied it must also be denied in Christ, & also if it be denied in the faithful, Chris●s also is disannulled taking away the virtue, principal and inseparable effect of it, which is to raise his faithful to his own likeness, john. 11. 25 and 14. 19 Rome 4. 25. 2. Cor. 5. 15. 1. ●h●sse. 4. 14. 1 Pet. 1. 3.  
V. 14 Vain,] false and unprofitable seeing the ground of it is Christ risen. Now his meaning is that seeing it is impossible that you should have such an opinion of our preaching having undoubted proofs to the contrary reject likewise any thing as may induce you thereunto by a necessary consequence, also va●ne,] which you will not agree unto, seeing you yet persevere ●●d glory in the profession oh 〈…〉  
V. 15. 〈…〉 d we,] which likewise was most absurd, and impossible to persuade the ch●●ches unto who werefully assured of the truth of the Apostles doctrine.  
V. 17. Ye are yet,] theyare not yet purged since the payment is not fully made nor God appeased, if Christ do yet remain dead: seeing he cannot deliver others from death, if he himself remain overcome by it.  
V. 18. A ●●llen a sleep,] namely those believers who are dead in Christ's faith, of whose salvation it was as unjust as inhuman to doubt.  
V. 19 If in this l●fe,] by this false doctrine we make ourselves utterly wretched, for seeing it takes away from us eternal happiness: and that our condition i● this world is always mostwi●t●hed, we shall find ourselves deprived of all manner of good both present, and eternal. Now the ground of this is, that the immortality of the soul, and the perfect happiness of it, is by God's order insepable from the resurrection of the bodies, so that he which donieth the one annihilates the other. See upon M●tch 22. 32.  
V. 20. The first fruits,] not only the first in order of the resurrection which is in believers as it weeda wakning from death, but also in the quality of chief, the cause, and pledge of it in all his members inseparable united to him by communion of spirit Rome 8. 11 even as under the law in the first fruits offered to God the people had an assurance of God's blessing upon all their harvest See. upon. Rom. 11. 16.  
V. 21. For si●ce], he proves that by Christ's resurrection, that of his members necessarily folowtheth for in the order of grace Christ hath been by God appointed head of all the elect, as Adam had been of all men in the order of nature: seeing than that Adam hath communicated his sin and his death to all those who are his, Christ likewise communicates his righteousness and his life to his believers See. Rom. 5. 14. 15. 17. by m●n,] the Italian by no man,] by one who being true God is likewise true man, in which regard he is the meritorious cause of resurrection, by this perfect obedience, and likewise gives his, believers assurance thereof, by the community of human nature, joined to the communion of the spirit.  
V. 22. All die,] all men that are by nature the sons of Adam, and are enfolded in his condemnation, shall all,] namely all believers whose father is Christ by grace, and in spirit, by virtue whereof being engrafted in his body, they are also partakers of his life and resurrection.  
V. 24. The end,] namely of the world, and of temporal things and withal the accomplishment of all God's promises, of Christ's kingdom and the s●ivation of his elect, when he shall,] namely when the son o● God who in quality of Mediator hath been established king or the whole world, ●●d especially of his church, like his father's great deputy, together together govern and bring unto himself all his elect, and to destroy his enemies shall have brought his work to an end and the father, with the son and the holy Ghost in unity of essence shall begin to reign immediately over his church, in a manner altogether new namely by himself, without any outward means, without the work of angels or men, or Ecclesiallicall or politic orders as it is in this world, and likewise without adversaries or opposition filling all his with his light love, life and glory which indeed will not a whit disannul Christ's kingdom, but only ch 〈…〉 g the meaner for●e thereof into a more subline and perfect one. See Dan. 2. 44 and 7. 14. 27, Luke. 1. 33. Rev. 11. 15. 17. and 12. 10.  
V. 25. Must reign,] namely the son of God must execise his empire in this manner, and inferior dispensation, by his word, by the established orders in perpetual oppositions etc.  
V. 26. death,] whose power shall be quite annihiliated in Christ member by the resurrection.  
V. 27. When he saith,] we must not think that the father by bestowing the office of king upon his son, hath dispossessed himself of his sovereign empire: but after the son shall have accomplished his work, the father shall manifest and exercise his kingdom of glory, and essencein all eternity.  
V. 28. Also himself,] not in his divine nature, wherein he is already equal to the father. Philiphans. 2. 6. but in this humane nature and as concerning his church which is his body, and the form of his government, which then shall give way to the form which is above described, that God,] may of himself immediately and absolutely work fully in his elect perfectly united unto him, and may possess and rule them for ever.  
V. 29. Which are,] from this manner of speech it appears that the Apostle means not an ordinary ●ite of the church but a particular custom of some whereof antiquity makes mention: and it should seem that the beginning thereof was if not altogether good and laudable, yet at the least to terrable. Which was, that when anyone died in Christ's faith, before he was christened, some of his kindred or friends, coming to be Christened, would be baptised both in his own name, also in the nam of 〈◊〉 a on whom he protested to be dead in Christ's faith, that the church might wright him down in the registers which it kept of believers who died. This custom was strictly observed by the Corinthians, heretics who denied the resurrection and preadventure were authors of this error in the Church of Corinth. Now Saint Paul's meaning is that this custom were very absurd if there were no resurrection seeing that the ground and foundation of baptism 〈◊〉 Christ's resurrection, and the end thereof is to scale unto us both our, spiritual and corporal one. Rom. ●3. 4. 1. Pet. 4. 3. 21. and the end of this particular observation was the profession of the expectation of the blessed tesurrection, of believers. In following ages this thing came to be an abuse and superstition.  
V. 30. Why,] for what reason, and upon what hope do we believers expose ourselves voluntarily to death and to so many dangers, and troubles for the Gospel, i● it bringeth us two happiness after this life, which happiness according to gods order, cannot be of the soul alone, without any relation to the body, being eternally separated from it.  
V. 31. By your rejoicing,] the Italian hath it, by be glory,] a kind of most strong assevertation or a 〈…〉 n in manner of an oath ●s if he said. As true as mychi●f ●oy and glory in this world is in the blessing of God upon my mi●stery towards you to oblige the Cori●. 〈◊〉 to deprive him of that only comfort amongst so many evils, in Christ Jesus,] spiritually in the communion of Christ's grace and 〈◊〉, I d●e,] death hangs over me continually and I do incessantly prepare myself for it. P●a. 119 109.  
V. 32. After the manner,] he seems by those words to make a difference between this danger which escaped with any apparent miracle from those of several ancient father who were relieved by a supernatural strength and safe guard of God 〈◊〉 Samson. judg. 14. 6. David 1. Sam. 17. 34. and Daniel. 6. 22. Heb. 11. 13 I have sought,] this ●●cident is no where remembered in scripture and it may have a relation to the Romans custom, which was to bring in certain malefactors into the theatres and let loose wildbeasts upon them, against which they were suffered to descend themselves, to please the spectators, and i● they did over come, their life was saved peradventure when Saint Paul would have entered into the the Acts. 19 40. some such thing happened unto him, which he did rid himself of, being without or in the entrance of the theatre, Tomorrow,] as much as to say, if the hope of eternal goods be lost, let us swallow up the present ones while we have the power and time to do it which will shortly be taken from us by death A profane and abominable thought.  
V. 33. Be not deceived,] as believing that though you suffer such pestilences of error amongst you yet you shall keep yourselves sound in your faith e●ill,] thi● is a verse of an ancient Greet poet called M●nander. See. acts. 17. 28. Tit. 1. 12.  
V. 34 To righteousness,] the Italin, rigteously,] by a hol● zeal of God's glory, and pureness of his doctrine, take heed of these seducers and beware of them with great care, si● not,] by ass●●●●ng to th●ir error o● by profaneness o● life which 〈◊〉 breedeth some,] he means those heretics, have not the knowledge,] have no inward light of the holy Ghost or they have wilfully put it out. Or they are profane and do not believe in God. See 1. Sam. 2. 12. Host 4. 6. Tit. 1. 16. to your shame,] namely that you tolerate such people among you.  
V. 35. How are,] being utterly consumed, and turned to dust, with what,] another obiction of of profane men. The dead when they rise shall they have the same bodies as they had in this world and shall those bodies have the same qualities?  
V. 36. Thou fool,] an answer to the first o●ti●ction not by anynaturall reason nor common judgement for in deed resurrection 〈◊〉 is not ground upon that but up on the order of gods will and monipotencie, the similitude or reprelentation whereof appeareth in the seeds which are cast into the earth which to produce their plant must first be putrefied See john. 12. 24.  
V, 37. And that,] answer to the second objection, that body,] namely the whole plant, with all ●s parts, and ornaments.  
V. 38. As it hath pleased,] namely he hath by his sovereign will appointed it to be so in nature.  
V. 39 All flesh,] there is great difference amongst beasts whose bodies may truly by called flesh, and likewise amongst celestial bodies according as it hath pleased God to create them, before it ought not to seem strange unto us if God gives the same bodies divers qualities in this life and in the life everlasting.  
V. 34. It is sown,] the bodies of believers are laid in the earth, not to perish there but to put of the qualities of corruption and death and by virtue of the spirits budding to put on those of the everlasting and incorruptible life.  
V. 44. A natural,] namely vi●isied after a natural manner by the soul only, which hath need of the helps of the body in eating, and drinking, breathing and the like as other beasts and produceth in the body but a tes●●iall, mutable, and dissoluble life and cannot free the body from diseases, age, wasting, nor death, nor restore it to life when it hath lost it, spiritual,] nost in the substance but in the new qualities which glorify bodies do obtain, namely to be (besides that life which they have from the soul) sustained and vivified without any corporal means in an everlasting, incorruptible blessed and glorious life, by the supernatural virtue of the holy Ghost, infused into them by ●esus Christ, and by the full communication and power of God.  
V. 45. A living soul,] to be creature that should live t●is corporal and naturally by virtue of the soul w●ich is the fountain of this life wh●le it is united with th● body yet cannot of i● self confer the divi● and spirituali life no● cause the union of the bod to be indissoluble, nor rejoin it after it is separatted, the last,] namely Christ the head and stock of all the elect hath bi● appointed by God, to be the fountain and author of spiritual and everlasting life, by the cummunication of his spirit, which restoreth life to the dead, & doth inviolably preserve it for ever.  
V. 46. Spiritual,] namely that foresaid quality of his spirit which restoreth life to the dead, and preserveth it inviolably for ever.  
V. 47. Of the earth,] namely composed of all the ele 〈…〉 ents but principally of the earth. Gen. 2. 29. Eccls 6. 10. earthly,] that is to say participant of all the conditions of other earthly and elemental creatures, which are corruptible, mutable, mortal See john. 3 31. from heaven,] of celestial original not in the substance of his body but in regard of his God head. john. 3 13. according to which chiefly he is the head of his Church: and also in regard of the state of celestial life and glory to which he was ordained by God his father, and of which he hath taken possession, from thence to power down his spirit upon all those who are his.  
V. 49. We have borne,] being engendered by him we have been like him in nature and qualities, shall also,] b●eing regenerated by him we shall be also made like him in glory.  
V. 50. Now this,] as the vicious nature of of man, signified by these terms of flesh and blood, aught to be changed by the gift of the holy Ghost, to have entrance into God's kingdom: so the body ought to be spoiled of its corruptible, mortal and animal qualities, before it can enjoy the everlasting and glorious life. 2. Cor. 5. 1. 4.  
V. 51. We shall not all,] those believers which shall be found alive at CHRIST'S last coming, shall not die a natural death which is with sickness, sorrow, and perishing of the body but in stead thereof there shall be in them a sudden change of qualities.  
V. 52. we shall be,] namely those believers who shall be then living. And the Apostle speaks 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 s●ing,] namely that thing which armeth and gives death and hell strength and victory over us, The strength,] namely that by virtue of which sin produceth utter condemnation and death upon man, namely in so much as he transgresseth the law. Rom. 4. 15. which besides being unable to correct man's wickedness doth kindle and exasperate it Rom. 5. 20. and 7. 5. 8. 9 13  
V. 57 Through Our lord,] i● as much as through his satisfaction, condemnation is disannulled, and through his spirit of regeneration the kingdom of sin is overthrown. Rom. 8. 1. 2. 3 and by his corporal death he freeth us from the relics of sin: and by his resurrection he freeth us from all manner of Subjection to death.  
V. 58. In the work,] in all actions belonging to your heavenly vocation, and to the service of God Not in vain,] namely without fruit or reward, seeing there is a resurrection; & eternal happiness In the Lord,] that is ●o say i●respeect of God and of Christ, and according to the manner and order as he useth in rewarding those who are his with spiritual and everlasting goods, which is spoken in opposition of the world, in which believers ought not to look for there reward.   

CHAP. XVI.  
VER. 1. COllection,] namely contribution of alms. For the Saints,] namely for the Churches of jerusalem, and judea.  
V. 2. The first day,] which was the Sunday, which after the Lord's resurrection, and his appearings upon that day. john. 20. 19 26. was dedicated to sacred actions and assemblies, in stead of the ancient Sabbath. Acts 20. 7. Reu. 1. 10. Ha●● prospered,] as he shall judge 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 bear me company in my voyages because of the great confidance I have in you; I will stay till the season and time of year be sitting, because I will not urge you to any discommodity.  
V. 9 Door,] namely an occasion of preaching and advancing the work of the Gospel, namely in Ephesus. Acts 19 1. 9 23.  
V. 10. Come,] to you, because that he had given him advice to go theither. 1. Cor. 4. 17.  
V. 11. Despise him,] for his youth 1 Tim. 4. 12. J●peace, lovingly, or sa●elie, With the brethren,] be seems to mean other brethren who accompanied Timothy.  
V. 15. Adacted themselves,] namely to the ministry of the Gospel, as it seems to be set forth in the verse following▪ O● in the office of Deacon.  
V. 16. Submit,] as to lawful guides of the Church; And laboureth.] in the holy ministry which is common to us all.  
V. 17. That which was,] namely the comfort of the spirit, or pereadventure bodily assistance, which by reason of your remoteness I can not re 〈…〉 from you, Philip. 2. 〈◊〉. Philp. 13.  
V. 18. My spirit,] namely my soul which 〈…〉 holly yours by a sincere and perfect love.  
V. 19 In the Lord,] that is to say with a spiritual affection in the communion of Christ.  
V. 21. With mine own,] The Apostle employing some scribes, for to write his epistles, Rom. ●6. 22. was wont in the end of them to write something with his own hand which was well known to the Church's, 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 Christ● and his churches enemies, not only from these his testimonies of charity, but even from the communion of Saints.  
V. 22. Anathema,] a greek word used in solemn excommunications which signifieth curse and execration. See 1. Cor. 12. 3. Maranatha,] A Syriack word which signify the Lord cometh, used amongst Christians in the highest and greatest excommunications, in imitation of other equivalent terms which was always used amongst the jews to signify a citing of the excommunicate person, before the terrible judgement Seat of God at the last coming of the son of God. See jude 15.  
V. 24. My love,] I present my good will unto you, and all mine intimate affections in the spiritual communion of Christ.    

The Second Epistle Of Saint Paul 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 vilify Saint Paul's authority to with draw the Corinthians love, respect, and obedience 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, combats, and dangers, and likewise of his deliverances and comforts and desireth to be assisted by their prayers, and to be by 〈◊〉 seconded in his thanksgivings. 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 only because he would give them time, to set their Church in such state, that he might not at his coming he forced to use and Apoctolicall rigour to the common grief of them and him Commending them in the mean time for their obedi●cce in the incestuous man's case; who b●eing become 〈…〉 penitent upon the first admontion, he exhorteth them to receive him again into the peace and communion of the Church, giving his Apostolical vote to the said absolution And he relates unto them how that he in the mean tim● had laboured in other Churches with most happy success: according to God's miruailous blessing: which he doth not set● forth through any vain glory but to exalt the Gospel, which God made glorious by the admirable pro●fes of his power as it was evident in their Church above any other whereunto he also contributed all manner of fidelity, sincerityz ●ale and humility, a midst all manner of trials, and exercise of afflictions and persecutions, made easy by virtue of Ghrist, and by faith in him and by a certain hope of eternal glory to which he continually aspired, and taught all believers to aspire unto and prepare themselves for renouncing all carnal affections to answer to the grace of reconciliation preached and presented by the Gospel and he performed this holy duty especially towards the Corinthians exhorting themselves from all manner of communion with infidels and idolaters. Th●n at the same time as he was writing this Epistle, Titus being returned from Corinth where he had sent him, and having confirmed the report of the good state which that church was putting itself into the Apostle enlargeth himself in testimonials of joy and comfort, and entire affection. And sending back Titus unto them with other brethren to make a collection of alms for the churches of judea, h● exhor th' them to contribute liberally and speedily towards it. And to pr●vent that evil which Titus had reported unto him was occasioned amongst them by false Apostles, he doth highly extol his own Apostlesship, especially i● those Churches which were founded by him, as that of Corinthans' showing that he was 〈◊〉 by a terrible power against all adversaries and that he had made use of it in such a kind, that false Apostles could never take any advantage upon him, nor occasion against him and that he could with the glory of his ministry overshadow all their false lustre yet that he h●d rather in humblesse towards God and modest charity towards them and all other m●n to give a proof of his faithfulness. So that they did not force him, through their rebellion and imp 〈…〉 ●o show forth his just rigour the power whereof lay in his hand.  

CHAP. 1.  
VER. 1. AChaia,] a province of Peloponnesus or Morea, where Corinth 〈◊〉.  
V. 4. Comforteth us,] it appears that the Apostle finding himself in great straits in the course of his ministry, had found great comfort in the fruit which his first epistle to the church of Corinth ●ad brought forth by correcting of many defaults.  
V. 5. Of Christ,] which we suffer for his name as his members, to be conformable, to him our head who participates of them with us, and bears us up in them by his power. Rom. 8, 17. Rev. 1. 9  
V. 6. It is ●or,] namely that in me you may ●●ve an example that God doth in this world afflict even his most faithful servants to exercise them: that ye may likewise prepare yourselves for 〈…〉 h trials: and that seeing God never doth forsake them with his comfort and virtue, and that at the 〈◊〉 he doth deliver them in good time, you should also dispose yourselves to faith and patience, by 〈…〉nes whereof all your afflictions may prove to your salvation and life, ●s effectual,] showeth its 〈◊〉, and effect in strengthening and bearing you up in the like troubles.  
V. 8. Which came,] it may be he means the persecution of Ephesus. acts. 19 23. 1. Cor. 15. 3●.  
V. 9 We had,] he was verily persuaded that he should die, that we should,] God's end in bringing of his into such extremities is to teach them to renounce all manner of presuming upon themselves, and to put no manner of confidence in human means and to repose all their trust and belief in God alone, to whom no deliverance, not even from death is impossible.  
V. 1●. By many,] namely believers having a joint feeling of my deliverance, to give God thanks therefore as they had a feeling of my dangers, and prayed unto him for me. So he showeth that his principal end in desiring of th●se prayers to be made for him, was the glory of God.  
V. 1●. For our,] he gives a reason of this request namely because his loyalty towards them in his ministry was worth● to be recompensed by them with their prayers for him, goodly sencerity,] not only in a moral and civil sincerity answerable to the duty and judgement of men: but in a spiritual one, created in the Apostle by God, and approved of b● him, no● with,] without using any art of human knowledge or eloquence therein: but only the supernatural gift of God in light of truth and strength of his spirit.  
V. 13. For we write,] we may boldly boast of these things to you who have discerned the truth thereof, and do know it with an undoubted knowledge.  
V. 14. As alsol,] I hope you will never enter into any diffidence of my sincerity seeing that hitherto, you have esteemed it to be a happiness and glory unto you,▪ that you had me to be your Apostle and founder of▪ your church, with such abundance of spiritual gifts for you in part,] somewhat, a term of modest extenuation or silent reprehension of the Corinth's for having wavered in this belief by the inducement of false Apostles, even as,] and so interchangeable your Church hath been as a paragon of blessing upon my ministry, and the very heigh of all my labours as I do also expect to be approved of and crowned by Christ for it at the last judgement.  
V. 15. That you might,] that as you were by my first coming unto you converted so by my second you might be confirmed and set up right.  
V. 17. Lightness,] having not hitherto accomplished my design to visit you according to,] namely without the guide of the spirit, according to mine own natural understanding, for worldly respects, which varying in themselves or at least in my conceit maycause me to alter mymind, there should be,] I should say and promise now one thing and afterwards another.  
V. 18. As God,] a kind of oath by the interposition of God's truth, who by his spirit did likewise make the Apostles ministry true, our wo●d,] have a care above all other things, that you do no take this change of design for an argument of instability in my doctrine but believe that I have done it for some certain and sufficient reason.  
V. 19 For the,] Christ who is the only object of our preaching have been taught by us without any variation or contradiction with a perfect uniformity as well between me and my companions, as in all parts of my doctrine among them and the foundation thereof is in Christ himself and the substance of his gospel which is most pure absolute and everlasting truth and in the revelation of his spirit.  
V. 20. For all,] God's will being to be glorified, and to beacknowledged perfe 〈…〉 true in the accomplishment of all his promises in Christ, preached by us; hath also given us Apostles an infallible conduct of his spirit that the truth of our word, might be wholly correspondent, to the 〈…〉 h of what Christ hath done as he himself in effects hath been correspondent to God's promises.  
V. 21▪ Stab 〈…〉sh,] he giveth us grace and power to preach the Gospel without erring or varying and you firmly to believe in it, 〈…〉 d us.] consecrated us to this high office of Apostles, and endowed us with sitting gifts for it.  
V. 22. Who hath,] he hath done that in us in regard of our Apostle-ship by virtue of the same spirit, as maketh good in us, and in all his believers his vocation, and election by the gift of regeneration; marking us for his own, as it were with a seal, 2 Tim. 2. 19 and as it were by an earnest, or gage assuring us, of the future perfect enjoyment of his goods.  
V. 23. Upon my soul,] submitting my person to his judgement if I lie. To spare you,] to give you time for voluntary repentance before my coming to the end that being present, I might not be forced to use any severity.  
Ver. 24. Not for that,] that which I speak of sparing you, is not because that I am Master of your Consciences to give: or take away from you the grace of God at my pleasure. For in this regard you depend upon Christ only, in believing in whom consists your spiritual life and subsistency: But because the chief end of my ministry is to comfort you, and not to grieve you without any urgent necessity, I have stayed my coming, that you might prevent my just rigour and that I might freely perform towards you this pleasing office of comforting you.   

CHAP. II.  
VER. 1. I In heaviness,] bringing you cause of grief by my severity and censures.  
V. 2. For if I,] for causing this grief in you, I do conceive it yet greater in myself by reason of your errors; and there is bu● one only way to comfort me, namely your amendment.  
V. 3. This same,] namely in the contents of my former Epistle. I should have,] least my grief for your errors, might be redoubled by your continuance and impenitency. That my joy,] that the conjunction of our souls is such, that you rejoice at all that which I rejoice at, and likewise are sorry for all I am sorry for.  
V. 4. Affliction,] for your disorders; and for being forced to deal severely with you. Not that ye,] mine aim hath not been to afflict you; as bearing you a 〈…〉 hatred or evil will: but rather to give you a certain proof of my charity, by gaining your salvation through repentance.  
V. 5 If any,] Namely th●t incestuous person particularly, 1 Cor. 5. 1. Have caused grief,] have been the cause of your, and my grief together. He ha●h not,] I make no reckoning of the grief which I have received thereby, in respect of that which my censure● have brought upon you. Whereof he hath been the cause. But in part,] this is a mitigation of his speech, as if he should say, I will ●ot burden him, with all the cause of the displeasure which you have received, I do take part of it upon myself.  
Ver. 6. To such a man,] it appears that the Church of Corinth had begun to proceed against the incestuous man, by grave censures, and adraonitions, before they went on to excommunication, as the Apostle had appointed, 1 Cor. 5. 5. And these trials having brought forth serious repentance in him, it is likely that the Apostle was demanded whither that notwithstanding his said repentance, he were to be cut off from the Church: and he answereth, no. Was inflicted of,] that is to say publicly, in the face of the whole Church, which also gave a general assent, and yielded obedience unto it. See Matth. 18. 17 1 Tim. 5. 20.  
V. 7. chose,] so far am I from being willing to have him excommunicate. Swallowed up,] that is to say utterly sunk in despair.  
V. 8. Consirme,] to receive him into the peace and charity of the Church, and seal him his reconciliation, by the communion of the Sacrament of the holy Supper, by p●ayers, etc. and by all particulas offices of charity.  
V 9 Did I write.] in my former Epistle. Obedent,] to the Holy Ghost speaking by me. In all things,] namely in amending the faults in your manner of living, as well as in receiving pure doctrine, in separating yourselves from evil livers, as in abstaining from evil doing yourselves▪ in using severity against enormous scandalous persons, as in showing clemency, towards those who are weak and penitent.  
V. 10. To whom,] as his will was that the Corinthians should with him condemn the incestuous man, 1 Cor. 5. 4. so he now will have the pardon granted by common advice: offering himself thorough an humble modesty to subscribe to what they should first judge to be reasonable. If I so gave,] his meaning seems to be. If in the beginning of your Church, before the order of its government was well established, I have at any time alone without any others, received some repentant sinner to mercy; I have not done it thorough any ambition, but in mee●e charity towards you. In the person,] the Italian hath it, In the sight,] that is to say, I call the Lord to witness for it.  
V. 11. Le●st Satan,] Least we give him occasion by any immoderate rigour of ours, to take away, or precipitate any member of the Church: to make the Gospel and the Ministers thereof odions: and to corrupt the holy use of discipline, wh●ch consist in the temperature of charity, and the end whereof is nothing but the saving of sinners:  
Ver. 12. A door,] namely an occasion of advancing God's work, by his word and virtue.  
V. 13. Titus,] whom Paul had sent to Corinth to inform himsolfe truly of the state of that Church, and was not as yet returned again, as he did afterwards, 2 Cor. 7. 6. Of them,] namely of the Church of Trout.  
V. 14. Causeth us to,] maketh our Ministry glorious, by the power of Christ in new conquests and converting of Nations, overcoming all oppositiens. Now he seems to intimate that this voyage into Macedonia: which he undertook beyond his intent (he intending rather to have gone to Corinth if he had been certified what state they were in) had a happy issue and event.  
V. 15. For we are,] we do propound Christ's pure doctrine not infected with any falsehood, vicious affection, or end. Unto God,] that is to say divinely according to God, and according to the understanding which he granteth his believers by his spirit▪ Others as God seeth it and judgeth of it. Or to his glory, and for his service. In them that are,] the Gospel is preached indifferently to all manner of persons whatsoever; but it works in them very differently; for being received by believers, it bringeth forth life and salvation, having all the causes thereof in itself, and being rejected by unbelievers, and rebellious persons, it is to them a cause of greater condemnation, and makes their perdition inevitable; according to their sentence which is irrevocable. See Luke 2. 34. john 9 39 1 Peter 〈◊〉 ver. 7.  
V. 17. For we,] he gives a reason for what he had said, ver. 15. of the sweet Saviour of his Apostleship. Corrupt,] the Greek word is taken, from higglers, Vintners, and Wine Merchants, who adulterate wines and other wares. In the sight,] taking God continually for a witness and judge of our actions. In Christ,] in the power of Christ being always guided by his spirit, in whose communion we live; and who worketh in us.   

CHAP. III.  
VER. 1. Again,] he seems to have a relation to some reproof of vain glory given him by his adversaries.  
V. 2. Our Epistle,] the meaning is. The state of your Church, such as it is by our working, witnesseth our fidelity, and answereth our own consciences, and the judgement of all men.  
Ver. 3. For as much as,] all those that have any light of God, may easily perceive that the Lord hath by his spirit imprinted in your hearts the doctrine of the Gospel which we have preached unto you, whereby he hath, as one may say, sealed the loyalty of our ministry, accompanying it with such evident efficacy. In tables of,] as Moses Law was written. Flishly,] that is to say living and sensitive ones.  
V. 4. Such t●ust,] namely to glory as confident in the effect of our ministry. Through Christ,] from whom proceeds all the virtue of the work, and through whom both our persons and our works are acceptable to God, To God-ward,] who is the only judge of consciences.  
V. 6. Not of the letter,] which consisteth not only in word, and in writing, without conferring any inward or spiritual virtue: to bring to effect in man that which it represents unto him: but hath the virtue of the Holy Ghost joined unto it which worketh in the heart, and there ratifieth and lively imprinteth, that which it propoundeth and promiseth, For the,] he gives a reason of this introduction of a new covenant: namely because that the first covenant of the Law, could not save a sinner, yea served only to denounce, confirm, and aggravate his condemnation to him, Rom. 3. 20. and 4. 15. and 7. 9 whereas the Gospel, by virtue of the spirit, gives life by faith, and nourisheth it by perpetual comfort, and communication of grace.  
V. 7. If the ministration,] if God by many glorious proofs: and especially by the shining of Moses his face, Exod. 34. 2●, 30. would authorise the ministry of the Law, which of itself had no power but to condemn and not to save: it is much more fitting that the ministry of the Gospel, which is all spiritual and effectual to salvation, should be made illustrious and admirable by the evident rays of divine light, as it in in us, and by us Apostles, v. 2. 3. Was to be,] that is to say which glory was not to be perpetual; whither it were that the beam of divine Majesty was in Moses but for a certain time. Or that this doing away be meant to have happened by Moses death: to oppose it to Christ's face, in which God had eternally manifested his glory, 2 Cor. 4. 6.  
V. 9 Of righteousness,] Namely of Evangelicall righteousness in Christ, given by grace, and applied to man by faith to the sinner's justification, jer. 33. 16. Daniel 9 24. Romans 1. 17. and 3. 21. 22.  
V. 10. For even that,] that which I speak appears thereby, that in comparison of the glory of the Gospel, which is full, everlasting, and immutable: that little brightness which appeared in Moses his face was as nothing being that all that ministry was to give way to the Gospel, Gal. 33. 2, 25. Heb. 8. 13.  
V. 11. Was glorious,] the Italian. Was by glory,] and aftarwards in the same verse. Is glorious,] the Italian, Shall be in glory,] the Apostle seems to point at that difference of transitory, and permanent glory, by these two kinds of speech, by glory, and in glory.  
V. 12. Hope,] namely a certain confidence that our ministry is, and shall be always authorized by glorious proofs of God's virtue. Plainness,] the Italiau, Liberty,] that is to say holy freedom fully to discover the mysteries of the Gospel, though they be scandal and folly to carnal sense.  
V. 13. And not,] namely that we do not hide that divine light as Moses did whose ministry kept the people under the shadows of ceremonies, without letting them contemplate the mysteries which were figured by them, to the bottom: which was reserved from the time of the Gospel, Heb. 10. 1. whereof was a figure that veil upon his face, to hide the divine splendour which was imprinted in it: That the children,] not that this was in the end of that act of Moses: but of that which the Apostle saith may be allegorically understood thereby: namely of the obscure dispensation of the Law. To the end,] namely in the accomplishment of those transitory figures See Rom. 10. 4. Gal. 3. 23.  
V. 14. But their,] this is an answer to an implied objection, from whence cometh it then, that at this present time the jewish Nation doth not believe the revelation of the Law made by the Gospel, and seeth nothing therein. The Apostle answers the veil is not upon the Gospel, but up on their hearts, by a malicious and voluntary hardening, joh. 9 39 and 12, 40. Rom. 11. 7. 25. as who should say; the light shineth, but they that should behold it are blind. The same,] they are as blind and as ignorant, as if Christ, who hath put away all the shadows, were not yet come.  
V. 16. When it,] the Italian, when Israel,] when the body of the nation shall be brought to receive the Gospel God shall also cause the accomplishment of ancient figures in Christ to be clearly seen.  
V. 17. The Lord,] the Author of this virtue of the Holy Ghost, which displays itself in the Gospel, ver. 8. is the Son of God Himself, who also produceth in us that holy freedom of preaching the Gospel without fear of refusal, or conjunction of falsehood and vanity: being assured that he will persuade it to his elect, and will therewith convince his adversaries.  
Ver. 18. We all,] now that God hath given his Church the clear glass of his Gospel, in stead of the veil of Mosaical figures: all believers do freely by faith contemplate the glorious light of his mercy, truth; power, etc. and by means of it they are made like unto him, in glory of holiness and newness of life, by the spirit of regeneration, which hath its progresses in this life, until such time as it come to its perfection in the life everlasting.   

CHAP. IU.  
VER. 1. AS we have,] namely at the Lords hands, who hath called us to this office of Apostles notwithstanding our unworthiness. We faint not,] we strengthen ourselves by faith in our ministry, though it be contemned by some, and hated by others.  
V. 2. The hidden things,] namely fears, faigning●, and dissimulations, which those men use that are ashamed of what they do, daring not to appear in the clear light, this hath a relation to the contempts Not walking,] namely to eschew the other evil of hatred, I have not used any dissimulation or craft, to gain men's favours.  
V. 3. To them,] the Italian, Amongst them,] namely those who have no part in eternal salvation; whereof there are two kinds: the one have not known the Gospel: the others have had it preached unto them: but they being blinded by the devil who possesseth their hearts, have rejected it through incredulity, 2 Thes. 1. 8.  
V. 4. The God,] namely the Devil, chief of the of the reprobates, who in this corrupted world usurps God's honour and domination: to whose motions all the faction of the wicked yields obedience, as to their god, against the true God: and to whom also all false worships have a relation, 1 Cor. 10. 20. Of the glorious,] wherein is manifested the Majesty of Christ's person and Kingdom, the Sovereign excellency of his benefits, and the divine virtue of his operations. Who is.] in whose person, works and word, God who is incomprehensible to man, reveals himself to salvation.  
V. 5. For Jesus sake,] Namely to gain you unto him, to establish his Kingdom in you and 〈◊〉 cause him to be acknowledged served and glorified by you.  
V. 6. For God,] Christ is the only subject of my preaching for the great gift of light and of the spirit which we Apostles have, was conferred upon us to none other end. Who commanded,] who by his Almighty word, created the light whilst all things were yet in darkness. In our hearts,] which even as the first mass of the world was naturally deprived of all heavenly light, whereby all matter of glory is taken away from us. To give the light,] first 〈◊〉 us Apostles and then by us, to others. In the fact,] namely in jesus Christ, revealed, and fully made known by the Gospel.  
Ver. 7. Treasure,] namely of divine light: H 〈…〉 seems to make an allusion to the History of judg. 7. 16. In earthen,] namely in our persons, which are frail vessels, and weak instruments, which God hath made choice of for so high an office, to make it appear that the efficacy of the Gospel proceedeth from him and not from men. See 1 Cor. 2. 5. 2 Cor. 12. 9  
V. 8. We are,] by superaddition besides our natural weakness, enduring from men all manner of calamities in which the Lord doth notwithstanding miraculously hold us up.  
V. 10. Bearing,] being laden with afflictions and miseries proper to all Christ's members, to make them conformable to him their head, by which afflictions their poor life is consumed, and at the last brought to nothing. That the life,] to the end that after we have suffered with him, and for him, he may also make us partakers of his glorious virtue, at the blessed resurrection.  
V. 11. Our mortal,] Namely as it is in this life, which notwithstanding shall put on immortality in the everlasting life, 1 Cor. 15. 53, 54.  
Ver. 12. So then,] at this time I do principally taste of the conformity to Christ's death: in the afflictions which I suffer for him: whereas you seem to be partakers only of his life and glory, being free from all calamities, stored with all manner of blessing and happiness.  
V. 13. The same,] the same faith as you have; created by the same spirit, notwithstanding the diversity of our outward state. See Romans 1. 12. 2 Pet. 1. 1. Speak,] we make free profession of the Gospel, we preach it openly, and we glory in God, and call upon him with confidence.  
V. 14. Shall prevent us,] the Italian, Shall cause us to appear,] before his face in the everlasting glory. With you,] in the communion of the same blessed life: though the state of this present life have been very different.  
V. 15. For all,] he gives a reason for his assured confidence of being their fellow in glory, after his sufferings. Namely because that labouring in those sufferings for their salvation, there was no reason but that he himself should have part in the benefit thereof.  
Ver. 16. For which cause,] Namely upon this firm hope of eternal glory. Our outward,] namely our bodies and our persons in the natural state of this life, do fail, and consume, by continual sufferances. Is renewed,] we grow young again, and strong in our souls, and the spiritual state of our life, which can not be discerned by the eyes of the body, but only by the light of the spirit.  
V. 16. For,] the hope of eternal life which shall follow after our present afflictions, as a certain reward, is that which keeps us in a perpetual and untited vigour Our light,] in respect of the excellency, the infiniteness and the eternity of the heavenly glory, Rom. 8. 18. Worketh for us,] that is to say it shall at last be crowned in us with that infinite glory, which we do even in this world lively apprehend by faith: which draweth us away from all manner of consideration, love, and esteem of the things of this world, to settle our heart wholly upon heavenly things.   

CHAP. V.  
VER. 1. HOuse,] he calleth the body so, in regard of this frail and transitory life, like a Cabin set up for a short time of use, job 4. 19 to which is opposite the heavenly life figured by a firm and everlasting building, Heb. 11. 10.  
V. 2. For,] the groans of a fervent desire which the Holy Ghost engendereth in us Rom. 8. 23. compel us to aspire to everlasting life, and are unto us a certain argument, that our true rest and happiness is in heaven, and not in this world. In this,] others have it in the mean time.  
V. 3. If so be,] that change of an earthly condition into a heavenly one requireth first as a necessary condition, that we should even in this world be clothed with Christ's Righteousness, that is to say that we be justified in him, and adorned with nuptial garments, Namely regenerated and sanctified by his spirit. See 1 Cor. 15. 50. Naked,] that is to say in our natural filthiness of sin, which in itself is shameful, and makes us odious and abominable to God. See Gen. 3. 7.  
V. 4. For we,] he confirms that believers do sigh through a desire of perfect deliverance, because they lament feeling their present misery, in regard of sin, and of the evils that proceed from thence. For that we Would be,] this burden induceth us to desire death, not through impatience for to be freed from so many troubles: but through a holy desire to have this natural and corporal life changed into a heavenly, and everlasting life.  
V. 5. Hath wrought us,] namely hath appointed and prepared us for everlasting life, by his election, vocation, and regeneration. Hath given unto us,] even in this world he hath given us the first fruits of that life, and by them assurance of the accomplishment of it in heaven, Rom. 8. 23. 2 Cor. 1. 22. Ephes. 4. 30.  
V. 6. Confident,] in all dangers and sufferings, we are assured by this pledge of the spirit, that we can not perish, and that we cannot fail of eternal life. From the Lo●d,] from his presence, and full communication in his life and glory.  
V. 7. For we,] he proves that we are yet absent because that all our spiritual life consists in saith, which he presupposeth that the fruition of the promised good is as yet far off, Heb. 11. 1.  
V. 8. We are,] faith notwstanding createth in us a certainty of our glorious end, which makes us desire the heavenly life, and likewise to leave the time and means thereof to God, referring unto ourselves only a care, that we may both living and dying be in his grace.  
Verse 10. In his body,] Namely in this bodily life.  
V. 11. Knowing,] that is to say knowing how terrible God's judgement is, Heb. 10. 31. I do labour in my vocation, to induce men to receive God's grace by faith, and to fl●e the judgement to come, Matth. 3. 7. 1 Thes. 1. 10. and God is the judge and you the witnesses of this my zeal.  
Ver. 12. For we,] he gives a reason why he comes again to speak of his ministry: namely not vainly to glorify himself, no● to gain favour, or reputation amongst them; but even for their own profits: that being assured of his fidelity, ●hey may acknowledge how happy they are to have him for their Pastor and Apostle, to cleave constantly unto him, and to his doctrine against false Apostles, who bragged of their zeal, holiness and fidelity, 2 Corinthians 11. 12, 13, 15. though their Consciences did convince them of contrary vices.  
V. 13. For whither,] though that which I speak in commendation of mine Apostleship, may be thought folly and vanity by mine adversaries: yet ●ill I not leave speaking the truth of it, for God's service and for your profit▪ for as in my wise and discreet speech, according to the judgement of the world itself, I seek nothing, but the good of the Church, so do not I care for being held to be● a ma●d man for God's service, to whom I refer myself, for any thing that I say or speak; and care not for men's judgements, 1 Cor. 4. 3.  
V. 14. For the,] he gives a ●tason, why he had thus utterly renounced himself, to dedicate himself wholly to the service of God, and of his Church: namely by reason of a lively apprehension, of the infinite love of Christ, who died for believers, which enterchangeablie bindeth them, to love him perfectly: consecrating unto him their whole life, which they hold by his benefit. That if one,] namely Christ, For all,] namely for his whole Church, for all God's Elect, john 11. ver. 51, 52. Rom. 5. 18.  
V. 15. Which live,] spiritually in the fruition of God's grace, and the communication of his spirit, Gal. 2. 20. Should not henceforth,] may renounce themselves, and consecrate all their actions, and their life to Christ, who hath acquired them to himself, and hath bound them to eternal gratitude's  
Ver. 16. Know we no man,] that is to say, I, and we Apostles, bear no more affection, nor carnal and worldly respect, to any man living, nor to our own selves: but desire to please Christ alone: to wards whom we no longer bear an affection merely humane, civil, and natural, as they did who conversed with him in the world: but a divine and spiritual affection, befitting the state of glory, to which he hath been exalted. See john 20. 17. This is here touched by the Apostle; to confute the reason, whereby the false Apostles did vilify his ministry, making it inferior to that of the other Apostles, namely because he had not conversed with Christ in the flesh. We have,] may be the Apostle would signify that he had known Christ upon earth, or it may as well be meant by the other Apostles.  
Ver. 17. Therefore, if,] every true Christian engrafted into the body of Christ by his spirit, is and aught to be changed in all his senses, motions and affections: and therefore he is freed from vanity and self love: as the general state of the Church being renewed by Christ, every believer ought to participate of this newness of life.  
V. 18. To us,] namely Apostles.  
Ver. 19 Committed unto,] hath committed unto us, the ministry and embassage of the Gospel; with full knowledge of his truth, and certain conduct of his spirit.  
V. 20. Be ye,] that is to say except by faith the grace which is offered you, and persevere in it, and abstain from all manner of offence which may alienate God from you.  
V. 21. Hath made him.] hath imputed the whole mass of the sins of the world to Christ, most just and innocent of himself: and hath imposed the punishment and the curse of it upon him, that all believers may be reputed before God, holy and perfect, as righteousness itself: by virtue of Christ's Righteousness which hath been given them by God, and which can only subsist before his judgement.   

CHAP. VI  
VER. 1. Workers together,] or working therein for our part Receive not,] namely by profession and assent the gift of the Gospel which is the foresaid ambassage of grace: witho 〈…〉 producing in you, thorough your defect, it is true fruit, of Righteousness, life, and peace with GOD.  
V. 2. For he,] that is to say according to God's promise in this passage, and the like, he hath revealed his grace, and doth at this present bestow his salvation by the Gospel.  
V. 3. Offence,] matter of offence and scandals or of hindrance to the advancement of the Gospel and salvation of others.  
Verse. 5. Tumults,] and popular seditions by which the Apostle was often fallen into great dangers. Others into troubles and unquietnesses.  
V. 6. By the Holy Ghost,] that is to say by words and actions of motion, and inspiration altogether divine and supernatural, which the Apostles sometimes used And sometimes also they proceeded by humane discourse and motion, but sanctified. See 1 Cor. 14. 14, 15.  
V. 7. By the power,] he means that divine power joined to his ministry, by which he persuaded believers, and convinced, condemned, and punished rebellious ones. By the 〈…〉 mour,] by all the means which a good and upright conscience useth to oppose itself, according to God, to evil, and evil men, on which side soever it be assaulted, whither it be by allurements and fair means, which are the right hand. Or by afflictions and persecutions which are the left hand.  
V. 9 Well known,] giving undoubted proofs of what we are, namely true servants of God. Whereof believers are clearly persuaded, and the wicked couvinced.  
V. 10. Making many,] with spiritual gifts and goods, with knowledge, and instruction, etc. 1 Cor. 1. 5. Possessing,] namely as well contented, as if 〈◊〉 were masters of all things. Or being by ●aith heirs of all Gods goods in Christ. See Rom. 4. 13. 1 Cor. 3. 21.  
V. 11. Our mouth,] I utter so many words unto you, and cannot stop, by reason of the boundless love which I bear unto you, which makes m●● speak thus unto you with an open heart.  
V. 12. Ye are not,] I lay mine whole heart open unto you without any restraint; that ye may take full possession of i●, and remain in it at large: but you on your side do not answer ●e with entire charity, 2 Cor. 12. 15.  
V. 14. Yoked,] Namely by fellowship in their sins, or by any tye of common life, which may hinder you from serving God in liberty, or may draw you to do evil: and especially by matrimony a term taken from Oxen which are Yoked together.  
V. 15. Belial,] an Hebrew word which signifieth a 〈…〉ed man, and a man of nought, and is attributed to the Devil the head of all the wicked.  
V. 17. Come out from,] withdraw yourselves from all manner of intimate conversation and communion with them, which may draw you to the participation or imitation of their sins.   

CHAP. VII.  
VER. 1. OF the flesh,] Namely of the body and the soul. Perfecting,] that is ●o say going forward more and more, in the state and course of our sanctification until we attain to perfection, Phil. 2. 12.  
V. 2. Re 〈…〉 as,] open your hearts to our word and exhortation, cast away all prejudicated thoughts suspicious, and false opinions, which shut up the entrance of your hearts. See 2 Cor. 6. 13. Corrupted,] drawn him unto us by sinister practices, or caused him to go astray from the faith, and from wholesome doctrine, or from any other part of his duty.  
Ver. 3. To condemn you,] to accuse you for any such calumnies against me. To die,] an ordinary term, expressing a perfect friendship and conjunction: as if two friends had sworn never to forsake one another, neither in life nor death: or as if they lived but by one and the self same life.  
V. 5. Our flesh,] Namely I myself in regard of my corporal and outward state. For in respect of the soul towards God, the spirit of peace and comfort, did never forsake him. Without,] namely without the Church, by enemies, and strangers.  
V. 6. Titus,] whom he had sent to Cotinth, to take notice of the true state of that Church, and to reform it. Now it appears by 2 Cor. 2. 12, 13. that Titus returned whilst Paul was writing this Epistle: and knew by some other means the good effect which the former Epistle had taken for the Corinthians amendment.  
V. 7. By his,] namely not only in regard of his presence and person, which is so dear, and so useful to me. Your mourning,] your public mourning and grief for your disorders and faults censured by my former Epistle. Your servant mind,] the Italian, Your zeal,] or jealousy, to see me so calumniated, and defamed by false Apostles, with a fervent desire to defend the innocence of my person, and dignity of mine Apostleship. The more,] Namely more than if I had had no cause at all to complain of you and censure you in my former Epistle.  
V. 8. Though I did,] I did grieve for a time, that I had been forced to use so much severity, and feared lest it should produce some effect contrary to your salvation, which is mine only aim.  
V. 9 Not that ye,] not like an enemy or an ill willer, that takes delight in another body's displeasure: but like a faithful friend who rejoiceth in the good which befalleth his friend, though it be with some short smart. Af●●r a godly,] the Italian, According to God,] according to his holy will, as he appointeth, or as he worketh by his spirit in his children, for to bring them to repentance. That ye might,] and in this kind ye have received no damage nor loss at all by me, but a great deal of profit.  
Ver. 10. Not to be,] whose fruit is always most sweet and saving. Of the world,] Namely which is proper to worldly men, not regenerated by God's spirit whose grief is but a sharp feeling of their miseries, without any sincere Repentance or a remorse and wounding the Conscience for their sins, without faith, amendment, or conversion to God▪ whereby all that repentance, is an entrance to eternal death, and a beginning of it.  
Ver. 11. For behold,] he proveth the foresaid good effect by all the particulars of a serious Repentance. Carefulness,] in readily and carefully putting in execution all that I had appointed for the correction of your errors, especially for the punishing of the incestuous man. Clearing of,] Namely showing your innocence concerning that misdeed, having proceede● so severely against the guilty person. Indignation,] moved by a fervent zeal, and justice, to condemn the guilty, and impose the Ecclesiastical punishments upon him. Fear,] a holy fear of God's judgements upon the whole body your Church, for such an abominable misdeed of one of the members of it. Vehement desire,] the Italian. Great affection,] Namely to the glory of God, and to my person and ministry. Revenge,] a just anger, and punishment. See Romans 13. 4.  
Ver. 12. I did it not,] Namely my chief end hath not been to do any act of a judge as between adverse parts, but to provide for the general good of your Church, and therefore having obtained mine intent, I am content therewith, and rejoice at it. In the sight of,] namely for the discharge of my conscience, in the duty which I owe to God as his minister.  
V. 14. Of you,] namely of your piety, docility reverence, and obedience to God, and to me his servant. Ashamed,] that is to say found a liar, or deceived in mine opinion.  
Verse 15. With sear,] namely with humility, Christian devotion, and religious obedience.   

CHAP. VIII.  
VER. 1. OF the grace,] namely the excellent gift, of charity which God hath put in the heart of those Churches.  
V. 2. How th●t,] amidst great miseries, being as full of cheerful and willing charity, as they were extreme poor in wealth, they have largely contributed to the collections for the believers of judea. Liberality,] the Greek simplicity, for liberality ought to be a pure & simple motion of doing good, without being corrupted by one's proper interests and hope of recompense, intent of making any one beholding, and without any reproaching. See Rom. 12. 8. jam. 1. 5.  
V. 4. The gift,] namely their liberality, which for their part together with other Churches, they do contribute for the relief of the foresaid breath 〈…〉  
Ver. 5. Not as we,] the Italian, Not only as w●,] namely giving somewhat according to their possibility. But first,] before they gave their goods, they offered their hearts, and persons to God, and to 〈◊〉 his Apostles, which is the very fountain of charity See Isa. 58. 10. 1 Cor. 13. 3.  
V. 6. Insomuch that,] being moved by the happy success of this gathering which was made amongst the Macedonians we thought that you who are richer and mightier would do no less. As he had,] it appears that Titus in his first voyage, had the charge to see these gatherings begun, 1 Cor. 16. 1. and that after he was returned to the Apostle and had▪ made his relation unto him, he was sent back again to finish them. The same grace,] namely the collection of these alms, and g 〈…〉 s.  
V. 7. In faith.] this may be understood of 〈◊〉 common faith of those who believe in God, and in his truth and grace, or of the faith of working of miracles, Rome 12. 3. 1 Cor. 12. 9 In all,] Namely in holy zeal and fervency, and in all other parts of the duty of Christians.  
V. 8. By occasion,] rather than absolutely to command you your duty in this, I have chosen to make use of the Macedonians example to induce you to give a real proof of your true charity towards the members of Christ, in acknowledgement of the benefits, received from him who is the head  
V. 9 Rich,] in the possession of a perfect happiness and glory in his divine nature. He became,] he hath taken upon him our nature with all the miseries, wants, and obligements, Philip. 2. 7. for ●o gain for you the treasures of God's grace, righteousness, and eternal life.  
V. 10 I give,] was concerning a thing which is not only of duty, but also for your profit, by reason of the large reward which is promised to charity. To be forward,] the Italian, To will,] namely the constant will to continue in doing these alms, being once begun, as it appears by 2 Cor. 9 2. for it is likely that they were gathered by little and little, until the sum grew to be such that is was worthy to be carried to those Churches which were i● 〈◊〉 See 1 Cor. 16. 2.  
V. 11. Which you,] according to your power.  
V. 12. To that a man,] the meaning is. The quantity of the gift is not that which maketh the giver acceptable, but the good will accompanied with the effect, according to the means and ability. See Luke 21. 2, 3.  
V. 13. For I,] in this contribution, the in●eat is not to impoverish the one, to enrich the other; but only to make a just temperature and communication amongst believers: those that do 〈◊〉 gi' 〈…〉 to them that are in necessity at the same time: 〈◊〉 at another time the like may be done to them.  
V. 16. The same earnest care,] as I have used in this business.  
V. 17. The exhortation,] whereof ver. 6.  
V. 18. The brother,] namely Saint Luke as it appears by the end of this Epistle. In the Gospel,] namely in the gift and office of preaching it: unless he also mean the Gospel which was written by Saint Luke.  
V. 19 To travel,] namely to jerusalem, to carry those alms which were gathered for the believers of judea. Declaration,] by delivering of it to them for whom you had gathered it.  
V. 20. Should blame us,] should have occasion to suspect any disloyalty in me, if I alone should have the managing of the business.  
V. 22. With them,] namely with Titus and with the forenamed brother. Our brother,] who was a third man. Which I have,] namely that you will be willing to be bountiful in your alms, & not shame those who gather them nor frustrate their hopes through scarcity.  
V. 23. Messengers,] the Italian Apostles,] that is to say, more general Pastors of some Country as the Evangelists were. See Rom. 16. 7. Others sent, or deputed by the Churches for this commission. The 〈◊〉,] namely such in piety, holiness, and other gi' 〈…〉 of God's Spirit: that Christ whom they represent as his servants is glorified thereby.   

CHAP. IX.  
VIR. 1. AS touching,] I do insist more in recommending these brethren unto you, then in recommending the contibution itself, for I know that you are sufficiently inclined thereunto of yourselves.  
V. 2. Achaiah,] a province of Peloponnesus, or ●orea, whereof Corinth was the chief City Your zeal,] the Italian, Your jealousy,] that is to say your example hath stirred up a great emulation in many, woe do not desire to be out gone in well doing  
Ver. 4. They of Macedonia,] who accompanied Saint Paul in this voyage. See Acts 20. 4.  
V. 5. Bounty,] the Italian, Blessing,] that is to say alms and bounty. As a matter,] namely as may deserve the title of liberality; both in abundance, and speedy performance; not savouring of scarcity neither in the quantity nor in the manner of doing it.  
Ver. 6. But this,] in this case is verified the common saying according to the Scripture, namely that Gods reward both in this life, and in the other, shall be according to the measure of the bounty, so that there be in them all upright will and intention▪ though the effect be in different degree.  
V. 7. Everyman,] this which I say is not to impose a Law, or to force any one, but to stir up your wills, without which nothing can be pleasing ●o God, in this action.  
V. 10. He that,] as God blesseth the increase of the earth so largely that it sufficeth both for the nourishment of man, and also to sow again: So I beseech him to supply all your wants, and besides grant you means to use liberality: and that he will be pleased to reward it abundantly with his grace. Righteousness,] namely your alms and bounty. See M 〈…〉 h. 6. 1.  
Ver. 11. Bountifulness,] Greek simplicity as 2 Cor. 8. 2. Through us,] namely being by us dealt amongst true believers: Or being accompanied with our exhortation to acknowledge it all from God, and from the working of his spirit, in their brethren, for the maintaining of the communion of Saints.  
V. 12. Service,] alms being a part of the spiritual service under the Gospel. See Phil. 4. 18. Heb. 13. 16. Unto God,] namely to his honour and glory  
V. 13. Subjection,] because you have voluntarily submitted yourselves to the faith and to the sincere profession of the Gospel, and to all the duties of loyal Christians, and especially to communicate to your brethren's necessities.   

CHAP. X.  
VER. 1. BY the meekness,] as you desire to be partakers of the Evangelicall clemency, of which Ch●ist hath made me steward, Rom. ●2. 1. Among you,] according to the vain opinion and saying of the false Apostles mine adversaries a●d slanderers, who misconstrue the humbleness and modesty of my presence, to be an abjectness of mind, and on the other side the severity and vehemency of my letters to be a proud and insufferable kind of command.  
V. 2. I may not,] namely that I may not be bound to exercise mine Apostolical power in punishing those that contemn my ministry, without any humane respect or fear, 1 Cor. 4 21. 2 Cor. 13. 2. Confidence,] undaunted firmness of mind. We walked,] that we proceeded in our Apostleship by humane and ordinary means, without any divine and miraculous power and assistance.  
V. 3. We walk,] for though we are men, and live, so far as concerns this life▪ as other men do, with much weakness, and baseness. Yet in our public office and especially against rebellious persons and enemies of the Gospel, we have a divine and invincible power, to reprieve all presumption, beat down all rebellion and discover and confound all manner of deceit and machination. All which seems to have a relation to those judgements of God, executed upon the Apostles words, Act. 5. 5. & 13. 10 11. 1 Tim. 1. 20. others understand it of the efficacy of the Apostolical word, in denouncing and sealing condemnation to the wicked and in imprinting a feeling thereof in their Consciences, which was followed by notable judgements, Acts 8. 20, 21. and 24, 25. 2 Cor. 13. 3.  
Ver. 4. The weapons,] namely the means which we employ in defending God's cause and in fight against Satan and his instruments. Through God,] the Italian, To God,] who is the great warrior that handleth them, and the author of all strength and motion.  
V. 5. Against the,] namely every thing that would hinder God from being known or worshipped, and from reigning by his Gospel. Bringing into captivity,] keeping in Christ's obedience by means of this terror all those over whom this power is exercised, which are they that are within, and not without the Church, 1 Cor. 5. 12, 13.  
V. 6. When your,] I do not as yet ordinarily make use of this power, but use all meekness and clemency, to establish the kingdom of Christ well amongst you: which done, all rebellious persons shall be used with all manner of rigour.  
V. 7. Do ye look,] do you judge of me and of the power of mine Apostleship, by mine external, humble weak and vile condition? Christ's,] namely his Apostle, guided by his spirit. Of himself,] without any other notice given him he may know the truth of mine Apostleship, notwithstanding my poor external condition, 1 john 4. 6. He speaks this to convince those false Apostles who did not acknowledge S. Paul for what he was, and therefore showed that they had not the spirit of Christ, which judgeth of others, by its own proper motions  
V. 8. For though,] jam in such sort Christ's Apostle, that if I should extol the power of mine office far more than I have yet done, ver. 4. 5, 6. I should do it in all truth, without any fear of being disproved for it. For your destruction,] that is to say I will never use this power in any excessive severity against you Seeing God gave it me chiefly for the salvation of the Church, and the punishment of the wicked. And so he heartneth believers against the terror of that Apostolical power.  
V. 9 Terrify you,] by terribly representing this my power unto you in wrighting, and not daring to use it when I am present.  
V. 10. Say they,] he means some of his adversaries, th●t talked in this kind, in prejudice of his Apostleship.  
V. 12. For,] I may deal so with you, because I am your Apostle, without boasting falsely, as those false Doctors do. We dare not,] an ironical kind of speech. Measuring themselves,] namely being full of pride, and presumption of themselves without well examining, and knowing themselves, by comparing themselves to others Are not,] they discover their want of understanding.  
V. 13. Will not boast,] namely of the power of mine Apostolical office, which though it were not limited to any certain places, yet for order and peace sake, every Apostle was contented to exercise it, over the Churches which he had founded himself. According,] to God having assigned me my part of labour, in such, and such places, I may freely say that you are part of them; and that therefore I have the right of an Apostle over you, without ●tttributing any right unto myself, over Churches founded by others.  
V. 14. We stretch not,] I do not usurp not intrude upon other men's rights, when I attribute unto myself this power over you: as I should indeed do, if your Church were not of my founding.  
Ver. 15. Not boasting,] not taking upon me an universal authority over all Churches, even over them that have been founded by other Apostles. Having hope,] I content myself with the honour of Apostleship which I have amongst those Churches it hath pleased God to found by me, and especially yours which I hope will yield me that honour, entire, in good esteem, belief, and obedience: if that your faith now a little moved by false Apostles be reconfirmed.  
V. 16. To preach,] that by the re-establishment of your Church, I shall have means to pass on forward to preach the Gospel in other places: and not meddle with any place where other Apostles have laboured already, as God hath directed them.  
V. 17. But he that,] in all this let every one beware of attributing any thing unto himself, or to refer anything to himself. And if God hath given any degree let us all acknowledge it to be of his grace, and let us use it to his glory and service.  
V. 18. For not he,] for all manner of glory out of GOD'S grace is vain and false, as not being approved by him, who is the only judge of men: And if it be grounded upon his grace, it must be all yielded unto him.   

CHAP. XI.  
VER. 1. YOu could,] that you would suffer me to set forth mine own praises without being offended therewith, or contemning me for a vain glorious fool, 2 Cor. 5. 13. seeing that I do it out of necessity, to maintain the authority of mine Apostleship 2 Corinthians 12. 6. yet howsoever you take it I will do it chiefly for your good.  
V. 2. For I am,] that which I do is not through desire of glory for myself, but for a jealous care of you, that you may not be misled in your faith by the contempt which false Apostles lay upon my person, and ministry. Godly,] a holy jealousy according to God. Or for God's love and glory, Gal. 4. 17, 18. For I have,] he gives a reason for his jealousy, and why he called it godly: namely because he had been as it were a means of their spiritual marriage with Christ, by interchangeable promises and bonds; and therefore he endeavoured to have them on their side, keep spiritual purity and chastity, that is to say a pure & sincere faith. Others translate it, I have wedded you to a husband namely to Christ, for to present a chaste Virgin unto him.  
Ver. 3. Simplicity,] namely the pure and sincere faith.  
Ver. 4. For if,] the meaning is. You know that there is but one Gospel, one Christ, and one spirit: which you have learned, believed, and received by my ministry which in gifts, light, and power, hath been equal to that of other Apostles: and therefore you have no reason to depart from me, to go after other Doctors, in hope of learning of them, any other saving truth, or more than you have learned of me. He that,] he seems to mean some one of the chief of those false Apostles, as a Cor. 10. 10, Another jesus,] namely if there could be any other: A condition altogether impossible, and abominable even to think upon, Gal. 1. 7, 8.  
V. 5. Very chiefest,] there were some of the Apostles which were endowed with more eminent gifts than the rest; though they were all equal in degree of office. Unless he means the twelve in comparison of other inferior Ministers, who were also called Apostles, Rom. 16. 7. 2 Cor. 8. 33. Gal. 1. 19 Phil. 2. 25.  
V. 6. Rude,] without any rhetorical art, as a vulgar and illiterate man. This was the odious term with which the adversaries defamed his plain, but most divine, incomparable and most effectual eloquence, for which he was held by the Pagans as a Mercury, Acts 14. 12. Made manifest,] all my conversation hath witnessed the gifts which I have received of God, be fitting mine office of Apostle.  
V. 7. Have I,] have you any reason to blame me for what I have done, having even submitted myself to work with mine own hands, whilst I have taught you the Gospel? Exalted,] above other Churches of which I have taken freely to supply my wants: to show you the singular esteem, in which I hold your salvation and edification: having laid aside all mine ease, and part of my worldly honour, to prevent malignant men's calumnies, and the scandal of the weak, that they might not say or imagine that I preached for my belly, or for gain  
V. 8. I have robbed,] a pleasing kind of speech. The meaning is I have taken relief of others, when I have served you and not them.  
V. 9 From Macedonia,] namely the Philippians, Phil. 4. 10, 15. but not the Th●ssalonians who were in the same province, 1 Thes. 2. 9 and 2 Thes. 3. 8, 9  
V. 10. The truth,] as true as I am Christ's faithful Minister in his Gospel: and that in every thing I endeavour to speak truth, being guided by the spirit. No man shall,] though I should alter my mind and manner of proceeding, and should take a reward, yet should not that stop my mouth, but that I would glory against mine adversaries for they abstain from taking rewards, dissimulately and cunningly, and I do it sincerely. Acha●a,] a province of Greece in which Corinth was.  
V. 11. Because I,] and therefore disdain to take any thing of you.  
V. 12. Occasion,] namely the occasion which the false Apostles sought after for to calumniate me. Wherein,] for some of them refrained to take their relief from the Churches, to get credit & entrance  
V. 14. Of light,] that is to say good and holy, partaker of the splendour of celestial glory, living, and dwelling in it, whereas evil angels are confined into everlasting darkness, 2 Pet. 2. 4. jude 6.  
V. 25. Of righteousness,] that is to say loyal, and good ministers.  
V. 16. Again,] See v. 1. The m●aning is, I have already sufficiently protested, that it is not for any vain glory that I publish my praises, yet you may believe what you please, only hear me first, and then judge of it.  
V. 17. I speak't not,] I do not speak this as a public person, as an Apostle, who ought not to praise himself nor seek his own glory: but Christ's glory only I do here produce myself as a private person imitating mine adversaries vanity in exalting myself: but they do it to blind and seduce you: and I to refel their art, and to take away the veil of admiration from before your eyes: that they may have no advantage above mhe in any laudable quality, to exalt themselves by my depression.  
V. 18. After the flesh,] that is to say of outward and worldly qualities or peradventure also of God's gifts, and offices belonging to his service, only to gain credit & honour to their own persons which is opposite to the glory in spirit, which is a joyful and upraised profession of God's grace, to his glory only.  
V. 19 For ye,] an ironical kind of biting sentence, against their presuming of their own wisdom, as if he said. I hope you will bear with this defect in me, which is very innocent and harmless, seeing that for all you are so wise, you do bear with greater faults in mine adversaries, who are blemished with these following vices.  
V. 20. Bring you,] that is to say tyrannizeth over you and oppresseth you under pretence of Ecclesiastical power, Take of you,] by way of presents, pretending to take nothing by way of recompense.  
Ver. 2●. I speak,] that which I speak in mine own praise, is to your shame and reproach: you having not known, or at the least not been willing to know the express signs of God's power working in me to hold me in such esteem and degree as is due unto me, whereupon I must in despite of myself beg this small prop and stay of my qualities, against mine adversaries whom you favour. St. Paul doth not here speak of the whole body of the Church, of which he had witnessed otherwise, but only of some part, which might be of the false Apostles followers. Weak,] base, and wanting courage, to bear up the dignity of our ministry. Wherein-soever,] whatsoever these men can allege to put themselves forward, and gain authority, I can say as much or more, and with better reason.  
Ver. 22. Are they,] hence it appears that those Doctors were of the jewish Nation, and did insinuate into the Churches, as if they were sent by the Apostles at jerusalem, to sow a mixture of Iudais●e with Christianity which was condemned by St. Paul in other Epistles.  
V. 23. Are they,] do they profess themselves to be ministers of the Gospel. I speak,] if it be a foily to exalt one's self in these holy offices, in which the chief virtue is humility, I shall seem more foolish unto you, in boasting myself, not of dignities, and greatnesses, but of miseries, and sufferings: which I produce for honourable marks of mine Apostleship. In deaths,] namely deadly accidents, and dangers.  
V. 24. Save one,] for the jews by tradition not to exceed the number of forty appointed by the law, Deut. 25. 3. gave one stripe less to those whom they did beat in their Synagogues by the Romans permission, Mat. 23. 34. Acts 5. 40.  
V. 25. With rods,] they were small rods, or wands with which the Romans used to beat malefactors, for here the Apostle seems to intimate some such punishment of the Romans, as the former was of the jews. Thrice,] these ship wracks of the Apostles are not mentioned in the history, for that of Acts 27. 42. can be none of these seeing it happened afterwards. Night and day,] he seems to mean some shipwreck where he saved himself upon some parcel of the wrack. In the deep,] the Italian, In the deep Sea,] the Greek, in the depth: which by some is understood to be some cave, or dungeon, into which the Apostle was let down as Acts. 16. 24.  
V. 28. That are without,] it should seem that the Apostle likeneth himself to some Chieftain of War in a besieged City who is in perpetual danger of the enemies assault abroad, and of some conspiracy or treason within, And by the things without, he means either corporal evils, or enemies which are strangers to the Church, to which he opposeth inward evils.  
V. 29. That which cometh,] namely that which keeps me in perpetual jealousy and fear, like a secret, and inward plot.  
V. 29. Weak,] that is to say, wavering in faith, constancy, and patience, and such like virtues. And I,] namely that I do not tremble for him, and for the danger of his fall. Offended,] that is to say, driven through the folly, rashness, or sins of others into danger of falling, which is opposite to the weakness of others, who of themselves did strive to keep themselves upright. Burn,] Namely with grief and holy indignation.  
V. 30. Of the things,] namely of my miseries suffered for Christ, and not of worldly honours.  
V. 32. Aretas,] it was a name common to the Kings of Arabia, who after the race of the Seleucides Kings of Syria failed, they of Damascus had taken for their Sovereign Lords.   

