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Passage 1: 2 Samuel 20-21

(2Sa 20:1) Then there was come thither a wicked man (named Sheba the sonne of Bichri, a man of Iemini) and hee blew the trumpet, and saide, Wee haue no part in Dauid, neither haue we inheritance in the sonne of Ishai: euery man to his tents, O Israel.

(Notes Reference) And there happened to be (a) there a man of Belial, whose name [was] Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in (b) David, neither have we inheritance in the son (c) of Jesse: every man to his tents, O Israel.

(a) Where the ten tribes contended against Judah.

(b) As they of Judah say.

(c) He thought by speaking contemptuously of the king, to stir the people farther to sedition, or else by causing Israel to depart, thought that they of Judah would have esteemed him less.

(2Sa 20:2) So euery man of Israel went from Dauid and followed Sheba the sonne of Bichri: but the men of Iudah claue fast vnto their King, from Iorden euen to Ierusalem.

(Notes Reference) So every man of Israel went up from after David, [and] followed Sheba the son of Bichri: but the men of Judah clave unto their king, from (d) Jordan even to Jerusalem.

(d) From Gilgal which was near Jordan.

(2Sa 20:3) When Dauid then came to his house to Ierusalem, the King tooke the ten women his concubines, that hee had left behinde him to keepe the house, and put them in warde, and fed them, but lay no more with them: but they were enclosed vnto the day of their death, liuing in widowhode.

(2Sa 20:4) Then sayde the King to Amasa, Assemble me the men of Iudah within three dayes, and be thou here present.

(Notes Reference) Then said the king to (e) Amasa, Assemble me the men of Judah within three days, and be thou here present.

(e) Who was his chief captain in Joab's place, (2Sa 19:13).

(2Sa 20:5) So Amasa went to assemble Iudah, but hee taried longer then the time which he had appoynted him.

(2Sa 20:6) Then Dauid sayd to Abishai, Now shall Sheba the sonne of Bichri doe vs more harme then did Absalom: take thou therefore thy lords seruants and follow after him, lest he get him walled cities, and escape vs.

(Notes Reference) And David said to Abishai, Now shall Sheba the son of Bichri do us more harm than [did] Absalom: take thou thy (f) lord's servants, and pursue after him, lest he get him fenced cities, and escape us.

(f) Either those who had been under Joab or David's men.

(2Sa 20:7) And there went out after him Ioabs men, and the Cherethites and the Pelethites, and all the mightie men: and they departed out of Ierusalem, to follow after Sheba the sonne of Bichri.

(2Sa 20:8) When they were at the great stone, which is in Gibeon, Amasa went before them, and Ioabs garment, that hee had put on, was girded vnto him, and vpon it was a sword girded, which hanged on his loynes in the sheath, and as hee went, it vsed to fall out.

(Notes Reference) When they [were] at the great stone which [is] in Gibeon, Amasa went before them. And Joab's (g) garment that he had put on was girded unto him, and upon it a girdle [with] a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.

(g) Which was his coat, that he used to wear in the wars.

(2Sa 20:9) And Ioab sayde to Amasa, Art thou in health, my brother? and Ioab tooke Amasa by the beard with the right hand to kisse him.

(2Sa 20:10) But Amasa tooke no heede to the sworde that was in Ioabs hande: for therewith he smote him in the fift rib, and shed out his bowels to the ground, and smote him not the second time: so he dyed. then Ioab and Abishai his brother followed after Sheba the sonne of Bichri.

(2Sa 20:11) And one of Ioabs men stoode by him, and saide, He that fauoureth Ioab, and hee that is of Dauids part, let him go after Ioab.

(Notes Reference) And one of Joab's men (h) stood by him, and said, He that favoureth Joab, and he that [is] for David, [let him go] after Joab.

(h) He stood by Amasa at Joab's appointment.

(2Sa 20:12) And Amasa wallowed in blood in the mids of the way: and when the man sawe that all the people stood still, he remooued Amasa out of the way into the fielde, and cast a cloth vpon him, because he saw that euery one that came by him, stoode still.

(2Sa 20:13) When hee was remoued out of the way, euerie man went after Ioab, to follow after Sheba the sonne of Bichri.