CHAP. XII.  
VER. 1. IT is not,] that is to say it is dangerous for fear, lest I exalt myself above measure. I will come,] laying open mine own praises, I shall never forbear the chief, which is concerning the glorious revelations which I have had from God: wherein besides that I shall go beyond the will of God, who hath directed them unto me for mine own particular use, giving me no permission to publish them, ver. 4 there is danger of some bait of pride in me, ver 7. or of some idolatrous understanding or motion in others, ver. 6. as if I were some Angel or God on earth. See Acts 14. 15  
V. 2. A man,] namely myself, who for all this, will be esteemed no otherwise, there a man, and not a God, or an Angel. In Christ,] namely a Christian and believer, which seems to be added, to 〈◊〉 that he gloried not of any virtue of his own, but only of God's grace in Christ. In body,] whither it happened by Gods framing of the Images of those celestial things, in my soul without separating it, from the body, only by the abstraction, of all sensible and natural actions, or whither in deed my soul for a time separated from the body were transported into heaven, to contemplate those wonders in their reality. Caught up,] See Acts 9 12, and 22. 17. and 23, 11. The third,] the place of God's glory, and the habitation of the blessed spirits is so called indifference of the air, which is the first heaven, and of the speeres of the stars in general, which altogether 〈◊〉 taken for another second heaven.  
V. 4. Paradise,] it is the same place, as the third Heaven. See Luke 23. 43. Herd,] it is not 〈◊〉 that he saw; peradventure God would show him, that it belongeth to the state of this present life to have revelations by hearing, and not by seeing. See Exod. 33. 22, 23. and 34. 6. 2 Cor. 57 Unspeakable,] which can not be rehearsed. Whither it were because Paul was forbidden to speak them, being revealed to him in particular, and not for the public use of the Church, as his other revelations were or because of the incapacity of humane nature, to apprehend and express them.  
Ver: 5. Will I glory,] I can indeed boast of this which hath befallen me: but I will for bear for that glorious light which was communicated unto me is not proper for the estate of this life, wherein I am as yet serving of God: I was then as another man. But I will rather glory in God because of my wretched and dejected estate whereunto I and all true believers are subject in this world, 2 Cor. 11. 30  
V. 6. To glory,] namely of these divine and heavenly things. A fool,] rash and temerary.  
V. 7. A thorn,] namely a vexation, or ordinary and very sensible molestation in my body, like a thorn or splinter in my sides, Num. 33. 55. By the uncertainty wherein the Apostle leaves the Reader it is credible that it was some corporal unquietness or torment occasioned by the evil spirit. To buffet 〈◊〉,] shamefully to outrage me, or to scoff me, to bear down all manner of pride in me.  
V. 9 My grace,] content thyself with my favour and good will which neither this, nor any other affliction is taken away from thee, nor diminished● and endure this trial, for the more thou and other believers are assaulted, the more do I confer my grace upon you, to overcome all temptations. I● weakness,] namely in misery and calamities. Rather,] then in spiritual dignities and eminencies, May rest upon me,] the Italian, May defend me,] may be mine only safeguard and protection. The Greek may be upon me, like unto a tent, wherewith a man keeps himself from the heat, and other offencivenesse of the air. See Isa. 25. 41  
Ver. 10. Weak,] wretched and afflicted in mine self. Strong,] glorious, and victorious, through the power of Christ which assists and strengthens me, as fast as evils do oppress me.  
V. 11. For in nothing,] as you yourselves have by experience found, the degree of gifts, office and power which God hath conferred up on me, equal to that of other Apostles: though mine adversaries do make me far below them. I be,] namely of myself without God's gift, or though I through humility make myself nothing.  
V. 12. The signs,] that is to say the certain and irreprovable arguments, of my full office of Apostle, have appeared by the effects of my ministry towards you. In all patience,] namely in all the sufferings which I have endured, and overcome by faith and constancy, which was a sign of the Apostles loyalty, and also of the presence and assistance of God's spirit,] Mighty,] great and noted miracles. See 1 Cor. 12. 10.  
V. 13. Inferior,] namely in gifts, and graces of God, conferred upon you through my ministry. See 1 Cor. 1. 5, 6. To other,] founded by other Apostles, possess then whom I am maliciously esteemed. Was not,] not taking from you mine ordinary relief, as other Apostles did, 1 Cor. 9 6. Forgive me,] a pleasant ironia.  
V. 14. The third time,] having been twice crossed in this my design. See 1 Cor. 16. 5. and 2 Cor. 1. 16. But you,] to gain you to God, and to acquire the treasure of eternal salvation for you  
V. 15. Spend,] I will employ not my substance only; but even my life also to procure your salvation, 1 Thes. 2. 8. The less,] less then by right you should and then my love deserveth of you.  
V. 16. But be it so,] he answers some such objection as this might be: Truly thou hast no way burdened us to maintain thee: but (will some say) thou hast cunringly gotten our goods from us, by the means of other men whom thou hast sent to us.  
Ver. 18. I desired Titus,] namely to come unto you, He seems to mean Titus his first voyage, 2 Cor. 2. 12. and 7. 6. A brother,] the Italian, this brother,] namely Luck 2 Cor. 13. 13. See 2 Cor. 8. 18, 22.  
V. 19 Think you,] that is to say, in all this, my care is not so much to maintain my credit by defending mine innocence; as to increase and confirm your faith and piety: by preserving mine authority and good fame amongst you; for fear least for want of it, my corrections and exhortations being of no force nor effect amongst you, I be not constrained to exercise the rigour which I use against rebellious, and incorrigible people. Before God,] it is a kind of assertion of what he saith, that in all this he spoke in Christ, namely by a motion of his spirit as Rom. 9 1. and not through any fleshly self conceit or self love. Or he declares that presenting himself before God's terrible Majesty, he puts far from him all regard of himself.  
Ver. 20. Such as I,] namely corrected, having 〈◊〉 mended all those defects that were in you. Such 〈◊〉 you,] namely a severe punisher. Swellings,] of pride or discord of minds, and interchangeable disdains.  
V. 21. Humble me,] that is to say afflict me wi●h shame and grief for your doings, who are my children, and should be the glory of my ministry, and the joy of my person. Bewail,] that is to say, lest I do with a great deal of grief and bitterness exercise the severity of Christian discipline against them. See 1 Cor. 5. 2.   

CHAP. XIII.  
VER. 1. I Am coming,] namely that I send you word that I am coming to you 2 Cor. 12. 14. Some believe that by these comings, he means the Epistles which he had written to them; whereof the first is that which is mentioned, 1 Cor. 5. 9 and is not now extant, the other two are those which do yet remain. Established,] the meaning is. These three warnings of my coming shall be as so many witnesses, by which (if you do not amend) you shall be sufficiently convinced of incorrigible rebellion, to proceed to a sentence already penned, 2 Cor. 10 6. Now this is spoken not to the whole body of the Church, of which he had testified better, but to some corrupt part thereof.  
Ver. 2. I told you,] namely in this self same Epistle, 2 Cor. 10. 2. Which heretofore,] and have not been corrected by mine admonitions. And to all other,] namely to the whole Church if it connive at other men's sins, 1 Cor. 5. 2.  
V. 3. Ye seek,] that is to say by reason of your obstinacy, you will try whither Christ whose instrument and Minister I am in words and deeds, shall have power to ratify my threatenings by his judgements; See 1 Cor. 10. 9 Which to you ward,] as he hath powerfully established his spiritual kingdom amongst you, so can he by virtue of that execute judgement amongst you.  
V. 4. Through weakness,] because that in the humane nature which he had taken upon him, he had subjected himself to all kind of miseries, and even to death itself. He liveth,] that is to say, he hath been raised by the glorious power of God the Father, Rom. 6. 4. which is the same power as his own, joh. 10. 18. and now he lives in heavenly glory, and showeth that he lives by divine and miraculous effects. For we also,] that is to say you may see the example, of what I say to you concerning Christ in us the Ministers of his kingdom, it is true that we in our persons, do participate of that first state of misery and death of Christ, but in our ministry towards you, we can (if need be) show the similitude of his life and strength in effects of divine and celestial power. See 2 Cor. 10. 3, 4. In him,] namely in the communion which we have with him in all his states. See Rom. 6. 3.  
V. 5. Whether you be,] for proof of what I say consider yourselves, and take notice (if so be you have not quenched the gift of God's Spirit, and are quite forsaken by him) what the life and power of Christ dwelling in your hearts by faith, is in producing the admirable effects of spiritual life in you.  
Ver. 6. But I trust,] this examing of yourselves, may bring you again to judge rightly of us namely that Christ hath not rejected us, to be no more i● 〈◊〉 and not to accomplish by us what he hath begun Or also that we are no false Apostles, nor disloyal servants.  
V. 7. Not that we,] I do not in this seek mi●● own credit, but only God's glory to your salvation Which being assured, let me (if any one will) beheld a false Apostle; I care not for it.  
V. 8. For we,] he gives a reason for this his prayer v. 7. as if he said, in so doing, you have no reason to fear the power which God hath given me, v. 3. 4 for I do not make use of it against the lovers of the Gospel, which do voluntarily submit themselves unto it, but for their edification and profit, 2 Cor. 10. 〈◊〉  
V. 9 For we are,] he proves that he did no abuse his power, for he did not imitate the tyrants of the world, who do keep their people low, and in fear, for to use their absolute power always, for he chose delighted in nothing more than to see believers strong, and vigorous in the actions of spiritual life for to have cause to proceed towards them in benignity, and mildness, as disarmed of that terrible power. This also,] besides what he had desired for them.  
V. 7. Your persection,] namely that all 〈◊〉 be set in a good and orderly state amongst you. Or your reunion, namely that there may be no more parties and sects amongst you: but that you may all perfectly consent in Christ, and in his truth.  
V. 10. To edification,] namely to a more proper and principal end. See upon v. 8.  
V. 11. Of love,] the Italian, Of charity,] namely the Author and approver of it.  
Ver. 14. The communion, namely the gift of the spirit, common to all the Church, whereby all the members thereof are united to Christ their he●●, and one with the other, as the members of the body, are by the soul.    

THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE GALATIANS.  
THE ARGUMENT.  
AFter Saint Paul had founded the Churches of Galatia, a Province of the lesser Asia, it happened that certain false Doctors had troubled them, and had caused many to waver by means of a false doctrine; namely, that to be justified before God it was necessary, together with faith in Christ, strictly to observe Mosaical Ceremonies, as a part of man's righteousness appointed by the Law, and to introduce their error the easilier, they had vilified the person and Ministry of Saint Paul, as not having the degree and authority of Apostle equal with the rest; seeing he had not been called nor chosen by Christ himself, as the twelve were, whose calling was therefore authentical and undoubted, and yet they did still retain the use of those same ceremonies amongst the jews: though indeed it was by toleration and for a time, as things indifferent, having lost their ancient sacred character, and to an end altogether different from that, as those false Apostles did teach; Saint Paul therefore watching perpetually for the preservation and advancement of God's work which he had begun, writes to the Galatians for to set them again into the right way, and to confirm them in the truth; and at the very first blaming their inconstancy, he showeth that the Gospel cannot vary in its▪ substance which he had preached unto them by divine revelation, and by a full Apostolical authority received from God, and acknowledged by the chiefest Apostles, by virtue of which he had reprehended Saint Peter himself, failing in the same subject which is spoken of in this Epistle, which he doth summarily propound in two Heads; whereof the first is, that ●an is justified before God by faith in Christ only, without the works of the Law. The other that every man who is justified aught to live a new life, in holiness and righteousness, as a living member of Christ. He confirmeth the first by the proof of the evident gifts of the holy Ghost conferred upon the Galatians upon the preaching of this pure truth unto them, and for the seal of it; and afterwards by Scripture, which by the example of Abraham, and by the promises of the covenant of grace which were made unto Him, doth declare that man by faith only obtaineth the true righteousness and blessing, acquired to believers by Christ, who submitted himself to the curse of the Law for them, and that the Gentiles should have part therein together with the jews, being incorporated together no more by the means of Circumcision and other Ceremonies, but by faith in one only Christ. Then he declares to what end the Law of Moses was added, after the Covenant of grace made with Abraham, namely to bridle sin, and to excite and preserve a true feeling thereof in men's consciences, and in this manner keep them always attentive to the coming of the promised Messias; and restrained under a childish and servile discipline, which at Christ's coming hath given way to the spiritual liberty of God's children, come to a riper age, by the abundant pouring forth of the Holy Ghost. And he doth severely reprehend the Galatians, for having suffered themselves to be thus led away from this liberty, and warneth them to come into it again so soon as they can, and persevere constantly in it, showing them by an excellent allegory the difference between the jews who were servants, and true Christians who were free children and heirs, unless they would altogether renounce Christ's benefit. Afterwards he comes to the second Head, which is of sanctification and newness of life, to which he doth fervently exhort them, wishing them not to transform the holy liberty of the Gospel into a profane carnal licentiousness; but to endeavour to bear abundant fruits of the Spirit, especially in true and sincere charity.  

CHAP. I.  
VER. 1. NOt of men] namely of whose calling no man was the author nor means, nor instrument: and therefore it was not only lawful, but also wholly divine and equal to that of other Apostles, contrary to the calumny of those false Apostles who vilified S. Paul's ministry in respect of the other Apostles ministry, to bring in the necessity of Mosaical ceremonies, which were yet used by the other Apostles amongst the novice Jew's, and were abolished by Saint Paul amongst the Gentiles.  
V. 4. Who gave] that is to say, offered himself for a sacrifice, and voluntarily exposed himself to death for the payment of our sins, and ransom of our souls. Deliver us] separate us from the society of the corrupt world, and bring us into the communion of the Church, and of Christ's kingdom, which is called the new world, and the future age, because of the renewment thereof in grace and righteousness, and of the everlastingness of it, Is 65. 17. Hebr. 2. 5, & 6. 5. To the will] namely, according to his ●tenall election.  
V. 6. Into this grace] namely, by his grace to be partakers of the grace of remission of sins, and deliverance from the yoke of the Law.  
V. 7. Another] namely true, and saying one, of equal holiness and truth with him that I have preached unto you, 2 Cor. 11. 4. but is only a depravation of the only true One.  
V. 8. Through we] an impossible case added only 〈…〉 on, to show that the Gospel doth not depend upon the will of any creature. Then that] adding out of his own understanding, something unto the substance of the doctrine, some article of faith, some sacrament, or some command touching God's service, binding men's consciences thereunto.  
V. 10. For do I] He gives a reason for what he had said, that it was not lawful to alter any thing in his Gospel; namely, because it is a doctrine wholly divine, set forth by him in all purity. Pleased men] as I did when I was a Pharisee, my whole care being then to conform myself to the traditions, and opinions of men who were my doctors, and to purchase the glory and esteem of the world:  
V. 11. After man] namely, of humane art or invention.  
V. 14. Profited] I did strive with all care and fervency to make myself excellent therein. Traditions] see upon Matth. 15. 2.  
V. 16. In me] by an inward inspiration, and illumination without any humane means, See Host 1. 2. Among the heathen] because the Apostle was especially destinated to them by God, Acts 9 15. With flesh] that is to say, with any living man, according to the meaning of the Hebrew phrase. See Ephes. 6. 12.  
V. 17. To them] to receive any power or authority from them, or any doctrine or instruction. Again] namely, besides the first time that he had been there, presently after his conversion, Acts 9 2.  
V. 19 Brother] See up●n Matth. 12. 46. and it seems to be the same, as Acts 12. 17. and was Bishop of Jerusalem.  
V. 21. Which were] which made 〈◊〉 of Ch●istianitie. See Romans 16. verse 7.  
V. 24. I● me] because of me.   

CHAP. II.  
VER. 1. I went up] it is uncertain to which of the Apostles voyages this aught to be referred, many believe that it must be to that of Acts 15. 2.  
V. 2. By revelation] namely, by God's express command, given me in a dream, or in a vision, or by an Angel, or by mere inspiration. To them] namely, to the most renowned amongst the Apostles, v. 9 which the false Apostles used as a buckler against S. Paul, but falsely.  
V. 3. Neither Titus] we ought to suppose the Apostles did not ònely approve of my Gospel, and manner of proceeding with the Gentiles to free them from the Jewish ceremonies, but even in Jerusalem they did not constrain Titus to be circumcised, before they accepted him to be their brother.  
V. 4. Because of] namely, not to give certain false Jewdaizing Christian's occasion to say, that I durst not, in the presence of the other Apostles thus free men from circumcision and other ceremonies, and thereupon to frame an argument to press the necessity of them to salvation, as part of man's righteousness before God. Brought in] by unconverted Jews, to spy whether Paul observed ceremonies or no, and from thence take an occasion to persecute him: for it seems their hatred was not so great towards the other Apostles, because they did not as yet depart from the Mosaical observations so openly as Saint Paul did. Our liberty] with which Christ had freed his Church from the yoke of Moses his Law, see Acts 15. 10. A liberty which was most used by Saint Paul, being the Gentiles Apostle, who abhorred circumcision and other ceremonies; whereas it was expedient for the other Apostles for a while to accommodate themselves therein to the Jews, who were brought up in them, and used to them In Christ] namely, by his benefit, and by faith in him.  
V. 5. By subjection] submitting ourselves through fear, to their perverse intention, which was to draw a consequence from thence, to force the Gentiles to the foresaid observation contrary to that for which Paul circumcised Timothy, namely, through wisdom, charity, and compassion upon the infirmity of weak ones, Acts 16. 3. See Rome 15. 1, 2. 1 Cor. 9 19 The truth] namely, that the substance of Christian doctrine might remain p●re, and that ye might have no occasion to withdraw yourselves from it by reason of this hard bondage.  
V. 6. Whatsoever they] though they conversed with Christ in the world, and though they were made Apostles before me, yet are they not above me in their Apostleship, as the false Apostles do suggest, for God respecteth not these outward considerations, in the conferring of his gifts and his vocation.  
V. 7. The Gospel] namely, the charge of preaching the Gospel, especially to the uncircumcised Gentiles, not that I was straightly limited to that, but only in general, and for the most part.  
V. 9 james] See Gal. 1. 19 Pillars] chief in order and esteem amongst the Apostles, 2 Cor. 11. 5. and 12. 11. though indeed all the Apostles were equal in that gift of the infallible conduct of the Holy Ghost, in regard of which they were the pillars of the strong fabric of the Christian Church, and of the Doctrine of it. See Matth. 16. 18. 1 Cor. 3. 10. Ephes. 2. 20. Rev. 21. 14. The grace] namely, the office of Apostle, and the gifts fitting for it, Rom. 1. 5. and 12. 3. and 15. 5. Ephes. 3. 8. They gave] they did not only assent to our preaching, but did also acknowledge us, and accept of us for fellows in office, in equal degree and authority.  
V. 12. That certain] it is likely to be some of those false brethren V. 4. From james] namely, from Jerusalem where james the Lord's brother's residence was, Acts 12. 17. and 15. 13. and 21. 18. Though they were not any way sent, or employed by him, Acts 15. 24. Did eat] did not hold the Christians which were amongst the Gentiles to be profane, according to the Jewish institution, which was to abstain from eating with Heathens, Acts 10. 28. and 11. 3. He withdrew] fomenting therein the error of those false Doctors; namely, that without circumcision man could not be held for just and holy, nor a member of the Church, which on the one side subverted the Doctrine of man's perfect righteousness in Christ, who hath disannulled all virtue and use of circumcision by baptism; and on the other side troubled the Gentiles consciences, who did abhor circumcision. Fearing] whereby it appears, that in Peter's act there was no error of mind, but only some defect of humane affection, not in the Doctrine, but in outward actions, not by any firm and settled purpose, but by a sudden weakness, being overtaken with fear of the hatred, slander, and persecution of his Nation, which was zealous of ceremonies, and by some imprudency in not throughly knowing the quality and intention of these false brethren, who were not weak, for such aught to be pleased in indifferent things; but malicious and ignorant, who ought to be resisted; and in not counterpoising their affected offences, with the scandal of the true brethren which were amongst the Gentiles.  
V. 13. And the other] namely, those which were turned Christians, and were sufficiently persuaded concerning Christian liberty, and were not superstitious nor scrupulous concerning ceremonies. With their] or in their.  
V. 14. The truth] See V. 5. Before them] publicly and before the face of the Church; for Saint Peter's error was public, and might have been of consequence in respect of many. See 1 Tim. 5. 20. If thou] if thou in thy conscience dost hold thyself to be freed from Jewish ceremonies, and dost ordinarily live in this liberty, why dost thou upon this occasion, wherein thou oughtest to have opposed thyself against these false Doctors, who seek to impose this necessity upon the Gentiles, authorise their error, and confirm their design by thine example?  
V. 15. We] this seems to be a new discourse directed to the Galatians, upon those things which spoken t● Peter. The meaning is, if we Apostles were and other converted Jews, though borne of the holy race, to whom the Law was especially given; knowing that it cannot justify us before God; have had recourse to Christ's only righteousness and satisfaction; how much more ought the Gentiles to do it, who are laden with faults, and are wholly profane of themselves, and by the Law, can obtain nothing but damnation, and an express curse?  
V. 16. Knowing] that is to say, being instructed by the doctrine of the Gospel, and by the feeling of our own consciences after long experience. Of jesus] that is to say, whereof he is the only object, and foundation.  
V. 17. But if] upon occasion of the ordinary objection and calumny, that the doctrine of righteousness by faith, doth slacken men's endeavours to good works, and brings man to a licentious kind of sinning: Saint Paul proposeth the second benefit; namely, of sanctification in spirit, which is inseparable from the justification by Christ. While we seek] namely, whilst we make profession of seeking all our righteousnnsse in Christ by means of the faith which unites us to him, and applies his satisfaction to us. Are found] namely, that Christians themselves are profane and given to evil doing. Is therefore] aught it therefore to be said or thought that the doctrine of God's grace in Christ serves for a bait and nourishment of sin?  
V. 18. If I] if man doth willingly re-establish the kingdom of sin in himself, which he made show that he would disannul, by having recourse to Christ, who doth not only cancel the Bond, but mortifieth the strength and livelihood of it, by the spirit of regeneration, Rom. 6. 2. 6. 1 john 3. 8. the fault is not in Christ, nor in the doctrine of grace, but in man, who transgress the Law of the Spirit, under which all Christians live.  
V. 19 For I] he proves that there is a formal transgression in that which he hath said; namely, because that through Christ's benefit, every Christian (of whom the Apostle gives an example in himself) is in a manner freed from the curse, and extreme rigour of the Law, and passeth under another new Law of the Spirit of life in Christ, Rom. 8. 2. 1 Cor. 7. 22. and 9 21. which the milder it is, the faster it bindeth to holiness of life. Am dead to the Law, the Italian, Am dead to another Law] not in regard of the substance which is always the same, but in regard of the manner of commanding, and of the end of the commandment. Of the manner, because that the Law of Moses gives a man no strength nor help towards the accomplishing of it, and yet doth inexorably require perfect obedience; the Law of Christ chose worketh in man the power of doing that which it commands: and besides commandeth with mildness, tempered according to men's 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 sins, as in the gift of his Spirit which mortifieth in me the strength of sin, and engenders a new life in me of which Christ is the Root and Spring; and that by virtue of the communion which I have with him as member of his body, 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 God's grace in Christ, which is the only cause of salvation may remain safe and untouched, Rom. 4. 14, 16. Righteousness] namely, the means whereby man is justified before God. By the Law] either wholly according the Pharisees opinion, or in part according the error of those false Doctors; now these two means of Faith, and of Works cannot either by God's order, or by the nature itself of the things be mixed together in causes of justification, Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousness and life be attributed to Works, 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 confidence in his own proper Works, Phil. 3. 8, 9   

CHAP. III.  
VER. 1. SEt forth] lively represented unto you, with his death and passion, and with the virtue and use thereof.  
V. 2. Receiv●d you] you have not received the spirit of regeneration from God, nor the miraculous gifts thereof by means of the Jewish doctrine of Works, nor by your endeavouring to do them, nor your adhering to them, but by means of the Gospel embraced by faith; then seeing that God hath ratified this Doctrine only by this divine seal; you ought not any way to doubt of it, and you do very ill to vary therein.  
V. 3. Begun] the course and state of your vocation in Christianity. In the Spirit] namely, by faith, regeneration, and other effects of the Holy Ghost, in which consists the substance and truth of the Gospel, john 4. 23. 2 Cor. 3. 6. 8. Made perfect] you let the false Apostles persuade you, that you may receive some addition of perfection, by the observation of legal ceremonies, as by a thing necessary to man's righteousness and holiness. By the flesh] by external and corporal things, such as those ceremonies were, especially after their figurative and sacramental 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 Jews sakes, who were the first authors 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 proofs cannot choose but be imputed for a far greater fault, as there being greater violence and ruin therein, as in a building already raised to a great height, more malignity & ingratitude towards God, and more scandal towards men.  
V. 5. Miracles, the Italian, powerful works] 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 ye, 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 posterity are not the carnal Jews, which are borne of him, or joined to him by circumcision, and by the professing of their ceremonies; but all such as according to Abraham's example, do renounce all confidence in their own proper Works, and put it wholly in God's 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 only means 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 Gospel] namely, he did propound unto him this evangelical promise. In thee] namely, in so much as they shall be thy children, and joined to thee by communion and imitation of faith.  
V. 10. For as many] seeing there never were but these two means of obtaining God's blessing, but Works and Faith, and that through sin man hath made himself utterly uncapable of the first, and therefore remains accursed; there is no way for him, but either to remain in perdition without redemption, or to have recourse unto the other means, which is Faith. Of the Works] namely, of the number, of their opinion, and of their side who found the confidence of the righteousness and life upon their own Works, 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 himself in believing that the aforesaid sentence is only pronounced against wicked men who are altogether given to evil: the most righteous and holy do not live before God, and consequently are not justified but only by Faith; seeing that righteousness is the only and perpetual cause of life. See Rom. 1. 17. as it appears by this passage of Hab. 2. 4.  
V. 12. And the Law, the Italian, but the Law] let every one also beware of thinking to mix both the means together; namely, of Works and of Faith in causes of life and justification; for in this regard, and for this effect, Works have no community with Faith; neither in their own nature, seeing they present to God man's own righteousness, and Faith receives Christ's righteousness for a gift; nor by God's order, which makes these two means 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 man's own proper Works, contrary to this reception by Faith in mere gift.  
V. 13. Christ] now he comes again to show how a blessing comes upon the spiritual children of Abraham by Faith, v. 9 namely, because by the same they receive Christ, who being paymaster for them to God hath borne his wrath and curse for them, to give satisfaction to it, and free them from it, and to obtain God's grace for them, which is the spring of all blessing, by his perfect righteousness, 2 Corinthians 5. 21.  
V. 14. Of Abraham] namely, promised to Abraham, and to his spiritual posterity only. The Gentiles, the Italian, the Nations] namely, to all believers, of all nations indifferently. Through jesus Christ] that is to say, by virtue of him, and through the communion with him by Faith. That we might] that being so restored into God's grace he might communicate his gifts unto us, and especially that of the holy Ghost to regeneration, which had been so often and so solemnly promised by the Prophets, Isai 32. 15. and 44. 3. I●r. 31. 33. and 32. 40. Ezek. 11. 19 and 36. 27. joel 2. 29. Zech. 12. 10.  
V. 15. After the manner] taking example from that which is by common reason observed amongst men in their covenants and contracts.  
V. 16. The promises] he hath a relation especially to that solemn form of covenant which was made with Abraham, Genes. 17. 7. long time before the Law was given by Moses. He saith not] upon occasion of that passage he showeth, that seeing all nations at the appointed time were to have part in that blessing as they were Abraham's posterity, which is but only one: the natural Jews and the Gentiles who were children in spirit, were to be united together: now that is not done by conformity of ceremonies, nor by them the proselytes which were of the Gentiles were incorporated into one and the same carnal nation with the Jews: but by the spiritual gathering together, which Christ as Head makes of all his Believers into one sole body of a Church, which is Abraham's true offspring, V. 7. See Ephes. 2. 14, 15. and 3. 6. Christ] namely, his whole mystical Body which is the Church, which hath all its life and being from him, and also participates of the glory of his Name, see 1 Cor. 12. 12.  
V. 17. In Christ] that is to say, of which covenant Christ already appointed and promised for a Mediator, was the only foundation shown and apprehended by the fathers. The Law] namely, Moses his Law with all its dependencies. The promise] namely, that evangelical promise of blessing to all nations, and other such like, which are all free promises, Rom. 4. 13, 14.  
V. 18. Forif) we ought to suppose it would make the promise of none effect indeed if the inheritance and the blessing were by the Law; for these two means are incompatible one with the other. The inheritance) namely, the heavenly inheritance of which the Land of Canaan promised to Abraham and his seed was a figure, Rom. 4. 13, 16.  
V. 19 Wherefore) namely, seeing the blessing and the inheritance are absolutely given through grace, and are received by faith, the Law being no cause thereof neither in whole nor in part. Because of) namely, to regulate men's lives, and to repress the licentiousness and frequency of misdeeds; or to discover the horror, and seal the condemnation thereof, to drive men to seek the remedy of grace in the promised Messias, Romans 3. 20. and 5. 20. 1 Tim 1. 9 Till the) the use of this servile pedagogy w●s to last so long as the Church was yet in its infancy, subject to fall easily into sin through weakness or ignorance; but it was to cease at Christ's coming in the flesh, who gathering together the whole body of his Church from amongst the Jews and the Gentiles, and endowing it with abundant graces of his Spirit in knowledge and virtue, hath made it by effects be known to be the blessed seed of God's children, V. 26. driven to love him and obey him by the spirit of adoption and liberty, and not by the spirit of terror as it was anciently; see Rom. 8. 15. It was ordained, the Italian, it was published) God in the external manner which he observed in giving his Law did show that thereby man had no access to his Grace to obtain life and inheritance; for God did then appear extremely terrible, which was a quality contrary to a treaty of confederacy, and because that at the people's request who were not able to endure those terrors, (a sign of the guilt of their consciences) Moses was fain to come in between as a mediator of word and communication, Exod. 20. 19 Deut. 5. 5. Acts 7. 38. Hebr. 12. 19 he was therein the figure of Christ the only Mediator of propitiation, by whom we have access to God in confidence, Hebr. 12. 24. By the Angels) who were also mediators on God's side as Moses was on the people's side.  
V. 20. A Mediator) that is to say, the Office which Moses then performed, and which is not used but only amongst disagreeing parties, showeth that by the Law God and man were contrary to one another, as the delinquent and the Judge. Is one) he doth not vary one jot in his sovereign justice which he hath set down in his Law, and therefore these two parties could not be united, but only by the full satisfaction of Christ the Mediator, as the Apostle had said, V. 13.  
V. 21. Is the Law) By the foresaid things it appears that God giving his Law by Moses would not bring in a means of acquiring righteousness and life, which should be contrary to his covenant of Grace, but only to guide men thereby to Christ For if) he gives a reason why the Law hath not been contrary to the promises of Grace; namely, because neither of itself, nor by any order from God it had any power to restore man wh● was dead in sin to life, nor consequently to justify him: whereupon we ought to conclude, that God would not employ it to any disproportionable use to the prejudice of his Grace, to which he had reserved that absolutely.  
V. 22. But] the Law is so far from having been given to justify man, that chose it showed and sealed to the very Jews (who were God's people) their condemnation, Rome 3. 10. 20. and 4. 15. The Scripture) namely, God by his Law and Word, Rom. 9 17. Gal. 3. 8. hath declared that all men generally are sinners and in state of damnation: to the end that the elect, laying aside all confidence in their own righteousness might have recourse to Christ to obtain by faith in him, the blessing and inheritance, which are the subject of God's promise.  
V. 23: ●aith] namely, the time of the full manifestation, and of the free exercise of Faith under the Gospel. We] namely, the Church, which was then restrained within the Jewish nation only. Kept under] that is to say, the severity of the Law and the subjection to so many painful observances kept us like children at school in perpetual labours and discipline, still attentively expecting Christ, to keep us from going astray, either in religion or in life and conversation, beyond the bounds of God's covenant.  
V. 24. Schoolmaster] that is to say, a means and instrument to govern our souls and actions, fitting for the Church's childhood with much rigour and servitude. That we might] namely, that looking still upon Christ the Church might even in those days receive from him the gifts of righteousness and life, and that at this present time the effect of free justification might show itself at full by those rigours and labours of the Law.  
V. 26. For ye] for the Christian Church is at this time come to such an age that childish servitude is taken away, and the ●ight of her adoption is fully revealed, and the use of holy liberty is given unto her by the holy Ghost, Rom. 8. 15. Gal. 4. 1, 5.  
V. 27. For as many] Faith in Christ causeth Christ to be effectually applied to all true Believers who are baptised in his Name with internal as well as with external Baptism, even as a garment to the body, to communicate his righteousness, life, rights, and dignity unto them, that as he is the son of God by nature, they may also be made the like by grace and adoption, and that without any distinction of nations, states or conditions.  
V. 28. Ye are all] all Believers indifferently are one body, enjoy the same rights, and are reputed to be of one and the same condition.  
V. 29. Christ's] his members by faith, and by the communion of his Spirit. Then are ye) then need ye no more be joined to the blessed nation by circumcision and other ceremonies as the ancient proselytes were, and as the false Apostles would tie you to be; for being united with Christ the real Head of the blessed race, whereof Abraham was but only the titular father, you are sufficiently incorporated into it.   

CHAP. FOUR  
VER. 1. Differeth nothing) that is to say, he is kept in strict subjection, as concerning his person, and hath neither the entire knowledge, nor the 〈…〉 ment and enjoyment of his rights and 〈◊〉  
V 〈…〉 the Law the 〈…〉 l members, for it was composed of God's children, who had right to the heavenly inheritance in Christ, Rom. 4 13, 16. and yet by reason of their minority; namely, the small common distribution of God's Spirit, it was all hidden under a form of servile conduct. Under the) namely, under the discipline of the Law called elements, because that in comparison of the full and solid doctrine of the Gospel, the Law was but only as an Alphabet, or rough rudiments, Hebr. 5. 12. by which the world began to be instructed in the mysteries of redemption; or because the Law made use of many corporeal and earthly means which were not so simply and generally spiritual as the Gospel, see Hebr. 7. 18. and 9 1.  
V. 4. The fullness] which was appointed and ordained by God. Sent-forth] he would have him taking upon him humane flesh manifest himself unto the world, coming forth, as one should say, our of the everlasting habitation of his glory, and fulfil in his own person the work of humane redemption. Made of] having assumed humane nature which he had not before, according to which he hath been true man and a creature, john 1. 14. Rom. 1. 3. Phil. 2. 7. Born of the holy Virgin without any work of man; Gen. 3. 15. Isai 7. 14. Mich. 5. 3. Made under] namely, hath taken upon him the form of a servant, Phil. 2. 7. subjecting himself to the the entire observation and satisfaction of the Law, to acquire by virtue thereof to his humane nature, and to all Believers, the right to eternal glory; and to free them not only from the curse of the Law, but also from that hard external government of it which hath been spoken of before. Instead whereof he hath instituted the strong and free conduct of his Spirit.  
V. 5. We might) namely, the whole Church of this present time. The adoption) not only the benefit thereof, but also the use and fruition. See Rom. 8. 15, 23. Ephes. 1. 5.  
V. 6. Because) Because God hath adopted you to be his children in Christ, he would make this gift full by regenerating you by his Spirit, poured upon you by Christ, who hath received the fullness of it, john 1. 16. for to distribute it to all his members, by which also they being assured that God is their father, they do call upon him as such, with full confidence.  
V. 7. Thou art no more) Every Believer is freed by Christ, both in right, and in deed, from the curse and servile pedagogy of the Law.  
V. 8. Howbeit then) that which I have said of the servile discipline of the Law belongeth to the Jews: but you O Galatians, G●ntiles, we are under a worse▪ servitude, namely, under a blind idolatry: now then se●ing it hath pleased God at the very fi●●st to bring you 〈…〉 ht, or fall liberty of his Gospel, why do you with foul ingratitude for such a benefit make yourselves slaves to observe such things as are now altogether unprofitable and vain?  
V. 9 Ye have known) namely, with that lively, saving and effectual knowledge which he of himself gives by his Word and Spirit. Are known) namely, chosen and accepted of, to be his. To the weak) to Mosaical, external, and corporeal ceremonies, by which God formerly instructed his Church in its childhood, as by a rough Alphabet, and which had never any power in themselves to produce any spiritual effects, Heb. 9 9 and now under the Gospel, are not so much as of any figurative or sacramental use. Again, the Italian, going back) namely, from that degree of forwardness in the course of your heavenly vocation, to which you have already attained in Christ. See Galat. 5. 7. Phil. 3. 14.  
V. 10. Ye observe) following the false Apostles doctrine, you do bring again the Mosaical observation of distinction of times into a sacred use, binding your consciences thereunto, as if it were part of your holiness and righteousness, Col. 2. 16.  
V. 12. Be as) Be my imitators, 1 Cor. 4. 16. and 11. 1. 1 Thess. 1. 6. For I am as) in the state of a Believer and a Christian, I am in the same degree and condition as you are, under the same rule of faith, and of God's service, that no man may think that I have any particular privilege to exempt me from ceremonies. Ye have not) I am not any way exasperated against you for any offence done to my person, I only desire you to have a care of your own salvation.  
V. 13. Infirmity) namely, afflictions and bodily miseries, by which God hath tried and exercised me.  
V. 14. As an Angel) See Zech. 12. 8. As Christ) not by yielding the honour which is due to Christ only, unto my person, but by yielding obedience to my word, as being the Word of Christ himself, 1 Thess. 2. 13. 2 Pet. 3. 2.  
V. 15. Where is then) that is to say, What is the ●●use that you so quickly alienate yourselves from me, and forsake my doctrine? since at other times you reputed yourselves so happy in having me to be your Apostle and teacher, that there was nothing so dea●, but you would willingly have given it me for an acknowledgement of so great a benefit; in me there is no change, the inconstancy is in you.  
V. 16. Am I) Is it sitting for you at this time in recompense of the truth which I have preached to you, to hold me to be your enemy?  
V. 17. They) namely, those false Apostles make show 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 show of love is but a spiritual dishonesty. See chose concerning godly jealousy, 2 Cor. 11. 2. Would exclude you) namely, they endeavour to separate you from the love of me, and of all other true Pastors, that you may wholly depend upon them alone.  
V. 18. It is good) the faithful are to be commended for being continually careful of their Pastors' love; but you Galatians, chose have forgotten me, so soon as I have been absent from you.  
V. 19 Of whom I travel) for whom I endure great pains and anguishs, as a woman that is in travel, until such time as Christ's pure Doctrine be reestablished amongst you, as I had planted it.  
V. 20. Change) to have occasion to be glad and rejoice with you in stead of my former complaints and reproofs. 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 God's command do put yourselves again under their yoke of the Mosaical Law: consider in Abraham's family, as in an allegorical portraiture, what you ought to judge of your act. Hear the Law) namely, this Scripture which is part of those books which are called the Law.  
V. 22. That Abraham) the meaning is, that as in Abraham's family there were two mothers, and two kinds 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 kinds according to the two doctrines or covenants propounded by God unto men, namely, the Law and the Gospel: those which hold themselves to the Law to obtain righteousness and life are slaves to sin and to the curse, and are finally excluded from the heavenly inheritance: those that embrace the Gospel are heirs and free.  
V. 23. After the flesh) in a mere natural way: A figure of them who are out of Christ's grace, and do of themselves endeavour to obtain life, and righteousness 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 sons and heirs of God, by his only grace and power.  
V. 24. Are an allegory, the Italian, have an allegorical sense) namely, besides the historical and literal sense, may be taken for a figure of God's great family. Are the two) that is to say, they signify and represent the two, etc. The one) namely, that of the Law which was given in mount Sinai. Gendereth) of itself it may make those who are its followers to be part of God's people by knowledge, profession, and worship; but in the mean time it cannot free them from their natural bondage, nor bring them into God's 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 Abraham's family with God's family; Agar first is correspondent to Sinai, because that as Agar was a stranger, not of the blessed progeny, 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 righteousness in the Law, whereby all those which follow it do lose all right in the adoption and grace of God, and do remain subject to sin and malediction.  
V. 26. But I●rusalem] there is also another body which is correspondent to Sara; namely, the Christian Church, which God himself hath created by his Word and Spirit, whose state shall also be perfect in Heaven, and that is freed by God from all spiritual bondage; and in it, and by it God gendereth 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 spiritual, namely, the Christian Church; the other carnal, namely, the Jewish Synagogue, seeing that the great number of God's true children was to be borne of the first by the calling of the Gentiles, not of the last, which in former times have enjoyed God's grace and presence; and finally, that those children should be brought forth by God's only grace and power without the work of man, being the mother of her own nature was barren.  
V. 28. Now we] namely, all true Christians are and aught to acknowledge themselves to be the children of God, supernaturally engendered by mere grace.  
V. 29. But as] this singular privilege hath a condition joined unto it like unto that which happened unto Isaac who was scorned by Ishmael, Gen. 21. 9 that is to say, that all Christians are likewise persecuted by the Jews; as indeed persecutions began by them. Him that was] ●amely Isaac, who was not only Abraham's son according to the flesh, but also was his spiritual issue in God's adoption, and in the regeneration of the Spirit.  
V. 30. What saith] namely, as the sacred History sets down, that God would have Ishmael with his mother driven out of Abraham's family; so all carnal, unbelieving, proud, and perverse Jews shall be bainshed out of God's Church, and out of the Kingdom of Heaven.   

CHAP. V.  
VER. 1. AGain] as the Jews were formerly, Rom. 8. 15.  
V. 2. Circumcised] as a thing which ought of necessity to be done, and that is a part of man● righteousness, 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 charity to gain the Jews, and cut off the scandal which offendéd their weakness, Acts 16. 3. Christ] for man's righteousness before God ought to be be either all by works, or all by Christ; and these two means cannot be mixed: see upon Gal. 2. 21. and therefore he that attributeth one part to works doth wholly renounce Christ, and to be saved he binds himself to fulfil the whole Law, which being impossible for man to do, all his endeavours are not only unprofitable but also very hurtful.  
V. 4. Christ is] the Greek term seems to signifi●e, you are as dead members upon which by reason of your wickedness and incapacity Christ worketh no more. Are justified] namely, that pretend and believe to be partly justified before God by the Law. Fromgrace] from God's grace, which before you made profession of accepting in Christ.  
V. 5. For we] that is to say, you separate yourselves from Christ, withdrawing yourselves from the common meaning and belief of the Church, whose whole hope is to be absolved at the last judgement, and enter into everlasting life by the means of One only Jesus Christ. Through the spirit] namely, taught and inspired by the holy Ghost, or following the spiritual means which the Gospel propounds in Christ, and in his Spirit, and not the carnal and elemental ones of the ceremonies of the Law, Heb. 9 10.  
V. 6. Which worketh] namely, which is a true and lively faith, and showeth itself to be such by the fruits of a new life, comprehended under the love of God, and of ones neighbour, Rom. 13. 8. of which faith is the root, because it joining a man with Christ, draws his Spirit from him, and tha● Spirit is the sovereign cause of all good works. See john 15. 4, 5. jam. 2. 17, 26.  
V. 7. Did run] you were in a good way of faith, and were gone happily forward towards the mark of your heavenly calling. See Phil. 3. 14.  
V. 8. Of him] namely, of God.  
V. 9 Leaven] that is to say, a little false doctrine, Matth. 16. 12. doth easily corrupt the good mind of a man in the rest, or a small number of heretics may infect the whole Church.  
V 10. Through the Lord] namely, through his grace and power. No otherwise] than I have at other times taught you, and now confirmed unto you in this Epistle.  
V. 11. And I] for a personal proof of this truth consider, that if I would retain the Mosaical ceremonies, I might avoid the persecutions of my nation, which are raised against me only for that cause, and therefore seeing I do refuse to do it, you may conclude, that my conscience (which may serve for example and rule to your consciences) doth not consent to it. See 1 Cor. 15. 30. The offence] namely, the occasion of the persecutions which do so much offend and alienate the world from the Gospel, is cut off, seeing they are at this time stirred up only by the Jews through a false zeal to their ceremonies, see Gal. 6. 12. Phil. 3. 18.  
V. 12. Cut off] wholly separated and banished out of the communion of the Church, in the body of which they are like unto so many plagues and cankers.  
V. 13. For brethren] the reason of this my desire is, because that they remaining amongst you disguised in sheep's clothing do hinder the course of your vocation, burdened you with the observances of such things as are contrary to evangelical liberty, by which the holy Ghost carrieth Believers courageously on to their supernal end. To the flesh] namely, licentiously to satisfy your fleshly and vicious appetites under pretence that those ancient forbidding Laws are disannulled. By love, the Italian, for charity] have a care you do not offend the weak brethren in indifferent things, using your liberty undiscreetly, and unbridledly, Rom. 14. 13, 15, 20. 1 Cor. 6. 12. and 8. 9 and 10. 24, 32.  
V. 14, The Law] from which though Christ have taken away the power of judging the faithful before God, yet it is left unto them for a perpetual rule of true obedience and conformity to the will of God their father.  
V. 15. Ye by't.] he hath a relation to the controversies which were bred amongst Christians concerning the Jewish ceremonies, maintained with great instance by some, and by other some violently rejected, Rom. 14. 13, 1 Tim. 1. 4. and 6. 4, 5. 2 Tim. 2. 25. Ti●. 3. 9 One of another] namely, that in stead of receiving the Jewish ceremonies, for fear of being persecuted by the Jews you do not upon the same occasion ruin one another without any persecution.  
V. 16. Walk in] Order your whole life and actions according to the instructions and motions of the holy Ghost, as well in the spiritual form of Religion which is proper to the Gospel as in holiness of life. Not fulfil] that is to say, withstand the relics of the old man, and the natural cor 〈…〉tion which yet remaineth in you, Rom. 7. 18. 〈◊〉 3.  
V. 17. Tor the] he gives a reason for what he had said, that following the spirit, one ought to renounce the flesh, namely, because they are two beginnings and motions which are directly contrary in their qualities and actions. So that ye] the Italian, that you may not do whatsoever you will] I speak this concerning the strife between the flesh and the spirit which is in every believer, to the end that under pretence of evangelical liberty, or of the presence of the spirit, you do not take leave to do whatsoever you please, seeing that there may be some motion of the flesh therein which is contrary to the motion of God's Spirit. It may also be translated, so that you do not the things that you would; as much as to say, so that you are hindered from doing good in that perfection as you desire, Romans 7. 15, 19  
V. 18. Under the Law] namely, under the servile and scrupulous pedagogy of the ceremonial Law, nor yet under the moral Law, which doth severely command and inexorably condemn, but under that mild and most effectual conduct of the holy Ghost working in you.  
V. 20. Heresies, the Italian, Sects,] or heresies which are also effects of the corruption of sin as well in the affected ignorance of the understanding, as in the perverseness of the will fixed upon its own opinions, lover of singularities and vainglory, rebellious against the truth, failing in charity, etc.  
V. 23. Against such, the Italian, against such things] that is to say, the Law of God that is so harsh and terrible to all men that are in the state of sin, is not so to God's children, who do no more fight against it of pure malice, nor are not fought against by the curse of it, but do voluntarily submit themselves to it, and it through the spirit of grace becomes to them a mild mistress of their actions and guide of their life, and is no longer an inexorable form of judgement against their persons.  
V. 24. And they] though the root of the foresaid vices be also in believers, and in the members of Christ yet by his spirit, Rom. 8. 13. and by imitating his cross, Rom. 6. 6, they mortify it, suppress the endeavours, and smother the effects of it, Rom. 6. 12.  
V. 25. In the spirit] being by it regenerated into a new life.  
V. 26. Provoking] spiting, and purposely doing acts of offence and provocation against other men.   

CHAP. VI  
V erse 1. OVertaken] that is to say, discovered to be guilty, or have run into it inconsiderately, and not out of any deliberate malice. Ye which are] namely the body of believers, in whom the work of the holy Ghost remaineth safe without being spoiled or spotted by any grievous sin. Restore] the Greek word is derived from setting of limbs that are out of joint: he means by corrections, reproofs and inducements to repentance, endeavour to settle his conscience again into a good state, as well in regard of Gods pardon as of the amendment of the sinner himself, see jam. 5. 19, 20.  
V. 2. Bear ye] that is to say, have you a fellow-feeling of your brethren's faults wherewith their consciences are burdened, and take care to ease them. Fulfil] put the command of charity in practice, which Christ by his word and example hath recommended above all other things.  
V. 3. For if] for to perform this, you ought not to presume of yourselves, it being the chief cause of disdain and immoderate rigour towards others.  
V. 4. And then] that is to say, if he do find that his conscience approves of his works as good and loyal, than he shall have cause to hold himself in a degree of honour befitting the gift which he hath received from God without begging it by making comparison with other men's defects, see Luke 18. 11.  
V. 5. Shall bear] that is to say, shall give an account of his actions before God's judgement seat.  
V. 6. In the word] namely, God's Word publicly preached and taught. In all good] namely, all that is necessary for him that receives, and that he is able to spare, who giveth.  
V. 7. Mocked] as those do who seek pretences and excuses for their avarice and ingratitude.  
V. 8. He that soweth] he that in this life takes no other care but to please himself and his own carnal appetites shall at the last reap no fruit thereby but only perdition; and chose, he that employs his whole life, study, labour, and substance in obeying the motions of the holy Ghost, and seeking to obtain and advancing spiritual things in himself and others, shall receive the reward of everlasting life, being that the Spirit in man is the true seed of eternity, and the flesh of perdition.  
V. 9 If we saint not] namely, if through impatience or carelessness, we do not leave off studying, and persevering in doing good, see Heb. 12. 3, 5.  
V. 10. Opportunity] namely, so long as God grants us to live in this world, which is the time of working, and gives us opportunity and means to do it, see john 9 4. 11. 9 and 〈◊〉. 35. Of the household] namely, to those who through communion of saith are members of the Church, which is God's household.  
V. 12. As many as] to know the quality of the false Apostles doctrine, do but mark and observe their intention, which is but only to obtain the Jews favours by showing themselves zealous of their ceremonies, and to avoid the hatred and sufferings which the profession of Christ's faith brings along with it, to the likeness and communion of his own, 2 Cor. 1. 5. and 4 10. See upon Gal. 5. 11. In the flesh] that is to say, falsely, viciously, and dissemblingly. Constrain you] that is to say, they endeavour to put this necessity of conscience upon you, Gal. 2. 14.  
V. 13. For neither] their hypocrisy appears in this, that showing so much zeal in matters of ceremonies, they are careless and do in their life and conversation transgress the most essential commandments of the Law: an ordinary sin of the Pharisees, Matth. 23. 4. 23. 25. 27. They may glory] they may boast of having persuaded and drawn you to Judaisme, by bodily circumcision, which was held amongst the Jews to be a most glorious act, Matth. 23. 15.  
V. 14. In the cross] namely, in the death and passion of my Saviour by whose spiritual and effectual communion I have no more affection nor desire to the world, nor the lusts thereof, no more than to a dead thing, neither hath the world any power to work upon me, or to stir me, no more than the objects of senses can do to a dead man.  
V. 16. Upon the Israel] namely, upon all the true Israelites in spirit, who through faith are the true blessed seed of Abraham, and the people of God, Rom. 4. 12. Gal. 3. 9  
V. 17. Let no man besides] all other reasons I do admonish all believers to regard me, and not to afflict my spirit with false doctrines and contradictions, 1 Cor. 11. 16. and 14. 38. after so many sufferings which I have endured for Christ, whereof I bear the marks by which I have verified the loyalty of my ministry, 2 Cor. 6. 4.    

THE EPISTLE OF SAINT PAUL THE APOSTLE TO THE EPHESIANS.  
ARGUMENT.  
SAint Paul having founded the Church of Ephesus a famous City of the lesser Asia, as Saint Luke relateth, Acts 19 and having also forewarned the conductours of it with good and wholesome instructions and exhortations, Acts 20. 18. he would also perform this most laudable duty towards that Church, namely, to write this Epistle to it from Rome, whither he had been carried prisoner, to confirm it in the truth of the Gospel, and exhort it to the true fruits of its vocation. The summary of it is, that he gives God thanks for the infinite benefit of eternal salvation and redemption in Christ, communicated out of his mere grace and election, through faith in the Gospel, to the Apostle first, and his companions of the jewish nation, than afterwards to the Ephesians who were Gentiles, whom to this end he had sealed with the holy Ghost: and consequently he prayeth him, that he would be pleased to enlighten them more and more in the acknowledgement of so great a gift by the same spirit, which gift he extolles by a comparison made of their present with their former state, as well the inward which was subject to sin and malediction, as the outward by which they professed Paganism: out of which state God had out of his mere grace by his most powerful virtue saved, vivified, and gathered them into his Church, and incorporated them into the assembly of believers, by the ministry of Paul, appointed by God to preach to the Gentiles the mystery of their vocation in grace, which was before unknown to the world, for which cause he suffered great persecutions by his nation, and was also a prisoner, but howsoever that they ought not from thence to take any occasion of offence or grief. Afterwards ●e cometh to exhortations, namely, to have them make a right use of so great a gift, and to live a life befitting the heavenly vocation, recommending unto them union above all things, and to refer all Gods divers and several gifts to one end, namely, the common edification of the body of the Church, and likewise all other Christian virtues to the continual advancement of spiritual regeneration. And particularly he exhorteth husbands, and wives, fathers, and children, masters and servants, to perform their interchangeable duties: and all in common to fight the good fight of faith and perseverance.  

CHAP. I.  
VIR: 1. IN Christ] namely, that are engrafted into his body by faith, and do live and subsist in their spiritual state by his only power, and by the communion of his Spirit.  
V. 3. In heavenly] that is to say, by giving you not an earthly but heavenly inheritance, and that through Christ who hath taken the possession thereof for all his, and hath in heaven received the fullness of the spirit to pour it down from thence upon his whole Church, which is also with him in heaven already by faith, and shall effectually be there with him for ever, Ephes. 26. Phil. 3. 20. Coloss. 3. 1, 2.  
V. 4. According as] according as God by his election from everlasting framed a new body of humane race (opposite to the first whereof Adam was head, in whom all men have sinned and are dead) and appointed Christ to be their Head, that in him it might be all gathered together, and by him made partaker of his grace, life, and glory: so he bringeth this his decree to pass in his appointed time; bestowing all his favours upon his Church by Christ in his sacred Communion. See Ephes. 3. 11. 2 Tim. 1. 9  
V. 5. To himself] or by himself; namely, for his glory, as Rom. 11 36.  
V. 6. Of the glory] namely, of his glorious and admirable grace, by which he hath powerfully brought to an end the work of man's: salvation. See Rome 9 23. 2 Cor. 4. 4. In the] namely, for the love, and in regard of Christ only who hath all the father's love, not only as he is everlasting Son, but also as he is perfectly obedient, and just in his humane nature, and in his quality of Mediator, Mat. 3. 17. john 3. 35. and 10. 17.  
V. 10. In the] namely, in the time prefixed by his providence (which is the dispenser of times, and of the whole order of things) for the fulfilling of his promises concerning the Messias, or in the conduct and government of his Church fitting for that time. Both which are] this may be referred to blessed men's spirits which are already gathered up into heavenly glory, and to believers yet living upon earth, as Luke 1. 17. Ephes. 3. 15. Heb. 12. 23. Others do understand it of the holy Angels, with which the faithful have communion in the same Head, namely, Christ, Col. 2. 10. and in the same glory. See Matth. 22. 30. Heb. 12. 22.  
V. 11. In whom] by whose love and benefit, and by virtue of his redemption and intercession, which is the fundamental cause of the believers vocation. We have] namely, I and all other believers of the Jewish nation. Obtained] we have been chosen and called from amongst the rest to be the proper part of God's inheritance, Deut. 32. 9 Isai 53. 12.  
V. 12. We] namely, we Jews, who have always fixed our hopes upon the promised Messias, and have been the first that have believed in him after he hath been revealed.  
V. 13. Sealed] marked as it were with a character by God, by the gifts of regeneration, illumination, and the power of the Holy Ghost promised by Chr●st to all believers, Luke 24. 48, 49. Acts 2. 33. Gal. 3. 14. or which is added to the promises of God's grace in Christ, to confirm them and seal them in their hearts.  
V. 14. Until the redemption] the Italian, unto the] this must be understood as following the word sealed, the meaning is, that this seal is given us, that by it we may be known at the last judgement, then to have part in the real and perfect deliverance from all evils and enemies, Luke 21. 28. Rom. 8. 20, 22. wherein we have now right through Christ, and have had the first fruits thereof.  
V. 15. In the Lord] namely, in the communion of his body and Spirit.  
V. 17. The God] namely, the true everlasting God towards whom Christ exerciseth his Office of Mediator, gaining unto him a peculiar people, whereof he is the Head. See john 20. 17.  
V. 18. The hope] namely, the goods which we ought to hope for as a sequel of his calling, & to the participation of which he calleth us. In the Saints] the Italian, in the holy places] namely, in Heaven, which is as the Sanctuary of God's glory. See Heb. 9 8. 12, 24. and 13. 11.  
V. 19 His power] in accomplishing his work, and bringing us to the end of our hope.  
V. 20. In the heavenly] where his humane nature is resident in glory, and where his whole person hath as it were the glorious Throne of his Kingdom, Matth. 5. 34.  
V. 21. All principality] not only worldly but also Angelical, the Angels being called by such names, Rom. 8. 38. Ephes. 6. 12. Col. 1. 16. Pet. 3. 22. Name] that is to say, dignity or state, 1 Cor. 15. 24. Which is to come] namely, in Heaven, and in the state of heavenly life, which in regard of those that are living in this world is yet to come.  
V. 22. Over all] that is to say, hath made Him Head of the Church in a singular and eminent manner, above the domination which he hath over all other creatures, others expound it simply sovereign.  
V. 23. The fullness] that is to say, the complete structure, and gathering of all the members, whereof Christ is the Head. In all] namely, those that are of this number and body, as john 6. 4, 5. and 12 32. Ephes. 4. 10.   

CHAP. II.  
VER. 1. HAth he] namely, God by the same power as he raised Christ from the dead, Ephes. 1. 20. hath also given you a spiritual life consisting in his grace, and in man's conversion to him, and in the being joined to him by his Spirit. See john 〈◊〉. 24. Dead] in spiritual death, consisting in the separation from God, and from his grace through sin, whence followeth misery, and inability of doing good.  
V. 2. To the course] to the common manner of worldly men's living, who are not regenerate by God's Spirit. According to] following the Devils suggestions, and imitating his malignity, who having been driven out of the high Heaven of glory, Luke 10. 18. Rev●lat. 12. 〈◊〉. ●ow wandereth up and down, and exerciseth the power which God permitteh him to have in these lower parts of the air, until such time as he be shut up in the prison of everlasting torments. The Spirit] namely, the author of the evil inclination, and motion that is in corrupt men, 1 Cor. 2. 12. Worketh] namely, to whom God hath abandoned those who maliciously refuse the Gospel, for to drive them to all manner of evil without any stay. See john 8. 41, 44.  
V. 3. We all] not only you Gentiles but we Jews also, Rom. 3. 9 22. Of our flesh] as well of the sensual part, as of that which is falsely called reason and understanding; which also hath its corruption; and as the Scripture speaketh, is flesh, Rom. 8. 6, 7. Col. 2. 18. And were] being borne in sin and corruption we were by our birth subject to the wrath and curse of God.  
V. 6. Hath raised us] because that by reason of the most strict union of Christ the Head to believers who are his members, that which is done to the Head is likewise done and belongeth to all the members, and they likewise in right and in virtue of the infallible cause, and in certainness of hope are already raised up and glorified, and at the appointed time shall be so in effect, 1 Cor. 15. 12, 15, 20, 22. Through Christ] namely, in the benefit of our redemption through him.  
V. 8. By grace] which holds the place of principal cause, as faith is the means on man's side to receive and apply unto himself the feeling and fruition of that salvation which is presented unto him in Christ. Of yourselves] of any merit, worth, invention, or work of yours.  
V. 10. For we are] He proves that our own works cannot be the cause of our salvation, for we ourselves that do them have been made, that is to say, regenerate and sanctified by his grace, and have been made fit to do them by his Spirit, besides that the use of them is not of merit to acquire right to salvation, but only a way to come to the fruition of it. Before ordained] to work them in us, and to be wrought by us, God having by one and the same will and council ordained the end of salvation, and the means to attain to it.  
V. 11. Wherefore] seeing God hath done us all in general so many favours, you Gentiles who were furthest off, and most unworthy of them, aught to think yourselves most obliged for them. In the flesh] wanting the circumcision in your flesh, which was the Sacrament of God's Covenant, and therefore likewise under the name of uncircumcised; you were abhorred of the Jews, who for their honour were called the circumcised people, so that you had no part nor communion with God's Church, neither outwardly nor spiritually, v. 12.  
V. 12. Ye were] ye had neither union nor communion with Christ, Head of the Church, Founder and Mediator of the Covenant, and Spring of all spiritual and everlasting blessings. Aliens] and therefore separate from the body of it, namely, of the Church, to which only he communicates his grace, and which at that time was restrained within the Jewish nation only. See Ezech. 13. 9 Stranger's] Having no interest nor portion in the goods promised in the Covenant of grace which was made with Abraham, and so many times reiterated and confirmed. Of promise] namely, of grace. See Rom. 4. 13, 14. and 9 8. To hope] of salvation and eternal goods. Without God] without any knowledge or worship of the true God, 1 Corinth. 8. 5, 5. wherein consists the interchangeable duty of those who are in this covenant.  
V. 13. In Christ] not only by his means, but also by virtue of the union which you have with him by faith. far off] namely, from God, from his Covenant, and from the Church, as he had said, vers. 12. By the blood] by his death which he suffered for you, and hath been applied unto you by faith, you have been reconciled to God, and reunited into one body of a Church with the believing Jews: this seems to be added, to show that the Gentiles were no more engrafted in the Church by circumcision, and by ceremonies, as anciently the proselytes were, but by Christ's passion shadowed by those figures.  
V. 14. Our peace] the tie, and foundation of the true union of the Gentiles with the Jews into one and the same Church. The middle wall] He hath questionless a relation to the wall which was in Solomon's Temple, between the peoples and the Gentiles court, which hindered all manner of passage, sight, or communication between them, Ezech. 42. 20, the meaning is, that the Gentiles have by the Gospel gotten free access to the Church, and the goods thereof, being no more held to be profane persons.  
V. 15. In his flesh] namely, in the sacrifice of his body, by which he hath disannulled all ancient ceremonies, which were a sign and a means of the separation of the two people, Gentiles and Jews; and the occasion of great hatred betwixt them, the Jews detesting the Gentiles and their manner of worship, as unclean and profane; and the Gentiles abhorring the Jews and all their observations as absurd, and contrary to those of all other nations, Acts 10. 28. To make] the Italian, to create] that is to say, to make by a manner of new creation, these two nations regenerated by his Spirit, a new body of a Church united in Christ, who is the Head thereof, and the Foundation of all its subsistency.  
V. 16. In one] being so united, to show that none can have part in God's peace, unless he be united to the Church; seeing that there being but one covenant, and one head thereof, namely Christ, it is impossible it should be made with men that were divided. By the cross] namely, by his sacrifice upon the altar of the cross. Slain] having by virtue of his death which was the destruction of the kingdom & life of sin, Rom. 6. 6. Gal. 6. 14. taken away the cause of God's enmity with sinful men, and of the Church with life of unbelievers and heathens, which is no other but only the uncleanness of sin; and hath established the true foundation of peace, which is righteousness and holiness, considered in its real truth of Faith and Spirit, and no more in the ancient outward signs of Mosaical Ceremonies, Gal. 6. 15. Thereby, the Italian, in himself.] namely, in his own death; or in it, namely, in the Crosse.  
V. 17. And came] in his own person, by taking upon him humane flesh, and the office of a messenger of pence, and afterwards by sending his Apostles, Luke. 24. 47. see 1 Pet. 3. 19 Unto you] namely, to the Gentiles in general, who were separate from God, from his covenant and salvation. To them] to the Jews, a people joined to God by a special covenant.  
V. 18. For through] he proves that peace is truly made with God, because he now admits all nations indifferently unto him, to present their prayers and worship to him. By one] namely, by virtue of the holy Ghost, which is one and the same in all believers, and works all the foresaid things in them by the same consent and will.  
V. 20. Are built] your faith by which you subsist in the communion of Saints, hath for its foundation & for infallibility & immovable rule the doctrine of the old and new Testament, the principal subject whereof is Christ, who in his person is the essential foundation, & as it were the corner Stone (in which consists the chief strength of a building) binding the two walls together, which are the two nations of the Jews, and the Gentiles whereof the Church is composed, and always bearing and withstanding all manner of dangerous encounters, which are more dangerous at the corners of buildings, then at any other part of them, see Cant. 8. 9, 10.  
V. 21. In whom] upon whom, or by virtue of whom, and of the conjunction with him. Groweth] advanceth and raiseth itself, until it come to its perfection in Heaven, Revel. 21. 3.  
V. 22. In whom] this seems to be added to show, that whilst the mystical Temple advanceth itself in this world, God hath on earth an inferior walking and movable habitation, which is the Church in travellers estate in this world's pilgrimage. Such as the Tabernacle in the wilderness was, being compared to the glorious Temple built by Solomon, in which there was a sound and immovable firmness; and an infinite increase of God's signs and gifts: ten candlesticks for one, and ten tables for one, though there were but one ark of the covenant in both; and so both in heaven and earth the Church hath but only one God and Redeems▪ You] namely, you Ephesians, and all the particular Churches in the world. Through the Spirit] that is to say, Spiritually, or by the power of the holy Ghost.   

CHAP. III.  
Vers. 1. I Paul] this discourse is interrupted until vers. 14. and from that aught to be supplied in this manner▪ I Paul bend my knees before God. The prisoner] the Apostle writ this letler from Rome, whither he had been carried prisoner, Acts 27. 1. and 28. 10. Ephes. 6. 20. Of jesus Christ] for him and for his service in the ministry of the Gospel amongst the Gentiles, for which I am persecuted by the Jews, and have by them been delivered to the Romans.  
V. 2. If ye have] this is a kind of affirmation, rather than a doubt, as Ephes. 4. 21. the meaning is, seeing it is clear that you have heard of it.  
V. 3. The mystery] namely, the sacred doctrine of the Gospel, incomprehensible to humane understanding; if it be not revealed to God, see Mat. 13. 1●. Ephes. 1. 9 Coloss. 2. 2. and 4. 3. 1 Tim. 3. 9 16. others refer this mystery simply to the vocation of the Gentiles.  
V. 4. Whereby] as well in the substance of the things that are written, as in the manner and stile, which is altogether divine and spiritual.  
V. 5. Was not] namely, by a real and present effect, nor by any singular declaration of the times and means, for otherwise the Prophets knew it in general and had declared it▪ Or he would say, That God, before the Gospel, never had used that indifferency of Nations in the communication of his grace. Prophet's] namely, of the new Testament, Acts 11. 27. and 15. 32. Rom. 12. 6. 1 Cor. 12. 10. By the Spirit] namely, by instructions and revelations of the holy Ghost.  
V. 6. Fellow heirs] in common with the believers of the Jewish nation, and with Christ himself, Rom. 8. 17. Gal. 3. 29. His promise] namely of the goods promised to Abraham and all his spiritual offspring in virtue, and for the love of Christ, who is the true foundation of it.  
V. 7. Effectual working] that is to say, Unfolding in me his divine power, and accompanying my ministry therewith, as well in necessary gifts, as in a miraculous blessing and perpetual assistance.  
V. 9 The fellowship] the Italian, the dispensation, how God will in these days reveal this secret council of his, communicate the grace of it, and cause the effects of it to be felt. Who created] he means the new and spiritual creation of the Church, see Isa. 65. 17. 2 Cor. 5. 17. Ephes. 2. 15. All things.] namely, the whole state, body, and parts of the Church.  
V. 10. Principalities] namely the good angels, see Rom. 8. 38. Ephes. 1. 21. Col. 1. 16. and 2. 15. 1 Pet. 3. 22. Might be known] that in the glorious renewing of the state of the world by Christ, not only men, but even the Angels themselves, who desire to look into the very bottom of this mystery, 1 Pet. 1. 12. may have a new document of God's wisdom, in an effect divers from what he had shown at other times, the ways and effects thereof varying, but always for the better according to his will and pleasure.  
V. 11. In Christ] establishing in him all the causes and means of the accomplishment of it.  
V. 12. In whom] namely by virtue of the union which we have with him in the Spirit through faith. Boldness] the Italian, the liberty; namely, that free access which is contrary to the terrors of conscience to God's rejection.  
V. 13. Wherefore] seeing God through my ministry hath made you Gentiles, partakers of his grace in Christ, though I be therefore persecuted by the Jews, yet have you no cause to be discomforted thereby, but rather take it for a holy glory, that God will have me suffer for your salvation, and that in my sufferings the faithfulness of mine Apostleship is approved and confirmed.  
V. 14. For this cause] hear the Apostle goeth on again with the discourse which hath been broken off from the first verse. I bow] namely, in humble prayer:  
V. 15. Of whom] who being Christ's father by nature, and by adoption father of the whole Church, which is as his family, and troop of his children, as well of those which are already glorified in heaven, as of those who are yet living in the world by faith, see Ephes. 1. 10.  
V. 16. The riches] namely, the glorious treasures of his spiritual gifts, which he poureth down upon those that are his. Or the abundance of his glorious grace and mercy, as Rom. 9 23. Ephes. 1. 7. Phil. 4. 19 Col. 1. 27. In the inner man] namely, in the gift of regeneration, and in the state of spiritual life, which is eternal, and not exposed to the senses, but known by God, and felt by the believer in his soul, see Rev. 2. 17.  
V. 17. May dwell] may perpetually be present in virtue, grace, and Spirit, by means of a continual act of lively faith in him. That ye being] namely, that ye having stamped and planted in your heart a firm, intimate, and invariable ch●●ity towards God and men, which is the proper and inseparable effect of a lively faith.  
V. 18. Comprehend] namely, to attain to everlasting life, and to the perfection of the knowledge, and fruition of that infinite mystery of which he had spoken, vers. 8. which were riches that were inscrutable in this life: Or to the accomplishment of the spiritual building of the Church, according to all the dimensions of it, whereupon he had said they were founded, Ephes. 2. 20. and 3. 18. see Revel. 21. 16. What is the] a figurative description of the infiniteness every way, by a similitude taken from the dimensions of the Temple, applied to the heavenly Jerusalem, founded in this world and finished in Heaven, as Revel. 21. 16.  
V. 19 Knowledge] namely, humane knowledge in this life. That ye might] that ye may come to the height of knowledge, happiness, and glory, when you shall be filled with God's presence, and satisfied with the sight of his face, Psal. 16. 11. and 17. 15. and that he shall be all in all, 1 Cor. 15. 28.  
V. 21. By Christ] namely, the subject of whose glory is Christ and his benefits. Or as the Father manifesteth and communicateth himself in him alone: so let him be acknowledged and worshipped in him by all believers, john 14. 13. 〈◊〉 Cor. 4. 6. Philip. 2. 11. which is opposite to all vain glorifying of God out of Christ, as Infidels do.   

CHAP. FOUR  
Vers. 1. OF the Lord] the Italian; prisoner exhort you in the Lord; namely, in his name and authority, or from him. Others, I the prisoner of the Lord exhort you; namely, I that am in this state for his cause as his believer.  
V. 3. To keep] to keep the union of all the members of the Church entire, united together by the holy Ghost in a form of spiritual and mystical body. In the bond] as the union of the soul with the body is preserved by the good temperament of the body: and by avoiding the outward wounds and hurts of it.  
V. 4. One body] namely, mystical and spiritual, composed of Christ the head, and all believers his members. In hope] the Italian, in one only hope; being by your common vocation united in hope of the same goods and eternal life.  
V. 6. Who is] who hath the sovereign command and power over all things, and is present every where, but is in an intimate way joined to his believers, residing in them by a perpetual operation of grace and spirit.  
V. 7. Grace] some singular gift dispensed by Christ more or less as he pleaseth, of one kind or another.  
V. 8. He saith] namely, the Spirit of God by David, Psal. 68 18.  
V. 9 Now that he] because he had said, That all was of Christ's gift, he proves it by these words of David, That he that distributeth these gifts unto his Church, is one that is ascended; which inferreth that he was first descended; namely, that he had humbled himself by taking humane nature upon him, and the shape of a servant: now amongst the persons of the sacred Trinity, that properly is peculiarly Christ's, who was to be abased to be exalted in sovereign glory, and from thence to distribute the gifts of his Spirit, Acts 2 33. 1 Pet. 1. 11.  
V. 10. Above all] namely, into the highest heaven, the seat of eternal glory, above all that which the Scripture calls Heaven. See 1 Kings 8, 27. 2 Cor. 12. 2. He might fill] namely, that he may pour down the gifts of his Spirit in all abundance upon his believers who are all, that is to say, the whole body of Christ; as john 6. 45. and 12. 32. Ephes. 1. 23. or that he might fill all the world with his knowledge and glory, Isai 11. 9 or that he may show himself present every where in divine virtue, in the administration of the power which he hath received from God in Heaven and Earth, Matth. 28. 18.  
V. 11. Some Apostles] He doth not particularly number up all the gifts, but only touches the principal public Offices of the Church, whereof the three first were extraordinary for those primitive times, and the two last ordinary and perpetual.  
V. 12. For the] being the Church is to be considered, either as a commonalty of a sacred commonwealth, or as a spiritual Temple, or as a mystical body, the ministry of the Word ought likewise to be referred to these three Heads, namely, that every Believer be prepared and framed by doctrine, discipline, etc. to come into and remain in the communion of Saints, without any breach, deformity, disturbance, or contrariety, that the service of God be truly practised therein, and that this body do increase and grow strong in faith and other kind of virtue.  
V. 13. Till we] so he intimates that the use of the holy ministry shall last until the end of the world, and that then it shall be brought to nothing, 1 Cor. 13. 8. All come in] namely, until we be perfectly united with Christ our Head in full knowledge and fruition of presence, as we begin in this world by faith, 1 Cor. 13. 12. 2 Cor. 5. 7. Unto a perfect] that is to say, being come to the state and degree of perfection in the life everlasting, which shall be to the body of the Church, as its ripe and complete age in respect of its childhood here in the world, 1 Cor. 13. 10, 11. Unto the measure] a similitude taken from bodies which are grown to their full growth.  
V. 14. That we] this depends upon v. 12. and showeth another use of God's Word, namely, to defend and keep men from false doctrines.  
V. 15. In love] the Italian, in charity] in such sort that the knowledge of the truth may be lively, and active in charity and good works. Into him] namely, in the communion and virtue of Christ, who is as the root of spiritual subsistency, and the spring of the influencie of life, and of the spirit, as he sets it down in the next verse. In all things] namely, in all the parts of the spiritual life which we have from Christ, which is also taken from living bodies which grow equally and proportionably in all their parts and dimensions.  
V. 16. By that which] he seems to mean the divers gifts and callings, especially ecclesiastical ones, by which the Church is kept in its unity, and which according as they are stored by Christ himself, v. 11. do likewise serve for channels and instruments of communication, by which Christ's life and spirit and the spiritual nourishments are parted and distributed amongst all the members. According to] according to the proportion of the efficacy of the Holy Ghost, distributed to every believer in a certain measure: See Rom. 12. 3. 1 Cor. 12. 7, 11. Of the body] as a living body doth which hath a limited time of its growing. Unto the edifying] namely, each part contributing all it hath, and all that it can do for the common good and advancement of the whole body, through charity, which doth not look to itself only.  
V. 17. In the Lord] See v. 1. In the vanity] namely, false discourses, which have much seemingness in them, but no ground of truth, and are fruitless.  
V. 18. From the life] namely, from that communication of his Spirit, by which he regenerates his children to his image, Ephes. 2. 1. and by a continual influence thereof, he doth bear them up in this spiritual life. Through the ignorance] he gives a reason of this privation; namely, because of the darkness of their understanding, and the untamed malice of their heart, whereby they make themselves uncapable of Gods working in them, john 1. 5, 9, 11. and 14. 17. Rom. 1. 18, 19, 28. or he means, that they are wilfully ignorant, wilfully refusing the light of God, which is proffered them, job 24▪ 13. Ezech. 12. 2. john 7. 17. and 8. 43.  
V. 19 Past feeling] Having lost all remorse of conscience, all fear of God's ●udgement, and all just feeling of their punishments. With greediness] the Italian, with an insatiable desire] or as it were striving how to do most evil, or with greediness; to signify the two most common desires of men, namely, pleasures and goods.  
V. 21. If so be that] See upon Ephes. 3. 2. By him, the Italian, in him] namely, in his truth, faith, and example; or being in him, namely, making profession of your communion with him in faith and spirit. As the truth] namely, in the lively and effectual manner in which the truth is taught in Christ's Gospel to be an internal form of righteousness, Rom. 6. 1●. and a lively seed of regeneration, james 1. 18.  
V. 22. Which is corrupt] which is dissolved and putrified in its concupiscences, and by them goeth into eternal perdition. According to the] the Italian, in the concupiscences of seduction] namely, by which he is alured and enticed to sin. See Rom. 7. 11. Heb. 3. 13. james 1. 14.  
V. 23. In the Spirit, the Italian, by the Spirit] which hath begun this your regeneration by enlightening your understanding in the knowledge and truth of God, to go on from thence to your entire regeneration in heart and affections; God in the order of his grace, following the order which he hath established in mansnature, which is that reason and judgement should go before and govern the wil See Rom. 12. 2. Others, ●n the Spirit] that is to say, in your mind and reason, and so the other part of regeneration should be comprehended in the following verse.  
V. 24. Put on] namely, that ye be endowed and adorned with these new spiritual qualities by which God re-establisheth his image in you. True holiness] namely, a true, sincere, or firm, and constant holiness.  
V. 25. For we are] and therefore as none deceiveth himself, so ought we to use entire loyalty towards our brethren:  
V. 26. Be ye angry] that is to say, if ye be angry, which is a humane & almost unavoidable infirmity, yet take heed of running into any excess, Ps. 37. 8  
V. 27. Neither give place] take heed he enter not into your heart by violence of wrath, nor much less remain there by an inveterate wrath, which may turn to hatred.  
V. 29. Corrupt] the Italian, evil; the Greek word signifieth corrupt or putrified, but the Hebrews use it for any evil thing. See Matth. 7. 17. and 12. 33. To the use] namely, of the hearers, of the time, and of the occasion. Minister] namely, that God's grace or any singular gift thereof may be communicated or confirmed in the hearers.  
V. 30. Grieve not] a term taken from men, that is to say] be not rebellious unto it, and do not offend it, so that he withdraw his joy and comfort from you, which is the principal effect thereof, and that he do not depart from you as from an unpleasing habitation.   

CHAP. V.  
VER. 2. A Sweet smelling] A manner of speech taken from what was anciently spoken of sacrifices which were acceptable to God, the smell whereof, as one might say, he did sent with pleasure, Gen. 8. 21. Leu. 1. 9  
V. 3. Let it not be] Abhor even the name of these vices, let them be unknown and unheard of amongst you.  
V. 5. An idolater] insomuch as he sets all his affection, and puts all his confidence in riches, and holds them for an universal good, sufficient for all things, as God is; and because he bea●es a certain respect unto them, that he dares not freely make use of them, and serves them with his heart as some Godhead. See Matth. 6. 2●.  
V. 6. Vain] not so much by allurements, as by false inducements and persuasions; as that these sins are but slight things, that God's patience suffereth all things, that his grace pardon● every thing, that man cannot be perfect in the world, and the like. The children] namely, upon all the devil's part and the worlds, which is rebellious to God's Law, and believeth not in the Gospel, by reason of its natural perverseness.  
V. 8. Darkness] namely, inwardly, being deprived of all light of truth, of grace and of the spirit, having contrary qualities; and outwardly, without any enlightening or instruction. Light] that is to say, you are not only enlightened outwarldly by doctrine, but also inwardly, imprinted by a lively divine Light. In the Lord] in virtue of your communion in spirit with him.  
V. 9 For the] that is to say, the quality of the children of God, which you have acquired by the illumination and regeneration of the holy Ghost, binds you to do all manner of holy works, as the fruit ought to be correspondent to the nature and quality of the root and seed, Gal. 5. 22.  
V. 10. Proving] namely, examining by the rule of God's Word, what is conformable to his will, and what is not, without suffering yourselves to be deceived by opinions or persuasion, verse 6. See Prov. 10. 32. Rom. 12. 2.  
V. 11. Unfruitful] which cannot bring forth for man that excellent fruit of Life, Rom. 6. 21. Gal. 6. 8. Of darkness] proceeding from the corruption of man, who hath no light of knowledge, and of God's Spirit, irregulate and without any certain end, as done by one that walks in darkness; shameful and infamous works which cannot endure the day: and finally, which are condemned to everlasting darkness with the devil who is the first author of them.  
V. 13. But all things] though these things be hidden from men, yet there is the light of God's universal knowledge and providence that seeth them, and doth thereof convince the consciences, until such time as at the last judgement they be set forth for a full evidence. For whatsoever] if these things must one day be revealed, it is a sign that God doth even at this time know them, and see them, as clear as noon day. See Psal. 139. 11.  
V. 14. Wherefore he saith] because that every man shall answer for what he hath done before God's terrible judgement- 〈…〉, they are all called by his word to timely conversion, to awake from the sleep and stupefaction, yea, from the death of sin, for to be enlightened by the light of the Gospel, and to walk according to it.  
V. 16. Redeeming] seeking, and taking any occasion of doing good: and therefore leaving all worldly employment and delight. Or regaining the time which had formerly been lost, with endeavouring to supply at this time what you had then lost. The days] there are hard and calamitous times coming upon the Church, in which all means of well-doing will be cut off, or much restrained: and therefore we must be beforehand in doing good, Eccles. 11. 2. john 9 4. and 11. 9 and 12. 35. Gal. 6. 10.  
V. 18. With the Spirit] namely, with spiritual thoughts, and meditations of divine joy, faith, and zeal.  
V. 20. In the name] that is to say, Offering them to God, as sacrifices pleasing to him, in virtue and favour of Christ, high Priest and Intercessor.  
V. 21. Submitting] namely, all through charity, yielding to other men's just desires, necessities, and profits; and the inferiors to superiors through obedience and respect, 1 Pet. 5. 5.  
V. 22. As unto] namely, in all things which belong to the lawful authority and superiority that Christ hath given the husband over his wife, and wherein the husband bears Christ's image, 1 Cor. 11. 3. see Ephes. 6. 5.  
V. 23. And he is] as Christ's dominion over the Church, which is his body, hath its whole relation to the salvation of it, so the husband's authority over the wife ought to have the same end: and likewise the wife ought to resemble the Church in voluntary obedience and subjection.  
V. 24. In every thing] that is lawful and belongeth to her duty according to God, see Col. 3. 20, 22. Tit. 2. 9  
V. 26. That he might] he doth severally touch the three parts of the salvation acquired to the Church by Christ, which are the justification or remission of sins, signified by the washing, the sanctification and regeneration in Spirit, and the everlasting glorification, vers. 27. Cleanse it] from all spot of sin, which will not suffer God to look graciously and favourably upon man. The washing] namely, the spiritual washing, which is nothing but the essectuall application of Christ's death and blood for an expiation before God, which is called the washing of water, as well by reason of the similitude of the action, as because of the sign and seal thereof which is appointed in baptism, john 3. 5. Tit. 3. 5. Heb. 10. 22. 1 john 5. 6. By the word] the ground of these benefits is Gods free promise or appointment; or the outward Baptism obtaineth the property of a Sacrament of those two foresaid benefits by God's appointment, and is made effectual to all believers by faith in the promise of grace.  
V. 27. Present it] namely, in the celestial glory where the regeneration shall be complete.  
V. 28. As their own] because that by the bond of matrimony man and wife become one and the self same flesh, Gen. 2. 24.  
V. 30. Of his 〈…〉sh] figurative terms, taken from the making of Eve of one of Adam's ribs: to the likeness whereof the Church is regenerate by Christ's Spirit, and by this means enters into the union of spiritual matrimony with him, which consists in the community of spiritual life, in communion of goods, and in communication of virtue, to bring forth the blessed generation of believers.  
V. 31. For this cause] no more for that cause only which is alleged by Moses, Gen. 2. 24. but chiefly by reason of the new bond which Christ imposeth upon his by his benefit and example,  
V. 32. Mystery] namely, divine doctrine and action, holy, spiritual, and not to be comprehended by humane understanding, namely, of Christ's and his Church's union.  
V. 33. Let every one] this mystery is so high that it cannot be comprehended; and it is sufficient that matrimony is a portraiture of it: and that by the comparing of the one with the other, believers are taught by Christ, the spiritual husbands great example, what are the interchangeable duties of corporal matrimony.   

CHAP. VI  
Vers. 1. IN the Lord] namely, for the love of him and to obey his commandments, whence followeth that this obedience is restrained within the limets of such things as are conformable to Gods will.  
V. 2. With promise] namely, with a proper and special promise.  
V. 4. Of the Lord] namely Christian admonition, according to the rules given in Christ's Gospel.  
V. 5. According to] namely, your corporeal and worldly masters. As unto] making account of doing Christ your Sovereign Lord service, who hath set you in that calling, and will be served by you in it. See upon Ephes. 5. 22.  
V. 6. Eye-service] namely, by outward action, and seeming only without any affection or sincerity of heart, or only whilst you are in your master's presents.  
V. 9 Threatening] all kind of harsh, and inhuman, and fierce way of commanding.  
V. 10. In the Lord] by the communion which you have with him by faith, desiring and drawing from him all such strength as is needful for you.  
V. 11. Armour] namely, the whole furniture of Christian virtues, all the means which God hath appointed to keep you from the devil's temptations. To stand] namely, to be Conquerors; the action and posture of a Conqueror being to stand upon his feet, whereas the conquered are thrown upon the ground.  
V. 12. Flesh and blood] namely, against any bodily or humane power. Principalities] hereby are meant evil angels, who in the quality of their nature, and in the power that God suffereth them to have over the world, have also something common with the holy Angels in the eminency of these titles, see Rom. 8. 38. Col. 2. 15. The darkness] namely, of the state of ignorance, of sin, of death, of confusion, which reigneth in the world. In high places] the Italian, in heavenly places; this may be understood of that region of the air in which evil spirits do wander which are driven out of Heaven, and where they lie in wait and assault the Church, Ephes. 2. 2. But it seems that it might better have a relation to that Christ having obtained a great victory over the devil in Heaven, Luke 10. 18. Rev. 12. 7. the battle may be called heavenly, and the combats of the faithful are but only as pursuits and relics of that battle.  
V. 13. Evil day] namely, in the time of greatest temptation. To stand] to be conquerors.  
V. 14. Gird about] the girdle which binds the body and strengthens it, is taken in Scripture for a sign of strength and vigour, Job 12. 21. Isai. 5. 27. and 22. 21. Dan. 5. 6. And in this sense the Apostle means that truth and loialty is that which maketh a man sound in all his ac 〈…〉 ns, whereas there is nothing more base nor remiss in a strong trial than hypocrisy. The breastplate] for the only defence of your heart have an upright conscience.  
V. 15. Your feet shod] being by means of meditating upon the Gospel, which is the doctrine of our peace with God well prepared; and as one should say, our legs well armed, and our feet strongly shod, so that we may be able to pass and trample over all the lets of the world, and finish the course of our heavenly vocation without any spiritual hurt.  
V. 16. The fiery dar●s] the most dangerous trials of incredulity, diffidence, and despair.  
V. 17. And take] apply unto yourselves by faith and hope the salvation acquired by Christ, by virtue of which ye may also be saved, and raise up yourselves being Conquerors in the battle which you have yet to fight. Of the Spirit] that is to say, The spiritual word which the holy Ghost hath forged and putteth it into believers hands, and is of a divine strength and temper, to pierce and overthrow the enemy, see 2 Cor. 10. 4.  
V. 18. In the Spirit] by a divine motion being driven by it, Rom. 8. 25.  
V. 19 That I may op●n] namely, with a holy liberty and boldness.  
V. 21. In the Lord] namely, in the Lords work: or who in the communion of God's Church holds this sacred degree, 1 Cor. 4. 17.    

THE EPISTLE OF St. PAUL THE Apostle to the PHILIPPIANS.  
ARGUMENT.  
SAint Paul founded the Church of Philippi, a famous City of Macedonia, as Saint Luke saith, Acts 16. 12. And according to his care of all the Churches, being a prisoner at Rome he writes this Epistle unto them upon this occasion. The Philippians, according to their continual care to provide for the Apostles wants, had sent Epaphroditus their Pastor to Rome to visit him, and present unto him from them some honourable assistance, whereby Saint Paul having by him understood the state of their Church, thanks God for their faith and holy perseverance, and declares unto them a hearty feeling of it, with prayers unto God that the blessing may be firm and perpetual to them, as he doth firmly hope by reason of their former trials. Then he telleth them of his sufferances and captivity, and the great fruit which proceeded from thence for the advancement of the Gospel. And his only grief for the perverseness of some small preachers, who took occasion through his imprisonment to falsify the doctrine of the Gospel, and to withdraw the Church's affections from the Apostle; declaring notwithstanding what his faith, constancy, joy, and firm disposition was against all events, having nevertheless some hope to see them again, to take away from them all matter of offence, to comfort, assure, and prepare them against the time of the like afflictions. Then he exhorteth them to holiness of life, and especially to peace and concord, modesty and humility, by the most perfect example of Christ, and staying until such time as he could send Timothy unto them, he sends back Epaphroditus to them, adorned with deserved praises and recommendations. Afterwards he warneth them to beware of false Apostles, who imposed the necessity of Mosaical Ceremonies upon them, to gain favour and renown amongst the jews, and showeth by his own example how much every believer ought to contemn those carnal and external observations to cleave to Christ only, aiming at the mark of the heavenly vocation in the communion of his life and resurrection. And at the last having again exhorted them to concord, and to the laudable imitating of him, and to all Christian virtues, thanking them for the relief they had sent him, he blesseth and saluteth them.  

CHAP. I.  
Vers. 1. THe Bishops] it seems that by this name ought to be understood such of the sacred Ministers, whereof the Ecclesiastical Senate was composed, which had the government of the Church, the censure of manners, etc. see Acts 20. 17, 28. Rom. 12. 8. 1 Cor. 12. 28. 1 Tim 5. 17. And by Deacons, not only those who took care of the poor, Acts 6. 2. Rom. 12. 7, 8. 1 Tim. 3. 8, 12. but also the plain ministers of the Church. Deacons] or ministers.  
V. 3. Upon every] namely, for all the good which I have known in you, which I do most pleasingly keep in my memory. Others, ●every time I think upon you.  
V. 5. Which you] for the holy manner wherein you have participated of the doctrine and grace of the Gospel ever since it was preached to you.  
V. 6. Until the day] until Christ's last coming, at which time the salvation of all believers shall be accomplished by the blessed resurrection, ver. 10 1 Thes. 3. 13. and 5. 23. Or he speaks thus, because that every believer ought to be prepared each moment for the coming of the Son of God, as if he were thereby to finish the course of his life, see 1 Cor. 15. 52. 1 Thes. 4. 15, 17.  
V. 7. Are partakers] have through a special favour and honour done you by God, vers. 29, 30. suffered the same calamities for the Gospel as I have done, and have maintained and sealed it by your faith and constancy: or you have joined with me by open profession, and by all manner of Declarations and communications, as well in my sufferings as in mine actions and speeches for the maintenance of the truth, see Phil, 4. 14. Heb 10. 33.  
V. 8. In the bowels] with that intimate and boundless spiritual love as Christ engenders by his Spirit in all his members towards him, and one towards the other, which hath also no other foundation, reason, nor end, but only Christ himself.  
V. 9 Judgement,] namely a sound, and steadfast spiritual judgement in the truth of the Gospel, Heb. 5. 14. or a lively apprehension, experience, and sensible application thereof.  
V. 10. Without offence] namely the offence, which it gives to the sinner himself, and is a trouble, and hindrance to others in the course of their heavenly vocation. Till the day] the Italian, for the day; that you may then be approved of by the Lord, and obtain the reward promised to those who persevere in faith and holiness. Others, until the day, as Ver. 6.  
V. 11. The fruits] namely, holy works, and deeds by Jesus Christ, namely, which are brought forth by you and in you, by ve●tu● of the mystical conjunction that you have with him through his Spirit, which regenerates the person, and guides its actions.  
V. 12. The things which] namely, mine imprisonment, and all that hath followed to this hour.  
V. 13. My bonds] the fame of me a prisoner, hath spread itself abroad not by a popular cry, nor by a human celebration, or applause, but by a clear manifestation of Christ's power which accompanieth me, and worketh in me, and by me. The Palace] The Italian, the Praetorium, the Roman Emperor's Palace, see Phil. 4. 22. Or the Praetorian Fort, where the cohorts or companies of the Emperor's ordinary Guard were lodged, as it is likely, that the Soldiers which kept Saint Paul, Acts 28. 16. did publish many great matters of him, of his doctrine, acts, and miracles:  
V. 14. In the Lord] namely, of that spiritual brotherhood, whereof the common faith in Christ, and he himself by his Spirit, are the only ties. By my bonds] namely, by the example of me that am a prisoner, and by the comfort of the Spirit, and by the power of God which showeth itself in me.  
V. 15. Some] he means some adversaries of his, especially amongst the Jews, who were jealous of the degree which he held in the Church, and were heads of faction against him: who seeing him in prison showed great zeal in preaching the Gospel, to gain themselves as much credit as Saint Paul had had; wronging not only his authority, but even the very truth itself which they falsified; Phil. 3. 2, 18. Of good will] with a godly, and upright intention, without any passion or proper interest, Or for good will towards me, to comfort me, faithfully seconding my labours, and joining themselves with me in the cause for which I suffer.  
V. 16. Not sincerely] namely, in regard as well of the substance, wherein they were of a different opinion from the Apostle, as of the perverse affection, and intention.  
V. 18. In pretence] namely, to cover their own passions of ambition, jealousy, hatred, avarice, etc. O● upon occasion to make themselves a way of admittance to practise those passions.  
V. 19 This shall] namely, that by these trial's God will confirm me in faith, constancy, and perseverance in my vocation, to finish the course thereof for my salvation. Through your] as by a help appointed by God to obtain the assistance of his Spirit from him, whereby I may obtain the power of persevering. In Jesus Christ] See upon Rom. 8. 9  
V. 20. My earnest expectation] the Italian, mine intent] namely, my care. Ashamed] coming to fail in these trials, against that glorious profession of persevering, which I have always professed, upon the assurance of God's invincible power. Shall be magnified] laying open in me his divine powers, and verifying his promises. In my body] in me whilst I live in this life: and in regard of my patience in these bodily afflictions.  
V. 21. For to me] he gives a reason of this his hope: because that having had no other object, nor employment for his life, he should at his death receive the reward for it, gaining thereby a glorious and immortal life.  
V. 22. I wot not] weighing on the one side mine own particular profit which would be, to be gathered in to mine everlasting rest: and on the other side, the profit of the Churches, which seems yet to require my presence.  
V. 23. In a strait] perplexed and ambiguous between these two thoughts and desires. To depart] namely, to return to my proper habitation, 2 Cor. 5. 6. 8. 9 2 Tim 4. 6. Or to be set at liberty, and freed as from a prison, or a keeper.  
V. 25. I know] it is likely that the Apostle said this at his first coming to Rome, and that then i● was revealed to him, that his life should as yet be prolonged to him, as it was for two years, Acts 28. 30. at the end of which, he was divinely warned, that his death was approaching, 2 Tim. 4. 〈◊〉. Others believe, that he speaks only according to likelihood, by humane discourse, and not by any revelation. Abide] in this world. With you] in the communion of this life, not only temporal, but spiritual also. And joy] that being borne up by my presence and ministry, your comfort and spiritual joy, grounded upon faith in Christ, may be confirmed, & increased.  
V. 26. Your rejoicing] the Italian, Your boast, that you may have the greater cause of rejoicing, and glorifying yourselves in God's grace which he communicates unto you, by me your Pastor, and that you may for a long time boast of having had me to be your Apostle. By my coming] it is likely that Paul having known by revelation that his death was not yet at hand, he did from thence by humane discourse gather this consequence, that he yet hoped once again to see the Philippians: for it appears, by the following verse, that he spoke it doubtfully.  
V. 27. In one] namely, by his power. Or in a holy union, whereof God's Spirit is the author, and bone. Striving] standing to all trials, assaults, and difficulties, Judas 3.  
V. 28. Which is] the opposition wherewith they oppose you, and the assaults which they give you, are unto them a most certain argument of eternal damnation. Of Salvation] in that, by the community in Christ's sufferings, and by his Name, and Truth, they have a certain pledge of their conformity to his glory: and that he is just before God, in giving rest to those that are afflicted; for his cause, 2 Thes. 1. 7. And that] for God hath established the foresaid order. Or not by your own power, but by means of God's grace, who bearing you up in your afflictions, gives you thereby a certain argument of the accomplishment of your salvation.  
V. 30. Ye saw] he seems to mean the persecution which he suffered at Philippi, Act. 16. 22.   

CHAP. II.  
Vers. 1. IF there be] seeing you have been witnesses of mine affliction: and that the communion of Christ's members requires that they should interchangeably comfort themselves through charity, and be united together by the same spirit, and to have the bowels of affectionate compassion open to one another, do you show yourselves thus godly affected towards me, comforting me through your holy concord.  
V. 2. Fulfil ye] following that which you have happily begun, and continued until this time.  
V. 5. This mind] or affection.  
V. 6. Who being] not only true God coessential with his father, but also appearing to Angels and men no otherwise but in divine glory and Majesty, Thought it not] that is to say, he was without any usurpation truly equal to God, and had his right by nature. See John 5. 〈◊〉.  
V. 7. Made himself of no] the Italian, Made himself of nothing; that is to say, he brought himself as it were to nothing, hiding his divine glory for a time, and abstaining from the use and manifestation of it: and contrariwise having ●aking upon him humane nature, and making himself known in it. Which nature in comparison of God is nothing: and in that nature also subjecting himself to a most abject and wretched condition. The form] namely, an apparent quality and condition of a mere servant, obedient to his father, and subject to his Law, John 6. ●8. to be judged and rewarded according to the merit of the work: not for favour, or for dignity of the person, Esa. 53. 11. Gal. 4. 4. subject to worldly power, Esa. 49. 7. and wholly devoted to men's benefit and service, having no regard of himself, Matth 20. 28. Rom. 15. 3, 8. In the likeness] in all things like unto man, excepting sin, Heb. 2. 17. and 4. 15.  
V. 8. Being found] that is to say, having showed himself in the world, as far as could be descried by the senses, as plain man; which is spoken in opposition to that which faith did spiritually judge and see, namely, that he was the everlasting Son of God.  
9 Wherefore] as he hath made himself subject to the Law, so because he had perfectly satisfied it, God hath given his humane nature the reward of a glorious life promised by the Law in a most eminent degree, correspondent to that of his abasement: and by means of this exaltation, hath installed him in the glorious possession and administration of his heavenly kingdom, in which his divine Majesty, which before lay hidden, doth shine at full, which it expressed by the words following. A name] that is to say, a dignity, glory, ●nd power.  
V. 10. That at the] to bring all creatures either to a forced, or to a voluntary obedience and adoration of this Sovereign King, as trembling to hear him but once named. Things in heaven] this distinction is either more expressly to comprehend all creatures whatsoever: or by the heavenly, he means the Angels, Hebr. 1. 6. By those on earth, men: by those under the earth, the devils, which are abissed in hell, Luke 8. 31. 2 Pet. 2. 4. Judas 6. who are also constrained to tremble at the name of Jesus, and reverence it, see Mark 5. 6.  
V. 12. Work out] the Italian, accomplish; bend all your endeavours and strength to come to the mark, and to the accomplishing of your salvation, see 2 Cor. 〈◊〉. 1. With fear] with holy reverence, humility and care.  
V. 13. For it is] he gives a reason why they should so employ themselves, namely, because their labour shall not be in vain, but God's grace shall assist them, and powerfully cooperate with them. See Rom. 6. 13, 14. or because they ought to do it with fear, namely, because that being able to do nothing of themselves, but only through God's grace, they should not make themselves uncapable of it, through carnal security, confidence or presumption, Rom. 11. 20. but be ready and obedient to all God's motions, whereof they are but only the instruments.  
V. 15. The word] namely, the doctrine of the Gospel of salvation, professed and administered by the Church; whose virtue is set forth and clearly proved, by the life and conversation of it.  
V. 17. 〈◊〉 and if it be] this showeth that the Apostle, who perhaps had had some revelation of the prolonging of his life. Phi. 1. 25. did also foresee that he should end it by martyrdom. Offered upon] the Italian, poured out upon the Offering and Sacrifice of your faith; a phrase taken from ancient Sacrifices, in which, besides the Offering, there was also added a pouring on of some kind of liquor. See Exod. ●9. 40. The meaning is your faith and conversion is like a spiritual sacrifice, by which I have consecrated you to God. Rom. 15. 16. and I will willingly add mine own blood to it for an accomplishment, and seal.  
V. 19 In the Lord] namely, through his grace and assistance.  
V. 20. For your estate] namely, for things belonging to your salvation, and to the happy estate of your Church.  
V. 21. All] manner of people even some of the pastors, do not employ themselves in Christ's service, with so entire an affection, as therefore renouncing his own profits, and commodities. See 1 Cor. 10▪ 33.  
V. 22. The proof] how he hath showed himself to be an approved person by all the effects of fidelity.  
V. 25. To send 〈◊〉 you] presently expecting an opportunity to send Timothy unto you, or to come myself. In labour and] namely, in the ministry of the Gospel, and in the combats and persecutions for it, which he hath horn and suffered together with me. Your messenger] the Italian, your Apostle; that is to say Evangelist, which was an office like unto a particular Apostle of a Province. See Rom. 16. 7. 〈◊〉 Cor. 8. 23. Others expound it, sent by you to bring me that supply which you have been pleased to furnish me with at my need.  
V. 27. Mercy] not so much in preserving of him alive, as in restoring him to his perfect health, to finish the course of his service.  
V. 28. Be the less] may receive some comfort and ease through your rejoicing, as 2 Cor. 2. 2.  
V. 29. In the Lord] namely, with a truly spiritual and Christian affection.  
V. 30. For the work] He seems to mean that this sickness proceeded from the toil of his voyage, undertaken for the love of Christ, to assist Paul who was his Minister, whereupon the service was reputed to be done to Christ himself, Matth. 25. 40. Not regarding] or being careless. Your lack] namely, to do that which you by reason of your absence and being so far off could not do to me according to your desires.   

CHAP. III.  
Vers. 1. IN the Lord] namely, in his graces or with a spiritual joy which Christ creates in the hearts of believers, in the communion of himself. The same] as you have heard of me, either by word of month or by other letters.  
V. 2. Of dog's] of profane and unclean persons, Rev. 22. 25. whether it be meant in general, or whether it have a particular relation to false Doctors, who had their lives stained with many vices, Gal. 6. 13. Phil. 3. 19 Evil workers] namely, from from false Doctors and Pastors. Of the concision] the Italian, of the cutting, off; from seducers who impose the observation of circumcision, as a thing necessary to salvation, and as a part of man's righteousness before God, Acts 15. 1. Gal. 5. 2. Now this sect being vulgarly called by the name of circumcision, the Apostle in disdain calls it (concision.) as if he should say, that cutting which they desired was no more a sacrament of God's covenant, but a mere cutting off from it, Gal. 5. 2, 4. and an incision or wound of the consciences, and a rending of the Church.  
V. 3. For we are] I give them that hateful name which they deserve, for the name of circumcision doth not belong to the Jewdaizing Jews, but to us true Christians, who say, that man's holiness and God's service consists in spiritual things, and all our confidence, joy, and honour before God is in the benefit of Christ only, who fulfils in us by the imputation of his righteousness, and by virtue of his Spirit, that whereof circumcision is but a sign in the body. See Rom. 2. 28, 29. and 4. 11. In the flesh] namely, in external and bodily things, or in any humane righteousness out of Christ, all which things are called carnal in reproach and contempt, as chose any thing that is Christ's, and in Christ is called Spirit.  
V. 4. Though] If that I would imitate them, and lay open my glorious titles amongst the Jews, I should go far beyond them.  
V. 5. Circamcised] He seems to mean that he was a Jew borne, and not a proselyte, as his adversaries were. Touching the Law] namely, in regard of the doctrine and exposition of the Law, which was different amongst the Jewish sects, others take the word Law for a religious rule.  
V. 6. Concerning zeal] namely, for a proof of my fervent affection to the Jewish Religion. Which is in the Law] namely, which a man can obtain without Christ, studying and keeping himself to the Law, to be approved of and justified before God, and is nothing but an outward discipline, an imperfect resemblance, a dead picture of righteousness before men, and cannot subsist before God, Romans 4. 2.  
V. 7. Were gain] which by a false judgement I imagined might much help me in things concerning everlasting salvation. I counted] by a spiritual judgement after my conversion and illumination. Loss] dangerous allurements of hypocrisy, and hurtful illusions of vain confidence. For Christ] namely, to embrace him alone, and set all my righteousness and life in Him, who in the effect of justification cannot be mixed with works, and with the Law, Gal. 2. 21. and 5. 2. 4.  
V. 8. And I count] I have not only renounced all manner of confidence, estimation of these works and observances, as they are used amongst the Jews, which being out of Christ are not only of no value, but pernicious; but I also hold that in Christianity which I now profess; Christ gives them no virtue of merit nor dignity, and that now they are only but a harmful superstition. For the excellency] namely, to give place in my heart to this only and sovereign means of obtaining righteousness and life, which is faith in Christ, and cause him only to reign in me, by a total and voluntary disannulment of myself. Suffered the loss] I have quite given over all manner of confidence and good opinion of these vain things, for to put it all in Christ who is mine only Treasure.  
V. 9 Be found] by God in his judgement. In him] engrafted in him by faith, and united to him by the spirit, and as it were all wrapped up and covered with his righteousness. See Rom. 8. 1. By faith] the Greek phrase doth signify a condition required, as Acts 3. 16.  
V. 10. That I may know] that being justified by faith in Christ, I may feel and prove the virtue of his Spirit, and operation in me, in the mortification of my flesh and of sin, and in the raising again, and vivifying of the new man in holiness of life by virtue of the conformity of the death and resurrection of Christ. See Rom. 6. 4, 5, 6. Others refer this to the last and perfect knowledge and fruition of Christ, which believers shall have in Heaven, by the resurrection of the members in virtue, and to the resemblance of Him who is the Head, after we have been partakers of afflictions and death in this world, as Rom. 8. 11. 17. 29. 2 Tim. 2. 11, 12  
V. 11. If by any means] this term doth not imply any doubt, but a strong endeavour and desire. I might] if by a continual mortification I could attain to blessed immortality, in which I shall be wholly raised up from sin, to live to God alone, which is as a sign and reward of my spiritual race.  
V. 12. Not as though] Let no man believe that I am as a divine man or an Angel, and that I am arrived to the end of my race, and of my combats. See 2 Cor. 12. 6. Either were] this other term is taken from those who amongst the Heathen after many purifyings and preparations, made themselves capable of the sight and participation of certain great idolatrous mysteries. Am apprehended] this other term is taken from those who run a race, who sometimes did drag after them, and help to run some friends of theirs, to make them win the second wager or reward: or from the custom of compelling men which they met by the way, Mat. 5. 41. the meaning is, Christ hath taken me, and possesseth me with his Spirit. See Cant. 1. 4. John 6. 44. and 12. 32.  
V. 13. Those things] namely, the world and the concupiscence thereof, and whatsoever is contrary to God's kingdom, and all Pharisaical righteousness, and such like means which I heretofore followed, all which I have renounced, to press with all my strength towards the mark of salvation, by the race of faith in Christ.  
V. 14. In Christ Jesus] that is to say, I strive thus by the power which Christ lends me, or Christ being the only means for to attain to this end.  
V. 15. Perfect] See upon 1 Cor. 2. 6. Be thus minded] to forsake all other means and confidence of salvation to cleave unto Christ only. Otherwise minded] through weakness of faith or unaffected ignorance, there being in those beginnings many believers that did bear great devotion, and did much reverence to those Jewish ceremonies. Reveal] will enlighten and strengthen you in the knowledge of the pure truth of the Gospel.  
V. 16. Nevertheless] Let us live peaceably, and regulately, in a well tuned harmony, notwithstanding this diversity of minds in such things agreeing in the rest of the doctrine, of which being fully persuaded, we have gone together thus forward in it.  
V. 17. Mark them] take it for an assured sign of good pastors, when they study to conform themselves to mine example in all things.  
V. 20. For our] He proves that such as set their hearts upon earthly things cannot choose but fall into eternal perdition and ignominy; namely, because the property and glory of all believers to whom only salvation belongeth, is to live in this world as if they lived in Heaven, where they sit with Christ, Ephes. 2. 6. and therefore they do bend all their thoughts and desires that way, Matth. 6. 20, 21. Others read it, But we live, etc.   

CHAP. FOUR  
Vers. 1. ANd crowns] your faith and conversion, and the happy estate of your Church which was founded by me do give me great cause of joy, and my Ministry is singularly honoured thereby, and I have reason to glory in the lord Stand fast] as you do at this present, or as I have said before. In the Lord] namely, in all that is conformable to his Truth and will; or not in a civil and worldly concord, but in a Christian and spiritual one.  
V. 3: True yokefellow] He speaks to the chief Pastor, the Apostles Epistles being directed to them, and afterwards read by them in the public Assembly. Which laboured] which have employed themselves with me in the advancing of the Gospel, having been partakers of the combats and difficulties which I have suffered at the hands of the enemies of it.  
V. 5. Moderation] the Italian, mildness; or equity or modesty.  
V. 7. The peace] the true spiritual and incomprehensible rest and tranquillity of mind which God creates in the hearts of his, by his Spirit shall keep and free you from all terror, anxiety, and disturbance, to persevere in peace in Christ's communion, or shall keep you in Christ, that is to say, by his power.  
V. 8. Praise] namely, any praiseworthy action.  
V. 10. In the Lord] namely, with a spiritual motion and joy, whereof Christ is the only Author and giveth a cause for it, to those that are his. Hath flourished again] that you have wakened, and are grown vigorous; others, that you have caused your care of me to flourish again.  
V. 12. I know how] that is to say, I know how to make use of such virtues, as befit these different estates.  
V. 13. All things] namely, that belong to my duty and calling. Through Christ] by his power grace, and Spirit, which he communicates unto me, by virtue of my spiritual union with Him.  
V. 15. Now ye] you are witnesses unto me, how that what I speak is truth. Of the Gospel] when it began to be first preached in your coasts. But ye] As much as to say, ye only have always had the credit of being my providers, so have you begun, and so you persist.  
V. 17. Not because] the cause why I rejoice so much in your liberaltie, and that I thus accept of it, is not so much in regard of myself, as in regard of you: that ye 〈…〉 nding in the fruits of God's grace, he may double them unto you, and give you a large and ample reward, according to his holy promises.  
V. 18. An odour] namely, an act most pleasing to God. A term taken from the ancient Sacrifices. See Gen. 8. 21. Exod. 29. 18.  
V. 19 In glory] these words may be annexed to the word riches, as saying, the riches of Gods glorious grace, Rom. 〈◊〉. 4. and 9 23. Or with the word shall supply in glory: that is to say powerfully and gloriously; Or in everlasting glory. By Christ] namely by his communion; Or by virtue of him.  
V. 21. In Christ jesus] namely, those that are members of Christ; Or salute them in Christ. That is to say with a spiritual affection. Rom. 16. 22.  
V. 22. Household] whereof some have been converted to the Christian faith.    

THE EPISTLE OF St. PAUL THE Apostle to the COLOSSIANS.  
ARGUMENT.  
Coloss was a City in Phrygia, near to the River Lico in the lesser Asia●in ●in which by Epaphras ministry, there had been gathered together, and set up a Church: which was soon after tempted, and troubled by certain seducers, who taught them to restrain Mosaical ceremony, as necessary to salvation: and to observe many humane traditions, and doctrines, under colour of greater devotion and holiness. Therefore Epaphras went to Rome and told Paul, who was a prisoner, the estate and danger of that Church: which though it were not as yet gone aftray, yet had need of being confirmed, and maintained by his authority. St. Paul therefore, to that end writes this Epistle to the Collossians. And after he hath at the first given God thanks for their faith, and charity, according to the Gospel faithfully preached unto them by Epaphras, he prayeth them to increase his gifts unto them, and strengthen them more and more in the faith, that they might bring forth the true fruits thereof. Then he layeth open and exalteth the excellence of the Person, the Office, and benefit of Christ preached to the Gentiles, whose Apostle he was; and for whom he suffered all these afflictions: And therefore he exhorteth them to persevere in Christ, and to cleave wholly unto him, and to set all their righteousness, life, salvation, and happiness in him only; and not suffer themselves to be led away after ceremonies, which Christ hath fulfilled by his death, and annihilated the use of them: nor after humane traditions and inventions, which under a mask of devotion, are but vain superstition and impiety. But that as they have by baptism been made partakers of Christ's death and resurrection, to the remission of sins, and gaining of the ever lasting and spiritual life and liberty, they should likewise continually aspire to the accomplishment thereof, by the mortification of the flesh and concupiscences thereof; and by the sanctification of the spirit, whose fruits are piety, humility, charity, peace, and every other Christian virtue; whereof he likewise gives particular precepts, and instructions, to husbands, and wives, parents, and children, masters, and servants: Declaring that in these things consists the true piety and service of God. And finally, having exhorted them to continual prayers, and holy wisdom, he salutes them in his own and other brethren's ●●mes.  

CHAP. 1.  
Vers. 2. AT Colosse, a City of P●●ygi●, near to the River Lico, in A 〈…〉 mi 〈…〉, which was overthrown by an earthquake under Nero. Which is the reason that the ancientest of the late Geographers have not spoken of it.  
V. 5. For the hope] your end being no worldly nor temporal good, but eternal salvation, apprehended by a lively hope.  
V. 6. In all the] every way through the length and breadth thereof. O● in all places where the Gospel is preached, vers. 23. Bringeth forth fruit] namely, in effects of Faith and conversion, and groweth in ampleness of knowledge and manifestation. In truth] namely, as it is preached in all truth in the Gospel and not in lies as it is in false religions, nor in shadows and figures as in Moses his law.  
V. 8. Who also] by this place, and by Col. 4 12. and by Philo. 23. it appears that this Epaphr as pastor of Colosse, was come to Rome to visit Saint Paul when he was in prison; In the Spirit] namely your spiritual love, engendered by the Holy Ghost, who thereby unites and preserves the communion of Saints See Rom. 15. 30.  
V. 10. Of the Lord] of the profession which you make of being children of God, and members of Christ. Or of the grace which you have received of him, and of his calling.  
V. 12: Which hath made us] namely, by his free adoption, he hath conferred upon us the right of inheriting his light, namely, his celestial glory assigned to all his elect and believers. See John 1. 12.  
V. 13. From the power] from the hand of Satan Prince of darkness. That is to say, head of the State of ignorance, sin, horror, death, and confusion, which reigneth in the world.  
V. 15. Who is] in whose Person, Works, and Word, God who of his own nature is invincible, reveals himself unto salvation, as 2 Cor. 4. 4. First 〈…〉 e] engendered by the father, of his own proper essence, and equal with him, before any thing was created, and brought forth of nothing: that is to say, from everlasting. Or he that is as God's great Deputy and Vicegerent in the world, as the first borne were in families. See Psal. 89. 27.  
V. 16. By him] the Italian, in him; that is to say, he subsisting already by his eternal generation, the father hath created all things operateing by him, and in him, as by an equal, joined, and cooperating c●●se. So that he, by an inward property of his person, maintains them all in their being, John 1. 4. Heb. 1. 3. In Heaven] it seems 〈◊〉 means the Angels, and all spiritual creatures. Thrones] this name and those which follow, signify the Angelical creatures, together with their degree● and dignities, as well amongst themselves, as over the lower world, 〈…〉 d the guiding of it. Sec Rom. 〈◊〉. ●8. 〈◊〉 〈◊〉 by thro' 〈…〉 ●e specially means the Cherubins, upon which it is sait● that God 〈◊〉 as upon a Throne, by a figure taken from the Cherubins which were upon the Ark, upon which Gods glo●y appeared, 1 Sam. 4. 4. 1 Chro. 28. ●8. Psa. 80. 1. Ezek. 10. 1. For him] being not moved to create them by any cause out of himself, but only by his own fr●● will, Ephes. 〈◊〉. 5. Or as he hath been the sovereign cause thereof, so is he the last end of it, so that every thing ought to have a relation to his glory and service, Rom. 11. 36.  
V. 17. All things] namely, that are created, and therefore he is eternal, John 1. 1. By him] the Italian, on him; encompassing, and as one may say containing them by his infinite power, that they may not be dissolved and destroyed, and bearing ●●em up that they may not sink, and be ruined. So that he is as it were the foundation and bond of the preservation of all things.  
V. 18. The beginning] namely, the same degree that the Son of God hath in the order of nature, he likewise hath in that of grace, and of 〈◊〉 〈…〉 ion, being the 〈…〉st that is risen again by his own power, and being the cause and 〈◊〉 of the resurrection of all his members. The first borne] as he had named him in the other order of creation, verse 15. The meaning is, He that by his resurrection 〈◊〉 been declared ●o be the 〈◊〉 and everlasting. Some of God, and head of the Church; Acts 1●. 〈◊〉. 〈◊〉. 1. 4. as by the same the adoption of all his believers should also appear, Rom. 8. 19, 20, 22, 1 Job. 3. 2. In all things] as well in th● creation and natural state of the world, as in the redemption and spiritual ●●at● of the Church. Others translate it amongst all, namely, the children of God, Rom. 8. ●9.  
V. 19 All fullness] namely, that be should be the very spring of all that power, by which the world was created, and is preserved in its being; and besides of all the grace, righteousness, and Spirit, which is dispensed to his whole Church.  
V. 20. Through the blood] namely, by his violent and judicial death upon the cross, Whether they be] See upon Eph. 1. 10.  
V. 21. In your mind] because that in that high part and faculty of the soul lieth the Spring and seat of rebellion against God, Rom. 8. 6, 7. and 12. 2, 1 Cor. 2. 14. Ephes. 2. 3. & 4. 17, 18. By wicked] the Italian, in wicked; here he showeth wherein consists his enmity, namely, in sin; and in obstinate disobedience, whereof the roots and first motions are in man's spirit.  
V. 22. Of his flesh] by this word is signified the body not only truly humane, but also subject to the conditions of an animal life, being passable, weak, 〈◊〉, mortal, etc. opposite to the spiritual and glorified body, 1 Cor. 15. 44. Holy] first by imputation of his righteousness, by virtue whereof man is justified and acquires right to eternal life, and afterwards by the regeneration of the Spirit by which he is made capable of entering into the possession of it.  
V. 23. To every creature] generally, and indifferently to all people and Nations.  
V. 24. Fill up] he speaks of Christ and of his Church, as of one only person, whose afflictions are limited by God's providence. Now Christ the head having suffered already: it now remains, that the Church, and every member thereof suffer in their turns, and parts, according to his example, though for divers ends, for the sufferings of Christ are a price of satisfaction; and the sufferings of believers are but only acts of service, exercises, trials, witnesses of truth, examples, etc. In myflesh] namely in my person, in this bodily life.  
V. 25. For you] namely, for you Gentiles in general. To fulfil] to perform the service of preaching of the Gospel at full, Rom. 15. 19 which is that mystery, namely, that sacred and spiritual action, which was not heard of in former times, when God's service was either not known, or altogether employed in Ceremonies, Sacrifices, etc.  
V. 27. In you] namely, of which mystery, Christ who is preached amongst you, is the whole subject. Or inhabiting, reigning, and operating in you by his Spirit, which in you is a certain pledge of heavenly glory.  
V. 28. We may present] that we may cause believers, even in this world, to be perfectly justified from their sins, by virtue of Christ's righteousness applied unto them by faith; and that by means of their spiritual union with Christ, they may receive the gift of sanctification, which may be accomplished at their departure out of this life, when they shall present themselves before God.  
V. 29. Striving] withstanding and putting by all the assaults of the Devil and the world, and overcoming all troubles and difficulties by the means of faith and of the ministry of the Gospel, 2 Cor. 10. 3. Phil. 1. 30. 2. Tim. 4. 7. Heb. 10. 32.   

CHAP. II.  
Vers. 1. WHat great] whether it be in the Jews persecutions, because of the calling of the Gentiles, or in the machinations and contradictions of false doctors and disturbers of the Churches, or in his cares and anxieties for the Colossians salvation. Laodicea] a City near to Colosse. My face] namely, my bodily presence. The meaning is not, That he did not suffer the like troubles for others also with whom he had been. But the meaning is, That though he had not seen them, yet he suffered persecution for that which was taught in their Church conformable to his doctrine, and took exceeding great care for their good and salvation.  
V. 2. That their] this is the end, either of the conflicts which he underwent, or of the relation thereof which he made unto them. Comforted] seeing myself as it were in the front in all their difficulties, either to encourage them by mine example, or avoiding dangers by my foresight. Being knit] keeping themselves in charity, in the communion of Saints, and by this means making themselves capable of being more and more enriched and confirmed in faith, with knowledge and certain persuasion of the Spirit. Of the mystery] namely, of the Gospel, a doctrine of itself hidden and incomprehensible to the flesh, the subject whereof is God revealed in his Son, in grace, truth, and eternal power, Ephes. 3. 4.  
V. 3. In whom] in the true knowledge of whose person, office, and benefit, is contained all the divine and saying wisdom, whereof he is the only dispenser by his word and Spirit.  
V. 4. This I say] I do thus exalt Christ, and the knowledge of him, to the end that quieting yourselves perfectly in him, you may stand steadfast in his faith; not suffering yourselves to be led away by humane doctrines and false means of salvation, see Phil. 3. 8.  
V. 5. For though] he gives a reason of his care for them, because that in charity he partakes of their welfare and prosperity, and also of their evils and dangers.  
V. 6. Received] namely, learned and embraced his doctrine by faith. Walk ye] persevere and go forward in faith, and in all the duties of a Christian life.  
V. 8. Spoil you] the Italian, make a prey of you; a term taken from sheep that are stolen away by thiefs, see John 10. 1, 8, 10. Through philosophy] using subtleties and entrapping arguments to ensnare you in Pharisaical superstition, which hath not other foundation but the traditions of men, Matth. 15. 2. Gal. 1. 14. or in Mosaical superstition, which yet holdeth with the ancient Ceremonies of the Law, that were the first elements and rudiments of the knowledge of Christ, and are now annihilated by the brightness of the Gospel, and by the abundance and power of the Spirit thereof. Not after] the Italian, not according; namely, not according to the purity of his Gospel, whereof the false apostles retained the name, but disannul the power of it, see Gal. 2. 21. and 5. 2, 4.  
V. 9 For in 〈…〉 m] cleave you fast unto Christ, for in him are all divine and everlasting goods. Fullness] the whole mass and gathering together of it, whereof the parcels and streams do issue out upon the Church, John 1. 16. Colos. 1. 19 Of the Godhead] it should seem the Apostle would express a certain term which was ordinary amongst the Hebrews, which signifies habitation or residence of the Godhead, by which they meant God's residence or presence in the Sanctuary in grace and power, the truth and reality whereof is in Christ.  
V. 10. Ye are] by virtue of your spiritual union with him, you participate according to your measure of all his gifts and graces. Of all] of all angels, Rom. 8. 28. which seems to be added, because the seduders taught that they should through humility worship angels, vers. 18. Now the Apostle saith, that it is impious to join with Christ, as companions in his glory, those whose sovereign Lord he is, and a thing undecent for believers to humble themselves to servants, being united to the Lord.  
V. 11. In whom] by the same reason of the union with Christ, he also rejects the Jewish Ceremonies, as saying, Ye have in Christ the effect and reality of that whereof circumcision was but a sign; namely, the true regeneration in Spirit, and therefore it is an absurd thing to turn after figures, when you possess the thing itself. The body] namely, the whole mass of sin, which hath as it were its parts and members in several wicked operations, see Rom. 6. 6. Colos. 3. 5. By the circumcision] namely, by virtue of the gift of regeneration, which is the spiritual circumcision, whereof Christ is the only worker.  
V. 12. Buried] to show that circumcision could be used no more for a Sacrament to be applied to that gift as it was before; he saith that Baptism hath been substituted in stead of that and for that use. With him] see upon Rom. 6. 3, 4. Through the faith] by which Christ, who is risen again by the power of God for our justification, is made ours, and works in us the spiritual resurrection from sins to the likeness of his resurrection.  
V. 13. The uncircumcision] namely, in your natural corruption, signified by the uncircumcision which was cut off in the circumcision.  
V. 14. Blotting out] the law was the hand-writing, the use of the Ceremonies was the ratification and confession of the debt, Christ's blood is the satisfaction by which the hand-writing is canceled, and all the seals and signs taken away. Of Ordinances] that is to say, as it appeared by the Mosaical Ceremonies, which (out of Christ) testify that a man is guilty and worthy of death, seeing that all the use of them had a relation to the purisying of uncleanness and satisfaction for guilt, see Ephes. 2. 15. Nayling it] annihilating and taking away all the power of it, as if th●t by him and in him the Law had been fastened and nailed to the cross, Ephes. 2. 16.  
V. 15. Spoilt] taken away from the devil the unjust prey of so many souls, dispossessed him of his tyranny, and confounded and scorned his boldness; terms taken from victorious and triumphant captains. Powers] see upon Ephes. 6. 12. In it] the Italian, in him; namely, in Christ crucified. Others, in it, namely, in the cross. Others, in himself.  
V. 16. Let no man] seeing that by Christ's death all that was figured by the Ceremonies is fulfilled, and that therefore the use of them is disannulled, let no man attempt to impose Laws upon your consciences concerning them, to condemn you if you do not observe them.  
V. 17. A shadow] namely, signs and transitory figures. The holy] namely, the substance and spiritual reality of all these mysteries opposite to ancient Ceremonies, as the body is to the shadow.  
V. 18. Let no man] suffer no man to usurp that power over your consciences as to command them, and declare them guilty in these things. Others, let no man get away the goal from you, or the reward due to him that overcommeth at wrestling or running; that is to say, Let him not hinder nor disturb you in the course of your vocation, so that you may not obtain the reward of everlasting life, see Gal. 5. 7. Philip. 3. 14. Humility] namely, a false and vain humility, used by false Doctors, under a pretence of calling upon Angels as Mediators between God and men, when as Christ is the only Mediator. Intruding] rashly undertaking to establish new Doctrines and Laws concerning the service of God, beyond that which is revealed concerning it in his word, 1 Cor. 4. 6. Peradventure he hath a relation to their curious and bold assertions, which they had concerning the offices and degrees of Angels. By his fleshly] namely, by his carnal and corrupt understanding.  
V. 19 The head] namely of the Church, which is Christ alone: see the Exposition of all this upon Ephes. 4. 15, 16. Having nourishment] the Italian, being furnished; namely, with life, vigour, nourishment, and all other good things, without desiring any part thereof from Angels, or any other creatures. Knit together] namely, gathered together and united in Spirit, which also seems specified to confute the false doctrine of seducers; namely, that Angels are means of a conjunction between God and men, and between men themselves. Of God] namely, that true spiritual and divine increase whereof God is the Author, in his believers, in Christ, and by his Spirit, whereby they come nearest to God, see Ephes 3. 19  
V. 20. If ye be dead] namely, by virtue of your spiritual conjunction with Christ, participating of the benefits of his death to redemption; and the resemblance thereof in the mortifying of sin: which are the two accomplishment of all ancient Ceremonies, the use whereof is also disannulled. Rudiments] the Italian, Elements; see upon Gal. 4. 3. 9 Living in] as though you were yet in the School of these earthly and bodily figures and Ceremonies, whereas under the Gospel you live as it were in heaven, in life, liberty, and power of the Spirit, see Phil. 3. 20. So is the word World used, Gal. 4. 3, 9 Heb. 9 1.  
V. 22. Which all] namely, which Ordinances consist in outward and corruptible things, and of themselves can neither defile nor sanctify: and the significant virtue which they had under the Law is now utterly disannulled, see Mat. 15. 11, 17. Rom. 14. 17. 1 Cor. 6. 13. Heb. 9 9 Of men] who of their own authority would re-establish the use of these things, which the Lord hath taken away by his Gospel. V. 23. Will-worship] namely, God's service arbitrarily appointed, or with a good intent and will, but without any command or approbation from God. In any bonour] namely, these observances of these false teachers, do not aim at the abstaining from fornication and luxury, wherein consists the true honour and holiness of the body, Rom. 1. 24, 26. 1 Cor. 6. 18. Thess. 4. 4. but at the abstaining from meats, which are things indifferent, and can neither defile nor sanctify, see Mat. 15. 11. 1 Cor. 6. 13. To the satisfying] namely, in abstinences and distinctions of meats.   

CHAP. III.  
Vers. 1. SEek] endeavour to live the spiritual and Angelical life, elevating your hearts and minds towards Heaven, after your spiritual resurrection and imitation of Christ, settling no more your affection, nor any opinion of holiness, upon earthly things.  
V. 2. Set your affection upon] the Italian, think upon; See Rom. 8. 5.  
V. 3. Dead] namely, with Christ, not only to sin, by being freed from it, and by having no more commerce with it, but likewise to the ceremonies of the Law. Col. 2. 20. Your life] you are already made living in Christ in the participation of God's grace, and in the communion of his Spirit: but yet the perfect state of spiritual life, in the full fruition thereof is not appeared, nor the glorious manifestation thereof: all that is yet in safe custody with God in Christ's person. Strive therefore to attain to that Sovereign end, by a continual exercise of holiness, Phil. 3. 11. 12. 14.  
V. 4. Who is our] namely, in the communion of whose Spirit you subsist in this state of spiritual life, whereof Christ is as it were the root and spring, which gives and preserves it.  
V. 5. Your members] namely, all the affections, motions, and concupiscences of corrupt nature, whereof is composed all that mass of vice, which is called the body of sin, Rom. 6. 6. Col. 2. 11. Or by members he means all the vicious actions of the body, Rom. 8. 13.  
V. 6. The children] See upon Eph. 2. 2. & 5. 6.  
V. 7. Walked] that is to say, which you sometimes practised. Ye lived] when you see all your heart, and delight in them, and were wholly given to them, as men in whom sin reigneth.  
V. 10. Which is renewed] the renewing of which is not fulfilled in an instant, but goeth forward by degrees in holiness; according as the lively enlightening of the Holy Ghost increaseth, by means whereof, all the remainder of the work of regeneration is accomplished, Rom. 12. 2. 2 Cor. 3. 18. Eph. 4. 23.  
V. 11. Where there is] in which work of sanctification, all these regards, conditions, and qualities, do neither avail, nor hurt. And God in producing of it hath no respect unto them. But Christ] Christ alone apprehended by faith, for the remission of sins, is the only spring, and cause of all good and salvation, to all believers; and living and working in them by his Spirit to regeneration.  
V. 14. Above all these] the Italian, instead of all these; to the end that you may work all these particular things: Get you a habit of charity, which is the root of all these virtues. The bond] namely, the only means of a true and perfect union, which ought to be between believers, above all humane conjunctions, and which containeth perfectly in itself all the duties whereby men are joined with God, and one with the other.  
V. 15. Of God] namely, that holy tranquillity in your Spirits, and that spiritual concord, which God requires, and creates in his believers. Rule] namely, govern and temper all your affections, so that they may all yield and have a relation thereunto. In one body] namely, in the communion of the Church, which is Christ's body. Thankful] for the benefits received from God and men.  
V. 16. Let the word] namely, the doctrine of the Gospel, have a firm seat in your hearts, and in the midst of your Church: and as the soul dwells in the body to preserve it alive, to cause it to grow, and operate by it: So let this active truth be in you, in abundant fruits of good works. With grace] in a godly gracious manner, which may allure and edify the hearers. See Luke 2. 52. Acts 2 47. Ephes. 4. 29. Colos. 4. 5. In your hearts] by a lively feeling of the soul, and not with the lips only.  
V. 17. In the name] calling upon his holy Name, and according to his command and to his honour and service.  
V. 18. In the Lord] namely, as it is fitting for women that are in Christ's communion as members of his Church. Or according to his command. Or in respect and by virtue of him.  
V. 20. In all things] which belong to the right of parents, and whereunto children are lawfully bound Ephes. 5. 24.  
V. 21. Lest they be] jest they put off all manner of affection, and desire of being thankful to you. Despairing through your immoderate rigour of obtaining your good wills. Or lest they lose all joy of heart, and so run into precipitate resolutions.  
V. 22. In all things] as v. 20. According to the] namely, your corporal and worldly masters. As Eph. 6. 5. Eye service] See upon Eph. 6. 6.  
V. 24. Of the inheritance] namely, the heavenly inheritance: which though believers do obtain merely by virtue of their adoption, yet it is promised unto them likewise by the name of reward, and guerdon for to incite them to do well. The Lord] who being the Sovereign Lord of all, giveth and appointeth to every one his vocation, and thereby exerciseth his command in the world.   