(2Sa 20:14) And he went through all the tribes of Israel vnto Abel, and Bethmaachah and all places of Berim: and they gathered together, and went also after him.

(Notes Reference) And he went through all the tribes of Israel unto Abel, and to (i) Bethmaachah, and all the Berites: and they were gathered together, and went also after him.

(i) To the city Abel, which was near Bethmaachah.

(2Sa 20:15) So they came, and besieged him in Abel, neere to Bethmaachah: and they cast vp a mount against the citie, and the people thereof stood on the ramper, and al the people that was with Ioab, destroyed and cast downe the wall.

(Notes Reference) And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that [were] with Joab (k) battered the wall, to throw it down.

(k) That is, he went about to overthrow it.

(2Sa 20:16) Then cried a wise woman out of the citie, Heare, heare, I pray you, say vnto Ioab, Come thou hither, that I may speake with thee.

(2Sa 20:17) And when hee came neere vnto her, the woman said, Art thou Ioab? And he answered, Yea. And she said to him, Heare the wordes of thine handmaid. And he answered, I do heare.

(2Sa 20:18) Then shee spake thus, They spake in the olde time, saying, They shoulde aske of Abel. and so haue they continued.

(Notes Reference) Then she spake, saying, (l) They were wont to speak in old time, saying, They shall surely ask [counsel] at Abel: and so they ended [the matter].

(l) She shows that the old custom was not to destroy a city before peace was offered, (Deu 20:10-11).

(2Sa 20:19) I am one of them, that are peaceable and faithful in Israel: and thou goest about to destroy a citie, and a mother in Israel: why wilt thou deuoure the inheritance of the Lord?

(Notes Reference) I [am (m) one of them that are] peaceable [and] faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD?

(m) She speaks in the name of the city.

(2Sa 20:20) And Ioab answered, and said, God forbid, God forbid it me, that I should deuoure, or destroy it.

(2Sa 20:21) The matter is not so, but a man of mout Ephraim (Sheba ye sonne of Bichri by name) hath lift vp his had against ye King, euen against Dauid: deliuer vs him onely, and I will depart from the citie. And the woman saide vnto Ioab, Beholde, his head shalbe throwen to thee ouer the wall.

(Notes Reference) The (n) matter [is] not so: but a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, [even] against David: deliver him only, and I will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall.

(n) Hearing his fault, he gave in to reason, and required only he that was instigator of the treason.

(2Sa 20:22) Then the woman went vnto all the people with her wisedome, and they cut off the head of Sheba the sonne of Bichri, and cast it to Ioab: the he blewe the trumpet, and they retired from the citie, euery man to his tent: and Ioab returned to Ierusalem vnto the King.

(2Sa 20:23) Then Ioab was ouer all the hoste of Israel, and Benaiah the sonne of Iehoiada ouer the Cherethites and ouer the Pelethies,

(2Sa 20:24) And Adoram ouer the tribute, and Ioshaphat the sonne of Ahilud the recorder,

(2Sa 20:25) And Sheia was Scribe, and Zadok and Abiathar the Priests,

(2Sa 20:26) And also Ira the Iairite was chiefe about Dauid.

(Notes Reference) And Ira also the Jairite was a (o) chief ruler about David.

(o) Either in dignity or familiarity.

(2Sa 21:1) Then there was a famine in the dayes of Dauid, three yeeres together: and Dauid asked counsell of the Lord, and the Lord answered, It is for Saul, and for his bloodie house, because hee slewe the Gibeonites.

(Notes Reference) Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the (a) Gibeonites.

(a) Thinking to gratify the people, because these were not of the seed of Abraham.

(2Sa 21:2) Then ye King called the Gibeonites and said vnto them. (Now the Gibeonites were not of the children of Israel, but a remnant of the Amorites, vnto whom ye children of Israel had sworne: but Saul sought to slay them for his zeale toward the children of Israel and Iudah)

(2Sa 21:3) And Dauid said vnto the Gibeonites, What shall I doe for you, and wherewith shall I make the atonement, that ye may blesse the inheritance of the Lord?

(Notes Reference) Wherefore David said unto the Gibeonites, (b) What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD?

(b) With what may your wrath be appeased, that you may pray to God to remove this plague from his people.