CHAP. IU.  
Vers. 1. Equal] that is to say, all interchangeable duties of masters to servants.  
V. 2. Watch] being always attentive, and ready, and fittingly prepared to present them unto him.  
V. 3. Unto us] as to other Apostles and Evangelists who are not prisoners as I am. A door] namely, that he will give us opportunity, and occasion to preach his Word being at liberty.  
V. 5. Without] namely, infidels, and those that are strangers to the Church, to give them no cause of offence, or of hating, persecuting, and slandering the Church, but rather to gain them to you, and edify you.  
V. 6. With grace] with holy and spiritual mildness, and in a fitting manner. With Salt] namely, with wisdom and discretion, or with good understanding, which may excite and please the taste of the hearers. See Mark 9 50.  
V. 7. In the Lord] in his work, or in the communion of his mystical body.  
V. 9 Onesimus] some think it is the same, as is spoken of Philem. 10.  
V. 11. Of the] that are Jews, converted to Christianity. These only are] Or mine only workecompanions. In God's Kingdom, which have been, etc. That is to say, those that are with me, and are worthy workmen. The Kingdom] namely, in preaching the Gospel, by which God gathers together and governs his Church, and distributeth his everlasting goods.  
V. 12. Labouring servently] the Italian, fight; assisting you in your troubles and oppositions, with his servant prayers to God. Perfect] being no longer children, but of full age in strength and understanding, to know and perform the will of God. See Matth. 5. 48. 1 Cor. 14. 20.  
V. 13. Laodicea] these two Cities were near Colosse, Col. 2. 1.  
16. From Laodicea] it may be understood of some Epistle that the Apostle writ to the Laodiceans, which was to be communicated to the Colossians, and is now lost, like divers more, 1 Cor. 5. 9 Phil. 3. 1. yet without any diminution of the perfection of holy Scripture, which consists not in a certain number of books, but in the full revelation of all the doctrine which is necessary to salvation: and questionless hath in other places, the same doctrines as were contained in those Epistles which are lost.  
V. 17. In the Lord] namely, in his work and service. Or look to the degree of service, which thou holdest in the communion of his body.  
V. 18. Remember] that you may assist me with your prayers, to confirm you in the faith by mine example; and to give me occasion of comfort, by your perseverance and other virtues. Grace] namely, the grace of God in Christ.    

THE FIRST EPISTLE OF St. PAUL the Apostle to the THESSALONIANS.  
ARGUMENT.  
SAint Paul, as Saint Luke reports, Acts 17. had by his preaching converted divers jews, and many Gentiles in Thessalonica, a City of Macedonia: But by reason of the violent persecution which was there stirred up against him by the jews, he was constrained suddenly to depart from thence. Whereupon having a little while afterwards heard, how that poor infant Church was grievously molested through persecutions. He had sent Timothy to them from Athens to strengthen it, and encourage it to persevere: and having heard from him of the happy and laudable state it was in, he writes this Epistle to it. Wherein at the very first, he gives God thanks, and praiseth the Thessalonians for their readiness and alacrity in receiving the Gospel; and for their faith, charity, and patience in the profession of it; according as he had taught and preached it to them, with all loyalty, study, efficacy, and hearty affection. Then he comforteth them in their afflictions by Christ's example, and by his own, and that of the Churches of judea. And tells them, that being hindered from performing his hearty and fervent desire in visiting them, he had sent Timothy unto them, by whose relation he had been singularly comforted. And again, gives God thanks, praying him to increase their gifts, and to confirm them unto the end. Then he exhorteth them to holiness, charity, and peace, and to bestow their times in laudable exercises, and to forbear lamenting and grieving excessively for the dead. And to comfort themselves in the assured hope of a blessed resurrection, the manner of which he sets down; teaching, how that though the time of Christ's coming to judgement be hidden, yet it ought hourly to be expected with watchfulness and holy preparation, and at last, after divers holy exhortations, he saluteth and blesseth them.  

CHAP. I.  
VER. 1. SIlvanus] some hold it was the same as is called Silas in the Acts of the Apostles. Which is] which through faith in Christ is in God's grace and covenant, and is engrafted amongst his true people.  
V. 3. Your work] namely, the fruits and effects of your lively and working faith, not of a dead and idle faith, Gal. 5. 6. Jam. 2. 17. Labour] namely, the duties of true charity, performed by you, not sparing yourselves in troublesome and dangerous times and occasions. Patience] namely, your voluntary and constant patience in the cross, which is maintained by the certain hopes of everlasting goods, which are promised for it. See 2 Cor. 4. 17, 18. In the sight] namely, every time that we present ourselves before God, to pray unto him. Or I speak truly as in the presence of God, 2 Cor. 12. 19 Gal. 1. 20. Or this is added to show the truth and sincerity of these virtues in the Thessalonians.  
V. 4 Knowing] finding and knowing that you are Gods true elect, by this certain proof, namely, that the holy Ghost hath imprinted in your hearts the Gospel which I have preached to you, ●nd hath engendered a lively faith in you.  
V. 5. In power] with a divine efficacy of the holy Ghost.  
V. 8. Sounded out] the fame thereof hath by your means been spread over all the neighbouring Provinces.  
V. 9 They themselves] namely, the believers scattered all the world over. What manner of] how our persons and our ministry have been received by you, and how God's word hath taken place amongst you.   

CHAP. II.  
Vers. 1. IN vaine] unprofitable, and fruitless, as would have been, if we had, for fear of persecutions, forborn to Evangelize unto you.  
V. 2. In our God] namely, trusting in his assistance and virtue. Contention] namely, oppositions, persecutions, and cares.  
V. 3. Uncleanness] namely, from any infamous or vicious affection; as from sordid avarice, infamous flattery, or dishonest dealing. See 2 Cor 6. 6. & 7. 1.  
V. 4. To be put in trust] as faithful Stewards.  
V. 5. A cloak] or a pretence, that is to say hidden and dissembled ways, to work our own gain and profit.  
V. 6. Burdensome] taking of you such things as we have need of, which we have not done, vers. 9 2 Cor. 12. 13.  
V. 13. Worketh] bringing forth in you all manner of Christian virtues, and especially constancy in suffering afflictions for the Gospel.  
V. 14. In Christ] that is to say Christian, and by faith in Christ engrasted into the Church, which is his own body. As they have] namely, the believing Jews.  
V. 16. Fill up] the Italian addeth, fill up the measure; namely, so full as God's patience hath limited it should be filled. See Gen. 15. 16 The wrath] as God's judgement hath been extremely provoked by them, so is it fully fallen upon them. See Job 36. 17.  
V. 17. Taking front you] as a father from his children. The more] this short absence hath not one whit lessened mine affection, but rather inflamed and increased it.  
19 For what] have not I cause to love you thus dearly, seeing your conversion is such an excellent fruit of my ministry, by which it hath been made glorious; and hope besides my present joy, to be therefore crowned with everlasting glory at Christ's coming? Even ye] As well as other Churches which have been founded and taught by me.   

CHAP. III.  
Vers. 1. FOrbear] Endure the discomfort of your absence, and the desire I have to see you. To be left] It is likely that this hath a relation to what is spoken, Acts 17. 15. and that after Timothy was come back to the Apostle in Athens, he sent him back to Thessalonica.  
V. 2. Timotheus] to supply in part by him, what we could not perform by our presence.  
V. 3. Appointed] And placed by God's vocation, to be conformable to Christ, as well in afflictions as in glory, Rom. 8. 17. 28. A term taken from soldiers that are sentinels in their watch-house, and to other duties belonging to martial discipline.  
V. 8. We live] notwithstanding all our miseries, and death which is present before us, we are safe and sound, and very cheerful if that ye stand firm and sound in your faith in Christ.  
V. 9 For what] this so happeneth unto us, because God gives us in you incomparable cause of joy and comfort, for which we cannot thank him sufficiently. Before our] that is to say, spiritually, or with a hearty joy, of which he is a witness, or acknowledging the cause thereof to proceed from him only, and giving him thanks therefore.  
V. 10. Perfect] Instruct and confirm you more fully in Christian doctrine and finish the establishment of your Church, which shortness of time would not suffer me to do at my first coming.  
V. 13. Establish] that by means of the gift of charity, which is the spring of all good works, you may persevere in true holiness approved by God without any voluntary offence or malice. At the coming] that you may be known to be such by Christ himself at the last judgement, or until his coming. With all his] this may have a relation either to the establishment in holiness in the communion of all believers, as Ephes. 3. 18. Col. 3, 4. or to the last coming of Christ, accompanied with his holy Angels, Zech. 14. 5. Matth. 25. 31. Judas 14.   

CHAP. IU.  
VER. 1. BY the Lord] the Italian, in the Lord; in his behalf, in his name, for the love of him.  
V. 4. His vessel] namely, his body, in which his soul lodgeth, and which is the instrument of the operations of it, especially in God's service, as a vessel of his Temple. And honour] See upon Col. 2. 23.  
V. 6. In any matter] the Italian, In the affairs of thi● life; As to contaminate by fornication, persons who are allied or belonging to others, as wife, or daughter, &c:  
V. 8. Given unto us] the Italian, put in us; Hath endowed us Apostles with the light and conduct of his Spirit, in such measure as we do teach God's truth most purely, and certainly.  
V. 9 Are taught] not only enlightened, but also inwardly moved and framed thereunto by hi● Spirit.  
V. 10. Which are in] the charity which is amongst you, appears sufficiently by that you show towards other believers, who are out of your City and Church.  
V. 11. Your own business] Every one according to his calling, without meddling with importunity, or curiosity with other men's business, 1 Pet. 4. 15. With your own] under these manual Arts are comprehended all lawful callings and exercises.  
V. 12. Honestly] shunning idleness, which leads a man to vices, or brings him to dishonest beggary. That are without] namely, unbeleivers and such as are strangers to the Church. Of nothing] or of any one, and that through your own sloth, you be not driven to look for relief of other men.  
V. 13. Are asleep] that is to say, are dead in hope of a blessed Resurrection, an ordinary term in Scripture. No hope] of everlasting life.  
V. 14. In Jesus] the Greek term signifies the manner of dying well, as who should say, who by Jesus Christ, namely, by faith, and by calling upon his name, have passed to death. Will God] that is to say, we must know and believe that God will bring into that heavenly glory which his son possesseth, those that shall die in his faith.  
V. 15. By the word] namely, by especial revelation of God. See 1 Kings 13. 17, 18. and 20. 35. We which are alive] namely, those who shall then be alive, as we are now, who ought each moment to expect Christ. See 1 Cor. 15. 51, 52. Shall not] that is to say, shall have no advantage above them, but as one should say, the dead shall have advantage above those which are alive, being they shall rise from the dead before the quality of the others be changed, to enter into everlasting life.  
V. 16. A shout] the Greek word signifies such kinds of shouts or watchwords as men that row, or vintage-men do use to encourage or call upon one another.  
V. 17. Caught up] After we have been both in soul and body endowed with such qualities as are fitting for everlasting life, as amongst the rest with agility of bodies. See 1 Cor. 15. 51.   

CHAP. V.  
VER. 1. YE have no need] Take heed of presuming to be so bold as to inquire concerning the prefixed time of Christ's coming to judgement.  
V. 2. Know] namely, by the Lords words, which have often been spoken over again by the Apostles. See Matth. 24. 43. As a thief] that is to say, unlooked for, not but that many signs and tokens shall be seen before his coming, Matth. 24. 30, 32. but yet none shall be able to set down the prefixed day or moment.  
V. 3. Shall say] namely, worldly men.  
V. 4. In darkness] of ignorance or blindness of sin.  
V. 6. Let us me sleep] through carelessness, slacking, or giving over doing acts of piety, being lulled asleep by worldly desires, cares, and pleasures.  
V. 9 Appointed us] He hath not by his immutable decree excluded us from his grace, and given us over to the state of sin and natural corruption, to punish it according to the rigour of his justice.  
V. 10. Wake nos] these words may be understood either in their own proper sense, or figuratively, for living or dying.  
V. 11. Comfort yourselves] or exhort one another.  
V. 12. To know] to judge well and worthily of them, which is the first degree of honour. Which labour] in the holy ministry. In the Lord] by his commission and authority in his Name, in the service of his Church, keeping within the bounds of his will, and of their own vocation.  
V. 18. For this is] As God through his grace in Christ turneth all things to be for your good and salvation, Rom. 8. 2●. So he will have you give him thanks for all things, as benefits bestowed upon you.  
V. 19 Quench not] do not you suffer through rebellion, impurity, ingratitude, negligence, or contempt, the gift of the spirit of grace, which worketh in you in light of faith, and knowledge, and in fire of power, to depart or to be abolished in you, but preserve it, nourish it, and make use of it. See Matth. 25. 8. A similitude taken from the fire of the Altar, which was to be kept continually alive and burning.  
V. 20. Prophesying] the Italian, prophecies; namely, the writings of the Prophets in the old Testament, or the ordinary expositions which are made in the Church, by a singular gift of the Spirit. See Rom. 12. 6. 1 Cor. 14. 1. 6. 29.  
V. 21. All things] namely, all the doctrines, opinions, actions, and examples which every believer is bound to examine by the light of the Holy Ghost, according to the rule of God's Word.  
V. 23. Spirit] by his Word here differing from the soul, he means either the gift of God's Spirit, and the spiritual part of a regenerate man, or the understanding, and mind, and by the soul, only the mere animal part.  
V. 24. That c●●leth you] namely, God who hath begun his work in you, calling you effectually to the participation of his Gospel, is loyal and constant in keeping of his promises which he hath made to those that answer to his call, to bring them to the last period and end of it.  
V. 27. I charge you] For these Epistles writt●● 〈◊〉 the Apostles were directed to the college 〈…〉 stours, by whom they were afterwards read 〈◊〉 public Assemblies of the Church, and expounded by the Prophets or other Pastors, being laid up, and kept in the Church's treasury of records.    

THE SECOND EPISTLE OF St. PAUL the Apostle to the THESSALONIANS.  
ARGUMENT.  
THis Epistle is almost of the same subject as the former: for the Apostle having not yet had liberty to visit the Thessalonians, writes this second Epistle unto them, to confirm, exhort, and correct them; and first he commends their faith, charity, constancy, and patience in persecutions: and strengthens them, praying to God that he will be pleased to accomplish his work in them: then afterwards upon occasion of a certain opinion which was grown up amongst them, that Christ's last coming was at hand, whereupon there grew great discorders in the Church, he declares unto them that it was false, for before that time Antichrist was to come, whose kingdom, pestilent doctrine, false miracles, apostasy, great number of followers, and final destruction he sets down, encouraging notwithstanding the Thessalonians against the terror of this horrible danger, by their well-established election and vocation, and at the last he reproves some of them who lived disorderly and idly, commanding the Thessalonians to separate them from the communion of Christ, in case they showed themselves disobedient, until such time, as they should come to true repentance.  

CHAP. I.  
Vers. 4. Glory in you] As in an excellent fruit of our ministry.  
V. 5. Which is] that is to say, which persecutions for the Name of Christ are assured and certain Arguments unto you, that God the just Judge will give you the reward, and rest for it in his Kingdom; and to your enemies, on the other side eternal punishments. Worthy] that is to say, conveniently qualified to enter into the possession thereof, according to God's order: that he that must be like unto Christ in his crown and glory, must also be like him first in combats and troubles, See Rom. 8. 17. 2 Tim. 2. 11.  
V. 7. With his mighty Angels] the Italian, with the Angels of his might; namely, his Ministers to execute his Almighty power Or. by whom he is encompassed in his glory and Majesty.  
V. 9 From the presence] being condemned by Christ himself, who shall then appear in glory and sovereign power.  
V. 10. To be glorified] to manifest the glorious effects of his promises, and of his infinite power, in bringing of his, to his heavenly glory, notwithstanding all the oppositions of their enemies, to be eternally glorified and praised in them, and by them. Because] we must suppose amongst which number I surely place you, by reason of the credit which you have given to my preaching. Our testimony, namely, our preaching, whereby we have truly related and confirmed God's truth.  
V. 11. Of this] namely, of this last sign, accomplishment, and reward of your heavenly calling, by means of your perseverance.  
V. 12. In your] as in a mirror, and subject of the manifestation of his sovereign power. In him] as in the cause, spring, and foundation of all your glory.   

CHAP. II.  
Vers. 1. BY the coming] as you do assuredly look for him; and as you desire that he may appear to your glory, and that he may gather his whole Church into his Kingdom.  
V. 2. In mind] the Italian, from the mind; namely, from your wise and settled judgement, and from your quietness of spirit; either by straying from things revealed in God's Word, or by curious enquiring after those secret times, which are not revealed. By Spirit] namely, by any doctrine or opinion, raised under a false pretence of inspiration of the holy Ghost. 1 Cor. 12. 10. 1 John 4. 1, 2. Is at hand] believers are indeed warned to watch continually, as neither knowing the day nor the hour of Christ's coming, Matth. 24. 42. & 25. 13. Rom. 13. 11, 12. Jam. 5. 8. 1 Pet. 4. 7. but the Apostle doth here condemn certain determinations of approaching times; by which men's minds were troubled, and drawn away from their callings. And the Gospel slaundereds when they were disapproved by a contrary event.  
V. 3. A falling away] namely, that great and general revolt of the outward Church, from the faith and profession of the pure truth of the Gospel. Be revealed] namely, that until Antichrist be risen, and publicly appeared and exercised his tyranny and wickedness, whose sin is in the highest degree; because he is not only a disloyal servant and open enemy, but also an usurper of the Son of God's Empire. This Name is taken from the name which the Jews gave to Antiochus. The Son of] namely, he that is condemned to everlasting perdition, Rev. 19 ●0. see John 17. 12.  
V. 4. Who opposeth] the Italian, that adversary; that great and deadly enemy of Christ, and of his truth, and Church. Above] or against. This is also spoken of the resemblance between Antichrist and Antiochus, Dan. 11. 36. who did not disannul all manner of religion, but would only allow of that which he himself had established; and Antichrist was to do the like. All that is] not only above the true God, but above Kings, Potentates, and others, to whom the name of God is attributed, for some resemblance, see John 10. 34, 35. Sitteth] that is to say, ●aignes, and commands: this circumstance is taken from what is spoken of the King of Tire, Ezek 28. 2. In the Temple] namely, in the midst of that assembly, which hath before been the true spiritual Temple of God, namely, his Church: and shall yet bear the name, and the marks of it: but with much corruption. See 2 Cor. 6. 16. 1 Tim 3. 15. Showing] having made himself absolute Lord of consciences, and bringing all things under his obedience, and working them to his own advantages, not directing them ●o God alone in Christ, by the pure preaching of his truth. That he is] by usurpation; if not of the outward name, yet at the least of God's incommunicable qualities, properties, rights, and preeminences.  
V. 5. I told you] by a prophetic spirit, and divine revelation.  
V. 6. Ye know] by that I told you by word of mouth. What Withholdeth] namely, what hindereth and keeps it back at this present time, until the time which God hath prefixed. According to the opinion of the most ancient Doctors of the Church, we must understand it to be the Roman Empire, whose subsistency stayed the manifestation of Antichrist, he being to build his tyranny upon the ruins thereof, Revel. 13. 1. 11. & 17. 9, 10, 11. and therefore the Christians in former times prayed for the lasting of the Roman Empire, though it was most cruel, because after that they looked for a worse.  
V. 7. For] he gives a reason, why he said that it was kept back: for even in those days the Apostle saw in Spirit the first roots and foundations of the kingdom of Antichrist growing up, which notwithstanding he doth not specify; peradventure he means the excess of reverence given to the great City, even in things belonging to Christianity, which in time would grow on to mere idolatry, and slavery, See 1 John 4. 3. The mystery] namely, that great design and wicked work of usurping Christ's dignities over his Church, under the mask of piety and Christian Religion, Rev. 13. 11. and 17. 5. 7. yet quite contrary to the Gospel, which is the true mystery of piety, 1 Tim. 3. 16 Work] it begins to frame and insinuate itself into the spirits and minds of men. He who] namely, until that the Roman Empire successively held by particular persons, do fall to decay. It being evident, that the degrees of the falling of the one, have been the degrees of the exaltation and establishment of the other.  
V. 8. Shall consume] by the efficacy of his truth, he shall overthrow the falsehoods, cunnings and practices thereof, and shall give it a deadly and incurable wound, which seems to have a relation to what is spoken, Rev. 14. 6, 7, 8. Shall destroy] of this is spoken, Rev. 18. 2, 3, etc. With the brightness] the Italian, by the appearing; seeing that by Rev. 18. and 19 it appears that there must be a long time between the ruin of the spiritual Babylon, and the last coming of Christ. It seems that in this place is meant a powerful, extraordinary, and most clear operation of God, according to the stile of the Prophets.  
V. 9 Whose coming, Antichrist shall install himself, and gain authority and credit chiefly by miracles wrought by the devil's means, to confirm his false doctrines, and worships. Power] namely, high and transcendent miracles. Lying wonders] that is to say, diabolical illusions: Or such effects, as are beyond human, but not evangelical power. Whereas, to be a true miracle, the work ought as well in substance, as in the manner of doing it, exceed the power, and manner of working of any created nature. And therefore all such miracles are false, especially because their aim is to authorise a false doctrine and worship.  
V. 10. Of unrighteousness] proceeding from a wicked design or inducing men to rebel against God: In them] it shall not work but only upon the reprobates, 2 Cor. 2. 15, & 4. 3. and shall not take effect upon the elect, Matth. 24. 24. 2 Tim. 2. 18, 19 Rev. 9 4. & 13. 8.  
V. 11. Shall send them] by his just judgement, upon their wilful and hardened incredulity, he will take away the light and wholesome judgement of his Spirit from them, whereby the cunning and deceits of Antichrist shall infallibly have power to persuade and captivate them, See 1 Kings 22. 22. Io● 12. 16. Ezek. 14. 9  
V. 13. From the beginning] that is to say, from everlasting, before the world was, Ephes 1. 4. See John 1. 1. Through sanctification] hereby is signified the order of secondary causes, and of the means of the accomplishment of the everlasting counsel of God's election. Which order God hath established, and executed in his elect, See upon 1 Pet. 1. 2.  
V. 14. Of the glory] namely, of the life of glory, which Christ having acquired, doth, as head, communicate to all his members, See John 17. 22.  
V. 15. The traditions] the Italian, the instructions; Greek, the traditions, See upon Matth. 15. 2.  
V. 16. Through grace] the Italian, in grace; namely, wholly founded upon his grace and fatherly good will. Or, by the communication of his grace, which doth at this time comfort us, and giveth us assured hope of everlasting happiness.   

CHAP. III.  
Vers. 1. Have free course] that it may spread and enlarge itself throughout the world without any let Be glorified] that it may bring forth its admirable effects, in the converting of Nations, etc. Or, that it may be known in its divine Majesty, to have obedience of belief given to it. Or, that it may be honoured by their conversation who make profession of it.  
V. 2. Unreasonable] the Italian, insolent; the Greek word signifieth, men of evil conversation. And it seems that here are meant, bold, and encouraged enemies of the Gospel, as Jews, heretics, etc. For] we ought to suppose. Whereof there will be many in the world: for the preaching of the Gospel doth not find obedience of belief in all men: And in unbelievers it doth stir up contrary motions, of impiety, rebellion, and opposition.  
V. 3. Establish you] in faith, and all good things, against the devil's snares and plots.  
V. 4. In the Lord] namely, by means of his grace and power.  
V. 5. The patient] or to patience in Christ, that is to say, a truly Christian patience.  
V. 6. In the name] from him, and by his authority. Ye withdraw] not to break the conjunction of bond and necessity: but to abstain from all voluntary, open, and pleasing conversation, and communication, which showeth a delight, or likeness of behaviour; and nourisheth and fomenteth vice: and and brings danger of contagion, contrary to the duty of all believers: as well towards themselves which is to abstain from all evil, as towards their neighbours, which is to correct them and direct them to goodness.  
V. 11. For we] we must supply; I give you warning of this, because that we, etc. Busy bodies] or that live curiously, busying themselves with other men's businesses to carry tales, or tell news, Acts 17. 21. 1 Tim. 5. 13.  
V. 12. By our Lord] that is to say, in his name, by his command. Or, as they desire to do any thing that is pleasing to him.  
V. 14. Have no company] by conversing familiarly with him. Vers. 6. Or by any Ecclesiastical communion, which must be forbidden him, until he be amended.  
V. 15. Count him not] let this severity be grounded upon charity, and be used with wisdom for the sinner's amendment, whose vice is to be hated but his person beloved, and endeavoured to be saved.  
V. 16. Of Peace] namely, the Author and approver of holy concord, amongst such as are his.  
V. 17. So I write] this may have a relation to th● former words of this verse, written with the Apostles own hand, which was well known to the Churches, that they might be marks of his true Epistles. Or, it may have a relation to the following verse.    

THE FIRST EPISTLE OF St. PAUL the Apostle to TIMOTHY.  
ARGUMENT.  
TImothy was the son of a Greek father, who was likewise a Proselyte, and of a jewish mother; who having learned the Christian faith, had brought up, and instructed this her son in it from his childhood; And both their pieties were so abundantly blessed by God, that Timothy in h 〈…〉 youth was entertained by Saint Paul, who besides the large instructions which he gave him, did also obtain the miraculous gift of the holy Ghost for him in knowledge, revelation, strength, and infallible conduct, to be made capable of the Office of Evangelist, which was not much inferior to that of Apostle: and to supply Saint Paul's absence in divers Churches, which he had newly founded; which is noted to have been always accompanied with a perfect confiden●●, and fatherly love on the Apostles side; and with an entire fidelity, and humble reverence on Timothy's side. Now amongst other occasions, in which he was employed by the Apostle, he was left at Ephesus, where Saint Paul having planted a most noble Church, and being by his calling led away to preach elsewhere, he left Timothy there to make an end of ordering and establishing of it. And whilst he was executing of this charge, he writ this Epistle to him, to instruct, strengthen, and encourage him; and by his means to confirm that Church, in which the devil had already sown much darnel of false doctrines, and curious questions, and especially by the means of false Christianized jews, perpetual corrupters of the pureness of the Gospel in those days. The Apostle then at the first exhorteth them, to root out that evil seed of false doctrine, and to maintain the truth in its purity, and the Church in its integrity, touching some points necessary for the circumstance of those times and places: As of praying for all manner of persons, even for Kings and Princes. Of the decency and modesty of women in their clothing, and of their silence in holy Assemblies. But especially of qualities required of Bishops and other Ecclesiastical persons. Then he proceedeth to foretell by divine inspiration the horrible corruptions which would befall the Church in ensuing ages, as well in doctrine as in manners, exhorting Timothy to forewarn the Church, and cause it to beware of those accidents; giving him also divers particular instructions, as of sincerity and discretion in pastoral censures of choosing men for several degrees of Ecclesiastical Offices, of admonishing the rich, that they should not trust nor set their hearts upon riches, but employ them in charity and Christian communication; to redargue false Doctors and their avarice, and to endeavour to persevere in all contrary virtues. Finally, this Epistle is a gathering together of Precepts necessary for Pastors, as well to preserve a good form in the state of the Church in their times, as to leave it well established after them; and withal, to prepare themselves for greater combats, and strengthen them against dangerous scandals, until the end of the world.  

CHAP. I.  
Vers. 2. MY own] the Italian, my true; whom I have entrusted with a fatherly care in the faith of the Gospel, and who also conformeth himself to my precepts by a loyal profession and observance, and by an interchangeable affection and bond towards me, see 1 Cor. 4. 17.  
V. 4. Fables] he seems to mean the Jews fabulous histories, which at the first were composed for allegories, and afterwards were believed to be true: whereunto that nation hath at all times been much given. Endless] whereof there can be no certain nor final resolution had, as they have no certain foundation, and therefore are like Labirinths without any issue. Genealogies] it is likely that he ●●xes those curious and scrupulous search after Jewish Genealogies, and chiefly after those which concern Christ's birth, about which there were great controversies in the Church; for Herod having burnt all the public Records in which they were preserved, to extinguish all manner of proofs of David's issue, many, either by tradition, or by their particular memories, did 〈…〉 e some with much uncertainty: And though Saint Matthew and Saint Luke had gathered what was certain thereof, yet these curious persons would not content themselves therewith. Then edifying] rather than instruction, confirmation, or advancement in the knowledge, love, and service of God, the only foundation whereof is faith in Christ, contrary to all vain and ambiguous questions.  
V. 5. The end] against these Jewish disputations, which bred controversies and divisions; the Apostle showeth the true use of the Law in believers and regenerate men. A pure] namely, sanctified by the holy Ghost, by means of a lively faith in Christ.  
V. 7. To be] that is to say, to seem so, and to be held for such.  
V. 8. Lawfully] according to God's order and intention, which is, that sinful man might thereby learn lively to acknowledge his sin and condemnation, to fl●e unto the remedy of grace in Christ, Rom. 3. 20. and 7. 7. Gal. 3. 24. And that the regenerate man may take it for a rule of all his actions, a curb to his will, and a guide to his life; and neither of them to found their righteousness or subsistency before God upon it, nor the observation of it, which is in Christ alone.  
V. 9 That the Law] he showeth that contrary to the opinion of those false Doctors, the Law, as it is composed of so many threatenings, forbiddings, and other rigous, doth carry a certain proof with it of man's perverseness; whereby it is evident, that he hath no natural disposition, or voluntary inclination to fulfil it: for otherwise he would apply himself thereunto of his own proper motion, as believers, and those who are regenerate by God's Spirit do, who having the habit of righteousness in themselves, as an inward and living Law, have no need of the terror thereof, and also being justified in Christ, are freed from the curse of it: seeing that a Sovereign's sentence given in the behalf of one, stayeth and endeth all Actions of the Law, which tend to accusing or condemning him. Lawless] he names certain grievous sins, not but that the Law condemns all others, even the least, but only to reprove those hypocrites, who were so zealous of the Law and the righteousness thereof, and yet were stained with most horrible vices, see Rom. 2. 21, 22.  
V. 10. Men ste 〈…〉 rs] or plagiaries, namely, such as stole away or received other men's servants. Or bought and sold, or held for slaves such as were free men. Liers●] the Italian, false witnesses; the Greek word indeed signifieth plain liars; but because the other sins which are here mentioned are of of a more grievous kind; it seems that it must be here taken for such as lie in bearing witness, in swearing and public acts, etc. To sound] namely, to the pure doctrine of the Gospel, which doth not derogate one whit from the rigour of the Law in condemning of sin, but doth rather authorise and confirm it, Matth. 5. 19, 21. Rome 3. 3.  
V. 11. The glorious Gospel] the Italian, To the Gospel of the glory; namely, the Gospel which is altogether glorious and divine, as well in splendour of truth, as in power and efficacy of Spirit, to discover and condemn sin, see 〈◊〉 Cor. 3. 9, 18. and 4. 4. The end of the Apostle is, to show that for thiesse of the Law to condemn wicked men, there was no need to recall the Law of 〈…〉 ses, and the discipline thereof, seeing the Gospel did fully perform that office; and he a true Apostle, more than the false Doctors his adversaries.  
V. 12. Enable me] the Italian, strengthened 〈◊〉; that is to say, By whose power and virtue the Gospel worketh so powerfully, He counted me] that is to say, Hath honoured me with a charge, in which faithfulness is required above all things, which he knoweth to be in me because he gave it me, and preserves it in me by his grace, 1 Cor. 7. 25.  
V. 13. Mercy] my sin hath not been irremissible, as theirs that sin against the holy Ghost, fighting knowingly and wilfully against divine truth, which is known and sealed in the heart, Mat. 12. ●1. Heb. 6. 4. and 10. 26. Ignorantly] by a false zeal without knowledge, see Acts 3. 17.  
V. 14. With faith] he opposeth his faith to his former incredulity, and his love to his cruelty, see 2 Tim. 1. 13. Which is in] this love of mine is spiritual, and an effect of my communion with Christ.  
V. 15. Came into] that is to say, Hath taken humane flesh upon him.  
V. 16. In me first] namely, before any of those who believed through his ministry, or sovereignly, and excellently.  
V. 17. Only wise] he seems to have an especial relation to God's providence, who had so miraculously brought to pass the work of his conversion.  
V. 18. To the prophecies] they were special divine revelations inspired in the Prophets of th●se times, by which God signified unto his Church the calling of such and such persons to his ministry, as Acts 13. 1, 2. 1 Tim. 4. 14. By them] being by God and them assured of thy calling, and that his grace and blessing will accompany thee. War] that is to say, That like a soldier mustered under Christ's banners, thou mayest carry thyself faithfully and valiantly in thine office, and set upon and destroy the devil's kingdom, and advance Christ's.  
V. 19 Faith] namely, sufficient knowledge, full assurance, and sincere profession of the truth of the Gospel. Which some] because they had a wicked will and heart God hath punished them, taking away the Spirit of light from them, that in the midst of the co●●se of their vocation, they might lose their faith, and be drowned in error and heresy.  
V. 20. Delivered unto] see upon 1. Cor. 5. 5   

CHAP. II.  
Vers. 1. THerefore] following the exhortation of chap. 〈…〉. of fight the good spiritual warfare, wherein the chiefest action and w 〈…〉 pons are prayer, see Col. 4. 12. Supplications▪] public ones in the Church. For all men] without distinction of nation, estate, or condition.  
V. 2. For Kings] this seems to be specified, by reason of the 〈◊〉 opinion of some men, namely, that all civil order was profane, and that Kings were as so many enemies to God, 2 Pet. 2. 10. Judas 〈◊〉.  
V. 4. Who will] by as much as appears to us by his will revealed in the Gospel, seeing he hath not by name excluded any nation or condition, Matth. 28. ●9, though his secret will do make a distinction of his elect, Matth. 29. 30. Acts 〈◊〉. 48. Rom. 9 11. and 11. 7. 1 John 2. 19 All men] all manner of men, of all nations and qualities.  
V. 5. For there is] the meaning is not, That the cause of this indifferency under the Gospel is the unity of God the creator and preserver of all things, and the unity of the Mediator, for the same cause might likewise have been under the Law, for that depends upon God's absolute will. But the meaning is plainly, That the time is now come, wherein as all men do participate of the title of being God's creatures, and of the communion with Christ's humane nature, so God will have them particpate of his grace and of Christ's benefit, without any distinction of Nation, or any outward qualities.  
V. 6. Testified] namely, as he hath revealed this his Council by the Gospel, which he will have preached and testified by his servants. In due time] the Italian, reserved by the proper terms; that is to say, which hath not been revealed in former times, but only now, according to God's decree.  
V. 7. Whereunto] namely, to witness which In faith] namely, in the preaching of the doctrine of the Gospel, and teaching the way to apprehend it, which is faith; or loyal and true.  
V. 8. I will] I do appoint it to be so by Apostolical authority. That men] he means only males, whom he only permits to speak in holy Assemblies, as well in public prayers as other actions. Every where] and no more in the Temple of Jerusalem only, as they did formerly. Holy hands] praying with that Ceremony as was used of holding up the hands, joined with purity of conscience and works. Without wrath] see Matth. 5. 23. And doubting] the Greek word may be understood, either of contentions between men, or of doubts and irresolutions of the soul for want of faith; whereof the first hinders the exercise of prayer, 1 Pet. 3. 7. the other the effect, Jam. 1. 6.  
V. 10. Which becometh] the Italian, as becometh. Others, but with good works, as becometh men who profess piety.  
V. 11. Learn] in Ecclesiastical assemblies.  
V. 12. Authority] no public charge of Pastor or Doctor. Over the man] for it might have happened that the husband might have been of the wife's audience, if she had spoken in the Church with censures, severe admonitions, and other acts of the holy ministry.  
V. 13. For Adam] the first man was not created for the first woman, nor by her, but chose; and therefore God's first order must be observed in the Church, where God re-establisheth that which hath been confounded and brought out of order by sin.  
V. 14. Deceived] namely, immediately by the Devil, neither doth the story say, that he was deceived by Eve, but only that he received the forbidden fruit from her, and did eat of it, see Gen. 3. 6. Was in the] the Italian, was the cause of; that is to say, Induced Adam to sin, whereby for a punishment, she was made the more subject to her husband, Gen. 3. 16.  
V. 15. She shall] though in the bringing forth of children, and in the subjection to the husband, God have imprinted the marks of the punishment imposed upon the woman; whereby it might seem, that amongst women there were no salvation, but only for them that are married, yet by Christ all condemnation is taken away, and these corporal evils do no way hinder the work of grace. If they continue] namely, women in general. Sobriety] the Italian, honesty; or modesty, or temperance.   

CHAP. III.  
Vers. 1. DEsire] namely, if he be moved by a holy and sincere affection to consecrate himself to God in the service of the Church, and therein employ those gifts which he hath received from him.  
V. 2. Blameless] that is to say, Not infamous for any public or offensive blame or vice, nor stained with any equal quality incompatible with that holy office. The husband] that is, Not married to two wives at once, according to the inveterate abuse amongst the Jews; nor hath not a concabine and a lawful wife, according to the licentiousness of the Gentiles; nor hath not married a second woman after he hath put away the first, without any lawful cause.  
V. 3. Not greedy of] or not desirous to make any dishonest gain.  
V. 4. Gravity] in the father, or reverence in the children.  
V. 6. A novice] namely, one newly come into the Church, and not yet sufficiently instructed and confirmed in the Christian faith. He fall into] he make not himself guilty of that sin for which the Devil hath been condemned and rejected of God, namely, of pride, for having a sacred office and divine dignity, see 2 Pet. 2. 4. Judas 6.  
V. 7. He must have] that those who are not members of the Church may have cause to speak well of him, being witnesses of his holy and laudable conversation. The snare] namely, in some occasion of infamy to his own person, of prejudice to his ministry, and of blemish to the profession of the Gospel through the deceits of the Devil.  
V. 8. Double tongued] speaking sometimes one thing, and sometimes another, or meaning one thing and speaking another: a vice contrary to the simplicity required in good Deacons, Rom. 12. 8. in whom there ought always to be a perpetual agreement of words, and of acts of true charity.  
V. 9 The mystery] namely, the sacred Doctrine of the Gospel, which is hidden to flesh and blood, and which God alone can reveal, Matth. 16. 17. and in the exercising of which, consisteth the highest and perfectest service of God.  
V. 11. Their wives] namely, Bishops and Deacons wives.  
V. 13. Purchase to themselves] they make themselves fitting and worthy to be promoted to higher degrees in the Church's service. Boldness] the Italian, Liberty; for a pure life freeth one from the fear of reproaches, and gaineth authority and credit with the hearers; and generally, a good conscience is always bold. In the faith] namely, in the preaching of Christian Doctrine.  
V. 15. The pillar] by whose ministry the authority, dignity, knowledge, virtue, and use of the truth of the Gospel ought to be preserved in the world, and maintained against all errors, contradictions and corruptions, whereunto nothing is more adverse or prejudicial than the vicious life of those that preach it.  
V. 16. And without] as in the mysteries and most sacred actions under the law; and also in the false mysteries of the Gentiles, there was a most exact purification required before they could be admitted to them: much more is it necessary in the Gospel, which is the only holy and Sovereign mystery. Of godliness] not only of ceremonies, as Moses his Law, nor of profane superstitions, as the Gentiles mysteries, but a most holy and truly religious mystery, by which God is served in Spirit and truth God] namely, the everlasting Son of God, true God with his Father, hath taken upon him human nature, and in it hath manifested himself unto the world, for to be the true Messias and promised Redeemer, who until that time, was hidden in God's counsel, and under his promises. Justified] fully approved of before God's judgement Seat, as having perfectly fulfilled all righteousness, especially in what belonged to his office of Redeemer: and by that means was delivered from death and from all pains, and crowned with deserved glory, Esay 53. 8. and besides, plainly, declared what he is, against all the false judgements, contradictions, and calumnies of the World, by his glorious resurrection, Matth. 11. 19 Luke 7. 35: Rom. 1. 4. In the Spirit] in the power of his Godhead, by which he hath fulfilled his office, Heb. 9 14. the truth whereof he hath caused to appear by his resurrection, Rom. 1. 4. 1 Pet. 3. 18. Seen of the Angels] being risen, he caused the Angels first to behold the accomplishment of God's promises, and of the World's salvation, which they fervently expected, and desired, Matth. 28. 2. Mark 16. 5. Luke 24. 4. John 20. 12. Ephes. 3. 10. 1 Pet. 1. 12.   

CHAP. IU.  
Vers. 1. THe Spirit] the holy Ghost hath revealed this to the Apostles, and Prophets under the Gospel. In latter times] namely, in the time of Christianity, which is the last age of the World, after which followeth the everlasting estate of the Church, Heb. 1. 2. 1 Pet. 1. 2. but especially towards the end of the World. Seducing Spirits] to false Doctors, who shall boast of being inspired and sent by God, See 1 John 4. 1.  
V. 2. Seared] that shall have left all manner of feeling, and motion of conscience: as a cautery applied to some part of the body, deads' it, and causeth it to fall, See Rom. 1. 28. Ephes. 4. 19 Judas 〈◊〉.  
V. 3. Forbidding] not absolutely to all persons, but only to some, under pretence of greater holiness, See Col. 2. 22, 23. From meats] namely, from certain kinds of meats. Which believe] who only have, as they are Gods children, right to make use of his goods and creatures, whereas the wicked before God, are only usurpers of them.  
V. 4. For every] he gives a reason why he hath said this forbidding of meats, to be a devilish thing. Is good] that is to say, the use thereof in itself is pure and lawful, as touching the conscience before God.  
V. 5. It is] God by his Word and Ordinance hath declared the use thereof to be lawful, especially for believers, who in Christ have gotten a new right to the creatures. Psal. 8. 6. Rom. 4. 13. and besides, the said use is actually sanctified by them, by the religious acknowledgement which they make thereof to God by calling upon his Name.  
V. 6. Thou shalt be] thou shalt in effect show thyself to be such a one. Attained] or which thou hast carefully followed.  
V. 7. Fables] vain humane imaginations: as if in outward austerity, in abstinences, fasts, (which he calls disciplines, and exercises of the body) did consist true holiness before God.  
V. 8. Little] seeing all the good that it can do is but to tame the members of the body, and their external motions and actions, 1 Cor. 9 27. without sanctifying the heart, and the inward part of man, as lively faith, and the love and fear of God doth, See Rom. 8. 13.  
V. 10. For therefore] of this infallible virtue of God's promises made to true piety; the afflictions which I and all true believers do voluntarily suffer, are a very good proof; for it were a greatfolly to suffer so much without any certain hope. The Saviour] the preserver of men's natural and temporal being in general, and especially of the everlasting and spiritual being of his children.  
V. 12. Despise] do not thou give any occasion of having it despised, but make it venerable by thy virtuous carriage in thine office. In Spirit] in holy zeal and in spiritual, and heroic motions and actions.  
V. 13. To reading] to the study and meditation of the holy Scripture. To exhortation] under this part and the following is comprehended the whole Evangelicall ministry.  
V. 14. Neglect not] exercise carefully thy calling of Evangelist, revive, manure, and strengthen the gifts, which thou hast received thereby. Which was given thee] God having declared thy vocation, not by votes of humane or ordinary election, but by prophetic revelation; and express oracle, signified to the Church by the Prophets, See Acts 13. 1, 2. 1 Tim. 1. 18. With the laying on] not to add, by man's means, any weight to the divine calling; but only for a sign of consecration, and blessing Of the Presbytery] the Italian, Of the Elders; namely, of the pastors, and other guides of the Church.  
V. 15. To all] or in all things.  
V. 16. Both save thyself] thou shalt avoid the condemnation for not having to the uttermost of thy power procured the salvation of souls, Ezek. 33. 9 and shalt hold on a secure way in thy calling to attain unto eternal happiness, Phil. 2. 12. and shalt be an instrument of salvation to thy hearers, Rom. 15 14. 1 Cor. 9 22.   

CHAP. V.  
Vers. 3. HOnour] have an especial care of them, as well to relieve such as are in want, as v. 17. as also to employ such as are virtuous in the Deaconship. That are] that have the true qualities of the soul, and virtues befitting Christian widows, and such as have no other help nor assistance, vers. 5 16.  
V. 4. But if] I free the Church from this duty of maintaining widows that have kindred able for to maintain them. First to show] before the Church he burdened therewith, v. 16.  
V. 5. That is] worthy of such a name, and of the respect that is due to such.  
V. 6. Is dead] in regard of the feelings, motions, and actions of the spiritual life, which hath no vigour, but when the flesh is brought low, and mortified.  
V. 7. These things] besides such things as have been spoken of before, chap. 4. 11.  
V. 8. But if any] he confirms that which he had spoken, v. 4. Hath denied] he doth an act utterly incompatible with the Christian faith, of which he makes profession. Infi 〈…〉] who oftentimes, through a plain natural light do perform these duties, and those which do fail therein, are more excusable than merciless Christians because they are not so well enlightened nor instructed.  
V. 9 Be taken into] namely, into the number and college of such, as giving over their own particular affairs, did dedicate themselves to the service of the poor, the sick, and of strangers, and they themselves were also maintained by public alms, See. Acts 6. 1. Rom. 16. 1. Under three 〈…〉] as well to avoid all subject and suspicion of scandal, as likewise because that the poor should not want assistance, if the younger widows chanced to be married on a sudden. Having been the wife] that hath not been divorced from her husband without a lawful cause, and married another, Mark. 10. 12. Others understand it, so that sh〈…〉 hath remained a widow, after the death of her husband, which was a 〈…〉 e of continency and mortification, as Luke. 2. 36, 37.  
V. 10. If sh〈…〉] if she have showed care, charity, & patience in bringing up her family after the death of her husband, or according to some if she have given them the breast herself. If she have wished] according to the custom of those times and places, when one had been a journey, and under this act of charity are comprehended all the rest.  
V. 11. Refuse] exclude them from this office and public benefit. When they have] after they have renounced the inward mortification of the concupiscences of the flesh, which the Spirit of Christ engenders in all his true members, and by which the soul is joined to Christ, as unto her true bridegroom: they do also pretend to cover this incontinency with the veil of matrimony.  
V. 12. Having] they make themselves comdemnable beyond excuse in that having of their own accord consecrated themselves, to the service of the Church, they do impudently call back their vow, to satisfy their lust. Or, because that having beg 〈…〉 well, by spiritual acts of faith and piety they end by acts of the flesh, and lasciviousness, which is the only cause of these marriages, whereupon they are also profaned.  
V. 13. And withal] besides this first vice of incontinency the 〈…〉 is also that being by their Deaconship freed from the household cares and employments of mothers of families, they bestow their idile times in these following vices.  
V. 14. I will] I do appoint it to be so by Apostolical authority, 1. Tim. 2. 8. That the younger] this is but only to show what is most convenient for that age and condition; yet not to bind any one absolutely to do so, but with a lawful respect to all circumstances, 1 Cor. 7. 8, 9 To the adversary] namely, to the devil, and all his instruments, deadly enemies of the Church, 1 Tim. 3. 7.  
V. 15. Are already] by running into luxury, whereof the devil is the chief author. Or by falling away from Christian Religion, to abandon themselves the more licenciouslie to their own lusts.  
V. 16. Have widows] any daughter, mother, sister, or other kinswoman that needeth help, but hath not the qualities of Ecclesiastical widows.  
V. 17. The Elders] whereof some only looked to the government, and discipline of the Church, the other both to preaching and government. Do 〈…〉 e] above any other member of the Church, or above the Deacons, and Deaconnesses, vers. 3. and under the name of honour, is also comprehended honest maintenance, as it appears by the following verse.  
V. 18. The labourer] a proverbial kind of speech, and commonly used by the Lord himself.  
V. 19 Receive not] do not lightly give credit to any such accusation, to come suddenly to Ecclesiastical censure and corrections, before the fact be fully verified: for this office is more subject to 〈…〉 dear, and being sacred, aught to be respected more than slight suspicions, or evil reports: and such persons ought not prejudicately be thought capable of any grievous faults, without certain proofs  
V. ●0. Them] he seems particularly to mean the foresaid Elders. That sin] namely, that commit any scandalous fault, or notorious offence. Before all] in the full Assembly of the Governors of the Church, Matth. 18. 17. 2 C●r. 2. 6. Gal. 2. 14.  
V. 21. Without] without passion, and without being persecuted, by any favour or affection, or any disfavour, not judge according to such passions, but according to the righteousness and merit of the cause, without preferring one before the other.  
V. 22. L●y hands] do not easily install any one into any Ecclesiastical Office, without sufficient examination, and trial of his life and conversation. Neither be partaker] deal not in such sort, that the damage coming upon the Church by reason of persons indiscreetly promoted, may be imputed to thee. Or if others be the authors of this rashness, do not thou consent unto it, but rather oppose thyself.  
V. 24. Some men's] this is a confirmation of what he had said vers. 22. namely, not to run headlong in disposing of Ecclesiastical Offices, for there are some whose former faults and vices ought to exclude them; and in others they are more obscure, and need to have longer time to discover them. And likewise the piety and goodness of some is tried in such sort, that they may presently be received without fear of erring. And some there are who are not so well approved of, and delay will not any way cloud their virtue, but will cause it to be more manifestly shown, Psa. 37. 6. Mark 4. 22. Luke 8. 17.   

CHAP. VI  
Vers. 1. BE not] as if God by his Gospel were the author of rebellions, and of the subversion of order, and civil bonds.  
V. 2. Brethren] namely, spiritual brethren in Christ, for that doth not disannul the degrees and states of the world. Beloved] of God, and therefore aught to be served not only through fear and constraint, but for love and good wil Partakers of] namely, that have by faith embraced God's grace in Christ.  
V. 3. Wholesome] which are not only pure and sincere, but do also bring life and spiritual holiness to the soul, Psa. 19 7. 1 Tim 1. 10. 2 Tim. 1. 13. Titus 1. 9 Which is] which is conformable to the true service due to God, and hath its whole relation thereunto, 1 Tim. 3. 16. Tit. 1. 1. Heb. 5. 13. 2 Pet. 2. 22.  
V. 4. Doting] the Italian, languishing; as on weak in Spirit, through a kind of frenzy or violent passion, or that is out of taste, which is opposite to wholesome words. Of words] of things of naught, that have no solid subsistency.  
V. 5. S 〈…〉ing] that make an art of lucre, of the Gospel which is the doctrine of piety. Withdraw] have no communion with them, neither Ecclesiastical, nor brotherly, hold them to be interdicted and contagious persons.  
V. 6. With contentment] namely, which is joined with a quiet spirit, and co 〈…〉 dnesse in the condition wherein one liveth, Phil. 4. 12. Or, with so much as is sufficient to satisfy one's just wants, which is a thing promised to those who are truly pious, 1 Tim. 4. 8. Gain] namely, a great purchase, and increase of spiritual goods of the soul, Mat. 13. 44, 45. Phil. 3. 7, 8.  
V. 7. For we] he proves that piety alone is the true gain, and treasure, for all other goods are but only acc 〈…〉 ary to man, and perish by death.  
V. 8. And having] the poperty of these temporal goods is not ours, we must content ourselves with a transitory fruition of them, befitting our necessities, which is an assured remedy against avarice,  
V. 9 And a snare] into the devil's snares, and into divers occasions, and baits of grievous sins.  
V. 10. The root] There is no sin, but may proceed from a varice. Sorrows] torments, and anguishs of conscience, troubles, and unquietness of spirit and body.  
V. 11. O 〈…〉 an] that is to say, thou servant of God, who oughtest to be, and in effect art guided by his Spirit, See 1 Sam. 2. 27. 2 Tim. 3. 17.  
V. 12. Lay hold on] do in such sort, that endeavouring and persevering in thy vocation, thou mayst obtain the crown and reward of eternal life according to God's promises. A good profession] the Italian, A good confession] he means the solemn vow which Timothy had made at his Baptism, or when he was consecrated to the holy ministry, namely, to dedicate himself wholly, and employ himself to the uttermost of his power, to the service of God.  
V. 13. In the sight] namely, in God's Name, whom I call to witness of my fidelity in appointing thee to do this, and for a maintainer of mine authority which I have from him. See 2 Tim. 2. 14. Quickeneth] who gives, and preserves their being to all creatures. Or, that shall raise up all things, namely, all his believers into glory, See Ephes. 1 10. Col 1. 20. Whereas all manner of good, both temporal and eternal, aught to be h●ped for from him, especially being a reward of loyal service. Witnessed] namely, confirmed, and Heb. 12. 2. 1 Pet. 2. 21. but did also bind them to the like.  
V. 14. This commandment] which is contained in v. 11, 12. or generally, all other commandments which are contained in this Epistle.  
V. 16. Hath immortality] is everlastingly subsisting of himself, and not by the benefit of others. In the light] in a glory, of the sight and knowledge whereof no creature of itself is capable. God alone of his grace can reveal and communicate it. Power] the Italian, command; that is to say, obedience, service, and glory due to his Majesty, See Rev. 1. 6. & 5. 13. Others power, that is to say, glory, according to the stile of the Scripture.  
V. 17. To enjoy] to make use of them, by a moderate fruition, and not to make ourselves slaves to them, by loving them, and trusting in them, See Matth 6. 24.  
V. 18. To communicate] ready and willing to communicate their goods to other men. Or sociable, and affable.  
V. 19 A good] of certain and infallible arguments, and matter of hoping for everlasting goods, according to God's promises to all those that in faith endeavour themselves to good works. Lay hold on] that they may come unto it, as the end of their race, and obtain it as the reward which they have sought for.  
V. 20. Committed to] namely, the Gospel, which God hath entrusted thee with, 1 Cor. 9 17. Gal. 2. 7. And withal the talon of the gifts belonging to the preaching of it.  
V. 21. Have erred] the Greek term is taken from Archers, who miss ●itting of the mark, to signify an error in faith, which depriveth them of the fruit and end thereof.    

THE SECOND EPISTLE OF St. PAUL the Apostle to TIMOTHY.  
ARGUMENT.  
THis Epistle is almost upon the same subject as the former; for Saint Paul being a prisoner at Rome, ready to suffer martyrdom, writes again to Timothy to seal and confirm, as the last time, his former Doctrine, Admonitions, and Exhortations, and strengthen him against the temptation and scandal of his approaching end. Having then in the beginning born witness of his faith, in which he had of a child been brought up, he doth lively exhort him to persevere in it, and likewise in the exercising of his Pastoral charge. And because he should not be troubled at the Apostles afflictions, he declares what his faith, comfort, victory, glory, and triumph was in them. He recommends and blesses Onesephorus, from whom he had received relief. He admonisheth Timotheus to appoint faithful Pastors in the Churches, to prepare himself for the cross, showing what was the happy issue, and most excellent fruit of it; to observe purity and righteousness in teaching of God's truth, avoiding profane questions and vicious disputations, from whence heresies did spring; as that of Hymeneus and Philetus, who denied the last resurrection of the dead: against which danger he doth hearten believers through their election, confirmed by their sanctification, for which they must all endeavour continually; and doth likewise exhort Timothy thereunto, as also to meekness and benignity. Then he foretells the great depravations which should happen in the Church, and doth fore-arms him against them by his doctrine, and example: encouraging him to the faithful exercising of his ministry: and recommends unto him God's Church, from which his presence should shortly be taken away, by his glorious martyrdom, before which time he appointeth him to come to him, and gives him notice how his estate stands.  

CHAP. I.  
Vers. I. ACcording to] that is to say, Apostle of the Gospel; whose subject is not a word of plain command or narration, as the Law is, but of a promise of grace and everlasting life, See Tit. 〈◊〉. 1. Which is,] the whole foundation of which is Christ; and which from him derives upon his members by means of faith.  
V. 3. From my] following the faith and religion, all the true ancient Jews, who worshipped the only true God, in hope of the promised Messias, See Acts 24. 14.  
V. 4. Thy tears] shed either through an inward feeling and motion of piety, love of God, zeal, and sorrow for sin. Or, through sorrow for Paul's departure.  
V. 6. Wherefore] namely, seeing thou hast the gift of faith, which is the root of every good work, and without which all exhortations are to no purpose; and likewise because by reason of this great gift, thou art so much the more bound to God. I do admonish thee to excite, increase, and foment this light, and this fire of the gift of the holy Ghost, and especially of those gifts which have a relation to the holy ministry, See 1 Thes. 5. 19 1 Tim. 4. 14. By the putting] for God did join his grace and power to his sacred Ceremony which was appointed by Christ, & did then likewise begin the miraculous gifts of his Spirit, Act. 8. 17. & 19 6. Of my hands] it should seem that by the imposition of St. Paul's hands, Timothy received the miraculous gifts; and by the imposition of the College of Elders hands, 1 Tim. 4. 14. he was installed in the ministry, with a public blessing.  
V. 7. For God] the meaning is, kindle up God's gift, and do not let it go out, nor be smothered up through bodily fear. For such a kind of fear is no wife the work of God's Spirit, but is quite contrary to it. Which is here said, because that peradventure the Church's afflictions, and especially St. Paul's had terrified and affrighted Timothy. Of love] namely, a holy love of God, and of Christ, with which the believer being inflamed, doth freely suffer all manner of adversities. Of a sound mind] by which the holy Ghost restoreth the troubled soul to tranquillity, and keeps away such turbulent passions as fear it. Others of moderation, wisdom, and of a sound understanding.  
V. 8. The testimony] of the Gospel, or of the free profession and preaching thereof. Be thou partaker] dispose thyself to bear courageously thy part of the cross, which is joined to the profession of the Gospel. Or profess them publicly, that in the Gospel's cause, for which I suffer, thou hast all things common with me. According to] being upheld by the strength of his Spirit: or making use of his power therein and not trusting in thine own strength, nor in worldly means:  
V. 9 An holy] by a Divine, and Heavenly, and not by a humane calling: or by which we are sanctified. Given us] which hath been used towards us in our everlasting election. In Christ] See upon Eph. 1. 4.  
V. 10. Abolished] hath perfectly freed his from eternal death, so that for them there is no more death; he having abolished the cause thereof, which is sin: and also taken away from corporal death the sting of curse; and the power of keeping his members and believers perpetually under it, 1 Cor. 15. 54, 55. Through the Gospel] seeing that in it is set down not only the knowledge of this spiritual life: but also the fruition of it by faith.  
V. 12. That which I have committed] that is to say, the right to the crown of eternal life is already mine, through his grace, though I am not yet possessed of it; but he himself keeps it safe for me, to give it me at his appointed time, 2 Tim. 4. 8. Or, he means, according to the Hebrew phrase the soul, departing out of the body, Psal. 31. 5. Against that day] or until that day, namely, until Christ's coming to judgement.  
V. 13. The form] namely, the doctrine which I leave as a pattern, or example, for all men to imitate, as well in the substance, as in the manner of teaching it, See Rom. 2 20. & 6. 17. Sound] See 1 Tim. 6. 3. In faith] by these words he signifieth either the two principal parts of Christian doctrine. Or, the two virtues by which the Apostle had taught it, as 1 Tim. 1. 14. or by which Timothy was to keep it. Which is] namely, the spiritual faith and love, which Christ teacheth, and frameth in all the true members of his body.  
V. 14. By the holy Ghost] namely, by his power and grace, which thou oughtest carefully to employ to this effect.  
V. 15. Which are in] namely, the Christians of Asia, who until that time had kept company with Paul, See a Tim. 4. 10, 16.  
V. 18. Of the Lord] namely, of him himself, or of the Lord, for Jesus Christ his sake. Unto me] or generally to the whole Church.   

CHAP. II.  
Vers. 1. IN the grace] in the lively feeling, and firm apprehension of God's grace by virtue of the reconciliation made by Christ, or in the gifts, and in the power of the holy Ghost, which are bestowed upon all those who are members of his body. Or, in the sacred calling which thou hast in Christ's service, as Rom. 1. 5. Eph. 3. 8.  
V. 2. The things] namely, the doctrine of the Gospel, and the precepts of the sacred ministry. Commit thou] namely, in teaching and maintaining them in the public office of Pastors.  
V. 3. Thou therefore] this is spoken in the sequel of verse 11.  
V. 4 With the affairs] namely, in other affairs and employments of an ordinary course of life, which might draw him away.  
V. 5. Strive for masteries] 〈◊〉 public sports and exercises, as Fencing, or Wrestling, etc. Lawfully] namely, according to the laws of the exercise, accomplishing all the actions therein required, even to the last.  
V. 6. Must be first] as I exhort thee to be faithful in thy labour, so I do assure thee of the reward, according to God's infallible promise.  
V. 7. The Lord give thee] he confirms this exhortation, because that Timothy's endeavour should not be in vain, but being upheld by the Apostles prayers, it should be blessed by God, with a great increase of lively light and understanding. Or he means, I do desire this of God for thee, do thou therefore likewise endeavour thyself therein, that my desire may not prove vain by thy neglect.  
V. 8. Remember] so that by the hope of thine own blessed resurrection, which depends upon Christ's, thou mayest be strengthened and born up in all thy troubles, 2 Cor. 4. 13, 14.  
V. 9 Wherein] namely, in the preaching and ministry whereof. Is not] cannot be stayed nor hindered, Phil. 1. 12.  
V. 10. Therefore] namely, through the faith and hope I have, which is grounded upon Christ's resurrection. For the Elects sake] not only for having preached the doctrine of salvation to them, but likewise to give them a lively example and confirmation in faith, patience, and perseverance, 2 Cor. 1. 6. and 4. 15. Which is] whose foundation and only cause is Christ, and cannot be obtained by any other means but by the union with him through faith.  
V. 11. It is a lawful] namely, that a Christian ought voluntarily and constantly to suffer for Christ as he hath said before.  
V. 13. He abideth] that is to say, this denial on Christ's side, doth not make him any way fail in his duty, but in him is an act of loyal righteousness which he always performeth, whereas in men it is perfidiousness.  
V. 14. Before the Lord] calling him to be a witness of this command, and a judge against the breakers of it, see 1 Tim. 6. 13. That they strive not] that in matters of faith and religion, all vain, curious, and sophisticate disputations, and all passionate altercations may be avoided, which produce no edification.  
V. 15. Dividing] the Greek term is taken from the laying strait of high ways, or from drawing the lines of Geographical Maps. And as God's word is called a way, so pastors ought not to draw it awry, but to set it forth strait: Others derive it from the distribution of food at a table, or in a house, by a father of a family, to signify faithful and wise dispensation or distribution of God's word, see Matth. 24. 45. Luke 12. 42.  
V. 16. eat] or forbid and suppress.  
V. 17. Will eat] Being once admitted into the soul, it will penetrate to the total extinguishing of the spiritual life thereof; and having possessed itself of one of the members of the Church, it will spread itself over all the body, if it be not withstood in time.  
V. 18 That the resurrection] it is likely that their doctrine was, That there is no other resurrection but the spiritual resurrection of the soul from death and stone: 〈◊〉 the renewing of the state of the world under the Gospel, the Scripture using this word oftentimes in this sense, see 1 Cor. 15. 12.  
V. 19 The foundation] God eternal election, which is the first foundation of believers salvation, laid by God himself, cannot be moved nor brought to nothing; to have the Elect seduced by such he 〈…〉 es, or to cause them to fall away from the faith, Matth. 24. 24. 2 Thess. 2. 13. Having] this election is firm, end settled by God's eternal decree: concerning those whom he hath taken to himself, and is guarded by his continual providence, by which he accomplished his work in them, yet will he have them cooperate by the power which they have received from him, bewaring of all things that are contrary thereunto both in their life and doctrine, Phil. 2. 12. 2 Pet. 1. 10. Names] that is to say, Makes profession of being a Christian.  
V. 20. In a great] this is spoken to obviate the scandal of these Apostates who had been in the Church, in which by this similitude he shows that there are both elect and reprobate, Matthew 13. 47. and 20. 16.  
V. 21. Purge himself] working by the grace and power of the holy Ghost dwelling in him, 1 Pet. 1. 22. 1 John 3. 3. From these] namely, from those which are spoken of, vers. 16, 19 Or from these men, namely, keeping himself from the communion and infection of such Reprobates as were spoken of, vers. 17. He shall be] in effect and really, according as he hath been appointed by God to be so: that is to say, God's council shall in this manner be fulfilled in man.  
V. 24. Patient] in suffering of offences and injuries.  
V. 25. That oppose] that are of a contrary mind or inclination, through ignorance, but not through obstinate malice, see Tit. 3. 10, 11.  
V. 26. At his will] this may be understood, either of the Devils will, by whom they had been taken, or by God's will, by whom they had been freed.   

CHAP. III.  
Vers. 1. Perilous] or hard and troublesome in regard of the spiritual state of the Church. Shall come] upon the Church.  
V. 2. Blasphemers] or slanderers and defamers.  
V. 3. Truce-breakers] or irreconcilable and implacable, as Rom. 1. 31. Of those that are good] or of goodness.  
V. 5. Denying] having quite extinguished in them that inward virtue of piety by which it works in the 〈…〉 t to regenerate and sanctify i●. F 〈…〉 such] as from the other, 2 Tim. 2. 16, 23.  
V. 6. For of] he gives a reason of this his exhortation, namely, because that even in those days there were some such persons, to the great dam 〈…〉 ge and corruption of the Church. ●ead captive] hold them in slavery by false persuasions, cunning terrors of conscience, and superstitious observances.  
V. 7. Ever learning] they make profession of being very studious i 〈…〉 sacred things, but without any fruit; either for want of being well disposed inwardly, or because they follow false and frivolous instructions.  
V. 8. Jannes and] some of Pharaohs Magicians names, Exod. 7. 11. kept by tradition, on by some ancient writings, wherein they are yet this day to be seen. Reprobate] who by reason of their perverse doctrine are abominable to God, and aught to be rejected of all men; or that have lost all manner of right and sound judgement concerning such things as belong to faith, Rom. 1. 18. Tin 〈…〉 1. 16.  
V. 9 They shall proceed] he speaks here particularly of the seducers of his time, but vers. 13. he hath relation to the whole number of them in general, which in after times should increase and advance themselves exceedingly in the Church, as they did indeed.  
V. 10. Manner of life] the Italian, my proceedings; or my government and my ways: Or my precepts and instructions.  
V. 12. In Christ] namely, in the profession of believing in him, and in the communion of his Church.  
V. 14. Hast been] or which have been entrusted and committed unto thee, see 2 Thess. 1. 10. 1. 1 Tim. 1. 11. Of whom] namely, of me, whom thou hast sufficiently known to be a true Apostle guided by the holy Ghost, and mayst also be better affored thereof by the holy Scripture.  
V. 15. Which is] whose foundation and only object is Christ with all his benefits: Or which is 〈…〉 per to all his members: Or which is towards him.  
V. 16. Profitable] that is to say, appropriated unto, and appointed for these uses. For doctrines] the Italian, to teach; what ought to be known and believed. For reproof] to reprove such false doctrines as aught to be rejected. For correction] of vices in ●ens lives and conversation. For instruction] to instruct them in precepts of a holylife and Christian conversation.  
V. 1● The man of] namely, the minister of God in his Church, 1. Tim. 6. 11. May be perfect] may be fully endowed, and provided with all par 〈…〉 needful for his office.   