(2Sa 21:4) The Gibeonites then answered him, Wee will haue no siluer nor golde of Saul nor of his house, neither for vs shalt thou kill any man in Israel. And he said, What ye shall say, that will I doe for you.

(Notes Reference) And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill (c) any man in Israel. And he said, What ye shall say, [that] will I do for you.

(c) Save only of Saul's stock.

(2Sa 21:5) Then they answered the King, The man that consumed vs and that imagined euill against vs, so that we are destroyed from remaining in any coast of Israel,

(2Sa 21:6) Let seuen men of his sonnes be deliuered vnto vs, and we will hang them vp vnto the Lord in Gibeah of Saul, the Lordes chosen. And the King said, I will giue them.

(Notes Reference) Let seven men of his (d) sons be delivered unto us, and we will hang them up (e) unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give [them].

(d) Of Saul's kinsmen.

(e) To pacify the Lord.

(2Sa 21:7) But the King had compassion on Mephibosheth the sonne of Ionathan the sonne of Saul, because of the Lordes othe, that was betweene them, euen betweene Dauid and Ionathan the sonne of Saul.

(2Sa 21:8) But the King tooke the two sonnes of Rizpah the daughter of Aiah, whome shee bare vnto Saul, euen Armoni and Mephibosheth and the fiue sonnes of Michal, the daughter of Saul, whome shee bare to Adriel the sonne of Barzillai the Meholathite.

(Notes Reference) But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of (f) Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite:

(f) Here Michal is named for Merab Adriel's wife, as it appears in (1Sa 18:19) for Michal was the wife of Paltiel, (1Sa 25:44) and never had a child (2Sa 6:23).

(2Sa 21:9) And hee deliuered them vnto the handes of the Gibeonites, which hanged them in the mountaine before the Lord: so they died all seuen together, and they were slaine in the time of haruest: in the first dayes, and in the beginning of barly haruest.

(Notes Reference) And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the (g) first [days], in the beginning of barley harvest.

(g) Which was in the month Abib or Nisan which contained part of March and part of April.

(2Sa 21:10) Then Rizpah the daughter of Aiah tooke sackecloth and hanged it vp for her vpon the rocke, from the beginning of haruest, vntill water dropped vpon them from the heauen, and suffered neither the birdes of the aire to light on the by day, nor beasts of the fielde by night.

(Notes Reference) And Rizpah the daughter of Aiah took (h) sackcloth, and spread it for her upon the rock, from the beginning of harvest until (i) water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.

(h) To make her a tent in which she prayed to God to turn away his wrath.

(i) Because drought was the cause of this famine, God by sending rain showed that he was pacified.

(2Sa 21:11) And it was told Dauid, what Rizpah the daughter of Aiah ye concubine of Saul had done.

(2Sa 21:12) And Dauid went and tooke the bones of Saul and the bones of Ionathan his sonne from the citizens of Iabesh Gilead, which had stollen them from the streete of Beth-shan, where the Philistims had hanged them, when the Philistims had slaine Saul in Gilboa.

(2Sa 21:13) So hee brought thence the bones of Saul and the bones of Ionathan his sonne, and they gathered the bones of them that were hanged.

(2Sa 21:14) And the bones of Saul and of Ionathan his sonne buried they in the coutrey of Beniamin in Zelah, in the graue of Kish his father: and when they had perfourmed all that the King had commanded, God was then appeased with the land.

(Notes Reference) And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was (k) intreated for the land.

(k) For where the government permits faults to go unpunished, there the plague of God lies on the land.

(2Sa 21:15) Againe the Philistims had warre with Israel: and Dauid went downe, and his seruants with him, and they fought against the Philistims, and Dauid fainted.

(2Sa 21:16) Then Ishi-benob which was of the sonnes of Haraphah (the head of whose speare wayed three hundreth shekels of brasse) euen he being girded with a newe sword, thought to haue slaine Dauid.

(Notes Reference) And Ishbibenob, which [was] of the sons of (l) the giant, the weight of whose spear [weighed] three hundred (m) [shekels] of brass in weight, he being girded with a new [sword], thought to have slain David.

(l) Or, of Haraphah, the race of giants.

(m) Which amounts to 9 3/4 pounds.

(2Sa 21:17) But Abishai the sonne of Zeruiah succoured him, and smote the Philistim, and killed him. Then Dauids men sware vnto him, saying, Thou shalt goe no more out with vs to battell, lest thou quench the light of Israel.

(Notes Reference) But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the (n) light of Israel.

(n) For the glory and wealth of the country stands in the preservation of the godly magistrate.

(2Sa 21:18) And after this also there was a battell with the Philistims at Gob, then Sibbechai the Hushathite slewe Saph, which was one of ye sonnes of Haraphah.

(Notes Reference) And it came to pass after this, that there was again a battle with the Philistines at (o) Gob: then Sibbechai the Hushathite slew Saph, which [was] of the sons of the giant.

(o) Called Gezer, and Saph is called Sippai, (1Ch 20:4).

(2Sa 21:19) And there was yet another battel in Gob with the Philistims, where Elhanah the sonne of Iaare-oregim, a Bethlehemite slewe Goliath the Gittite: the staffe of whose speare was like a weauers beame.

(Notes Reference) And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew [the brother of] (p) Goliath the Gittite, the staff of whose spear [was] like a weaver's beam.

(p) That is, Lahmi the brother of Goliath, whom David slew, (1Ch 20:5).

(2Sa 21:20) Afterward there was also a battel in Gath, where was a man of a great stature, and had on euerie hand sixe fingers, and on euerie foote sixe toes, foure and twentie in nomber: who was also the sonne of Haraphah.

(2Sa 21:21) And when hee reuiled Israel, Ionathan the sonne of Shima the brother of Dauid slewe him.

(2Sa 21:22) These foure were borne to Haraphah in Gath, and died by the hande of Dauid and by the hands of his seruants.

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Passage 2: Jeremiah 24

(Jer 24:1) The Lord shewed me, and beholde, two baskets of figges were set before the Temple of the Lord, after that Nebuchad-nezzar King of Babel had caryed away captiue Ieconiah ye sonne of Iehoiakim King of Iudah, and the princes of Iudah with the workemen, and cunning men of Ierusalem, and had brought them to Babel.

(Notes Reference) The LORD showed me, and, behold, two (a) baskets of figs [were] set before the temple of the LORD, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

(a) The good figs signified them that were gone into captivity and so saved their life, as in (Jer 21:8), and the bad figs them that remained, who were yet subject to the sword, famine and pestilence.

(Jer 24:2) One basket had verie good figges, euen like the figges that are first ripe: and the other basket had verie naughtie figges, which could not be eaten, they were so euill.

(Jer 24:3) Then saide the Lord vnto mee, What seest thou, Ieremiah? And I said, Figges: ye good figges verie good, and the naughtie verie naughtie, which cannot be eaten, they are so euill.

(Jer 24:4) Againe the worde of the Lord came vnto me, saying,

(Jer 24:5) Thus sayeth the Lord, the God of Israel, Like these good figges, so will I knowe them that are caryed away captiue of Iudah to bee good, whome I haue sent out of this place, into the land of the Caldeans.

(Notes Reference) Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this (b) place into the land of the Chaldeans for [their] good.

(b) By which he approves the yielding of Jeconiah and his company because they obeyed the prophet, who exhorted them to it.

(Jer 24:6) For I wil set mine eyes vpon them for good, and I will bring them againe to this lande, and I will build them, and not destroy them, and I will plant them, and not roote them out,

(Jer 24:7) And I will giue them an heart to knowe me, that I am the Lord, and they shalbe my people, and I wil be their God: for they shall returne vnto mee with their whole heart.

(Notes Reference) And I will give them (c) an heart to know me, that I [am] the LORD: and they shall be my people, and I will be their God: for they shall return to me with their whole heart.

(c) Which declares that man of himself can know nothing till God gives the heart and understanding.

(Jer 24:8) And as the naughtie figges which can not bee eaten, they are so euill (surely thus saith the Lord) so wil I giue Zedekiah the King of Iudah, and his princes, and the residue of Ierusalem, that remaine in this lande, and them that dwell in the lande of Egypt:

(Notes Reference) And as the bad figs, which cannot be eaten, they are so bad; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, that remain in this land, and them that dwell (d) in the land of Egypt:

(d) Who fled there for comfort.