CHAP. IU.  
Vers. 1. THe quick] as well those which shall at that time be found alive, as those who shall be dead before, see Acts 10. 42. Kingdom] namely, in the accomplishment and manifestation of it.  
V. 2. He instant] or apply thyself thereunto continually. Out of season] as fleshly understanding might judge it to be. Exhort] or comfort. Doctrine] with lively persuasions, powerful reasons, and holy instruction.  
V. 3. He 〈…〉 to themselves] they will continually with new Doctors and Doctrines endeavour to please their corrupt appetites, and their distaste of the only food of the soul which God hath appointed, which is his pure and mere word, out of which there being nothing found, they shall attempt out of their own mind to supply with a 〈◊〉 of frivolous things.  
V. 4. 〈◊〉] 〈◊〉; un 〈…〉, and uncertain doctrines and opinions.  
V. 5. Full proof] show and make it appear unto all men by these assured proofs, that thou art Christ's true and faithful Minister.  
V. 6. For I am:] look to thyself and to thy Ministry so much the carefullier, because I know that I shall shortly be taken away from thee: namely, I who hitherto have been thy tutor, thy guide, thine example and upholder. The time] or the time wherein my body must be brought to nothing through death.  
V. 8. A crown] namely, everlasting glory and happiness, which God of his grace hath promised, and gives to his servants for a reasonable reward of their righteous and holy works, a term taken from games and pastimes, wherein they strove in several exercises. The righteous judge] there being as games certain Judges appointed of every one of their actions and carriages, and for to distribute the rewards. That love] namely, that have fixed all their hopes and intentions upon those eternal rewards, and for them have carried themselves with all loyalty and freedom. Or who trusting in a good conscience have desired the Lords day, and have not been afraid of it as the wicked are.  
V. 10. This present] namely, the eases, commodities, and carnal securities thereof.  
V. 11. Only, he only amongst all the rest of Paul's companions, see 2 Tim. 1. 15.  
V. 13. The cloak] according to others the little chest.  
V. 14. Alexander] some hold it is the same man, as 〈◊〉 Tim. 1. 20.  
V. 16. Answer] in judgement before Ne●● or his Officers, to justify myself against the accusations of the Jews.  
V. 17. The preaching] namely, the Gospel preached by me and the other Apostles. Fully known] by that efficacy and demonstration of truth, which accompanied the Apostles words, 1 Cor. 2. 4. Out of the mouth] from Nero's rage and cruelty.  
V. 18. From every] that I may not offend him by any evil action.    

THE EPISTLE OF St. PAUL THE Apostle to TITUS.  
ARGUMENT.  
Titus' as it appears by Gal. 2. 3. having been converted from Paganism to the Christian faith, was by Saint Paul appointed to be an Evangelist, and a companion in the work in his voyages, and in the preaching of the Gospel, and was left by him in Crect for to perfect the establishing of the state and government of the Churches which Saint Paul had founded there; and whilst he was there, the Apostle writ this Epistle unto him, to admonish, incite, and strengthen him in the exercise of his charge; and also to authorise him amongst the Cretians. So then at the very beginning he declares what qualities are required in those persons whom he is to choose for pastors and conductors of the Churches in their life, behaviour, and domestic government, and especially in their Doctrine, it being a most necessary part for to oppose the jewish false errors and doctrines, whereof the seed was already scattered amongst those Churches: Afterwards he appoints him, in stead of vain observations, wherein false Doctors reposed great holiness, to teach and recommend the true spiritual sanctification in every one's vocation; and especially to Princes and Magistrates, according to God's graces presented in the Gospel, and to the regeneration of the Spirit, which he for that purpose exceedingly extols and lays open, and chose adviseth him to forbid and suppress all vain disputations, and to shun all obstinate heretics.  

CHAP. I.  
Vers. 2. ACcording to] the end and the substance of mine Apostleship is the preaching of Christian Doctrine, which is known and believed of all the true Elect, and engenders in them a lively hope of eternal good, see 2 Tim. 1. 1. Of the truth] namely, of the Gospel, see upon 1 Tim. 3. 16.  
V. 2. Promised] hath out of mere grace made a decree thereof, in the behalf of all those that are his. Before] namely, from everlasting, before the beginning of succession of times, which was divided into ages.  
V. 3. His word] namely, his foresaid decree.  
V. 4. After the] in respect of faith and the spiritual life thereof, of the communication whereof I have been an instrument towards thee: and which is the same in thee and in me, even as a Son is of the same nature with the father, see Rom. 1. 12 2 Pet. 1. 1.  
V. 5. That are wanting] namely, which I had not established when I was present. Elders] namely, Pastors and Conductors, where there is a competent number of believers.  
V. 6. Having faithful] as well to avoid scandal, as because that in the guiding of children, and of a family, the Church may have a trial of the piety, zeal, prudence, watchfulness, and other virtues necessary for a Pastor. Now he means that this condition should be considered in those who are to be promoted to the ministry, not to those who are so already, to whom such calamities of having evil children may happen without their fault, and ought not to be therefore rejected.  
V. 7. Not selfe-willed selfe-willed] the Greek word signifies a proud, intractable, wilful, scornful, & unasfable man.  
V. 8. Lover of good men] or of goodness, See 1 Tim. 3. 3. Sober] or wise, and understanding.  
V. 9 The faithful] namely, the pure and sincere doctrine, which is apt to edify and holily to instruct.  
V. 10. Unruly] the Italian, stubborn; against the reprehensions, admonitions, and orders of the Church. Vain talkers] all, whose discourses avail nothing towards spiritual edification. They of the] namely, the Christianized Jowes, who would retain Mosaical ceremonies, together with Christianity, as things necessary to salvation.  
V. 11. Must be stopped] that is to say, they must be confuted and reproved, with so much evidence, and reason of authority, that they may not have any thing to reply, with any ground or colour.  
V. 12. One] namely, the Poet Epimenides, who was a Soothsayer, and false Prophet, See upon Acts 17. 28. 1 Cor. 15. 3●. Of themselves] namely, Cretians, or Candiots: Such as those Jews were that were born there, or dwelled there, though they were of another Nation and original.  
V. 13. Sharply] without any respect, or connivency.  
V. 15. All things] namely, meats, and other of God's creatures, in which false doctors retained the distinction of clean and unclean, appointed by Moses his ceremonial Law: Which being disannulled by the Gospel, the use of them is pure and holy to believers, who are purified by Christ's blood, and sanctified by his Spirit. As chose, the spiritual uncleanness of unbelievers, makes even those things which were allowed by Moses to be unclean unto them. Their mind] those two parts of man which seem to be most pure after sin, namely, the mind which preserves some light of knowledge: and the conscience, which applies that light, to testify and judge of man's actions. Now, by that inward corruption of ignorance and perverseness, every thing is made impure to man: because the first hinders him from knowing how he should conform himself to Gods Will in what he doth, and undertaketh; and the second takes away his will from doing it. By the first he tempts, by the second he offends God.  
V. 16. They profess] namely, these seducers. Reprobates] forsaken of God. So that they can neither judge sound, nor rightly in any thing, See Rom. 1. 28. 2 Tim. 3. 8.   

CHAP. II.  
Vers. 1. SOund] See upon 1 Tim. 6. 3:  
V. 2. Temperate] or prudent. Sound] pure and sincere in their belief, their understanding being through age confirmed, against the vices of vanity, curiosity, lightness in opinions, etc. and their heart being sound habituated in all active, and passive virtues.  
V. 3. In hebavion●] under this word is comprehended the habit, behaviour, gestures, and all outward actions.  
V. 5. Be not] namely, by unbelievers, who do impute the vices of the persons to their doctrine and religion, See Rom. 2. 24. 1 Tim. 6. 1.  
V. 8. Sound] not infected with any falsehood, corruption, or perverse affection, altogether framed to edifying according to the truth, 1 Tim. 6. 3. He that is of] the Italian, the adversary; that is to say, every enemy of the Gospel, or the devil who is the chief of them all.  
V. 9 In all things] which belong to the lawful duty of servants, See Ephes. 5. 24. Col. 3. 20.  
V. 10. The doctrine] which they profess, which profession is honoured by the good effects which it produceth in them.  
V. 11. That bringeth] which is to eternal salvation and redemption. Others, the saving grace of all men hath appeared. To all men] without distinction of Nations as formerly, and of conditions, for as well may the bondman be happy as the Lord, and the Lord be religious and pious, as well as the bondman.  
V. 13. Blessed] that eternal happiness, which hath so fervently been desired and hoped for of all the Church.  
V. 14. Peculiar] that should be as it were his treasure and jewel.  
V. 15. With all authority] in God's name, according to his Word and Will.   

CHAP. III.  
Vers. 3. FOr we] he gives a reason why believers should be mild, and loving; namely, because the Lord hath showed abundance of mercy to wards them, being most corrupt and most wretched. Or generally, because that is to the end of their redemption.  
V. 5. By the washing] using the means of baptism, made effectual by the inward operation of the holy Ghost, which applieth the blood of Christ for expiation of sin to the believers soul, whereby he is made a new creature, in righteousness and holiness.  
V. 6. Through Jesus] who hath acquired all those gifts for his Church, and hath all the fullness of them in himself, and likewise is the only dispenser of them, as head of the Church.  
V. 7. Being justified] that is to say, absolved from the guilt and punishment of sin, and reputed righteous, through Christ's righteousness, imputed unto us by grace. According to] or through the hope, which makes this fruition of happiness as present to us Rom. 8. 24.  
V. 8. Be careful to maintain] the Greek term signifieth to employ one's self carefully in a thing, as if it were his particular work and charge.  
V. 9 Avoid] or suppress as 2 Tim. 2. 16. About the Law] especially, the ceremonial Law.  
V. 10. An heretic] an obstinate maintainer and sour of erroneous doctrines, contrary to the ground of saith. Admonition] this word comprehends instruction, the resolving of doubts, the necessary confuting of errors: charitable exhortation both public and private. Reject] take not the pains to dispute with him any more, harken no more to his replies and objections; and by virtue of thy public charge excommunicate him, and likewise in ordinary conversation, hold him as one that is profane, and cut off from the body of the Church, Rom. 16. 17. 1 Cor. 5. 11. Gal. 1. 8, 9 & 5. 12. 2 Thes. 3. 14. 2 John 10.  
V. 11. Subverted] desperate, and utterly perverted in understanding and will, as concerning matters of faith, as a building which is ruined from the very foundation. Condemned] convinced by his own conscience.  
V. 12. Nicopolis] there were many Cities of this name in divers Provinces, here it is likely, is meant that of Epirus or Albany.  
V. 13. Bring] provide that they may have company, and be fitted with all things necessary, when they come away from thee. The Lawyer] namely, of the Jewish law, but converted to be a Christian, See upon Matth. 22. 25.  
V. 14. Ours also] namely, the Christians, who ought therein to imitate the Jews, most careful observers of these duties towards people of note. Unfruitful] he calls the works of charity so, they being sweet and profitable effects of faith, and of the faithfuls regeneration, Phil. 1. 11. & 4. 17.  
V. 15. In the faith] namely, in the communion of faith in Christ, as members of the same body. Or, loyalty. Of Macedonia] or of Albania, or Epirus, which depended also upon Macedonia, and was comprehended under it.    

THE EPISTLE OF St. PAUL THE Apostle to PHILEMON.  
ARGUMENT.  
ONesimus servant to Philemon, who was as it is likely one of the Pastors of the Church of Colosse, was run away from his Master for some deceit, or theft, and afterwards, upon some unknown occasion came to Saint Paul to Rome, by whom he was instructed and converted to the Christian faith: and had served him some time. And the Apostle sends him back with this Epistle to his master whom in a most hearty manner he reconciles to Onesimus, and entreats him that he may with his leave and good will, retain him to be his household servant.  
Vers. 2. IN thy house] namely, in philemon's house.  
V. 5. Hearing] this is the cause of the thanks which he had given him in the former verses as in the sixth verse is contained the end of the request. Toward all] this hath a relation to his charity  
V. 6. Communication] namely, the faith which thou hast common with other members of Christ, may be lively, and bring forth more and more its true effects, whereby thou Philemon, and all the rest of you to whom I write, may duly acknowledge ●●d give Christ the honour, for all the good things which you profess through his benefit.  
V. 7. The bowels] thou hast relieved and assisted the faithful with such a hearty love, that besides the corporal assistance, their hearts and spirits have been comforted and rejoiced.  
V. 8. In Christ] namely, by my apostolical authority which I have from Christ in his Church.  
V. 9 Such a one] namely, an Apostle, and Superior to all the Ministers of the Church of inferior degree. The aged] in the quality of a mere pastor of the Church: in which I acknowledge thee to be my fellow. vers. 1. and as thou are such, I treat with thee by way of entreaty. A prisoner] which should the rather incline thee to grant my request.  
V. 10. My son] of whose conversion, and regeneration I have been the instrument, having first instructed him in Christian doctrine, 1 Cor. 4. 15. 1 Tim. 1. 2.  
V. 11. Unprofitable] an epithet of an evil servant, Matth. 25. 30. Luke 17. 10. that is to say, negligent, good for nothing, disloyal, an evil liver. Profitable] because that he may by thy consent do me that service which thou shouldest and wouldst personally do if thou wert present, v. 13.  
V. 12. Mine own bowels] namely, my most dear and most tender child.  
V. 13. In thy stead] See 1 Cor. 16. 17. Phil. 2. 30. Of the Gospel] In which bonds I am bound for preaching of it.  
V. 14. Thy benefit] namely, of granting me thy servant. Of necessity] as it would have seemed to have been, if I had kept him, whilst he was not in thine hands. But willingly] as it will be, if thou dost send him back again to me when he is with thee.  
V. 15. For perhaps] he confirms the request made v. 10. referring Onesimus his running away, to a secret providence of God, who had from thence taken the occasion of converting him: whereby he was to be reunited to his master, no more in a transitory quality of a servant, but in an everlasting quality of a spiritual brother in Christ.  
V. 16. In the flesh] in regard of the bonds, and duties of this life, which were not disannulled by Onesimus his conversion, but were made more loyal and voluntary in him, and therefore more pleasing and acceptable to the master, See 1 Tim. 6. 2. In the Lord] by the spiritual bond of the common faith in Christ.  
V. 17. A partner] in the grace of God, and in the office of his service.  
V. 19 I do not say] I might desire thee to remit unto him all this debt, or damage, in exchange of the spiritual good which thou hast received by my means whereby thou art in some sort bound to me for the salvation of thy soul; but I will give up my right in that, and so do conceive that thou art fully satisfied.  
V. 20. Let me have] in the Greek text there is an allusion to the name of Onesimus, which signifieth a man from whom one receiveth pleasure, or profit. In the Lord] that is to say, no carnal, but a spiritual profit or pleasure. Refresh] comfort me with a Christian joy.  
V. 22. Be given] that is to say, be restored to liberty.  
V. 23. In Christ Jesus] that is to say, my partner in the faith of Christ, for which I being a prisoner Ephes. 4. 1. he stays with me, for love of me. Or he salutes you with the rest in Christ, that is to say, with a salutation of Christian charity.  
V. 24. My fellow-labourers] all these men, are likewise named, Col. 4. 10. 14. whence it is presumed, that Philemon also was a Colossian, See v. 2.   

THE EPISTLE OF St. PAUL THE Apostle to the HEBREWS.  
ARGUMENT.  
EVen in the first ages of the Christian Church, there was some doubt concerning the Author of this Epistle, some attributing of it to Saint Paul, which was the most common, and most probable opinion; others to some other Apostle or Evangelist. Yet notwithstanding it hath always been received without any contradiction for divine, and altogether Canonical, and is held in high esteem and reverence by the Church, induced thereunto by the light and secret direction of the holy Ghost, who hath imprinted in it a most certain persuasion, and a lively knowledge of divine inspiration, by which it hath been indicted, for an express, and most necessary declaration and confirmation of the highest points of faith. The Hebrews to whom it is directed were Iewes converted to Christ, and especially those of Judea and Jerusalem, who being habituated in the Mosaic ceremonies, which were as yet for a while tolerated amongst them, by reason of their weakness, they continued in having great belief in them, and did bear a great deal of devotion unto them, and dia repose in them part of their righteousness, holiness and salvation, and of the service of God, and could not be brought absolutely to cleave to Christ, and rest themselves in him alone; and to hold with the Evangelicall service. And therefore the principal end of this Epistle is to show that as Christ is the end, the foundation, the body, and the truth of the figures of the Law, which of themselves were of no virtue for the soul, so having accomplished them in himself, he hath annihilated the use of them: and hath taken away those veils, and those shadows, to give way unto the clear and naked truth of the purgation of sins, and of man's full reconciliation with God, by the only Sacrifice, perfect obedience and continual intercession of himself. So then in the very beginning he sets down, that Christ the everlasting Son of God, being come into the World hath by his Office of Sovereign Prophet fully manifested unto men, the everlasting will and secret council of God concerning their salvation. And to induce men to believe, obey, and reverence his Gospel, the Apostle extols his person, as well by the everlasting Essence, Power, and Glory of his Divine Nature, as by the Sovereign Majesty of the Kingdom which the Father hath bestowed upon him, in the quality of Mediator, above the Angels themselves, beneath the which he had abased himself by assuming human nature, and by his sufferings, and death. Then afterwards for confirmation of the same he compareth him with Moses, the most Excellent of all the ancient Prophets, showing that Christ is infinitely above him, as well in dignity of person, as in eminency of office; wherefore to avoid far greater punishments, than those which the despisers of Moses run into, and likewise to obtain everlasting happiness which he could not give: we were to accept of and retain Christ's Words, Promises, and Benefit, by a constant faith, whose chief ground and foundation is his Priestly Office, which he hath perfectly accomplished; And consequently he begins very largely to treat of that Office; showing first, what similitude there was between the levitical Priesthood and Christ's, to show that in this, there are all the truths, and essential properties of a true Priesthood, and in the other there were but only figures, and resemblances of this. But before he passeth any, further he doth sharply reprove the slackness and negligence of the Hebrews in advancing themselves to the full knowledge of the faith and mysteries of Christianity, showing them the danger of falling into apostasy, to the irrevocable damnation of their souls. Against which notwithstanding he doth strengthen them by the firmness of God's promises, so that on their parts they will worthily cooperate with his grace. Thence he goeth on to show what difference there was between Christ's eternal Sacrifice, and the mutable and transitory levitical Sacrifice, between the new Covenant grounded upon the first, and the old established upon this latter, between the spiritual virtue of Christ's only Sacrifice, and that of the ancient Sacrifices, which was but figurative and ceremonial; for those Priests being but mortal men, and the Sacrifices of nothing but bruit beasts, it was impossible that the effects of either should go any further; and all this to teach, that by the accomplishment of the figures, the use of them is blotted out, and made unprofitable to the conscience. And that without any damage, yea with great advantage, Christ doth from these external and corporal things, bring and retain unto himself nothing but the soul, and faith of his believers, presenting the spiritual reality in himself; a benefit which is rejected as not accomplished, if a man turns back to those ancient rudiments; and therefore he doth redouble his exhortations to the Hebrews, for to persevere in the faith of Christ, by which they are so far from forsaking the examples of the holy fathers, that chose by that only they had a true and spiritual communion with them, who by faith were always looking after the Messias, and after the full performance of God's promises in him, and by virtue of the same faith they had been capable of all the singular benefits of God, had exercised all manner of virtues, and had endured, and overcome all combats: wherefore this so excellent means of eternal salvation, and of all temporal deliverances, was not to be rejected as new, but was to be esteemed and made use of as the only and constant means to reoeive God's grace, and to yield him acceptable service and obedience. Finally, after new exhortations to perseverance in faith, to suffering of afflictions, to constancy, holiness, gratitude, and respect to God, to charity, chastity, and to the true spiritual service, be recommends them to God's grace, and himself to their prayers.  

CHAP. I.  
Vers. 1. SUndry times] The Greek word signifieth by sundry degrees and parts, now more, now less, now one thing, and now another. By the Prophets] the Italian, In the Prophets; A manner of speaking very frequent in the old Testament, to show the internal revelation of God's mysteries in the souls of Prophets, for them afterwards to reveal them to the Church.  
V. 2. In these last] In the accomplishment of times, and in the days of the Church, while it is in the world, which shall now suffer no more alteration, nor innovation in its general form, but after it shall come eternity: Spoken] Hath fully declared his council concerning the salvation of mankind, John 15. 15. and sealed and fulfilled the prophecies, Dan. 9 24. and established a perpetual and invariable form of governing and instructing his Church by the Gospel. By his Son] the Italian, In his Son; in whom the Deity inhabits corporally, and in whom are hidden all the treasures of knowledge and wisdom, Col. 2. 3. 9 Whom] namely, in the quality of Mediator, having taken humane flesh, in which God hath exalted him after his humiliation. Heir] that is to say, Lord and possessor of the whole world, by his eternal Father's gift, Matth. 28. 18. John 3. 35. and 5. 22. Phillip 2. 9, 10. He made] As by his eternal wisdom, and by way of a joyntcooperating and equal cause, Prov. 8. 27. John 5. 17. 1 Cor. 8. 6. Now this and the beginning of the next verse hath a relation to Christ's divine nature, out of the quality of Mediator, to which belongs that which is spoken in the end of the next verse. The worlds] and all temporal things, subject to the course, divisions, and successions of time, Heb. 11. 3. or all the parts of the world, according to the manner of the Hebrews.  
V. 3. The brightness] A figurative term, taken from the luminous bodies which cast forth their beams, to show that the Son proceeds from the Father's Essence, and is inseparable from him, and doth manifest him, the Father remaining in his inaccessible glory, hidden from men, Matth. 11. 27. John 1. 18. and 4. 29. 1 Tim. 6. 16. Express Image] the Italian, the character; and Image that is not vain; nor composed of a shadow, but a living, express, subsisting, and most perfect one; such a Son is imprinted (as one should say) in him by the Father's person, who is the Fountain of all Deity. Upholding] upholding them in their being, moving them in their actions, and governing them in all their motions, by his almighty command, and according to his will. Of the Majesty] namely, of God; the Hebrews using the word Majesty for God himself.  
V. 4. Being made] by God the Father, in his exaltation, in quality of Mediator, to which belongs that which is spoken in the end of the following verse. As he hath] for the Father hath conferred the command of the whole world upon him, as to his universal Vicegerent, Phil. 2 9, 10. and in this power his Godhead is fully manifested, for he could neither bear it nor exercise it if he were not God Alinightie, and therefore in regard as well of his eternal generation, Psal. 2. 7. as in regard of his royal Office, figured by that of Solomon; 2 Sam 7. 14. the tide of Son of God is attributed to him, as it said in the following verse.  
V. 〈◊〉. Said he] namely, God, in the Scripture.  
V. 6. When he] namely, when God by the Psalmist describes the coming of his everlasting Son into the world, who is his firstborn, that is to say, the Head of the house, his Father's Vicegerent, and Master over all the other adoptive brethren, to take possession of his Kingdom. See Heb. 10. 5.  
V 7. His Angels] See upon Psal. 104. 4. the reason of this allegation.  
V. 10. Hast laid the foundation] the meaning of this passage, as it is here alleged, is nothing, but that Christ's Kingdom, which is there manifestly spoken of, Psal. 102. 28. is eternal, and not mutable, as the state of the world.  
V. 12. Fold them up] The greeks have in this manner translated the Hebrew word, Thou shalt change them; for the term of Folding up, is taken from those garments that are folded and laid up when they are changed. See Isai 34. 4.   

CHAP. II.  
VER. 1. THerefore] na●●●ly, because of Christ's Majesty, and divine Authority, who is the everlasting King of the Church. More earnest heed] by obedience and perseverance. To the things] namely, to the Gospel, which is as it were the Law of this foresaid great King. Let them slip] that is to say, that we may not go away from the communion of Christ and his Church, nor forsake his faith and service, like disbanded soldiers, who forsake their colours and captain, Judas 11.  
V. 2. If the Word] namely, Moses his Law published by the Ministry of Angels, Acts 7 53. Gal. 3. 19 ministering to the great Angel, which was the Son of God himself, Acts 7. 38. or all the revelations which were made to the Prophets by the means of Angels. Sted fast] was of such authority and consequence, that those who violated it could not scape unpunished.  
V. 3. So great] namely, everlasting redemption, revealed and communicated by the Gospel, and implicitly by the Apostle opposed to the temporal deliverance out of Egypt, for the contemning of which, the Israelites were punished in the wilderness. Confirmed] by all manner of proofs, of doctrine, of life, and of miracles.  
V. 4. Miracles] the Italian, powerful operations; whereby are meant the highest and sublimest kinds of miracles. See 1 Cor. 12. 10. According to] See 1 Cor. 12. 11.  
V. 5. For unto] He proves that though our Lord Jesus hath taken upon him humane flesh, yet there is no less obedience or reverence due to him, seeing that in this assumption and union of the two natures, the Father hath made him Head of the renewed state of the world: and he seems to exalt Christ so much above the Angels, because the carnal Jews did so much magnify their Law which had been proclaimed by Angels, in contempt of the Gospel, preached by Christ, man, and by the Apostles. The world] he ●als the state of the world, ●o being by Christ restored from its ruin and spoil, which through sin and death had befallen it, as it had been foretold by the Prophets, that it should be under the Messias, the accomplishment whereof shall not be till his last coming, Isai 65. 17. and 66. 22. Rom. 8. 20. Rev. 21. 1.  
V. 6. But one] that is to say, he hath subjected it to man in Christ's person, as it appears by that passage of the Psalmist. What is man? See the Exposition of this upon Psal. 8. 4.  
V. 7. Thou madest him] Though the humane nature which Christ hath taken upon him, of itself be inferior to the Angels, who are spiritual creatures, more sublime, potent, and glorious than man, yet the universal Kingdom is attributed to Christ Man, and not to the Angels. A little] this, if it have a relation to Christ, signifies the time of his humiliation.  
V. 8. For in that] in this universality of things, which are subject to Christ's Kingdom, the Angels themselves are comprehended. But now] though for the present we do not yet see the accomplishment of this Kingdom, the Church being as yet not wholly gathered together, nor glorified, nor joined with God, nor all her enemies beaten down and destroyed, yet Christ reigneth powerfully, and fulfilleth every thing from time to time according to his will and pleasure.  
V. 9 We see] by the high effects made manifest, and considered by faith. For the] See upon Phil. 2. 9 That he] now he proceeds to set down why Christ was made man, namely, that he might suffer death for sinful men. By the grace] which is the first cause of salvation by Christ, which he gives unto man for the price of his redemption, and likewise accepts of it for satisfaction of his debt. Should taste] should die, and should feel the extreme pains of death, as it is joined with God's wrath, and with his curse upon sin, for which he had made himself a surety, and therefore is likened to a bitter cup, Matth. 20. 22. and 26. 39 42. For every man] namely, for every one of them whom his father hath bestowed upon him, in which is comprehended the universaltie of his body, and of his Kingdom, John 6. 45. and 10. 15. and 12. 32. Rom. 5. 11.  
V. 10. It became] it was a thing conformable, and agreeable with his justice, that Christ should make satisfaction for the sins of men. Him for] namely, God the Father, who is the sovereign Author, and cause of all things, and chiefly of the Elects salvation, to whose glory all things ought to be directed, and referred as to their last end, Rom. 11. 36. whereupon for the glory of Christ our sureties great righteousness, and of his infinite mercy towards men, this means of salvation hath been most fitting and convenient. To make] the Italian, to consecrate●▪ namely, to make him perfectly fitting, and sufficient, to be the Author of eternal salvation to the Elect by the sacrifice of himself, Isai 53. 10. and by it install him in his Kingdom, a term taken from the ancient consecrations of Priests, Exod. 29. The Captain] the Italian, the Princé; namely, Christ Jesus, who by his Priesthood hath obtained right to everlasting salvation for God's chilrden, and by his Kingdom brings them to the perfect fruition of it.  
V. 11. For] As he had in the former verse declared, that it was convenient that God's justice should receive satisfaction; so now he further showeth that it ought to be done by one who was likewise of humane nature, as he was to whom the Law was given. He that sanctifieth] namely, Christ according to the flesh, in whom, and by whom, the guilt of sin hath been expiated, and the corruption purified. And they] namely, Gods elect. Are all] are all come from one father, namely Adam.  
V. 13. I will put my trust] because David in all that eighteenth Psalm was the figure of Christ, these words of the Psalm also aught to be applied to Christ, to show that he is not only become Man, but hath also taken the condition of Man upon him, by being subject to the Law, and bound to fulfil it, upon confidence of the reward promised therefore, Gal. 4. 4. Or to a man in a lowly estate, weakness, and misery, who did not for the present enjoy those goods which he expected, and depended upon God, and craved for assistance from his power and rested upon him. And again] in this passage Isai his children were also a figure of Christ, being given by God for a token and assurance of a temporal deliverance, which was the figure of the Everlasting, which is promised together with it, Isai 8. 10.  
V. 14. The children] namely, Isai his children: Are partakers] the Italian, were partakers; were very men, subject to the same chances and dangers, and were tokens & pledges of a deliverance, and not Angels, nor glorified men. He also] that is to say, Christ hath likewise been very man as we all are, to be not only the sign or token, but also the Author and Foundation of salvation. Through death] that by it having expiated the elects sins, and appeased God's wrath, he might disannul the devil's power over them, which he exercises only to death and destruction, as minister of God's wrath upon sin.  
V. 15. Them] the Italian, all them; this must be restrained only to the elect, as verse 9 Rom. 11. 32. Col. 1. 20. Through fear] who even in this world carried the devil's bonds, and prison in their consciences, by the terrors of everlasting death, the true forerunners of hell torments, which was figured by the besieged Jew's terror, Isai 7. 2. to whom Isai with his children were sent to encourage them, Isai 8. 12. 18.  
V. 16. For verily] He confirms that which he had said verse 14. of Christ's communion in the self same humane nature, for it is never said in the Scripture, that he took upon him the nature of Angels in a personal union, as he is foretold, and represented true Man, the Son of David, and of Abraham.  
V. 17. Wherefore] seeing he hath made himself true man, to save us, it behoved him also to put on all our conditions, not only the natural ones, but also those that are come upon us by reason of sin, excepting sin itself. That he might be] that being touched with a lively feeling of the miseries of humane nature, he might the rather be induced to free it from them by the sacrifice of himself, and by his intercession, wherein he should show great mercy towards men, and perfect loyalty and obedience to God in performing the task which was imposed upon him. Pertaining to] every Priest being a Mediator between God and men, to offer unto God sacrifices, prayers, and intercessions, and to do all other religious actions, Heb. 5. 1. and to bring men tidings of God's peace and grace, and to bless and instruct them in his Name. See Exod. 18. 19  
V. 18. For in that] he proves the foresaid things by the event, namely, because Christ doth now show himself to his believers in effect powerful enough, to free them from temptations, and from the terrors of death and judgement, he himself having tried the same agonies for them, and overcome them.   

CHAP. III.  
Vers. 1. WHerefore] Let the quality of King of the Church which Christ hath, as hath been said before, induce you to respect that of Prophet, and Doctor, which he begins to speak of now. Consider] be attentive and give reverence and obedience to Christ, who hath been appointed by God to be the great Prophet, to bring us tidings of the Gospel, of which we all make profession, and high Priest also. Now in this Chapter and the next he talks of the first, which is the Prophetical Office, and in the fith of the Priestly Office.  
V. 2. Who was] the Italian, who; of whom may be spoken in all perfection, and in an higher sense, that which was spoken of Moses, Numb. 12. 7. which seems to be mentioned by the Apostle, to show the Hebrews who were great admirers of Moses, that by extolling of Christ he did not take any thing away from Moses, but did only teach how proportions should be kept, and the degrees of honour due to each of them.  
V. 3. For] this is the reason of the exhortation, verse 1. This man] hath been by the Father placed in a degree and office be●it●ng the Highness of his Person. In as much] to draw the Hebrews mildly away from their unmeasurable esteem which they held Moses and his Law in, to the prejudice of Christ, he showeth that Moses in his person and office is infinitely inferior to Christ, in as much as Moses is man, Christ is God; Moses is in God's House as a member and servant, Christ is the Builder and Lord of it, as he is the Son; whereupon he concludes verse 7. that Christ ought not to be disobeyed under pretence of any other authority, seeing that no man is to be compared with Him.  
V. 4. For every] this comparison is grounded upon a thing which every one knoweth: namely, that every house must have a builder, and was not made by itself, and that the Architect is more excellent than the building. So that if Moses hath been a believer in the house of God, this house must have had a builder, and that is no man but Christ: who therefore is far greater than Moses, who in his own person hath been but a part of this building, nor in his office any more than a servant. All things] namely, all the parts of the Church, Ephes. 1. 10▪ and 3. 9 as well in framing them by his word and Spirit, as in gathering them together in himself. Is God] namely, as he is of divine nature, and not merely man, as Moses.  
V. 5. For a testimony] truly to relate as a faithful witness, not his own words, but those which he had heard of Christ, Acts 7. 38. whereas Christ speaketh nothing but his own word, vers. 7.  
V. 6. Over his own] that is to say, He is not in God's house only as a servant and a steward, but over it as his own, like the Lord and master of it. If we] for perseverance is the true effect and mark of those who are living members of Christ and of his Church, see Rom. 11. 22. Coloss. 1. 23. Heb. 3. 14▪ and 6. 11. The confidence and rejoicing] the Italian, the freedom and boasting of the hope] that is to say▪ The free and constant profession of the faith, through which, upon the confidence of eternal goods, you glory and triumph in the cross and persecutions of this world, Rom. 5. 3, 4. He speaks this, because that the greatest stumbling block the Hebrew Christians had, was their Nation's persecution.  
V. 8. The provocation] namely, the cruel and exasperated contention.  
V. 13. While it is] while the time is that God calleth us and exhorts us, etc. in the same manner as it is represented unto us, Psal. 95. which is the time of grace, patience, and hope, after which time all these things are cut off, Psal. 32. 6. Isai. 55. 6. John 12. 35. 2 Cor. 6. 2. Be hardened] alured, and seduced by his own natural corruption, or by his carnal concupiscences, Rom. 7. 11. James 1. 14. that he do not by little and little come obstinately to refuse God's grace, and lose all manner of feeling of it, and all true judgement of conscience, and so rebel openly against God.  
V. 14. For we are] the great and chief cause which ought to move us to this duty, is the sovereign benefit which we have received in the communion of Christ by faith. If we] see verse 6. The beginning] namely, the gift of God's Spirit and Faith, which is as the root by which we live and subsist spiritually in Christ, Rom. 11. 18, 20. Gal. 2. 20. or our first firmness and constant expectation.  
V. 15. Whiles it is] we ought to persevere unto the end, for until that time the word To day, will take place.  
V. 16. Howbeit not all] for Caleb and Joshua are excepted, Numb. 14. 30.  
V. 19 We see] the event did confirm Gods threatening, as we all know.   

CHAP. IU.  
Vers. 1. A Promise being left] there is yet to day a promise left concerning a spiritual and everlasting rest, of which the Apostle speaks afterwards, besides of the rest in Canaan, vers. 9 Others translate it, Lest that some of you, having (namely through incredulity, or by a revolt) foregone the promise of entering into his rest, seem to be deprived of it. Should seem] not that he is indeed excluded through his own fault: a kind of speech to mitigate the hardness of the thing, see Hebr. 12. 15.  
V. 2. For unto us] he confirms the former exhortation (for) unto Christians is made a promise of grace, as there was formerly to the ancient Jews. Mixed] the Italian, incorporated; the Apostle useth a term which seems to be taken from food which is digested, and therefore inseparably united to his body that eateth it: So God's word is the food of the soul which profiteth not, unless it be applied by lively faith, which is in stead of the mouth and other organs of nourishment, see John 6. 35.  
V. 3. For we] a continuation of the same confirmation. If we have received a promise of the same kind, we shall likewise obtain the like effect of rest by means of a faith like unto that faith which was required in our Ancestors. Do enter] that is to say, We have all those qualities which are required for to enter into it, and shall assuredly enter into it, and do already begin to enter into it, even in this world, by rest of conscience and by ceasing from sin. As he said] we must supply, but unbelievers shall not enter into it according to this threatening of the Psal. 95. Although the▪] that is to say, Gods rest promised to believers, is no more the land of Canaan, but a rest correspondent unto that of which it is said that God resteth himself, after he had made an end of creating his works; for as aftet that, God, as one should say, did retire himself to the quiet enjoying of himself, and of his glory and blessedness. So believers being by death freed from the works of this life, and from all sins and troubles, shall live together with God in perfect rest of glory, Rev. 14. 13.  
V. 4. He spoke] namely, God speaking in the Scriptures.  
V. 6. Seeing therefore] seeing there is a rest, like unto God's rest, and that some must enter into it, as it appears by the comparing of those two passages which cannot be done but only by faith, seeing the others were for incredulity excluded out of it, God would by David admonish the Church, that he had appointed a certain time, namely, that of the preaching of the Gospel, in which he would for the last time, and at full propound his promise of eternal rest, inviting men to enter into it by faith, with threatenings to unbelievers to banish them from it for ever. It remaineth] seeing this stands firm and irrevocable by God's order, and that this promise is not yet performed. Of unbelief] or rebellion.  
V. 7. Again] besides his old time of patience with the Israelites in the wilderness. In David] namely, in his Psalms. After so long] namely, after the entering into the land of Canaa●, which was the rest out of which the unbelievers of those days were excluded.  
V. 8. For if] he proveth that there is another rest besides the ancient rest in the land of Canaan; for if all the promise of God's rest had been accomplished at the entering into the land of Canaan with Joshua, God needed not to have exhorted them by David, not to harden themselves against his voice, upon pain of being excluded out of his rest, into which they were gathered long before.  
V. 9 A rest] the Italian, 〈◊〉 Sabbaths rest; namely, a spiritual, sac●ed, and divine rest from all works, sins, and troubles of this present life, to live wholly to God.  
V. 10. For he] he gives a reason why he had called an everlasting rest a Sabbaths rest, namely, because in it a man obtains a rest like unto God's rest.  
V. 11. Fall] that is to say, Perish, as anciently the children of Israel's bodies fell dead in the wilderness, Numb. 14. 29, 32. After the same] namely, in imitation of the same sin: or by such another exemplary punishment.  
V. 12. For] to draw away the Hebrews from sinning against Christ that great Prophet's word, he shows the terrible power of it against Hypocrites and unbelievers. The word] he attributes that to God's Word which belongeth to God himself, or to Christ working by it, and mortally wounding the unbelievers and rebellious man's soul by a true feeling of God's curse, and against which there is no defence nor remedy, seeing it doth penetrate into all parts of man, see Isa. 11. 4. and 49. 2. Revel. 1. 16. and 2. 16. and 2 Cor. 2. 16. To the dividing] namely, so far into man, that it divides the very soul, etc. Figurative terms, taken from a well ground and sharpened knife, which doth so piecemeal cut out the ●arcase of a beast, that it pierceth through every joint, be it never so strait or small. Now the soul is here represented as a body, whose principal parts are the soul, that is to say, the animal and sensual part: and the Spirit, that is to say, the intellectual and rational part, and by these divisions and dismemberings of the inner parts, is meant the total slaying and destruction of the soul. A discerner of] the Italian, Is the judge of; in as much as the conscience being lively touched, doth redargue those thoughts and intents in man himself on God's behalf, see Acts 2. 37. and 19 18: 1 Cor. 14. 24. man being not able to shun this judgement, neither by flight nor by hiding himself.  
V. 13. Opened unto] the Greek word signifieth, a body lying upon the ground with its face upward. With whom we have] the Italian, to whom we must give an account; or of whom we speak.  
V. 14. That we have] seeing we have said, Heb. 3. 1. that Christ is the chief Apostle and Priest of the Church, as by the first quality, you have heard how dangerous it is, to not believe in him, or rebel against his word: so by the second, of Priest, consider how profitable and saving it will be for you to cleave unto him by faith & perseverance. That is passed into] namely, who after he had fulfilled all parts of his priestly function upon earth, is entered into Gods most inward presence, there to make intercession for the Church perpetually, to the likeness of the high Priest under the Law, who went once a year into the Sanctuary, Levit. 16. 2. to show that if Christ hath accomplished his work, and doth make the fruit thereof eternal by his intercession: man ought also to perform his duty by perseverance if he means to partake of that fruit. Our profession] the Italian, the confession; that is to say, the profession of Christian faith and religion in words and deeds, see Rom. 10. 9, 10.  
V. 15. Which cannot] that is, incapable of being moved to compassion towards us sinners and afflicted persons, to relieve us according to his office, either not knowing, or having not tried our miseries, Heb. 2▪ 18. or wanting power to aid us, as it would have been if Christ himself being righteous had not suffered for us unrighteous. Tempted] that is to say, afflicted, exercised, and tried by all manner of torments and troubles. Without sinn●] there being no cause of those evils in him, he paying that which he did not owe, Psal. 69. 4. Isai. 53. 9 1 Pe●. 3. 18. or without corrupting any of his sufferances by any act of sin, but with a most perfect obedience, patience, and charity, which makes his sufferings meritorious before God to give satisfaction for sinners. Others, except sin.  
V. 16. Unto the throne] that is to say, to God, proceeding not as an inexorable Judge, Psal. 97. 〈◊〉. but as a Sovereign Prince appeased and propitious, granting his grace and pardon to absolve, save, and defend.   

CHAP. V.  
Vers. 1. FOr ev●●y] he proves by all the properties of a Priest, that Christ is one indeed, as he had said, Hebr. 4. 15. Taken from▪] namely, a humane Priest, opposite to Christ who is true God, verse. 〈◊〉. and likewise true man, vers. 7. For men] namely, to present themselves before God for man, with sacrifices and prayers, and to be a means to work his peace. Gifts] the Italian; offerings; this word set down as different from sacrifices, signifies the offering of things that have no life.  
V. 2. Who can have] who by the lively feeling which he can have of other men's miseries, which he tr●eth in himself, may be capable of being touched with hearty compassion to relieve them by his sacrifices and prayers inflamed with charity and zeal. With infirmity] namely, with sin, which being referred to Christ, aught to be understood only of the miseries and punishment of sin, wherewith he hath burdened himself, and not of any guilt in him.  
V. 4. And no man] that is to say, He cannot be a lawful Priest in the Church, unless he have his calling from God, by the ways and according to the Laws which he hath appointed.  
V. 5. Christ] as he is man he did not put himself into this glorious dignity and office: and as he is the Son of God, he hath no will separate from the Fathers, who is the spring and original of all things. But he] the meaning is, not that the Son hath been made high Priest, by these words of Psal. 2. but plainly, that he was so made by the everlasting Father, described by this circumlocution.  
V. 7. Who] namely, Christ▪ In the days] whilst he was yet in the world, in the course of his obedience and humiliation, living a terrestrial and animal life, opposite to the glorious and spiritual state of the celo●●iall life, see 1 Cor. 15. 44. 2 Cor. 5. 16. When he had] this is to show, that the substance of Christ's Sacrifice consisteth not wholly in his corporal death, but much more in the torments and anguishs of the soul, which he in his life time suffered for sins, of the curse whereof he drank the cup in the unspeakable feeling of God's wrath, and in the in●●●able suspension of the sweet influence of God's love upon his humanity. With strong crying] he ●●●th a relation to Christ's last agonies and servant prayers, which are set down by the Evangelists. U●to him] namely, to God the Father, who might have freed him from the passage to death, if his counsel to save the world thereby had not been against it, Matth. 26. 33. Mark 14. 36. and likewise could after he was dead, according to this said order, make him live again by a glorious resurrection. Was heard] God having, according to Christ's intention in his prayer, strengthened and born him up in his horrible terrones, conflicts, and agony, Luke 22. 43. He feared] which in Christ was a●●er and plain natural affection▪ apprehending an unspeakable future evil and pain, without diffidence, vice, or excess.  
V. 8. Learned he] that is to say, besides what he was in regard of his father by his own nature, namely, his everlasting Son: he of his own will took upon him the new quality of obedient servant, Philip. 2. 8▪ and through divers degrees of sufferings, was prepared for the last point of them, which was the death of the cross. Or he tried in effect, and felt how fa● that obedience did bind him to which he had subjected himself by his office of Mediator▪  
V. 9 Made perfect] the Itali●an, fully consecrated; namely, by his death, in which he did not only fulfil all things for us, John 19▪ 30. but he himself likewise came to the height of his priestly office, having in himself the foundation of the believers salvation, by his death and by his resurrection, all the means to apply it unto them, see Luke 13. 32. That obey him] by true faith answerable to God's calling.  
V. 10. Called] being after his death, resurrection, and ascension into Heaven, really invested with his full power, and his Priestly and Kingly dignity jointly, as Psal. 110. 4. it is said that he was installed in his priesthood, sitting already at God's right hand, Psal. 110. 1. After the order] of which Priesthood, in its singular properties and circumstances, Melchisedech was a sign, figure, and example. Now even from this place the Apostle begins to show in what Christ's priesthood was different from the levitical, which he will begin again to treat of more largely, Chap. 7.  
V. 11. Of whom] namely, of Christ compared with Melchisedech. And hard] in regard of your dulness and incapacity. Dull of hearing] Stolid, and of a dull apprehension in spiritual things, like as for want of exercise the members become benumbed and stiff, see Matth. 13. 15.  
V. 12. For the time] namely, since you were first instructed in Christian Doctrine. First principles] that is to say, the first rudiments, and as it were the alphabet of God's word.  
V. 13. For every one] high and profound Doctrine is no fittinger for those who are novices in matters of faith, then solid food is for little children, for that requires a strength equal and proportionable to apprehend and digest it by meditation, wherein a spiritual judgement is necessary, confirmed by much use and practice, which such novices have not. In the word] namely, in the doctrine of the Gospel, whose subject is the true and only righteousness of faith, Rom. 1. 17. Or he knoweth ●ot yet how to 〈◊〉, which is the true pure, and holy doctrine, from that which is not.  
V. 〈◊〉▪ Of full age] the Italian▪ accomplished; a term signifying ripe age and one that is come to be a complete man, as 1 Cor. 14. 20. or one that is a good proficient in holy matters, as 1 Cor. 2. 6. By reason of use] by a certain firm, and permanent quality, and faculty produced in believers by the holy Ghost, by reason of a long and continual practice, and study. Their senses] namely, their judgement, and understanding.   

CHAP. VI  
Vers. 1. LEaving] a term taken from those which run 〈◊〉, at public sports, when they first set 〈◊〉. The meaning is, advancing ourselves to the utmost of our power, beyond those first principles in the understanding of Christian doctrine: Unto perfection] namely, to the highest degree of knowledge, feeling, and belief of these things to which man can attain in this world; befitting persons who are of full age in the inward and spiritual man, Eph. 4. 13. Phil. 3. 15. and by this means, to the perfection reserved for the Kingdom of Heaven, 1 Cor. 13. 9, 10. Not laying again] returning no more as from the beginning, to instruct and resolve you in the first grounds of the Christian Catechism, as in a doctrine which you have forgotten, and is become unknown, and uncertain unto you, like a building which is wholly ruined, and must be built up again from the foundation. Of repentance] these are the heads of Christian doctrine which were taught little children, and novices, in a plain, lowly and rough manner. From ●edd wor●es▪] namely, from all actions of man out of God's grace (wherein consists spiritual death) who are deprived of the life and light of God's Spirit: are vicious, and corrupt, and cannot bring forth any fruit of life, Rom. 8. 6, 13. Heb. 9 14.  
V. 2. Of the doctrine] namely, concerning the signification, virtue, and use of the Sacrament of Baptism, formerly administered generally at certain times. O●, conce●●ing the more common and necessary arguments of faith; upon which were examined those who were baptised, being of any grown age. Or, the fathers who presented their children to be baptised, and answered for them upon these questions, See upon 1 Pet. 3. 21. Of laying 〈◊〉] which was a ceremony joined to baptism, for a sign of blessing and consecation to God. Some refer it to an ancient custom of laying on of hands, on them who having been already baptised in their infancy, made confession of their faith, when they were come to the age of discretion; in ●igne of confirmation in their baptism. Eternal judgement] when the Son of God shall give judgement either to eternal death, or life.  
V. 3. This will we do] I hope with God's grace and help we shall all do so?  
V. 4. For it is] he gives a 〈◊〉 of the exhortation of the ver●●●. showing that through the neglect and contempt of putting one's self forward in the faith, man by little and little will lose it altogether; and will let the gift of the Holy Ghost be altogether extinguished, and fall into universal 〈◊〉, which is a sin to death, and 〈…〉. Enlightened] by God's Word, and by some ●eame of the holy Ghost, which notwithstanding, through their vice, hath not perpetrated so far as to transform them, and regenerate them wholly to the divine image, as the elect are, 2 Cor. 3. 18. 2 Pet. 2. 20, 21. Have tasted] have felt some transitory comfort, peace and joy of God's grace offered by the Gospel, and received of them by a certain shadow of faith for a time, Matth. 13. ●1. John 5. 35. Of the holy Ghost] of which all those that are lawfully baptised do receive some gift, according to Christ's po●i●e, Matth. 3. 11. Acts 2. 38. seeing that no man without it can say Jesus is the Lord, 1 Cor. 12. 3. but the Elect only receive that of true and entire regeneration.  
V. 5. Have ●●sted] have had a sleight and superficial participation of it with some delight, but have no● wholly digested it, no● are fully nourished, and 〈◊〉 with it, The good] namely, the sweet and saving promises of grace in Christ, opposite to the words of the Law, which to a sinful man are a ministry of death; Rome▪ 4. 15. 2 Cor. 3. 7, 9 The powers] the wonders, and the glorious power of Christ's spiritual reign, the time of which before his coming was called the World to come, Heb. 2. 5.  
V. 6. Full away] not by some particular sin of humane frailty, but by an entire & vol●●tary aposta●ie, and renouncing of the faith, do return to the state of spiritual death, and total separation from God, as they were before their vocation, See Judas 12. Seeing they] he shows the impossibility of such apostatas repentance, for they killing Christ maliciously, and with an ig●ominous contempt, (as o●●e shoul● say) who began to live in them by his Spirit, 〈◊〉 〈◊〉. 20. & 4. 19 do make themselves accessary of Juda●, and the Jews sin, which crucified Christ; which misdeed was by the Lord himself declared to be irremissible, Matth 26. 24. John 8. 21. & 17. 12. To open shame] for this spiritual death, hath this resemblance with Christ's Cross, that as it was accompanied with the d●r●sion and sco●ne of his enemies, so in the other the apostate doth expose Christ to the devil's ignominy, as having overcome him, and driven him out of his possession.  
V. 7. For the earth] as the earth which is well ●a●ured and watered with rain, is answerable thereunto, by 〈◊〉 with good plants, and the more it is bettered by art, and care, the more fruitful it is made by God's blessing. And contrariwise that whose boldness makes the labour which is taken about it to prove vain, and the rain that falls upon it to do no good, is at the last forsaken as desperate Land; and becomes either a horrid and accursed Wilderness, condemned to perpetual drought, or the plants which grow upon it, are consumed by the fire, being good for nothing else: So man, that is manured by God's Word, and watered by the gifts of his Spirit, if he do bear fruits of regeneration, receiveth confirmation, and increases of God's graces. And if he do the contrary, God doth reject him, and takes away his gifts from him, and doth reserve him for everlasting punishment, Matth. 25. 29, 30.  
V. 8. Is rejected] is desperate in its malignity, ●nd abandoned as of no value.  
V. 9 That accompany] namely, by which one doth assuredly come to salvation, which make no interruption in the course of means thereunto, and are as in the link, and sequel thereof.  
V. 10. For God] that is to say, the hope which I have of you is founded upon God, who according to the truth of his promises, will reward your first works, with the confirmation and increase of his grace and virtue, to keep you from this danger, and to accomplish your salvation, See Ph●l. 〈◊〉. 12, 13. Your work] namely, all your good works, brought forth by the root of a true and lively faith▪ Toward 〈◊〉 name] namely, towards himself, in the person of those who call upon his Name, and for the love of him, see Matth. 10. 41, 42. & 25. 40.  
V. 11. T● the full] the meaning is, that as they have begun, so they should persevere unto the end, that they may be fully assured and confirmed in the hope of eternal good●.  
V. 12. Of them] namely, of constant believers, who by faith have been made the children of God, and in this quality have obtained the heavenly inheritance by means of perseverance.  
V. 13. For w●en] he proveth by Abraham's example, who was the father of all believers and the depositary of the promises of grace, that they are indeed most firm, but yet, that the accomplishment of them is obtained by faith and patience, See Rom. 4. 〈◊〉, 18. Gal. 3 7, 9  
V. 15. He obtained] namely, he is come to the heavenly inheritance, by the righteousness of faith, which is the true blessing of God, Gal. 3. 6▪ 8. and God hath endlessly increased his spiritually progeny, Rom. 4. 13, 18. of which things the temporal blessings promised him by God, were but only figures.  
V. 16. For men] he showeth that Abraham's faith could not be frustrate of its expectation, being grounded upon God's promises, confirmed by an oath, to which if there be credit given amongst men, because God is called as a witness, and a Judge: how much more ought we to believe it, when it is made use of by God himself, from whom depends the virtue of all oaths? For confirmation] namely, an oath being taken for a sufficient proof in a doubtful and an unknown case, upon which the Judge groundeth his judgement.  
V. 17. More abundantly] besides his Word and promise● Unto the ●eires] namely to his spiritual children, comprehended in Abraham's holy posterity according to the faith, who were also to be heirs of the everlasting goods, as Abraham was, see Rom. 4. 16. Confirmed it] bound himself, and gave assurance thereof by himself. Or made use of an oath therein.  
V. 18. By two] namely, by the word, and the oath▪ Who have s●ed] who have ●●●ely forsaken the world▪ and the rest of our Nation, Act● 2▪ 40. to come into the Church as a place of safety, as Abraham came out of his Country, and from his kindred.  
V. 19 As an ancre] by which in the uncertainty of the Sea of this world, ourfloating souls are stayed in Christ, who is gone up into heaven, and 〈…〉 ified. Which is the foundation of the hope that we his members have that we shall come likewise there where he is, and be like unto him, by the indissoluble union which we have with him our head, Rom. 6. 5. 1 Cor. 15. 13, 30. Which entereth] as an Ancre firmly fixed in a sound bottom. Within the vail●] namely▪ of Heaven; figured by the most holy place of the ancient Tabernacle and of the Temple; before which the great Veil or Curtain was drawn. Exod. 26. 31. 1 King. 6. 21. and within which the high Priest, image of Christ, entered once a year, See Heb. 9 7. 24.  
V. 20. Forcrunner] namely, he that hath first ended the race, and that is the head of all those who run the same race, or sail in the same Sea, Heb. 12. 2. See Acts 26. 23. 1 Cor 15. 20. Col. 1. 18. For us] to intercede for us, Rom. 8. 34. Heb. 7. 25. & 9 24. and also to take real possession of the heavenly Kingdom for himself, and all his John 14. 2. 3.   

CHAP. VII.  
Vers. 1. KIng of] the Italian, was King; having set down chap. 5. that Christ is a true Priest, now he showeth that he is not of the levitical Order, but of the Order of Melchisedech, which was laid aside from chap. 5. 10. and sets down how this consists in Christ's conformity with Melchisedech in these several heads. First, in the name of Mechisedech, which signifieth King of Righteousness; and King of Salem, that is to say, King of peace, which Christ is really and spiritual; Ps●. 8●. 10. Secondly, in the eternity of his person; Melchisedech being described by Moses, under a certain shadow of eternity, without making any mention either of his father or his mother, of his birth, lineage, or death. So Christ is truly eternal, without any mother, as touching his Godhead, and without any father as concerning his humanity. Thirdly, in the union of the two Offices, of King and Priest, which in spiritual truth belongeth to Christ alone, Zech 6. 13. Fourthly, in so much that Melchisedech is represented to be greater than Abraham, the father of Levi, (and consequently greater than all the Levites) because he blessed Abraham with a solemn and Priestly blessing, which doth import superiority, which was acknowledged by Abraham himself, paying him tithe, which had always been God and his Ministers right, Gen. 14. 20. And so likewise Christ is greater than all the levitical Priests: and the author even of Abraham's own blessing, and of all the believers who are his true off spring in spirit.  
V. 3. But made] being propounded as an image and figure of Christ the everlasting Son of God, and likewise described by the narration of Scripture, as if he lived for ever, v. 8.  
V. 4. The Patriarch] See upon Acts 2. 29.  
V. 5. They that are] whosoever payeth tithe, acknowledgeth himself inferior therein to him, to whom he payeth it; though in other respects he may be equal to him. As the Israelites, and the Levites: whereupon the Apostle inferreth that Abraham for all his dignities and preeminences, paying the tithes to Melchisedech, as to God's Priest, did acknowledge him to be his Superior, and that there is as much proportion of difference between Melchisedech tything of Abraham, and the Levites tyth●ng the childen of Israel, as there is between Abraham paying tit●●e to Melchisedech, and his posterity paying to the Levites.  
V. 6. But ●e] namely, Melchisedech a Priest, but not of the see of Levi, which doth also serve for the figure of the ministry in Christ, who was of another Tribe, and yet was a Priest, v, 13, 14. That had] with whom God had made the covenant of grace; as with the father of all the blessed seed.  
V. 7. Is blessed] this must not be understood of every ordinary blessing, but of a solemn blessing, which is given with an authority received from God, by persons consecrated by him to be ministers of his blessing.  
V. 8. And here] namely, in the present use of the levitical Priesthood. But there] namely, in Melchisedeches Priesthood, described in the History of Abraham. Of whom] namely, of whom the Scripture speaketh in such a manner, as if he lived for ever, to represent as by a shadow Christ's true eternity, verse 3.  
V. 9 In Abraham] that is to say, in Abraham's person, not only he but also his posterity the Levites (though they were afterwards made Priests▪) were subject to the Priesthood, which is according to the Order of Melchisedech, more High, and more Excellent.  
V. 10. He was] namely, this Tribe of Levi, as also all Abraham's posterity were comprehended within him, who represented it all. Now though Christ like wise according to the flesh was in Abraham's loins, yet he is not comprehended within this number, for he is likewise a Priest, as he is the Son of God, in whom also his humane nature subsists, v. 28. Heb. 9 14.  
V. 11. Perfection] because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech, which containeth the properties which were before set down; it appears, contrary to the Jews opinion, that the end of this sacred Office could not be fulfilled by the levitical Priesthood, which end is to appease God, and reconcile men to him, bless them, etc. For otherwise there was no need●of bringing in another Priesthood, different from the first, Heb. 8. 7. whereby he will infer, that the levitical Priesthood had no power of itself, but was only a figure, & Sacrament of Christ's Priesthood, and a direction to him in whom consists the whole efficacy, and who by his Priesthood hath nullified the other figurative Priesthood, Heb. 10. 9 For under it] he seems to give a reason, why he speaks only of the Priesthood, and not of all the rest of the Ceremonial Law: which is because the Priesthood was the foundation of it all: whereupon the one being granted, the other must like▪ wise be granted, and the one being altered, or disannulled, the other must likewise be taken away also.  
V. 12. For th●] the great consequence of the change of all the Divine service which followeth the change of the Priesthood, may give us cause to believe that the holy Ghost had some very good reason to bring in another Order of Priesthood: to show that the Priesthood, and all the ceremonial worship of the Tr●be of Levi, was in the end to give way to Christ's Priesthood, in whom is accomplished all the reality, and the truth.  
V. 13. For he] we must supply. Now the Priesthood is truly changed, seeing Christ is no way of the Tribe of Levi.  
V. 15. And it is yet] the difference of these two Priesthoods appears not only by the difference of the ministering persons, but also (and that much more) by the divers nature of the Priesthoods, the one being altogether external, and ceremonial; and the other, altogether spiritual.  
V. 16. Who] namely, the other who is Christ. Not after] not after such a Priesthood as the levitical Priesthood was, which consisted in ceremonies, and corporal things and actions, which must consequently be mutable and transitory, but altogether spiritual and effectual: of an everlasting life, power, and lastingness, according to the heavenly and everlasting nature, and life of the Priest. A carnal] see upon Gal. 〈◊〉. 3. Philip. 3. 3, 4. Heb. 9 10.  
V. 17. For he] namely, God speaking in the Scripture.  
V. 18: For there is] 〈…〉 e gives a reason for what he had said, v. 16. that in Christ's person, there hath been appointed a Priesthood of a new quality, because it was necessary it should be so, seeing the levitical Priesthood had no power in itself to save men. Of the Commandment] of all the Priestly ordinations of the Law. unprofitableness] not but that the ceremonies had their use in signifying, teaching and sealing unto believers the spiritual effects of Christ's Priesthood, but because they had no part in the operation of them in the soul, for that belougeth to Christ alone.  
V. 19 Made nothing perfect] it hath but only directed to, and prepared for Christ, and did not perfect that which it showed and signified. The bringing in] this desired accomplishment is come to pass by Christ's Priesthood newly brought in: upon which is founded our hope concerning the perfection of our salvation in the life everlasting. Now the Apostle calleth this hope better than that of our forefathers under the Law, because that theirs ended at Christ's coming in the flesh; outs goeth on to his everlasting glory. By the which] by which introduction, or Priesthood brought in. We draw nigh] that is to say, we are reconciled to God, and by confidence have access unto his grace and glorious presence, which is the true effect of the Priesthood.  
V. 20. And in as much] this is spoken as in sequel of vers. 15. and is an addition to the difference between the two Priesthoods. As not without] namely, that God in the 110 Psalm, bringing in this new Priesthood, hath added thereunto this solemn and express formality, namely, that he hath sworn and will not repent to cause his immutable decree in this action to be the more lively apprehended. Which we read not to have been used in the ordination of the levitical Priesthood.  
V. 21. But this] namely, Jesus Christ.  
V. 22. By so much] seeing the end and Office of this Priest, is to be a Mediator of reconciliation, and union of God with men; from the greater firmness of the Priesthood, followeth also the greater firmness of the covenant, See Heb. 8. 6. A surety] in so much as he hath given God satisfaction for us, and likewise in so much as he answereth us by his Spirit, by which he assureth us of his grace.  
V. 23. And they] namely, the levitical Priests. Many] one high Priest succeeding another which died.  
V. 25. Wherefore] the eternity of Christ's person is the cause that he only can accomplish that which is necessary for the salvation of God's children: because that after his death he accomplisheth the other part of his Priesthood, which is to intercede for them before God. Whereas the other levitical Priests in their ceremonial expiations, could not do it perfectly, nor once for all; and still left their successors to do the like. To the uttermost] or for ever.  
V. 26. For such] a general reason for the necessity of this difference of Priesthood which hath been hitherto described, taken from the necessity of the Church's salvation. Holy] to be pleasing to God, and to give satisfaction for men. Seeing that if he had been a sinner, his sufferances had been but for himself, and also to represent unto God his most perfect holiness as head of the Church that God may be satisfied therewith, and pleased with the whole body. Separate] namely, exempt from all participation of sin, which is beyond the common condition of men: Made higher] to apply the benefit of his death to believers by his continual intercession to the Father, and by his Almighty power.  
V. 27. Daily] because that the reiteration is a token of imperfection. This] namely, to have offered Sacrifice for the Church.  
V. 28. For the law] he proves the two foresaid points, by the weak, sinful, and mortal nature of the ancient Priests of the Law; namely, that they could never accomplish men's reconciliation, & that they did also offer for themselves. And on the other side, by Christ's divine nature, and by the infinite excellency of his person, that he offered only for others, and not for himself; and that one offering sufficeth for ever, seeing it is of an infinite value. The Word] namely, God's Word, in the Psal. 110. pronounced after the Law, to show that this second introduction made with so much solemnity, disannulleth the former legal one. The Son] not only insomuch as in the everlasting person of the Son of God, consists also the human nature which he hath taken upon him, and therefore the actions which he hath done as man, are attributed unto Christ as God, as Acts 20. 28. but also insomuch as many and principal parts of this Priesthood, and the weight and virtue of the last accomplishment of it, belong unto Christ's deity, Heb. 9 14. as the same hath been noted in the offices of King, and Prophet, Heb. 1. 5, 8. & 3. 4. Is consecrated] by his death, he hath been fully invested with his Priestly dignity, as by the same he hath fully satisfied for men, See Heb. 2. 10. & 5. 9   

CHAP. VIII.  
Vers. 1. OF the things] the Italian, Besides the things] this point is likewise very considerable, that Christ's Priesthood is now altogether heavenly, and that he doth exercise it continually in Heaven, where He is ascended, whereas the earthly Levitical Priesthood was but a figure thereof, whereby he would infer, that the heavenly Priesthood being established, the earthly one is disannulled.  
V. 2. A Minister] Administering his sacred Office in Heaven, which was figured by the ancient Sanctuary, Heb. 9 12, 18, 24. which he doth representing his obedience, righteousness, and sacrifice to his Father, as the ancient Priest did bring the anniversary expiations of blood into the Sanctuary, Leu. 16. 15. And of the true] namely, as it hath also been said of the Tabernacle, that having likewise fulfilled those parts of his Priesthood which were to be fulfilled in this world, in his body, which was figured by the outward part of the Tabernacle, or of the ancient Temple, which is here called Tabernacle, and else where in the Scripture, the holy place, Heb. 9 11. Which the Lord] the meaning is, that God hath in a supernatural and miraculous manner framed, and sanctified Christ's humane Nature, and hath appointed it to be as the Temple of his habitation, in which he should accomplish the mystery of salvation.  
V. 3. For every] He proves by the end of the Priesthood, that Christ being the high, everlasting, and heavenly Priest, was once to offer a true sacrifice, which is according to that he had spoken verse 2. that he is Minister of the Tabernacle; and besides, that he must have somewhat to offer in Heaven continually to the Father, namely, the infinite price and merit of his death, our prayers, and thanks givings, etc. which is according to that he is Minister of the Sanctuary, verse 2.  
V. 4. For if he] now he proves, that seeing Christ is truly a Priest, he ought to be an heavenly One, (contrary to the Jews opinion, who apprehended no other Priesthood but an earthly one) for according to Gods most strict order, who appointed the earthly Priesthood only for the Levites, Christ could not have that Priesthood, being of another Tribe, Heb. 7. 14.  
V. 5. Who serve] All whose Ministry was appointed only to be a figure of Christ's spiritual and heavenly Ministry. As Moses was] this passage is alleged only by allusion to show that as Moses had received a model from God of all the materials, fabriques', and works of the Tabernacle, to which model they were to be conformable, and answerable: so the terrestrial and Levitical Priesthood had Christ's heavenly Priesthood for its sovereign end and model.  
V. 6. But now] Christ's Priesthood ought to be according to the covenant, which ought to be established upon it, wherefore if this be spiritual and everlasting, the other ought also to be ●o, A better] the substance of the covenant of grace hath indeed been always the same, Rom. 4. 13, 16, 24. Gal 3. 15, 16, 17. but under the Gospel it hath been dispensed with greater clearness, abundance, and power of the Holy Ghost, and also with more feeling, and fruition of the right of divine Adoption. See Gal 4. 1.  
V. 7. For if] He proves that the evangelical covenant is more excellent, because God hath established it after the covenant of the Law, which the most wise God, who never altereth those things which he hath first made, but for the better would never have done if that covenant which was under the Law had been sufficient and perfect. See Heb. 7. 11. Then should] that is to say, God would not have brought in another.  
V. 8. For] We must supply, now God brought in another, as it appeareth by this passage of Jeremiah. With them] namely, with the Israelites, whose perfidiousness and perverseness, is not indeed imputed to the ancient covenant, but only the weakness of the form of it is declared, because it had not overcome nor corrected their said perfidiousness and perverseness which was to be effected under the Gospel, by the power of the Holy Ghost enlightening, and moving more lively, and powerfully, Rom. 8. 3, 4.  
V. 13. He hath made] that is to say, God hath showed that at his appointed time he would disannul the order of the former, after which must necessarily follow the abolishment of its use and practise.   