(Jer 24:9) I will euen giue them for a terrible plague to all the kingdomes of the earth, and for a reproche, and for a prouerbe, for a common talke, and for a curse, in all places where I shall cast them.

(Jer 24:10) And I will sende the sworde, the famine, and the pestilence among them, till they bee consumed out of the land, that I gaue vnto them and to their fathers.

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Passage 3: Romans 12

(Rom 12:1) I Beseech you therefore brethren, by the mercies of God, that yee giue vp your bodies a liuing sacrifice, holy, acceptable vnto God, which is your reasonable seruing of God.

(Notes Reference) I beseech (1) you therefore, brethren, (a) by the mercies of God, that ye (b) present your (c) bodies a (d) living sacrifice, holy, acceptable unto God, [which is] your (e) reasonable service.

(1) The fourth part of this epistle, which after the finishing of the principal points of Christian doctrine, consists in the declaring of precepts of the Christian life. And first of all he gives general precepts and grounds: the principal of which is this, that every man consecrate himself wholly to the spiritual service of God, and do as it were sacrifice himself, trusting the grace of God.

(a) By this preface he shows that God's glory is the utmost goal of everything we do.

(b) In times past the sacrifices were presented before the altar: but now the altar is everywhere.

(c) Yourselves: in times past other bodies besides our own, but now our own must be offered.

(d) In times past, dead sacrifices were offered, but now we must offer those which have the spirit of life in them.

(e) Spiritual.

(Rom 12:2) And fashion not your selues like vnto this worlde, but bee yee changed by the renewing of your minde, that ye may prooue what that good, and acceptable and perfect will of God is.

(Notes Reference) (2) And be not conformed to this world: but be ye transformed by the renewing of your (f) mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.

(2) The second precept is this, that we do not take other men's opinions or conduct as a rule for life, but that we wholly renounce this world, and set before us as our mark the will of God as is manifested and revealed to us in his word.

(f) This is the reason that there is no room left for reason, which the heathen philosophers place as a queen in a castle, nor for man's free will, which the popish scholars dream of, because the mind must be renewed; (Eph 1:18; Eph 2:3; Eph 4:17; Col 1:21)

(Rom 12:3) For I say through the grace that is giuen vnto me, to euery one that is among you, that no man presume to vnderstande aboue that which is meete to vnderstand, but that he vnderstande according to sobrietie, as God hath dealt to euery man the measure of faith.

(Notes Reference) (3) For I (g) say, through the grace given unto me, to every man that is among you, not (h) to think [of himself] more highly than he ought to think; but to think (i) soberly, according as God hath dealt to every man the measure of (k) faith.

(3) Thirdly, he admonishes us very earnestly that every man keep himself within the bounds of his calling, and that every man be wise according to the measure of grace that God has given him.

(g) I charge.

(h) That he does not please himself too much, as those do who persuade themselves they know more than they actually do.

(i) We will be sober if we do not take that upon us which we do not have, and if we do not brag of that which we do have.

(k) By faith he means the knowledge of God in Christ, and the gifts which the Holy Spirit pours upon the faithful.

(Rom 12:4) For as wee haue many members in one body, and all members haue not one office,

(Notes Reference) (4) For as we have many members in one body, and all members have not the same office:

(4) There are two reasons for the previous precept: the first is because God has not committed everything to be done by every man: and therefore he does backwardly, and unprofitably, and also to the great disservice of others, wearying himself and others, who passes the bounds of his calling: the second is because this diversity and inequality of vocations and gifts results in our being benefitted: seeing that this is therefore instituted and appointed, so that we should be bound one to another. From which it follows that no man ought to be grieved at this, seeing that the use of every private gift is common.

(Rom 12:5) So we being many are one body in Christ, and euery one, one anothers members.

(Rom 12:6) Seeing then that we haue gifts that are diuers, according to the grace that is giuen vnto vs, whether we haue prophecie, let vs prophecie according to the portion of faith:

(Notes Reference) (5) Having then gifts differing according to the grace that is given to us, whether prophecy, [let us prophesy] according to the (l) proportion of faith;

(5) That which he spoke before in general, he applies particularly to the holy functions, in which men are in greater danger if they sin. And he divides them into two types: that is, into prophets and deacons: and again he divides the prophets into teachers and pastors. And of deacons he makes three types: that is, those who are to be (as it were) treasurers of the Church, whom he calls deacons in the most proper sense: the others to be the governors of discipline, who are called seniors or elders: the third, those who properly serve in the help of the poor, such as the widows.