CHAP. IX.  
Vers. 1. THe first] now the Apostle comes again to declare that which he had intermitted from, chap. 8. 5. namely, that the Levitical Priesthood, was a figure of Christ's heavenly Priesthood, as well in regard of the places as of the sacred actions, with a singular correspondency, which he doth particularly lay open. Worldly] that is to say, material and earthly.  
V. 2. The first] namely, the first and foremost part of the Tabernacle divided with the great vail from the other part, which was called the most holy place, Exod 26. 1, 31, 33.  
V. 3. The second] namely, that great inward vail called the second, to make a difference between it and the hanging which was at the first coming in of the Tabernacle. See Exod. 26. 31, 36. The Tabernacle] namely, the most inward part, and as it were the bottom of it.  
V. 4. Censer] whereof Moses makes no mention. Wherein was] namely, in the second Tabernacle or inward part thereof.  
V. 5. Of glory] Above which God appeared as sitting upon his glorious Throne, 1 Sam. 4. 4. Psal. 80. 1. and 99 1. And as the Ark represented Heaven, so those Cherubims were figures of the Angels, which serve God in the Heaven of his glory, Psal. 89. 7. The mercy seat] See upon Exod. 25. 17.  
V. 6. Went always] that is to say, it was appointed by the Law, that they should go in, which was also observed at that time this Epistle was written.  
V. 8. Signifying] namely, that the keeping of the Sanctuary always shut in this kind, but only once a year when the Priest went in, in the day of expiations, did signify that the sacrifice was not yet fulfilled, nor that blood spilt by virtue of which believers might have free access to God in Heaven, without being any further obliged to seek and worship Him on earth, in the signs of his presence, John 4. 23. Hebr. 10. 19, 20. See upon Matth. 27. 51. The first] namely, the earthly Tabernacle which was built by Moses, under which also ought to be understood Solomon's Temple.  
V. 9 In which] namely, where the Jews do yet continue to offer bodily sacrifices whose want of virtue, out of Christ, may now more clearly be perceived under the Gospel. As pertaining to] that is to say, inwardly, spiritually, so that the expiation may be effectual in God's judgement, to which the conscience is answerable, and that the conscience may likewise thereby be assured and persuaded to obtain grace.  
V. 10. Carnal] namely, of ceremonies, and outward, terrestrial, and corporal observances. See Gal. 3. 3. Phil. 3. 4. Hebr. 7. 16. Of reformation] in which all the signification of the foresaid things being fulfilled in Christ, the use was also to be changed into a spiritual and more excellent worship without end, Heb. 8. 7.  
V. 11. But Christ] now he declares the spiritual substance of the figures which were before described, & likewise the difference which is between the figure and the mysteries which are figured. Of good things to come] namely, the effect and end of whose Priesthood is to dispense unto us the eternal good things, and the life to come. By a greater end] this aught to be continued with that which is spoken, verse 12. that he is entered into the Sanctuary, namely, into Heaven, the meaning is, having taken humane flesh upon Him, compared chap. 8. 〈◊〉. to the forepart of Moses his Tabernacle. Not made] that is to say, not made by humane art of dead stuff, as the ancient Tabernacle was, and all other worldly buildings.  
V. 12. Of goat's] He hath a special relation to the sacrifices of the day of expiations, Leu. 16. 3, 5. By his own] by the means and virtue of the sacrifice of himself. Into the holy place] namely, into Heaven, Heb 8: 2. and 9 8. Eternal] therefore there is no more need of reiterating the sacrifice at the entrance of the Sanctuary, as in the levitical Priesthood.  
V. 13. Sanctifieth] namely, if they did according to the Law expiate the outward and corporal defilings which do not penetrate so far as to pollute the soul, so that man being thus cleansed might be readmitted to the communion of holy things, Numb. 19 11, 13, 16. or it signifies that the sacrifices of the Law could make none but a ceremonial expiation, which is called carnal, in opposition to Christ's spiritual expiation. See verse 10.  
V. 14. Through the] The consideration of his Deity concurring in his sacrifice, 1 Tim. 3. 16. 1 Pet. 3. 18. that by virtue of his persons sovereign dignity, he might give an efficacy of infinite value to the sacrifice of his Humanity. See Acts 20. 28. Without spot] this is the second foundation of the virtue of the sacrifice, besides his Deity; namely, the innocence and perfect obedience of Christ, being man, to which two we must add the third, which is God's order and vocation, which makes Christ relative and communicable to all his believers. Purge] shall cause you to be absolved from sin, by the imputing of his righteousness and satsfaction, by means whereof you shall receive the Spirit of sanctification, and shall be able to serve Him in newness of life, Rom. 6. 3, 4, 5.  
V. 15. For this cause] seeing that Christ by his death hath fulfilled his Priesthood, and that the end of every Priest is to be a Mediator of peace, and covenant between God and men, it followeth that He is truly a Mediator of the new covenant, Heb. 7. 22. and 8. 6. which seeing it cannot be ratified, but only by the death of the surety, to give satisfaction to God's justice, is also called a Testament, for the Greek word may signify either Covenant or Testament. That by means] the end of this his Office is the Churches eternal salvation, which Church is composed of men effectually called to the participation of God's grace, through the Redemption by Christ's blood. Of the transgressions] namely, of the sins of all mankind who were left without any remedy of true expiation, even for God's people themselves, Acts 13. 39 Rom. 3. 25. which must be understood without Christ, and faith in Him being promised; for by this means, believers of all ages have been reconciled to God, by virtue of his satisfaction, which was always as present with God. The promise] namely, the everlasting inheritance which was promised.  
V. 16. For where] He proves by the nature of this covenant, which hath many things like unto a testamentary disposition, that it was necessary that Christ should di●, that his children, and believers might obtain the heavenly inheritance.  
V. 17. After men are] namely, after the testator is dead, for before his death, he may alter his will, at any time so long as he is alive.  
V. 18. Whereupon] He proves by the ancient covenant which was a figure of the new, that there can be no covenant of God with man, but by the means of satisfaction for sin by death, which was represented by that blood of beasts. Was dedicated] namely, the first solemn establishment of it.  
V. 19 According to the] following God's express command to Moses, Exod. 20. 22. and 21. 1. Took the] the Apostle mixeth and joineth together the anniversary expiation of the Sanctuary, and of the Tabernacle, Leu. 16. 14. with the first pouring out of the blood, set down, Exod. 24. 5, 6. With water] this is not specified in Moses, but may be gathered by similitude and analogy, by Leu. 14. 6. 51. The book] this likewise is not set down in Moses, but the holy Ghost revealed it to the Apostle; and hereby seems to be signified, that God's covenant was not only founded upon the Law, but likewise upon the satisfaction which should be given by Christ, and that it was figured by the blood, seeing the book was like the bond, and the sprinkling like the acquittance, see Col. 2. 14.  
V. 20. Which God] namely, which God hath commanded, or hath appointed with you.  
V. 21. The Tabernacle] He showeth that the meaning is, that by that only means of Christ's blood the Law of God is satisfied, and his wrath appeased, which was pointed at by the sprinkling of the blood upon the book, and the conscience of the people was purified, which was represented by the sprinkling upon the people, and so all the service which they did to God after that was acceptable to God, the spring of uncleanness, namely, sin being taken away, which was figured by the sprinkling of the Tabernacle, and all the utensils belonging to the outward service of it.  
V. 22. Is no remission] the Sacrament and ordinary Sign of all purging of sin, and ceremonial uncleannesses according to the Law, is the sprinkling of blood, see Leu. 17. 11.  
V. 23. Necessary] namely, by the express command of the Law, and by the continual and unavoidable uncleannesses of the people, Leu. 16. 16. The heavenly things] Heaven, though clean from all pollution of sin, is said to be purified by Christ's blood, because that by virtue thereof it is not only the most noble part of the world, and the treasure of all earthly blessings, but is consecrated to be as it were the open Temple of spiritual service, whither the Church carrieth its prayers, vows, thankesgivings, faith, and hope. With better sacrifices] not that there were divers sacrifices as formerly, but because Christ's only sacrifice under the New Testament, is in stead of the several ones in the Old Testament.  
V. 24. Of the true] namely, of the heavenly, in which is the truth, and reality of all ancient figures, Heb. 8. 2. and 9 8, 12.  
V. 25. Of others] that was none of their own.  
V. 26. For then] the meaning is, if the reiteration of Christ's sacrifice were necessary for future times, the same reason would likewise prevail for times past, seeing we must suppose that all believers sins in all ages, have been purged by virtue of Christ's only sacrifice, present to God, and to their faith, and if it was effectual, before it was fulfilled, much more ought it to be esteemed such, after it is fulfilled. To put away] to blot out the fault, and cancel the bond, as concerning punishment, before God's judgement, and likewise to destroy, and mortify the strength of it in his members.  
V. 27. And as it is] God ordinary Law is, that man should once die, after which death followeth his everlasting judgement, either to life or to death; so Christ's sacrifice being accomplished by his death, it followeth that he hath once only offered himself, and that upon this death, God hath pronounced the sentence of absolution for all his elect.  
V. 28. To bear] to take their bond and condemnation off from them, and lay it upon himself, and bear it upon the cross, Isai 53. 4. 6. 1 Pet. 2. 24. Unto them that] A frequent description of true believers, who live in a perpetual desire and hope of Christ's blessed coming, Rom. 8. 25. 2 Tim. 4. 8. Without sin] being no more loaden with men's sins, for to satisfy for them, as he was at his first coming, 2 Cor. 5. 21. but only to bring believers into the possession of the acquired salvation.   

CHAP. X.  
Vers. 1. THe Law] By the opposing of the Law, sacrifices (whose impotency in purging of sins, he showeth, because they were always to be reiterated) to Christ's only one, he proves that this aught to last for ever, and that the others ought to cease, and give place unto it. A Shadow] A dark and flying representation of Christ's sacrifice which was to come, and of its benefits. Not the very] namely, not such an one as the Gospel sets forth in Christ, between which and the Law, there is the same difference, as there is between a rough draught and a picture which is finished, being drawn to the life with all its lineaments and colours. Year by year] He means the anniversary sacrifices of the day of expiations, Leu. 22. 26. Numb. 20. 8. which were a special figure of Christ's sacrifice. Make the comers] the Italian, sanctify those that come near; namely, that come near to God by these sacrifices, to be reconciled to him, and have part in his grace and peace. And the term of coming near, was used in things concerning Religion, and sacred acts, Heb. 7. 25. and 11. 6.  
V. 2. Once purged] this is grounded thereupon that the true purging is not only in regard of sins that are past, still leaving way to reiterate the same remedy for sins which may follow, but it is a total reconciliation of man with God, whereby all his former and future faults are before God forgiven him once for all, though the feeling and application thereof be dispensed unto him by degrees and at intermitted times. Should have had] their conscience would have been fully satisfied and certified of God's grace, without any further remorse or accusation, which was the end and effect of expiatory sacrifices.  
V. 3. But in those] believers under the Law in those solemn sacrifices protested, that they did not offer them only for that year's sins, but also for all the sins of those years which were passed, though they were ceremonially purged by former sacrifices, to show that there was no real nor perfect explation which they expected in Christ. Now the Apostle, by the inspiration of the holy Ghost, knew God's intention in this anniversary institution, though the thing had not been plainly unfolded by Moses.  
V. 4. For it 〈◊〉 〈◊〉] that is to say, because expiation for sin cannot be made without a voluntary satisfaction for 〈◊〉 punishment due therefore, in the same nature as sin was committed, and besides this, satisfaction must be made by an infinite merit before God, which cannot be in the offerings of bruit beasts.  
V. 5. When he co 〈…〉] 〈◊〉 in Psal. 40. 6. brought in speaking of his obedience opposite to the sacrifice of beasts, see Hebr. 1. 6. according to the holy Ghosts secret intention manifested by the Apostle, and the Psalmists terms being so strong and pregnant, are only very convenient and fitting for Christ alone, and can no way be applied to David, but only by a shadow and figure. Hist thou] in the Hebrew text it is, thou hast pierced mine ear: but S. Paul by Apostolical authority hath alleged the Greek translation, which in effect agreeth with the original sense, because that the same word which signifieth, To pierce, signifieth also, To prepare meat. Now Christ's preparation to be a true sacrifice, hath been nothing else but his voluntary obedience, to which his humane nature hath been framed by the sanctification of the holy Ghost.  
V. 9 He taketh away] the Psalmist doth here manifestly point at the disannulling of the Ceremonies, to give way only to Christ's perfect obedience, see Hebr. 7. 11. and 8. 11.  
V. 10. By the which will] namely, by Christ's obedience to this will set down in this Psalm, which hath made Christ's sacrifice acceptable to God and effectual for men.  
V. 11. And every] having before opposed Christ's Sacrifice to the anniversary sacrifices of the high Priests, he now opposeth the same to the daily offerings of inferior priests. Standeth] namely, in a new action, which is opposite to Christ sitting in Heaven, after he had accomplished his only sacrifice.  
V. 14. 〈…〉 ected] that is to say, really and effectually purged the sins, reconciled to God, and justified all God's children, whom God justifieth by his vocation, and by the regeneration of his Spirit.  
V. 18. Now where] when man hath once obtained the true and perfect end and effect of the sacrifice, which is the forgiveness of sins, and reconciliation with God; we need not reiterate it any more, we ought to have recourse to that only by faith and repentance.  
V. 19 Having] seeing that by means of our reconciliation with God, we have free access to him in his heavenly▪ glory shadowed by his ancient sanctuary, Hebr. 9 8. 1●. to present ourselves to him with our prayers, thanksgivings, sighs, laments, and other acts of divine service, whereas through sin this entrance was shut up, Gen. 3. 24.  
V. 20. A new] that is to say, The only lasting, and effectual means opposite to the dead and corruptible blood of beasts, which had no efficacy in it. Consecrated] solemnly appointed and made use of by him in his ascension into heaven. Through the vail] the meaning is, that as anciently there was the great v 〈…〉 ●●rtain before the Sanctuary, which served for an entrance into it. So believers, when they would come to God in Heaven, aught by a lively faith to represent unto themselves Christ's flesh, that is to say, his humane nature, with all that he hath in it done for them, that so they may enter into the innermost fruition of God's grace and glory.  
V. 21. An high priest] to present our prayers to God, and to sanctify them by his righteousness and intercession, Revel. 8. 3.  
V. 22. A true] namely, a sincere and loyal heart. Having our] being purified in body and soul by virtue of the holy Ghost working that inwardly in our hearts, which is signified by the outward Baptism, John 3. 5. From an evil] namely, from that inward impurity and corruption whereof every man's conscience is witness and judge, see Heb. 9 14.  
V. 25. The assembling] he means the public congregations of the Church, to hear God's Word, participate of the Sacraments, pray, give thanks, and perform other Acts of God's public service. Ye see] by the signs which the Lord had foretold. The day] of Christ's coming to judgement in which he shall crown the persevering believers, and punish the disloyal.  
V. 26. For if] I exhort you to take heed of the first degrees of impiety, for by them you may fall into the extreme, which is the i●emissible sin against the holy Ghost. Wilfully] by a total apostasy and extinction of the holy Ghost, done purposely through malice with delight, and against the feeling of your own conscience, not through me 〈…〉 ignorance, incon●iderac●●, or infirmity, 〈◊〉 through a strong temptation. There remaineth] seeing the only true sacrifice is Christ's, when that is quite denied and rejected it can be no more reiterated, neither can there any other be found elsewhere.  
V. 28. Despised] turning from God's covenant and true service, Deut. 17. 〈◊〉. 6.  
V. 29. Trodden under foot] that is to say, scornfully contemned, and through pride defamed him. And hath counted] shall have made no more account of Christ's blood, upon which our reconciliation with God is founded, then if it were the blood of some ordinary person, yea, of some wicked and guilty one. He was] by an outward calling into the body of the Church by Baptism, 1 Cor. 7. 14. and likewise by some beginnings and motions of inward regeneration, which by his own malignity is not come to its perfection. Done despite] by secret or open blasphemies, with thoughts, deeds, and words against God's truth which hath been revealed unto him, and the certainty whereof hath been sealed in his heart by the holy Ghost. Of grace] conferred upon believers through Gods fatherly grace, and whose proper effect is to breed and confirm the lively feeling of God's grace in the hearts of his children, see Zech. 12. 10.  
V. 32. ●all to remembrance] now he doth encourage them to constancy and patience in afflictions, which were the cause of many men's apostasy; the meaning is, Persevere as you have begun. And if in the beginning of your conversion you have showed so much virtue, a great shame it would be to fail now after you have gotten so much knowledge and experience, and do not now by back sliding lose the fruit of your former labours, which is promised to none but such as persevere to the end, Gal. 3. 4. 〈◊〉 John 8. Illuminated] that is to say, Baptised: so Baptism was anciently called, Illumination; because that with it was conferred the gift of the holy Ghost, which in an instant did illuminate the understanding of those who were baptised, being of a competent age, faith, and knowledge, Acts 2. 38. and 8. 12, 17.  
V. 33. Whilst ye became] joining yourselves by open profession, and by all duties of communion with those that were afflicted in their own persons. So used] namely, that were disquieted and troubled in the same kind.  
V. 35. Your confidence] the Italian, Your freedom; that is to say, Your free and courageous profession of the Gospel, which is as it were the buckler of the soul, Ephes. 6. 16. and it should seem the Apostle hath a relation to the ignominious degradation of the Soldier amongst the Romans that threw away his shield.  
V. 36. The promise] namely, the everlasting life and glory, which hath been promised us.  
V. 37. He that] namely, Christ. Will not ●●rry] beyond the time which God hath prefixed, and beyond the time as shall be necessary for the Church.  
V. 38. The just] see upon Heb. 24. Draw back] if he departs from his belief in 〈◊〉, if he becomes careless or disloyal in following my vocation The Apostle followeth the Greek translation somewhat different from the Hebrew 〈◊〉.  
V. 39 To the saving] the Italian, to make 〈◊〉 of; to save our soul with loss of all the rest, see Matth. 16. 26.   

CHAP. XI.  
Vers. 1. IS the] he makes things which are hoped for, and consequently are absent and 〈◊〉 off, Rom. 8. 24. to be by apprehension of faith as already existent and real. The evidence] an infallible argument and means of certainty and invariable persuasion.  
V. 2. For by it] he gives a reason of the first property of faith to seal God's promises in man's heart, by the example of the Fathers before Christ's coming, who by faith did apprehend Christ and his ben 〈…〉, as already present, and in regard of that are commended in Scripture as believers and children of God, and righteous, and thereby are acknowledged to be worthy to receive the promises: wherefore if faith have had this virtue before Christ, it doth much more retain it after his coming in the flesh, as well in regard of the things which he hath already done, as of those things which he shall hereafter perform for their salvation.  
V. 3. Through faith] he touches the other property of faith in the firm persuasion of the truth of things, whereof neither sense, nor discourse of reason can give any sound impression, such as the creation of the world is. The worlds] the Italian, the ages; that is to say, the world, see upon Heb. 1. 2. By the word] of nothing, by the only omnipotency and will of God. Of things] of any pre-existent matter or beginning, but of nothing, which is beyond all natural understanding.  
V. 4. By faith] Abel's faith made his sacrifice acceptable to God, as want thereof made cain's to be rejected; now this sacrifice of Abel's had two ends, the one to be a Sacrament of expiation promised to Adam in Christ, the other to be an act of worship and of acknowledgement towards God. Abel by his lively faith in God's promises made the Sacrament effectual, which otherwise would have been but a dead Ceremony: and by means of the same faith being in God's favour, and justified, and regenerate, his service was also acceptable, as the fruit of a good tree. He obtained witness] in so much as it is said in that place, that God regarded Abel, that is to say, accepted and approved of him as holy and righteous, not for his own worth and merit, as appeared by his Sacrament of propitiation, but by virtue of the only righteousness of all ages residing in Christ, and apprehended by faith. Te 〈…〉ing] being it is also said that God respected his offering. By it] that is to say, Having through faith been the child of God in his life time, God showed after his death that his favour towards him did yet last, being it is said, Gen. 4. 10. that Abel's blood cried unto the Lord, as calling him to be judge, which ought not only be understood for revenge against Cain, but also in retribution of life to Abel, being that God's justice showeth itself to be Almighty and most perfect, not only in punishing the offender, as men's justice doth, but also in restoring the innocent to life, and giving him a reward. So in Abel is declared the effect of faith, in assuring the believer of God's present grace, and of his life and glory to come.  
V. 5. By faith] Enoch having firmly by faith apprehended God's promises in the Messias, was also set down for an example of the end of faith, which is to be translated out of this natural and corruptible life, into the heavenly and immortal life, 1 Cor. 15. 51. That he should not] that he should not die a natural death by the dissolution of his body, but by a near and sudden change of qualities, 1 Thess. 4. 17. This singularity in Enoch was a sign of the true use of the death of God's children, which is but only to put off the old earthly qualities, and in this manner to dispose them to put on the new heavenly ones, 2 Cor. 5. 2. 4, For before] he gives a reason why he hath attributed this transportation to faith, namely, because God having by means of faith adopted him in grace to be his Son, did likewise give him a Son's inheritance.  
V. 6. Without faith] because it is the only means appointed by God to receive his grace in Christ, who only hath made peace with God. For he] he proves that no man is pleasing to God without faith, because that to be in his favour is no work of man, but God's benefit: Now the benefit is unprofitable unless it be received, and this cannot be received but only by faith, John 1. 12. That cometh to] namely, this he that desires to be in God's favour and covenant, is partaker of his blessing. That he is]▪ this is the first part of faith, which consists in the understanding and knowledge, and being alone is but an historical faith, and of bare notice, which is also common with the Devils, James 2. 19 And that he is] namely, that he will really fulfil the promises which he hath made of everlasting goods, to them that enter into this covenant with him. And this is the other part of faith consisting in the apprehension and singular application of the promise of grace to the believer, which is here called reward and recompense.  
V. 7. By faith] in this example and the following are declared the effects of certain particular promises and words of God, as essays and trials of faith, to the general ones of his grace in Christ, upon which also these particular ones were fastened, as the branches upon the stock. Moved with] that is to say, His belief that he gave to the ●idings of the deluge, caused him to yield through a pious and obedient fear unto the only, means of saving himself, which was propounded unto him by the A●k, which was a figure of Christ, the only means of eternal salvation, and object of the justifying ●aith, 1 Pet. 3. 21, He condemned] not only by his preaching, 2 Pet. 2. 5. but also by building the A●k, he warned the men of that age to be converted in time, which they refusing to do, were made inexcusable, and their rebellion was aggravated. And became] that is to say, That benefit ought not to be taken in a carnal sense, as if he had received nothing else from God but his bodily deliverance, for he together with that received the gift of eternal salvation, as Son of God by right of inheritance promised to the righteousness of faith, Gen. 6. 8, 9 Rom. 4. 13. Or by faith he received the gift of Christ's righteousness▪ which God bestoweth upon his children, and by virtue of it, all his other goods.  
V. 9 By faith] being encouraged and born up by faith in the promise of life and heavenly glory (for a pledge whereof the land of Canaan was given him) he suffered all the troubles of such a long pilgrimage. With Isaac] as those patriarchs did likewise after Abraham's death.  
V. 10. A city] namely, Heaven, a firm and everlasting habitation for all believers, opposite to those movable and ambulatory habitations of the Patriaches, see Heb. 13. 14. Rev. 21. 2, 10.  
V. 11. Through faith] that is to say. By means of Sarahs' faith God wrought that miracle upon her▪ according to God's ordinary proceeding in his works of grace, which is to present the promise of a benefit to a man, before he gives him the full effect of it, and if he by faith receives the promise into his heart like seed, then at the appointed time he enjoys the benefit, otherwise he is deservedly deprived of it, see Matth. 13. 5●. Mark▪ 6, 5. and 9 23.  
V. 13. In faith] to show that the faith of those Fathers had not only earthly goods for its object, he declares that they died, and never were put in possession of the promised Land; whereupon we must conclude, either that their faith was vain, or that God's promise did extend itself to the everlasting goods, into the possession of which they entered by death. Seen them] with the eye of the Spirit, which is faith, v. 27. Embraced them] the Italian, Saluted them; that is to say, having had a short and transitory fruition of the Land of Canaan, as of a person which one saluteth from afar off, or as one goeth by.  
V. 14. For they] that is to say, those father's protesting that they were pilgrims even when they were in the Land of Canaan, did declare that was not their true Country: and if they meant the ancient Country of Chaldea, from whence they were come, they did in vain labour to seek after it, seeing they might quickly and easily return unto it. And therefore we must conclude that their aim was at the heavenly Country, to which they could not come but only by death.  
V. 16. Wherefore God] if their faith had ended with this life, by their death, they had perished all together, and it had been an unworthy thing for God to have been called their God after their death, as he is Exod. 3. 6. But because after their death, they lived in heavenly glory, it is a thing no way unbeseeming God's Majesty, See Matth. 22. 32.  
V. 17. By faith] not only by it overcoming all natural affections, contrary to this obedience, but even assuring himself against all sense and reason, that Isaac though offered in a holocauste, could not perish irrevocably: seeing that according to God's promise, the holy Seed was to be preserved in him and the Messias at the last was to come of him. That had received] that is to say, had embraced them by a lively faith, resting wholly upon them. The promises] of being head and stem of the blessed seed, by Isaac and his posterity.  
V. 19 From whence] the meaning is, that Isaac's deliverance was a figure of the resurrection, in respect of Abraham, who in his own conceit did already account him as dead; and had overcome all the grief, and natural motions for him, as if he had been already dead.  
V. 20. By faith] that is to say, lively apprehending Gods general promises, he did by his blessing dispose of the promised goods, as if he had already had them in possession: and by believing the particular declaration which God had made, to prefer the younger to the elder, Gen. 25. 2●. he gave Jacob that blessing, Gen. 27. 28. & 28. 4. which importeth the continuance of the blessed race, and of God's covenant.  
V. 21. By faith] in this blessing of joseph's children Jacob exercised his faith, because that thereby he made them partakers of the spiritual goods promised to the holy Seed, into which he incorporated them as his own children, Gen. 48. 16, 20. and of the temporal goods, which were the figure thereof: such as the Land of Canaan was; though the first goods were not yet sensible, and the other not as yet present. Now the Apostle makes mention of the blessing of these children of Joseph, rather than of the rest of jacob's children, because that they were borne in Egypt of an Egyptian mother, and were rich and powerful, and yet Jacob laying aside all those false goods, he turns his mind in their behalf to the goods belonging to the holy Seed, whereunto he doth unite them. Leaning upon] the Hebrew text hath it, he worshipped upon the bed's head, or toward the bed's head, as 1 Ki. 1. 47. but S. Paul in a thing indifferent, by Apostolical authority hath followed the Greek Translation, in which the Jews that lived amongst the Grecians were more habituated: the meaning is the same, namely, that Jacob having had a promise from Joseph that he would bury him with his fathers, thanked God; and though he were grown impotent through age, that he could not stir himself, nor get out of his bed; apprehending by faith the heavenly goods of the communion of Saints, whereof that company in his grave was a sign and an earnest. The same aught to be understood in the following example of Joseph.  
V. 23. By faith] the meaning is that the sight of that divine beauty of Moses, Acts 7. 20. did again revive in his father and mother, by some divine inspiration, their faith in God's promises, that he would deliver his people out of Egypt: Whereupon for a time they were emboldened to keep and bring up the child. Against Pharaohs command, though the same faith afterwards partly decayed again in them.  
V. 24. By faith] Moses apprehending by faith the promises made to God's people, because he would participate of them, did separate himself, from the society of the Egyptians, amongst whom he was brought up in great dignity, to join himself with the servile and ignominious condition of his brethren.  
V. 25. Of sin] namely, profane and hurtful pleasures, joined with sin, and alluring a man to forsake God, and his true service.  
V. 26. Of Christ] that is to say, of his Church, whereof he hath always been the head, and which he even then made conformable to his future sufferings, see 1 Cor. 10 9 2▪ Cor. 1. 5. Heb. 13. 13. Had respect] through faith and the Spirit. Unto the] to the heavenly reward which the Lord out of his mere grace had promised to his afflicted believers in this world.  
V. 27. By faith] this must be understood of the last departure out of Egypt, before which, and in which Moses did with an incomparable strength and force of faith, overcome the fear of Pharaohs rage, and threatenings, never swerving from God's Commandment. As seeing] being in Spirit and through faith assured of God's aid and protection which was invisible to the sense of seeing, Psal. 16. 7.  
V. 28. Through faith] when he celebrated the Passcover according to God's appointment, he did by a lively faith apprehend the benefits which God would signify and seal by that Sacrament. The Sprinkling] upon the lintel and posts of the Israelites doors. Lest he that] that mark being appointed for that purpose.  
V. 29. By faith] they adventured to go thorough the midst of the Sea, being confident in God's promise. Or Gods promise produced that miraculous effect, by the means of faith which is the ordinary condition of such miracles.  
V. 30. By faith] namely, by means of faith in God's promises, joined with the observation of his order in going about the City.  
V. 31. By faith] Rahab because she verily believed that which she heard concerning Gods promises to his people, jos. 2 9 did convey away the spies, whereupon she was saved from the destruction of the City. With them that] namely, with the Canaanites who had likewise heard of God's promises and works, Josh. 2. 10, 11. and yet through incredulity grew obstinate to resist the Israelites: whereupon they were exterminated.  
V. 33. Wrought] did many good and holy works performing their general or particular callings, and through faith overcoming, all oppositions and difficulties. Promises] namely, they obtained those things which God had promised.  
V. 35. Were tortured] the Italian, Were beaten to death] he means, a cruel kind of putting to death, which is yet used amongst your Eastern people, to lay a man all along, and beat him with wands till he swell all over and die. Now he goeth on in describing the strength of their faith in former times, in suffering of persecutions and torments, especially in Antiochus his time, which are set down in the Books of the Maccabees. Deliverance] which was oared them if they would deny God and his service. A better] namely, the blessed and everlasting deliverance from death, and from all evil, opposite to that temporal evasion, which to the flesh might seem a kind of resurrection.  
V. 37. Sawen asunder] an ancient manner of putting to death, 2 Sam. 12. 31. Tempted] that is to say, solicited to apostasy by martyrdoms and torments.  
V. 39 The promise] namely, the accomplishment of God's promises made to the fathers, concerning the Messias his coming, his Kingdom, and the abundant sending of his Spirit.  
V. 40. God having] namely, the said accomplishment, having been reserved for our times, under the Gospel, which is therefore called the better covenant, upon better promises, Heb. 7. ●2. & 8. 6. seeing the Law which hath made nothing perfect, Heb. 7. 19 having no power to bring the fathers to that last mark and degree of the state of the Church under Christ's Kingdom, to which both they which are now in Heaven, and we who are upon Earth, joined both under one head, Ephes. 1. 10. Col. 1. 20. Heb. 12. 23. have now attained.   

CHAP. XII.  
Vers. 1. ARe compassed about] terms taken from those public sports of Races, and the like, that were performed in your Circles or Amphitheatres. The believers which are already glorified, are the witnesses: as well because their example ought to instruct men in the duties of the Race, and assure them of the end of it: as likewise because they are as it were spectators from Heaven of the Church's Combats, looking after her victories, rejoicing at her constancy which God reveals unto them, by the relation of his Angels, or otherwise, Revel. 12. 10, 11. the burden or weight are all manner of worldly cares, affections, or desires. Or, vice, and corruption. The Race is the continual progress to Heavenly glory, which is also the mark and end of the Race; the length of the Race, is all our life time, See Phil. 3. 13, 14. Which doth so easily beset us] the Italian, Hinder us; the similitude seems to be taken from such long and large garments a● were wont to be laid off in such Races, to be so much the freer. Now sin is often times called a garment, or robe, Ephes. 4. 22. Col. 2. 11. & 3. 9, 10. Other copies have it, sin which cannot be restrained, like a garment that cannot be girded close enough but that it will hinder one from running. and therefore is better to be laid quite away. Or, sin which is so easy, and therefore a man may so easily slip into, and is opposite to that hard and laboursome spiritual race.  
V. 2. Unto Jesus] to take from him a most perfect and lively example of constancy, and so secure us through faith in him, who is the head of this warfare of faith. And who doth likewise by his power bear up our faith, and brings her strive to a happy period. For the joy] namely, to obtain in his human nature the Heavenly glory and happiness; to which according to God's order and his vocation, he could no otherways attain, but only by his Cross and sufferings, Luke 24. 26. Phil. 2. 8. 9 1 Pet 1. 11.  
V. 3. Him that] namely, what the height of his person is, and what the greatness of his sufferings hath been, comparing them to the meanness of your condition, and the smallness of your sufferings.  
V. 4. Unto blood] namely, unto death and bodily punishments, for the first persecutions of the Church did generally extend no further, then to the taking away of their goods, or in outrages and disgraces, Heb. ●0. 33. 34. Peradventure he hath a relation to the freeing of those. Fencers which were not condemned to die in that action: after that they had played so long upon the stage, as that they were come to the loss of blood. Against sin] namely, against sinners, and unbelievers, and against the whole Kingdom of sin, which is the devil's Kingdom. O● against your own corruption, which the Lord would reform by his cross, and it continually spurns against it.  
V. 7. If ye] so the fault be not in you for want of faith and patience; the afflictions on God's side, are but only visitations for correction, very well b 〈…〉ing a father, and saving to you.  
V. 8. All are] namely, all God's children, at all times, See Psal 73 14. 1 Pet. 5. 9  
V. 9 Of Spirits] namely, who of himself, and immediately hath created man's soul, and given it to him. Or the spiritual father, who hath regenerated our souls to his own image in Christ. And live●] that by our afflictions we may obtain the fruit and reward of everlasting life.  
V. 10. For a few] namely, for the days of our infancy, for which these corrections, are only fit. He seems to point at the shortness of the time of our afflictions; during our minority in this world: opposite to the full and ripe ago of eternity, See 1 Cor. 13. 11. & 2 Cor. 4. 17.  
V. 11. The peaceable] namely, a just reformation and instruction, joined with a spiritual repose of the soul, opposite to all manner of trouble of the flesh in afflictions.  
V. 12. Last up] take heart and strength, knees to run, and hands to fight, vers. 1. & 4. See job 4 3.  
V. 13. Make strait] make the way of the Gospel plain and easy for you, by your voluntary obedience, and using of it, overcoming all difficulties that you shall meet upon the way: So he will have the believers strength to overcome the roughness of the way, and not the nature of the way to be altered, by reason of the Traveller's weakness. That which is] jest those who have neglected to strengthen themselves in Christian virtues be not through God's just punishment, put out of the way into apostasy.  
V. 15. Fail of.] See Heb. 4. 1. & 6. 4. & 10. ●6. Any root] lest any grievous scandal of heresy or apostasy, growing and spreading itself abroad like a venomous plant. Trouble you] like poison that troubleth the body's health.  
V. 16. Profane person] or impure and polluted person. And under this name are comprehended all those, who for the pleasures of the flesh, do renounce the heavenly blessing, as Esau did.  
V. 17. The blessing] when he would have had the holy Seed and Covenant of God's grace preserved and propagated in him, and his posterity. He was rejected] his request was denied, Isaac telling him that he was excluded from it by God's decree, Mal. 1. 2. He found] he could not get Isaac to alter his resolution. Or his repentance could not take place, and was of none effect. Sought it] namely, the blessing.  
V. 18. For ye] he confirms the exhortation of vers. 15, 16. by the grace of God communicated in all abundance and virtue, by the Gospel, which cannot be rejected nor contemned without grievous sin. And likewise incites and binds men to fulfil the Evangelicall precepts and exhortations, and also gives the means and power to do it, Rom. 6. 14. And to extol this grace, he compares the covenant of the Law, full of rigour, threatenings, and terror (as it was figured by the manner in which it was given) with the spiritual and gracious covenant of the Gospel. That might be touched] namely, Sinai, an earthly mount which God had forbade to be touched, Exod. 19 12. opposite to the spiritual hill of Zion, v. 22. Gal. 4. 24.  
V. 19 They that heard] see the meaning of this upon, Gal. 3. 19 20.  
V. 20. They could not] they were quite cast down at that: God willing to make a covenant with them should keep them far off from him with such terrible threatenings, until such time, as having offered Sacrifices, and being sprinkled with the blood of the Covenant, they were admitted to come to God, Exod. 24. 6, 8, 9, 10. To show, that not the Law, of itself gives access to God, but the propitiation in Christ's blood only, v. 24.  
V. 21. Moses] though he was a Mediator of this Covenant, and a figure of Christ, Gal. 3. 19 yet he testified, that the confidence of his soul towards God, was not grounded upon the Law, but upon the blood of Christ shadowed by the blood of those beasts. I exceedingly fear] this is not set down in Moses his History, and we must suppose that the Apostle hath known it, and spoken it by revelation.  
V. 22. Ye are come] by the Gospel ye have been called, and by faith you have been received into the communion of the Christian Church figured by Jerusalem, and by Mount Zion, See Galat. 4. 26. Of Angels] which are part of this body of the Church.  
V. 23. To the general] namely, to the universal Church, represented by that general assembly of the people when the Law was given. And Church of] namely, to the true, and spiritual communion with the ancient fathers, whose names are written in the book of life, See Exod 32. 32. Phil. 4. 3. The Judge] not only, the Lawgiver, as when he gave the Law, but as absolute and sovereign Judge to pardon and absolve whomsoever he pleaseth. To the Spirits] namely, to the company of believers souls who have been justified, and afterwards perfectly sanctified and glorified in Heaven.  
V. 24. To the blood] namely, to the participation of Christ's blood, spilt for the purging of sins, and wi●h which all believers have been besprinkled; that is to say, which is actually applied unto them by the gift of faith, to ratify the new Covenant; as the ancient one was ratified by the sprinkling of the blood of Sacrifices, Exod. 24. 8. That speaketh] which as one should say, presents itself before God, not to desire vengeance of the murderous Jews, as Abel's blood did of Cain, Gen. 4 10. but to obtain favour and pardon for them, see Heb. 10. 20. 1 John 5. 8.  
V. 25. Him that] namely, Christ, who is exalted into Heaven, from whence he gloriously speaks to men by his Spirit and Word. If they] namely, the Israelites who were pointed at, vers. 19 Him that] namely, the same Son of God, in his own person, who by his power produced all those terrible effects, when he gave his Law by Moses, Acts 7. 38. According to others, Moses, see Heb. 10. 28. On earth] namely, in the air (near the earth, where he appeared, Exod. 19 18, 20.) which is also called Heaven, Exod. 20. 22. Which by that as the Apostle speaketh here, aught to be distinguished from the Heaven of glory.  
V. 26. shook the] by an earthquake when he gave the law, Exod: 19 18.  
V. 27. This word] the meaning is, In that passage of Haggai is not meant a shaking of the creatures, such a one as was at the time as the Law was given, but an universal and final change and annihilation of the state and form of all the creatures, at Christ's last appearing in judgement, which shall be the accomplishment of his Kingdom, described by Haggai. As of things] namely, which as they have been created by God, of a corruptible matter and nature, so shall they also by him be brought to nothing. Those things] namely, Christ's Kingdom, and the state of a blessed life, which are immutable and everlasting things.  
V. 28. Wherefore] seeing that all earthly things must have an end, let us with all our hearts forsake the world, and by faith lay hold on Christ's everlasting Kingdom: and keep ourselves in the fruition of God's grace, and of the gift of his Spirit, to yield him the true spiritual service, which is only pleasing to him, Heb. 13. 16. See 2 Pet. 3. 11.   

CHAP. XIII.  
Vers. 2. TO entertain strangers] the Italian, of Hospitality; that is to say, the readiness and free will, in entertaining of strangers. Thereby] the meaning is, in this act of charity, we ought not to respect the outward appearance of persons, for oftentimes the worth lieth hidden: as Christ himself is included in his members, Matth. 10. 40. & 25. 35. And besides, God honoureth and rewardeth this virtue, sometimes sending such persons, as are instruments of salvation and blessing to those that entertain them; as the Angels were to Abraham, and to Lot, see 1 Kings 17. 9, 17. & 2 King. 4. 8. 16. 35.  
V. 3: In the body] that is to say, members of the body of the Church, which is the great foundation of Christian compassion, Rom. 12. 15. 1 Cor. 12. 26. Or as being yet in this bodily life, wherefore the same chances may befall you also.  
V. 4. In all] in all manner of persons, of what quality soever they be. Undefiled] that is to say, lawful, and holy, not defiled with unchastenesse, fornication, and adultery.  
V. 5. For he] namely, God.  
V. 7. The end] as they who having persevered in it to the end, have died happily in the Lord, with evident proofs of his grace and favour.  
V. 8. Jesus Christ] this may depend from the former verse in this sense. Since Christ's grace and power is always the same, without any change or diminution, it shall produce the same effects in you as in them. Or it may have a relation to the following verse in this sense. Seeing that Christ who is the only object of faith, never changeth his nature, nor quality, in his Person, Doctrine, Office, etc. our faith in him must likewise be firm, and invariable.  
V. 9 Strange] as those Jewish doctrines were, of which he speaks afterwards. Is a good thing] man's true salvation consists, not in observing the difference of meats, after the Mosaic manner: but in that the conscience should by faith repose all the confidence of its salvation in the grace of God.  
V. 10. We have] that is to say, the Christian Church hath sacred goods and meats (figured by those of the Sacrifices, which were appointed for the Priests) to which none are admitted, and of which none are partakers, but spiritual Christian Priests, & not the Jewish ones. For as these anciently did not eat of the flesh of those sacrifices, of which they carried the blood into the holy place, and into the most holy place in the day of cleansing, but burned them out of the Camp, or out of the City: So Christ's blood being to be carried, that is to say, presented in Heaven; ●e suffered death without the earthly Jerusalem, and excludes from the fruition thereof all the Jews who did cleave unto the Law, and to the righteousness thereof. Now all this is spoken by an allusion and a similitude, and not in a proper sense.  
V. 12. That he might sanctify] that is to say, that he might purge them from their sins, by the presenting of his blood before God in Heaven, figured by the Sanctuary. Suffered] which is correspondent to the burning of the flesh of the aforesaid Sacrifices without the Camp. Without the Gate] namely, without the gate of Jerusalem.  
V. 13. Let us go forth] let us voluntarily separate ourselves from the carnal Jews, and let us with patience suffer ourselves to be driven out of their communion, seeing they have rejected Christ, and driven him out of their City to put him to death: and let us look for him in Heaven, where he is. Bearing] voluntarily partaking of the ignominious persecution which he hath suffered by the Jews: as the Christian Hebrews were likewise afflicted by their own Nation, 1 Thes. 2. 14. Heb. 10. 33. His reproach] see Heb. 11. 26.  
V. 14. For here are we] because that this earthly jerusalem, and this carnal Jewish Nation, is not our City, Country, nor true place of freedom, but the heavenly one.  
V. 15. Let us offer] as anciently after the day of cleansings, the people might offer their Sacrifices for the whole year, with assurance that they should be acceptable to God: So now Christ hath performed the great and everlasting cleansing, let us offer to God the Sacrifices of praise and welldoing, by Christ our high Priest, who doth present them, and make them acceptable to him by his intercession. Of praise] that is to say, of continual celebration, and thanksgiving figured by the Sacrifices of praise under the Law. The fruit] in Hosea it is, the calves, for the words of fruit; and calves are of great affinity in the Hebrew. But it should seem the Apostle hath followed the Greek translation which hath it, fruits; to show that these were no longer expiatory Sacrifices, which required the spilling of blood. But Sacrifices of thanksgiving, which might be of the fruits of the earth. Giving thanks] the Italian, confessing; that is to say, celebrating, and magnifying.  
V. 17. That have the rule] namely, the pastors of the Church● Not with grief] the Italian, sighing; that is to say, with grief for your disobedience.  
V. 18. For we] for you ought not to abhor our imprisonment, as that of a malefactor or guilty man, but hold it as a persecution of a true and faithful pastor. In all things] or among all men.  
V. 19 Restored to you] being freed from mine imprisonment, See Philem. 22.  
V. 20. That brought again] the meaning is, that Christ is risen again by virtue of his death, by which he hath fulfilled his obedience, whereby he hath obtained the reward of life. Or, that he is the great shepherd by his blood, having by it redeemed, saved, and gotten his sheep, which he likewise feedeth unto everlasting life, by the perpetual application of his death.  
V. 21. Through jesus] that is to say, working in you by his Spirit.  
V. 22. Of exhortation] namely, the reprehensions, admonitions, and corrections inserted amongst the doctrine of this epistle. For I have] if there seem to you to be any harshness in it, impute it to the brevity of an Epistle, which will not allow a man to use such infinuations, and mitigations, as a rhetorical discourse will do. see 1 Pet. 5. 12.  
V. 23. Know ye] seeing he writes this Epistle by Timothy himself, the meaning is. Ye shall know by himself that he is delivered (namely, out of prison where he was with me) and how. If he come] namely, if he returns from the voyage which he undertakes by mine appointment, to come to you. I will see you] I hope, according to all likelihood that I shall see you, see Phil. 1. 25.    

THE GENERAL EPISTLE OF St. JAMES the Apostle.  
ARGUMENT.  
THis Epistle, and those which follow, saving the two last of John, have been named Catholic, because they are not directed to any particular Church or person, as those of Saint Paul, but in common to all the Churches gathered out from amongst the jews, scattered over all the World: This bears the name of James, it is uncertain of which, namely, whether it be the Apostle, son of Alpheus; or the Bishop of Jerusalem, and Evangelist, often times called the brother of the Lord. The subject is a gathering together of divers doctrines, exhortations, comforts, reproofs, instructions, and sentences, concerning afflictions and trials; to desire of God with faith, wisdom, and all other gifts: Of riches, and of poverty, of the temptation of concupiscence, of true regeneration, and of the fruits thereof; of faith, joined with true charity, equal towards all men, without any respect of outward qualities, and fructifying in good works: to fly ambitious superiorities, to bridle the tongue, of contentions, and of fleshly desires, of humility, and turning to God, to eschew evil speaking, and rash judgements, to depend upon God's providence: of the vanity and wretched end of unjust riches, of patience, of abstaining from unlawful, and vain oaths: of the power and force of prayer, and of setting again in the way such as are strayed from the truth.  

CHAP. I.  
VER. 1 JAmes] according to some it is James of Alpheus the Apostle: according to o●hers James the brother of the Lord, Act. 15. 13. Gal. 1. 19 Which are scattered] namely, amongst the Gentiles, see john 7. 35.  
V. 2. Temptations] that is to say, trials, and exercises through afflictions, and adversities.  
V. 4. Have her] that is to say, let it persevere unto the end, and be accompanied with other Christian virtues. Be perfect] that is to say, furnished with all necessary virtues, though never in a perfect degree in this World.  
V. 5. Wisdom] namely, spiritual wisdom to judge rightly of afflictions, of their causes, end, and fruit, etc. to moderate in them the afflictions of the soul, keeping it in an immovable tranquillity. Liberally] or benignly, the Greek simply, see 2 Cor. 8. 2. Upbraided not] that is to say, disdainfully rejecting, or upbraiding the asker, with his unworthiness.  
V. 6. Is like a] hath not the constancy of the soul: nor is not persuaded of God's grace by the Holy Ghost: whereby wanting the first foundation of faith, God doth not build the fabric of his other gifts in him. According to the saying of the Gospel, that to him that hath, is given Matth. 25. 29.  
V. 8. A double minded] the Italian, a double hearted; because that his inward part, doth not agree with his outward profession, whereby his thoughts, motions, and actions, floating continually, he is uncapable of patience, and perseverance, virtues which require a constant and firm posture of the soul.  
V. 9 the brother] the meaning is, that Christian patience, ought not only to bear afflictions, but also to glory in it, see Rom. 5. 3. That he is exalted] spiritually, being the Son of God, member of Christ, made worthy of participating of his afflictions, Acts 5. 41. Rev. 2. 9  
V. 10. That he is made low] that is to say, if he does not exalt himself in pride for his goods and honours, but contains himself in holy humility before God, and modesty towards men: and if acknowledging the vanity thereof he doth with his heart renounce them, as if he possessed them not. He shall pass] namely this his worldly prosperity.  
V. 11. In his ways] namely, in this his state and condition.  
V. 12. Tried] the Italian, approved] namely, of God for his obedience to his will, order, and condition established by him.  
V. 13. Let no man] now he goeth on to the other kind of temptation, which is the inducement, and allurement to sin, which doth not proceed from God, as the other of afflictions doth. For God] as he hath no inclination, nor taketh no delight in evil; so can he not induce others unto it, as the devil doth.  
V. 15. When lust] namely, man's depraved, and corrupted will, which is the first spring of all vicious appetites. Hath conceived] namely, after it hath by the apprehension of some unlawful object, fixed in itself a wicked desire, it doth afterwards bring it to effect: whence followeth the punishment of eternal death.  
V. 16. Do not err] either in attributing to God the cause of your sins, or not having recourse to him in your wants, as to the author of all good things.  
V. 17. From the father] namely, from God, the author and fountain, of all light of knowledge, grace and spirit, without ever changing, or diminishing. Shadow] a term taken from the celestial lights, which by reason of their resolutions, and vicissitudes, do not always shine in the same degree, and some of them do also suffer eclipses, decreases, and failings.  
V. 18. His own will] of his grace, and free will, to oppose this spiritual regeneration of grace, to that of nature, and everlasting, of the only begotten Son. With the word] which is as it were the seed of this new generation, revived by the Spirit, see 1 Cor. 4. 15. 1. Pet. 1. 23. First fruits] namely, a part of the whole mass of mankind, which is consecrated unto him, as the first fruits were under the Law, see jer. 2. 3. Rev. 14. 4.  
V. 19 Wherefore] seeing you have received from God the gift of spiritual regeneration, work you the true works, and perform the true duties thereof, keeping yourselves especially from your most common and sudden sins, which are those of rash speaking and wrath.  
V. 20. For the wrath] Though wrath in man be moved naturally with some resemblance of justice, against a wrong and offence, yet that is not the right way to do the Will of God (wherein consists true righteousness and justice) which chose is performed with mildness and patience, etc.  
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 mother's womb. Receive] Give it more way, authority, and absolute command over you. Engrafted] which God hath not only 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 perform God's Word the knowledge of it becomes unprofitable to salvation, making no lively impression, but serving only to represent its own deformity, and contrariety unto the conscience, and that so slightly, 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 God's 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 only begun, that is to say, Christ's perfect righteousness, 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 continual Regeneration to God's 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 do●r] by Faith which is the first work of the Gospel, John 6. 29. 1 John 3. 23. and the foundation and root of all the rest, then by new obedience and holiness of life.  
V. 26. Seem to be] or thinks to be. Deceiveth] doth falsely deceive and flatter himself by this vain show of piety.  
V. 27. Is this] that is to say, is always joined with true charity and holiness, and by these virtues showeth what it is. To visit] under this kind are contained all the duties of Christian charity.   

CHAP. II.  
Vers. 1. HAve not] Letoy not carnal respects darken the sound judgement of your Faith, but that you retain a true feeling of Christ's spiritual glory 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 virtues. Others translate it, have not the Faith of our Lord Jesus Christ with respect of persons.  
V. 2. Assembly] namely, in your holy and Ecclesiastical Assembly.  
V. 4. Are ye not then partial] the Italian, Have ye not made a difference? that is to say, do not you show 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 dazzled and busied after the worldly lustre. Of evil] Whose only intention is not uprightness, 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 needy of temporal goods?  
V. 6. Do not] This may be understood either of the enemies of the Gospel, who might sometimes either through curiosity, 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 powerful in the world. Draw you] raising unjust suits against you.  
V. 7. Blaspheme] If this be understood of Christians, the meaning is, that they give occasion of blaspheming Christ's 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 fulfil] the Italian, if ye truly fulfil; if in your honouring those which do you wrong, your only aim is to observe God's Law, and to love your neighbour in general, you do a good and holy work, but if you have any carnal respects therein, it is no longer a charity, but flattery, or some such like vice; and if it be joined with contempt of the poor, it is partiality, and want of equal charity. The royal] that is to say, God's sovereign and supreme Law, opposite to all laws of men, who are but only ministers.  
V. 10. For whosoever] he proves that they do transgress the Law, as he had said, ●hough it seemed to be but in the least point. Guilty] 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 Majesty of God is contemned in one only 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 man's corruptness.  
V. 12. By the Law of] that is to say, by the Gospel, which indeed freeth men's consciences from the curse, and from the terrors of the Law, but yet bindeth them to a new obedience, especially in what belongeth to charity, see 1 Cor. 9 21. Gal. 2. 19  
V. 13. Rejoiceth] the Italian, glorieth; that is to say, this merciful affection in a Christian, is a certain pledge of the mercy which he shall obtain at God's judgement, whereupon he confides, and triumphs against all terrors and temptations.  
V. 14. A man say] that is to say, if he boast himself, and make an outward profession of a shadow or show of faith, and not of a true and lively faith, which is inseparable from good works, 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 h●s Spirit, Rom. 8. 9  
V. 15. If a brother] As charity in words without effects is but a false mask, so is Faith without Works likewise.  
V. 17. Faith] namely, the bare knowledge and profession of the true God, and of Christ, opposite to heathenish and Jewish superstitions, etc. vers. 19 and yet not joined with a lively persuasion of God's grace in Christ, and with a true union with him, which always brings forth a fervent charity 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 only dead in itself, but may also be known to be such, by comparing it to a believers lively and active Faith, so that the hypocrites conscience cannot rest upon this boast. Thou hast] that is to say, thou boastest much of thy knowledge, and assent to God's Truth, but show me that there can be any justifying and saving Faith, separate from good Works, as I will prove unto thee by all the maxims of Scripture, that he who truly doth good Works, hath a lively Faith, which is the root and spring of it, even as whosoever hath Christ's Spirit is of Christ, Rome 8. 9, 10.  
V. 19 That there is one] that is to say, thou art no idolater nor heathen to believe a plurality of Gods. And tremble] they have not the true Faith, which imprints in the heart the feeling and certainty of God's grace, in joy, peace, and comfort, Rom. 5. 1. but with all their knowledge of Truth, they are in a perpetual terror and fear of God, as of a judge and an enemy, 1 John 4. 17, 18.  
V. 20. Without works] namely, that Faith which doth not produce this effect, which is proper, perpetual, and inseparable to a true and lively Faith. Is dead] Having no power to produce the effect of righteousness and life, it is but a shadow of Faith, and as it were a root dead in the ground.  
V. 21. Was not] Seeing that the same Spirit hath spoken by Saint Paul and by Saint James, and that Saint Paul attributes abraham's justification, and the justification of all believers, to Faith without Works, Rom. 3 20, 28. and 4. 2, 5, 6. Gal 2. 16. and 3. 11. We must of necessity distinguish the meaning of this word Justify used by Saint Paul, for absolving a man as he is in his natural state, bound to the Law of God, and subject to damnation for his sin, which God doth by a rigid act of justice, which requireth full satisfaction, which seeing he could not get of man, Rome 8. 2. he hath received it at Christ's hand, who was the Surety, imputed to man by God's grace, and apprehended by a lively Faith. Whereas Saint James takes this word for the approving of man, in a benign and fatherly judgement, as he is considered in the quality of Son of God, and living in the covenant of grace, as having the two essential parts of that covenant joined together, Faith to receive the grace and benefit of Christ, and Works to yield him the service and acknowledgement due therefore; and this justication is opposite not to the condemnation of a sinner in general, but to the particular condemnation of an hypocrite, who rending asunder these two inseparable parts, sheweth that he hath neither the one nor the other.  
V. 22. How Faith] namely, that he had the two essential parts which make up a true believer, which are the benefit of the Son, and the work of the holy Ghost, which are as inseparable as these two persons of the holy Trinity, Rome 8 9 Made perfect] obtained its end, and brought forth its true fruit or effect which is voluntary obedience.  
V. 23. Was fulfilled] as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son, a sign of God's grace in Christ, so Gen 22. 9 it did finish up its full act of yielding it to him, a figure of all the good Works, by which a believer yields to God by obedience all that which he had received of him by Faith.  
V. 25. Justified] approved of by God as a true member of his people, not only because she believed God's promises which he had made to his people to be true, but also because she put that growing Faith in practice, by an act of charity and loyalty towards the spies. Now it seems that Saint James doth join this example of Rahab with that of Abraham, to show that there is no degree of Faith, neither high as Abraham's was, nor low and weak as Rahab's was, which ought not, and may not produce its fruits of good Works.  
V. 26. So Faith] namely, that knowledge, separate from the Spirit of Regeneration, which only can animate and vivify it, to take hold on Christ and his benefit, and withal to produce the effects thereof in good Works.   

CHAP. III.  
Vers. 1. BE not] Let there not be many amongst you, that attribute unto themselves the authority of teaching, reproving, and censuring of others, as thinking themselves more wise, more holy, and more sufficient. That we shall] In case we be found blemished with such defects, as we condemn in other men, or as are contrary to our doctrine and admonition, whereby it appears that we do not sin by ignorance, and that there is hypocrisy in our proceedings, which are two points that do aggravate sin and condemnation.  
V. 2. If anyman] Suppose that some man might say he were free from other outward sins, as those, censurers did, yet no man can avoid nor deny the sins of the tongue.  
V. 5. A little] as a bridle or bit is in comparison of the body of the horse, or the rudder in respect of a ship. Boasteth] The tongue emboldeneth man to undertake great things, in evil, through cunning and deceits or by it man will brag that he can perform and bring to pass great designs.  
V. 6. The tongue] namely, a false and perverse tongue. A fire] that is to say, a powerful means to kindle divisions, wars, troubles, etc. and to induce men to evil actions, and seduce them, etc. A world] as who should say, a general mass of all sins, there being no sin to which the tongue doth not serve for an instrument. The whole body] that is to say, man in all his parts. Setteth on fire] is the cause of infinite evils and confusions in the whole course of man's life. Is set on fire] that is to say, is stirred up to evil by the devil's suggestions.  
V. 7. For every] He proves that it is the evil Spirit which stirs up the tongue to excesses, because that no humane art or power could ever find a remedy against the poison and offence of it, nor a curb for the unbridled violence of it, no way to tame the fierceness and wildness of it, seeing man thereby exceeds beasts, in cruelty and harmfulness.  
V. 9 Therewith] The wickedness of the tongue is a most various monster, composed of hypocrisy, in blessing God the Father and Creator of all men, and of maliciousness in cursing and wronging of men that bear his Image, which by this offence is injured.  
V. 12. The figtree] the meaning is, in this contrariety of actions in the Tongue, it is most certain, that evil words are signs and effects of an evil heart, and seeing it is impossible for the heart to be both good and evil, or that contrary effects should proceed from one and the self same heart, we must believe that blessing of God which comes from the mouth, proceeds not from the heart, and that is but a mere vanity and hypocrisy, see Matt●. 12. 34, 35.  
V. ●3. Who is] He returns to the discourse of the first verse, the meaning is, if indeed there be any one amongst you that is endowed with sufficient wisdom to instruct and reform others, let him observe these two things, first, that he practise those things which he teacheth, and shun that which he reprehends. Secondly▪ that he do reprehend with moderation and benignity, befitting true wisdom, and not use the imperious roughness of Pharisaical censurers.  
V. 14. Glory not] falsely attributing to yourselves the title of Wise, and teachers of other men, see Rom. 2. 17, 23.  
V. 15. Sensual] not spiritual nor divine, but only such as may proceed from a man that is not regenerated by God's Spirit, and therefore vicious, see 1 Cor. 2. 14. Judas 19  
V. 17. Pure] holy and clean from vice in him that possesseth it, and full of benignity towards ones neighbour. Easy to be entreated] not headstrong nor wilful, but pliable to other men's wil● and understandings in things that are lawful and honest. Without] making no difference between person and person, to contemn the one and esteem the other for outward respects, James 2. or keeping the uprightness of judgement, according to piety and virtue only, and an equal love towards all men.  
V. 18. The fruit] that is to say, God hath prepared and preserved for peaceable men the everlasting reward which he hath promised to good Works; the cause and grounds thereof are already established in Christ and the first seeds are already sown in their hearts, with spiritual tranquillity and comfort, see Psal. 97. 11. Heb. 12. 12.   

CHAP. IU.  
Vers. 1. OF your lusts] from the turbulent desires and passions for the goods and pleasures of this world, which do swell and breed a tumult within you against the Spirit of God, Gal. 5. 17. yea even against natural reason, and against one another. Members] namely the internal, and external parts of the body and the soul.  
V. 2. Ye ask not] namely of God, with humble and holy prayers of Faith.  
V. 4. Adulterers] namely, spiritual ones, which depart from the true love of God, and of Christ, the only Bridegroom of the soul to settle your affection upon the world, namely, upon the pleasures, concupiscences, and sins which reign in it, see Psal. 73. 27.  
V. 5. The Scripture] this passage, as well as some others are not found in the holy Scripture: it may peradventure be taken out of some ancient book of piety, though not canonical, which may be was in use in those days. The Spirit] the meaning seems to be, that the devil which worketh in the children of rebellion, Ephes. 2. 2. doth excite these two violent passions in men, the one of unsatiable covetousness of worldly goods for himself, the other of a malicious envy against others, but God in such a great corruption of mankind, causeth his grace to abound in pardoning of sins, Rom. 5. 20. but to be partakers thereof, we must humble ourselves before him by Repentance and calling upon him.  
V. 6. Wherefore] namely, to teach men how to make themselves capable of God's grace. Resisteth] that which is here spoken of proud men, Solomon, Prov. 3. 34. speaks it of scorners, because that scorn proceedeth from contempt of others, and from great pride in ones self.  
V. 8. Draw nigh] by conversion, faith, and prayer, Zech. 1. 3. Will draw nigh] that is to say, He will make us find that he is near unto us with his favour and blessing.  
V. 12. Speak not] namely, blame no man, nor speak evil of him, or curse him. He that speaketh] that is to say, Whosoever speaks evil of his neighbour, or condemneth him according to his own will and sense, and not according to God's Law, takes upon him a rash superiority, not only over his neighbour, but even above the very Law of God. But a judge] because thou dost indirectly tax it of imperfectness, and wouldst be wiser and severer than it, and so showest that thou wilt not submit unto it.  
V. 13. Go to now] an abrupt kind of speech, which ought to be thus applied, What do ye, or what think ye?  
V. 16. But now ye] that is to say, Though ye be laden with so many sins, yet you boast that ye are very holy and understanding. etc.  
V. 17. Therefore to him] in conclusion know ye, that knowledge without obedience doth no way free from sin, but doth rather aggravate sin before God.   

CHAP. V.  
Vers. 1. WEep] he describes God's judgement upon evil rich men, as if it were already come.  
V. 2. Your riches] you have rather chosen to let those goods which you had laid up be corrupted and spoiled, then to use any liberality therewith, nor employ them in holy and righteous uses.  
V. 3. Shall be a witness] shall be an evident proof of your avarice, for which you shall be condemned to everlasting punishment. Ye have heaped] whereas you thought to have laid up a great treasure of goods for the time to come, you shall in effect find that you have laid up God's wrath against the day of judgement, Rom. 2. 5.  
V. 4. Cryeth] requires vengeance at God's hands of you, and calleth upon him for to execute it, see Gen. 4. 10. and 18. 20. Exod. 3. 7.  
V. 5. Of slaughter] the Italian, of solemn feasting; the Greek, of sacrifice or slaughter of beasts: for in solemn sacrifices of thanksgiving they used to make great feasts with the flesh of them, see Prov, 7. 17. and 17. 1.  
V. 7. Be patient] seeing the last judgement is at hand, when violent men shall be punished, and those that were afflicted, relieved and rewarded, see 2 Thess. 1. 6. He receive] until the harvest be come to maturity in its proper season, and by ordinary means.  
V. 8. Establish your] namely, in constancy and perseverance.  
V. 9 Grudge not] the Italian, sigh not; do not you require vengeance at the hands of God, that you may obtain pardon from him, who hath promised forgiveness to them which do forgive, Matth. 6. 14, 15.  
V. 11. We count them] the whole Christian Church with unanimous consent, doth acknowledge and celebrate them to be happy before God, which is a certain feeling imprinted in our hearts by God's Spirit, to induce us to imitate them.  
V. 12. Other oath] namely, no unnecessary oath, being not required to swear by him that hath power to minister an oath. But let your] let your affirmation and negation be simple and pure, always grounded upon the plain truth, rather than strengthened with unlawful oaths.  
V. 14. The elder] namely, the pastors and guides. Over him] this hath a relation to the Ceremony which was used of holding the hands over the sick man's head whilst they were praying, Mark 16 18. With oil] according to Christ's own order, Mark 6. 13. for a sign of the miraculous grace of healing of bodies, which was in those primitive days, Mark 16. 18. In the name] by Christ's authority, by virtue of his order, believing his promise, and calling upon him, to have him operate that by his power which is signified by the outward Ceremony.  
V. 15. The prayer] that is to say, God called upon in faith, see Acts 3▪ 16. Sin's] for punishment and reformation whereof, the Lord hath punished him with sickness.  
V. 20. Shall save] that is to say, Shall be the instrument of another man's salvation, and of grace for himself, because that the Lord will reward this his charity by a more express and abundant feeling of his pardon towards him, who peradventure is laden with many sins, see Rom. 11. 14. 1 Corimb. 9 22. 1 Tim. 4. 6.    

❧ THE FIRST EPISTLE general of St. PETER the Apostle.  
ARGUMENT.  
THis Epistle containeth three principal heads; the first is a large representation which the Apostle makes to the jews which were turned Christians, of the inestimable benefit of redemption and salvation, which having been destinated for them from everlasting, was acquired and accomplished by Christ, and communicated by the Gospel, and possessed by them in the hope of everlasting life and glory. The second is, a strong persuasion to the fruits of faith and holiness of life, as well in the general calling of all believers, as in the particular callings of each person and condition. The third is, a lively exhortation to patience and constancy in afflictions and persecutions for the glorious cause of the faith, and of the Name of Christ.  

CHAP. I.  
Vers. 1. TO the] namely, to the Jews, dispersed out of their own country into those Provinces, and converted to the Christian faith.  
V. 2. Elect] separated from the world by God's effectual calling, which is the execution of the eternal election. The foreknowledge] the Italian, preordination; the Greek, foreknowledge; that is to say, A decree made by God's knowledge and judgement, Rom. 8. 29. Through sanctification] sanctifying you really by his Spirit, to whom it belongs to make God's vocation firm and effectual, 2 Thess. 2. 23. Unto obedience] that by faith making you obedient unto the Gospel, you may be partakers of the benefit of the Lords death for the remission of your sins. Or he declares the two ends of the believers vocation, which are the justification in the blood of Christ; and the new obedience through the sanctification of the Spirit.  
V. 3. Unto a lively hope] namely, to conceive a lively, still growing, and operating hope of celestial goods, by means of the spiritual regeneration, which is the true seed and pledge of eternal glory. By the resurrection] namely, by virtue of Christ's resurrection, which is the fountain of regeneration, Rom. 6. 5, 11. Coloss. 2. 12. and likewise the foundation of our future glory, 1 Cor. 15. 18, 20, 21. Ephes. 2. 6.  
V. 4. To an inheritance] to gain us the right unto it, and make us capable thereof, as being made the children of God. Incorruptible] by these titles he showeth, How that as celestial goods are everlasting and without any impurity of sin, believers ought likewise to be such by the gift of the holy Ghost, which causeth them to put off these two qualities, namely of sin, and finally also the weak conditions of a sensual life, see 1 Cor. 15. 50.  
V. 5. By the power] by his power which only works effectually in this defence, against all assaults and deceits of the enemies, John 10. 29. and is lent man by means of a true and lively faith. Are kept] that is to say, Preserved against all dangers of losing their salvation, John 17. 11, 12, 15. Judas 1. Unto salvation] namely, to be made possessors of the chief end and perfect fullness of it.  
V. 6. Wherein] namely, in the certainty of this inviolable safeguard of God, and in the earnest which he hath given you of the promised salvation by means of your regeneration. If need be] whereby the necessity of God will must impose upon you the Law of ●●voluntary obedience. Temptations] that is to say, Trials and exercises of afflictions, james 1. 2.  
V. 7. The trial] namely, your faith well tried and standing to any souch. Might be found] before God.  
V. 9 Receiving] having even in this very world the first fruits of the fruition of salvation, after which undoubtedly shall follow the fullness thereof.  
V. 10. Have enquired] by a fervent desire and expectation. That should come] the Italian, that is come; or that was received for you, or which was to be communicated unto you.  
V. 11. Of Christ] which is that Spirit by which all the Prophets were inspired and have spoken, and which proceeds from the Father, and from the Son, and whose gifts, presence, and power, have at all times been dispensed by Christ head of the Church, and supreme Prophet of it, see Eccles. 12. 13. Acts 16. 17. 1 Peter 3. 19  
V. 12. That not] namely, that they foretold and preached the mysteries of the Gospel, the full manifestation and fruition of which should not happen in their times but in ours. With the holy Ghost] that is to say, Being inspired by it. Which things] that is to say, Which things are so admirable and excellent, that the full knowledge thereof is much desired, and is wondrous amiable even to the very Angels, who cannot be satisfied with the contemplation and the height thereof, with extreme wonder and rejoicing.  
V. 13. Wherefore] namely, seeing you are come to that holy and so much desired time, see Rom. 13. 11. 2 Cor. 6. 2. Gird up] being continually free from worldly cares and affections, and prepared for the race and voyage of the heavenly vocation; a term taken from travellers of those days, in which they used to gird up their long garments, that they might be the more fitting and ready for travel: but particularly it is taken from the Israelites when they came out of Egypt, Exod. 12. 11.  
V. 15. Hath called you] to unite you unto him, which cannot be done unless you be holy as he is, Psal. 5. 4.  
V. 17. Of persons] namely, of their outward qualities of titles, show, or condition, but looks only to the reality of true holiness and obedience. Of your journeying] namely this present life, which is an absence from our true heavenly country. In fear] with all reverence, care, and heavenly humility.  
V. 18. That ye were not] and consequently that so great a gift requires an equal gratitude. From your vain] from your unfruitful works of darkness, Ephes. 5. 11. and from all false doctrines and religions.  
V. 19 As of a] namely, who is the substance and the truth of that figure of the Paschall Lamb, by whose blood the Israelites were delivered.  
V. 20. For you] namely, for your salvation.  
V. 21. By him] Christ manifesting the Father unto us by his word, and creating faith in us by his Spirit, and also he only having made him propitious unto us, that we might put all our confidence in him. That your] he saith so, because that by Christ's exaltation, the Father showeth that he is pleased with us, which would not be if Christ had remained dead, 1 Cor. 15. 14, 17. and also because that being fulfilled in the head, we are certain that it shall likewise be so with the members; and because that Christ ascended into Heaven, he makes intercession for his believers, to obtain all manner of grace and the holy Ghost for them, whereby faith is engendered in them, and the conformity of the members with the head is brought forth.  
V. 22. In obeying] namely, in believing the Gospel, or conforming yourselves to the will of God by a sincere and filial obedience. Through the Spirit] namely, by the power and grace of the holy Ghost, which may have a relation either to the foresaid obedience, or to the purification of the souls, because that both are the work of the holy Ghost. Of the brethren] which is the true end and natural effect of the purification of the soul by faith, Ephes. 1. 4. 1 John 3. 18, 19  
V. 23. By the word] which is likened to the seed, made actual and fruitful by the addition of the holy Ghost. Which liveth] which is endowed with an effectual and spiritual power, and is established and lasteth for ever, whereby it is likewise apt to bring forth the spiritual and everlasting life in believers, opposite to the mortal and transitory life which they had from their parents by the corporal generation, which is described afterwards.   

CHAP. II.  
Vers. 1. LAying aside] or casting away. Now this depends from that which is spoken, Chap. 1. 23. for the regeneration which is spoken of there consists in renouncing of those and all other vices.  
V. 2. As new born] that is to say, Being newly made Christians, imitate little children in desiring the souls pasture, which is God's word, which as it is the seed to give the life of the Spirit, it is likewise the food to preserve and increase it. The sincere.] namely, the word of God, which is the most sincere truth, apt to purge man from all the foresaid deceits: Or the Word of God not falsified with erroneous doctrines, 2 Cor. 2. 7. & 4. 2.  
V. 3. If so be] he speaks this to signify that all our desire proceeds from the relish which God hath already given us of his grace by faith: according to that, unto him who hath, is given, if so be he do ask it, John 4. 10.  
V. 4. To whom] that is to say, being united to the Lord Jesus, and made his members by a lively faith. A living stone] namely, as to the foundation of the Church, which hath an everlasting life, and lastingness in it, and is also sovereignly active by the communication of a spiritual life and virtue to all such as are built upon him by faith, which is spoken in comparison, or opposition to material foundations, which though they be solid and sound, yet can they not communicate their qualities, to the stones which are laid above them.  
V. 5. Lively stones] namely, participating of that foresaid life of Christ; and therefore opposite to the dead stones of the material Temple. Are built up] or, be ye built up. An holy Priesthood] that is to say, a multitude and company of Priests. By Jesus] whose perfect righteousness and intercession gaineth all God's grace to believers, and to their works.  
V. 6. Be confounded] that is to say, he shall not fall from his hopes, nor be deluded in his confidence.  
V. 7. He is] the Italian, it is that precious thing; namely, that precious foundation whereof Isaiah speaks.  
V. 8. Which stumble] namely, which striving against the doctrine of the Gospel through incredulity and rebellion, are causes of their own ruin, and yet can no way stir the Gospel. Whereunto] namely, into which ruin God hath from everlasting and immutably determined to let them fall through their own fault, see 1 Thes. 5. 9 Judas 4.  
V. 9 A royal] that is to say, a company of Priests who are likewise Kings, Exod. 19 6. Priests to God-ward, to whom believers do yield spiritual worship, v. 5. and Kings over the creatures, over which Christ their head hath given them the dominion, which they had lost in Adam, and hath made them fellows in the glory of his Kingdom, Matth. 19 28. 1 Cor. 6. 2, 3. Revel. 1. 6. & 2. 26, 27. & 3. 21. & 5. 10. & 20. 6. A peculiar] which he hath purchased with a price, and made his by a Sovereign title, to hold them for his own people.  
V. 10. Not a people] namely, God's people: for the ten Tribes to which the Apostle writes, were formerly fallen away from God's covenant.  
V. 11. Pilgrims'] namely, in this world, a place of travel for us, and not our own native Country: whereby the goods and delights thereof are not our own proper goods, and the too much staying and fixing ourselves upon them hindereth our endeavour, and care which we ought to take in this our voyage to Heaven.  
V. 12. In the day] when it shall please God to draw near unto them, communicating his knowledge and grace over them, see Luke 19 44.  
V. 13. To every] namely, to Princes, Magistrates, Governors, made by men: or amongst men, by the civil conversation and guide of humane society. For the Lords sake] who is the author of governments, and of all public order, who commands obedience to Magistrates, and binds all men's consciences thereunto, and therein is served and honoured, Rom. 13. 5. To the King] namely, to the Roman Emperor, sometimes called a King by foreign Nations.  
V. 16. As free] spiritually freed from the bondage of sin, the devil, and the world, and also from the servile pedagogy of the Law: which liberty many did abuse to the licentiousness of the flesh, and to the shaking off all kind of yoke of worldly dominion.  
V. 18. To the froward] namely, to such as are rough and cruel.  
V. 19 Thankworthy] the Italian, pleasing; namely, to God, who esteems it an act of obedience done to him, and of humble patience under his hand. For conscience] that is to say, to obey him, according to the duty which his conscience tells him of, and binds him to. Being enlightened by his word, and by his Spirit.  
V. 20. Buffeted] the Italian, punished; some translations have it buffeted, which was an ignominious kind of punishment.  
V. 21. Called] in that the end of God's vocation and election is to be made conformable to Christ, as well in his sufferings, as in his glory, Rom. 8. 29.  
V. 24. Bore our sins] to suffer the punishment of them, to cancel the bond, and annihilate the curse, Col. 2. 14. Heb. 9 28. In his own body. namely, in his humane nature. On the Tree] namely, upon the Crosse.  
V. 25. And Bishop] namely, Christ, the Sovereign Guardian, Rector, and spiritual Steward, which are the signications of the name of Bishop.   

CHAP. III.  
Vers. 1. O'Bey not] or believe not. Be won] that is to say, disposed and induced to think well of the Gospel, to desire the knowledge of it and be converted unto it, see Matth. 18. 15. 1 Cor. 9 19, 20, 21, 22.  
V. 2, With fear] that is to say, in holy modesty, reverence, and humility.  
V. 4. The hidden man] namely, the whole state, the virtues and qualities of the soul regenerated by the Holy Ghost, the form whereof doth not appear to the outward senses, but is inward, and known by God only, see Psal. 45. 13. Is not corruptible] opposite to the corruptible ornaments of the body.  
V. 6. Not afraid] growing confident in God, that following your vocation, he will preserve you from all trouble and danger which you might fear from your unbelieving husbands.  
V. 7. According to] the Italian, discreetly; or according to knowledge, being the husband ought by right to be more understanding than the woman Or, according as you are enlightened in the will of God, by the Gospel. Honour] namely, a certain respect, with a circumspectness to not offend, contemn, or reject them by reason of their natural infirmities. The weaker vessel] the Scripture calls all men vessels, in regard of their body and calling, etc. 1 Thes. 4. 4. 2 Tim 2. 20. Heirs together] namely, with the women, who in Christ are partakers of the same benefit of God's grace, and of the right to everlasting life, see 1 Cor. 11. 11. Be not] as well by the passion of wrath, as by dissension: whereas prayer ought to proceed from a quiet spirit, and requires the consent of hearts, and forgiveness of offences, see Matth. 5. 23, 24. and 6. 14, 15. & 18, 19  
V. 9 Thereunto] namely, to endure afflictions patiently, 1 Thes. 3. 3. 1 Pet. 2. 21. Or, to perform Christ's command, Matth. 6. 14, 15 and to imitate his example, 1 Pet. 2. 23.  
V. 13. That will harm you] there is no better, nor more secure way, for to mitigate the hearts of them that would injure one, then mere goodness: nor any better defence than innocency: and if notwithstanding this, a man do receive any injury, it is no more a true evil, but a trial, and exercise, which proves to be for a man's praise and salvation.  
V. 14. Of their terror] namely, with a carnal fear of worldly men, your persecu●ets, which without faith takes away the understanding, and deprives man of all good advice and counsel.  
V. 15. Sanctify] that is to say, give glory to him truly and heartily confiding in his grace, power, and promise, see Isa. 8. 13. And fear] namely holy modesty, and humility.  
V. 16. Falsely accuse] or trouble. In Christ] namely, the Christian conversation of such men, as being by faith united to Christ, do live and are governed by his Spirit.  
V. 17. It is better] this is said because that man's understanding is more impatient at undeserved then at deserved evils.  
V. 18. Christ also] who is the most perfect example; and in being conformable to whom consists the supreme virtue and happiness, 1 Pet. 2. 21. Bring us] that is to say, should reconcile us, and rejoin us to him again, and should give us entrance into his glory, Heb. 2. 10. Put to death] the Italian, mortified; that is to say, overcome with evils, and afterwards really dead, according to his humane nature, which he had taken upon him in his passable and mortal condition, but risen again from the dead by virtue of his divine nature, here called spirit, as Rome 1. 4. 1 Tim 3. 16.  
V. 19 By which] the Italian, in which; namely, in which divine nature, he did formerly manifest himself to the world, in the days of Noah, who was by his Spirit driven and inspired to preach repentance, Heb. 11. 7. 2 Pet. 2. 5. as all the Prophets spoke by Christ's Spirit, 1 Pet. 1. 11. Now St. Peter's meaning seems to be, that though Christ were at all times the great Prophet of the Church, yet the greatest part of the world was incredulous, and rebellious to him, as it appeared more expressly and generally in Noah's time; and therefore it ought not to seem strange if the same thing happeneth under the Gospel: but then salvation is likewise only for believers, and perdition for all the rest of the unbelieving world, as it happened at that time. He went] a figurative kind of speech, because Gods glorious abode is in Heaven: and from thence he is said to come, and descend, when he manifests himself to the world by some singular operation. Preached] that is to say, he caused Noah to preach. Unto the Spirits] namely, to the men of that age whose souls are now in the infernal prisons, imprisoned, as it were, there against the day of judgement, see 2 Pet. 2. 4.  
V. 20. Souls] that is to say, persons. By water] the Italian. By means of the water] that is to say, the water which drowned all the world, carrying and bearing up the Ark.  
V. 21. The like figure] that is to say, Noah's saving by means of the Ark, in the middle of the deluge, may be taken for a figure of the believers salvation out of the abyss of everlasting death, which swalloweth up all the world, and from whence they are delivered by virtue of Christ's resuriection, applied and sealed unto them by baptism, see upon 1 Cor. 10. 2. Not the putting away] that is to say, not this corporal washing, which is used in the action of outward baptism, which is of no efficacy for the soul, of itself: but the inward action, wrought by the power of the Holy Ghost, whereby the believers conscience is in a manner eased, loosed, and purified; so that it being tried and questioned before God, it answers and witnesseth to itself by the holy Ghost pardon, grace, and peace, Rom. 8. 16. 1 Cor. 2. 12. which is the foundation, earnest, and beginning of everlasting salvation. By the resurrection] by which Christ being come out of the abyss of death, brings his members after him into everlasting life, see John 12. 32. 1 Cor 15. 21, 22.   

CHAP. IV:  
Vers. 1. CHrist] as he had said, chap. 3. 1●. The meaning is, seeing Christ hath suffered death and passion for us, of which no man partakes, by faith, to justification and purging, unless he have a spiritual conformity with him, in mortifying of the old man, and vivifying of the new one, Rom. 63. 4. look that you firmly propound unto yourselves to imitate him, and that shall be unto you in stead of Armour, or defence against any assault or temptation, see Rom. 6. 6, 7. & 7. 6. Gal. 2. 20. & 5. 24. He that hath] that is to say, the true Christian, that hath been crucified with Christ, in what concerned his old man, or natural corruption. Hath ceased] that is to say, sin reigneth no more in him, to cause him to make a continual practice of it, with a kind of habit and delight, though indeed it doth yet dwell, and war within him, so that he cannot choose but as yet commit some act of it, through weakness or at unawares, see Rom. 6. 12, 14. and 7. 18, 23. 1 John 3. 6, 9 and 5. 18.  
V. 2. In the flesh] namely, in this mortal life, Gal. 2. 20. To the lusts] devoting his life and actions there unto, like to a servant, busied altogether in his master's businesses. Or, in such sort that you be as it were living instruments of sin, to fulfil the desires and inclinations thereof, and be wholly possessed by it.  
V. 3. May suffice] a vulgar kind of speech: that is to say, We, though we be Jews, and the people of God, have too much imitated the Gentiles, in the vices and sins in which they live, and take pleasure: it is now even time to turn over a new leaf●, see Ezech. 44. 6. & 45. 9  
V. 4. Wherein] that is to say, seeing you by the Gospel are quite changed from what you were wont to be. Speak evil] the Italian, blaspheme; in contempt of you, and detestation of the Gospel, as a doctrine contrary to the sense and understanding; and which fighteth against common customs, and religions which are approved of, Acts 13. 45. and 18. 6.  
V. 5. The quick] as well those as shall be still living, when he cometh to judgement, as those which are dead before his coming.  
V. 6. For, for this] for we must each moment expect Christ's last coming. The Apostles, did put themselves, and those who lived in their days, in the number of those that should be living in that day, 1 Cor. 15. 51. 1 Thes. 4. 15, 17. Whereupon Saint Peter restraining that which he had spoken (namely that Christ should judge both the living and the dead) unto the Church, as well of the Jews who were already dead, as of the Christians who should be yet living: he proves it to be so, because they have all been alike under Christ's Kingdom, having been partakers of his Gospel, which is as it were the law of his Kingdom, see 1 Cor. 10. 1, 2, 4. Heb. 4. 2. That they might] namely, that the incredulous and rebellious should be condemned, as the rest of carnal men, corrupt by sin. But live] namely, that those amongst them who believed should be made partakers of God's life in glory, by means of their being regenerate to the Image of God, produced in them by the power of the holy Ghost.  
V. 8. Shall cover] God respecting it, shall be favourable to the sinner to give him a more lively impression and feeling of the pardon of his sins in Christ, and shall also free him from many corporal punishments.  
V. 11. Speak] that is to say, hath the gift and office of teaching publicly in the Church. As the Oracles] namely, with all reverence, pureness, fidelity, and humbleness, not attributing any glory to himself. And with authority as speaking in God's Name, and as his Ambassador, Matth. 7. 29. Tit. 2. 15. Minister] that is to say, is called to the Office of Deacon, to dispense the common goods of the Church, to relieve the poor, and to other uses, Acts 6. 1. Rom. 13. 7, 8. 1 Cor. 12. 28. As of the ability] that is to say, acknowledging that the outward means, and also the power of making use of them comes from God: that so making use of that power, as over other men's goods, he may refer, the glory boundennesse and service therefore to God. Through Jesus] by whom the father distributeth all these gifts and vocations, by whose intercession, and under whose favour all thanksgiving ought to be yielded to God, for to have it pleasing unto him, Rom. 1. 8. Eph. 6 20. 1 Pet 2. 5. Dominion] the Italian, command; or power, 1 Tim. 6. 16.  
V. 12. Fiery trial] of afflictions, see Dan. 12. 10. 1 Pet. 1. 7.  
V. 14. For the name] for making profession of him and his Gospel as Christians, as v. 16. Of glory] as much as to say, the glorious Spirit, as well in the divine power of his operations, as in the impression of God's Image and heavenly glory, which even in this world he imprinteth in believers, 2 Cor. 3. 18. He is] namely, Christ. Glorified] that is to say, his glory is defended by you against the evil speeches of the world. You honour him by the constancy of your faith and service: and by your innocency and holiness you make it appear, what manner of one he is, to whose image you are regenerated, and that causeth all these virtues in you.  
V. 15. busybody] the Italian, a Bishop ever strangers; that is to say, an indiscreet reformer, and judge of those that are out of the Church, over whom God hath given him neither charge nor authority, see Matth. 7. 6. 1 Cor. 5. 12, 13. Others translate it, Busy in other men's businesses. Others, a spy or disturber of the public peace, an author of practices and conspiracies against the state.  
V. 16. Let him glorify God] that is to say, let him give him humble thanks as for a singular honour and benefit, Acts 5. 41. Phil. 1. 7. 29.  
V. 17. The time is come] The time of the Gospel brings this with it, that God purifies his Church by the fire of afflictions, see Isai 4. 4. Matth. 3. 12.  
V. 18. If the righteous] that is to say, if believers, though they endeavour themselves to be pious and holy, ought (by reason of the relics of sin which remain in them) to pass through so many difficulties of God's punishments, and combats of the world, before they can come to eternal salvation. The sinner] namely, the unbeliever, who lieth wholly in sin, and is altogether given to it, and is drowned in it.  
V. 19 Unto a faithful] namely, to God who hath not only created them, but also having out of his mere grace promised them salvation and everlasting life, will infallibly grant it them.   

CHAP. V.  
Vers. 1. THe Elders] namely, the Pastors and guides of the Church.  
V. 3. God's heritage] the Italian, the heritage's; namely, the particular Churches, which are as parts of the universal, which God holds as his possession and inheritance, Psal. 33. 12. and 74. 2.  
V. 4. That fadeth not away] like the garlands wherewith the conquerors at games, races and combats were crowned, which were made of herbs, leaves, and flowers. Others translate it of Amaranto, which is a flower that fadeth not away, and wherewith they crowned their idols images.  
V. 9 The same afflictions] namely, which you suffer, and by which the devil tempteth you to apostasy. Are accomplished] According as God hath appointed his Church its proportion, measure, and lastingness of afflictions to the likeness of Christ's, see Col. 1. 24.  
V. 10. Of all grace] namely, the Author of each gift and grace. By Christ] the Italian, In Christ; that is to say, by virtue of his righteousness, redemption and intercession, by means of your union with him in Spirit, and by Faith. Ye have suffered] or suffered a little.  
V. 11. Dominion] the Italian, command; or power.  
V. 12. The true grace] namely, the true doctrine of the Gospel, which is the declaration and ambassage of grace.  
V. 13. At Babylon] this is, the city or country of Babylon in Chaldea, where there were an infinite number of Jews dispersed. My son] See 1 Tim. 1. 2.  
V. 14. That are] namely, that by Faith are members of his Body and Church.    

THE SECOND EPISTLE GENERAL OF St. PETER the Apostle.  
ARGUMENT.  
IN this second Epistle written by Saint Peter being near his end, he doth at the first magnify Gods grace communicated by the Gospel and exhorts believers to holiness of life, and to all the parts and virtues of spiritual regeneration, to establish in themselves the certainty of their vocation, and put themselves forward to the end thereof: then by the Spirit of God he foretells the horrible corruptions of Doctrine and life which should befall the Church by heretics, and false teachers, and by lewd profane contemners of God, and mockers of his Doctrine, whose subtlety, means, followers, impieties, wickednesses, and eternal perdition, he sets down, showing also that the seeds of these plagues were already sown in the Church, and admonishing believers to beware of them carefully, and comforting them with God's singular grace and protection towards his. And finally, he exhorteth them to expect in faith, patience, holy desire, and pure conversation, the last coming of Christ, by which all the corruptible state and form of this world being brought to nothing, and changed, they shall be gathered into the Kingdom of glory, and rest everlasting, according to God's promises.  

CHAP. I.  
Vers. 1. LIke precious] namely, of the same nature● virtue, property, price, as that of us Apostles, though we have it not all in an equal degree, see Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4. Through the] the Italian, in the] whose foundation and object is Christ's righteousness, which comprehends all that he hath done, and suffered for his, others expound the word Righteousness for mercy and goodness, or for loyalty in holding to his promises according to the Hebrew term.  
V. 3. Unto life] namely, to the happy and everlasting life. Of him] namely, of God, who revealeth himself in the Gospel to salvation. To glory] the Italian, or glory; that is to say, employing his glorious power to convert us, see Ephes. 1. 19 and 3. 16.  
V. 4. Whereby] namely, by the foresaid glory and virtue some copies have: By whose love. Promises] namely, the effects of the promises made to our forefathers. You might be] you may be regenerated to the Image of God in holiness, righteousness, and other virtues, which are originally and essentially in God, and the like: of which are created in the believer, and do increase, until this conformity do come to its perfection in heaven. Having escaped] having freed yourselves, and with-drawn yourselves far from it, Acts 2. 40. Heb. 6. 18. 2 Pet. 2. 18, 20. Through lust] which corruption consists in the concupiscence or lust which reigneth in the world.  
V. 5. Virtue] that is to say, holy and virtuous customs, and an honest life. Knowledge] namely, the progress and confirmation in the knowledge and mysteries of the Gospel.  
V. 7. Brotherly kindness] towards believers. Charity] that is to say, the general and common charity towards all men, see 1 Thess. 3. 12. and 5. 15.  
V. 8. Unfruitful] namely, in fruits of righteousness and holiness, which are the end of the knowledge and faith which God plants in the hearts of his.  
V. 9 But he] the Italian, for he; he proves the same by the contrary, thus; Where these virtues are, the knowledge shows itself true and lively in efficacy; chose, where they are wanting, knowledge appears but as a shadow, without life and virtue, Jam. 2. 17, 20, 26. Cannot see a far] the Italian, Dnzeling; he seems to set forth the image of false faith, by the similitude of a blind man's eyes which are dazzled, who can perceive some dim and confused light, but cannot thereby be guided in his motions. Hath forgotten] that is to say, Hath rejected God's grace, through which he had felt some small spark, beginning and appearance of, being purged and reform from his sins, Heb. 10 29.  
V. 10. Your calling.] not in itself, which hath all its virtue and subsistency from God and from his pleasure, Rom. 9 11, 16. but in the feeling certainty and apprehension which the believer ought to have of it. Ye shall never fall] you shall run on the race of your heavenly calling with a sure pace without disturbance or hindrance as in a plain way; and finally, you shall come to the end of it without falling, see 1 john 2. 10.  
V. 12. Wherefore] seeing these things are so necessary for your salvation, I will carefully put you in mind of them, because that as I have the charge of procuring your salvation, I have also the will to do it. Though ye] See Rom. 15. 14, 15. John 2. 21.  
V. 13. In this Tabernacle] that is to say, in this body, as 2 Cor. 5. 1.  
V. 16. For we] These things are worthy of perpetual meditation, because they are of a most pure, most certain, most divine Truth. The power] it seems that these two things must have a relation, to Christ's glory being ascended into heaven, and to his last coming to judgement, whereof his Transfiguration was an essay, Matth. 17. 1, 2. and therein consists the perfection of what he hath done for us, and what he accomplisheth in us.  
V 17. From the Excellent] namely, from God himself, in his heavenly glory.  
V. 18. The holy] that is to say, singularly chosen, for this apparition, and by the apparition sanctified for that moment, see Exo. l. 3. 5.  
V. 19 More sure] than those particular revelations which are not the foundation of Faith, but only props and bearers up thereof; or this is spoken in regard of the greater credit which the believing Jews gave to the doctrine of the Prophets, than to that of the Apostles, Acts 17. 11. Others have it, Most firm. In a dark place] namely, in your understandings, and in all the Jewish Church, which hath been enlightened by the prophetic word, during the night of Christ's absence. Until the] until your hearts be fully enlightened by the Spirit of Christ himself, who is the Sun of righteousness, and the morningstar of the Church, Rev. 2. 2. 28, and 22. 16. without having any more need, of the shadows, figures, and weak directions of the Law.  
V. 20. Knowing] that is to say, in this reading of the Prophets, we must especially beware of understanding or interpreting them according to every man's mind or understanding, but according to the mind of the holy Ghost which revealeth itself, either by the clear events of the Gospel, or by the divine inspirations and expositions of his Apostles or by the comparing of the same Prophets, and their continual consent, Acts 17. 11.  
V. 21. For the] because it belongs only to God, who is the only author of prophecy, to give the true sense of it. Of God] namely, his chosen servants, who had a calling altogether divine, and the gift of his presence and inspiration in all their ministry.   

CHAP. II.  
Vers. 1. THe people] of Israel. Damnable] which leading men away from the foundation of faith and everlasting life, do cast them down into damnation. Denying] either by a total apostasy, or through want of sincere obedience, Tit. 1. 16. That bought them] who by the price of his blood, which they had professed by bapisme that they would be partakers of, had gotten the right and title of Lord and master over them, to make them his servants, see Heb. 10. 29.  
V. 2. Their pernicious ways] the Italian, their lasciviousness] namely, their false doctrines and evil examples which loosen the reins to all manner of licentiousness of the flesh, under the pretence of Christian liberty, v. 18. Judas 4. Others their perditions, that is to say, their pestilent doctrines. The way] namely, the profession of the Gospel shall be exposed to shame, and to the reproaches of the adversaries, see Acts 19 9, 23.  
V. 3. Through covetousness] namely, under a feigned kind of speech, framed to a show of piety, mildness, and charity, they shall endeavour to lay hold on your goods with the ruin of your souls.  
V. 4. Cast them down] the Italian, abissed them; that is to say, having first driven them out of their heavenly habitation into the lowermost parts of the world, he keeps them there like prisoners chained up in horrible darkness, without any light of grace, joy, and happiness, until that they be at the last day driven into everlasting torments, see Matth. 8. 19 Luke 8. 31. Ephes. 6. 12:  
V. 5. A preacher] namely, who whiles he was preparing the Ark, exhorted and admonished the world to turn to the Lord, and desire a free forgiveness of their sins, through faith in the promised Messias, which was the true righteousness by faith, by which himself was righteousness, Heb. 11. 7.  
V. 9 Knoweth how to deliver] that is to say, shall indeed deliver. Out of temptation] namely, out of all calamities troubles and dangers by which he trieth those that are his, Jam. 1. 2. Rev. 3. 10.  
V. 10. After the] flying out into a liberty of committing fornication, and all manner of lust, as those libertine heretics which did arise in those days, both did and taught, of which heretics Judas also speaks. Government] as well the public government of Magistrates, as the private government of Masters, as a thing unfitting to be enduced by believers, who are the children of God, guided by his Spirit, and by himself freed from the Law. So did those false Doctors turn spiritual liberty which consisted in the free and willing doing of such things as one ought to do, into a licentiousness of doing whatsoever they would, without any respect of honesty, or regard of government.  
V. 11. Whereas] this is spoken because that though the Angels were God's Ministers on earth, to withstand the rage of evil Princes, and to execute God's judgements upon them, and be also as God's assistants and messengers, Dan. 4. 13. 17. Zech. 1. 10, 11. Yet we never find in Scripture, that they did rail against powers, or offer them any injury, but did still with all respect leave the judging of their actions to God. Greater] in the excellency of their nature, and height of their office above all the Potentates of the Earth. Railing accusation] that is to say, injurious, which is undecent for any grave and holy action of justice which is by such excesses profaned.  
V. 12. Made to be taken] whose ordinary end is to be taken and slain by Huntsmen. Which these false Doctors are like, as well in their brutish sensuality, as in their unbridled licentiousness, and in their unfortunate end. Of the things] that is to say, they take liberty to speak evil of, and defame such things as they have neither knowledge nor understanding in; especially your unbelieving Princes and Magistrates, being not able to discern how that in their office they may be God's Ministers, though in their persons and abuse of their offices they be his enemies. Corruption] namely, in their wicked and abominable life and conversation.  
V. 13. That count it] that do put their chief good and delight, in pleasures of the flesh. Spots] of the Church, and of holy assemblies; in the communion of which they profess themselves to be. Sporting themselves] working in such sort, by their frauds and deceipst, that they through your bounties, do get means to live deliciously; being called to your feasts, and sitting there in the chief seats. While they] especially in the ordinary feasts of charity called Agape, see 1 Cor. 11. 20, 21. Judas 12.  
V. 14. Having] showing by their lascivious looks their inward burning lust. That cannot] who do not only commit some sinful act, through weakness or inconsiderateness, but have gotten a habit, and make an ordinary practice of it. Beguiling] drawing people that are not well grounded in faith and piety, to be companions in their misdeeds, and to assent unto their doctrines. With covetous] to use all the snares and deceits of covetousness for to gain wealth.  
V. 16. The madness] through which, blinded with madness, he did strive to go on against the will of God: but by the miracle of the Asses speaking, his presumption was abated, and confounded. Of the Prophet] that is to say of the Soothsayer, Num. 23. 23. or he is called a Prophet, because sometimes he had true divine revelations, Num. 22. 20, 38. & 23. 5. & 24. 2.  
V. 17. Wells] that is so say, men who in truth and substance have nothing of that whereof they bear the name and likeness. Carried with] there being certain clouds which yield no rain, but only bring forth tempests and storms: So these men carried by the devil, and by their own passions, do not inspire the Church with any pure and saving doctrine, but disturb it with schisms, partialities, and heresies. The midst] namely, the horror of internal punishments, which are opposite to the glorious light in which the Lord dwelleth, and of which he makes all those that are his, partakers.  
V. 18. When they speak] using a lofty and proud kind of stile in their manner of teaching, which is nevertheless void of truth, and of any virtue of God's Spirit. Through the lusts] which they suffer to be committed under the shadow of Christian liberty. Those that were] namely, your novice Christians, who were as yet weak in knowledge, faith, and practice. Clean escaped] the Italian, a little escaped; other copies have it, those which were really and truly, etc. That is to say, true believers, who may be shaken by such temptations, but not overthrown. Or, those who by professing the Gospel had taken the true way of saving themselves from the perdition of the world.  
V. 19 Is he brought] for according to the ancient custom, prisoners in the wars were the Conquerors slaves.  
V. 20. For if after] he proves that those, who after they have received the light of the Gospel, do again fall into the former state of sin, are slaves to the devil and sin without any redemption, like unto prisoners taken in the wars; because that by the said light and faith they have in some manner and for a time fought against the devil, and have at last been overcome by him, whereby he hath for ever possessed himself of them, Matth. 12. 43. whereas they who are under the devil's peaceable and quiet possession, without any opposition of God's Spirit, and being out of God's Church. Matth. 12. 29. may be delivered from it.  
V. 21. The way] namely, the doctrine and religion which teacheth true holiness and righteousness pleasing to God, according to which, man ought to lead his life.   

CHAP. III.  
Vers. 4. THe promise] that is to say, the effect and accomplishment of it.  
V. 5. Willingly] that is to say, though they be sufficiently instructed by the holy Scripture, yet either through neglect of thinking well upon it, or through malicious extinguishing of this light, they have no lively apprehension, or do utterly cast off the remembrance of it. Were of old] the Italian, were made of old] and consequently may be overthrown, as God gave a proof and essay thereof in the destruction of the primitive world by the flood. Out of the water] for the Scripture placeth the deep of waters under the earth, and the sea and rivers about it.  
V. 6. Whereby] namely, by the waters, under, and about the earth, Gen. 7. 11.  
V. 7. Which are now] that is to say, the world in its elementary parts, high and low, in the state which they have been in since the flood, to show by the comparison of these two worlds, that the change which shall be made in this last world by fire shall be only in the form and qualities, and not in the substance, as it was in the first by the water.  
V. 8. One day] that God everlasting doth not judge of the lastingness of time after the same manner as men do, who measuring it by division and succession of small parcels, and besides referring it unto their own being and lasting, do find the terms of it to be very long, whereas God comprehending all ages, gathered together in the indivisible point of his eternity, and comparing it thereunto, makes no distinction therein of short or long.  
V. 9 Long suffering] that is to say, if there be any manner of sslacknesse in his coming, as the flesh falsely conceiveth, that is, not through forgetfulness or slowness, but through long-suffering, to give his elect time to be converted, and so to make up the number, and likewise to make the wicked inexcusable. That any] namely, of us, or of the elect who are his, as we are.  
V. 10. Shall melt] not to be brought to nothing, but to be changed in form and quality, see Job 14. 12.  
V. 11. Seeing then] that is to say, as well for fear of that terrible ruin of the present world, as for desire of everlasting happiness in the new world, and through an holy disdain and contempt of the vanity of the present state of it, which ought to be changed in this manner.  
V. 12. Looking for] that is to say, persevering in patience, until the time which the Lord hath prefixed. Hasting unto] that is to say, advancing yourselves through a fervent zeal and desire, in the course of your heavenly vocation, to attain unto the perfection which shall then be, Phil. 3. 11, 12.  
V. 13. Wherein] in which state of the world, sin and the kingdom of it shall be altogether brought to nothing, to give place unto the perfect righteousness which shall then be in the whole body of the Church. Or into which new Heavens, none shall come but only true believers, justified by Christ's blood, and sanctified by his Spirit, Revel. 21. 27. & 22. 14, 15.  
V. 15. Salvation] that is to say, a saving thing for you, and for the whole Church, Rom. 2. 4. Hath written unto you] some think he means Saint Paul's Epistle written to the Hebrews.    

❧ THE FIRST EPISTLE general of St. JOHN the Apostle.  
ARGUMENT.  
THis Epistle containeth three principal parts, dispersed up and down in the Epistle, without any special distinction or order. The first, of doctrine of the holy Trinity, of Christ's Person, and of his Office, of the benefit of redemption, regeneration, and glorification of believers; and of the gift of the Holy Ghost, and of his dwelling in them; and of his power in enlightening their understandings, encouraging their hearts, and sanctifying them to newness of life; and of faith, and of calling upon God, and of his love towards believers, and of believers towards him. Of the nature, fruit, and end of good works. Of the coming of Antichrist, and of the sin against the Holy Ghost. The second is of exhortation to holiness, pureness, and obedience; and especially, to true brotherly charity. The third is of admonition, to beware of seducers, backsliders, heretics, and Antichrists; whom the Apostle biddeth them to discern with great care by the light of the Holy Ghost, and by the rule of God's Word; guarding and strengthening believers, against the scandal, and danger of such plagues.  

CHAP. I.  
Vers. 1. WHich was] namely, the Son of God, true, everlasting God, John 1. 1. who also hath taken human nature, in which he hath manifested himself; he is the subject of our preaching. Which we have heard] of whom we have been fully certified by all manner of proofs, of sense, of reason, and of God's Spirit, Luke 1. 2. 2 Pet. 1. 16. Our hands] a figurative speech, the handling being done by an immediate application of the Organ to the object, is the most certain of all the senses, Luke 24. 39 John 20. 25. Of the Word] namely, of the Son of God, john 1. 1. who hath not only life in himself, but is likewise the author of life in men, especially of the spiritual life, John 1. 4. & 5. 26. 1 John 5. 11.  
V. 2. For the life] the Italian, and the life; namely, he that is the only spring and dispenser of life. Was manifested] namely, in the flesh, and the assumption of humane nature, John 1. 14. 1 Tim. 3. 16.  
V. 3. May have fellowship] or be by true faith united to the Church, and Christ its head, to be partakers of his goods and life; and are by him perfectly united with God, john 17. 21.  
V. 4. That your joy] that is to say, that you may be the more confirmed in faith, and by this means may have the fruition of that divine joy which consists in the feeling of God's grace, and in the comfort of the Spirit which may also increase in you, until it is come to its perfection, 2 john 12.  
V. 5. The message] that is to say, the sum of the Gospel consists in this, that we have communion with the father, that is to say, that we are by him called to the participation of his grace, life and glory: which cannot be done, but only by means of regeneration to his likeness, in righteousness, and glory. No darkness] of ignorance, error, falsehood, and sin.  
V. 6. If we say] this verse and those that follow, are also concerning that message. We lie] because that the true union with God doth necessarily import a participation of his happiness, and likeness of his virtues, see 2 Cor. 3. 18.  
V. 7. He is in the] he in his own proper nature, from everlasting, possesseth the perfection of virtues, which are meant by the light: whereas believers do but only walk in the light: that is to say, they live and converse, following that light of God which is conferred upon them by grace, and is not their own by nature: and besides, they can never have the full fruition of it in this life, but do aspire thereunto by continual progress. Cleanseth us] this cleansing is showed, and felt by us by this undoubted trial of regeneration and sanctification, the works of the Son and of the Holy Ghost, being inseparable: and also by this progress in holiness, the application of Christ's blood is assured unto us for the remission of sins, until the end of our life, Rev. 22. 11.  
V. 8. If we say] the Gospel also teacheth us that during this life, we are never quite without sin: whereby we have always need of Christ's blood.  
V. 9 Faithful] for to obtain the promises of forgiveness and grace: made unto those who with a true heart and lively feeling of their errors, do confess them, and by faith do fly unto his mercy to ask forgiveness for them. And just] that is to say, benign, merciful, bountiful, or loyal and just in keeping his promises, See Rom. 3. 25.  
V. 10. We make him] because that by his Law and word, he redargues the whole world of sin, and in regard that his promises are but only of grace, and forgiveness towards sinners; and that they cannot produce their effect, without confessing the sin: whereby he that doth not confess it makes them unprofitable, as if they were false.   

CHAP. II.  
Vers. 1. THe righteous] whose perfect righteousness makes him exceeding acceptable to God, to be our intercessor towards him, and being imputed to us doth also gain us his grace, see Isa. 53. 11. Zeph. 9 9 Heb. 7. 26. & Eph. 1. 6.  
V: 2. The propitiation] namely, the only means and reason of it, which is the other part of the office of Mediator, and the ground of the intercession. Not for ours only] namely, ours who believe already or those of the present Church. Of the whole] indifferently of all Nations and sorts of people that shall believe the Gospel.  
V. 3. We do know] that is to say, we have a certain proof, that our faith in him is true, if we be by his Spirit framed to new holiness and obedience. We know him] namely by that lively and effectual light, which is nothing but faith, John 17. 3.  
V. 5. The love] that is to say, God's grace comes to its true mark, and produceth its sovereign effect, as far as it may be in this world, which is man's regeneration: though it never be the absolute decree of perfection. That we are] namely, in the spiritual state of our souls, we do subsist in his communion, and being united to him by faith, we live by his Spirit.  
V. 6. He abideth] namely, that he is united to him in spirit, and is engrafted into his body, see John 6. 56.  
V. 7. No new] namely, concerning the holiness of life. He seems to have a regard to that which some profane and ignorant people did oppose, that the first Apostles had more recommended faith, and Christian liberty, etc. and not good works so much. From the beginning] namely, ever since the Gospel was preached. The meaning is, there was never any contradiction in the Evangelicall doctrine, but according to several occasions, it hath been diversely dispensed against the Pharisees: faith hath been exalted, and against profane Christians, good works have been pressed.  
V. 8. A new] that is to say, though it be eternal in its substance, yet it may be called new in respect of Christ who gave it, and in respect of you that receive it: of Christ, in so much as he hath renewed the Law, giving it towards his believers a new life, and force by his Spirit to make use of it. of you, in that by him you have gotten, that new quality of sons, endowed with the Spirit of adoption, to love the father, and all the brethren, in stead of the old quality of servants, possessed with terror, without any bond of love, neither towards God, nor the one towards the other, see Rom. 8. 15. 2 Tim. 1. 7. The darkness] there is a new day risen in Christ, by whom all things are made new, in the light of truth, grace, and power of the Spirit, in stead of the former darkness of ignorance, of sin, of the curse, and confusion of the devil's Kingdom.  
V. 9 Is in darkness] hath no part in this saving light, but lieth still in the darkness of his natural corruption.  
V. 10. He that loveth] that is to say, by true love the believer keeps himself in the fruition and use of this divine light, without renouncing it, or putting it out in himself: whereby he is always securely guided in the course of his vocation, without any danger of ruin.  
V. 11. Is in darkness] that is to say, he hath forsaken the light, and hath again engulsed himself in his former darknesses, in which he goeth wand'ring all his life time, after the lusts of it, without any upright end, or any direction of happiness.  
V. 12. Little children, this is spoken to all believers. Because your] and therefore you are so much the more bound to the gratefulness of true obedience, and you have the gift and power of being so, by means of the remission of your sins For his Names sake] even for the love of Christ himself, such as he hath made himself known to be by the Gospel.  
V. 13. Father's] now he distinguisheth, the believers, according to the diversity of their ages, applying to each age the spiritual benefits correspondent to their properties in this life, as the knowledge of ancient things which are past, is befitting old men: the strength for war is sitting for young men. Young children should know their fathers, and mothers, and cleave to them, and shun strangers. Him that is] namely, the true everlasting God. O Christ likewise everlasting, as well in his essence as in his office and virtue. Overcome the] by faith which unites you with Christ, and so makes you partakers of the benefit of his victory upon the devil, John 16. 33. 1 Cor. 15. 57 1 John 5. 4. and besides you follow the remainders of this victory in yourselves, Rom. 16. 20. Eph. 6. 11, 13.  
V. 14. Abideth] that is to say, is strongly rooted in him by a lively faith.  
V. 15. Love not] have not your heart settled upon worldly things, and do not take in them the full content of your soul. Love having these two properties▪, the one to unite the lover to the thing beloved; the other to produce in him a content and delight in the possessing of it, make use of them as of instruments and be at all times prepared to leave them. Unless by the world, he mean all things which are contrary to Christ's spiritual and heavenly Kingdom. The love] he cannot say, that he loves the father, because that Divine love cannot be divided, no more than love in matrimony.  
V. 16. Of the flesh] he seems to mean their irregulate desires, whose roots and provocations are in the nature of man, as gluttony, lust, etc. Of the eyes] this other kind may have a relation to the desires of the will, as covetousness, ambition, etc. and generally to all motions of the soul, to singular objects, which are presented unto it by the eyes; the true brokers of concupiscence.  
V. 17. The lust thereof] namely, all the objects and baits of it: all the delight that man takes therein. Abideth] that is to say, hath everlasting life and happiness.  
V. 18. The last time] not only the last age of the world, which is called time in the Gospel, Heb. 1, 2 but also the beginning of the last part thereof, which is foretold by the Scriptures, full of heresies, apostasies, confusions, and the Kingdom of Antichrist, which began to be framed even at that time, 2 Thes. 2. 7. 1 john 4. 3. Have heard] this doctrine being commonly taught by the Apostles, 2 Thes. 2, 5. Antichrist] that is to say, a principal adversary of Christ's, and head of the rebellion and apostasy against his doctrine and spiritual Kingdom, with usurpation of absolute command, wherein consists the absolute property of Antichrist, above all other falls Doctors & heretics. Antichrist] forerunners of that chief on, who did seek out the way for him, authors of heresies, and heads of sects, and schisms in the Church.  
V. 19 They went out] that is to say, they have separated themselves from the communion of the Church, Judas 19 Of us] namely, true members of the Church, by a lively faith, and consequently, chosen by God, which can never be cut off from Christ, nor fall totally from the faith, Matth. 24. 24. John 6. 37. and 10. 28, 29. Rom. 8. 28, 29. 2 Tim. 2. 19  
V. 20. An Unction] that is to say, the gifts of the Holy Ghost, by which God hath consecrated, and sanctified you to himself; as anciently Oil was a sign of consecration, and blood of expiation, Exod. 30. 25. From the holy one] namely, from Christ, who hath in himself the fullness of all the graces of the Holy Ghost, and is the spring, and dispenser thereof to his believers, Psal. 1 33. 2. Dan. 9 24. Ye shall know] the Italian, ye know; you are enlightened and instructed in all the parts of heavenly doctrine necessary to salvation: and in a sufficient degree to keep you from such seducers.  
V. 21. Ye know it] and by the knowledge which you have thereof can discern a lie which is quite contrary to it.  
V. 22. Is the Christ] the promised Redeemer, the Son of God, come in the flesh. Is Antichrist] that is to say, his confederate in the sin of fight against Christ in his own person and office. That denieth] not only, because that the Father and the Son, are one simple and pure, and indivisible Essence, but also because the Father doth not manifest himself to salvation, but only by his Son, Matth. 11. 27. John 1. 18.  
V. 24. If that which] that is to say, by means of perseverance in the pure faith of the Gospel, you shall remain united to Christ, and by him to the Father; the fruit of which union is everlasting life.  
V. 26. That seduce you] do tempt you, and force you to do it.  
V. 27. Of Him] namely, of Christ, verse 20. That any man] namely, that any man give you the first lights, and fundamental beginnings of the Gospel: the Holy Ghost having already imprinted them in your hearts; but you need only to be warned and exhorted to persevere. Ye shall abide] or, ye will abide; that is to say, I am persuaded that you will persevere. In him] namely, in Christ.  
V. 29. That he] namely, God. Is borne] that is to say, he shows that he is truly regenerate to his Image Eph. 4. 24. 1 Pet. 1. 4. 1 john 3. 7.   

CHAP. III.  
Vers. 1. WHat manner of love] namely, what benefit of pure and infinite love, Rom. 5. 5. That we] namely, that by his adoption and by our regeneration to his image we are made his children, so that this title and honour doth truly belong unto us. Knoweth us not] that is to say, all the multitude of unbelievers and enemies of God cannot judge rightly of our state, but reprove, condemn, and hate us.  
V. 2. Now are we] even at this time we have right as children of God, John 1. 12, but the full fruition of our state, and of our father's goods is reserved for the life everlasting. When he] namely, Christ our head. Be like] namely, in glory and happiness, but with a difference between the head and the members. For we] for than he shall fully communicate himself unto us, and shall give us ability to receive him in clear knowledge, in fruition of presence, and in perfect apprehension, union, love, etc.  
V. 3. And every man] because that the only way to come to this conformity of glory, is the conformity of holiness in this life, Mat. 5. 8. Heb. 12. 14.  
V. 4. Transgresseth also] makes himself guilty before God as a breaker of his Law, whose force remaineth firm for ever by an invariable rule of justice, which seems to be spoken against profane men, who under the shadow of being freed from the curse of the Law by Christ, imagine themselves to be freed from obedience thereunto, and that they ought not to be judged by it, 2 Pet. 2. 19 Judas 4.  
V. 5. That he] namely, Christ. Take away] not only he should purge the error by his blood, and should cancel the bond, but that he should likewise annihilate the strength, life, and empire of sin by his Spirit, Rom. 〈◊〉. 6. whereby whosoever doth again give himself to sin, renounceth Christ's benefit, which hath these two wholly inseparable parts. No sin] whence follows that he can have no conjunction with the wicked, and that his Spirit is contrary to sin, and that to imitate him, we must abstain from sin.  
V. 6. Abideth] is united to him by a lively and sound faith, and perseveres in this union, John 15. 4, 5. Sinneth not] resisteth sin, and doth not give himself over unto it, and takes no pleasure in it, but studieth holiness and uprightness, see 1 john 1. 8, 9 Hath not] hath no true and lively knowledge, nor apprehension of him.  
V. 7. Isrighteous] doth truly show that he is justified in Christ's blood, and sanctified by his Spirit, bringing forth the fruits of a new life.  
V. 8. Is of the devil] is his child in similitude of malignity, which the devil hath stirred up, and as one should say, engendered in him, and foments, and nourisheth it up. From the beginning] presently after his creation, or from the beginning of the world. Destroy] that is to say, annihilate the kingdom of sin in his believers.  
V. 9 Doth not commit] see upon vers. 6. His seed] namely, the power of the holy Ghost, and the word of God apprehended by faith, which are the means of his regeneration; by which he is always enlightened, governed, and stirred up to holiness, and sin is beaten down and mortified. Cannot sin] he cannot absolutely fall again under the kingdom of sin, nor fall away from the grace of God, and from the light of his Spirit, Hebr. 6. 6. and 10. 26. not but that he may fall into acts of sin through humane infirmity, 1 john 2. 1. but he is preserved from habitude, perseverance, and from being given over to sin, which cannot befall one but only by the total extinction of the Spirit of grace. He is born] this gift of God is one of those that is without repentance and irrevocable, Rom. 11. 29.  
V. 11. From the beginning] namely, of the preaching of the Gospel.  
V. 12. Because] that is to say, He slew him partly through hatred, occasioned by the contrariety of their behaviours and wills, and partly also through envy, because God was favourable to Abel by reason of his piety.  
V. 13. Marvel not] seeing the world is still moved by the same Spirit as Cain was, and that the same causes of hatred do last still.  
V. 14. Because we love] because that true love is the proper effect of a new and spiritual life, 1 john 4. 7.  
V. 15. Is a murderer] that is to say, He sins against the commandment of not murdering, which commandment God hath given, not only to the hands and outward actions, but also to thoughts, and to the will; and besides, hatred is always joined with a desire of taking away the object thereof. Hath] that is to say, He hath no lively root nor beginning of it in him.  
V. 16. Because he] namely, Christ. To lay down] that is to say, To love our neighbours, even to that height, if need require, and our calling bind us to it.  
V. 17. Shutteth up] that is to say, Taketh no compassion on him, but showeth himself hard and merciless towards him. Dwelleth] can he say that he hath the love of God rooted in his heart? seeing that the love of God, and the love of his children are unseparable, Matth. 22. 38, 39 1 john 5. 1.  
V. 19 That we] that we are sincere and loyal, and not hypocrites: Or that we truly profess heavenly truth, by which we are regenerated and guided in all our actions, john 18. 37. Shall assure] we shall make our consciences confident to appear a● God's judgement, fearless of being convinced of any hypocrisy, or of the breach of the condition which is annexed to his grace, namely, That we should use interchangeable love towards our neighbours, being on the other side persuaded of our union with Christ by the effects of his Spirit, Rome 8. 9, 10. jam. 2. 13. 2 Pet. 1. 10.  
V. 20. If our heart] If our conscience, though blind, erring, and insensible in many things, doth accuse us, how much more shall God condemn us, whose knowledge is infinite, and penetrates even into the least and secretest motions of the heart and thoughts, job 34. 22. Psal. 19 12.  
V. 21. Condemn us not] of hypocrisy and contempt of God and of his law, and of delighting in evil. Have we] that is to say, We may with confidence present ourselves before him, being endowed with such qualities as he requires in us, namely, faith and a good conscience, Heb. 10. 12.  
V. 22. Because] this reason is not grounded upon the worth of works, but upon the order established, and the condition annexed to God's promises, and upon his own nature, who cannot favour the wicked, see Dan. 9 18. john 9 31.  
V. 23. On the name] that is to say, In his Son, as he hath declared himself in the Gospel.  
V. 24. Dwelleth] that is to say, As he holds himself united to Christ by a lively faith and perseverance, so Christ never withdraws his presence from him, nor the influence and assistance of his Spirit.   

CHAP. IU.  
Vers. 1. SPirit] that is to say, The doctrine propounded under the name of inspiration of the holy Ghost, or Doctor that shall say, he hath any such revelations. But try] namely, by the rule of God's word, with all care and diligence, see john 5. 39 Acts 17. 11. Rev. 2. 2.  
V. 2. Every Spirit] that is to say, every Doctrine or Doctor. Confesseth] that retains the pure faith and profession of Christ's office and person, which is particularly spoken in regard of certain heretics which were sprung up even in those days.  
V. 3. Is it] insomuch as Christ's person was already contradicted by those heretics, as the chief Antichrist was to fight against, and usurp his kingdom and domination.  
V. 4. Of God] regenerate and guided by his Spirit. Have overcome] ye have withstood those Doctor's endeavours and actions, and have persevered in faith, and have convinced and confuted them. Greater is he] namely, the Spirit of God which dwelleth and reigneth in you, is more powerful than the Devil's spirit which worketh in the world, John 12. 31. 1 Cor. 2. 12. Ephes. 2. 2. and 6. 12.  
V. 5. They] as these heretics are altogether sensual and worldly, without any lively light or Spirit of God, 1 Cor. 2. 14. such is their doctrine also. And the world] namely, sensual men that are like unto them, John 15. 19 and 17. 14.  
V. 6. We are] we Apostles are indeed sent by God, and instructed and directed by his Spirit, and all our doctrines and motions proceed from him. That knoweth] that is, truly enlightened by him in faith and sound judgement in spiritual things, see 1 Corinth. 14. 37. 2 Cor. 10. 7. Hereby] namely, by holding with Apostolical Doctrine, for the holy Ghost never varieth, but is the same, and always agreeth in one thing, and he himself hath given that Doctrine for an everlasting rule to discern true inspirations from false ones, see Isa. 8. 20.  
V. 7. Is of God] is a true and proper virtue belonging to all those that are regenerate and governed by the Spirit. That liveth] namely, in God, and according to God. Is born] that is to say, doth show himself truly to be such, by proper, perpetual, and infallible effects.  
V. 8. Knoweth not] namely, that true and lively knowledge which transformeth a man into his image, 2 Cor. 3. 18. Is love] namely, a God highly and infinitely loving and bounteous, especially towards his elect and believers.  
V. 10. Herein] Gods love consists not in that we having loved him first, he hath interchangeably loved us again with the like love; but in that he hath prevented us with his love, when we were his enemies.  
V. 12. No man] though God be invisible and incomprehensible to man in this life, yet is he present and united with his believers by means of the Spirit of love which he granteth them, whereby he brings forth in them the Sovereign effect of his love, which is to transform them to his own image, vers. 17.  
V. 14. And we have] this depends upon, vers. 6. The meaning is, we Apostles are faithful witnesses of this fundamental truth, for we speak as by sight, namely, by an undoubted certainty of God's Spirit in spiritual things: And by corporal sight in such things as could be apprehended by the senses, having seen Christ in the flesh, conversed with him, seen his works, and heard his doctrine, see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11.  
V. 15. Shall confess] with his mouth, believing it verily in his heart, Romans 10. 9 That jesus] under this head of Christian faith, which was contrary to the heresics of those days, are comprehended all the rest which are inseparable in their own nature, for if he be the Son of God, all his Doctrine is everlasting truth.  
V. 16. And we] namely, we Apostles, have not only been enlightened in the foresaid knowledge, but likewise have by faith received a lively feeling of God's grace towards us: which is firm, and perpetual, through the gift of love created in us, and therefore we exhort all believers to faith and love, vers. 6, 7.  
V. 17. Made perfect] it is to come to its height of perfection: seeing we receive not only the effects, but also a lively impression and likeness of it. That we may] that is to say, which is a most certain and sensible proof unto us of God's grace, and of the lively application of it; whereby our consciences are emboldened against the terrors of the judgement to come, Matth. 25. 35. As he is] namely, in holiness and righteousness, love, etc. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4.  
V. 18. No fear] namely, no terrible fear of an unavoidable evil, which causeth trouble of the mind and weakening of the strength. Perfect love] namely, true, lively, and sincere love, which hath all its essential parts towards God and men, 1 Joh 3. 18, 19 Casteth out] that is to say, it is towards God, not for fear of his terrible Majesty and judgement, but through a sweet, humble, and reverend apprehension of his grace and goodness, by which he hath made and declared himself most loving to the soul; whereby is engendered hope and confidence. As likewise, love towards ones neighbour doth confirm the heart in the certainty of God's love; it being the work of the Holy Ghost, and the holy Ghost the Seal of Grace, see 2 Tim. 1. 7. Hath torment] and love chose is nothing but joy, comfort and mildness:  
V 19 Because he] because he by his love, hath not only bound and induced us to love him (for love bringeth forth love) but hath also given us the power and faculty to do it; enlighten our minds in the lively knowledge of him, and moving our hearts to love him.  
V. 20. He is a liar] because these two commandments are inseparable, Matth. 22. 38, 39 and the brother is the Son of God bearing the Father's Image, 1 Pet. 5. 1. and the true love of God, consists in obeying him, John 14. 21. 1 John 5. 3. Wh●r● he hath] he hath a relation to that love springeth from the sight and knowledge. The meaning is, if man by the senses which do apprehend the communion and similitude of nature, and any thing that is good and comely in another man, is not moved to love him: it is impossible that he should be moved to love God who is invisible, and incomprehensible, seeing he hath no natural love: and so long as he is such, he is not capable of supernatural love, which the Holy Ghost inserts in the other, as in his own subject and vessel, and by it sanctifies and sublimes it, see 1 Tim. 5. 8.   

CHAP. V.  
Vers. 1. Believeth] with a true and firm assent, and with a lively application to himself. That Jesus] under this is comprehended the whole substance of Christian Religion. Every one that] whosoever truly loves the father loves the children likewise for love of the father whose they are, and who is by them and in them represented.  
V. 2. That we love] namely, that the love of our neighbour is true and holy in us, and that it is regulated as it ought to be. When we] namely, when our conscience witnesseth unto us that we love God above all things, and then our neighbours, under him, in him, and for the love of him.  
V. 3. Are not] because that the Holy Ghost gives believers the power, and will, to execute them, and to overcome all oppositions of the flesh, Rome 8. 2, 4. Phil. 2. 12, 13.  
V. 4. The World] namely, all the temptations; assaults, and deceits of the devil, working in the world by his instruments. The victory] namely, the only means by which we have already obtained the beginning, and chief part of the victory against the devil and his kingdom; and by which also we are assured to overcome the residue. Our faith] by which we apprehend and apply unto ourselves the victory of Christ our head, john 16. 33. 1 Cor. 15. 57 Rev. 12. 11. and by which also he works in us, and beats down the devil under our feet, Rom. 16. 20. 1 Pet. 5. 9  
V. 6. That came] who being true glorious God in Heaven, hath taken upon him humane nature on earth, to bring these two benefits to men, namely, satisfaction for sin by his death, to disannul the guilt and curse of it, which is meant by the name of blood. And next, of purification from the inward corruption, by the spirit of sanctification, which is meant by water. Not by water] that is to say, it was convenient that before he sanctified man in himself, he should justify him before God: for God doth not give his Spirit of grace, but only to those whom he hath received into grace by means of the satisfaction and reconciliation made by Christ. That beareth] outwardly by the word, and inwardly in the heart of every believer. Because the] the Holy Ghost alone doth this, because that he only is able and sufficient to do it, being he is the Spirit of truth and witness by sight, and who is of a most intimate communion in God's secrets, john 14 17. & 1●. 26. & 16. 13. 1 Cor. 〈◊〉. 10, 11.  
V. 7. That bear witness] of the same truth by glorious effects, proper to each of the three persons of the holy Trinity, See john 5. 32. & 8. 18. Are one] namely, in essence, and most perfect union of operation, especially in regard of this witnessing.  
V. 8. And there are three] there are likewise three things which confirm this truth in the heart of be leevers in this world, spoken of vers. 6. namely, the presence and effects of the Holy Ghost in them, in life, strength, and light, etc. Secondly, the lively feeling of the continual forgiveness of their sins, see Heb. 11. 24. Thirdly, the work of their sanctification which continueth and goeth forward in them: which benefits being all divine, not brought forth by any humane art or industry do testify that all proceeds from Christ's benefit and virtue. Unless the Apostle would apply these three witnessings to the three persons of the Trinity. The water, that is to say, the grace to the Father; the blood, that is to say, the redemption to the Son, the Spirit, that is to say, the light and spiritual virtue, to the Holy Ghost. In one] namely, to prove the same truth of, v. 6.  
V. 9 If we] if in humane affairs we do believe the uniform and well agreeing testimony of divers witnesses, much more ought we to believe God's witness, in which the three persons do concur. For this is] I speak thus, because the whole Trinity hath testified, and doth testify this truth with is spoken of, v. 6.  
V. 10. In himself] that is to say, sounding, and imprinted in his heart, by the Holy Ghost, which dwelleth in him, and certifies, and puts him out of doubt, concerning this truth. A liar] because he doth implicitly reprove him of falsehood, judging him not fit to be believed, though he be convinced in his own conscience, that these proofs and arguments cannot proceed from any but God.  
V. 11. This life] namely, the causes, foundation, and original of it.  
V. 12. Hath the Son] that is to say, doth apprehend and possess him firmly by faith.  
V. 13. That ye have] you have a right to it, a beginning and first fruit, an earnest and assurance of the accomplishment of it. That ye may believe] that ye may persevere, increase, and grow strong in faith.  
V. 14. And this is] namely, if we do truly believe.  
V. 15. If we know] that is to say, Gods hearing one's prayer is not in vain, but always accompanied with its effect.  
V. 16. Which is not] that is to say, which shall not by certain proofs appear to be a sin against the Holy Ghost, by which man falls into everlasting death, without pardon or remission. And he shall give] that is to say, God shall pardon him, and so free him from everlasting death.  
V. 18. That wicked one] that is to say, he is in a manner defended against all his assaults, so that he cannot give him any deadly wounds.  
V. 19 Whole world] namely, the multitude of those that are out of Christ's body and Kingdom. Lieth] as it were in a deep puddle. Or, in a dead sleep, Or, under the power and command of the wicked one.  
V. 20. That is true] the Italian, that is the true; namely, the true eternal God, John 17. 3. We are] that is to say, all true believers, are engrafted into Christ by faith, and are borne up, and live in the union of his body Eternal life] that is to say, the only author, and fountain of it, and also the only means to obtain it.    

❧ THE SECOND EPISTLE OF St. JOHN the Apostle.  
ARGUMENT.  
SAint John writes this Epistle to a Christian woman, of great account, and very virtuous: in which after he hath saluted her, and commended her, and her children's piety, he exhorteth her to persevere in love, and in the sincere truth of the Gospel, bewaring of Seducers, and heretics, and avoiding all manner of communication with them.  
Vers. 1. THe Elder] a common name to all degrees of Pastors in the Church. The Elect] namely, a true and believing Christian: Or, singular for virtue and piety.  
V. 2. For the] that is to say, the foundation of which love of mine, is the common faith, lively planted and rooted in us by God's Spirit.  
V. 3. In truth] that is to say, producing in it two proper and inseparable effects, of faith and love, see 1 Tim. 1. 14. 2 Tim. 1. 13.  
V. 4. Walking] namely, who do constantly follow the pure doctrine of faith, and do lead a life befitting the profession of truth, in all uprightness and sincerity.  
V. 5. And now I] the aim and end of this mine Epistle is, that you continually join true and spiritual love unto faith.  
V. 6. In it] namely, in truth, v. 4.  
V. 8. That we look not] that our former works, and whatsoever we have done and suffered for the Gospel, be not debarred of its reward, which is only promised to them which persevere unto the end.  
V. 9 Transgresseth] the Italian, revolteth; the Greek word is transgresseth, but this general term ought in this place to be restrained to apostasy from the Christian faith. Hath not] hath no part in his grace and spirit, is not guided by him, God is not his God.  
V. 10. Receive him not] abhor, and refuse to have any conversation with him, for fear of being infected by him. And to show your zeal for the faith of Christ, and to reprove the wicked one, hold him for an excommunicate, and interdicted person.  
V. 11. Is partaker] because he doth not condemn and reprove him openly, he doth in part, and by a collateral way consent unto him, and therein doth confirm the sinner, Eph. 5. 11.  
V. 13. Amen] this word closeth and sealeth up, not only the salutation, but also all the exhortations of this Epistle.   