(l) That every man observe the measure of that which is revealed to him.

(Rom 12:7) Or an office, let vs waite on the office: or he that teacheth, on teaching:

(Notes Reference) Or ministry, [let us wait] on [our] ministering: or he that (m) teacheth, on teaching;

(m) Whose office is only to expound the scriptures.

(Rom 12:8) Or he that exhorteth, on exhortation: he that distributeth, let him doe it with simplicitie: he that ruleth, with diligence: he that sheweth mercie, with cheerefulnesse.

(Notes Reference) Or he that (n) exhorteth, on exhortation: he that (o) giveth, [let him do it] with simplicity; he that (p) ruleth, with diligence; he that (q) sheweth mercy, with cheerfulness.

(n) Who in other passages is called the "pastor".

(o) That is, the alms, that he distributes them faithfully, and without any favouritism.

(p) The elders of the church.

(q) Those that are occupied with the care of the poor must do it with cheerfulness, lest they add sorrow upon sorrow.

(Rom 12:9) Let loue be without dissimulation. Abhorre that which is euill, and cleaue vnto that which is good.

(Notes Reference) (6) [Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.

(6) Now he comes to the duties of the second table of the ten commandments, which he derives from charity, which is as it were the fountain of them all. And he defines Christian charity as sincerity, hatred of evil, earnest study of good things, good affection to help our neighbour, and whose final goal is the glory of God.

(Rom 12:10) Be affectioned to loue one another with brotherly loue. In giuing honour, goe one before another,

(Rom 12:11) Not slouthfull to do seruice: seruent in spirit seruing the Lord,

(Notes Reference) Not slothful in business; fervent in spirit; (r) serving the Lord;

(r) This verse is well put, for it makes a distinction between Christian duties, and philosophical duties.

(Rom 12:12) Reioycing in hope, pacient in tribulation, continuing in prayer,

(Notes Reference) (7) Rejoicing in hope; patient in tribulation; continuing instant in prayer;

(7) He reckons up different virtues together with their effects, that is, hope, patience in tribulation, evenness of mind, continuance in prayer, liberality towards the saints, hospitality, moderation of mind even in helping our enemies, feeling the same as others in their adversity as well as their prosperity, modesty, endeavouring to maintain honest agreement as much as we are able with all men, which cannot be extinguished by any man injuring us.

(Rom 12:13) Distributing vnto the necessities of the Saintes: giuing your selues to hospitalitie.

(Notes Reference) (s) Distributing to the (t) necessity of saints; given to hospitality.

(s) A true rule of charity, that we feel for other men's wants as we do for our own, and having that feeling, to help them as much as we can.

(t) Not upon pleasures and needless duties, but upon necessary uses.

(Rom 12:14) Blesse them which persecute you: blesse, I say, and curse not.

(Rom 12:15) Reioyce with them that reioyce, and weepe with them that weepe.

(Rom 12:16) Be of like affection one towardes another: be not hie minded: but make your selues equall to them of the lower sort: be not wise in your selues.

(Notes Reference) [Be] of the same mind one toward another. Mind not high things, but condescend to men of (u) low estate. Be not (x) wise in your own conceits.

(u) There is nothing that disrupts harmony as much as seeking glory, when every man detests a base estate, and ambitiously seeks to be exalted.

(x) Do not be puffed up with an opinion of your own wisdom.

(Rom 12:17) Recompence to no man euill for euill: procure things honest in the sight of all men.

(Rom 12:18) If it bee possible, as much as in you is, haue peace with all men.

(Rom 12:19) Dearely beloued, auenge not your selues, but giue place vnto wrath: for it is written, Vengeance is mine: I will repay, saith the Lord.

(Rom 12:20) Therefore, if thine enemie hunger, feede him: if he thirst, giue him drinke: for in so doing, thou shalt heape coales of fire on his head.

(Notes Reference) Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap (y) coals of fire on his head.

(y) In this manner Solomon points out the wrath of God which hangs over a man.

(Rom 12:21) Bee not ouercome of euill, but ouercome euill with goodnesse.