❧ THE THIRD EPISTLE of St. JOHN the Apostle.  
ARGUMENT.  
THe Apostle writes to a certain man called Gaius, whom he salutes, and commends his faith, and charity, exhorts him to persevere, and recommends certain believers unto him. And chose blames the ambition, perverseness, slanders, and inhumanity of Diotrephes; and commends Demetrius.  
VER. 2. PRospereth] that is to say, is in a prosperous spiritual state, in faith, piety, and other gifts of the spirit.  
V. 3. That is in thee] namely, of thine affection zeal, faith, and loyalty in the profession of heavenly truth.  
V. 4. My children] namely, my spiritual children, begotten by my Gospel, converted to the Christian faith by my ministry, 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. 10.  
V. 6. Whom if] he means some believers of other Chuches, who going to St. John, had been charitably entertained by Gaius, and now upon their return he doth again recommend them unto him. Bring forward] under the name of this duty, is contained all other kind of relief and assistance in their journey. After a godly sort] the Italian, according to God] that is to say according to God's command, or according as it ought to be done amongst believers, and children of God.  
V. 7. For his Names sake] to profess his Gospel freely, and for his service. Taking nothing] forsaking all their goods and means.  
V. 8. To the truth] for the upholding and advancing of the Gospel, yielding all favour and assistance to such as are converted.  
V. 9 Unto the Church] namely, to that Church whereof Gaius was a member, or one of the Pastors. And it is likely, that Saint John had written to recommend the same brethren, or some other such as these were; and that his recommendation took no effect, because of Diotrophes his malice, who was one of the Pastors of it.  
V. 10. Casteth them out] he excommunicates, and banisheth them out of the company of believers, and out of their assemblies.  
V. 12. That our] that the commendations which we give are not in the vain way of flattering, but in truth of approbation.  
V. 14. By name] the Italian, one by one; that is to say, not all in general, but every one by name.   

THE GENERAL EPISTLE OF St. JUDAS the Apostle.  
ARGUMENT.  
THis Epistle is a summary of the second of Saint Peter, as there are many holy books, which seem to be taken out of divers other Writers. The end of it is, to remove a scandal, and danger, of certain heretics, who were ever in those days sprung up in the Churches, who falsified the true doctrine concerning Christ's person, and did turn God's grace, and the spiritual Evangelicall liberty into a certain carnal liberty, and dissoluteness, free from all law and subjection to politic government, making schisms, and divisions in the Churches. The Apostle then, after he hath propounded examples of most severe judgemen of God, which had formerly fallen upon Apostates, dissolute, unchaste, schismatic and profane people, he shows that these were such, and bids them look for the like judgements: But comforts believers against that scandal, and exhorts them to persevere, and increase in faith, and in their spiritual regeneration, and to seek by all possible and convenient means the salvation of those that were gone astray.  
Vers. 1. BY God] the Italian, in God] namely, by virtue of his grace, by his Word and Spirit which he hath bestowed upon them. Preserved] that is to say, defended, protected, and safeguarded, out of danger of falling from the salvation which they had acquired. In Jesus Christ] namely, to the communion of his body: Or by virtue of their spiritual union with him.  
V. 3. The common] namely, to me, to you, and to all believers. That ye should] that ye should imitate the example of all other believers that have been before you, in maintaining and advancing the truth of the Gospel, against all the assaults and endeavours of the devil, and his followers, and instruments. Or to persevere in fight as they had already happily begun.  
V. 4 Of old] that is to say, from everlasting. Ordained] the Italian, written, or set down by name, (by God's decree, likened to a Register) to be given over to their natural corruption and malice, which also he hath determined to punish, letting them run to that height of impiety, to falsify his truth, and to make themselves the devil's instruments, and to reject God's grace, smother up his Word and Spirit which should be prostered unto them. The grace] especially in regard of the Evangelicall and spiritual liberty which they wrest to a most false sense, of licentiousness to all manner of vices, under pretence of the easiness in obtaining pardon, Rom. 6. 1. and that by the spirit of liberty the conscience is freed from all inward remorse and condemnation, wherein the wicked said the essence of sin consisted, and that without it there was no sin whatsoever a man did  
V. 6. Which kept not] which did not persevere in the state of integrity and righteousness, in which they were created. But left] that is to say, were for their Rebellion driven out of Heaven, Luke 10. 18.  
V. 7. After strange] the Italian, after other flesh; a covered circumscription of the abominable lust against nature, Rom. 1. 27. Of eternal] whereof the material fire wherewith they were consumed was a sign.  
V. 8. Likewise also] the Italian, yet these; though these judgements be set before them for an example. Dreams] that is to say, Men blinded and void of understanding through their damnable passions, like a man that dreams or raves:  
V. 9 The Archangel] the sacred History makes no mention of all this, Judas might know it by some divine revelation, or by some ancient tradition which he hath authorized by his relation, or by some book which now is not to be had; and indeed there remains some tract of this in the Jewish books. About the body] which being secretly buried by the Lord, Deut. 34. 6. it is like that the Devil did seek to take it up again, either to satisfy his rage in abusing of it, or to make it an object of idolatry for the people.  
V. 10. They corrupt] they defile themselves by excesses, and abuse in those things, wherein, nature and even the bruit beasts show them the Laws and limited use of them, as of eating, drinking, and the use of woman.  
V. 11. They have gone] they follow cain's wickedness, who was the first head of them who departed from the true Church and the pure service of God, as these men did. Rangreedily after] the Italian, Suffered themselves to be carried away] that is to say, they have been shaken from the firmness of faith, and have been carried into these errors by the bait of gain and of worldly pleasures, as Balaam was. And perished] imitating Core and his followers in his rebellion against Moses, being they rise against the Apostles and true Pastors of the Church, and do raise schisms and divisions, and have entangled themselves in the like unavoidable perdition as those men did.  
V. 12. Your feasts] wherefore see 1 Cor. 11. 21. Feeding] profaning those sacred feasts with their gluttony, without any respect to the communion of Saints for the maintaining of which, these feasts were appointed, and for this cause were ended and sealed up by the celebration of the holy Supper. Whose fruit withereth] which have neither life nor sap to bring forth any good fruit, even like trees after Autumn. Twice dead] he hath a relation to those men's falling again into the state of sin and death, after they had begun in some sort to live by the light and grace of the Gospel. Plucked up] quite cut off from the spiritual union with Christ, who is the true foundation of life and grace.  
V. 13. Raging waves] unsettled, turbulent, and proud spirits, which boldly belch out their abominable opinions and doctrines. Wand'ring stars] he seems to mean those false glancing or falling Stars which fall from Heaven, because they were never fixed there, and are but meteors and transitory impressions in the air.  
V. 14. Prophesied] the Scripture makes no mention of this Prophecy of Enoch, threatening the wickedness of his times with the future deluge. Saint jude may have had it by tradition, confirmed by revelation of the holy Ghost, as the Jews have yet at this time some relics of it in their writings. Come] the Italian, is come; that is as much as to say, He shall certainly come. With ten thousands] the Italian, With his holy thousands; namely, of Angels.  
V. 15. Hard speeches] the Italian, Cruel things; see 1 Sam. 2. 3. Psal. 31. 18. and 75. 5. and 94. 4. Mal. 3. 13.  
V. 16. Complainers] which is a sign of an ill composed, impatient, contentious, and insatiable spirit. In admiration] falsely and flatteringly for to reap profit by them.  
V. 19 Separate themselves] that is to say, They do willingly cut themselves off from the true and spiritual communion of the Church, whereby they are deprived of life, grace, and Spirit, see john 15. 6.  
V. 20. Building up] confirming and advancing yourselves in your spiritual state of grace and regeneration (like a building) upon the only foundation of faith in Christ. In the] the Italian, by the] that is to say, By his motion and inspiration.  
V. 21. Keep yourselves] that is to say, Persevere constantly to love God in truth, or take heed you fall not away from his love. Others, keep one another for the love of God, that is to say, help one another to preserve yourselves from these dangers by a true, christian, and divine charity.  
V. 22. Of some] that is to say, Of those that are simple, weak, and seduced.  
V. 23. Others] namely, those that are hardened and perverse, or the seducers themselves. Save] be, as much as in you lieth, instruments of their salvation by a profitable severity, Rom. 11 14. 1 Tim. 4. 16. With fear] namely, of God's judgements lively represented and darted into the conscience by the severe exercise of ecclesiastical discipline. Pulling them out] doing what you can to draw them from perdition, without any vain respects or considerations, as they draw things out of the fire in any fashion, or by what way they can. Hating] showing that you extremely detest the participation of such men's uncleanness: A phrase taken from legal impurities of garments, by touching of which men were defiled.   

❧ THE APOCALYPSE, OR REVELATION of St JOHN the Divine.  
ARGUMENT.  
THis Book hath the title of Apocalypse, a Greek word, which signifieth Revelation, because the whole subject of it is of Prophetical Revelations, by which to Saint John, and by him to all the Church, have been revealed the chief events of it, after Christ's first coming in the flesh to his last coming to judgement; wherein, this book is very like daniel's Prophecies, from which also, as well as from many other Prophets, many terms and figures have been taken. The writer hereof was Saint John the Apostle and Evangelist, though he is here set down under the name of Divine, which name was anciently attributed unto him for eminency, because he had more loftily and expressly then any other Apostle taught and established the truth concerning the person and eternal Godhead of Christ, against certain heretics which were sprung up even in those days. Now the three first Chapters are spent in describing a vision, in which Christ appearing unto him, giveth him commission to write to the seven principal Churches of the lesser Asia, amongst which Saint John had especially spent his Apostleship, to instruct, confirm, praise, and exhort, and likewise to reprove, threaten, and correct every one of them, as need did require. From thence he goeth on to represent other visions concerning the universal state of the Church until the end of the world, wherein it seems one may observe this distinction, that from the beginning of the fourth Chapter unto the end of the eleventh, the said state is described as it were in the ideas of Gods heavenly decrees, and in visions altogether Enigmatical. From the twelfth to the end of the Book, the executions and principal singularities thereof are more distinctly marked out by visions and descriptions, which are more plain and nearer matched and fitted to the events. In the first, one may find the description of Christ's Kingdom in Heaven, and the glorious administration of it; Gods decrees concerning what should befall the Church in this world, whereof Christ only is the revealer and interpreter, and the accomplishment whereof hath its limited times, and the end whereof is the destruction of Christ's and his Church's enemies, and the present protection and everlasting salvation of the Church. In the second, is first represented the dissolution of the jewish nation by the Romans, after it had brought forth Christ i● the flesh, and withal the miraculous preservation of it, for to have it converted in its due time. Then the Roman Empire is summarily touched, its tyranny and persecution against the Church, and afterward its declination and ruin. But the state of the Kingdom of Antichrist is yet more largely described, his beginning, his usurpation under a false vizard of Religion, his blasphemies, false doctrines, deceitful miracles, persecutions, violences, frauds, pride, and enormities: the blind consent of Nations and Princes to subject themselves unto him, and tocontribute to his exaltation, the beginning of his fall by the pure preaching of the Gospel miraculously reestablished in the world, the everlasting happiness of believers that shall fight with him and overcome him by their faith and patiexce; and chose, the everlasting torments of his followers, amongst whom at the last the Lord should raise most grievous alterations to make them become enemies unto him, whereby it should happen that he, and the triumphant City of his Kingdom and State, should go to ruin and be destroyed by a sudden, final, and horrible judgement of God, easing the world of so great a plague, glorifying his righteousness, and giving those who are his, cause of triumphant joy, and enfolding his enemies in everlasting despair and ignominy. After this is described a state of the Church upon earth, very peaceable, holy, and happy, Christ reigning in it, and the Devil being repressed in his endeavours, until a certain time, when as by a new kind of enemies he should renew his assaults, but should soon be overcome; and immediately after the end of the world and the last judgement should follow, by which the Devil and all the church's enemies being abyssed into hell, the Church should be gathered up into heavenly glory, to live and reign everlastingly with Christ, and to enjoy his presence and his goods in all fullness. Now as amongst these Prophecies, there are some so clear by the event, that one cannot be doubtful nor ignorant of them, but only through a wilful blindness; so there are other some that are yet under God's secret seal, the explication whereof is as uncertain, as the undertaking to give it, is rash; and therefore adoring that which as yet lieth hidden, and meditating upon that which is manifest, the Church hath large matter of instruction and comfort in this book, looking for the full accomplishment which shall bring to light all the obscurities.  

CHAP. I.  
Vers. 1. WHich God] namely, the Father: See how this aught to be understood, john 3. 32. and 8. 26. and 12. 49.  
V. 2. Bare record] by his preaching as he was an Apostle, see Luke 24. 48. Acts 1. 8. and 26. 16. Of the testimony] namely, of what Christ himself hath declared in the behalf of his Father, see 1 Cor. 1. 6.  
V. 3. And keep] namely, in their mind and memory to compare the events therewith, and by this means be confirmed in the faith, and defended against all scandals and temptations. The time] namely, of the accomplishment of these things.  
V. 4. Asia] namely, the lesser, called in these days, Anatolia. From him] namely, from God the Father, whose eternity is described by these three times, according to the capacity of humane apprehension. From the seven] namely, from the holy Ghost, whose power is most perfect (the number of seven in the Scripture intimating perfection) and whose operations are very divers, Isai. 11. 2. and Zech. 3. 9 and 4. 10. Rom. 4. 5. and 5. 6.  
V. 6. Dominion] or power, 1 Tim. 6. 16.  
V. 7. Even so, Amen] that is to say, It shall certainly be so, or so be it.  
V. 8. Alpha] names of the first and last letter of the Greek alphabet for to signify the indeterminable eternity of the Son of God, equal with the Father in essence and glory, vers. 4.  
V. 9 Patience] the Italian, sufferance; which he commands and brings forth in those who are his, by his Spirit to his own likeness, see 2 Cor. 15. Others, in the patient expecting of Christ. Patmos] an Island in the Archipelag●, in these days by some called Palmosa, into which Saint John was confined by Domitian the Emperor for the Gospel and the preaching thereof.  
V. 10. In the Spirit] that is to say, In an ecstasy and rapture of mind, in which all the senses were suspended and bound up by a supernatural power, and the understanding fixed and raised up to the contemplation of divine objects represented in the vision, see Ezech. 11. 24. On the Lord's day] the Italian; that is to say, The day of the Lord: So was the first day of the week called even from the Apostles time, because that day the Lord was risen; whereupon it was consecrated to exercises of piety in stead of the Sabbath, see Acts 20. 7. 1 Cor. 16. 2.  
V. 12. I turned] namely, in vision. The voice] namely, him from whom it proceeded.  
V. 13. Unto the Son, the Italian, unto a Son] that is to say, unto a man, Dan. 7. 13. and 10. 1●. Revel. 14. 14. and was Christ himself, Revel. 2. 18. who in vision showed to Saint john a likeness of his humanity which is resident in Heaven.  
V. 15. His feet] see the explication of this upon Cant. 5. 15. Ezech. 1. 7. Dan. 10. 6. Fine brass] the Italian, Calcolibano; that is to say, a kind of most fine and bright brass, see Ezech. 1. 4.  
V. 16. Sword] a figure of the most effectual and penetrant power of God's word in the destroying of his enemies, and overcoming the world.  
V. 18. Amen] that is to say, This is an everlasting truth, which every one ought to acknowledge and worship. The keys] namely; the absolute power over these things, to condemn unto them, and to free from them at my pleasure.  
V. 20. Are] that is to say, do signify and represent. The Angels] that is to say, the Bishops, or the chief ministers honoured sometimes in Scripture with this title, by reason of the resemblance of theirs and the Angel's office concerning believers salvations, see Eccles. 5. 6. Mal. 3. 1. The seven] by which are meant the particular Churches, because the Lord hath set in them the gift of his Spirit which is in stead of oil, and faith, which is in stead of fire, to carry and hold up before all men the lamp of truth and knowledge of God, and make it to shine before the eyes of the world by works, see Zech. 4. 〈◊〉. Matth. 5. 15. Philip. 2. 15.   

CHAP. II.  
Vers. 1. THe Angel] that is to say, The Pastor or Bishop, under whose person ought to be understood the whole Church. That holdeth] who is the sovereign Lord and master of all the Pastors, who have no authority but from him, who only doth establish them, and likewise can depose them according to their works. Who walketh] that is always present, and working in his Church in the power of his Spirit, to preserve the light of his power and the oil of his grace in it: as anciently the Priest's had the charge of the great Candlestick, to make it clean, and keep the lamps lighted in it all the night, see Exod. 27. 20. and 30. 8. Levit. 24. 3.  
V. 3. Hast born] the Italian, hast born the burden; namely, those sufferings, and that yoke which I have laid upon thee.  
V. 5. Will re●●●ve] that is to say, I will deprive thee of every quality, title, and property of a Church, transporting my grace and truth elsewhere, Matth. 21. 21, 41, 43.  
V. 6. Nicolaitans] most ancient heretics, who permitted the community of women, and eating of idols sacrifices, it is thought the name came from Nicolas a Deacon, Act● 6. 5. and that the heresy was grounded upon an act and saying of his, misunderstood, if Histories be true.  
V. 7. That overcommeth] that is to say, that perseveres unto the end against all assaules and temptations by a lively faith in me▪ Will I give] that is to say, I will cause them to enjoy the everlasting goods of my glory. Figurative terms taken from the earthly Paradise, Gen. 2. 8, 9 see Revel. 22. 2, 14. Paradise] see Luke 23. 43.  
V. 9 Rich] namely, in spiritual goods, see Luke 12. 21. James 2. 5. The blasphemy] or slanders and calumnies. And are not] are not the true people of God in Spirit and faith, John 8. 39 44. Rom. 2. 28. and 9 6.  
V. 10. Day's] some take these days for years, as Dan. 9 24.  
V. 11. Second death] which is the everlasting and total separation of the whole man from God, and from his life, to be abyssed into everlasting torments after the corporal death.  
V. 13. Where Satins] namely, where he reigns powerfully, be it by false religion, or by wickedness of life, or by persecution of the Gospel. My name] namely, the pure profession of my Gospel, in which I have fully manifested myself.  
V. 15. Nicolaitans] who by such deceits did lead Christians astray, 2 Pet. 2. 18.  
V. 16. Will fight] that is to say, I will destroy them by my judgements pronounced by my mouth, and executed by my power, and withal imprinting the feeling of their condemnation in their hearts by my word.  
V. 17. Will I give] that is to say, I will cause him to enjoy the everlasting goods of my heavenly kingdom; terms taken from the Manna which was kept in the Sanctuary, Exod. 16. 32, 33. Psal. 65. 4. see john 6. 31, 35, 48, 51. A white stone] the figure of the new heart purified and made sound by faith, which God bestoweth upon those who are his, and whereon by his Spirit he engraves and seals the testimony of their adoption, by which they obtain the new name and right of the children of God, john 1. 12. Revel. 3. 12. the certain judgement and knowledge whereof lieth in the closet of the believers conscience, and is not manifested but only by the effects, Rom. 8. 16.  
V. 19 Service] the Italian, ministry; namely, in alms, assistances, and other duties of charity.  
V. 20. Iez●●●●] whether this were that woman's proper name; or that for the resemblance of the old I●zebel, an impious, dishonest, and wicked Queen of Israel, here be meant some false Prophetess of the Nicolaitans, or some such like heretic sects.  
V. 21. Fornication] namely, bodily fornication. and likewise the spiritual, of idolatry.  
V. 22. That commit adultery] this may likewise be understood spiritually of the communicating with that woman's false doctrine.  
V. 24. A● have not] as have no way assented to that devilish doctrine which those heretics did qualify with the name of great and deep mysteries of God's Spirit, 1 Cor. 2. 10. though indeed it was nothing but a gulf of abominations, and hollow illusions of the devil. Burden] or calamities, or threatenings.  
V. 26. My works] the faith, and obedience which I have commanded, and brought forth in them that are mine by my Spirit, John 6. 29. 1 John 3. 23. Will I give] I will make him partaker of my Kingdom's glory, and of the fruit of my victories over all mine enemies.  
V. 28. I will give him] namely, when that great day of eternity shall appear, 2. Pet. 1. 19 I will make him partaker of the light of glory, happiness, and full knowledge which resides in me, and of which I am the distributer, Rev. ●2. 16.   

CHAP. III.  
Vers. 1. THat hath] that is to say, he that possesseth the fullness of the gifts and graces of the Holy Ghost, Joh● 3. 34. to distribute them to the whole Church. Thou livest] the Italian, Thou art said to live; namely, a spiritual life, consisting in faith, and all manner of works of piety.  
V. 2. Perfect] that is to say, entire and correspondent to the duty of thine office, according to God's order, and judgement, though they seem otherwise to men.  
V. 4. Which have not] that have kept themselves pure from the contagion of sinners, see Judas 23. or that have kept the confession of faith in a pure conscience, by which they have put on Christ, Gal. 3. 27. Ephes. 4. 24. Revel. 16. 15. Shall walk] that is to say, shall live with me in my Kingdom, in perfect light, joy, glory, and innocency, all which things are signified by white garments. Werthie] that is to say, they are ●ittingly disposed thereunto according to God's order, see Matth. 10. 11.  
V. 5. Blot out] that is to say, I will keep and preserve him eternally in the number of my Father's Elect, and will make it appear in effect that he is of that blessed society, See Exod. 32. 32. Psam. 69. 28.  
V. 7. That hath the key] namely, Christ the Sove ●a●gne Lord, and Governor of his Church, anciently figured by Elia●him Steward under Hezekiah, Isa 22. 22. That openeth] that is to say, whose power is Sovereign and absolute, not Subject to any contradiction, opposition, or prohibition, see Job 12. 14.  
V. 8. I have se●] I have maintained the preaching of the Gospel, and the gift of faith in thee, that thou mightest in it have access to the Throne of grace: and likewise all other means of salvation and hope, see Matth. 25. 10. Thou hast] that is to say, thou hast not altogether ●ainted, but dost yet bear up so, that thou mayest use some means; for unto him that hath nothing, nothing is given, Matth. 25. 29.  
V. 9 And worship] that is to say, they shall humble themselves unto thee, and shall ask thee forgiveness for the wrongs and outrages which they have committed against thee, and they shall yield thee that acknowledgement and honour which belongeth unto thee, Isa. 49. 23. & 60. 14.  
V. 10. The word] namely, the Gospel, always accompanied with afflictions, to the imitation of me. Or, my command to suffer for my name. Will keep thee] either by delivering thee, or by strengthening thee that thou mayest not be overcome. Of temptation] of trial and exercise of great afflictions 2 Pet. 2. 9  
V. 11. I come] namely, in judgement. Which thou hast] namely, my grace, and truth, the gift of faith, and practise of these gifts with perseverance. That no man] that thou mayst not find thyself frustrate of the reward of everlasting glory, and see it obtained by others, who shall have kept the faith unto the end of the race. A manner of speaking taken from races, and other games wherein men did strive for superiority, see 1 Cor. 9 25. 2 Tim. 4. 8. Jam. 1. 12. 1 Pet 5. 4.  
V. 12. Will I make] I will establish him eternal and glorious in the triumphant Church. I will write] that is to say, I will glorify him to the full and make him clearly appear what he is, namely, a true child of God, a Citizen of Heaven, and member of Christ made like unto him in glory, See Isa. 4▪ 3. & 44. 5. Phil. 3. 20. 1 John 3. 2. Rev. 14. 1. My new] namely, the lively impression of my glory, which I have obtained after I went up into Heaven, Phil. 2. 9 Rev. 19 12.  
V. 14. The Amen] namely, Christ, who is not only truth itself, John 14. 6. but in whom also all God's promises a●e yea and Amen, that is to s●y● are ratified and firm, 2 Cor. 1. 20. The beginning] namely, he from whom all creatures have their beginning, John 1. 3. Col. ●1. 16. O●, the beginning of the creation, that is to say he, that is as one may say the foundation of all this new fabric of the Church, Col. 1. 18.  
V. 15. Neither cold] that is to say, thou hast indeed some knowledge and ●eeling of piety, but without any fervency of affection to the works of it, and without zeal in abhorring and rejecting the contrary ones. I would thou wert] that is to say, it were better for thee that thou hadst never participated of my truth, and grace, then to use it thus carelessly; for thy knowledge makes thee inexcusable; and as by it th●u art the more bound, so thy 〈◊〉 is the more aggravated by thy contempt and ingratitude, see Luke 12. 47, 48.  
V. 16▪ Sp●e th●e out] that is to say, I will cast thee out of my spiritual communion and out of my love. A term taken from lukewarm▪ drinks, which do provoke one to vomit.  
V. 17. I am rich] namely, in temporal goods, or peradventure in spiritual gifts, but not accompanied, nor animated by the principal gift, which is that of the vigour and servency of Spirit.  
V. 18. To buy] that is to say, to obtain of me, by convenient means, which are humility, faith, repentance, zeal, and by means of renouncing all confidence in thyself, all those gifts which are needful for thee. See of this buying without any price, Isa. 55. 1. Matth. 13. 44. & 25. 9 Gold] he seems to mean the gift of a pure and lively faith, by means of which all the rest may be obtained, Matth. 21. 22. White raiment] this is the gift of free justification, by the application of Christ's innocency, righteousness, and satisfaction, always accompanied with the gift of the sanctification of the Spirit, see 2 Cor. 5. 3. Gal. 3. 27. Rev. 7. 14. Eyesalve] a figure of the meditation and study of holy things; and of all other means which are apt to enlighten and strengthen the understanding in the knowledge of divine truth.  
V. 20. I stand] that is to say, I exhort, admonish, and solicit, see Cant. 5. 2. for it is not here spoken of the first act of conversion, but of the consequences of it; in which, man, who being dead hath been made alive, aught to cooperate with God's grace, Rom. 6. 13. Gal. 5. 25. Open] that is to say, giveth way to my exhortations and word, and opens his heart thereunto, by docility, lively apprehension and obedience to faith. Will come into him] figurative terms to signify an intimate communication in grace and comfort.   

CHAP. IU.  
Vers. 1. I Looked] the Italian, I saw; that is to say, a second vision was presented unto me, and at the first appearing of it I was ravished into a Prophetical ecstasy. Now until the end of the eleventh Chapter, these visions seem to represent the heavenly archetypes of God's counsels, concerning the state and chances of the Christian Church, and from the twelfth forward, the execution of them upon earth.  
V. 2. One sat] by that it is not here said, that he had the likeness of asonne of man, and by Revel. 5. 6, 7. & 7. 10. he showeth that in this place we must understand it to be God the Father.  
V. 3. A Jasper] to represent his majesty and glory, but without any image or figure.  
V. 4. Four and twenty] an image or representative of the Church, brought in here, as gathered up into Heaven, and made partaker of Christ her heads glory, Revel. 3. 21. and represented under the form of the Rectors and heads of the earthly Jerusalem, anciently composed as the Jews relate it, of four and twenty Elders, or heads of the four and twenty quarters, or high streets of the City, over which was the Governor for the King, who made the five and twentieth, whereof some tract is seen, Ezek. 11. 1 In white] a sign of glory, and most perfect heavenly pureness, see Rev. 3. 4, 5.  
V. 5. Seven] answerable to the seven Lamps, in the Golden Candlestick in the Temple, see Exod. 25. 37. Zech. 4. 2.  
V. 6. A Sea] a figure of the Heaven of glory, represented by a Sea for its greatness and plain extent, and of glass for its purity, and splendour. Four] a figure of the Angels, see Ezech. 1. 5. Full of] to signify the perfect light of knowledge, and perpetual vigilancy in service in the holy Angels, see Dan. 4. 13. 17.  
V. 8. Within] namely, under those wings.  
V. 10. And cast] in token of acknowledgement that all the glory which they have, is God's mere benefit, and that they enjoy it only to exalt his for ever.  
V. 11. Thou art worthy] that is to say, to thee it belongeth to set everything under thine obedience, as every thing hath its being from thee; which is especially verified in Christ's spiritual Kingdom, Rev. 5. 12. and shall be accomplished in the Father's everlasting Kingdom, 1 Cor. 15. 24.   

CHAP. V.  
Vers. 1. A Book] a figure of God's everlasting, and secret decrees concerning the state and condition of his Church; which decrees none knoweth but only the Son, who hath the full knowledge of them, as true God with his Father. And likewise it belongeth to none to declare them but only to him who alone hath charge from the Father to reveal them, as Mediator and great Prophet of the Church, see Psal. 2. 7. john 1. 18. & 3. 32. & 5. 19, 20.  
V. 3. In Heaven] by this enumeration nothing is meant but all the creatures in general, see Exod. 20. 4. Phil. 2. 10.  
V. 5. The Lion] namely, Jesus Christ descended from judah according to the flesh, to whom in spiritual truth belongeth the title of Lion attributed to Judah, Genes. 49. 9 by reason of his sovereign strength to overcome and destroy all his enemies. Hath prevailed] the Italian, hath overcome; that is to say, hath obtained, as in a trial, more than any other, hath overcome all difficulties, and brought it to pass: Or hath obtained, in regard of his humanity, this dignity of knowing all the father's secrets, and to unfold them, by the combats which he hath undergone.  
V. 6. In the midst] namely, between God's Throne, and the beast, and the Elders. A Lamb] who represented Christ, who by his death hath gotten that foresaid glorious title. As it had been] the Italian, which seemed; that is to say who bore in his glorious body the marks of his death and Sacrifice, See Zech. 12. 10. John 20. 27. Rev. 1. 7. Seven horns] a token of Sovereign power in Christ, as King, as the seven eyes are symbols of perfect know ledge, in quality of Prophet.  
V. 8. Harps] Instruments of praise, which seem more properly to belong to souls already glorified, as the Vials full of odour, are better referred to believers upon earth, where the true place of prayer is, as in Heaven is the place of thanksgiving. For the whole Church, as well Militant as Triumphant, is here represented, as yielding her duties to Christ. Which are] that is to say, which figure and signify, according to the ancient symbol, Exod. 30. 1.  
V. 9 A new] see upon. Psal. 33. 3.  
V. 12. Riches] namely, the glory, according to the use of the Hebrew tongue, or all the treasures of wisdom and understanding, Col. 2. 3.   

CHAP. VI  
Vers. 2. A White Horse] by Rev. 19 11. it appears that hereby is meant Christ carried upon the pure word of the Gospel's conquering and overcoming the Kingdom of the Word, and destroying his enemies, Psal. 45. 4, 5. Conquering] beginning his victories even at his first coming out, and prosecuting of them to the end.  
V. 4. Another Horse] by this may fittingly be meant the Roman Empire, sorrel, or red by reason of its continual exercise in wars, coveting the universal Empire of the world.  
V. 5. A black Horse] by this seems to be meant the spiritual hunger after the bread of life, which is the pure Word of God, which after the ruin of the Roman Empire, did much afflict the world. A pair of Balances] as it were to distribute the bread by weight and proportion, as they use to do in great dearths, see Leu. 26. 16. Ezech 4. 10, 11.  
V. 6. A measure] the Italian, A Chenice; the name of a measure which contained about two and twenty Ounces, and the penny is the Drachma whereof eight make an ounce. And so is signified a great dearth. See thou hurt not] that is to say, this spiritual hunger shall notwithstanding be accompanied with great fleshly commodities, and delights represented by Wine and Oil, which are not so absolutely necessary for man's life as Bread.  
V. 8. A pale Horse] by this may be meant Antichrist, whose Kingdom is the death of the Church, caused by violences, privation of true practice, pestilence of false doctrine, persecutions of Potentates (signified by the four bodily scourges) whence avoidable followeth everlasting death. Or simply are meant God's judgements upon the World for the contempt of his word. Over the fourth] as indeed the kingdom of Antichrist seems to have taken so much part of the world.  
V. 9 The Altar] which in this vision appeared in Heaven before the Throne, like the Altar of Incenses, which was before the most holy place, where Gods glory resided upon the Ark, Exod. 30. 6. And this representation serves to show, that the souls of believers do not appear before God, but only by the intercession of Christ, figured by those ancient perfumes. Which they held] having never forsaken it, nor renounced it, 1 John 5. 10.  
V. 10. How long] a prayer not for any particular vengeance, but of zeal to God's justice, and of desire of the full coming of his Kingdom, in the total ruin of the wicked, and in the last and final judgement.  
V. 11. Were given] that is to say, they were admonished to content themselves with the first and most excellent part of God's justice, which is to reward those with glory which have suffered for him, which is signified by these robes, Rev. 3. 4, 5. expecting till in his appointed time he doth accomplish the other, which is to cause vengeance to come upon the persecuters, see Heb. 12. 13. Should be fulfilled] namely, until all the elect of all mankind were gathered together, which must be before the last judgement, see 2 Pet. 3. 9  
V. 12. There was] a description of the last judgement.  
V. 15. And the Kings] namely, the enemies of Christ, and prosecuters of his Church.   

CHAP. VII.  
Vers. 1. STanding] ready to execute Gods great judgements upon the earth, which notwithstanding are not specified in this Chapter. Holding] peradventure to intimate the peace, and ease, in which God suffereth worldly men to live, and be overtaken, even upon the point of his great judgements, 1 Thess. 5. 3.  
V. 4 Of all the Tribes] excepting Dan left out in this place for some unknown cause, as also in other places of Scripture. Now by these who are marked among the Tribes of Israel, are meant the elect in all the external Church, marked with Gods, and Christ's Character, Rev. 14. 1.  
V. 8. Of Joseph] that is to say, of Ephraim the the Son of Joseph: who having gotten the right of first borne above Manasseth, Genes. 48 13, 19 the name of Joseph is often attributed unto him for precedency.  
V. 9 Palms] in sign of victory, on the devil and his whole Kingdom, see Rev. 13. 5.  
V. 10. To our God] the Italian, belongeth to our God; that is to say, as it is his proper work to save men, so all the honour therefore is due to him.  
V. 12. Amen] namely, to that which the multitude had said.  
V. 14. Which came out] namely, that are taken up into Heaven, after they had suffered great afflictions, and persecutions in the world. Have washed] that is to say, preserved themselves in innocence of life, and in the purity of the profession of the Christian faith, by which having put on Christ with all his righteousness and merits, have likewise been adorned by him with the graces of his Spirit in this World, and of his glory in the everlasting life, 2 Cor. 5. 4.  
V. 15. In his Temple] namely, in Heaven, shadowed by the ancient material Temple, Heb. 9 23, 24. Shall dwell among them] the Italian, Shall stretch forth his Tabernacle amongst them; or shall overshaddow them: that is to say, shall cover and defend them everlastingly from all evil. A manner of Speech taken from the Pillar of Cloud in the Wilderness.   

CHAP. VIII:  
Vers. 1. THe seven] it is likely that here are meant the chief and nearest Ministers of God, as questionless there are distinctions in the degrees of Angels, see Rev. 1. 4. & 4. 5.  
V. 3. Angel] the description of a kind of Heavenly service, correspondent to that which was in the Temple, namely, that the people being without at prayer, the Priest offered Incense within upon the Altar, Luke 1. 10. to signify that believers prayers have always need to be helped, and sanctified by Christ's Intercession, see Heb. 9 24. and here the Angel holds the place of inferior Priest, under Christ who is the high Priest. Now the end of all this is to show, that believers do avoid all the horrible evils of this World by faith, and prayer, Luk. 21 36. Should offer it] that is to say, should present it in the behalf of the Saints, or believers prayers, and make them to penetrate sweetly before God.  
V. 11. Wormwool] that is to say, most bitter and deadly, according to the meaning of the Hebrew tongue.  
V. 13. An Angel] some copies have it, an Eagle.   

CHAP. IX.  
Vers. 1. TO him] according to some, we must understand it to be the Angel himself that had sounded. Others refer it to the star which was fallen, which may signify an evil Spirit, Rev. 12. 29. Of the bottomless pit] namely of Hell. All this is very obscure, and hidden under the Key of God's secrets.  
V. 11. Abaddon] both names signify destroyer, which is the devil's title, see Exod. 12. 23.  
V. 13. Four horns] as he had in vision seen the Altar of perfumes, Rev. 6. 9 & 8. 3. he saw also the four horns or pins at the four corners of it, to the likeness of Moses and Salomon's, called the Golden Altar, because it was covered with golden plates, and was set before God: that is to say, before the Sanctuary, the great Curtain being between, see Exod. 30. 13. 1 King. 6. 20. & 7. 48.   

CHAP. X.  
Vers. 1. Angel] this was the Son of God himself, as it appears by Rev. 1. 15, 16. & 4. 3. Of fire] that it to say, of that exceeding fine Brass, Revel. 1. 15. bright and sparkling.  
V. 2. A little Book] it seems we must conceive and understand it to be the same book which the Son of God had unsealed and opened, Rev 5. 1. 7.  
V: 3. Seven thunders] whereof hath not been spoken until now: peradventure he means the seven Angels, who strongly sounded with their Trumpets Revel. 8. 2. And in all this there are many things known to God only.  
V. 4. And write them not] other Copies have it, and thou shalt write them afterwards.  
V. 6. That there should be] namely, that the end of the world should come in its prefixed time, and that the succession, vicissitudes, and measure of times, and all temporal things should cease, and that all prophecies should be fulfilled.  
V. 7. The mystery] namely, these singular revelations, of Christ's coming to judgement, of the resurrection, of the end of the world, and of Christ's everlasting Kingdom with his Father, Mat. 24 30. 1 Cor. 15. 24, 51. 1 Thess 4. 15. 2 Pet. 3. 10.  
V. 11. Before many] the Italian, against many; others, concerning many.   

CHAP. XI.  
Vers. 1. WAs given me] this Chapter also contains many very obscure things not yet revealed.  
V. 3. Will give] commission and authority.  
V. 7. Their testimony] namely, the time of their preaching, and defending of the heavenly truth.  
V. 8. Spiritually] resembling in spiritual things the carnal and worldly qualities of Sodom and Egypt, which were the figure of it. Sodom in its abominable impurities, and abominations of Idolatry. Egypt in her tyranny and violence against the Church. Crucified] this also showeth that it must be understood in a spiritual sense: that is to say, he is there wronged persecuted, and slain in his Members, Word, Spirit, and Worship, see Heb. 6. 6.  
V. 11. Entered] that is to say, that which is to come was showed me in vision, as if it were present.  
V. 15. The Kingdoms] that is to say, now God reigneth with his Son, and that absolutely, having destroyed all his enemies, 1. Cor. 15. 24.  
V. 18. Of the dead] namely, that they ought to rise again to be judged, some to death and damnation, others to rewards, and everlasting Crowns.   

CHAP. XII.  
Vers. 1. APpeared] Here begins the second prophetic part of this Book, which contains the executions done upon earth, of those celestial decrees which were described before. A woman] many circumstances induce us to understand this Vision of the Jewish Nation, and of that which hath befallen it since the Birth of Christ. Clothed] the Italian, environed; that is to say, A Nation honoured with the glorious Title of People of God, environed with his presence, light, and grace. Under her feet] that is to say, whose sight in the world was very variable, in increases, prosperities, decreases, failings, appearings again, etc. even as the Moon. A crown] this is clearly meant by the twelve Tribes, see Gen. 37. 9  
V. 2. With child] that is to say, having the promises of the Messias, whose coming she had long before conceived by faith, and the time of the accomplishment whereof drew near. Cried] this may be referred to the dolorous state into which the people of God were brought about the time of Christ's coming, being oppressed by the Roman Empire, and sighing after their deliverance by the Messias.  
V. 3. A great] A figure of the Prince of devils, working by the Roman Empire (described Rev. 13. 1. with the same heads and horns) to suppress Christ at his Birth, which having been first attempted by Herod, made a King by the Romans, was afterwards prosecuted by their Magistrates, induced thereunto by the Jews, even to his death.  
V. 4. His tail] A figurative description of the apostasy of one part of the Angels, adhering to the head of it. And did cast them] that is to say, which part he drew after him in the society of his rebellion, whereupon it was for ever banished out of Heaven, Judas 6.  
V. 5. A man-child] namely, Christ Jesus, in respect of his humane nature, Isai 9 6. Was caught up] Though he died, yet was he not devoured by the devil, but did rise again, and was taken up into Reaven in glorio.  
V. 6. The woman] this seems to point at the dispersion of the Jewish Nation without any form of commonwealth of its own, or of any Church, without any grace or blessing of God, or food of the soul, in which miserable state, it is notwithstanding preserved until the time of its last conversion. A thousand] that is to say, a certain space of limited and prefixed time, as the three years and an half of Antiochus his persecution were, Dan. 7. 25. and 12. 7.  
V. 7. There was war] A figurative description of the devil's judgement, renewed by Christ glorified, who hath been made the true Michael, and Head of the Angels, see Luke 10. 18. John 12. 31.  
V. 8. Their place] that is to say, they were everlastingly banished from it.  
V. 9 The devil] that is to say, a slanderer of God to men, Gen. 3. 5. and slanderous, and malicious accuser of men to God, verse 10. Satan] that is to say, adversary and accuser, Zech. 3. 1.  
V. 10. Is come] that is to say, God hath undertaken to save those who are his perfectly, and to reign powerfully in the person of his Son, having beaten down the tyrannical usurpation of the devil.  
V. 11. By the blood] that is to say, opposing against his accusations, Christ's most perfect satisfaction for their expiation, Rom. 8. 33, 34. and persevering until death in the faith and confession of Christ.  
V. 12. To the inhabitants of] the Italian hath it, to thee O earth; other Texts have it, To ye that inhabit the earth and the sea. That he hath but] namely, to execute the rest of his rage against Christ's kingdom, before he be eternaly shut up in hell.  
V. 13. He persecuted] this seems should be wholly understood of the desolations of the Jewish people, after Christ's Ascension into Heaven.  
V. 14. Two wings] A figurative description of the miraculous means by which the remainder of the Jewish Nation was saved from the Romans rage, see Matth. 24. 22. Of a great] it being a very certain thing, that there is a kind of Eagles of an unmeasurable and prodigious greatness. Nourished] that is to say, maintained in her being. A time] that is to say, A year, two years, and half a year, which are the thousand two hundred and sixty days of vers. 6.  
V. 15. Cast out of] that is to say, did raise up great persecutions against the Jews on every side.  
V. 16. The earth] the meaning seems to be, that the great commotions in the Roman Empire, did cause them to let the Jews alone in rest, and that they did not utterly destroy them.  
V. 17. With the remnant] namely, with those few Jews which were converted to the Christian faith, upon whom began the first persecution against the Church.   

CHAP. XIII.  
Vers. 1. See] This Vision hath a plain relation to the Roman, heathenish Empire, to which may be applied many qualities of that of Antiochus, Dan. 7. 8, 20, 21. Out of the sea] figure of the world, for its vastness, confusion, and continual agitation. A beast] namely, an Empire and state, according to the prophetic stile, Dan. 7. 3. and 8. 3, 4, 20, 21. Ten horns] This is attributed to heathen Rome, conformable to that which is said of the kingdom of the Seleucides and Antiochus, Dan. 7. 7. and is expounded, Revel. 17. 9, 12. The name] he seems to have a relation to that, there was a Godhead attributed to the City of Rome, and it was called, The everlasting City, head of the world, etc.  
V. 2. A leopard] The three several figures of the Beasts which represented the Monarchies of the Chaldeans, Persians, and Grecians, Dan 7. 4, 5, 6. are all put together to describe Rome, as if it were a gathering together, of the tyranny, cruelty, and ravenousness of all the former Empires. Gave him] in as much as by God's permission the devil is prince of the world, and of the adverse part to God and to his Kingdom, he made this Empire as it were his great Lieutenant, and gave it all the means as he himself had, to obtain, maintain, increase, and exercise his tyranny, see Luke 4. 6.  
V. 3. One of] it is likely that here is meant one of the seven forms of Government of the Roman Empire; namely, that of the People and Senate which was subverted by the Emperors, see Rev. 17. 9 And his] the Italian, but his; that is to say, this so dangerous alteration, did not for all that overthrew the state of Rome, yea the Monarchy confirmed it, and made it flourish, and powerful as before.  
V. 4. Worshipped] that is to say, the Roman Empire did greatly confirm and amplify the worship of idols, in which the devil is always worshipped, Rev. 9 20.  
V. 5. There was given] that is to say, God by his secret Providence suffered it to rise to a great height of commanding and threatening, even to opposing itself, against God and his kingdom, and to maintain and establish the devil's kingdom, Dan. 7. 20, 25. To continue] other Texts have it, To war, namely, with the Church, which seems to agree best with the figure of Antiochus. Forty and two] according to the letter, they are the three years and an half of Antiochus his persecution, Dan. 7. 25. and 12. 7, 11. but being referred to Rome, this term seems to be indefinite, to signify the whole time of God's patience in suffering of heathen Rome's persecution.  
V. 6. His Tabernacle] that is to say, his Church. And them that] namely, Christ, and all his, who were gathered up in glory.  
V. 7. Given unto him] that is to say, he was permitted. To overcome them] namely, in the world, and corporally for a time.  
V. 8. Of the Lamb] the Italian, whose names are not written from the foundation of the world, in the Book of life of the Lamb, who was slain, shall worship him; namely, of Christ, 1 Pet. 1. 19, 20. to whom this Book of life is attributed, whether it be because that in Christ all God's children are chosen, Ephes. 1. 4. or whether it be because that he is prince and author of everlasting life, whereunto they are chosen. Others set down the words of the Text in this manner, Whose names are not written in the Book of life of the Lamb, who was slain from the foundation of the world, that is to say, in God's decree and foresight, and in the efficacy of his death, which hath been present to God from all eternity.  
V. 10. He that] A summary and obscure description of the Roman Empire, through God's just judgement. Is the] that is to say, one ought to show and exercise it, in persevering constantly in the faith, and in bearing all manner of assaults, expecting the time which God hath appointed.  
V. 11. Another] this can apparently belong to no other but to a power used under the Name of Christ, which hath brought in and established itself, by means of and after the ruin of the Roman Empire. Two horns] that is to say, usurping two powers, Secular and Ecclesiastical, even as Christ is both King and Highpriest; or counterfeiting the mildness of Christ's Kingdom, which proceedeth not with outward force, nor violence of arms, even as the horns of a lamb are not good to butt with, or to do any harm. He spoke] that is to say, he used an absolute command over the consciences, raised himself through devilish pride, and execrable boasting, Rev 18. 7.  
V. 12. Before him] The Roman Empire subsisting yet a long time after the being of this second Beast, especially in these Eastern parts. To worship] that is to say, to have religious conceits of the place where Rome stood, as being consecrated to a perpetual presence of God, and to yield divine honours, and religious obedience to it. Whose deadly wound] This seems to be another wound then that of verse 3. and to have a relation to the desolations of Rome by the Northern Nations.  
V. 13. Fire come] this seems to be meant by thunders darted out, as it were, in God and Christ his Name, whereby the world hath oftentimes been set on fire with wars, and troubled with terrible confusions.  
V. 14. That they should make] namely, that they should establish a new form of Roman politic Empire, which should have some name and resemblance of the ancient Empire which was ruined. And did live] namely, by the establishment of the universal Empire, pretended to be spiritual.  
V. 15. To give life] the Italian, to give spirit; that is to say, force and vigour to command. Speak] that is to say, make Laws and statutes, with penalties to the disobedient, and to the contemners of the majesty of this new Empire, styled sacred by its adherents.  
V. 17. That no man] that is to say, forbidding all manner of commerce and communication with those that did not acknowledge this power.  
V. 18. Count the] This is very obscure and doubtful. A Christian Author of the ancientest hath left in writing, or peradventure by tradition, that this was the name Latin, as the Grecians write it; for the Grecians using letters in stead of cyphers of numbers do out of the foresaid name make up the number which is here set down, and indeed this number can have no relation to years, for that as hath been said, Rev. 15. 2.   

CHAP. XIV.  
Vers. 1. I Looked] It seems that by this Vision the heavenly glory is represented, wherewith the ancient Martyrs were crowned, who suffered death under heathen Rome, or they, who by virtue of their election have not adhered to the false dominion of the souls, whilst it reigned in the world without any contradiction, and they are brought in giving God thanks therefore.  
V. 3. Redeemed] that is to say, acquired to God by the price of Christ's blood, 1 Cor. 7. 23. 2 Pet. 2. 1.  
V. 4. Which were not] that is to say, who have kept themselves pure from all idolatry, which is spiritual fornication, and have loyally adhered to Christ the only Bridegroom of the Church, see 2 Cor. 11. 2. Ephes. 5. 27.  
V. 6. Having the] The sequel of these Visions showeth, that this cannot be understood of the first preaching of the Gospel by the Apostles, and that it must be referred to a miraculous renewing of it.  
V. 8. Is fallen] This first cry is the proclamation of God's sentence against the spiritual Babylon, and of the beginnings of the execution thereof, by the spiritual ruin of her plots: the other proclamation, Rev 18. 2. will be that of the final execution. Made all nations drink] by her frauds and false persuasions, she hath in such sort besoted men's spirits, as with a compounded drink, that they have thereby lost their right judgement, and have suffered themselves to be induced to spiritual fornication of idolatries and superstitions, which deceit is nevertheless an effect of God's just judgement upon the world, which hath not entertained the love of Truth, 2 Thess. 2. 10, 11, 12.  
V. 10. Without mixture] without any temperament of grace and of mercy, with which God moderates the cup of believers afflictions.  
V. 12. Here are they] that is to say, in these occasions they shall make themselves to be known by most certain proofs.  
V. 13. From henceforth] namely, after the doctrine of the Gospel and faith shall be reestablished in the world in its own purity and virtue by which alone man can die happily, in present comfort, and confidence of eternal salvation. Their works] that is to say, the reward of them cannot fail them, after their labours and combats.  
V. 15. Out of the Temple] represented oftentimes in this Book in Vision to be in Heaven; now from this place to the end of the Chapter seem to be foretold, the wars and desolations which were to happen in the world, by reason of the Gospel's re-establishment, as if that after this last effect of God's grace, there were no more any mercy or patience to be expected, but only a final destruction, as a harvest or a vintage, when the fruits of the earth are come to full maturity.   

CHAP. XV.  
Vers. 1. THe seven] namely, the commission of putting them in execution.  
V. 2. Of God] that is to say, divine harps resounding the praises of God, in a manner altogether heavenly.  
V. 3. The song] that which he sung after the utter discomfiture of Pharaoh in the red sea, Exod. 15. 1. A figure of the triumphal song for Christ's victories over all his enemies. Of Saints] the Italian, Of nations; other Texts have it, Of ages.  
V. 6. The seven] A more particular description of the plagues of the world, for the refusing of the Gospel, touched in general, Rev. 14. 15.   

CHAP. XVI.  
Vers. 1. TO the seven] There is great likelihood, that these seven Angels with their vials, which represent the reiterated executions of God's judgements upon great Babylon, are correspondent to those seven, Rev. 8. 6. who had with their trumpets pronounced the sentence thereof▪ in all these plagues there is a great deal of obscurity, impenetrable to any humane understanding; clear it is, that part of them are expressed under the figure of the ancient plagues of Egypt by Moses.  
V. 5. Of the waters] namely, that had commission to change the water of the rivers into blood.  
V. 12. The water] it seems that to describe the preparations for the last ruin of the spiritual Babylon, he takes this circumstance from the taking of the ancient Babylon by Cyrus, who turned away the waters of the river Euphrates, and came into the City through the dry channel of it, see Jer. 50. 38. and 51. 32.  
V. 13. Of the false Prophet] according to some, this may have a relation to Mahomet, but most likely it is to be understood of that particular person that shall possess the throne of the Empire, intimated, Rev. 13. 11.  
V. 15. Keepeth] that is to say, constantly, and in a pure conscience retaineth the gift of faith, by which he is clothed with my righteousness, and covered with my Spirit.  
V. 16. Armageddon] the meaning of this word is very doubtful, peradventure he means that God will suffer his enemies to assemble themselves to make war against him, to the end that it might befall them, as it befell the Cananeans, who were miraculously destroyed near the waters of Megghiddo, Judges 4. 15. and 5. 19, 20. by means of which accident peradventure that place was anciently called Armageddon, that is to say, the discomfiture of Megghiddo. Or this name was newly framed by the Holy Ghost, for the same correspondency.  
V. 17. Saying] that is to say, the final sentence is given against the Beast, presently shall follow the execution of it.  
V. 21. Of a talon] which was the weight of one hundred five and twenty pounds and twelve ounces, see upon Exod. 38. 25.   

CHAP. XVII.  
Vers. 1. THe great whore] so is the spiritual Babylon and all her state called, not only for her idolatries and superstitions, but also for her arts and practices with the Kings and Nations of the earth, only to satisfy her unsatiable covetousness of goods and honours, see Isai 23. 15, 17. That sitteth] that is to say, as the ancient Babylon was situated upon the great river Euphrates, Jer. 51. 13. so the spiritual Babylon hath dominion over many People and Nations, verse 15.  
V. 3. Into the Wilderness] the Italian, into a Wildeinesse] so seems to be meant, the state of the Church, desolated by the foresaid damnable Dominion. A Scarlet coloured beast] which signifies the great City or state, which is the seat of that great whore. Of blasphemy] that is to say, usurping the titles, which belong only to God, and to Christ see 2 Thess. 2. 4. Seven heads] see v. 9 & 12.  
V. 4. Filthiness] namely, of the spiritual pollutions of Idolatry, and adherence to herself, to which she induceth the world, stupifying it as by Witchcraft, or by a love-drinke, such as strumpets use to compound of abominable ingredients.  
V. 5. Mystery] it may be this showeth, that the following names ought to be understood mystically, that is to say, not in a literal, but in a figurative and spiritual sense, see Rev. 11. 8. or that her whole state is a mystery of iniquity, 2 Thess. 2. 7. that is to say, A form of religious state, which hath outward seem, clean contrary to her inward state. As God's mysteries have weak and corporal appearances in their signs; but inwardly have their power and being altogether divine, spiritual, and heavenly: this chose hath a religious outside, but the inward being and end is altogether wicked and worldly. Babylon] named so figuratively, for the oppression of the Church, for its pride, and for its pretence to the universal empire over all the world. The mother] that is to say, The great mistress of idolatries, and arts, to captivate and ensnare men's spirits into her love.  
V. 8. Was] for the Angel showed that great City to Saint John in a vision, no more as a heathen City, but as the head of Apostasy. And yet is] because that the Roman Empire is in a manner revived by this second beast, Revel. 13. 11, 12.  
V. 9 Here is] that is to say, in these things it is necessary to be enlightened by the Spirit of divine wisdom, to understand them, and to gather the fruit of instruction out of the revelation that is given of them. Seven mountains] this particular doth sufficiently declare of what place he notoriously speaks.  
V. 10. King's] that is to say, Divers forms of government, which may be gathered out of Histories. One is] namely, now at this present that I speak unto thee, which was the Monarchical form of government. And the other] namely, that other form, pointed at Revel. 13. 11, 12.  
V. 11. The eighth] the Italian, an eighth King; that is to say, an eighth form, in as much that though it be grounded upon the seventh, yet it is by reason of its new, absolute, and infinite usurpation, so far different, that it is become, as it were, a new beast. And goeth into] that is to say, I will in this vision readily show thee her future destruction.  
V. 12. Ten Kings] he seems to mean the Kingdoms which are framed in the western parts out of the ruins of the Roman Empire, whether he take the number of ten for a certain and definite number: or whether he mean it for an indefinite number, according to that which is said, Dan. 7. 7, 24.  
V. 13. These have] that is to say, all these kingdoms shall voluntarily submit themselves to the foresaid domination.  
V. 14. Shall make war] namely, by persecutions and oppressions of the truth, and of the Church of Christ, until the time prefixed for their conversion, vers. 16, 17. Shall overcome] namely, in the end, the obstinate by destruction, and others by a sweet spiritual subjection. And they that] namely, his true Church, which is as it were his army, by which and with which Christ spiritually fighteth against the powers of the world.  
V. 16. These shall hate] the Italian, are they that shall hate; that is to say, Do also signify those same Kings, who either through conversion to Christ, or for some offences received, or for some other reasons, shall turn against the whore, and shall destroy her. And shall eat] a figurative term taken from wild beasts which are taken in hunting.  
V. 17. And give] that is to say, as he had for a time suffered them to submit themselves to the beast, so when the term of the accomplishment of God's counsels, and of the prophecies shall be come, he shall stir them up to war against it.  
V. 18. That great] namely, the state and empire that hath its seat there: because otherwise the city is the beast, and the woman is the state, vers. 3.   

CHAP. XVIII.  
Vers. 2. SAying] see upon Rev. 14. 8.  
V. 9 The kings] whether we must take them to be some other Kings beside the ten, Revel. 17. 16. or some of those same ten.  
V. 12. Thine] the Italian, all kind of cedar; the Greek word signifieth, a wild kind of cedar, very sweet, and which doth not rot, and hath a grained and curled root, of which anciently they made works of great value.  
V. 13. Souls of men] that is to say, Persons which seem to be added besides slaves, because that anciently they made merchandise of persons, not only for slavery, but also for pleasures or abominable delights.  
V. 14 The fruits] that is to say, the delights of the earth's yielding, which thou didst seek after, with so much care and delight.  
V. 22. Of a millstone] for in ancient times they commonly used handmils, which did make a great noise in the cities.  
V. 23. Of a candle] a great number of which were lighted at night-feasts and merry meetings. For thy merchants] for thou hast made use of Kings and Princes to do thy business, and to seek thy profit, and hast bewitched the nations with false persuasions and seducements.  
V. 24. In her] that is to say, she hath been sound guilty of it, because that all the counsels, instructions, and inducements to persecutions, have proceeded from her. Prophet's] that is to say, faithful Doctors of the Church. That were slain] namely, for the pure profession of the faith, and for witnessing the truth of the Gospel.   

CHAP. XIX.  
Vers. 1. Allelevia] an Hebrew word, frequent in the Psalms, which together with many more, hath passed to be used in other Languages in the service of God, and signifieth, Praise the Lord, see Psal. 104. 35.  
V. 8. Was granted] to show that the sanctification of the Church, which is all its ornament, Psal. 45. 13. and 93. 5. is a mere gift of Christ her bridegroom, Ephes. 5. 26, 27. Rev. 3. 18.  
V. 10. At his feet] the Italian addeth, before him at his feet; namely, before the Angel which uttered this voice. For the testimony] that is to say, To me, who am but a created Angel and Minister of Christ, doth not belong the honour of these Prophetic Revelations, but to Christ alone, who is true God, who hath witnessed, that is to say, revealed these secrets and counsels of his Fathers, and who by his Spirit inspireth the light and certain knowledge thereof into his servants, see Psal. 2. 7. 1 Pet. 1. 11. Revel. 1. 1. 2. 5. and 22. 6.  
V. 11. He that] namely, Christ.  
V. 12. A name] thus is his Godhead signified, incomprehensible to any creature, Judges 13. 18. Matth. 11. 27. Or the dignity of head of the Church, which no man knoweth, that is to say, Possesseth not besides himself, and is incommunicable to any other, Phil. 2. 9  
V. 13. In blood] for a sign as well of his victories over his enemies, as of his perfect righteousness and redemption, acquired by the merit, and in virtue of his death and passion.  
V. 14. The armies] that is to say, the Angels.  
V. 15. Treadeth] the Italian, shall tread; that is to say, Shall execute God's vengeances upon his enemies, gathered together as it were in a winepress.  
V. 17. Unto the supper of the great God] the Italian, unto God's great banquet; that is to say, Unto the great slaughter which he will make.   

CHAP. XX.  
Vers. 4. ANd they] the Italian, persons; namely, the glorified Saints. judgement] namely, power to judge the world, as Christ's adsessors and assistants, who is the supreme judge, see upon 1 Cor. 6. 2, 3. That were] that ha● in any manner suffered martyrdom. In all this Prophecy it is better and more sure to expectand stay for the explication by the event, then to 〈◊〉 〈◊〉 without any certain ground.  
V. 9 The camp] namely, the Church militant in the world, by a figure taken from the children of Israel, which encamped in the wilderness.  
V. 11. Him that] namely, Jesus Christ, everlasting King of his Church, and supreme judge of the world. From whose face] that is to say, at the appearing of whose new Kingdom, all this form and state of the world was changed in an instant, and vanished away.  
V. 12. The books] terms taken from the public judgements here amongst men, wherein are produced all the writings of the process, informations, depositions of witnesses, etc. to show that all actions, even the most secret ones, shall then be rehearsed and made manifest, 1 Cor. 4. 5. Another book] which represents the everlasting election to life and glory in Christ.  
V. 13. And hell] namely, the places under ground where the bodies are laid after they are dead.  
V. 14. Death] that is to say, There was no more neither death nor sepulchre for Gods Elect, the command of death over them was quite annihilated, and remained upon the damned, in whom death and the grave were changed into everlasting imprisonment and torments of hell.   

CHAP. XXI.  
Vers. 1. WEre passed] that is to say, Were changed in form and state, see upon Rom. 8. 21.  
V. 2. Holy city] that is to say, The Church in glory.  
V. 3. The tabernacle] that is to say, God shall be present with them for ever, a term taken from the Tabernacle where the Ark was, and the other signs of God's presence in the midst of the people of Israel.  
V. 6. It is done] that is to say, the end of the world is come, all God's words are accomplished.  
V. 8. Fearful] that is to say, cowardly in their spiritual combats, who through carnal fear shall not dare to make profession of my truth, or shall deny it. Sorcerers] or poisoners.  
V. 10. In the Spirit] namely, in ecstasy and vision, not corporally.  
V. 11. Her light] that is to say, her sun which enlighteneth her.  
V. 12. Angel's] namely, of grace, and peace: contrary to the Cherubin, set at the entrance of earthly paradise with a Sword to drive Adam out of it, Gen. 3. 24.  
V. 16. The length and] a figure of the perfect and everlasting stability of the Church in Heaven, the cube or solid square, being the most stable and equal figure of all.  
V. 17. An hundred and forty and four] namely, in thickness. That is of] that is, according to the proportion of the resemblance of the body, in which Angels ordinarily appeared, which was questionless bigger and higher than that of ordinary men.  
V. 22. No Temple] the meaning is, that in stead of eternal signs of God's presence which were anciently in the Temple. God shall manifest himself face to face, to his elect in Christ, and they shall be all gathered in him, to serve him for ever.  
V. 23. The Lamb] thus it is showed, that in the heavenly glory also, Christ shall be the only means of all the communication that the elect shall have in the glory and light of God.  
V. 24. Shall walk] figurative terms, taken from the Prophets speaking of the Church here in the world: to signify the perfect glory, happiness, and fullness, which shall be in the heavenly life. Or the everlasting glory is represented, not only in regard of the whole body of the Church, when it shall be gathered into it, but also in regard of believers in this world who aspire unto it, as to the end of their race, and harbour of their Sea: whither all spiritual virtues, wherewith they are endowed as true Kings in spirit, are carried, to be there made perfect, and to beautify that Temple of God, and to that the following verse seems to have a relation.  
V. 25. For there shall be] the meaning is, I do not add, nor by night, as Isa. 60. 11. Speaking of the Church in this world, because indeed there shall be neither night nor vicissitude.   

CHAP. XXII.  
Vers. 2. IN the midst] this is spoken as by a relation to the earthly Paradise, in the midst of which stood the tree of life, Gen. 2. 9 Either side of the River] the Italian, the River which ran on each side; that is to say, which went about this divine Garden on two sides. The Tree] all these things are spoken by figure, for as man lives by the fruits of the Earth, the Fruits are brought forth by the Plants, the Plants subsist by the watering. So in Heaven the Church shall enjoy everlasting life, by the perfect communion, and conjunction which it shall have with Christ, figured by the Tree of life, in whom all the father's love is spread forth, as a lively spring. Which bore] this is also said, only to show the eternal lastingness, and the abundance of this fruit of life. The leaves] this is taken out of Ezech. 47. 12. and may be referred to the perpetual application of Christ's righteousness and innocence, which is, as it were, his fair and always fresh verdure, by which the wound and disease of the soul, which is sin, is healed, by remission and absolution, Mal. 4. 2. finally by this means signified, that in Christ we have all things necessary for salvation, comprehended in two parts, which are the furnishing with all good things, and the freeing from all evil.  
V. 3. Curse] that is to say, no evil thing, person, nor action. Or anathema, that is to say, curse or destruction.  
V. 4. His name] that is to say, his image shall be perfectly imprinted in them, and that which at this time lieth hidden in the secret of their heart, where the said name is imprinted, Revel. 2. 17. shall then be fully manifested, 1 John. 3. 2.  
V. 5 No night] neither of proper and natural darkness, nor of any figurative darkness figured by afflictions, ignorance, confusion, etc. No candle] as if it were night. Now the Candle or light of the souls in this world is God's word, Psalm. 119. 105. 2 Pet. 1. 19 the use and preaching whereof shall then cease, 1 Cor. 13. 8.  
V. 6. Of the holy Prophets] the Italian, of the Prophet's spirits] that is to say, the author and director of all the Prophet's inspirations.  
V. 7. Behold] a created Angel speaks here, as it appears by the following verses, yet this is spoken in Christ, the everlasting God's person.  
V. 10. Seal not] that is to say, do not hide them from the Church; publish them, that they may be meditated upon by all believers, for their necessity, because the accomplishment of these things will begin to be very shortly: and it is sitting they should be forewarned in time, against all chances, see Isa. 8. 16. Dan. 12. 4.  
V. 11. Let him be] that is to say, in these latter days, those that shall remain hardened in their sins, shall by God's judgement be abandoned to the devil, and their own wicked lusts, and be deprived of all safeguard, light, and guide of the holy Ghost, see Ezech. 3. 27. & 20. 39 Dan. 12. 10. Amos 44. Let him be righteous] the Italian, Let him be justified; that is to say, let him increase, and be confirmed in faith more and more, whereby his sins may always be forgiven him, and he may have a continual and confirmed feeling of it; and may more and more abound in fruits of grace, and in all manner of good works.  
V. 14. May have right] that is to say, they may be partakers of Gods everlasting goods, as his children, and so may enter into the everlasting Country and inheritance.  
V. 15. Dog's] namely, unclean, profane, and abominable persons. Sorcerers] or poisoners.  
V. 16. Morningstar] I am he that bring the light of knowledge and of God's grace into the World, after the night of ignorance and sin. And the great day of glory, after the darkness of the state of this lower world.  
V. 17. The Spirit] namely, the holy Ghost which breeds these sighs, and holy desires in the hearts of believers; and generally, in all the Church, which is Christ's bride, who also of her own free will answereth his motions, See Rom. 8. 23, 26. 2 Cor. 5. 2, 4.  
V. 18. I testify], the Italian, I profess; some discourses of S. John's making up the close, not only of this book, but also, as it is likely, of the whole body of the books of the new testament, see Deut. 4. 2. & 12. 32. Prov. 30 6.  
V. 19 Out of the Book] other texts or copies have it, out of the tree of life.  
V. 20. He which] namely, Christ, the only revealer of these mysteries. Amen] S. john's answer.  
V. 21. With you all] other copies have i 〈…〉, with all the Saints.   
FINIS.